Difference between revisions of "Seeing Hashem/2"
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<point><b>What did they see?  - "וְרָאִיתָ אֶת אֲחֹרָי"</b> – Neither Rashi nor Rashbam elaborate on what it means to see Hashem directly or detail what it was that the people who merited to do so saw.  Rashbam, though, implies that even in cases of direct revelation, the vision is veiled or incomplete.  By Moshe, the verse states explicitly that Moshe only saw Hashem's "back"<fn>undefined</fn> and Rashbam claims that this is what the elders in Shemot 24 saw as well.   By Avraham, the verses describe a pillar of smoke and fire passing by, suggesting that there, too, the vision was obscured to some degree.</point> | <point><b>What did they see?  - "וְרָאִיתָ אֶת אֲחֹרָי"</b> – Neither Rashi nor Rashbam elaborate on what it means to see Hashem directly or detail what it was that the people who merited to do so saw.  Rashbam, though, implies that even in cases of direct revelation, the vision is veiled or incomplete.  By Moshe, the verse states explicitly that Moshe only saw Hashem's "back"<fn>undefined</fn> and Rashbam claims that this is what the elders in Shemot 24 saw as well.   By Avraham, the verses describe a pillar of smoke and fire passing by, suggesting that there, too, the vision was obscured to some degree.</point> | ||
| − | <point><b>Corporeality of Hashem</b> – It is not clear | + | <point><b>Corporeality of Hashem</b> – It is not clear what Rashi and Rashbam believe regarding the possibility that Hashem might take a corporeal form, but this position could (somewhat radically) maintain, as does R. Moshe Taku, that Hashem does adopt one at times.  If so, those who "see Hashem" might actually see a physical manifestation and phrases such as "וְרָאִיתָ אֶת אֲחֹרָי" might be understood literally.</point> |
<point><b>"וְלֹא יָמוּת כִּי בֶּעָנָן אֵרָאֶה עַל הַכַּפֹּרֶת"</b> – This position might understand that Hashem is literally revealed on the<i> kapporet</i> and it is for this reason that any who enter and see will die.</point> | <point><b>"וְלֹא יָמוּת כִּי בֶּעָנָן אֵרָאֶה עַל הַכַּפֹּרֶת"</b> – This position might understand that Hashem is literally revealed on the<i> kapporet</i> and it is for this reason that any who enter and see will die.</point> | ||
<point><b>Visions of Hashem by prophets - "רָאִיתִי אֶת י״י יֹשֵׁב"</b> – This position must explain how Yeshayahu, Yechezkel and Michyahu can all claim to  see Hashem, describing him sitting on a throne, yet do not die:<br/> | <point><b>Visions of Hashem by prophets - "רָאִיתִי אֶת י״י יֹשֵׁב"</b> – This position must explain how Yeshayahu, Yechezkel and Michyahu can all claim to  see Hashem, describing him sitting on a throne, yet do not die:<br/> | ||
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<point><b>"'כְּבוֹד ה"</b> – Neither Rashi nor Rashbam explicitly define the term, but their comments suggest that it can refer to either some aspect of Hashem Himself or to an expression of His glory through His deeds: <br/> | <point><b>"'כְּבוֹד ה"</b> – Neither Rashi nor Rashbam explicitly define the term, but their comments suggest that it can refer to either some aspect of Hashem Himself or to an expression of His glory through His deeds: <br/> | ||
<ul> | <ul> | ||
| − | <li>Cloaked manifestation – Rashi appears to understand it to refer to some manifestation of Hashem Himself, but assumes that this is cloaked in the pillar of cloud which would obscure the vision to all who looked at it, protecting them from death.<fn>In many of the verses in which the term appears, the text itself connects it to the cloud (see, for example, Shemot 16:10, Shemot 24:16 and Bemidbar 17:7). In his comments to Bemidbar 14:10 and 16:9, where the cloud is not mentioned, Rashi clarifies that here, too, Hashem's glory came in the cloud.</fn></li> | + | <li><b>Cloaked manifestation</b> – Rashi appears to understand it to refer to some manifestation of Hashem Himself, but assumes that this is cloaked in the pillar of cloud which would obscure the vision to all who looked at it, protecting them from death.<fn>In many of the verses in which the term appears, the text itself connects it to the cloud (see, for example, Shemot 16:10, Shemot 24:16 and Bemidbar 17:7). In his comments to Bemidbar 14:10 and 16:9, where the cloud is not mentioned, Rashi clarifies that here, too, Hashem's glory came in the cloud.</fn></li> |
| − | <li>Hashem's deeds | + | <li><b>Hashem's deeds</b> – Rashbam maintains that in some of the  cases where the term appears, it does not refer to Hashem at all but rather to His miraculous deeds which attest to His glory. Thus by the manna, when Moshe and Aharon tell the nation, "וּבֹקֶר וּרְאִיתֶם אֶת כְּבוֹד י״י" (<a href="Shemot16-6-7" data-aht="source">Shemot 16:7</a>), they are referring to the miracle of the manna itself. Similarly, when <a href="Vayikra9-23" data-aht="source">Vayikra 9:23</a> states that on the eighth day of Consecration "Hashem's glory appeared" it refers to the miraculous fire than came to consume the offerings.</li> |
</ul></point> | </ul></point> | ||
<point><b>Does Moshe see more than others?</b> Rashi suggests that while others could only see Hashem through an "opaque glass", Moshe saw him through a transparent one.  Nonetheless, he points out that even Moshe did not see a direct vision of Hashem.<fn>Though Bemidbar 12:7states that Hashem reveals himself to Moshe "במראה" and "וּתְמֻנַת י״י יַבִּיט", this does not mean that Moshe saw "מראה שכינה", but only "מראה אחוריים"</fn>       </point> | <point><b>Does Moshe see more than others?</b> Rashi suggests that while others could only see Hashem through an "opaque glass", Moshe saw him through a transparent one.  Nonetheless, he points out that even Moshe did not see a direct vision of Hashem.<fn>Though Bemidbar 12:7states that Hashem reveals himself to Moshe "במראה" and "וּתְמֻנַת י״י יַבִּיט", this does not mean that Moshe saw "מראה שכינה", but only "מראה אחוריים"</fn>       </point> | ||
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<category>Prophetic Vision | <category>Prophetic Vision | ||
Version as of 10:49, 11 February 2020
Seeing Hashem
Exegetical Approaches
Direct Revelation of Hashem
At times, Hashem directly reveals Himself, allowing humans to glimpse God Himself.
"לֹא יִרְאַנִי הָאָדָם וָחָי" – This approach assumes that humans are physically capable of receiving a direct revelation of Hashem, yet doing so generally results in death. There are, however, certain exceptions:
- Stay of execution – Rashi maintains that though in all cases in which humans directly see Hashem they deserve death, in exceptional circumstances this death can be delayed. Thus, though Nadav and Avihu and the elders saw Hashem at Sinai (Shemot 24), Hashem pushed off their punishment so as not to mar the happiness of receiving the Torah with the tragedy of their deaths.1
- No death – Rashbam, in contrast, asserts that in some situations, seeing Hashem is a privilege granted by Hashem, not deserving of death at all. When making a covenant, Hashem might honor the second party by allowing them to see Hashem as He passes by.2 Thus, in the Covenant Between the Pieces, Avraham merited to see Hashem pass (Bereshit 16:17-18), at the covenant at Sinai, the elders merited to see Hashem (Shemot 24:10-11), and when Hashem made the covenant in Shemot 34:10, He allowed Moshe to see Him as He passed (Shemot 33:23 and Shemot 34:6).
Revelation at Sinai – This approach might suggest that the revelation at Sinai, being a covenant, was a direct revelation as well, and the people were granted permission to see some manifestation of Hashem.3 This would match the description of the event being a "face to face" encounter, but it would appear to contradict Moshe's statement, "לֹא רְאִיתֶם כׇּל תְּמוּנָה בְּיוֹם דִּבֶּר י״י אֲלֵיכֶם". The seeming contradiction might be resolved in a number of ways:
- It is possible that Hashem granted the nation permission to look, but only from afar, at which distance the nation could not really see Hashem regardless.4 As such, they saw no "picture", though they did watch Hashem's descent, as per the literal understanding of "יֵרֵד י״י לְעֵינֵי כׇל הָעָם". It was "face to face" in the sense that nothing concrete obscured the vision, only distance.
- It is also possible that the people really were privileged to see Hashem, but that Hashem does not have a form that can in any way be called a "תְּמוּנָה" and it is this which Moshe emphasizes in Sefer Devarim.5
What did they see? - "וְרָאִיתָ אֶת אֲחֹרָי" – Neither Rashi nor Rashbam elaborate on what it means to see Hashem directly or detail what it was that the people who merited to do so saw. Rashbam, though, implies that even in cases of direct revelation, the vision is veiled or incomplete. By Moshe, the verse states explicitly that Moshe only saw Hashem's "back"6 and Rashbam claims that this is what the elders in Shemot 24 saw as well. By Avraham, the verses describe a pillar of smoke and fire passing by, suggesting that there, too, the vision was obscured to some degree.
Corporeality of Hashem – It is not clear what Rashi and Rashbam believe regarding the possibility that Hashem might take a corporeal form, but this position could (somewhat radically) maintain, as does R. Moshe Taku, that Hashem does adopt one at times. If so, those who "see Hashem" might actually see a physical manifestation and phrases such as "וְרָאִיתָ אֶת אֲחֹרָי" might be understood literally.
"וְלֹא יָמוּת כִּי בֶּעָנָן אֵרָאֶה עַל הַכַּפֹּרֶת" – This position might understand that Hashem is literally revealed on the kapporet and it is for this reason that any who enter and see will die.
Visions of Hashem by prophets - "רָאִיתִי אֶת י״י יֹשֵׁב" – This position must explain how Yeshayahu, Yechezkel and Michyahu can all claim to see Hashem, describing him sitting on a throne, yet do not die:
- Rashi writes that all prophets (excluding Moshe) see through "a non-transparent glass".7 It is not clear if Rashi's emphasis is on the lack of clarity in these prophet's visions, or on the very fact that they occurred in a dream rather than being a direct and conscious revelation.8 Either way, this opaque viewing is what allowed them to survive the revelation.
- Rashbam speaks explicitly only of Michayhu's vision of Hashem, but appears to concur with the first understanding of Rashi. He states that the vision was fuzzy, like someone who can make out the outline of a friend but not see His face.
Revelation to Avot: "...וַיֵּרָא י״י אֶל" – Neither Rash nor Rashbam address the nature of most of these revelations:
- They might explain them in the same manner as they do the explicit visions of Hashem described by Yeshyahu, Yechezkel and Michayhu discussed above, that these were either prophetic visions or otherwise veiled and fuzzy revelations.
- Alternatively, they might suggest that, at least in some of these cases, the term Hashem refers not to Hashem Himself, but to his messenger, an angel who is called after the One who sent him. This is how Rashbam explains the appearance of "Hashem" to Avraham in Bereshit 18-19 and to Moshe by the Burning Bush.9
"'כְּבוֹד ה" – Neither Rashi nor Rashbam explicitly define the term, but their comments suggest that it can refer to either some aspect of Hashem Himself or to an expression of His glory through His deeds:
- Cloaked manifestation – Rashi appears to understand it to refer to some manifestation of Hashem Himself, but assumes that this is cloaked in the pillar of cloud which would obscure the vision to all who looked at it, protecting them from death.10
- Hashem's deeds – Rashbam maintains that in some of the cases where the term appears, it does not refer to Hashem at all but rather to His miraculous deeds which attest to His glory. Thus by the manna, when Moshe and Aharon tell the nation, "וּבֹקֶר וּרְאִיתֶם אֶת כְּבוֹד י״י" (Shemot 16:7), they are referring to the miracle of the manna itself. Similarly, when Vayikra 9:23 states that on the eighth day of Consecration "Hashem's glory appeared" it refers to the miraculous fire than came to consume the offerings.
Does Moshe see more than others? Rashi suggests that while others could only see Hashem through an "opaque glass", Moshe saw him through a transparent one. Nonetheless, he points out that even Moshe did not see a direct vision of Hashem.11
Prophetic Vision
Hashem does not directly reveal Himself to mankind but does appear to them via prophecy. Any image of God that they see is only in a prophetic dream.
Sources:Ibn Ezra, R. Chananel, R. Yosef Bekhor Shor, Rambam, Radak, R. Avraham b. HaRambam, Sefer HaIkkarim, Seforno, Shadal, Malbim, R. D"Z Hoffmann
Corporeality of Hashem – These sources deny the corporeality of Hashem and, thus, the possibility that someone might physically see Hashem in any tangible form. Anthropomorphic language (mention of body parts or actions normally requiring a body and the like) is understood metaphorically and is viewed as an attempt to speak in terms that humans can understand. Cases where individuals are said to see Hashem are understood as prophetic visions.
What do prophets see? R. Chananel, R"Y Bekhor Shor, Rambam, and R. Avraham b. HaRambam all imply that every prophet might receive a different prophetic image, with some envisioning Hashem as a king on a throne and others seeing Him as a hero in war or as an elderly man wrapped in a prayer shawl.12 Sometimes Hashem does not provide an image with a human shape or even any concrete form at all, but rather signals His revelation via a glowing light or the like.
"לֹא יִרְאַנִי הָאָדָם וָחָי" – These sources offer various explanations of the apparent contradiction between Hashem's assertion that "no man can see Me and live" and the many verses13 in which the simple sense of the text implies that man did in fact see Hashem:
- Physical vs. prophetic seeing – R. Chananel distinguishes between physically seeing Hashem, which is impossible, and prophets receiving an image in a dream or vision, which is possible.14
- Full understanding vs. prophetic image – Rambam, in contrast, asserts that the verse "לֹא יִרְאַנִי הָאָדָם וָחָי" refers not to the inability of mortals to see God, but to their inability to attain a deep, complete understanding of His essence.15 Other verses which speak of seeing God refer to prophetic visions which man can receive with proper preparation.
- Different levels of prophecy – R. Yosef Albo claims that Moshe, being on the highest level of prophecy, could never see Hashem even in a prophetic vision since his prophecies were unaffected by the imagination. Other prophets, though, could see images representing Hashem in their prophetic dreams.16
Revelation to Avot: "...וַיֵּרָא י״י אֶל" – Malbim and R. D"Z Hoffmann17 point out that this formulation (as opposed to the language of "...וַיֹּאמֶר ה' אֶל") refers to a unique type of prophecy in which Hashem not only speaks to a prophet but also appears to them in some visual image.18
"לֹא רְאִיתֶם כׇּל תְּמוּנָה בְּיוֹם דִּבֶּר י״י אֲלֵיכֶם" – Shadal asserts that Moshe's wording, "you did not see a "תְּמוּנָה" (a likeness) of Hashem", teaches not only that the masses did not physically see Hashem at Sinai, but that they did not see even a prophetic visual of Him.19
"Face to Face" Revelation at Sinai – Given both that these sources understand that Hashem does not have a face and that Devarim 4:15 explicitly states, "לֹא רְאִיתֶם כׇּל תְּמוּנָה בְּיוֹם דִּבֶּר י״י אֲלֵיכֶם", all these sources interpret the phrase "פָּנִים בְּפָנִים" non literally:
- Unmediated revelation – Ibn Ezra, R"Y Bekhor Shor, Rambam and R. Hoffmann assert that the description teaches that the nation heard Hashem's words without a mediator,20 not that they saw Hashem's face.
- Conscious prophecy – Seforno understands "פָּנִים בְּפָנִים" to mean that the nation received prophecy while fully in control of their senses. As such, the phrase says nothing about actually seeing the face or any image of Hashem.
- Prophetic image – R. Bachya, following the Midrash,21 suggests that the phrase "פָּנִים בְּפָנִים" refers to the many images via which Hashem appeared to the different members of the nation during revelation. Though he is not explicit, it appears that he is referring to prophetic images, while the verse "לֹא רְאִיתֶם כׇּל תְּמוּנָה" refers to the nation not having physically seen a picture of Hashem Himself.
"יֵרֵד י״י לְעֵינֵי כׇל הָעָם" (Shemot 19:11) – This phrase, too, is reinterpreted. Shadal claims that it should be understood in light of verse 18, "אֲשֶׁר יָרַד עָלָיו י״י בָּאֵשׁ" and refers to Hashem's glory which took the form of fire. It was this which descended and the people saw, not Hashem Himself.
Shemot 24: The Elders at Sinai – These sources all agree that the elders did not physically see Hashem, but differ in their understanding of what they did see and what the words "לֹא שָׁלַח יָדוֹ" suggest about this "seeing":
- Prophetic vision – Many of these sources22 assume that the verse refers to a prophetic vision.
- Shadal explains that although the masses had only heard Hashem's voice at Sinai,23 the elite were privileged to also prophetically see a created image of Hashem. As others were not meant to see such an image, one might have thought that they would be hurt for having done so. As such, the text shares that Hashem "לֹא שָׁלַח יָדוֹ"; they were unscathed.
- Seforno goes a step further to suggest that the elders merited to prophesy and see this image while still in control of their faculties.24 The phrase "לֹא שָׁלַח יָדוֹ" means that Hashem did not send forth His hand to remove the elders from their senses, not that there was reason to believe that this vision might have deserved them death
- Understanding – Rambam, in contrast, understands the elder's seeing to refer to comprehension of Hashem's essence. Due to improper and insufficient preparation, they only attained a partial understanding of Hashem, and as such were worthy of punishment, of "שליחות יד".
Moshe's request
Uniqueness of Moshe's prophecy – These commentators pick up on several aspects of Moshe's prophecy which were unique:
- Prophesied while awake – Ibn Ezra, Rambam, Seforno
- He heard Hashem's messages directly rather than via an angel – Ibn Ezra, Rambam, Abarbanel
- He received a clear message rather than analogies and riddles – Ibn Ezra, R"Y Bekhor Shor, Rambam, Seforno
- He could prophesy whenever he desired – Ibn Ezra, Rambam
- Higher level of comprehension of hashem's essence
"'כְּבוֹד ה" – R. Saadia suggests that mentions of "Hashem's glory" refer to a sign sent by Hashem, be it a cloud, fire or glowing light, that signifies to the prophet that it is Hashem who is speaking to Him.
Cognitive Experience
When Torah speaks of humans seeing Hashem, it refers to a cognitive experience, man's comprehending of some aspect of Hashem's nature.
The roots "ראה, הביט וחזה" – Rambam asserts that each of these words have more than one meaning and can refer not only to physical vision, but also to mental insight. As such, the phrases "...וַיֵּרָא י״י אֶל" with regards to the Avot, "רָאִיתִי אֶת ה"/"וָאֶרְאֶה אֶת ה'" by Michayhau and Yeshayahu, "וּתְמֻנַת ה' יַבִּיט" with regards to Moshe, or "וַיֶּחֱזוּ אֶת הָאֱלֹהִים" by the nobility at Sinai all refer to intellectual perception and do not mean that any of these individuals physically saw Hashem.
The Elders at Sinai – According to this approach the elders did not receive a vision of Hashem, but rather attempted to understand His essence. Rambam and R. Avraham b. HaRambam25 emphasize that though they were able to achieve a certain level of comprehension, this was at a very low level and incomplete.26 Rambam criticizes this flawed perception and insufficient preparation, claiming that it deserved them death,27 but Ralbag suggests raises the possibility that their understanding was a praiseworthy achievement.28
Moshe's Request –
Rambam claims that when Moshe asks "הַרְאֵנִי נָא אֶת כְּבֹדֶךָ" he is requesting to know Hashem's true essence. Hashem replies that no mortal can attain such understanding ("לֹא יִרְאַנִי הָאָדָם וָחָי"). Hashem, instead, promises Moshe a lower level of perception, that he will comprehend not Hashem's face but only His back ("וְרָאִיתָ אֶת אֲחֹרָי").
Face to face revelation – According to this approach the description of both the Sinaitic revelation and Moshe's interaction with Hashem as being "face to face" does not imply that either the nation or Moshe witnessed Hashem in any form.29 Rambam suggests that it instead refers to the manner of Hashem's revelation, that the nation at Sinai and Moshe (always) apprehended Hashem without the mediation of angel.30
Mediated Revelation
Hashem's Glory
Hashem at times reveals His glory, or a symbol thereof, to mankind in the form of light, a cloud, or fire.
Sources:R. Saadia Gaon, Ralbag, Ran
"וְלֹא יָמוּת כִּי בֶּעָנָן אֵרָאֶה עַל הַכַּפֹּרֶת"
Angel
Verses which speak of Hashem appearing to man refer not to Hashem Himself, but to an angel.
