Difference between revisions of "Seeing Hashem/2"
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<point><b>Nature of Hashem's glory and angels</b><ul> | <point><b>Nature of Hashem's glory and angels</b><ul> | ||
<li>R. Saadia understands Hashem's glory to be some brilliant visual sign created by Hashem to signify that it is He who is speaking to His prophets. He appears to understand angels in a similar way, considering them a lower, less radiant form of this created light.</li> | <li>R. Saadia understands Hashem's glory to be some brilliant visual sign created by Hashem to signify that it is He who is speaking to His prophets. He appears to understand angels in a similar way, considering them a lower, less radiant form of this created light.</li> | ||
− | <li>One, though, might alternatively suggest that the two entities are not similar and that while Hashem's glory is created just for the moment, angels exist outside of their role in mediating Divine communication. | + | <li>One, though, might alternatively suggest that the two entities are not similar and that while Hashem's glory is created just for the moment, angels are not ephemeral, but exist outside of their role in mediating Divine communication. In fact, this approach might claim that angels can even take on a corporeal form, allowing them to be physically seen by prophets.</li> |
</ul></point> | </ul></point> | ||
− | <point><b>Why refer to an angel or Hashem's glory as Hashem?</b> <multilink><a href="IbnEzraShemotSecondCommentary14-24" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotSecondCommentary14-24" data-aht="source">Shemot Second Commentary 14:24</a><a href="IbnEzraShemotSecondCommentary24-10-11" data-aht="source">Shemot Second Commentary 24:10-11</a><a href="IbnEzraShemotSecondCommentary33-21" data-aht="source">Shemot Second Commentary 33:20-21</a><a href="IbnEzraVayikra16-2" data-aht="source">Vayikra 16:2</a><a href="IbnEzraDevarim5-4" data-aht="source">Devarim 5:4</a><a href="IbnEzraYeshayahu6-5" data-aht="source">Yeshayahu 6:5</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> explains that a messenger is like the one who sends him since he is simply doing his bidding | + | <point><b>Why refer to an angel or Hashem's glory as Hashem?</b> <multilink><a href="IbnEzraShemotSecondCommentary14-24" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotSecondCommentary14-24" data-aht="source">Shemot Second Commentary 14:24</a><a href="IbnEzraShemotSecondCommentary24-10-11" data-aht="source">Shemot Second Commentary 24:10-11</a><a href="IbnEzraShemotSecondCommentary33-21" data-aht="source">Shemot Second Commentary 33:20-21</a><a href="IbnEzraVayikra16-2" data-aht="source">Vayikra 16:2</a><a href="IbnEzraDevarim5-4" data-aht="source">Devarim 5:4</a><a href="IbnEzraYeshayahu6-5" data-aht="source">Yeshayahu 6:5</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> explains that a messenger is like the one who sends him since he is simply doing his bidding and he might therefore might take on his name.<fn>See his formulation, "כי השליח יקרא בשם השולח, כי אחר שצוהו לעשות כן הוא עושה".</fn> So, too, an angel fulfilling Hashem's will might be called by the name of Hashem.<fn>There are several cases in Tanakh, where the text itself blurs the lines between the two, switching off between using the name Hashem and the appelation angel. Thus, in Shemot 3 by the Burning Bush, we are initially told, " וַיֵּרָא מַלְאַךְ י״י אֵלָיו" but later, "וַיִּקְרָא אֵלָיו אֱלֹהִים מִתּוֹךְ הַסְּנֶה".  In Shemot 13:21 we read, "וַי״י הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן", implying that Hashem Himself went before the people, but afterwards we see that it is an angel who was leading the nation, "וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל...".</fn>  <multilink><a href="SeferHaIkkarim2-28" data-aht="source">R"Y Albo</a><a href="SeferHaIkkarim2-28" data-aht="source">2:28</a><a href="SeferHaIkkarim3-17" data-aht="source">3:17</a><a href="Sefer HaIkkarim" data-aht="parshan">About R. Yosef Albo</a></multilink> adds that when something belongs to or emanates from another, especially when it serves to represent the other, it might be called by its name. Hence, if Hashem creates a cloud or light to signify Himself, it might be called after Hashem.</point> |
<point><b>"לֹא יִרְאַנִי הָאָדָם וָחָי"</b> – This approach might understand this statement in either of the following ways:<br/> | <point><b>"לֹא יִרְאַנִי הָאָדָם וָחָי"</b> – This approach might understand this statement in either of the following ways:<br/> | ||
<ul> | <ul> | ||
− | <li>R. Saadia asserts that | + | <li><b>Seeing Hashem's glory</b> – R. Saadia asserts that the phrase refers not to the inability to see Hashem's bodily form, as He has none,<fn>As such, it is not logical that Moshe would have requested to see it.</fn> but to the inability to see even His glory. The created light of Hashem's glory is so bright and powerful that no mortal can actually look at it directly and live. As such, even verses which are reinterpreted to refer to seeing just this glory must be further restricted to refer to only an indirect, prophetic, or veiled vision thereof.<fn>R. Saadia is likely motivated by the fact that many verses speak of Hashem (=Hashem's glory) as appearing only in a cloud or fire/smoke. [See, for example, <a href="Shemot16-10" data-aht="source">Shemot 16:10</a>, <a href="Shemot19-11" data-aht="source">19:9</a>, <a href="Shemot19-21-24" data-aht="source">18</a>, <a href="Shemot24-16-17" data-aht="source">24:16</a>, <a href="Shemot34-5-7" data-aht="source">34:5</a>, <a href="Vayikra16-2" data-aht="source">Vayikra 16:2</a>, <a href="Bemidbar12-4-5" data-aht="source">Bemidbar 12:5</a>, and <a href="Devarim31-15" data-aht="source">Devarim 31:15</a>.]<br/>It is not clear if R. Saadia would say the same thing regarding angels.  As he implies that they too are created images, but less radiant than Hashem's glory, it is possible that he allows for a prophet to see them directly.  If, though, he thinks that their brilliance precludes this, he might suggest that they, too, are viewed only prophetically or while obscured.</fn></li> |
− | <li>One could alternatively suggest that this verse refers to the impossibility of totally comprehending Hashem.  This, though, does not preclude those worthy of seeing | + | <li><b>Comprehending Hashem</b> – One could alternatively suggest that this verse refers to the impossibility of totally comprehending Hashem.  This, though, does not preclude those worthy of seeing Hashem's glory or an angel from doing so even directly.</li> |
</ul></point> | </ul></point> | ||
<point><b>Face to face encounter at Sinai</b> – According to this approach, at Sinai the nation saw only the brilliance of Hashem's glory, itself shrouded in fire and smoke,<fn>See Shemot 19:18, "וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו י״י בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן".</fn> not Hashem Himself.  The episode is described as a "face to face" encounter not because the people saw Hashem directly, but because they<i> heard</i> Him directly, as the verse states "<b></b>פָּנִים בְּפָנִים <b>דִּבֶּר</b> י״י עִמָּכֶם".‎<fn>According to R. Saadia, Hashem's words were directed at Moshe and the nation overheard them. Though at first glance it would be difficult to refer to this as "face to face", it is possible that R. Saadia thinks that as opposed to most prophecies, this one was not mediated by an angel, and in that sense it was direct.</fn></point> | <point><b>Face to face encounter at Sinai</b> – According to this approach, at Sinai the nation saw only the brilliance of Hashem's glory, itself shrouded in fire and smoke,<fn>See Shemot 19:18, "וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו י״י בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן".</fn> not Hashem Himself.  The episode is described as a "face to face" encounter not because the people saw Hashem directly, but because they<i> heard</i> Him directly, as the verse states "<b></b>פָּנִים בְּפָנִים <b>דִּבֶּר</b> י״י עִמָּכֶם".‎<fn>According to R. Saadia, Hashem's words were directed at Moshe and the nation overheard them. Though at first glance it would be difficult to refer to this as "face to face", it is possible that R. Saadia thinks that as opposed to most prophecies, this one was not mediated by an angel, and in that sense it was direct.</fn></point> | ||
<point><b>Elders at Sinai</b> – R. Saadia and R"Y Albo assert that when the verse states, "וַיִּרְאוּ אֵת אֱ-לֹהֵי יִשְׂרָאֵל / וַיֶּחֱזוּ אֶת הָאֱ-לֹהִים", this, too, refers to the glory of Hashem rather than Hashem Himself.<fn>See also Targum Onkelos who writes, "וַחֲזוֹ יָת<b> יְקָר</b> אֱלָהָא דְּיִשְׂרָאֵל".</fn>  One might question, though, what was so unique about the vision, considering that the nation had also seen Hashem's glory on the mountain. They might answer that the nation saw this created light only from a distance and while it was heavily veiled.<fn>As mentioned, the mountain was covered by a thick cloud and dense smoke when the glory descended.</fn> The elders, being more worthy,  merited to view it from much closer and while less obscured.<fn>If one does not agree with R. Saadia that Hashem's glory can never be seen directly, then it is possible that, in contrast to the nation whose vision was clouded, the elders merited to see the light directly.</fn></point> | <point><b>Elders at Sinai</b> – R. Saadia and R"Y Albo assert that when the verse states, "וַיִּרְאוּ אֵת אֱ-לֹהֵי יִשְׂרָאֵל / וַיֶּחֱזוּ אֶת הָאֱ-לֹהִים", this, too, refers to the glory of Hashem rather than Hashem Himself.<fn>See also Targum Onkelos who writes, "וַחֲזוֹ יָת<b> יְקָר</b> אֱלָהָא דְּיִשְׂרָאֵל".</fn>  One might question, though, what was so unique about the vision, considering that the nation had also seen Hashem's glory on the mountain. They might answer that the nation saw this created light only from a distance and while it was heavily veiled.<fn>As mentioned, the mountain was covered by a thick cloud and dense smoke when the glory descended.</fn> The elders, being more worthy,  merited to view it from much closer and while less obscured.<fn>If one does not agree with R. Saadia that Hashem's glory can never be seen directly, then it is possible that, in contrast to the nation whose vision was clouded, the elders merited to see the light directly.</fn></point> | ||
<point><b>The cloud and fire</b><ul> | <point><b>The cloud and fire</b><ul> | ||
− | <li><b>Cloaking Hashem's glory</b> – R. Saadia maintains that the cloud or fire which periodically appears to the people in the Wilderness is also referred to as "כְּבוֹד י"י" because it, too, serves to verify that Hashem is speaking to the nation's leaders. According to him, though, the cloud and fire are likely not themselves manifestations of Hashem's glory<fn> | + | <li><b>Cloaking Hashem's glory</b> – R. Saadia maintains that the cloud or fire which periodically appears to the people in the Wilderness is also referred to as "כְּבוֹד י"י" because it, too, serves to verify that Hashem is speaking to the nation's leaders. According to him, though, the cloud and fire are likely not themselves manifestations of Hashem's glory but rather house Hashem's light within them,<fn>See the note above that many verses speak of Hashem or His glory appearing from within a cloud, implying that they are two entities and the cloud serves to cloak the glory.</fn> obscuring it enough to allow humans to look.<fn>Alternatively, he might maintain that the cloud and fire do not even house Hashem's light, and are their own distinct entities, referred to as "כבוד י"י" only because they take on the same function as the created glory of Hashem.</fn> </li> |
− | <li><b>Manifestation of Hashem's glory</b> – If, though, one posits that it is physically possible to see Hashem's glory directly, then one might identify the fire/cloud with Hashem's glory itself.  Even the masses might directly see | + | <li><b>Manifestation of Hashem's glory</b> – If, though, one posits that it is physically possible to see Hashem's glory directly, then one might identify the fire/cloud with Hashem's glory itself.<fn>See, for example, Shemot 24:17, "וּמַרְאֵה כְּבוֹד י״י כְּאֵשׁ אֹכֶלֶת" which implies that the glory appeared as a fire, not that it was housed within it.</fn>  Even the masses might directly see Hashem's glory on occasion, be it at festive episodes like the Consecration of the Tabernacle,<fn>See <a href="Vayikra9-4-6" data-aht="source">Vayikra 9:6</a> and <a href="Vayikra9-23" data-aht="source">9:23</a>.</fn> or when Hashem is especially angry<fn>See <a href="Bemidbar14-10" data-aht="source">Bemidbar 14:10</a> and <a href="Bemidbar16-19-20" data-aht="source">Bemidbar 16:19</a> when Hashem's glory appears when the nation begins to rebel after the Spies' report and during Korach's uprising.</fn> and needs His presence known.</li> |
</ul></point> | </ul></point> | ||
<point><b>Moshe's request: "הַרְאֵנִי נָא אֶת כְּבֹדֶךָ"</b><ul> | <point><b>Moshe's request: "הַרְאֵנִי נָא אֶת כְּבֹדֶךָ"</b><ul> | ||
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<li>Those who posit that it is not unique to see Hashem's glory might explain that Moshe was speaking about comprehending Hashem's essence and was told that total comprehension was impossible, but partial understanding was attainable.</li> | <li>Those who posit that it is not unique to see Hashem's glory might explain that Moshe was speaking about comprehending Hashem's essence and was told that total comprehension was impossible, but partial understanding was attainable.</li> | ||
</ul></point> | </ul></point> | ||
− | <point><b>Mediating role of angels</b> – Both R. Saadia and R"Y Albo assume that, with the exception of Moshe, prophets never receive prophecies directly from Hashem, but rather via an angel.  This, then, is a second motivating factor to reinterpret any verses which speak of a prophet speaking to or seeing "Hashem" to refer to an angel.<fn>R"Y Albo asserts that in the beginning of Moshe's career, he, too, received prophecy via the mediation of an angel; only later did he merit "face to face" encounters.</fn></point> | + | <point><b>Mediating role of angels</b> – Both R. Saadia and R"Y Albo assume that, with the exception of Moshe,<fn>R"Y Albo asserts that in the beginning of Moshe's career, he, too, received prophecy via the mediation of an angel; only later did he merit "face to face" encounters.</fn> prophets never receive prophecies directly from Hashem, but rather via an angel.  This, then, is a second motivating factor to reinterpret any verses which speak of a prophet speaking to or seeing "Hashem" to refer to an angel.<fn>R"Y Albo asserts that in the beginning of Moshe's career, he, too, received prophecy via the mediation of an angel; only later did he merit "face to face" encounters.</fn></point> |
<point><b>Uniqueness of Moshe</b> – This approach appears to suggest that part of the difference in level between prophets relates to the degree of brilliance of Hashem's glory which they are directly exposed to, with Moshe being permitted to see more than others. Moshe further stands out in being able to prophesy without the mediation of an angel and to more full comprehend the Divine.</point> | <point><b>Uniqueness of Moshe</b> – This approach appears to suggest that part of the difference in level between prophets relates to the degree of brilliance of Hashem's glory which they are directly exposed to, with Moshe being permitted to see more than others. Moshe further stands out in being able to prophesy without the mediation of an angel and to more full comprehend the Divine.</point> | ||
</category> | </category> |
Version as of 01:55, 27 February 2020
Seeing Hashem
Exegetical Approaches
Overview
Commentators struggle to understand how Hashem reveals Himself to mankind and what the text implies when it states that an individual "saw Hashem". Rashbam allows for direct revelation, claiming that in rare instances, when Hashem makes a covenantal relationship, He might grant the second party the honor of physically viewing Him without fear of mortal peril.
The majority of sources, in contrast, claim that since Hashem takes no bodily form, physically seeing Hashem is impossible. Any visions of Hashem in Tanakh must be understood either to have taken place in a prophetic dream (where man might imagine Hashem even in human form) or to refer to cognitive insight into some aspect of Hashem's Being. A final approach suggests that verses which speak of Hashem's revelation really refer only to the manifestation of Hashem's glory or to an angel. Each is referred to as "Hashem" after the One who sent or created it.
Physical Perception of Hashem
At times, Hashem directly reveals Himself, allowing humans to glimpse God Himself.
- Stay of execution – Rashi maintains that though in all cases in which humans directly see Hashem they will die, 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 deaths so as not to mar the happiness of receiving the Torah.
- 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.1 Thus, Avraham merited to see Hashem pass (Bereshit 15:17-18) at the Covenant Between the Pieces, the elders qualified to see Hashem (Shemot 24:10-11) at the covenant at Sinai, and Moshe was able to see Hashem (Shemot 33:23 and Shemot 34:6) in the context of the covenant in Shemot 34:10.
- Obscured vision – These sources might suggest that at Sinai Hashem literally descended on the mountain, revealing Himself, but obscured the vision in smoke and fire so that none would be harmed. As such, Moshe says "לֹא רְאִיתֶם כׇּל תְּמוּנָה בְּיוֹם דִּבֶּר י״י אֲלֵיכֶם". Despite the hidden nature of the revelation, however, the episode can simultaneously be considered a "face to face" encounter, both because it was Hashem Himself, rather than His glory or an angel, which descended, and because the people heard Hashem directly.5
- Direct perception – Alternatively, one might suggest that, as this, too, was a covenantal ceremony, the people were granted permission to physically see Hashem without fear of death, as per the description "פָּנִים בְּפָנִים דִּבֶּר י״י עִמָּכֶם" This reading, though, encounters considerable difficulty from Devarim 4's emphasis on the fact that the nation saw no image at Sinai ("וּתְמוּנָה אֵינְכֶם רֹאִים"). Perhaps, though, Hashem simply does not have a form that can in any way be called a "תְּמוּנָה",6 and this is what Moshe emphasizes in Sefer Devarim.
- Prophetic vision or veiled encounter – Drawing off Bavli Yevamot 49b, Rashi writes that all prophets (excluding Moshe) see through "a non-transparent glass".8 It is not clear if Rashi's emphasis is on the lack of clarity in these prophets' visions or on the very fact that they occurred in a prophetic dream rather than being a direct and conscious revelation.9 Either way, this opaque or non-physical prophetic viewing is what allowed them to survive the revelation.10
- Hashem = an angel – Rashbam adds 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 18:1 and to Moshe by the Burning Bush.11
- Cloaked manifestation – In many of the cases in which "כְּבוֹד י"י" is mentioned, the verse also mentions the presence of Hashem's cloud.12 As such, if the "כבוד" does refer to some manifestation of Hashem Himself, it seems that this is always cloaked in the pillar of cloud so as to obscure the vision to all who looked at it, protecting them from death.13
- Cloud of glory - Alternatively, it is possible that the "glory" refers to the cloud itself,14 and is meant to signify Hashem, but does not actually contain Hashem's presence. As such, it is not dangerous to gaze upon it.
- 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. For example, 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.15
- Rashi suggests that Moshe did see more than others. As mentioned, he claims that while others could only see Hashem through an "opaque glass", Moshe perceived him through a transparent one. Nonetheless, even Moshe only saw "מראה אחוריים" and not "מראה שכינה" for even Moshe cannot see the Shechinah and live.16
- Rashbam, in contrast, implies that Moshe did not necessarily see any more than others who similarly merited to receive a direct revelation during a covenantal ceremony. If so, Moshe's uniqueness as a prophet might instead lay in his constant communication with Hashem and his fuller comprehension of the Divine message.17
Nonphysical Apprehension of Hashem
Humans cannot physically see Hashem. When the Torah speaks of Divine revelation, it refers either to a prophetic dream or to a cognitive experience, man's comprehending of some aspect of Hashem's nature.
- 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.21
- 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. Other verses which speak of seeing God refer to prophetic visions or to a lower level of cognition, both of which can be safely achieved 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.22 Other prophets, though, could see images representing Hashem in their prophetic dreams.23
- Unmediated and/or conscious revelation – Ibn Ezra, R"Y Bekhor Shor, and R. Hoffmann assert that the description teaches that the nation apprehended Hashem without the mediation of Moshe, while Rambam claims that they uniquely heard His voice without the intervention of an angel.26 Seforno adds a third possibility, that "פָּנִים בְּפָנִים" means that the nation received prophecy while fully in control of their senses. The phrase, thus, says nothing about actually seeing the face or any image of Hashem.
- Prophetic image – R. Bachya, following the Midrash27 (and in contrast to Shadal above), suggests that the words "פָּנִים בְּפָנִים" refers to the many images via which Hashem appeared to the different members of the nation during the revelation at Sinai. If so, one might suggest that these refer to prophetic images, while the verse "לֹא רְאִיתֶם כׇּל תְּמוּנָה" refers to the nation not having physically seen a picture of Hashem Himself.
- Prophetic vision – According to many of these sources28 the elders did not literally see Hashem, but received a prophetic vision in which they imagined Hashem as described. Shadal explains that this was a special honor since the masses had only heard Hashem's voice at Sinai29 and were not privileged to also prophetically see any created image.30
- Cognitive experience – Rambam and Ralbag, in contrast, assert that the verses speak of the elder's attempt to understand Hashem's essence. Rambam claims that due to insufficient preparation, they attained a flawed perception of God, and were, thus, deserving of death,31 while Ralbag raises the possibility that their understanding was a praiseworthy achievement.32 [For elaboration on these varying understandings of the episode, see Revelation to the Elders at Sinai.]
- Hashem's glory – Shadal33 asserts that Moshe requested to see the created light of Hashem's glory, not in a prophetic dream but while awake.34 Hashem responded that it is impossible to view it frontally, but allowed him to do so in passing.35
- Comprehension of the Divine – According to Rambam, R. Avraham b. HaRambam,36 Seforno, and Malbim, Moshe was asking to understand some aspect of Hashem's being and existence. Hashem replied that a complete understanding was impossible, but Moshe could attain partial comprehension.37
Revelation of Hashem's Glory
Verses which speak of Hashem appearing to man must be reinterpreted to mean either that Hashem's glory was revealed or that there was mediation of an angel.
- R. Saadia understands Hashem's glory to be some brilliant visual sign created by Hashem to signify that it is He who is speaking to His prophets. He appears to understand angels in a similar way, considering them a lower, less radiant form of this created light.
- One, though, might alternatively suggest that the two entities are not similar and that while Hashem's glory is created just for the moment, angels are not ephemeral, but exist outside of their role in mediating Divine communication. In fact, this approach might claim that angels can even take on a corporeal form, allowing them to be physically seen by prophets.
- Seeing Hashem's glory – R. Saadia asserts that the phrase refers not to the inability to see Hashem's bodily form, as He has none,47 but to the inability to see even His glory. The created light of Hashem's glory is so bright and powerful that no mortal can actually look at it directly and live. As such, even verses which are reinterpreted to refer to seeing just this glory must be further restricted to refer to only an indirect, prophetic, or veiled vision thereof.48
- Comprehending Hashem – One could alternatively suggest that this verse refers to the impossibility of totally comprehending Hashem. This, though, does not preclude those worthy of seeing Hashem's glory or an angel from doing so even directly.
- Cloaking Hashem's glory – R. Saadia maintains that the cloud or fire which periodically appears to the people in the Wilderness is also referred to as "כְּבוֹד י"י" because it, too, serves to verify that Hashem is speaking to the nation's leaders. According to him, though, the cloud and fire are likely not themselves manifestations of Hashem's glory but rather house Hashem's light within them,54 obscuring it enough to allow humans to look.55
- Manifestation of Hashem's glory – If, though, one posits that it is physically possible to see Hashem's glory directly, then one might identify the fire/cloud with Hashem's glory itself.56 Even the masses might directly see Hashem's glory on occasion, be it at festive episodes like the Consecration of the Tabernacle,57 or when Hashem is especially angry58 and needs His presence known.
- R. Saadia maintains that Moshe requested that despite the general inability of humans to directly view Hashem's glory, that Hashem, nonetheless, give him the power to do so. Hashem replied that Moshe would not be able to see the light in its introductory phase ("לֹא תוּכַל לִרְאֹת אֶת פָּנָי") when it is at it strongest, but Hashem would cover his eyes until that passed, and then Moshe would be able to see the final, less powerful rays ("וְרָאִיתָ אֶת אֲחֹרָי").59
- Those who posit that it is not unique to see Hashem's glory might explain that Moshe was speaking about comprehending Hashem's essence and was told that total comprehension was impossible, but partial understanding was attainable.