Seeing Hashem/2

Seeing Hashem

Exegetical Approaches

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Direct Revelation of Hashem

At times, Hashem directly reveals Himself, allowing humans to glimpse God Himself.

Sources:RashiShemot 24:10-11Vayikra 16:2Devarim 34:10Yechezkel 1:1About R. Shelomo Yitzchaki, RashbamBereshit 48:8Shemot 19:9Shemot 19:11Shemot 19:23Shemot 24:10-11Shemot 33:18Vayikra 9:23Vayikra 16:2About R. Shemuel b. Meir, ?Ibn KaspiShemot 24:9About R. Yosef ibn Kaspi

"לֹא יִרְאַנִי הָאָדָם וָחָי" – This approach assumes that humans are physically capable of seeing Hashem directly, yet doing so obligates one in death. There are, however, certain exceptions:  

• Conflict of interest – Though Rashi implies that in all cases in which humans directly see Hashem, they deserve death, he claims that 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 Decalogue.¹
• Covenants – Rashbam suggests that, when making a covenant, Hashem might honor the other party by allowing him to see Hashem as He passes by.² Thus, in the Covenant Between the Pieces, Avraham merited to see Hashem pass by (Bereshit 16:17-18), at the covenant at Sinai, the elders merited to see Hashem (Shemot 24:10-11), and when Hashem makes the covenant in Shemot 34:10, He allowed Moshe to see Him as He passed (Shemot 33:23 and Shemot 34:6).  ³

What did they see? Neither Rashi nor Rashbam elaborate on what it means to see Hashem directly or detail what it was that the people saw.  Rashbam, though, does imply that even in cases of direct revelation, the vision is not totally clear. By Moshe, the verse states explicitly that Moshe only saw Hashem's "back". Rashbam claims that this applied to the elders in Shemot 24 as well. By Avraham, the verses describe a pillar of smoke and fire passing by the pieces, suggesting that there, too, the vision was somewhat veiled.

Revelation at Sinai – Both Rashi and Rashbam speak about the nation wanting to see Hashem during revelation and Rashbam presents Hashem as granting permission.⁴  Though this might match the description of the event being a "face to face" encounter, it does not work with Moshe's statement, "לֹא רְאִיתֶם כׇּל תְּמוּנָה בְּיוֹם דִּבֶּר י״י אֲלֵיכֶם". 

• It is possible that Rashbam thinks that though Hashem granted the nation permission to look, this was only from afar, at which distance the nation could not see really see Hashem regardless.⁵ 
• Alternatively, the people really were privileged to see Hashem, but that Hashem does not have a form

• As such, it is likely that both commentators simply mean that Hashem acquiesced to an unmediated encounter, where the nation heard Hashem directly,⁶ but neither believes that the nation merited to see Hashem directly as well.

Shemot 24: וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל

Revelation to Avot: "...וַיֵּרָא י״י אֶל"

"'כְּבוֹד ה"

Anthropomorphism

Uniqueness of Moshe's prophecy

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 EzraBereshit First Commentary 12:7Shemot First Commentary 13:21Shemot First Commentary 16:7Shemot First Commentary 24:10-11Shemot First Commentary 33:18Shemot Second Commentary 13:21Shemot Second Commentary 16:6Shemot Second Commentary 24:10-11Vayikra 16:2Devarim 5:4Yeshayahu 6:5About R. Avraham ibn Ezra, R. ChananelBerakhot 6aAbout R. Chananel b. Chushiel, R. Yosef Bekhor ShorBereshit 1:26Bereshit 32:31Shemot 13:21Shemot 24:8-11Shemot 33:18-23Vayikra 16:2About R. Yosef Bekhor Shor, RambamHilkhot Yesodei HaTorah 1:8-12Hilkhot Yesodei HaTorah 2:4Moreh Nevukhim 1:4Moreh Nevukhim 1:5Moreh Nevukhim 1:54Moreh Nevukhim 2:41About R. Moshe b. Maimon, RadakBereshit 32:31Yeshayahu 6:1Yeshayahu 6:5About R. David Kimchi, R. Avraham b. HaRambamBereshit 26:24Shemot 24:10-11Shemot 33:12-23About R. Avraham Maimonides, Sefer HaIkkarim3:17About R. Yosef Albo, SefornoShemot 19:9Shemot 19:11Shemot 24:11Shemot 33:11Shemot 33:18-23Vayikra 9:6Bemidbar 12:6-8Devarim 5:4Devarim 34:10About R. Ovadyah Seforno, ShadalShemot 13:21Shemot 19:11Shemot 20:3Shemot 24:10-11Shemot 33:18Shemot 33:20Yeshayahu 6:1Yeshayahu 6:5About R. Shemuel David Luzzatto, MalbimBereshit 12:7Shemot 33:18-23Yeshayahu Beur HaInyan 6:1Yeshayahu Beur HaMilot 6:1About R. Meir Leibush Weiser, R. D"Z HoffmannBereshit 12:7Shemot 16:7Shemot 16:10Vayikra 9:23Vayikra 16:2About R. David Zvi 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.⁷  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 verses⁸ 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.⁹
• 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.¹⁰ Other verses which speak of seeing God refer to prophetic visions which are not problematic and 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.¹¹

Revelation to Avot: "...וַיֵּרָא י״י אֶל" – Malbim and R. D"Z Hoffmann¹² 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.¹³

"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.¹⁴

"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 directly, without a mediator,¹⁵ 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.

"יֵרֵד י״י לְעֵינֵי כׇל הָעָם" – 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 the people saw, not Hashem Himself.

Shemot 24: "וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל"/ "וַיֶּחֱזוּ אֶת הָאֱלֹהִים" – 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 sources¹⁶ assume that the verse refers to a prophetic vision.
• Shadal explains that although the masses had only heard Hashem's voice at Sinai,¹⁷ 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.¹⁸ 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". 

"וְרָאִיתָ אֶת אֲחֹרָי"

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

"כִּי בֶּעָנָן אֵרָאֶה עַל הַכַּפֹּרֶת"

"'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.

Sources:RambamMoreh Nevukhim 1:4Moreh Nevukhim 1:27Moreh Nevukhim 2:41About R. Moshe b. Maimon, R. Avraham b. HaRambamShemot 16:10Shemot 24:10-11Shemot 33:12-23About R. Avraham Maimonides, RalbagVayikra 16:1Shemot Beur HaParashah 24:10-11About R. Levi b. Gershom, MalbimBereshit 12:7Shemot 33:18-23Yeshayahu Beur HaInyan 6:1Yeshayahu Beur HaMilot 6:1About R. Meir Leibush Weiser,

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 Gaonin Otzar HaGeonim Berakhot 6bHaEmunot VeHaDeiot 2:9HaEmunot VeHaDeiot 2:10HaEmunot VeHaDeiot 3:5About R. Saadia Gaon, Ralbag, Ran

Angel

Verses which speak of Hashem appearing to man refer not to Hashem Himself, but to an angel.

¹ This reading merges from Rashi's comments to Shemot 24:10.  In his comments to the following verse, however, he suggests that the group was deserving of death since they acted inappropriately, viewing Hashem while eating and drinking. This leads to the possibility that had the elders acted properly, they might not have deserved death, despite having seen Hashem.  If so, then Rashi, like Rashbam, assumes that in exceptional cases, man is granted permission to view Hashem without punishment.

² Rashbam points to the treaties in Bereshit 15 and Yirmeyahu 34 as proof that one of the components of Biblical covenants is that the participants cut an animal and pass through its pieces.  In light of ancient near eastern treaties, it seems that this was meant to send a message that violation of the covenant wold result in punishment and slaughter. See Treaties in Tanakh and the Ancient Near East for elaboration.  Rashbam appears to be suggesting that as part of the covenantal process, Hashem allows the other party to see Him as he passes.

³ By Moshe, the verse states explicitly that Moshe only saw Hashem's "back".  Rashbam claims that this applied to the elders in Shemot 24 as well.  By Avraham, the verses describe Hashem's passing as a pillar of smoke and fire passing by, suggesting that here too the vision was veiled.

⁴ Rashi has Moshe tell Hashem, "שרצונן לשמוע ממך, אינו דומה שומע מפי שליח לשומע מפי המלך, רצוננו לראות את מלכנו".  After Hashem warns a second time about not touching the mountain, Rashbam has Moshe ask Hashem, "שמא אתה מוסיף שאפילו להתקרב מעט כדי להסתכל ולראות אפילו רחוק מן ההר אסור?" and Hashem answers, "גם עתה לא אסרתי לראות, בלא עלייה לא אמרתי לך"

⁵ undefined

⁶ Both assume that Moshe was not meant to act as an intermediary during Revelation and it could be this which is highlighted when the encounter is described as being "face to face".

⁷ See also Shadal who suggests that the prophet sees a "created image"  which then awakens his heart to imagine Hashem.

⁸ See Shemot 24:10-11, Melakhim I 22:19, Yeshayahu 6:1, Yechezkel 1:1 and 26, and Daniel 7:9.

⁹ As support he points to Hoshea's words, "וּבְיַד הַנְּבִיאִים אֲדַמֶּה" (Hoshea 12:11).

¹⁰ He explains that the root "ראה" has several connotations and in this verse it refers to comprehension rather than physical sight.

¹¹ One might question this reading as the language of "לֹא יִרְאַנִי הָאָדָם וָחָי" appears to be a general statement referring to all men and not only Moshe.

¹² See also Keli YekarBereshit 12:7About R. Shelomo Ephraim Luntschitz.

¹³ R. Hoffmann points out that the Torah does not share the nature of this visual and how Hashem appeared in such prophecies.  See, though, the above point that other commentators suggest that Hashem might provide different visuals for each prophet.

¹⁴ Had the verse read "לֹא רְאִיתֶם את ה" one could suggest that this only a physical seeing of Hashem was precluded.  The addition of the word "" implies that even a created image of Hashem was not seen.

¹⁵ Rambam clarifies that the phrase means that the nation heard Hashem's voice directly and not via an angel. Ibn Ezra raises the alternative possibility that the verse means that the people heard the Decalogue via Hashem and not via Moshe.  See The Decalogue: Direct From Hashem or Via Moshe for further discussion.

¹⁶ See Ibn Ezra, R. Avraham b. HaRambam (in his first explanation of the term), R"Y Albo, Seforno, and Shadal.

¹⁷ See his explanation of the phrase "לֹא רְאִיתֶם כׇּל תְּמוּנָה בְּיוֹם דִּבֶּר י״י אֲלֵיכֶם" above.

¹⁸ This is unlike most prophets who prophesy while asleep and see images of Hashem only in a dream-like state.