Difference between revisions of "Philosophy:Anthropomorphism/2"
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<category>Hashem Is Not Corporeal | <category>Hashem Is Not Corporeal | ||
| − | <mekorot><multilink><a href="RSaadiaGaonHaEmunotVeHaDeiot2" data-aht="source">R. Saadia Gaon</a><a href="RSaadiaGaonHaEmunotVeHaDeiot2" data-aht="source">HaEmunot VeHaDeiot 2</a><a href="RSaadiaGaoninOtzarHaGeonimBerakhot6b" data-aht="source">in Otzar HaGeonim Berakhot 6b</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>, <multilink><a href=" | + | <mekorot><multilink><a href="RSaadiaGaonHaEmunotVeHaDeiot2" data-aht="source">R. Saadia Gaon</a><a href="RSaadiaGaonCommentaryBereshit1-26" data-aht="source">Commentary Bereshit 1:26</a><a href="RSaadiaGaonHaEmunotVeHaDeiot2" data-aht="source">HaEmunot VeHaDeiot 2</a><a href="RSaadiaGaoninOtzarHaGeonimBerakhot6b" data-aht="source">in Otzar HaGeonim Berakhot 6b</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>,<fn>R. Sherira Gaon also holds of this approach in the context of Shiur Komah.</fn> <multilink><a href="RHaiGaoninOtzarHaGeonimBerakhot59a" data-aht="source">R. Hai Gaon</a><a href="RHaiGaoninOtzarHaGeonimBerakhot59a" data-aht="source">Otzar HaGeonim Berakhot 59a</a></multilink>, <multilink><a href="RChananelBerakhot6a" data-aht="source">R. Chananel</a><a href="RChananelBerakhot6a" data-aht="source">Berakhot 6a</a><a href="R. Chananel b. Chushiel" data-aht="parshan">About R. Chananel b. Chushiel</a></multilink>, <multilink><a href="RBachyeibnPakudaChovotHaLevavot1-10" data-aht="source">R. Bachye ibn Pakuda</a><a href="RBachyeibnPakudaChovotHaLevavot1-10" data-aht="source">Chovot HaLevavot 1:10</a></multilink>, <multilink><a href="IbnEzraShemotFirstCommentary33-18" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotFirstCommentary33-18" data-aht="source">Shemot First Commentary 33:18</a><a href="IbnEzraBereshitSecondCommentary1-26" data-aht="source">Bereshit Second Commentary 1:26</a><a href="IbnEzraShemotSecondCommentary33-21" data-aht="source">Shemot Second Commentary 33:21</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RYosefBekhorShorBereshit1-26" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorBereshit1-26" data-aht="source">Bereshit 1:26</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, <multilink><a href="RambamHilkhotYesodeiHaTorah1-7-12" data-aht="source">Rambam</a><a href="RambamHilkhotYesodeiHaTorah1-7-12" data-aht="source">Hilkhot Yesodei HaTorah 1:7-12</a><a href="RambamHilkhotYesodeiHaTorah2-4" data-aht="source">Hilkhot Yesodei HaTorah 2:4</a><a href="RambamHilkhotTeshuvah3-7" data-aht="source">Hilkhot Teshuvah 3:7</a><a href="RambamMorehNevukhim1-1" data-aht="source">Moreh Nevukhim 1:1</a><a href="RambamMorehNevukhim1-27" data-aht="source">Moreh Nevukhim 1:27</a><a href="RambamMorehNevukhim1-36" data-aht="source">Moreh Nevukhim 1:36</a><a href="RambamMorehNevukhim146" data-aht="source">Moreh Nevukhim 1:46</a><a href="RambamIggeretTechiyatHaMetim" data-aht="source">Iggeret Techiyat HaMetim</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink>, <multilink><a href="RAvrahambHaRambamMilchamotHaShampp48-75" data-aht="source">R. Avraham b. HaRambam</a><a href="RAvrahambHaRambamMilchamotHaShampp48-75" data-aht="source">Milchamot HaSham pp. 48-75</a><a href="RAvrahambHaRambamShemot24-10" data-aht="source">Shemot 24:10</a><a href="R. Avraham Maimonides" data-aht="parshan">About R. Avraham Maimonides</a></multilink>, <multilink><a href="RambanBereshit46-1" data-aht="source">Ramban</a><a href="RambanBereshit46-1" data-aht="source">Bereshit 46:1</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>, <multilink><a href="RalbagShemotBeurHaParashah24-10-11" data-aht="source">Ralbag</a><a href="RalbagShemotBeurHaParashah24-10-11" data-aht="source">Shemot Beur HaParashah 24:10-11</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>, <multilink><a href="DerashotHaRan9" data-aht="source">Ran</a><a href="DerashotHaRan9" data-aht="source">Derashot HaRan 9</a><a href="R. Nissim Gerondi (Ran)" data-aht="parshan">About R. Nissim Gerondi</a></multilink>, <multilink><a href="SeferHaIkkarim2-14" data-aht="source">R. Yosef Albo</a><a href="SeferHaIkkarim2-14" data-aht="source">Sefer HaIkkarim 2:14</a><a href="Sefer HaIkkarim" data-aht="parshan">About R. Yosef Albo</a></multilink>, <multilink><a href="ShadalBereshit1-26" data-aht="source">Shadal</a><a href="ShadalBereshit1-26" data-aht="source">Bereshit 1:26</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>,</mekorot> |
<point><b>Anthropomorphic verses</b> – R. Saadia, Rambam and R. Yosef Albo all maintain that all anthropomorphic language is simply a figure of speech.<fn>R. Saadia compares it to other figurative speech used in Tanakh, such as the sky talking (Tehillim 19:2), rocks listening (Yehoshua 24:27), and land which the Torah talks about it as if it has a face, eyes, ears, mouth, wings, and other body parts, while we know that obviously they does not have all these body parts.  So too by Hashem the verses should not be understood literally.</fn>  Thus, R. Saadia suggests that Hashem's hand might represent ability, while His eye refers to His providence and His mouth to his commandments.</point> | <point><b>Anthropomorphic verses</b> – R. Saadia, Rambam and R. Yosef Albo all maintain that all anthropomorphic language is simply a figure of speech.<fn>R. Saadia compares it to other figurative speech used in Tanakh, such as the sky talking (Tehillim 19:2), rocks listening (Yehoshua 24:27), and land which the Torah talks about it as if it has a face, eyes, ears, mouth, wings, and other body parts, while we know that obviously they does not have all these body parts.  So too by Hashem the verses should not be understood literally.</fn>  Thus, R. Saadia suggests that Hashem's hand might represent ability, while His eye refers to His providence and His mouth to his commandments.</point> | ||
| − | <point><b>Why describe Hashem as having a body?</b> | + | <point><b>Why describe Hashem as having a body?</b> R. Bachye ibn Pakuda explicates the need for Hashem to be represented in anthropomorphic terms,<fn>R. Saadia says that the use of language would have waned unless it was used anthropomorphically.</fn> was to enable the nation to relate more easily to Him, and to instill in the nation the idea of Hashem's existence.<fn>R. Yosef Bekhor Shor says people are used to the actions of seeing and walking being done through eyes and legs, and therefore it mentions Hashem having eyes and legs even though He sees without eyes.  R. Yosef Albo uses this principle to explain Hashem's emotions which instill fear in the nation when it describes Hashem getting angry with wrongdoers just like every human king.</fn></point> |
<point><b>Prophets seeing Hashem</b><ul> | <point><b>Prophets seeing Hashem</b><ul> | ||
<li><b>Saw Hashem's glory</b> – R. Saadia<fn>See also the many places where Targum Onkelos translates anthropomorphic verses by adding in "'</fn> explains that all the prophets who saw Hashem just saw a bright light from where they heard Hashem.  Moshe, who was on a different level, saw a larger light.<fn>R. Moshe Taku notes this explanation is difficult as the verse is calling a light Hashem, when the two words are not equivalent.</fn></li> | <li><b>Saw Hashem's glory</b> – R. Saadia<fn>See also the many places where Targum Onkelos translates anthropomorphic verses by adding in "'</fn> explains that all the prophets who saw Hashem just saw a bright light from where they heard Hashem.  Moshe, who was on a different level, saw a larger light.<fn>R. Moshe Taku notes this explanation is difficult as the verse is calling a light Hashem, when the two words are not equivalent.</fn></li> | ||
<li><b>Prophetic visions</b> – R. Chananel, Ibn Ezra, Rambam.  The prophets<fn>R. Chananel notes that the verse by Moshe (Bemidbar 12:6) "בַּמַּרְאָה אֵלָיו אֶתְוַדָּע", should be read as a rhetorical question, since Moshe did not see Hashem just like the rest of the prophets.</fn> saw a figure in their imagination or dream, and thought they were seeing Hashem.  They did not actually see any physical vision.<fn>R. Chananel brings proof for such use of seeing from other verses, such as Kohelet 1:16.  Rambam Moreh Nevukhim 1:4 follows this understanding of the verbs.</fn></li> | <li><b>Prophetic visions</b> – R. Chananel, Ibn Ezra, Rambam.  The prophets<fn>R. Chananel notes that the verse by Moshe (Bemidbar 12:6) "בַּמַּרְאָה אֵלָיו אֶתְוַדָּע", should be read as a rhetorical question, since Moshe did not see Hashem just like the rest of the prophets.</fn> saw a figure in their imagination or dream, and thought they were seeing Hashem.  They did not actually see any physical vision.<fn>R. Chananel brings proof for such use of seeing from other verses, such as Kohelet 1:16.  Rambam Moreh Nevukhim 1:4 follows this understanding of the verbs.</fn></li> | ||
| − | <li><b>Intellectual understanding</b> – R. Avraham b. HaRambam, Ralbag.  The prophets got hold of and achieved partially an understanding of Hashem and his actions.</li> | + | <li><b>Saw a human being</b> – R. Yosef Bekhor Shor, first opinion in R. Avraham b. HaRambam.</li> |
| + | <li><b>Intellectual understanding</b> – Second opinion in R. Avraham b. HaRambam, Ralbag.  The prophets got hold of and achieved partially an understanding of Hashem and his actions.</li> | ||
| + | </ul></point> | ||
| + | <point><b>"כִּי לֹא יִרְאַנִי הָאָדָם וָחָי"</b> – This approach claims that humans can not physically see Hashem, for various reasons:<br/> | ||
| + | <ul> | ||
| + | <li>R. Yosef Bekhor Shor explains this verse that Hashem wanted to avoid scaring the prophets by showing them an image they are not used to seeing, and therefore every time He needs to show himself to a prophet He shows them a human.</li> | ||
| + | <li>Ralbag</li> | ||
</ul></point> | </ul></point> | ||
<point><b>"בְּצַלְמֵנוּ כִּדְמוּתֵנוּ"</b> – The commentators suggest multiple ways of rereading these verses as not to imply that Hashem has an equivalent to a human body:<br/> | <point><b>"בְּצַלְמֵנוּ כִּדְמוּתֵנוּ"</b> – The commentators suggest multiple ways of rereading these verses as not to imply that Hashem has an equivalent to a human body:<br/> | ||
<ul> | <ul> | ||
| − | <li>In Hashem's image</li> | + | <li><b>In Hashem's image</b></li> |
<ul> | <ul> | ||
<li>Humans have a partial similarity<fn>Rambam explains the word דמות as similarity in something specific and not as a figure.</fn> to Hashem, either in our mental capabilities (Rambam), or in our governance<fn>Seemingly this opinion was motivated from the continuation of verse 26 where Hashem blessed the people to rule over the other animals.</fn> and ruling over others (opinion in R. Saadia), in difference from animals.</li> | <li>Humans have a partial similarity<fn>Rambam explains the word דמות as similarity in something specific and not as a figure.</fn> to Hashem, either in our mental capabilities (Rambam), or in our governance<fn>Seemingly this opinion was motivated from the continuation of verse 26 where Hashem blessed the people to rule over the other animals.</fn> and ruling over others (opinion in R. Saadia), in difference from animals.</li> | ||
| Line 33: | Line 39: | ||
<li>R. Saadia says we were not created in Hashem's image rather in Hashem's chosen image.</li> | <li>R. Saadia says we were not created in Hashem's image rather in Hashem's chosen image.</li> | ||
</ul> | </ul> | ||
| − | <li>In the angels' / Moshe's image – Karaites cited in R. Saadia and Ibn Ezra.</li> | + | <li><b>In the angels' / Moshe's image</b> – Karaites cited in R. Saadia and Ibn Ezra.</li> |
<ul> | <ul> | ||
| − | <li>Binyamin Nahawandi the Karaite | + | <li>Binyamin Nahawandi the Karaite suggests these are the angels' words, saying to create a man who is similar to them.  "בְּצֶלֶם אֱלֹהִים" refers to the angels and not to Hashem, as "אֱלֹהִים" is used in other places in Torah.<fn>R. Saadia mentions a variation of this approach that the words are Hashem's words, talking about how he will create a human in the likeness of the angels.</fn></li> |
<li>Yeshuah the Karaite cited by Ibn Ezra suggests these are Moshe's words said to the people to clarify that the first man created was created the same way they were and is therefore like them, rather than being a different species.  This does not account for the combination "בְּצֶלֶם אֱלֹהִים".</li> | <li>Yeshuah the Karaite cited by Ibn Ezra suggests these are Moshe's words said to the people to clarify that the first man created was created the same way they were and is therefore like them, rather than being a different species.  This does not account for the combination "בְּצֶלֶם אֱלֹהִים".</li> | ||
</ul> | </ul> | ||
</ul></point> | </ul></point> | ||
| − | |||
<point><b>Hashem is limited</b> – R. Saadia notes that Hashem can not be corporeal if he created corporeal beings.</point> | <point><b>Hashem is limited</b> – R. Saadia notes that Hashem can not be corporeal if he created corporeal beings.</point> | ||
<point><b>"אֵשׁ אֹכְלָה הוּא"</b> – R. Saadia rereads this verse to mean that Hashem punishes sinners with fire, and not that he actually is fire.</point> | <point><b>"אֵשׁ אֹכְלָה הוּא"</b> – R. Saadia rereads this verse to mean that Hashem punishes sinners with fire, and not that he actually is fire.</point> | ||
