Pensée juive sur L’Exode 24:16

But there is a question here which should be considered, namely, why should the Blessed One not have perfected Moses completely so that he would not require anyone along with him? For there is no doubt that Moses and his eminence transcended nature, the Blessed One having perfected him miraculously, bringing him to a level unattainable by the power and ability of man, as it is written (Deuteronomy 34:10): "And there will not again arise a prophet like Moses." This verse apprises us that Moses' prophecy and plane were supernatural, unattainable by men through natural means. For if it were thus attainable, how could it be stated "And there will not again arise a prophet like Moses?" The Blessed One "does not withhold good from its proprietors" to keep them from an eminence which is attainable by them. The intent of the verse, rather, is to inform us that the phenomenon of Moses was in the category of miracle and wonder, an exception to the natural order. For though the investiture of a human being with the spirit of prophecy is a possibility within the realm of nature, when such an investiture does occur, one's bodily faculties wane to the point that his bodily activities are suspended. But for such an investiture to obtain while one is fully awake, standing on his feet, in full possession of his faculties "as when one speaks with his neighbor" — this is not within the province of nature. For one who has attained such a level has virtually become a human being and a separate intelligence at the same time. And it is this [the supernatural nature of Moses' prophecy] that the afore-mentioned verse is apprising us of. That it is a supernatural phenomenon originated by the Blessed One, whereby He exalted Moses through His power, as with the other wonders that He originated for the establishment of Torah. And this was the most essential of all, so that no other prophet could deceitfully presume to be prophesying something which contravened the words of Moses our teacher, may peace be upon him. For the Blessed One has herein apprised us that what Moses attained was supernatural, miraculous, and that this miracle will be performed for no one else in the world as it was for Moses. We know, then, that anyone who contradicts him must be lying; for Moses attained to a level which no one else in the world will ever attain. He became a separate intelligence. That is, he was not susceptible of change and impressionableness so that his intellect would be more assertive at one time than at another, but all of his times were alike in terms of perceptive ability. And this is intimated in the ruling of our sages of blessed memory (Yoma 3b) that a six-day separation period is required by the high-priest before the Day of Atonement and by the priest who is to burn the red heifer. They derive this from the revelation at Mount Sinai, in respect to which it is written (Exodus 24:16): "And the glory of the L rd rested on Mount Sinai, and the cloud covered him for six days." Why six days? This is the archetype for the six-day separation requirement for all who would enter the encampment of the Shechinah.

In this sense the term is employed in reference to God, that is to Say, to denote the continuance of His Divine Presence (Shechinah) or of His Providence in some place where the Divine Presence manifested itself constantly, or in some object which was constantly protected by Providence. Comp. “And the glory of the Lord abode” (Exod. 24:16); “And I will dwell among the children of Israel” (Exod. 29:45); “And for the goodwill of him that dwelt in the bush” (Deut. 33:16). Whenever the term is applied to the Almighty, it must be taken consistently with the context in the sense either as referring to the Presence of His Shechinah (i.e., of His light that was created for the purpose) in a certain place, or of the continuance of His Providence protecting a certain object.

The same is the case with “The glory of the Lord.” The phrase sometimes signifies “the material light,” which God caused to rest on a certain place in order to show the distinction of that place, e.g., “And the glory of the Lord (kebod adonay) abode upon Mount Sinai and the cloud covered it” (Exod. 24:16); “And the glory of the Lord filled the tabernacle” (ib. 40:35). Sometimes the essence, the reality of God is meant by that expression, as in the words of Moses, “Show me thy glory” (ib. 33:18), to which the reply was given, “For no man shall see me and live” (ib. xx.). This shows that the glory of the Lord in this instance is the same as He Himself, and that “Thy glory” has been substituted for “Thyself,” as a tribute of homage; an explanation which we also gave of the words, “And they shall say unto me, What is his name?” Sometimes the term “glory” denotes the glorification of the Lord by man or by any other being. For the true glorification of the Lord consists in the comprehension of His greatness, and all who comprehend His greatness and perfection, glorify Him according to their capacity, with this difference, that man alone magnifies God in words, expressive of what he has received in his mind, and what he desires to communicate to others. Things not endowed with comprehension, as e.g., minerals, may also be considered as glorifying the Lord, for by their natural properties they testify to the omnipotence and wisdom of their Creator, and cause him who examines them to praise God, by means of speech or without the use of words, if the power of speech be wanting. In Hebrew this licence has been extended still further, and the use of the verb “to speak” has been admitted as applicable in such a case: things which have no comprehension are therefore said to give utterance to praise, e.g., “All my bones shall say, Lord, who is like unto thee?” (Ps. 35:10). Because a consideration of the properties of the bones leads to the discovery of that truth, and it is through them that it became known, they are represented as having uttered the divine praise: and since this [cause of God’s praise] is itself called “praise,” it has been said “the fulness of the whole earth is his praise” (Isa. 6:3), in the same sense as “the earth is full of his praise (Hab. 3:3). As to kabod being employed in the sense of praise, comp. “Give praise (kabod) to the Lord your God” (Jer. 13:16); also “and in his temple does every one speak of his praise (kabod)” (Ps. 29:9), etc. Consider well the homonymity of this term, and explain it in each instance in accordance with the context; you will thus escape great embarrassment.