출애굽기 33:14의 유대 사상

15. The Rabbi: Thou hast called attention to a debatable point, although there is no doubt about it for me. But we have wandered from our subject, viz. the attributes. To return to it, let me explain the matter to thee by a simile taken from the sun. The sun is only a single body, whilst those receiving their light from it are in many ways dependent on each other. The most fitted to annex its lustre are the ruby, crystal, pure air and water, and their light is therefore called transparent. On glittering stones and polished surfaces it is called luminous; on wood, earth, etc., visible light, and on all other things it is simply designated light without any specific qualification. This general term, light, corresponds to what we call Elōhim, as is now clear. Transparent light corresponds to 'Eternal,' a proper name which describes especially the relation between Him and His earthly creatures, I mean, the prophets, whose souls are refined and susceptible to His light, which penetrates them, just as the sunlight penetrates the crystal and ruby. Their souls take their origin and development (as has been explained before) from Adam. Essence and heart [of Adam] reappear in every generation and age, whilst the large mass of mankind are set aside as husks, leaves, mud, etc. The God of this essence is only and solely Adōnāi, and because He established a connexion with man, the name Elohim was altered after the creation into Adonāi Elōhim. This the Sages express in the words: A 'full name over a full universe' (Genesis Rabbah 11). The world was but completed with the creation of man who forms the heart of all that was created before him. No intelligent person will misunderstand the meaning conveyed by 'Elōhim,' although this is possible with regard to 'Adōnāi,' because prophecy is strange and rare in single individuals, and much more so in a multitude. For this reason, Pharaoh disbelieved and said: 'I know not the Lord' (Exodus 5:2), as if he interpreted the Tetragrammaton in the way penetrating light is understood, and was reminded by it of God whose light is intimately attached to man. Moses supplemented his words by adding: 'the God of the Hebrews,' in order to call to mind the patriarchs who testified by means of prophecy and marvels. Elōhim was a name well known in Egypt. The first Pharaoh said to Joseph: 'Forasmuch as Elōhim has shewn thee all this,' (Genesis 41:39), and A man in whom the spirit of Elōhim is' (Genesis 41:38). This is as if one man alone sees the sun, knows the points of its rising and course, whilst we others never behold it and live in shadow and mist. We find, then, that his house has much more light than ours, because he is acquainted with the course of the sun and can arrange his windows according to his desire. We also see his crops and plantations thriving, which, as he says, is the consequence of his knowing the course of the sun. We however, would deny this, and ask: 'What is the sun? We know the light and its manifold advantages, but it comes to us merely by accident.' 'To me,' he would answer, 'it comes as much and as frequently as I desire, because I know its cause and course. If I am prepared for it and arrange all my plans and works for their proper seasons, I reap the full benefit of it.--A substitute for Adonāi is Presence, as in the verse: 'My Presence shall go with thee' (Exodus 33:14, sq.), or 'If thy Presence go not with me.' The same is meant in the verse: 'Let my Lord, I pray Thee, go among us' (Exodus 34:9). The meaning of Elōhim can be grasped by way of speculation, because a Guide and Manager of the world is a postulate of Reason. Opinions differ on the basis of different speculations, but that of the philosophers is the best on the subject. The meaning of Adonāi, however, cannot be grasped by speculation, but only by that intuition and prophetic vision which separates man, so to speak, from his kind, and brings him in contact with angelic beings, imbuing him with a new spirit, as it is written: 'Thou shalt be turned into another man,' 'God gave him another heart' (I Samuel 10:6. 9), 'A spirit came over Amasai' (I Chronicles 12:18). 'The hand of the Lord was upon me' (Ezekiel 37:11). 'Uphold me with Thy free spirit' (Psalms 51:14) All these circumscribe the Holy Spirit which enwraps the prophet in the hour of his ministry, the Nazirite, and the Messiah, when they are anointed for priesthood, or for the royal dignity by a prophet; or when God aids and strengthens him in any matter; or when the priest makes prophetic utterances by means of the mystic power derived from the use of the Urim and Tummim. Then all previous doubts concerning Elōhim are removed, and man deprecates those speculations by means of which he had endeavoured to derive the knowledge of God's dominion and unity. It is thus that man becomes a servant, loving the object of his worship, and ready to perish for His sake, because he finds the sweetness of this attachment as great as the distress in the absence thereof. This forms a contrast to the philosophers, who see in the worship of God nothing but extreme refinement, extolling Him in truth above all other beings, (just as the sun is placed on a higher level than the other visible things), and that the denial of God's existence is the mark of a low standard of the soul which delights in untruth.

The next meaning of the word is “anger”; comp. “And her anger (paneha) was gone” (1 Sam. 1:18). Accordingly, the term is frequently used in reference to God in the sense of anger and wrath; comp. “The anger (pene) of the Lord hath divided them” (Lam. 4:16); “The anger (pene) of the Lord is against them that do evil” (Ps. 34:17); “Mine anger (panai) shall go and I will give thee rest” (Exod. 33:14); “Then will I set mine anger” (panai) (Lev. 20:3); there are many other instances.