Cytowanie Komentarza do Wyjścia 34:30

And the boldness of his face is changed. From that of other people, to the extent that they feared “to approach him” [Moshe], “because the skin of his face was radiant.”²Shemos 34:29, 30. ³Alternatively, wisdom begets humility and does away with anger and arrogance (Ibn Ezra). Or, because of his wisdom, everyone admires and obeys him, giving him a jubilant countenance. (Metsudas Dovid)

ויסתר משה פניו, Moses hid his face; the fact that Moses hid his face at this point was the reason that he merited that he eventually attained a spiritual level when his own face radiated spirituality to the degree that unless he was discussing Torah, the people could not bear looking at him. (Exodus 34,30). Compare also Numbers 12,8, where G-d explains this level of Moses to Miriam and Aaron.

A kabbalistic approach: The “father” G’d referred to was Adam, i.e. G’d had already been the G’d of Adam This was appropriate seeing that when Hevel had offered his sacrifice he had had a glimpse of the Shechinah for longer than is permissible and had incurred the death penalty as a result. This is why Moses quickly turned away his face when he became aware of the fact that it was G’d speaking out of the bush. He was ashamed to look at something he had seen once before just as a person is ashamed to come face to face with sins committed on a previous occasion. Seeing that Moses was Hevel’s reincarnation it is not surprising that G’d described Himself as the “G’d of your father (Adam).” When our sages in Berachot 7 explain the verse (Exodus 33,20) “you cannot see My face for man cannot see My face and live,” G’d supposedly told Moses: “when I wanted to show you My face you did not want to look, (here at the bush); now that you want to see My face, I am not ready to show it to you.” In chapter 33,18 Moses had asked: “Please show me Your Presence.”
This passage in the Talmud is at variance with a statement by Rabbi Meir who is quoted on that same folio as saying that due to three merits Moses was granted three things. Seeing he had turned aside at the bush, not wanting to look at something forbidden, he was granted to behold the image of G’d’s “face.” Seeing he displayed the proper degree of awe and reverence in the presence of such a vision (כי ירא, “for he was afraid” verse 6), he was granted that when he descended from Mount Sinai that the skin of his forehead radiated light so that the people in turn were afraid to approach him (Exodus 34,30). Finally, as a reward for not having indulged his eyes (מהביט, when he had a chance to do so at the bush), he was granted (Numbers 12,8) greater visions than any other prophet as G’d explained to Miriam and Aaron on that occasion. Whereas visions seen by lesser prophets are known as אספקלריא שאינה מאירה, “blurred visions,” Moses enjoyed visions described as מאירה, distinct, brilliant. The latter is the kind of vision which originates with the attribute of Mercy.