Chasidut sobre Gênesis 6:3

Genesis 6,3. Hashem.” We need to understand ‎where and when G’d “appeared” to the patriarchs in His ‎capacity as the G’d of Shaddai. We do not find ‎the word ‎וירא‎,‎‏ ‏‎“Shaddai appeared,” in ‎connection with G’d’s addressing any of the patriarchs. ‎Moreover, why did G’d speak of ‎ידיעה‎, a form of ‎intimate knowledge, in connection with His ‎communicating with Moses and the Israelites at this ‎time?
We have learned in Sifri, Mattot, 2 that all the ‎prophetic revelations that subsequent prophets ‎experienced were due to the residue of Moses’ ‎prophetic experiences who had preceded them in this. ‎In other words, no prophet was granted a type of vision ‎that had not already been granted to Moses before ‎him. Elaborating on that subject, we read in ‎‎Yevamot 49, that all the subsequent prophets ‎were only granted blurred visions whereas Moses had ‎been granted clear visions.
It is not possible to absorb “clear” visions of the ‎Creator unless the Creator had first garbed Himself in ‎garments that diffuse the powerful light that emanates ‎from Him. [Prophets of lesser stature than ‎Moses would become too blinded by being exposed to ‎G’d before he had thus screened Himself. Ed.] ‎G’d “garbs” Himself in accordance to whom He ‎dispenses His blessings, the most minimal of these ‎‎“screens” within which He garbs Himself is known in ‎the language of our sages as ‎מאירה‎, literally, ‎‎“illuminating” but in the sense of hiding the minimum ‎possible. It is this “minimal” screen that hid G’d’s ‎essence from Moses when He communicated with him. ‎All the other prophets received their visions as ‎derivatives of the visions which Moses had received. ‎Although Moses himself “dispersed” some of his ‎prophetic powers, [notably when the 70 ‎elders were chosen to assist him, and he “dispersed” ‎some of his holy spirit to them. (Numbers 11,17) ‎Ed.] ‎‎

Deuteronomy 12,5. “you are to seek out His residence ‎and go there;” the letters in the word ‎שמה‎ are the same as ‎in the name of ‎משה‎, something that has been explained in the ‎‎Tikkuney Hazohar as well as in Zohar III 273, in ‎connection with psalms 33,14, ‎ממכון שבתו השגיח‎, “from His ‎dwelling place He supervises, etc.” There too, the first letter of ‎each of these three words spells the name ‎משה‎. It is pointed out ‎there that already in Genesis 6,3 the word ‎בשגם‎ alludes to Moses, ‎seeing that the letters‏ ‏‎ ‎ש‎ and ‎מ‎ are directly part of his name, ‎whereas the combined numerical value of the letters ‎ב‎ and ‎ג‎ add ‎up to 5=‎ה‎. According to the Midrash Shir Hashirim rabbah, ‎‎1,64 Moses was equivalent to the entire Jewish people on the one ‎hand, whereas every individual Israelite had to strive to become ‎Moses’ equal. In other words, the word ‎שקול‎ “of equal weight,” is ‎to be understood as “in both directions.” When applied to the ‎verse in psalms 33,14 “G’d supervises the whole earth,” refers to ‎the Israelites, and the words ‎ובאת שמה‎, in our verse above assure ‎Moses that he is the vehicle that enables the individual Israelite to ‎be welcome in G’d’s residence, the Temple or Tabernacle. It was ‎Moses who enabled the Israelites to attain that level of holiness.‎