WOULDN\u2019T YOU AGREE that it is somewhat presumptuous for a mortal to ask of G-d to see His glory?<\/p>\n
Well, Moshe did just that when he asked: hareini na et kevodecha \u2013 \u201cPlease let me have a vision of Your glory,\u201d or as Saadia Gaon translates, \u201cLet me comprehend Your unique nature.\u201d The Zohar expresses amazement at such a daring request, asking for such a vision. Didn\u2019t Moshe realize, as we all do, that it is absurd, and perhaps even arrogant, to ask for the impossible? What motivation could the greatest of all men have in making such a request? Did he not know that the answer perforce must be Ki lo yireani ha\u2019adam ve\u2019chai that \u201cman cannot have a vision of Me and live\u201d?<\/p>\n
The Zohar responds that Moshe rightfully imagined that after reaching and experiencing the greatest and most exalted spiritual level for forty days, separated from all that is physical, sustained by all that is G-dly, he may indeed be worthy to \u201csee\u201d G-d. He was told however, that as long as his neshama, his soul, as great and exalted as it may be, was bound to a physical body, \u201cseeing\u201d G-d as he desired was in the realm of the impossible.
\nThere are two passages in Rambam\u2019s writings that allow us to better comprehend Moshe\u2019s request and G-d\u2019s response. The first is in the Yad HaChazakah, while the second is in the Guide of the Perplexed.<\/p>\n
What was it that Moshe sought to comprehend, when he said \u2018Show me, I beseech thee, Thy glory?\u2019 He sought to have so clear an apprehension of the truth of G-d\u2019s existence that the knowledge might be like that which one possesses of a human being, whose face one has seen and whose image is imprinted on the mind and whom therefore, the mind distinguishes from other men. In the same way, Moshe asked that the truth of G-d\u2019s existence might be distinguished in his mind from other beings, and that he might thus know the truth of G-d\u2019s existence, as it really is. G-d replied that it is beyond the mental capacity of a human creature, composed of body and soul, to obtain in this regard clear knowledge of the truth.<\/i><\/p>\n
That being the case that a mortal physical being cannot perceive G-d, did Moshe receive no response at all? Is there \u201cno way\u201d? Yes, there is, under limiting circumstances of our physical reality.<\/p>\n
The Almighty, however, imparted to Moshe what has been vouchsafed to no man before or since. Moshe attained so much knowledge of the truth of the Divine existence that G-d was in his mind, distinct from other beings, in the same way as an individual, whose back is seen, whose physical form and apparel are perceived, is distinguished in the observer\u2019s mind from the physical form of other individuals. The Torah hints at this, saying: \u2018You will see My back, but My face shall not be seen.\u2019 <\/i><\/p>\n
Moshe sought to know G-d as a unique and singular essence, in the same way as one is able to know man as separate and apart from all other forms of creation. This no mortal man can know, not even Moshe. What Moshe can know and fully comprehend is HaShem\u2019s achorai, His attributes, His image.<\/p>\n
This, the Rambam conveys in his Guide (Part I, Chapter 54).<\/p>\n
Know that the master of those who know, Moshe our Master, made two requests and received an answer to both of them. One request consisted in his asking Him, to let him know His essence and true reality. The second request, which he put first, was that He should let him know His attributes. The answer to the two requests that G-d gave him consisted in His promising him to let him know all His attributes, making it known to him that they are His actions, and teaching him that His essence cannot be grasped as it really is\u2026for when he would know the ways, he would know him. <\/i><\/p>\n
G-d reveals to man, even to the greatest among them, only that which may ultimately be used to become as G-dly as possible, considering all of man\u2019s limiting physical attributes. It is impossible for a physical being to divorce from one\u2019s body, so that only his soul governs his worldly existence. That being the case, man\u2019s greatest virtue and ultimate goal on this world is to become as G-d like as possible, namely, to imitate His Ways within the circumscribed limitations of possessing a soul enveloped by a physical body. In practical terms this means that man\u2019s life mission is to become holy, gracious, merciful and forgiving, just as G-d is Holy, gracious, merciful and forgiving. It is true that G-d is a great and powerful King, but He is also a loving and compassionate Father. It is true that He is omnipotent, transcendental, and distant, but he is likewise all knowing, gracious and merciful. It is true that He is beyond man\u2019s limited and physical mind, but He is always within every simple mortal\u2019s grasp and reach. G-d is the One who lo tuchal lireot et panai, yet He is the one who aavir kol tuvi al panecha.<\/p>\n
A learned atheist once met a poor laborer going to shul. He asked him: \u201cWhere are you going?\u201d \u201cI am going to shul, sir.\u201d \u201cWhat will you do there?\u201d was the next question. \u201cI will worship G-d.\u201d \u201cIs your G-d a great G-d or a small G-d?\u201d the atheist asked.<\/p>\n
\u201cHe is both sir,\u201d was the reply. \u201cHe is so great that the heavens cannot contain Him, and He is so small that He can dwell in my poor little heart.\u201d<\/p>\n