A Vision of God

One of the Torah's most enigmatic passages describes a mysterious encounter that took place after the sin of the Golden Calf. After successfully pleading for the sake of the Jewish people, Moses took advantage of that special moment of Divine grace. "Please let me have a vision of Your Glory." 

It is impossible to see God's Presence and live, but God agreed to protect Moses in a mountain crevice as He "passed by."

"You will then have a vision of My back. My face, however, will not be seen." (Ex. 33:17-23)

This account raises many questions. The most obvious problem concerns the story's anthropomorphic elements. God has no body; what do the allegorical terms 'back' and 'face' mean here?

Unfortunately, the Talmudic commentary for this puzzling incident only adds to our confusion. In Berachot 7a, Rabbi Shimon Hasida explained that God revealed His 'back' to Moses by showing him the knot of God's "tefillin shel rosh."  (Tefillin, containing verses of God's unity and providence, are worn above the forehead. It is held in place by means of a leather strap tied with a knot on the back of the head.)

What did the Sages mean by stating that God wears tefillin? And what is special about the knot, that God revealed that particular part of His tefillin to Moses?

Knowing God

We need to distinguish between two types of knowledge. The first is an accurate knowledge of an object's true nature. The second is knowledge that is limited by our capabilities, intellectual or physical. Regarding tangible objects, there may not be a difference between the two. But when dealing with abstract concepts, and especially with regard to the nature of God, the difference will be great – perhaps infinitely so.

The Torah is based on the second type of knowledge. It presents us with a perception of God according to our limited grasp, since only this type of knowledge can provide ethical guidance. Knowledge of God's true nature, on the other hand, is not a form of comprehension at all. As God informed Moses, "Man cannot have a vision of Me and live" (Ex. 33:20).

Bound to the Head

Now we may begin to understand Rabbi Shimon's metaphor of God's tefillin. Tefillin contain verses expounding God's unity and nature; they signify a true comprehension of God's reality. This truth, however, is beyond human understanding. How can we relate to this infinite truth? What connects it to us? What brings it down to the level of our intellectual capabilities, enabling this knowledge to enlighten and influence us? This is the knot that binds the tefillin to the head. The knot symbolizes an understanding that relates to the abilities of the one contemplating, so that he may grasp it and utilize it.

The imagery of God's 'face' and 'back' similarly corresponds to these two levels of knowledge. True knowledge of God's infinite reality is God's 'face.' 'Face' in Hebrew is panim, similar to the word p'nim — the inner essence. Knowledge of God's reality according to our limited understanding, on the other hand, is God's 'back.' Moses was granted this partial knowledge, a grasp of the Divine that mortal man can appreciate and apply in his finite world.

(adapted from Ein Eyah vol. I, p.33)

Copyright © 2006 by Chanan Morrison