[Ashekanzim:
Yeshayahu 6:1-7, 9:5-6
Sefardim:
Yeshayahu 6:1-13
Yemenite
Jews: Yeshayahu 6:1-13, 9:5-6]
"In
the year of King Uziyahu's death, I saw Hashem seated
on a high, elevated throne, and the hem of His robe filled the sanctuary"
(Yeshayahu 6:1). This is a most startling declaration. How is it
possible to see Hashem? Isn't it clear that He does not have any form
visible to the eye, as the Torah says: "For you saw no form" (Devarim
4:15).
The
prophet Yeshayahu was asked this question by a person who we would hardly
expect to be interested in this issue: King Menashe. This cruel and
blood-thirsty man, who spilled so much blood in his lifetime, turned to
Yeshayahu with these words: "How dare you contradict the words of Moshe,
your Rabbi! He taught us that it is impossible to see Hashem! 'For
man will not see me and live' (Shemot 33:20), and you said: 'I saw
Hashem.' Yeshayahu did not respond, and King Menashe ruled that he was to
receive capital punishment for this blasphemy. The prophet succeeded in
fleeing, but was quickly captured and paid with his life for his prophetic
declaration (Yevamot 49b).
Why
didn't the prophet bother to answer the king?
Because he knew that there would be not benefit to giving explanations that
the king would definitely not accept (ibid.). King Menashe was not
bothered by the problems of pure theology.
He was simply looking for a reason to kill Yeshayahu, who disrupted his
criminal plans by demanding holiness.
Nonetheless,
the Talmud too raises this question: How was it possible for Yeshayahu to see
Hashem when Moshe Rabbenu stated that this was impossible? Was
Yeshayahu's vision able to penetrate deeper than Moshe Rabbenu's? The
Talmud explains that just the opposite is true. Every prophet is defined
as a "seer" but Moshe Rabbenu's vision was the clearest of any. Our
Sages relate that Moshe looked through a clear glass, while other prophets
looked through glass that was dim, and their ability of discernment
was thus less precise. This is the reason that Moshe Rabbenu - with
his clear sight - understood that there was nothing to see, while Yeshayahu -
with his comparatively foggy sight - thought he saw something (Yevamot ibid.).
This
analysis obviously precedes our central question: What is the meaning of
Yeshayahu's vision? In line with his general approach, the Rambam
explained in "Moreh Nevuchim" (2, 42) that this vision, like all
prophetic visions, was not seen by the human eyes of the prophet but through a
dream. The Torah teaches that all prophets besides Moshe Rabbenu received
prophecy in a dream, whether they were asleep or not (Bamidbar 12:6-8).
The prophet received the prophecy in a dream through his imagination. But Moshe Rabbenu's ability was totally
different: his prophecy appeared through the intellect, and was thus
immeasurably more clear and precise (Rambam, Hilchot Yesodei Ha-Torah 7:6).
In
order to advance in our analysis, we will examine another Divine revelation in
the first chapter of Yechezkel, known as the "Maase Merkavah" (the
prophetic vision of the Divine Chariot). Yechezkel also saw Hashem. While Yeshayahu's description was summarized
in three verses (6:1-3), Yechezkel's gives a much more detailed description. This does not mean that Yechezkel was greater
than Yeshayahu. Just the opposite! In the time of Yeshayahu, the Nation of
Israel was still on its Land, had independence and a Jewish king as its
leader. In contrast, Yechezkel lived
almost his entire life in the Exile, and the spiritual light was dimmed to a
noticeable extent. According to our Rabbis,
the abundance of details given by Yechezkel is explained by the following
parable: A king who lived in the city was described by a city-dweller and a
villager. The city-dweller, who
regularly met the king, gave a brief and general description. The farmer, in contrast, who was greatly
impressed by the king's glory, gave a grandiose, detailed description. "All that Yechezkel saw, Yeshayahu
saw. To what can Yechezkel be compared? To a villager who saw the king. And to what can Yeshayahu be compared? A city-dweller who saw the king"
(Chagigah 13b).
According
to the Rambam, prophetic visions have their source in the imagination,
influenced by Divine direction. A large
portion of the first part of his work "Moreh Nevuchim" is his lexicon
for all of the parables used by the Tanach to discuss the Master of the
Universe. "The Torah speaks in the
language of man" (Berachot 31b). In
relation to the giving of the Torah, it says: "And Hashem descended"
(Shemot 19:20) to the Children of Israel.
The Master of the Universe uses our expressions and intellectual
concepts in order to approach us, since we know nothing of His essence. We only have human tools to understand
Him. In His great mercy, Hashem agrees
to describe the ‘Upper World’ in the words of the ‘Lower World.’
Hashem
is outside of time and space. Not only
is He beyond human concepts, but is a completely different type of
existence. Hashem is both transcendental
and imminent. Hashem is distant as
distant can be and near as near can be.
Any
Jew who recites a blessing notices that it begins in the second person,
"You," i.e. He is close to us, but it ends in the third person, i.e.
we acknowledge that He is immeasurably far away.
