The three verbs raah, hibbit, and ḥazah, which denote “he perceived with the eye,” are also used figuratively in the sense of intellectual perception. As regards the first of these verbs this is well known, e.g., “And he looked (va-yar) and behold a well in the field” (Gen. xxix. 2): here it signifies ocular perception; “yea, my heart has seen (raah) much of wisdom and of knowledge” (Eccles. i. 16); in this passage it refers to the intellectual perception.
In this figurative sense the verb is to be understood, when applied to God; e.g., “I saw (raïti) the Lord” (1 Kings xxii. 19); “And the Lord appeared (va-yera) unto him” (Gen. xviii. 1); “And God saw (va-yar) that it was good” (Gen. i. 10); “I beseech thee, show me (hareni) thy glory” (Exod. xxxiii. 18); “And they saw (va-yirü) the God of Israel” (Exod. xxiv. 10). All these instances refer to intellectual perception, and by no means to perception with the eye as in its literal meaning: for, on the one hand, the eye can only perceive a corporeal object, and in connection with it certain accidents, as colour, shape, etc.; and, on the other hand, God does not perceive by means of a corporeal organ, as will be explained.
In the same manner the Hebrew hibbit signifies “he viewed” with the eye; comp. “Look (tabbit) not behind thee” (Gen. xix. 17); “But his wife looked (va-tabbet) back from him” (Gen. xix. 26); “And if one look (ve-nibbat) unto the land” (Isa. v. 30); and figuratively, “to view and observe” with the intellect, “to contemplate” a thing till it be understood. In this sense the verb is used in passages like the following: “He hath not beheld (hibbit) iniquity in Jacob” (Num. xxiii. 21); for “iniquity” cannot be seen with the eye. The words, “And they looked (ve-hibbitu) after Moses” (Exod. xxxiii. 8)—in addition to the literal understanding of the phrase—were explained by our Sages in a figurative sense. According to them, these words mean that the Israelites examined and criticised the actions and sayings of Moses. Compare also “Contemplate (habbet), I pray thee, the heaven” [[18]](Gen. xv. 5); for this took place in a prophetic vision. This verb, when applied to God, is employed in this figurative sense; e.g., “to look (me-habbit) upon God” (Exod. iii. 6); “And the similitude of the Lord shall he behold” (yabbit) (Num. xii. 8); “And thou canst not look (habbet) on iniquity” (Hab. i. 13).
The same explanation applies to ḥazah. It denotes to view with the eye, as: “And let our eye look (ve-taḥaz) upon Zion” (Mic. iv. 11); and also figuratively, to perceive mentally: “which he saw (ḥazah) concerning Judah and Jerusalem” (Isa. i. 1); “The word of the Lord came unto Abraham in a vision” (maḥazeh) (Gen. xv. 1): in this sense ḥazah is used in the phrase, “Also they saw (va-yeḥezu) God” (Exod. xxiv. 11). Note this well.
CHAPTER V
When the chief of philosophers [Aristotle] was about to inquire into some very profound subjects, and to establish his theory by proofs, he commenced his treatise with an apology, and requested the reader to attribute the author’s inquiries not to presumption, vanity, egotism, or arrogance, as though he were interfering with things of which he had no knowledge, but rather to his zeal and his desire to discover and establish true doctrines, as far as lay in human power. We take the same position, and think that a man, when he commences to speculate, ought not to embark at once on a subject so vast and important; he should previously adapt himself to the study of the several branches of science and knowledge, should most thoroughly refine his moral character and subdue his passions and desires, the offspring of his imagination; when, in addition, he has obtained a knowledge of the true fundamental propositions, a comprehension of the several methods of inference and proof, and the capacity of guarding against fallacies, then he may approach the investigation of this subject. He must, however, not decide any question by the first idea that suggests itself to his mind, or at once direct his thoughts and force them to obtain a knowledge of the Creator, but he must wait modestly and patiently, and advance step by step.
In this sense we must understand the words “And Moses hid his face, for he was afraid to look upon God” (Exod. iii. 6), though retaining also the literal meaning of the passage, that Moses was afraid to gaze at the light which appeared to his eye; but it must on no account be assumed that the Being which is exalted far above every imperfection can be perceived by the eye. This act of Moses was highly commended by God, who bestowed on him a well deserved portion of His goodness, as it is said: “And the similitude of the Lord shall he behold” (Num. xii. 8). This, say our Sages, was the reward for having previously hidden his face, lest he should gaze at the Eternal. (Talm. B. Berakot Fa.)
But “the nobles of the Children of Israel” were impetuous, and allowed their thoughts to go unrestrained: what they perceived was but imperfect. Therefore it is said of them, “And they saw the God of Israel, and there was under his feet,” etc. (Exod. xxiv. 10); and not merely, “and they saw the God of Israel”; the purpose of the whole passage is to criticize their act of seeing and not to describe it. They are blamed for the nature of their perception, which was to a certain extent corporeal—a result which necessarily [[19]]followed, from the fact that they ventured too far before being perfectly prepared. They deserved to perish, but at the intercession of Moses this fate was averted by God for the time. They were afterwards burnt at Taberah, except Nadab and Abihu, who were burnt in the Tabernacle of the congregation, according to what is stated by authentic tradition. (Midr. Rabba ad locum.)
If such was the case with them, how much more is it incumbent on us who are inferior, and on those who are below us, to persevere in perfecting our knowledge of the elements, and in rightly understanding the preliminaries which purify the mind from the defilement of error; then we may enter the holy and divine camp in order to gaze: as the Bible says, “And let the priests also, which come near to the Lord, sanctify themselves, lest the Lord break forth upon them” (Exod. xix. 22). Solomon, also, has cautioned all who endeavour to attain this high degree of knowledge in the following figurative terms, “Keep thy foot when thou goest to the house of God” (Eccles. iv. 17).