A thought on Parshas Ki Tisa
A Thought on Parshas Ki Tisa
"...ki karan ohr panav..."
"...Moshe's face was radiant..." (24:29)
The Torah reveals that there was a change in the appearance of Moshe Rabbeinu once he descended from the mountain. His face shone with light, or as the verse seems to say, the skin of his face had rays.
Now, that may "rays" a question: what were those rays? The word in Hebrew usually means "horns" as in antlers. Sometimes it is a euphemism for "pride" or "strength." What are we to understand about these rays or "horns"?
The Rambam (Introduction to Moreh HaNevuchim, Perakim B'Hatzlacha 2) writes that the meaning of "rays" here is that Moshe was continuously enlightened. As the supreme prophet, his encounter with the Divine was an ongoing experience and, metaphorically, he was in a state of constant "daylight". He was clear and his vision was clear. His soul had become pure and his presence, as well as his words, emanated the teachings of HaShem with that purity. His face was radiant in the sense that his enlightened countenance was visible to others. His subjective state of "seeing the light" cast an undulating glow which others could sense as well.
The Rosh notes that light can refract into rays. In the prophet Chabakuk (3:4) we see that the vision of supernal light is depicted as "karn'aim", rays, because the eye sees an intense refulgent glow as if it is a pulsating series of sharp or pointed emanations. In Tehillim (22:1), the morning sunrise is termed "the gazelle of dawn" because first light at sunup spreads like the horns of the graceful gazelle. This is a striking property of intense light, as perceived by the mortal eye.
Because the nation had challenged Moshe and had even sought to replace him, the Rosh explains, HaShem elevated Moshe so that he too was viewed as having this meta-natural property. This was to emphasize to the people that there was no one else on earth who could lead them in the ways of HaShem.
According to the Rambam, then, the rays of light were a consequence of Moshe's great attainment as a thoroughly devoted servant of HaShem. Others could also sense his greatness and intense devotion as they beheld his radiant glow.
According to the Rosh, the rays of light were a consequence of others failing to recognize Moshe's great attainment. The Jewish nation needed this point vivified. The subjective glow of internal spiritual enlightenment became, at that time in history, visible to others in a real sense. A phenomenological state which is, by definition, concealed and hidden, became apparent and revealed so that we all renew our recognition that Toras Moshe is Toras HaShem.
Good Shabbos. D Fox
"...ki karan ohr panav..."
"...Moshe's face was radiant..." (24:29)
The Torah reveals that there was a change in the appearance of Moshe Rabbeinu once he descended from the mountain. His face shone with light, or as the verse seems to say, the skin of his face had rays.
Now, that may "rays" a question: what were those rays? The word in Hebrew usually means "horns" as in antlers. Sometimes it is a euphemism for "pride" or "strength." What are we to understand about these rays or "horns"?
The Rambam (Introduction to Moreh HaNevuchim, Perakim B'Hatzlacha 2) writes that the meaning of "rays" here is that Moshe was continuously enlightened. As the supreme prophet, his encounter with the Divine was an ongoing experience and, metaphorically, he was in a state of constant "daylight". He was clear and his vision was clear. His soul had become pure and his presence, as well as his words, emanated the teachings of HaShem with that purity. His face was radiant in the sense that his enlightened countenance was visible to others. His subjective state of "seeing the light" cast an undulating glow which others could sense as well.
The Rosh notes that light can refract into rays. In the prophet Chabakuk (3:4) we see that the vision of supernal light is depicted as "karn'aim", rays, because the eye sees an intense refulgent glow as if it is a pulsating series of sharp or pointed emanations. In Tehillim (22:1), the morning sunrise is termed "the gazelle of dawn" because first light at sunup spreads like the horns of the graceful gazelle. This is a striking property of intense light, as perceived by the mortal eye.
Because the nation had challenged Moshe and had even sought to replace him, the Rosh explains, HaShem elevated Moshe so that he too was viewed as having this meta-natural property. This was to emphasize to the people that there was no one else on earth who could lead them in the ways of HaShem.
According to the Rambam, then, the rays of light were a consequence of Moshe's great attainment as a thoroughly devoted servant of HaShem. Others could also sense his greatness and intense devotion as they beheld his radiant glow.
According to the Rosh, the rays of light were a consequence of others failing to recognize Moshe's great attainment. The Jewish nation needed this point vivified. The subjective glow of internal spiritual enlightenment became, at that time in history, visible to others in a real sense. A phenomenological state which is, by definition, concealed and hidden, became apparent and revealed so that we all renew our recognition that Toras Moshe is Toras HaShem.
Good Shabbos. D Fox
posted by Rabbi Dr. Fox at 7:49 AM
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