It might seem obvious, but the Torah actually gives us some pretty profound insights into this very thing.
We find in Sifrei Bamidbar, a midrashic collection on the Book of Numbers, a fascinating passage reflecting on a verse where God says, "Hear, I pray you (na), My words" (Numbers 12:6). The text highlights the word "na," which means "please" or "I pray you." The Rabbis ask, if even God, in speaking to humans, uses a term of imploration, how much more so should we, mere mortals, show respect and humility when speaking to one another! It's a powerful lesson in basic etiquette elevated to a spiritual principle: If the Creator shows such consideration, shouldn't we?
And it doesn't stop there. Rabbi Shimon ben Yochai takes it a step further. He suggests that the plea "Hear, I pray you, My words" was actually a way for God to ask Miriam and Aaron to pause and allow Him to finish speaking. They were so eager to understand God's word, they almost interrupted! This leads to a broader point: how careful should we be not to interrupt others, especially when they are sharing their thoughts. We might cause them to lose their "train of thought," as the text puts it.
The passage then delves into the unique relationship between God and Moses. God states that while He communicates with other prophets through visions and dreams, "Not so, My servant Moses. In all of My household, he (alone) is to be trusted" (Numbers 12:7). God's relationship with Moses was unique.
Rabbi Yossi even suggests it was more intimate than with the ministering angels! Whoa.
The Sifrei Bamidbar quotes "Mouth to mouth I spoke to him" (Numbers 12:8). The Rabbis interpret this as God directly telling Moses to separate from his wife in order to fully dedicate himself to serving God. This highlights the level of intimacy and direct communication between God and Moses.
But what about seeing God? The text quotes, "and in (clear) revelation." The text asks is this referring to the revelation of His words or the revelation of the Shechinah – the Divine Presence? To clarify, it references Exodus 33:20: "You shall not be able to see My face, for no man can see My face and live." Rabbi Akiva interprets "no man" literally, and "and live" referring even to the ministering angels!
Rabbi Shimon adds that even the holy creatures that bear the throne of glory cannot see God's full glory. Rabbi Elazar ben Rabbi Yossi takes it further, saying they don't even know where it is! He cites Ezekiel 2:12, "Then a spirit lifted me and I heard behind me a sound of great tumult. Blessed is the glory of the L-rd from His place" – implying the glory's location is unknowable.
Then there’s Rabbi Dossa's intriguing perspective: "For a man will not see Me vachai": "When he lives" ("vachai") he cannot see Me, but he sees Me when he dies." He supports this with Psalm 22:20: "Before Him shall bow down all who go down to dust, whose spirit does not live." Deep stuff. The text continues, explaining that unlike other prophets who receive messages in riddles, Moses received direct communication, "and not in riddles." Furthermore, Moses beheld "the configuration of the L-rd," which is interpreted as a vision of God's "back," not His face. This distinction is crucial. Moses sought to understand God's ways, but was only granted a glimpse of the "back," representing God's ways in the world to come, while His ways in this world remain largely hidden.
This is further illustrated by Ezekiel 2:10, where a scroll is written "face and back." The "face" represents what transpires in this world, the serenity of the righteous, and the affliction of the wicked. The "back" symbolizes the world to come, the reward of the righteous and the punishment of the wicked. The words written on it – kinnim (dirges), hegeh (meditation), and hi (woe) – symbolize the contrasting experiences of the righteous and the wicked in this world and the next.
Finally, the Sifrei Bamidbar emphasizes the gravity of speaking against Moses. It states, "And why did you not fear to speak against My servant, against Moses?" The text explains that speaking against Moses is akin to speaking against God Himself. The analogy of a king whose governor is being slandered drives home the point: attacking the representative is an attack on the one who sent him. To suggest God is unaware of the governor's flaws is an even greater offense!
So, what does all this mean for us? It seems to me that this passage isn't just about Moses. It’s about how we approach sacred knowledge, how we treat each other in dialogue, and how we understand the limits of human perception when it comes to the Divine. It urges us to be humble, respectful, and aware of the profound mysteries that lie beyond our grasp. Maybe, just maybe, by embracing these principles, we can get a glimpse of something truly meaningful – perhaps even a glimpse of the Divine "back."