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Why does Onkelos translate God "going down" as "revealing Himself" everywhere except when telling Yaakov "I will go down with you to Egypt"? The shiur distinguishes between transcendental revelation (God from outside) versus immanent revelation (perceiving the divine source within creation itself). Moshe's burning bush experience taught him this immanent awareness, enabling him to literally embody divine presence during the Egyptian mission.
This shiur presents a profound philosophical analysis of divine revelation through the lens of the burning bush (sneh) episode and a challenging Rambam (רמב"ם) in Moreh Nevuchim. The Rambam notes that Onkelos consistently translates anthropomorphic descriptions of God "going down" as "revealing Himself" (itzgali), except for one instance in Parshas Vayigash where he uses the literal "I will go down" (va'ochis) when God tells Yaakov "Anochi ereid imcha Mitzraymah." The Rambam explains this exception occurred within a prophetic vision, making the anthropomorphic language acceptable. However, this explanation requires deeper understanding. The analysis then turns to a complex Gemara (גמרא) in Brachos regarding Moshe's response at the burning bush. Two opposing views emerge: Rav Yehoshua Ben Korcha sees Moshe's hiding his face as negative, resulting in later limitation of his prophecy, while Rabbi Shimon Bar Nachmeni views it positively, leading to Moshe's illuminated face and clear prophetic visions. This apparent contradiction requires resolution.
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Brachos 7a
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What did Dovid mean when he reduced the 613 mitzvos to twelve principles? The Gemara reveals that mitzvos have two dimensions: fulfilling the obligation and achieving personal completion (hashlomah). Dovid identified twelve core principles that encapsulate the essential character development aspect of all mitzvos.
