Regarding “the paradox at the heart of the dichotomy between the Torah of Moshe and the Prophets: Revelation is not merely opposed to unknowing, but depends upon it, interacts with it, and is shaped by it. Thus, Hashem explained to Moshe, it should come as no surprise that the height of revelation demands an equal surge in concealment, one final dramatic burst of unknowing, in accord with the way of the forefathers, to whom Hashem wasn’t known by Name. At the threshold of redemptive revelation to their descendants, Hashem would again be unknown. In His concealment, Hashem would be deniable in Pharaoh’s sacrilegious defiance, His hiddenness fueling the suffering and bondage of Israel.”
The question is, Why is then the prayer in the Morning Blessings worded “please extend Your Kindness to those who know You,”?
…continuing quote, “and Your Righteousness to the upright in heart.”
The central thesis I am exploring here is that there is a dichotomy between the prophets' focus on knowing Hashem as the highest goal, to which the verse you quoted points, as do countless other verses in their writings, and the Torah's focus on His transcendence. Section 2 (starting here: https://shnayor.substack.com/p/exodus-exile-and-redemption-section-05f), entitled "Knowing Hashem," explored the prophetic ideal, and this section is exploring the Torah's ideal. Of course, I seek an ultimate synthesis, and this is, in a sense, the main point of this whole work.
The notion that His kindness is reserved for those who know Him, i.e., those who practice the prophetic way, will be the subject of the coming chapter, entitled "The Unknowable Ways of God."
Regarding “the paradox at the heart of the dichotomy between the Torah of Moshe and the Prophets: Revelation is not merely opposed to unknowing, but depends upon it, interacts with it, and is shaped by it. Thus, Hashem explained to Moshe, it should come as no surprise that the height of revelation demands an equal surge in concealment, one final dramatic burst of unknowing, in accord with the way of the forefathers, to whom Hashem wasn’t known by Name. At the threshold of redemptive revelation to their descendants, Hashem would again be unknown. In His concealment, Hashem would be deniable in Pharaoh’s sacrilegious defiance, His hiddenness fueling the suffering and bondage of Israel.”
The question is, Why is then the prayer in the Morning Blessings worded “please extend Your Kindness to those who know You,”?
…continuing quote, “and Your Righteousness to the upright in heart.”
The central thesis I am exploring here is that there is a dichotomy between the prophets' focus on knowing Hashem as the highest goal, to which the verse you quoted points, as do countless other verses in their writings, and the Torah's focus on His transcendence. Section 2 (starting here: https://shnayor.substack.com/p/exodus-exile-and-redemption-section-05f), entitled "Knowing Hashem," explored the prophetic ideal, and this section is exploring the Torah's ideal. Of course, I seek an ultimate synthesis, and this is, in a sense, the main point of this whole work.
The notion that His kindness is reserved for those who know Him, i.e., those who practice the prophetic way, will be the subject of the coming chapter, entitled "The Unknowable Ways of God."