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THE wisest man, our Teacher Moses, asked two things of God, and received a reply respecting both. The one thing he asked was, that God should let him know His true essence: the other, which in fact he asked first, that God should let him know His attributes. In answer to both these petitions God promised that He would let him know all His attributes, and that these were nothing but His actions. He also told him that His true essence could not be perceived, and pointed out a method by which he could obtain the utmost knowledge of God possible for man to acquire. The knowledge obtained by Moses has not been possessed by any human being before him or after him. His petition to know the attributes of God is contained in the following words:" Show me now thy way, that I may know thee, that I may find grace in thy sight" (Exod. xxxiii. 13). Consider how many excellent ideas found expression in the words." Show me thy way, that I may know thee." We learn from them that God is known by His attributes, for Moses believed that he knew Him, when he was shown the way of God. The words" That I may find grace in thy sight," imply that he who knows God finds grace in His eyes. Not only is he acceptable and welcome to God who fasts and prays, but everyone who knows Him. He who has no knowledge of God is the object of His wrath and displeasure. The pleasure and the displeasure of God, the approach to Him and the withdrawal from Him are proportional to the amount of man's knowledge or ignorance concerning the Creator. We have already gone too far away from our subject, let us now return to it.

Moses prayed to God to grant him knowledge of His attributes, and also pardon for His people; when the latter had been granted, he continued to pray for the knowledge of God's essence in the words," Show me thy glory" (ib. 18), and then received, respecting his first request," Show me thy way," the following favourable reply," I will make all my goodness to pass before thee" (ib. 19): as regards the second request, however, he was told," Thou canst not see my face" (ib. 20). The words" all my goodness" imply that God promised to show him the whole creation, concerning which it has been stated," And God saw everything that he had made, and, behold, it was very good" (Gen. i. 31); when I say" to show him the whole creation," I mean to imply that God promised to make him comprehend the nature of all things, their relation to each other, and the way they are governed by God both in reference to the universe as a whole and to each creature in particular. This knowledge is referred to when we are told of Moses," he is firmly established in all mine house" (Num. xii. 7): that is," his knowledge of all the creatures in My universe is correct and firmly established" : for false opinions are not firmly established. Consequently the knowledge of the works of God is the knowledge of His attributes, by which He can be known. The fact that God promised Moses to give him a knowledge of His works, may be inferred from the circumstance that God taught him such attributes as refer exclusively to His works, viz.," merciful and gracious, long suffering and abundant in goodness," etc., (Exod. xxxiv. 6). It is therefore clear that the ways which Moses wished to know, and which God taught him, are the actions emanating from God. Our Sages call them middot (