Frequently Asked Questions
Q: What does 'I will surely hide My face' mean in Deuteronomy 31:18?
A: The phrase 'I will surely hide My face' (הסתר אסתיר פני) refers to a state where Hashem's divine providence and protection are less apparent in the world, making it seem as if He is 'hiding' from us. Rashi explains that this is a consequence of the Jewish people turning to idolatry or other sins, leading to a diminished sense of divine presence. However, the double language ('hide, I will hide') implies that even in times of concealment, Hashem is still present, just in a hidden way.
Q: Why does the verse mention 'turning to other gods' as the reason for hiding His face?
A: The Torah emphasizes idolatry ('turning to other gods') because it is considered one of the most severe sins, breaking the fundamental covenant between Hashem and the Jewish people. The Rambam (Hilchos Avodah Zarah) teaches that idolatry leads to moral and spiritual corruption, which distances a person from divine connection. Thus, the 'hiding of the face' is a direct consequence of abandoning the core principle of serving Hashem alone.
Q: Does this verse mean that Hashem completely abandons the Jewish people?
A: No, the hiding of Hashem's face does not mean total abandonment. The Talmud (Chagigah 5b) teaches that even when we feel distant from Hashem, He is still with us in a concealed way. The verse uses doubled language ('hide, I will hide') to imply that His presence remains, just in a hidden manner. Additionally, the prophets and our tradition affirm that Hashem never fully forsakes the Jewish people, even during difficult times.
Q: How can we apply the lesson of this verse today?
A: This verse reminds us that when we experience challenges or feel distant from Hashem, we should examine our actions and return to Him through teshuvah (repentance). The Midrash (Devarim Rabbah) teaches that suffering and concealment are meant to awaken us to improve. By recognizing that difficulties may be a result of spiritual distance, we can strengthen our commitment to Torah and mitzvos, helping to restore a revealed divine presence in our lives.
Q: Is there a concept of 'hiding of the face' in Jewish history?
A: Yes, Jewish tradition identifies periods such as the destruction of the Temples and exile as times of 'Hester Panim' (hiding of the face), when divine protection was less apparent. However, the Talmud (Megillah 29a) teaches that even in exile, the Shechinah (divine presence) accompanies the Jewish people. The concept reminds us that while we may go through difficult times, Hashem is still guiding history, and redemption is ultimately assured.
Understanding the Double Language of "Haster Astir"
The verse uses a doubled verb form (הסתר אסתיר - "I will surely hide"), which Rashi explains as indicating a concealment within a concealment. This suggests that when suffering comes upon Israel, it will appear as if Hashem has completely withdrawn His providence, making the suffering seem like mere chance rather than divine judgment. The Sifrei (Devarim 31:18) similarly states that this double language implies increasingly severe levels of divine concealment when Israel strays.
The Nature of Divine Hiddenness
Rambam (Hilchos Taaniyos 1:3) explains that when troubles come as a result of sin, and the people do not cry out to Hashem nor recognize that their suffering stems from their actions, this itself is part of the divine concealment. The hiding of Hashem's face means that people lose the awareness of divine providence in their lives. The Malbim adds that this concealment is measure-for-measure - just as they turned away from Hashem to other gods, so too Hashem turns away from them.
The Connection to Idolatry
The verse specifies that this concealment comes specifically when Israel turns to other gods. The Kli Yakar notes that idolatry represents the ultimate rejection of divine providence, as it attributes power to forces other than Hashem. Therefore, the punishment fits the crime - by denying Hashem's direct involvement in the world, they are made to experience a world where His presence seems absent.
Rabbinic Perspectives on the "Day" Mentioned
The Talmud (Chagigah 5a) interprets "on that day" as referring to times when the Jewish people appear abandoned. However, the Midrash (Devarim Rabbah 2:20) emphasizes that even during this concealment, Hashem never completely abandons Israel - the doubled language implies concealment but not total absence. The Ohr HaChaim explains that the concealment itself is for the ultimate purpose of bringing the people to repentance.
The Paradox of Divine Concealment