No more shall Jacob be shamed,
No longer his face grow pale.
(23) For when he—that is, his children—behold what My hands have wrought in his midst, they will hallow My name.
Men will hallow the Holy One of Jacob
And stand in awe of the God of Israel. (24) And the confused shall acquire insight
And grumblers accept instruction.
God’s revelation in the world depends on three factors, place, time, and person. Place is the Holy Temple, where there is a revelation of His Godliness. The choicest of times is Shabbat, a time of the revelation of His Godliness. And person, the souls of Israel unto whom He is revealed. Here these three factors are complete; the place of the Temple, as it is said, “this is none other than the house of God”; the choicest of times, for surely this revelation took place on the holy Shabbat; and person, this is Yaakov Avinu, the choicest of souls, in whom all the souls of Israel are included, as it is written (Yesahya, 29:23), “Yaakov shall not be ashamed … for when he sees his children, the work of My hands, in the midst of him, they shall sanctify My name, and sanctify the Holy One of Yaakov …”
This verse is in itself a blessing. Just as the Kedusha (sanctity) of Shabbat is fixed and exists without any act of sanctification or awakening from below on the part of Israel, as it is sanctified only by God Himself, unlike the other festivals where Israel sanctifies them, so the Kedusha of Yaakov Avinu is like the Kedusha of Shabbat, sanctified by God and needing no awakening from below. Therefore the verse does not say “omed alav” (the normal way of saying “standing on him”) but rather “nitsav” (a special kind of standing). The meaning of omed is that now He is standing on him but not before, only now from the power of his own awakening, while nitsav that He was always connected to him.
"Unmasking the faces of Torah" can mean showing the differences between its various parts: some came from the divine behest, others from Moses' initiative [NOTE: editor Gordon Tucker's comment about Documentary Hypothesis]. When the Palestinian Talmud equates this with one who says, "the Torah was not given from heaven," it refers to one who says, not all the Torah is of divine origin. Rashi similarly interprets megaleh panim ba-Torah as unmasking one's own face toward the Torah: "One who comes to the Torah with naked arrogance and brazen face, like Manasseh who remarked contemptuously, "Had Moses nothing better to write than that Timna was the concubine of Eliphaz?'" [NOTE: Rashi on Shevuot 13a, s.v. megaleh panim]. As we shall see, this was a proverbial reference to the view that Moses wrote some parts of the Torah on his own initiative.
-- A.J. Heschel, Heavenly Torah, p.376
Megaleh panim ba-Torah means literally, "revealing face[s] in/of/at the Torah." Debunking is the most derogatory form of revealing. Panim ("face") can also mean "aspect" or "meaning." Shiv'im panim la-Torah -- "[every item in] the Torah has seventy possible meanings." The skeptic or debunker is adept in uncovering those meanings which subvert the traditional outlook. Similarly, Entdecktes Judentum ("Judaism Unveiled") was the title of a famous anti-Semitic tract. -- Gordon Tucker's note to Heavenly Torah, p.375
...רַבִּי יְהוּדָה אוֹמֵר הֱבִיאַנִי אֶל בֵּית הַיָּין, לַמַּרְתֵּף הַגָּדוֹל שֶׁל יַיִן, זֶה סִינַי, וְלִמְדַנִי משֶׁה תּוֹרָה שֶׁהִיא נִדְרֶשֶׁת מ"ט פָּנִים....
הֱבִיאַנִי אֶל בֵּית הַיָּיִן, רַבִּי מֵאִיר וְרַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר אָמְרָה כְּנֶסֶת יִשְׂרָאֵל הֻשְׁלַט בִּי יֵצֶר הָרָע כַּיַּיִן, וְאָמַרְתִּי לָעֵגֶל (שמות לב, ד): אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל, הָדֵין חַמְרָא כַּד עָלֵל בְּבַר נָשׁ הֲוָה מְעַרְבֵּב לֵיהּ. אָמַר לוֹ רַבִּי יְהוּדָה דַּיֶּךָ מֵאִיר אֵין דּוֹרְשִׁין שִׁיר הַשִּׁירִים לִגְנַאי אֶלָּא לְשֶׁבַח, שֶׁלֹא נִתַּן שִׁיר הַשִּׁירִים אֶלָּא לְשִׁבְחָן שֶׁל יִשְׂרָאֵל, וּמַהוּ, הֱבִיאַנִי אֶל בֵּית הַיָּיִן, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל, הֱבִיאַנִי הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַרְתֵּף גָּדוֹל שֶׁל יַיִן, זֶה סִינַי, וְנָתַן לִי שָׁם דִּגְלֵי תּוֹרָה וּמִצְווֹת וּמַעֲשִׂים טוֹבִים, וּבְאַהֲבָה גְדוֹלָה קִבַּלְתִּי אוֹתָם.
רַבִּי אַבָּא בְּשֵׁם רַבִּי יִצְחָק אָמַר, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל, הֱבִיאַנִי הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַרְתֵּף גָּדוֹל שֶׁל יַיִן, זֶה סִינַי, וְנָתַן לִי מִשָּׁם הַתּוֹרָה שֶׁנִּדְרֶשֶׁת מ"ט פָּנִים טָהוֹר וּמ"ט פָּנִים טָמֵא, מִנְיַן וְדִגְלוֹ, וּמֵאַהֲבָה גְדוֹלָה קִבַּלְתִּיהָ, שֶׁנֶּאֱמַר: וְדִגְלוֹ עָלַי אַהֲבָה.
“He brought me to the wine house, and his banner over me is love” (Song of Songs 2:4).
“He brought me to the wine house,” Rabbi Meir and Rabbi Yehuda, Rabbi Meir says: The congregation of Israel said: ‘The evil inclination gained control over me like wine, and I said of the calf: “This is your god, Israel”’ (Exodus 32:4). When wine enters a person, it confuses him. Rabbi Yehuda said to him: Enough, Meir, one does not expound Song of Songs disparagingly, but rather, favorably, as Song of Songs was given only in praise of Israel. What, then, is “he brought me to the wine house”? The congregation of Israel said: The Holy One blessed be He brought me to a large wine cellar, this is Sinai. He gave me there banners of Torah, mitzvot, and good deeds, and I accepted them with great love.
Rabbi Abba said in the name of Rabbi Yitzḥak: The congregation of Israel said: The Holy One blessed be He brought me to a large wine cellar, this is Sinai. He gave me there the Torah, which is expounded with forty-nine approaches for purity and with forty-nine approaches for impurity, the numerical value of “his banner [vediglo]. I accepted it with great love, as it is stated: “And his banner over me is love.”....
Hif. - הֶגְלָה to banish, carry into captivity. Macc. 12ᵇ היו … מַגְלִין וכ׳ the Israelites executed the law of banishment in the desert. Num. R. s. 23, end. Ruth R. to I, 1 ומַגְלָם מארצם and is the cause of their exile &c.; a. fr.—Koh. R. to XII, 6 (play on גלת ib.) ‘the golden bowl’ is the gullet, שהיא מַגְלָה את הזהב ומריצה וכ׳ (not שהיה; Lev. R. s. 18 שמכלה, corr. acc.) which banishes the gold and makes the silver run, i.e. which impoverishes the glutton.
Nif. - נִגְלָה to be discovered, exposed to view; to reveal one’s self, appear. Tanḥ. Sh’moth 19 נ׳ עליו בקולו וכ׳ He revealed Himself to Moses with the voice of Amram &c.; Ex. R. s. 3. Ex. R. s. 2, end בכ"מ שהשכינה נִגְלֵית wherever the Divine Glory appears. Snh. II, 1, v. כָּסָה II; a. fr.
Pi. - גִּלָּה, גִּילָּה to uncover, remove; to discover, reveal, publish. Ex. R. s. 15, beg. גִּלּוּ הצדיקים וכ׳ the righteous uncovered their heads. Sot. V, 2; Gen. R. s. 21 מי יְגַלֶּה עפר וכ׳ Oh that one would remove the dust from over thy eyes, i.e. Oh, that thou wouldst resurrect!; Y. Ber. IX, 13ᵈ bot.—Sabb. 88ᵃ מי גי׳ וכ׳ who revealed this secret to my children? Meg. 3ᵃ; a. fr.—ג׳ משפחות to expose to suspicion the legitimacy of families. Tosef. Naz. I, 3; Kidd. 71ᵃ.—ג׳ פנים בתורה (שלא כהלכה) a) to interpret the Law in opposition to the adopted sense, tomisinterpret, pervert. Ab. III, 11; a. e. b) to put the Law to shame by treating its teachers irreverently. Snh. 99ᵃ; a. e.—ג׳ פנים (in gen.) to expose, put to shame. Pirké d’R. El. ch. XLIV, v. לָבַן II.—Part. pass. מְגוּלֶּה, f. מְגוּלָּה uncovered. Par. XI, 1; Ḥull. 9ᵇ; a. fr. Pl. מְגוּלִּין. Ib.; a. fr.
Nithpa. - נִתְגַּלֶּה, נִתְגַּל to be revealed; to be exposed. Pirké d’R. El. ch. XXIII ונתגל בתוך האהל his nakedness was exposed &c. Yoma 9ᵇ נתג׳ עונם their sins were public (they did not hide them); נתג׳ קיצם the end of their captivity was revealed (through prophecy). Naz. 23ᵇ נ׳ קלונו his disgrace is published.—Pes. 119ᵃ; a. fr.—Tanḥ. Mishp. 6; Yalk. Prov. 956, v. גָּלַע.