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 of the face. The things of which he (the angel) is the cause, and which are called" his feet" (as I stated in speaking of the homonym regel, are likewise concealed: for the actions of the intelligences are not seen, and their ways are, except after long study, not understood, on account of two reasons -- the one of which is contained in their own properties, the other in ourselves: that is to say, because our perception is imperfect and the ideals are difficult to be fully comprehended. As regards the phrase" and with twain he flieth," I shall explain in a special chapter (xlix.) why flight has been attributed to angels.

CHAPTER XLIV
THE Hebrew ayin is a homonym, signifying" fountain"; e.g.," By a fountain (,en) of water" (Gen. xvi. 7). It next denotes" eye": comp. ('ayin)" Eye for eye" (Exod. xxi. 24). Another meaning of the word is" providence," as it is said concerning Jeremiah," Take him and direct thine attention (eneka) to him" (Jer. xxxix. 12). In this figurative sense it is to be understood when used in reference to God; e.g.," And my providence and my pleasure shall be there perpetually" (I Kings ix. 3), as we have already explained (page 140):" The eyes ('ene), i.e., the Providence of the Lord thy God, are always upon it" (Deut. xi. 12):" They are the eyes ('ene) of the Lord, which run to and fro through the whole earth" (Zech. iv. 10), i.e., His providence is extended over everything that is on earth, as will be explained in the chapters in which we shall treat of Providence. When, however, the word" eye" is connected with the verb" to see," (raah or hazah) as in" Open thine eyes, and see" (I Kings xix. 16):" His eyes behold" (Ps. xi. 4), the phrase denotes perception of the mind, not that of the senses: for every sensation is a passive state, as is well known to you, and God is active, never passive, as will be explained by me.

CHAPTER XLV
Shama' is used homonymously. It signifies "to hear," and also "to obey." As regards the first signification, comp. "Neither let it be heard out of thy mouth" (Exod. xxiii. 13): "And the fame thereof was heard in Pharaoh's house" (Gen. xlv. 26). Instances of this kind are numerous.

Equally frequent are the instances of this verb being used in the sense of "to obey":" And they hearkened (shame') not unto Moses" (Exod. vi. 9). "If they obey (yishme'u) and serve him (job xxxvi. 11):" Shall we then hearken (nishma') unto you" (Neh. xiii. 27) "Whosoever will not hearken (yishma') unto thy words" (josh. i. 18).

The verb also signifies "to know" ("to understand" ), comp. "A nation whose tongue, i.e., its language, thou shalt not understand" (tishma') (Deut. xxviii. 49). The verb shama', used in reference to God, must be taken in the sense of perceiving, which is part of the third signification, whenever, according to the literal interpretation of the passage, it appears to have the first meaning: comp. "And the Lord heard it" (Num. xi. 1): "For that He heareth your murmurings" (Exod. xvi. 7). In all such passages mental perception is meant. When, however, according to the literal interpretation the