Part I. Chapter Xli
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"Guide for the Perplexed", by Moses Maimonides, Friedlnder tr. [1904],
p. 56
Chapter Xli
The Hebrew "nefesh" (soul) is a homonymous noun, signifying the vitality which is common to all living, sentient beings. E.g. "wherein there is a living soul" ("nefesh") (Gen. i. 30). It denotes also blood," as in "Thou shalt not eat the blood ("nefesh") with the meat" (Deut. xii. 23). Another signification of the term is "reason," that is, the distinguishing characteristic of man, as in "As the Lord liveth that made us this soul" (Jer. xxxviii. 16). It denotes also the part of man that remains after his death ("nefesh", soul) comp. "But the soul ("nefesh") of my lord shall be bound in the bundle of life (1 Sam. xxv. 29). Lastly, it denotes "will"; comp. "To bind his princes at his will" ("be-nafsho") (Ps. cv. 22); "Thou wilt not deliver me unto the will ("be-nefesh") of my enemies" (Ps. xli. 3); and according to my opinion, it has this meaning also in the following passages, "If it be your will ("nafshekem") that I should bury my dead" (Gen. xxiii. 8); "Though Moses and Samuel stood before me, yet my will ("nafshi") could not be toward this people" (Jer. xv. 1), that is, I had no pleasure in them, I did not wish to preserve them. When "nefesh" is used in reference to God, it has the meaning "will," as we have already explained with reference to the passage, "That shall do according to that which is in my will ("bi-lebabi") and in mine intention ("be-nafshi")" (1 Sam. ii. 35). Similarly we explain the phrase, "And his will ("nafsho") to trouble Israel ceased" (Judg. x. 16). Jonathan, the son of Uzziel [in the Targum of the Prophets], did not translate this passage, because he understood "nafshi" to have the first signification, and finding, therefore, in these words sensation ascribed to God, he omitted them from his translation. If, however, "nefesh" be here taken in the last signification, the sentence can well be explained. For in the passage which precedes, it is stated that Providence abandoned the Israelites, and left them on the brink of death: then they cried and prayed for help, but in vain. When, however, they had thoroughly repented, when their misery had increased, and their enemy had had power over them, He showed mercy to them, and His will to continue their trouble and misery ceased. Note it well, for it is remarkable. The preposition "ba" in this passage has the force of the preposition "min" ("from" or "of"); and "ba'amal" is identical with "me'amal". Grammarians give many instances of this use of the preposition "ba": "And that which remaineth of ("ba") the flesh and of ("ba") the bread" (Lev. viii. 32); "If there remains but few of ("ba") the years" ("ib". xxv. 52); "Of ("ba") the strangers and of ("ba") those born in the land" (Exod. xii. 19).
"Guide for the Perplexed", by Moses Maimonides, Friedlnder tr. [1904],
p. 56
Chapter Xli
The Hebrew "nefesh" (soul) is a homonymous noun, signifying the vitality which is common to all living, sentient beings. E.g. "wherein there is a living soul" ("nefesh") (Gen. i. 30). It denotes also blood," as in "Thou shalt not eat the blood ("nefesh") with the meat" (Deut. xii. 23). Another signification of the term is "reason," that is, the distinguishing characteristic of man, as in "As the Lord liveth that made us this soul" (Jer. xxxviii. 16). It denotes also the part of man that remains after his death ("nefesh", soul) comp. "But the soul ("nefesh") of my lord shall be bound in the bundle of life (1 Sam. xxv. 29). Lastly, it denotes "will"; comp. "To bind his princes at his will" ("be-nafsho") (Ps. cv. 22); "Thou wilt not deliver me unto the will ("be-nefesh") of my enemies" (Ps. xli. 3); and according to my opinion, it has this meaning also in the following passages, "If it be your will ("nafshekem") that I should bury my dead" (Gen. xxiii. 8); "Though Moses and Samuel stood before me, yet my will ("nafshi") could not be toward this people" (Jer. xv. 1), that is, I had no pleasure in them, I did not wish to preserve them. When "nefesh" is used in reference to God, it has the meaning "will," as we have already explained with reference to the passage, "That shall do according to that which is in my will ("bi-lebabi") and in mine intention ("be-nafshi")" (1 Sam. ii. 35). Similarly we explain the phrase, "And his will ("nafsho") to trouble Israel ceased" (Judg. x. 16). Jonathan, the son of Uzziel [in the Targum of the Prophets], did not translate this passage, because he understood "nafshi" to have the first signification, and finding, therefore, in these words sensation ascribed to God, he omitted them from his translation. If, however, "nefesh" be here taken in the last signification, the sentence can well be explained. For in the passage which precedes, it is stated that Providence abandoned the Israelites, and left them on the brink of death: then they cried and prayed for help, but in vain. When, however, they had thoroughly repented, when their misery had increased, and their enemy had had power over them, He showed mercy to them, and His will to continue their trouble and misery ceased. Note it well, for it is remarkable. The preposition "ba" in this passage has the force of the preposition "min" ("from" or "of"); and "ba'amal" is identical with "me'amal". Grammarians give many instances of this use of the preposition "ba": "And that which remaineth of ("ba") the flesh and of ("ba") the bread" (Lev. viii. 32); "If there remains but few of ("ba") the years" ("ib". xxv. 52); "Of ("ba") the strangers and of ("ba") those born in the land" (Exod. xii. 19).
