Chapter IV

Sight and sound are both powers that enable a person to attach himself to something outside himself. The soul power of daas, too, enables a person to attach himself to something external. This connection is limited, however, for it takes place only within the imagination. This connection of daas takes two forms. Either an individual imagines something in accord with his understanding, or he imagines something which he has previously seen or heard. Yet in both instances, the feeling of attachment to the object seen with the mind's eye is but thoughtful imagery.

This is not so regarding attachment through sight and sound. In these instances a person does not merely imagine, but is truly bound up with the thing he sees or hears. A person may see a house with all its rooms and furnishings, for example. These have no intrinsic connection with the viewer; the objects are inanimate while the viewer is a human being. Nonetheless, by gazing at them, objects which in and of themselves are distant from a person become bound to him. Likewise, hearing has the ability to connect two disparate individuals. When a person hears the voice and words of another, he becomes attached to that which he hears.

Since seeing and hearing cause attachment, they also cause arousal. When one views something, he is moved by the sight, as our Sages say:1 "The eye sees and the heart desires." Sight, then, has the power to awaken a strong desire. Hearing similarly affects a person. Hearing another speak words of wisdom makes the listener wiser. Since all knowledge is interrelated, the matter just heard has an impact on all of the listener's previous knowledge.

This then is the meaning of the words: "He who implants the ear surely hears; He who forms the eye surely sees." The powers of sight and sound serve to help us better understand G-d's creation of the world, and His Divine Providence.

Although vision and hearing are spiritual powers, they are able to enclothe themselves within the body. They also enable a person to become attached to matters outside himself.

The same is true regarding Divine sight and hearing; through them, all beings are bound up with G-dliness, and through this bond all of creation receives life. In this regard, Divine sight and hearing differs from the human equivalents. As much as a person may gaze upon an object, his gaze will not imbue that object with life. G-d's gaze, however, is a source of life.

In summary: The third intellectual soul power of daas, while capable of achieving attachment, can do so only after much exertion. Even then, it is but imaginative. Sight and hearing, on the other hand, bind a person to the object perceived, and affect him accordingly. In defining Divine Providence, the life source of all creation, Dovid therefore used the examples of sight and sound.

Herein lies the meaning of the verse: "Understand you senseless among the people. You fools, when will you become wise?" As explained in the Zohar,2 the verse alludes to those who fail to study Torah. Only students of the Torah are fully aware of the differences between the soul powers as they exist within the body and the same powers as they pertain to G-dliness. They perceive that though G-dliness can be glimpsed by considering the soul's incorporation, it is but a poor simile. The true lofty indwelling of G-dliness is comprehended only by those who study Torah, for Torah is His Divine wisdom. Those who are [as yet] incapable of studying on their own should listen closely to those who teach them, reviewing the lessons many times until they too are able to study Torah on their own.