Chapter III

Upon reflection, we realize that our knowledge of the soul's existence is not enough to help us understand the divine life-force that animates the world.

Our knowledge of the soul is limited; we are aware only of its existence [and its ability to enliven]. Logically, we deduce that there is a difference between our knowledge of the soul (which affects the body in general), and that of the soul's powers (which affect our individual organs in a very specific manner).

Soul powers are tailored to their particular tasks within the body. The power of intelligence is not capable of sight, and the power of sight cannot possibly hear. So too regarding the remaining soul powers; since each is strictly limited in its abilities, it follows that each has limited functional characteristics.

The soul itself, however, affects a person in a most general manner [providing him with life], and therefore is an entity with broad characteristics. [Especially so, since the soul not only provides life but also] encompasses all the individual soul powers, from highest to lowest. The human mind simply cannot comprehend how one entity can encompass so many varied powers, though it is true that the powers found within the soul itself are very different more refined and more capable of melding than they appear in their revealed state.

Every being which G-d created is composed of body and soul, the body being physical and the soul spiritual. Both the physical and the spiritual contain elements of the other, albeit in a manner consistent with their essential being. For example, both the heel and the brain are physical entities. Both also contain a spiritual aspect [such as their particular life-force]. There is, however, a major difference between the spiritual aspect of the heel and that of the brain.

Angels are spiritual entities, yet they possess physical aspects, as we find in the verse:1 "He makes His angels of spirit, His servants of flaming fire." Wind and fire, though the most refined of the four foundations, are physical.

In their revealed state, the power of sight perceives only the physical while one can hear only the "spiritual," since, compared to objects beheld by the eye, sound is considered spiritual.

These limitations do not apply to the powers of sight and hearing as they are found within the soul itself. In their sublime state, sight is indeed capable of perceiving the spiritual aspects of the physical world, and hearing can also encompass the physical aspect of the spiritual realms. That this is so can be deduced from the description of the giving of the Torah, as it is written:2 "And the whole nation beheld the sound," upon which the Midrash comments:&3 "They saw that which is [normally only capable of being] heard, and heard that which is [normally only capable of being] seen."

Thus, it is clear that the soul's powers are radically different when found in the soul itself than they are when in their revealed (functional) state in the body.

"From my flesh I perceive G-d" then means that our knowledge of the divine life-force that enlivens the world is as scant [as our knowledge of the soul that gives life to the body.] In reality, even the knowledge of our soul's life-giving force fails to properly serve as a precursor to our knowledge of the divine life-force. This is because the soul is also a created being, while the divine life-force is G-dliness, completely unintelligible to created beings. Thus, the divine life-force animating the world and its inhabitants is said to be in a state of concealment.

In summary: Our knowledge of the soul's powers cannot help us understand the divine life-force that animates the world and its creatures. All beings contain physical and spiritual properties according to their state of being. Though the soul's powers are general when found in the soul itself, they are particular upon being revealed [in the body].