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 baʻamal is identical with meʻamal. 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).
CHAPTER XLII
Ḥai (“living”) signifies a sentient organism (lit. “growing” and “having sensation”), comp. “Every moving thing that liveth” (Gen. ix. 3); it also denotes recovery from a severe illness: “And was recovered (va-yeḥi) of his sickness” (Isa. xxxviii. 9); “In the camp till they recovered” (ḥayotam) (Josh. v. 8); “quick, raw (ḥai) flesh” (Lev. xiii. 10).
Mavet signifies “death” and “severe illness,” as in “His heart died (va-yamot) within him, and he became as a stone” (1 Sam. xxv. 37), that is, his illness was severe. For this reason it is stated concerning the son of the [[57]]woman of Zarephath, “And his sickness was so sore, that there was no breath left in him” (1 Kings xvii. 17). The simple expression va-yamoth would have given the idea that he was very ill, near death, like Nabal when he heard what had taken place.
Some of the Andalusian authors say that his breath was suspended, so that no breathing could be perceived at all, as sometimes an invalid is seized with a fainting fit or an attack of asphyxia, and it cannot be discovered whether he is alive or dead; in this condition the patient may remain a day or two.
The term ḥai has also been employed in reference to the acquisition of wisdom. Comp. “So shall they be life (ḥayyim) unto thy soul” (Prov. iii. 22); “For whoso findeth me findeth life” (ib. viii. 35); “For they are life (ḥayyim) to those that find them” (ib. iv. 22). Such instances are numerous. In accordance with this metaphor, true principles are called life, and corrupt principles death. Thus the Almighty says, “See, I have set before thee this day life and good and death and evil” (Deut. xxx. 15), showing that “life” and “good,” “death” and “evil,” are identical, and then He explains these terms. In the same way I understand His words, “That ye may live” (ib. v. 33), in accordance with the traditional interpretation of “That it may be well with thee” [scil. in the life to come] (ib. xxii. 7). In consequence of the frequent use of this figure in our language our Sages said, “The righteous even in death are called living, while the wicked even in life are called dead.” (Talm. B. Berakhoth, p. 78). Note this well.