We\u2019ll cite this quotation from the M. Friedlander translation of Moreh Nevuchim<\/i> (1:70) which speaks to the points we\u2019ve made about the significance of the Chariot (Merkava<\/i>) as a representation of God\u2019s rule. Rambam says there that:<\/p>\n
\u201cThe term\u00a0rakab<\/i>, \u2018to ride,\u2019 is a synonym. In its primary signification it is applied to man’s riding on an animal, in the usual way; e.g., \u2018Now he was riding (rokeb<\/i>) upon his ass\u2019 (Num. xxii. 22). It has then been figuratively used to denote \u2018dominion over a thing\u2019; because the rider governs and rules the animal he rides upon; e.g., \u2018He made him ride (yarkibehu<\/i>) on the high places of the earth\u2019 (Deut. xxxii. 13); \u2018and I will cause thee to ride (ve-hirkabtika<\/i>) upon the high places of the earth\u2019 (Isa. lviii. 14), that is, you shall have dominion over the highest (people) on earth; \u2018I will make Ephraim to ride (arkib<\/i>)\u2019 (Hos. x. 11), i.e., I shall give him rule and dominion. In this same sense it is said of God, \u2018who rideth (rokeb<\/i>) upon the heaven in thy help\u2019 (Deut. xxxiii. 26), that is, who rules the heaven; and \u2018Him that rideth (la-rokeb<\/i>) upon the \u2018arabot\u2019 (Ps. lxviii. 4), i.e., who rules the\u00a0\u2018arabot<\/i>, the uppermost, all-encompassing sphere\u201d.<\/p>\n
\u2026.<\/p>\n
\u201cThe rider is better than the animal upon which he rides — the comparative is only used for the sake of convenience, for the rider is not of the same class as the animal upon which he rides — furthermore, the rider moves the animal and leads it as he likes; it is as it were his instrument, which he uses according to his will; he is separate from it, apart from it, not connected with it. In like manner the uppermost sphere, by the rotation of which everything moveable is set in motion, is moved by God, who is separate from the sphere, and is not a power in it. In\u00a0Bereshit Rabba<\/i>\u00a0we read that in commenting on the Divine words, \u2018The eternal God is a refuge\u2019 (lit., a dwelling, Deut. xxxiii. 27), our Sages said, \u2018He is the dwelling of His world, the world is not His dwelling.\u2019 This explanation is then followed by the remark, \u2018The horse is secondary to the rider, the rider is not subservient to the horse; this is meant by ‘Thou wilt ride upon thy horses’ (Hab. iii. 8). Consider and learn how they described the relation of God to the sphere, asserting that the latter is His instrument, by means of which He rules the universe\u201d.<\/p>\n
(c) 2013 Rabbi Yaakov Feldman<\/p>\n
Feel free to contact me at feldman@torah.org<\/a><\/p>\n ———————————————————-<\/p>\n AT LONG LAST! Rabbi Feldman’s translation of Maimonides’ “Eight Chapters” is available here<\/a> at a discount.<\/p>\n You can still purchase a copy of Rabbi Feldman’s translation of “The Gates of Repentance” here<\/a> at a discount as well.<\/p>\n Rabbi Yaakov Feldman has also translated and commented upon “The Path of the Just” and “The Duties of the Heart” (Jason Aronson Publishers).<\/p>\n Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled “Spiritual Excellence<\/a>\u201d and \u201cRamchal<\/a>\u201d.<\/p>\n","protected":false},"excerpt":{"rendered":" We\u2019ll cite this quotation from the M. Friedlander translation of Moreh Nevuchim (1:70) which speaks to the points we\u2019ve made about the significance of the Chariot (Merkava) as a representation of God\u2019s rule. Rambam says there that: \u201cThe term\u00a0rakab, \u2018to … Continue reading