וַ֭יֹּ֣אמְרוּ לֹ֣א יִרְאֶה־יָּ֑הּ וְלֹא־יָ֝בִ֗ין אֱלֹהֵ֥י יַעֲקֹֽב׃
Mereka berkata, “Yang Mahakekal tidak melihat, dan Allah Yakub tidak memperhatikan.”
Akeidat Yitzchak
Physical life, by definition, presupposes the ability to feel, to react to, and perceive physical phenomen a. Life is on the wane in proportion to the inabצצility of the living person to continue to feel, react to, or perceive said phenomena outside his body. Spiritual life, similarly, presupposes an awareness and responsiveness to spiritual stimuli and spiritual phenomena. Should a wise man cease to react to such spiritual stimuli, he simply ceases to be a wise man. Since G-d is the personification of wisdom, the most alive Being, He must therefore be the most receptive to and most aware of spiritual stimuli and thought waves in the universe. In other words, G-d’s awareness of what goes on in the spiritual part of human beings (their minds) is beyond doubt, since it is part of the very definition of "G-d." There are a variety of opinions concerning the exact nature of this knowledge G-d possesses about how and what every person thinks and feels. There are those who argue that if G-d were to be aware of all the constantly changing nuances of feelings humans undergo, such knowledge would detract from the grandeur of G-d, making Him party to all the trivia which are ultimately of no consequence. These people are described by David in the words, "They say the Lord does not see, and the G-d of Jacob does not comprehend" (Psalms 94,7). They believe that G-d is aware only of the ultimate result of everything, not of the progress towards that outcome. They thereby limit G-d’s absolute knowledge of Himself, seeing that He is not subject to change and development. Another view holds that G-d is the ultimate Cause of all existence and must therefore have an awareness of all creatures, but that this awareness diminishes in direct ratio to its proximity to the Creator. An example would be this. G-d created the land mass. In instructing earth to produce vegetation trees etc, this was a step further removed from the ultimate Cause, therefore G-d’s awareness of vegetation, trees etc. is of a lower order. Others argue that G-d cannot acquire comprehension of creatures which undergo a change in their development due to the passage of time. Man's insights, quality of perception, etc. develop with the passage of time. G-d being eternal, not subject to change due to the passage of time, therefore is not supposed to be privy to the changes occurring within different personalities.