הִנֵּ֤ה עֵ֣ין יְ֭הוָה אֶל־יְרֵאָ֑יו לַֽמְיַחֲלִ֥ים לְחַסְדּֽוֹ׃
Narito, ang mata ng Walang-Hanggan ay nakatuon sa mga may takot sa Kanya, sa mga umaasa sa Kanyang kagandahang-loob,
Haamek Sheilah
The second concept that we learn from Nahmanides, of blessed memory, is that the manner of God’s Providence over Israel is proportional to how Israel serves Him. Thus, it also naturally follows that there will be a difference in this world for the one who serves out of love – yet he remains within his human nature, which is what the Holy One, blessed be He, has provided. Providence relates to him in a manner that does not completely negate nature, [though] the eye of God is directed towards those who fear Him17See Psalms 33:18, “Behold, the eye of God is on those who fear Him; upon those who await His kindness.” with a Divine Providence that is characterized18Literally, “branded.” by nature. This is the attribute of the Kingdom of God, may He be blessed; His Providence [as applied to individuals] is similar to how He [generally] governs the world [i.e., in accordance with nature]. Therefore, if such a person places himself in a dangerous situation and he requires a miracle that transcends nature, God, may He be blessed, will not assist him.
Kli Yakar
On the level of allusion [remez], it is possible to explain that eye [ayin, which is also a letter with a numerical value of 70] to eye refers to that which trough the merit that Israel received the Torah, which is expounded in seventy facets, they merited the eye of the Lord is toward those who fear Him (Psalms 33:18). And this is the interpretation of the verse (Isaiah 52:8) For eye to eye they shall see when the Lord returns to Zion. As our Sages of blessed memory said (Eruvin 65a), “When wine enters, secrets come out.” Wine is [numerically] seventy and secret is [numerically] seventy, because redemption is “the secret of the Lord to those who fear Him,” as it is written (Daniel 12:9), For the matters are closed and sealed. And when the wine of Torah, which has seventy facets, enters Israel, then the secret of redemption will come out and the glory of the Lord shall be revealed (Isaiah 40:5). This is what it means when it says, For eye — the redemption which is a secret — with eye — in the merit of the wine of Torah — they shall see when the Lord returns to Zion. And this is easily understood.
Ramban
FOR I HAVE KNOWN HIM (‘YEDATIV’), TO THE END (‘LEMA’AN’) THAT HE MAY COMMAND HIS CHILDREN. Rashi comments: “For I have known him, as the Targum takes it, is an expression denoting affection, just as A kinsman (‘moda’) of her husband’s;120Ruth 2:1. And I know thee.121Exodus 33:17. Still the main connotation of all these expressions is that of knowing, for he who holds a person in affection and draws him to himself knows him well and is familiar with him. But if you explain it as the Targum does — i.e., “I know that he will command his children” — then the word lema’an (to the end) does not fit into the sense.”122Our Rashi has a different text. See notes in my Hebrew commentary, p. 110. See also Note 125 further.
It is possible that the word yedativ means “I have raised him and elevated him so that he shall command his children after him to do that which is right before Me, and therefore I will make him a great and mighty nation so that he should serve Me. In a similar sense are the verses: I know thee (‘yedaticha’) by name;123Exodus 33:12. The sense would thus be: “I have made thee great in name.” What is man, that Thou knowest htm?124Psalms 144:3. The sense here then would be: “What is man before Thee that Thou hast given him greatness?” Or the verse may be stating, I know that he will command,125Ramban thus differs with Rashi, who said that if you take the sense of the verse to be, “I know of him that he will command,” then the word lema’an does not fit the context. Ramban proceeds to show from Exodus 23:12 that the words lema’an yanuach mean she’yanuach (that he may rest); here likewise, lema’an asher yetzaveh means she’yetzaveh (that he will command). Thus, the word lema’an is seen to fit into the context. and in a similar sense is the verse, So that thine ox and thine ass may have rest (lema’an yanuach),126Exodus 23:12. See Note above. meaning that he may have rest.
The correct interpretation appears to me to be that the word yedativ literally means “knowing.” He is thus alluding that G-d’s knowledge, which is synonymous with His Providence in the lower world, is to guard the species, and even the children of men are subject despite it to the circumstantial evil occurrences until the time of their visitation comes. But as regards His pious, He directs His Providence to know each one individually so that His watch constantly attaches to him, His knowledge and remembrance of him never departs, as it says: He withdraweth not His eyes from the righteous.127Job 36:7. There are many verses on this theme, as it is written, Behold, the eye of the Eternal is toward them that fear Him,128Psalms 33:18. See Moreh Nebuchim III, 51, where Rambam’s theory on Divine Providence is seen to be similar to that which Ramban expresses here. and other verses besides.
It is possible that the word yedativ means “I have raised him and elevated him so that he shall command his children after him to do that which is right before Me, and therefore I will make him a great and mighty nation so that he should serve Me. In a similar sense are the verses: I know thee (‘yedaticha’) by name;123Exodus 33:12. The sense would thus be: “I have made thee great in name.” What is man, that Thou knowest htm?124Psalms 144:3. The sense here then would be: “What is man before Thee that Thou hast given him greatness?” Or the verse may be stating, I know that he will command,125Ramban thus differs with Rashi, who said that if you take the sense of the verse to be, “I know of him that he will command,” then the word lema’an does not fit the context. Ramban proceeds to show from Exodus 23:12 that the words lema’an yanuach mean she’yanuach (that he may rest); here likewise, lema’an asher yetzaveh means she’yetzaveh (that he will command). Thus, the word lema’an is seen to fit into the context. and in a similar sense is the verse, So that thine ox and thine ass may have rest (lema’an yanuach),126Exodus 23:12. See Note above. meaning that he may have rest.
The correct interpretation appears to me to be that the word yedativ literally means “knowing.” He is thus alluding that G-d’s knowledge, which is synonymous with His Providence in the lower world, is to guard the species, and even the children of men are subject despite it to the circumstantial evil occurrences until the time of their visitation comes. But as regards His pious, He directs His Providence to know each one individually so that His watch constantly attaches to him, His knowledge and remembrance of him never departs, as it says: He withdraweth not His eyes from the righteous.127Job 36:7. There are many verses on this theme, as it is written, Behold, the eye of the Eternal is toward them that fear Him,128Psalms 33:18. See Moreh Nebuchim III, 51, where Rambam’s theory on Divine Providence is seen to be similar to that which Ramban expresses here. and other verses besides.