ספר ויקרא

Before answering this question we must first understand a ‎verse in psalms 34,16 in which David describes ‎עיני ה' אל צדיקים ‏ואזניו אל שועתם‎, G’d’s “eyes” as trained on the righteous, whereas ‎His “ears” as tuned in to their prayers. How does an ordinary Jew, ‎one who has been brought up to believe that G’d is not corporeal, ‎does not possess a body, etc.,” relate to David describing physical ‎organs as performing acts for which physical organs are required? ‎Is it not one of the basic 13 “dogmas” of Maimonides that (article ‎‎3) “the Creator blessed be his name is not a body and He is free ‎from all the properties of matter and that he has not any form ‎whatsoever?”Actually, King David, in the verse quoted from psalms 34,16 ‎intended to convey to us a very important point. The ‎‎Midrash speaking about psalms 121,5 ‎ה' צלך על יד ימינך‎, “the ‎Lord is your shadow, on your right side,” points out that just as ‎the shadow of a human being accompanies him wherever he goes ‎whenever he goes there, so G’d accompanies man. David’s ‎message therefore is that when man, in his capacity of being a ‎servant of the Creator acts accordingly, G’d on His part will act as ‎if He were the “shadow” of this tzaddik, as if He were ‎copying what the tzaddik does in the lower regions of the ‎universe, in His own region in the celestial spheres. When man ‎‎“enthrones” G’d by his words and actions, when his soul nightly ‎ascends to the celestial regions it will find that the angels have ‎prepared a great welcome for him as they have heard about his ‎accomplishments on behalf of the Creator in the lower regions of ‎the universe. If we were to illustrate this relationship by means of ‎a parable, consider this.‎‎A young son has performed an intelligent act, (according to ‎his age and mental capacity). When this comes to his father’s ‎attention, the father will boast about his son’s accomplishment, ‎i.e. he will take some or most of the credit for his son’s ‎achievement. He will do so, although, when measured by the ‎father’s level of intelligence the son’s achievement is really ‎insignificant.The important factor here is that although the son is only ‎five years old in our parable, and as such possesses the intellect of ‎a five-year old, the father is entitled to rejoice over the fact that ‎his son has fulfilled all the expectations a father could have of a ‎five-year old. The same applies to human beings who serve their ‎Creator. They are not expected by the Creator to display the ‎intellectual maturity of the Creator Himself. Perhaps this is what ‎David had in mind when he said in psalms 111,10 ‎ראשית חכמה ‏יראת ה' שכל טוב לכל עושיהם‎, “the beginning of wisdom is the fear of ‎the Lord, all who practice it gain sound understanding.” It makes ‎perfect sense therefore that when G’d looks at the ‎‎tzaddikim and He observes how these physical human ‎beings perform the commandments in the Torah and how they ‎live up to their potential, it gives Him an opportunity to ‎demonstrate to the myriads of celestial servants of His, that in ‎creating a human being and endowing this species with the ‎ability to rebel against Him through the free will He granted ‎them, He had not erred. When a human being does good with his ‎eyes, i.e. he displays compassion for his less fortunate peers, G’d ‎‎“engraves” this fact on His throne to serve Him as a constant ‎reminder of this fact. The same is true when a Jew “listens” to the ‎commandments of the Torah when he hears them read out, and ‎as a result performs them. As a reminder, G’d engraves “ears” on ‎His throne ‎