As for immanence, doctrine less metaphysical than the last, we can expect to find it even more clearly expressed in the Bible. The angels of God's agents in creation is through them that he is in communication with the universe. Let no one say they are intended to fill a gap between the Creator and his works visible and known to act as instruments of subordinates who remained the first cause itself remains inaccessible. They appear instead as an extension of the Deity in nature, as its actual presence, the Talmud even says its members, its own organs.
What's more remarkable that this name <i> Life worlds </i> VOWELS IN HEBREW VOWEL חי העולמים Reading is the most common indeed, חי with <i> Patah, </i>, which gives meaning a little different. But according to several authorities, must be read VOWELS IN HEBREW VOWEL חי העולמים with Tester, which means just life worlds. V. commentary Tosefet J. T. on the Treaty Tamid VII, 4; Arugat Abbosem XXII on Orach Chaim Ateret Zekènim LIV. But the idea of the author evidently the result of Daniel XII, 7, Nehemiah, IX, 6. (Editors note <i> </i>) </ref> given to God by Hebraism which, in fact, continues to attribute all natural phenomena? God is nowhere regarded as an isolated being who, having accomplished the work of creation, never to leave the laws he has established the task of governing the universe. These laws are represented as an expression of constant relations between cause and effect, they constitute the divine <ref> Page 56 </ref> here, the <i> Shekina </i> God residing in his work. We are far from this abstract unity without communion with the whole of creation we are told to be monotheism Semitic.
Those who take the trouble to study carefully how the Bible conceives of God's dealings with the world will be struck by how full and primitive orthodoxy is ultimately agree with the most advanced science. The human mind in this question has run through three phases. At first, he imagined a god or gods doing all things in the manner of men and, for him, everything was so miraculous in nature. Then he created the world and God separated the ruler by general laws to which the miracles are sometimes make exceptions, by a sort of anthropomorphic last intervention by the Creator. Finally God and the universe itself appear united by ties of emanation and the miracle of nature, the general law and its exception identified in a higher law. Hebraism, ahead of the progress of human thought, has not taught something else. For him a miracle, an echo of the prelude to the genesis and palingenetic marks the passing of an order of things to another, it is the hyphen that eliminates any break in continuous creation. The conclusions reached by the modern scientific movement in its effort to unite the party in all, the Pan Monad, are consistent with data from the oldest religion. It can rightly aspire to become universal, because his doctrine is precisely remove the alleged philosophical impossibility of bringing the Greek and Hindu beliefs of biblical monotheism.