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Kimhi probably took his anonymous explanation of 'awlah and derakhaw in Ps. 119:3 as negative and positive commandments from Ibn Janah through Ibn Ezra a. /. 138 Cf. Ibn Ezra on Lev. 19:19. 30 MEDIEVAL JEWISH EXEGESIS [204] understanding of this problem must remain obscure because of the brevity of his discussion. Nevertheless, one can determine that Kimhi relied principally on pre-Maimonidean conceptions and terminology in his classification of the commandments. 1-10 Ibn Ezra's influence can be traced also in Kimhi's division of the commandments into those of the heart, the hand, and the mouth.

634. Compare his statement in reference to the Song of Songs (628): "Gemass dem Glauben an das Recht der allegoristischen Mehrdeutung schliesst die geistige Deutung den Wortsinn keineswegs aus. , it was mashma' but not pesha(. He said that the "only true [interpretation] is that which the Rabbis transmitted," i. , the allegory of God and Israel. Heinemann himself admitted that Maimonides did not take all the Genesis narratives literally. Heinemann's discussion is largely academic. As he himself stated, there was no specific Hebrew term for allegory.

6:2. [ 193] DAVID KIMHI: THE RATIONALIST TRADITION 19 systematization represent a survey and summary of Maimonidean notions with minor variations rather than an exact reproduction. While we have attempted to account for one of these departures from Maimonides' system, it is difficult to determine whether the others were intentional or merely incidental since Kimhi rarely elaborated on these matters. (c) Providence The topic of providence, or God's concern for his creatures, was a subject for treatment in all medieval philosophical works.

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