אליגוריות החוקים, ספר א כ״וAllegorical Interpretation of Genesis, Book I 26
א׳
1[79] “And there is the ruby and the greenstone (ibid.), the two concrete embodiments of this virtue, the man who has good sense, and the man who exercises good sense: the determining quality in the one is potential good sense, that in the other good sense exercised. For it was for the sake of these concretes that God sowed in the earth-born man good sense (in particular) and virtue (in general). For what benefit had there been in virtue had there not been ready for it the activities of reason to welcome it and receive its impressions?” So that, naturally, there where good sense, is, there is both the man who has good sense, and the man who exercises good sense, the two precious stones.
ב׳
2[80] Judah and Issachar seem to be these. For the man who exercises himself in the practical wisdom of God, makes thankful acknowledgement to Him who bestowed good without stint; while the representative of the other aspect is furthermore engaged in noble and worthy works. Now of the man who makes confession of thankfulness Judah is the symbol, with whose birth Leah leaves off bearing (Gen. 29:35); but of him who is engaged in noble deeds Issachar is the figure, “for he submitted his shoulder to labour and became a tiller of the soil” (Gen. 49:15). In his case, as Moses says, when he has been sown and planted in the soul “there is a reward” (Gen. 30:18), that is to say his labour is not in vain, but crowned by God and awarded a recompense.
ג׳
3[81] That he is referring to these patriarchs he shows elsewhere when he says of the high-priestly garment, “And thou shalt weave together in it precious stones in fourfold order: there shall be a row of precious stones, sardius, topaz, smaragdus, making the one row”—Reuben, Simeon, Levi—“and the second row” it says “ruby and sapphire” (Exod. 28:17 f.): but the sapphire is a green stone. Now Judah is engraved in the ruby, for he is fourth in order, and Issachar on the sapphire.
ד׳
4[82] Why then, while saying “a green stone,” does he not also say, “a ruby stone”? Because Judah, the disposition prone to make confession of praise, is exempt from body and matter. For indeed the very word denoting confession (of praise) vividly portrays the acknowledgement that takes a man out of himself. For whenever the mind goes out from itself and offers itself up to God, as Isaac or “laughter,” does, then does it make confession of acknowledgement towards the Existent One. But so long as the mind supposes itself to be the author of anything, it is far away from making room for God and from confessing or making acknowledgement to Him. For we must take note that the very confession of praise itself is the work not of the soul but of God who gives it thankfulness. Incorporeal assuredly is Judah with his confession of praise.
ה׳
5[83] But for Issachar who has advanced through labour there is need accordingly of a material body. For how shall the keen endeavourer read without eyes? How shall he hear the words of encouragement without ears? How shall he eat food and drink without a stomach and its wonderful processes? That is why he is likened to a stone.
ו׳
6[84] Yes, and the colours differ. To him who makes confession of praise the hue of the ruby belongs, for he is permeated by fire in giving thanks to God, and is drunk with a sober drunkenness. But to him who is still labouring the hue of the green stone is proper, for men in exercise and training are pale, both by reason of the wearing labour and by reason of the fear that they may perchance not obtain the result that accords with their prayer.