על הנטיעה מ׳Concerning Noah's Work as a Planter 40
א׳
1There is a third, possessing etymological plausibility in a very high degree. For some hold that drunkenness is so termed, not only because it follows the performance of sacrifice, but because it is also the cause of a letting go or release of soul. [166] It is to give vent to many sins that the reasoning faculty of fools is let go, but that of sensible men for the enjoyment of relaxation, cheerfulness, and good spirits; for the wise man becomes a more genial person after indulging in wine than when he is sober, and accordingly we should not be wrong in asserting on this ground as well as on those others that he will get drunk.
ב׳
2[167] We must remark furthermore that the countenance of wisdom is not scowling and severe, contracted by deep thought and depression of spirit, but on the contrary cheerful and tranquil, full of joy and gladness, feelings which often prompt a man to be sportive and jocular in a perfectly refined way. Such sportiveness is in harmony with a dignified self-respect, a harmony like that of a lyre tuned to give forth a single melody by a blending of answering notes.
ג׳
3[168] Moses, at all events, holiest of men, shews us that sport and merriment is the height of wisdom, not the sport which children of all sorts indulge in, paying no heed to good sense, but such as is seen in those who are now become grey-headed not only in respect of age but of thoughtfulness. Do you not observe that when he is speaking of the man who drew directly from the well of knowledge, listening to no other, learning through no other, resorting to no agency whatever, he does not say that he had a part in laughter, but that he was laughter itself?
ד׳
4[169] I am speaking of Isaac, whose name means “laughter,” and whom it well befits to sport with “patient waiting,” who is called in Hebrew “Rebecca.”
