על אברהם ה׳On Abraham 5
א׳
1[27] Naturally, therefore, next to the repentant he sets the lover of virtue and beloved by God, who in the Hebrew language is called Noah but in ours “rest” or “just,” both very suitable titles for the Sage. “Just” is obviously so, for nothing is better than justice, the chief among the virtues, who like the fairest maiden of the dance holds the highest place. But “rest” is appropriate also, since its opposite, unnatural movement, proves to be the cause of turmoil and confusion and factions and wars. Such movement is sought by the worthless, while a life which is calm, serene, tranquil and peaceful to boot is the object of those who have valued nobility of conduct.
ב׳
2[28] He shews consistency, too, when he gives to the seventh day, which the Hebrews call sabbath, the name of rest; not, as some think, because the multitude abstained after six days from their usual tasks, but because in truth the number seven, both in the world and in ourselves, is always free from factions and war and quarrelling and is of all numbers the most peaceful.
ג׳
3[29] This statement is attested by the faculties within us, for six of them wage ceaseless and continuous war on land and sea, namely the five senses and speech, the former in their craving for the objects of sense, deprivation of which is painful to them, speech because with unbridled mouth it perpetually gives utterance where silence is due.
ד׳
4[30] But the seventh faculty is that of the dominant mind, which, after triumphing over the six and returning victorious through its superior strength, welcomes solitude and rejoices in its own society, feeling that it needs no other and is completely sufficient for itself, and then released from the cares and concerns of mortal kind gladly accepts a life of calmness and serenity.