על החלומות, ספר א כ״וOn Dreams, Book I 26
א׳
1[160] Do not think that it is without special point that in this passage the divine relationship to Abraham is expressed by the words “Lord and God,” that to Isaac by the word “God” only. For Isaac is a figure of knowledge gained by nature, knowledge which listens to and learns from no other teacher but itself, while Abraham is a figure of knowledge gained by instruction; and Isaac is a dweller on his native soil, while Abraham is an emigrant and a stranger in the land.
ב׳
2[161] For, abandoning the foreign alien tongue of Chaldaea, the tongue of sky-prating astrology, he betook him to the language that befits a living creature endowed with reason, even the worship of the First Cause of all things.
ג׳
3[162] This character stands in need of two tending powers, governance and kindness, in order that by the authority of the ruler it may be led to give heed to his ordinances, and by his graciousness be greatly benefited. The other character needs the power of kindness only, for, having obtained by nature goodness and beauty of character, he was not one who had been improved by the admonishments of a governor, but as the result of the gifts showered upon him from above he shewed himself good and perfect from the outset.
ד׳
4[163] Now the name denoting the kind and gracious power is “God,” and that denoting the kingly ruling power is “Lord.” What good thing, then, would a man say was of the first rank, but the meeting with unmixed untempered kindness? And to what would he assign the second place, save to kindness which was a blend of governing and giving? It seems to me that it was by discerning this that the Practiser was led to pray a prayer worthy of the utmost admiration, that the Lord would become to him God (Gen. 28:21): for he wished no longer to be in dread of Him as ruler, but lovingly to honour Him as bestower of kindness.
ה׳
5[164] Might it not have been expected, I ask, that these and like lessons would cause even those who were blind in their understanding to grow keen-sighted, receiving from the most sacred oracles the gift of eyesight, enabling them to judge of the real nature of things, and not merely rely on the literal sense? But even if we do close the eye of our soul and either will not take the trouble or have not the power to regain our sight, do thou thyself, O Sacred Guide, be our prompter and preside over our steps and never tire of anointing our eyes, until conducting us to the hidden light of hallowed words thou display to us the fast-locked lovelinesses invisible to the uninitiate.
ו׳
6[165] Thee it beseems to do this; but all ye souls which have tasted divine loves, rising up as it were out of a deep sleep and dispelling the mist, hasten towards the sight to which all eyes are drawn; put away the heavy-footed lingering of hesitation, that you may take in all that the Master of the contests has prepared in your behoof, for you to see and hear.