על החלומות, ספר א ל״זOn Dreams, Book I 37
א׳
1[213] These three signs, the thorough-white, the variegated, the ashy-sprinkled, are seen to be imperfect in the Practiser inasmuch as he is not yet perfect, whereas in the perfect man they too are perfect.
ב׳
2[214] Let us see in what way this is true. When the great High-priest was about to perform the public services enjoined by law, the holy word required that he should in the first place sprinkle himself with water and ashes (Ex. 29:4) as a reminder to him of himself—for even that wise one, Abraham, when he was on his way to intercede with God, spoke of himself as earth and ashes (Gen. 18:27)—in the next place that he should put on the tunic reaching to the feet, and over it that which he has entitled the embroidered or variegated breastplate (Ex. 29:5), a representation and copy of the shining constellations.
ג׳
3[215] For there are, as is evident, two temples of God: one of them this universe, in which there is also as High Priest His First-born, the divine Word, and the other the rational soul, whose Priest is the real Man; the outward and visible image of whom is he who offers the prayers and sacrifices handed down from our fathers, to whom it has been committed to wear the aforesaid tunic, which is a copy and replica of the whole heaven, the intention of this being that the universe may join with man in the holy rites and man with the universe.
ד׳
4[216] The High Priest has now been exhibited as having two characteristic marks, the sprinkled and the variegated: the third and most perfect, which is styled thorough-white, we will now proceed at once to indicate. When this same High Priest goes into the inmost part of the Holy Place, he divests himself of the variegated robe, and puts on another one of linen made from the purest kind (Lev. 16:4),
ה׳
5[217] a figure of strong fibre, imperishableness, most radiant light: for fine linen is hard to tear, and is made from no mortal creature, and moreover when carefully cleaned has a very brilliant and luminous colour.
ו׳
6[218] What is symbolically intimated by these figures is, that among those who worship Him that IS with guileless purity, there is not one that does not, in the first place, exercise strength of will and judgement by a contempt for human interests which ensnare and hurt and enfeeble us; and, in the second place, laugh to scorn all the unsubstantial aims of mortal men, and set his heart on immortality; and, last of all, live irradiated by the cloudless splendour of truth, no longer entertaining any of the creations of false opinion so dear to darkness.