על החלומות, ספר ב ה׳On Dreams, Book II 5
א׳
1[32] Now, the varieties of the sheaves, that is to say of the doings which may be called our nourishment, are so countless, so countless also the various sorts of men who lay hold of and make choice of the sheaves, that it is impossible to recount or even to conceive of them all. It may not, however, be out of place to instance some of these varieties which are introduced in his story of his dream.
ב׳
2[33] For he says to his brothers, “Methought we were binding sheaves” (l.c.). Brothers he has ten who are sons of the same father as he, one who is son of the same mother; and the name of each of them is the symbol of a most essential “doing.” “Reuben” is the symbol of good natural endowments, for “seeing son” he is called, in so far as he is a son not perfect, but in so far as he is a man with power to see and keenness of vision, well endowed by nature.
ג׳
3[34] Symeon, which means “diligent listening,” is the symbol of aptness to learn; Levi of excellent activities and practices and sacred ministries; Judah of songs and hymns addressed to God; Issachar of rewards rendered as recompense for noble deeds, the deeds themselves, it may be, constituting the perfect reward; Zabulon of light, since he is named “night’s flowing,” and when night fails and flows away, light of necessity dawns;
ד׳
4[35] of distinguishing and analysing matters Dan is the symbol; Gad of piratical attack and counter-attack; Asher, whose name signifies “felicitation,” symbolizes natural wealth, which has the reputation of being a possession conferring felicity;
ה׳
5[36] Naphthali’s name denotes a “broadening” or “flung wide open,” and so he is a symbol of peace, by which all things are opened out and given width, just as they are shut in by war. Benjamin is a symbol of time, both that of youth and that of old age, for his name is said to mean “son of days,” and youth and old age are alike measured by days and nights.
ו׳
6[37] Thus each one of them grasps the sheaves that are proper to him, and when he has grasped them binds all these parts together. The man well endowed by nature grasps quickness of apprehension, persistence, goodness of memory, the qualities in which excellence of natural endowment shows itself; the apt learner grasps listening, silence, attention; the enterprising man, venturesomeness and courage ready to take risks;
ז׳
7[38] the man of thanksgiving takes hold of commendations, eulogies, odes, panegyrics both in speech and song; the man who is bent on rewards, lays his hand on unflinching assiduity, fortitude that never gives in, and the carefulness in which speed is combined with caution;
ח׳
8[39] he who is in pursuit of light replacing darkness grasps wakefulness and keen-sightedness; the man who aims at analysis and accurate distinctions, lays hold of keen-edged arguments, of power to resist the delusion of confusing likeness and identity, of impartiality, of integrity;
ט׳
9[40] he who pirate-like counters ambush by ambush grasps trickery, quackery, sorcery, fallacies, pretence, feigning, practices which are in themselves reprehensible but when resorted to in dealing with enemies are belauded; he that makes it his object to be rich in nature’s riches, will lay his hands on self-control and parsimony; the lover of peace on good order, just dealing, freedom from arrogance, equality.
