על הבריחה והמציאה י״טOn Flight and Finding 19
א׳
1[100] Such are the six cities, which Moses calls “places of refuge” (Num. 35:12), five of which were represented by symbolic figures which are in the sanctuary, the Laws laid up in the ark being symbols of injunction and prohibition; the lid of the ark, which he calls the Mercy-seat, representing the gracious power; while the creative and kingly powers are represented by the winged Cherubim that rest upon it.
ב׳
2[101] The Divine Word, Who is high above all these, has not been visibly portrayed, being like to no one of the objects of sense. Nay, He is Himself the Image of God, chiefest of all Beings intellectually perceived, placed nearest, with no intervening distance, to the Alone truly existent One. For we read: “I will talk with thee from above the Mercy-seat, between the two Cherubim” (Ex. 25:21), words which shew that while the Word is the charioteer of the Powers, He Who talks is seated in the chariot, giving directions to the charioteer for the right wielding of the reins of the Universe.
ג׳
3[102] He, then, that has shewn himself free from even unintentional offence—intentional is not to be thought of—having God Himself as his portion (Deut. 10:9), will have his abode in Him alone; while those who have fallen, not of set purpose but against their will, will have the refuges which have been mentioned, so freely and richly provided.
ד׳
4[103] Now of the cities of refuge three are beyond the River, far removed from our race. Which are these? The Word of the Sovereign Ruler, and His creative and His kingly power: for in fellowship with these are heaven and all the universe.
ה׳
5[104] But those which are close to us and in actual contact with perishable mankind, the only race which sin has befallen, are the three within—the gracious power, the power which enjoins things that are to be done, and that which prohibits those which are not to be done; for these touch us closely.
ו׳
6[105] For what need is there of prohibition in the case of those who are sure to do no wrong? What need of injunction for those whose nature exempts them from failure? And what need of recourse to the Gracious Power for those who will commit no sin at all? But our race stands in need of these powers by reason of its natural proneness both to intentional and unintentional sins.