על הבריחה והמציאה ב׳On Flight and Finding 2
א׳
1[7] The ensuing argument will bring to light the more subtle traits of shame. I must now go back to the heads suggested, and must begin with those who run away because of hatred. We are told that “Jacob kept Laban the Syrian in the dark, so as not to tell him that he is fleeing, and he fled, himself and all that belonged to him” (Gen. 31:20 f.).
ב׳
2[8] What, then, was the cause of the hatred? You would like perhaps to be told this. There are people who fashion their God out of substance devoid of quality or form or shape ; but the moving Cause they neither know, nor have taken any trouble to learn from those who do know Him. They have neither mastered nor do they study the fairest subject of all, the first, nay the only one, whose knowledge it was a vital matter for them to acquire.
ג׳
3[9] Laban is of this class; for the sacred oracles assign to him the flock that is without mark (Gen. 30:42); and in the universe it is the matter devoid of quality and in men the ignorant and untutored soul that is without mark.
ד׳
4[10] Others there are of the better part, who said that Mind came and ordered all things, bringing the disorder that prevailed in existing things as the result of mob-rule into the order of regular government under a king. Of this company Jacob is a votary, who is in charge of the variegated flock, marked and distinguished; and in the universe it is form that has variety and distinction, while among men it is the understanding, well-trained and loving to learn.
ה׳
5[11] The man of mark, associate of true monarchy, has imbibed in full measure the inbred spirit of fellowship, and comes to the man of no mark, when he fashions, as I said before, material sovereignties as Divine, and holds no sovereignty outside of these to be efficient,—comes to him to teach him that he is mistaken.
ו׳
6[12] For the world has come into being, and assuredly it has done so under the hand of some Cause; and the Word of Him who makes it is Himself the seal, by which each thing that exists has received its shape. Accordingly from the outset form in perfection accompanies the things that come into being, for it is an impress and image of the perfect Word.
ז׳
7[13] For the living creature that has come into being is imperfect in quantity, as is shewn by its constant growth as its age advances, but perfect in quality; for the same quality continues, inasmuch as it is the impress of a Divine Word ever continuing and free from every kind of change.