על הכרובים י״גOn the Cherubim 13
א׳
1[43] Thus then must the sacred instruction begin. Man and Woman, male and female of the human race, in the course of nature come together to hold intercourse for the procreation of children. But virtues whose offspring are so many and so perfect may not have to do with mortal man, yet if they receive not seed of generation from another they will never of themselves conceive.
ב׳
2[44] Who then is he that sows in them the good seed save the Father of all, that is God unbegotten and begetter of all things? He then sows, but the fruit of His sowing, the fruit which is His own, He bestows as a gift. For God begets nothing for Himself, for He is in want of nothing, but all for him who needs to receive.
ג׳
3[45] I will give as a warrant for my words one that none can dispute, Moses the holiest of men. For he shows us Sarah conceiving at the time when God visited her in her solitude (Gen. 21:1), but when she brings forth it is not to the Author of her visitation, but to him who seeks to win wisdom, whose name is Abraham.
ד׳
4[46] And even clearer is Moses’ teaching of Leah, that God opened her womb (Gen. 29:31). Now to open the womb belongs to the husband. Yet when she conceived she brought forth not to God (for He is in Himself all-sufficing for Himself), but to him who endures toil to gain the good, even Jacob. Thus virtue receives the divine seed from the Creator, but brings forth to one of her own lovers, who is preferred above all others who seek her favour.
ה׳
5[47] Again Isaac the all-wise besought God, and through the power of Him who was thus besought Steadfastness or Rebecca became pregnant (Gen. 25:21). And without supplication or entreaty did Moses, when he took Zipporah the winged and soaring virtue, find her pregnant through no mortal agency (Exod. 2:22).
