על חיי משה, ספר ב כ״הOn the Life of Moses, Book II 25
א׳
1[127] There is a point, too, in the reason-seat being doubled, for the rational principle is twofold as well in the universe as in human nature. In the universe we find it in one form dealing with the incorporeal and archetypal ideas from which the intelligible world was framed, and in another with the visible objects which are the copies and likenesses of those ideas and out of which this sensible world was produced. With man, in one form it resides within, in the other it passes out from him in utterance. The former is like a spring, and is the source from which the latter, the spoken, flows. The inward is located in the dominant mind, the outward in the tongue and mouth and the rest of the vocal organism.
ב׳
2[128] The master did well also in assigning a four-square shape to the reason-seat, thereby shewing in a figure that the rational principle, both in nature and in man, must everywhere stand firm and never be shaken in any respect at all; and, therefore, he allotted to it the two above-named virtues, clear shewing and truth. For the rational principle in nature is true, and sets forth all things clearly, and, in the wise man, being a copy of the other, has as its bounden duty to honour truth with absolute freedom from falsehood, and not keep dark through jealousy anything the disclosure of which will benefit those who hear its lesson.
ג׳
3[129] At the same time, as in each of us, reason has two forms, the outward of utterance and the inward of thought, he gave them each one of the two virtues as its special property; to utterance clear shewing, to the thinking mind truth. For it is the duty of the thinking faculty to admit no falsehood, and of the language faculty to give free play to all that helps to shew facts clearly with the utmost exactness.
ד׳
4[130] Yet reason, as seen in either of these faculties, is of no value, however admirable and excellent are its lofty pronouncements, unless followed by deeds in accordance with it. And, therefore, since in his judgement speech and thought should never be separated from actions, he fastened the reason-seat to the ephod or shoulder-piece so that it should not come loose. For he regards the shoulder as the symbol of deeds and activity.