על הגירת אברהם ה׳On the Migration of Abraham 5
א׳
1a claim which caused Israel to marvel in just amazement, and to cry, “It is a great matter in my eyes if my son Joseph still lives” (Gen. 45:28), and has not shared the death of vain opinions, and of the body the corpse he carries with him:
ב׳
2[22] he confesses that he is God’s (Gen. 50:19), not the property of any created being: when making himself known to his brethren he thrust perforce from his presence, shaken and tottering, all those frames of mind that make the body their delight and think that their own doctrines afford them a firm standing (Gen. 45:1 f.): he declared that he had not received his commission at the hands of men, but had been appointed by God (Gen. 45:7 f.) to be duly constituted controller of the body and of things outside the body.
ג׳
3[23] And these are but a few of the traits indicative of the better and holier standing, which utterly refuse to dwell in Egypt the bodily tenement, are never buried in a coffin at all, but, having passed out of all that is mortal, follow the guiding steps of Moses, the Law-giving Word.
ד׳
4[24] For Moses is the nursing-father who rears with fostering care noble deeds, words, designs, which, albeit often mingled with their opposites owing to the chaos and confusion which besets mortality, he none the less comes forward and separates from the rest, that the germs and shoots of moral excellence may not permanently be obliterated and lost.
ה׳
5[25] Moses also urges the Israelites to quit right stoutly her who bears the name of mother of every monstrous thing, with no slow or lingering steps, but with exceeding speed; for he bids them with haste to sacrifice the Passover (Ex. 12:11), which means “a passing over,” to the intent that the Mind with resolute purpose and unfailing eagerness may carry out both its passing away from the passions without turning back, and its thanksgiving to God its Saviour, Who brought it forth into liberty when it looked not for it.