על שהרע נוהג לארוב לטוב י״טThat the Worse is wont to Attack the Better 19
א׳
1[63] Nor was it to all the suppliants that it fell to become guardians of sacred things, but to such as obtained by lot the number 50, announcing release and complete freedom and return to their portions of old time. For we read “This is that which concerneth the Levites: from twenty and five years old shall he go in to do active service in the Tabernacle of witness; and from (the age of) fifty years shall he cease from the ministry, and shall work no more, but his brother shall minister. He shall keep watch, but shall not work” (Numb. 8:24–26).
ב׳
2[64] Remembering, then, that the number 50 is perfect, and that 25 is half this, and that the beginning as one of the ancients said, is the half of the whole, we note that he charges him who is but half perfect to set to work and do holy actions, showing active obedience; while he charges the perfect one to labour no more, but to keep watch over all that he has acquired as the result of toilsome practice. May I indeed never devote study and pains to anything of which I am not afterwards to be a guardian.
ג׳
3[65] Study or practice is a mean, a half-way stage, not a perfect final achievement. It is seen in souls that are not perfect, but bent on reaching the summit. Watching or guarding is something complete, consisting in entrusting to memory those principles of holy things which were acquired by practice. To do this is to commit a fair deposit of knowledge to a trustworthy guardian, to her who alone makes light of the nets of forgetfulness with all their cunning devices. “Guardian” is therefore the sound and appropriate name which he gives to the man who remembers what he had learnt.
ד׳
4[66] At an earlier stage, when he was in training, this man was a pupil with another to teach him, but when he became capable of watching and guarding, he obtained the power and position of a teacher, and appointed for the subordinate duties under the teacher his own brother, the word of utterance: for it is said “his brother shall minister” (Numb. 8:26). Accordingly the mind of the truly noble man will be guardian and steward of the teachings of virtue, while his brother, utterance, will minister to those who are seeking education, going over with them the doctrines and principles of wisdom.
ה׳
5[67] This is the reason why Moses, in the blessings which he pronounces on Levi, crowns many marvellous eulogies by saying “he guarded Thine oracles, and Thy covenant did he diligently keep”; then immediately afterwards “they shall expound Thy judgements to Jacob and Thy law to Israel” (Deut. 33:9 f.).
ו׳
6[68] So he expressly avouches that the fully accomplished man is guardian of the words and covenant of God. Furthermore he has made it clear that he is the best utterer and setter forth of judgements and laws. For utterance is an operation of the organ of speech which is akin to it, and watchful guardianship is found to be the function of the mind, which was created by nature to be a vast storehouse, and has ample room for the conceptions of all substances and all circumstances. It would have been to the advantage even of Cain, the lover of self, to have guarded Abel; for had he carefully preserved him, he would have been able to lay claim only to a mixed “half and half” life indeed, but would not have drained the cup of sheer unmitigated wickedness.