על שהרע נוהג לארוב לטוב ב׳That the Worse is wont to Attack the Better 2
א׳
1[3] Here is a signal proof of this. The earnest seeker of knowledge, at war with ignorance, the contrary condition, when shepherding (so to speak) with admonition and correction the irrational powers in the soul, is presented to us on a plain: for “Jacob sent and called Leah and Rachel to the plain, where the flocks were” (Gen. 31:4),
ב׳
2[4] making it clear that the plain is a figure for contentiousness. And what is his motive for calling them? “I see your father’s face,” he said, “that it is not toward me as it used to be: but the God of my father has been with me” (Gen. 31:5).
ג׳
3[5] ‘The reason,’ I should be inclined to say, ‘that Laban is not on thy side, is that God is with thee; for in a soul in which the outward object of sense is valued as a supreme good, in that soul excellent reason is not found: but in one in which God walks, the outward object of sense is not regarded as a good thing: and it is to this that the conception and name of Laban corresponds.’ And such men as order themselves by the principle of gradual progress in accordance with their father’s rule, have chosen the plain as a suitable place for their task of teaching the soul’s irrational impulses a better way. For the words addressed to Joseph are: “Do not thy brethren tend their flocks in Sychem? Come let me send thee to them.” And he said “Here am I.” And he said to him “Go see, whether thy brethren are in good health and the sheep, and bring me word.” And he sent him out of the valley of Hebron, and he came to Sychem. And a man found him wandering in the plain: and the man asked him “What seekest thou?” And he said “I seek my brethren, tell me where they feed their flocks.” And the man said to him “They have departed hence, for I heard them saying ‘Let us go to Dothaim.’ ” (Gen. 37:13–17).