על שהרע נוהג לארוב לטוב ט׳That the Worse is wont to Attack the Better 9
א׳
1So it is a right answer that the man gives who has seen the deceit: “they have departed hence” (Gen. 37:17).
ב׳
2[27] He points to the material frame, showing that all who maintain a toilsome contest for the winning of virtue quit the earthly region and are resolved to mount the skies, carrying in their train no bodily disabilities. For the man says that he also heard them saying,
ג׳
3[28] “Let us go to Dothaim” (ibid.). Now “Dothaim” means “thorough quitting.” So their words are a guarantee that, not in any half-and-half way but out-and-out, have they set themselves to study how to forsake and quit all that does not contribute to virtue. In like manner we read, “Sarah was quit of her experience of what belongs to women” (Gen. 18:11); and the passions are by nature feminine, and we must practise the quitting of these for the masculine traits that mark the noble affections.
ד׳
4Well, then, it is on a plain, that is, amid a contest of words, that Joseph is found wandering, the advocate of a subtle form of doctrine serving to inculcate statecraft rather than truth.
ה׳
5[29] Among those who contend in the sports there are some whose bodies are in such splendid condition that their opponents withdraw from the contest, and they are crowned without having to fight, winning the prize on the score of their incomparable strength, without so much as having had themselves sprinkled with dust in preparation for the combat. Endowed in mind, the divinest part of us, with a strength such as that of these athletes, Isaac “goeth out into the plain” (Gen. 24:63), not to contend with anyone, for those who would oppose him have cowered before the greatness of his nature, so far beyond them in all ways. No, he goes forth desiring only to be alone with God, the Guide and Fellow-traveller of his path and of his soul, and to have converse with Him.
ו׳
6[30] We have a very plain proof that it was no mortal talking to Isaac. For Rebecca, who is persistence, will presently inquire of the servant as seeing one and receiving an impression of one only, “Who is this man who is coming to meet us?” (ibid. v. 65). For the soul that persists in noble courses is indeed capable of apprehending self-taught wisdom, which is represented by the title “Isaac,” but is unable as yet to see God the Ruler of wisdom.
ז׳
7[31] In keeping with this the servant, confirming her inability to apprehend Him who is unseen and who is invisibly conversing with him, says, “this is my master” (ibid.), pointing at Isaac only; for it is not likely that if two had been visible he would have pointed at one. No, he did not see Him who cannot be pointed at, for He is invisible to all who are but midway on their course.