מי יורש קנייני אלוה י״גWho is the Heir of Divine Things 13
א׳
1[63] So much for the elucidation needed as a preliminary; for the problem was seen to involve obscurities and difficulties. We must now explain more exactly what it is that the lover of learning seeks to know. Surely it is something of this kind: “Can he who desires the life of the blood and still claims for his own the things of the senses become the heir of divine and incorporeal things?”
ב׳
2[64] No; one alone is held worthy of these, the recipient of inspiration from above, of a portion heavenly and divine, the wholly purified mind which disregards not only the body, but that other section of the soul which is devoid of reason and steeped in blood, aflame with seething passions and burning lusts.
ג׳
3[65] His question, we see, takes this form: “Since thou hast not given me that other seed, the mentally perceived, the self-taught, the divine of form, shall the child of my household be my heir, he who is the offspring of the blood-life?”
ד׳
4[66] At that point God in His turn hastens to forestall the questioner, with a message of instruction, which we may almost say anticipates his speaking. For “straightway,” we are told, “a voice of God came to him with the words ‘He shall not be thy heir’ ” (Gen. 15:4). No, none of those who fall under the evidence which the senses give. For it is incorporeal natures that inherit intellectual things.
ה׳
5[67] The wording is chosen very carefully. Moses does not say “God said” or “God spake,” but “a voice of God came to him.” It suggests a loud, sonorous, continuous appeal, pitched so as to spread abroad throughout the soul, whereby no part shall be left to which its right instruction has not penetrated, but all are filled from end to end with sound learning.
