מי יורש קנייני אלוה מ״אWho is the Heir of Divine Things 41
א׳
1[195] Of numerical equality we have the clearest example in the sacred gifts of the twelve rulers (Num. 7:10 ff.) and further in the distributions made to the priests from the gifts. Each of the sons of Aaron, it says, shall have what is equal (Lev. 6:14).
ב׳
2[196] We have also a splendid example of equality in the composition of the frankincense offering. For we read “take to thyself sweet spices, oil drop of cinnamon, cloves and galbanum of sweetening and clear gum of frankincense, each in equal parts and they shall make of it incense, a perfume work of the perfumer of pure composition, a holy work” (Ex. 30:34, 35). Each of the parts, we see from his words, must be brought in equal measure, to make the combination of the whole.
ג׳
3[197] Now these four, of which the incense is composed, are, I hold, a symbol of the elements, out of which the whole world was brought to its completion. Moses is likening the oil drop to water, the cloves to earth, the galbanum to air, and the clear gum to fire. For oil drop is watery because of its dripping, cloves are dry and earthy, and the words “of sweetening” are added to galbanum, to bring out the idea of air since air has fragrance, and the word “clear” to gum to indicate light.
ד׳
4[198] For the same reason he set the heavy substances apart from the light, connecting the latter in a single phrase by means of the conjunction “and,” but stating the heavy in the unconnected form. First he said “take to thyself sweet spices, oil drop of cinnamon, cloves, both these with the asyndeton, symbols of the heavy substances earth and water.” Then he makes a fresh beginning using the conjunction, “and galbanum of sweetness and clear gum of frankincense,” and these two, which indicate the light elements, air and fire, are also joined by an “and.”
ה׳
5[199] And the mixture thus harmoniously compounded proves to be that most venerable and perfect work, a work in very truth holy, even the world, which he holds should under the symbol of the incense offering give thanks to its Maker, so that while in outward speech it is the compound formed by the perfumer’s art which is burnt as incense, in real fact it is the whole world, wrought by divine wisdom, which is offered and consumed morning and evening in the sacrificial fire.
ו׳
6[200] Surely it is a fitting life-work for the world, that it should give thanks to its Maker continuously and without ceasing, wellnigh evaporating itself into a single elemental form, to shew that it hoards nothing as treasure, but dedicates its whole being at the shrine of God its Begetter.
