Literatura ng Ikalawang Templo sa Genesis 31:11: On Dreams

If Philo’s treatment of the ladder dream may seem in parts a feeble perversion of one of the most familiar and beautiful stories in Genesis, his treatment of the dream which follows brings out his gift for extracting striking ideas from the most unpromising material. After quoting the passage Gen. 31:11–13 in full (189), he begins by pointing out that a vision may be granted to men by the ministers of God, as well as by God Himself (190), and that God speaks in different terms, according as He speaks as a sovereign or a teacher or a friend. That Jacob is a friend appears from His addressing him by name, as Moses and Abraham are addressed (191–196). Passing on to the substance of the dream, the rams and he-goats who mount the sheep and goats are two logoi, here no longer spiritual beings but thoughts or ways of thinking which impregnate tender souls inspiring either repentance or a desire for positive well-doing (197–200). These logoi are described as pure white, speckled or varied, ashy-spotted or sprinkled. At the first of these he glances at present only for a moment, and passes on to a consideration of “variegation” as it is shewn in the pageant of the universe and in the world of learning, where the student gathers from each branch of knowledge its various parts and weaves them into a gaily coloured piece of work such as Bezaleel the “variegator” made (201–207). As for the ashy-spotted, while recognizing that literally this means marked with ash-coloured spots, he turns it for the purpose of his allegory into sprinkled with ashes and water, the ritual of purification, thus signifying the abasement of the humble soul (208–210). He notes how all three are symbolized in the high priest, who must first purify himself with ashes and water, who wears both the varied breastplate and the white linen robe, which represents a higher type of detachment from human aims and deceptions (213–218). In contrast with this is the Joseph soul, with its coat of varied colours, which of the three types has only variegation, and even that in a lower sense (219–224). Let us avoid variegation of this kind, and thus frustrate Laban whose wiles are shewn in the next verse of the text, “I have seen all that Laban does to thee,” and that he will be frustrated is shewn by the continuation, “I am the God Who appeared to thee in God’s place” (224–227). These last words carry Philo away on to the distinction between “the God” and “God” or “a God,” the conclusion of which seems to be that, just as in condescension to human weakness God allows Himself to be spoken of in anthropomorphic terms, so He reveals Himself in the form of angels or “gods” (232–236).

[189] On this matter enough has been said. There is another dream of the same type as the one we have been studying. It is the one concerning the flock whose markings varied. When he to whom it appeared has risen up  he relates it in these words: “The angel of God said unto me in sleep, ‘Jacob,’ and I said, ‘What is it?’ and he said, ‘Look up with thine eyes and see the he-goats and the rams leaping upon the sheep and the goats how they are pure white and speckled and ashy-sprinkled. For I have seen all that Laban doeth unto thee. I am God that appeared unto thee in God’s Place, where thou anointedst unto Me a pillar and vowedst unto Me a vow. Now therefore arise and go forth out of this land and depart into the land of thy nativity, and I will be with thee’ ” (Gen. 31:11–13).

[196] The Practiser being one of the band of friends of God is, as we might expect, accorded the same prerogative and addressed by name; for we read “The angel of God said to me in sleep, ‘Jacob.’ And I said, ‘What is it?’ ” (Gen. 31:11).