 The second argument is that it has been demonstrated that the existence of something separate and distinct from matter is more excellent and worthy than something material. Similarly, actions that are separate from matter are greater and more powerful than material actions. Also, the regression of the series of all agents terminates at a thing that is utterly separate from matter, so that we truly say that [only] separate things are truly agents, and material things are acted upon. Now man’s rational soul, from which desire and volition are produced, is separate from matter, and is analogous to the supernal agents. Hence it is impossible for a material body to act upon it [man’s rational soul]. This is what the rabbis meant when they said (Talmud Sab. 156a): “Israel is not subject to fate” and “The gentiles are intimidated, but Israel is not intimidated”, as I explained above [ʿEzer ha-Dat: 124]. Hence those who maintain that the qualities of the soul proceed from, and are decreed by, the heavenly bodies simply err and are mistaken. (ʿEzer ha-Dat: 139–140)