על החלומות, ספר ב מ׳On Dreams, Book II 40
א׳
1[261] Enough on these points; but since in the words “I thought I stood by the edge of the river” he declares that his dream contained not only a “standing” and a “river,” but also the edges or “lips” of a river, I am bound to make such observations as are suitable on the subject of “lip.”
ב׳
2[262] Nature clearly has provided animals and men in particular with lips for two most necessary purposes. One is to keep silence; for the lips form the strongest possible fence and barrier for confining sound. The other is to give expression to thought; for the stream of words flows through the lips. When they are closed that stream is held back, and until they part it cannot take its course.
ג׳
3[263] In this way the lips train and exercise us for both purposes, speech and silence, and they teach us to watch for the proper occasion for either. For example: Is something said worth hearing? Oppose it not but pay attention silently according to the command of Moses, “Be still and hear” (Deut. 27:9).
ד׳
4[264] None of those who enter upon wordy controversies can be properly held either to speak or to hear; he who would do 〈either〉 in the true sense will find 〈silence〉 useful.
ה׳
5[265] Again when amid the wars and ills of life you see the merciful hand and power of God extended over you as a shield, be still. For that Champion needs no ally, and we have a proof of this in the words which Holy Scripture keeps amid its treasures, “The Lord shall war for you and ye shall be silent” (Ex. 14:14).
ו׳
6[266] Once more, if you see the firstborn of Egypt, true children of their parents, perishing (Ex. 11:5), even lust, pleasure, grief and fear, and injustice, folly, licentiousness with all their brethren and kin, stand in awe and be silent, bending low before the tremendous power of God.
ז׳
7[267] “For not a dog shall make a sound,” it says, “with his tongue, neither from men to beast” (ibid. 7), which means that neither the dog-like tongue which barks so loud, nor the man in us, the ruling mind, nor the beast-like creature, sense, should vaunt themselves when, upon the downfall of all that is our own, assistance comes self-bidden from without to shield us.
