על חיי משה, ספר א י״דOn the Life of Moses, Book I 14
א׳
1[71] After showing to Moses this miraculous portent, so clearly warning him of the events that were to be, God begins in oracular speech to urge him to take charge of the nation with all speed, in the capacity not merely of an assistant to their liberation, but of the leader who would shortly take them from Egypt to another home. He promised to help him in everything:
ב׳
2[72] “For,” he said, “suffering, as they do, prolonged ill-treatment, and subjected to intolerable outrages, with no relief or pity for their miseries from men, I have taken compassion on them Myself. For I know that each severally, and all unitedly, have betaken themselves to prayers and supplications in hope to gain help from Me, and I am of a kindly nature and gracious to true suppliants.
ג׳
3[73] Now go to the king of the land, and fear not at all, for the former king from whom you fled in fear that he meant mischief is dead, and the land is in the hands of another who does not remember any of your actions against you. Take with you also the elders of the nation, and tell him that the people has received a command from Me to make a three-days’ journey beyond the bounds of the country, and there sacrifice according to the rites of their fathers.”
ד׳
4[74] Moses knew well that his own nation and all the others would disbelieve his words, and said: “If they ask the name of him who sent me, and I cannot myself tell them, will they not think me a deceiver?”
ה׳
5[75] God replied: “First tell them that I am He Who IS, that they may learn the difference between what IS and what is not, and also the further lesson that no name at all can properly be used of Me,
ו׳
6[76] to Whom alone existence belongs. And, if, in their natural weakness, they seek some title to use, tell them not only that I am God, but also the God of the three men whose names express their virtue, each of them the exemplar of the wisdom they have gained—Abraham by teaching, Isaac by nature, Jacob by practice. And, if they still disbelieve, three signs which no man has ever before seen or heard of will be sufficient lesson to convert them.”
ז׳
7[77] The signs were such as these. He bade him cast on the ground the rod which he carried, and this at once took life and began to creep, and became that high chief of the reptile kingdom, a huge serpent grown to full strength. Moses quickly leaped away from the creature, and, in his fright, was starting to fly, when he was recalled by God, and, at His bidding and inspired by Him with courage,
ח׳
8[78] grasped its tail. It was still wriggling, but stopped at his touch, and, stretching itself to its full length, was metamorphosed at once into the rod which it had been before, so that Moses marvelled at the double change, unable to decide which was the more astonishing, so evenly balanced was the profound impression which each made upon his soul.
ט׳
9[79] This was the first miracle, and a second followed soon. God bade him conceal one of his hands in his bosom, and, after a little while, draw it out. And when he did as he was bid, the hand suddenly appeared whiter than snow. He did the same again, put it in his bosom and then brought it out, when it turned to its original colour and recovered its proper appearance.
י׳
10[80] These lessons he received when he and God were alone together, like pupil and master, and while the instruments of the miracles, the hand and the staff, with which he was equipped for his mission were both in his own possession.
י״א
11[81] But the third had its birthplace in Egypt. It was one which he could not carry with him or rehearse beforehand, yet the amazement which it was sure to cause was quite as great. It was this: “The water,” God said, “which thou dost draw from the river and pour on the land will be blood quite ruddy, and not only its colour but its properties will be completely changed.”
י״ב
12[82] Moses evidently felt that this too was credible, not only because of the infallibility of the Speaker, but through the proofs he had already been shewn in the miracles of the hand and the staff.
י״ג
13[83] But, though he believed, he tried to refuse the mission, declaring that he was not eloquent, but feeble of voice and slow of tongue, especially ever since he heard God speaking to him; for he considered that human eloquence compared with God’s was dumbness, and also, cautious as he was by nature, he shrank from things sublime and judged that matters of such magnitude were not for him. And therefore he begged Him to choose another, who would prove able to execute with ease all that was committed to him.
י״ד
14[84] But God, though approving his modesty, answered: “Dost thou not know who it is that gave man a mouth, and formed his tongue and throat and all the organism of reasonable speech? It is I Myself: therefore, fear not, for at a sign from Me all will become articulate and be brought over to method and order, so that none can hinder the stream of words from flowing easily and smoothly from a fountain undefiled. And, if thou shouldst have need of an interpreter, thou wilt have in thy brother a mouth to assist thy service, to report to the people thy words, as thou reportest those of God to him.”