출애굽기 6:30의 유대 사상

There now presents itself the question of Moses, the "prince of the prophets," being a stammerer and requiring Aaron, his brother, to be his interpreter. And it cannot be answered that since this was his nature he was left to it, the Blessed One not wishing to make an exception in this regard. For it is well known that the entire "phenomenon" of Moses was supernatural, it being impossible for one to ascend to his plane in a natural manner, as it is written (Deuteronomy 34:10): "And there will not again arise a prophet like Moses." We have hereby been informed that the prophecy of Moses our teacher was supernatural, that the Blessed One, miraculously, brought him to a level of perfection which no human being can attain through natural means. For if he could, how could it be written: "And there will not again arise a prophet like Moses"? The Blessed One "does not withhold good from its proprietors" to keep them from an eminence which is attainable by them. The intent of the verse, rather, is to inform us that the phenomenon of Moses was in the category of miracle and wonder, an exception to the natural order. For though the investiture of a human being with the spirit of prophecy is a possibility within the realm of nature, when such an investiture does occur, one's bodily faculties wane to the point that his bodily activities are suspended. But for such an investiture to obtain while one is fully awake, standing on his feet, in full possession of his faculties "as when one speaks with his neighbor" — this is not within the province of nature. For one who has attained such a level has virtually become a human being and a separate intelligence at the same time. And, such a miraculous transformation occurring in his nature, it should have been relatively "easy" to give him lucid speech. As a matter of fact, we see Moses himself wondering why it was that if he was made a prophet his speech impediment was not removed, viz. (Exodus 4:10): "I am not a man of words; neither yesterday, nor the day before, nor since You have spoken to Your servant." There is no doubt that this last phrase is an expression of amazement, i.e., How is it possible that after You have spoken to Your servant my stammering still has not disappeared? And the only answer that the Blessed One gave him for this was (ibid 11): "Who makes a man's mouth…," which, seemingly does not dispel the wonder at all!