موسي العظيم في الأنبياء أبونا داود لمعي

‫ﻛﻨﻴﺴﺔ ﻣﺎﺭﻣﺮﻗﺲ‬ ‫ﺍﻟﻘﺒﻄﻴﺔ ﺍﻷﺭﺛﻮﺫﻛﺴﻴﺔ‬ ‫ﺑﻤﺼﺮ ﺍﻟﺠـﺪﻳـﺪﺓ‬

‫ﻣـــﻮﺳــــــﻰ‬

‫ﺍﻟﻌﻈﻴﻢ ﻓﻲ ﺍﻷﻧﺒﻴﺎء‬ ‫ﺍﻟﻘﺲ‪ /‬ﺩﺍﻭﺩ ﻟﻤﻌﻲ‬ ‫ﺩ‪ /.‬ﻫﺎﻧﻲ ﺻﺒﺤﻲ‬ ‫ﺩ‪ /.‬ﻟﻴﻠﻴﺎﻥ ﺃﻟﻔﻲ‬

‫ﻣﻮﺳﻰ ﺍﻟﻌﻈﻴﻢ ﻓﻲ ﺍﻷﻧﺒﻴﺎء‪.‬‬ ‫ﺍﻟﻜﺘـــــــــﺎﺏ ‪:‬‬ ‫ﺍﻟﻘﺲ‪ /‬ﺩﺍﻭﺩ ﻟﻤﻌﻲ‪.‬‬ ‫ﺗــﺄﻟــﻴـــــﻒ ‪:‬‬ ‫ﺩ‪ /.‬ﻫﺎﻧﻲ ﺻﺒﺤﻲ ﻭﺩ‪ /.‬ﻟﻴﻠﻴﺎﻥ ﺃﻟﻔﻲ‪.‬‬ ‫ﺇﻋـــــــــﺪﺍﺩ ‪:‬‬ ‫ﻛﻨﻴﺴﺔ ﻣﺎﺭﻣﺮﻗﺲ ﺑﻤﺼﺮ ﺍﻟﺠﺪﻳﺪﺓ‪.‬‬ ‫ﺍﻟﻨﺎﺷــــــــﺮ ‪:‬‬ ‫ﺍﻷﻭﻟﻰ – ﻣﺎﻳﻮ ‪۲۰۰۹‬‬ ‫ﺍﻟـﻄـﺒـﻌــــﺔ ‪:‬‬ ‫ﺩﺍﺭ ﻧﻮﺑﺎﺭ ﻟﻠﻄﺒﺎﻋﺔ‪.‬‬ ‫ﺍﻟﻤــﻄــﺒـﻌﺔ ‪:‬‬ ‫‪۲۰۰۹/‬‬ ‫ﺭﻗﻢ ﺍﻹﻳﺪﺍﻉ ﺑﺪﺍﺭ ﺍﻟﻜﺘﺐ ‪:‬‬

‫ﻗﺪﺍﺳﺔ ﺍﻟﺒﺎﺑﺎ ﺷﻨﻮﺩﺓ ﺍﻟﺜﺎﻟﺚ‬

‫ﺑﺎﺑﺎ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ ﻭﺑﻄﺮﻳﺮﻙ ﺍﻟﻜﺮﺍﺯﺓ ﺍﻟﻤﺮﻗﺴﻴﺔ‪.‬‬

‫ﻣﺤﺘﻮﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ‬

‫* ﺍﻟﻤﻘﺪﻣﺔ‬

‫‪٦‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻷﻭﻟﻰ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺃﺭﺽ ﻣﺼﺮ‪.‬‬

‫‪۸‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‪.‬‬

‫‪۲۳‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺼﺮ‪.‬‬

‫‪٤۹‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‪.‬‬

‫‪۷۲‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‪.‬‬

‫‪۹۹‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‪.‬‬

‫‪۱٤۷‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﻧﻬﺎﻳﺔ ﺍﻟﺮﺣﻠﺔ‪.‬‬

‫‪۱۹۳‬‬

‫* ﻓﻬـــــــﺮﺱ ﺍﻷﻣــــﺎﻛﻦ‪.‬‬

‫‪۲۰٦‬‬

‫* ﺻﺪﺭ ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﻠﺴﻠﺔ‪.‬‬

‫‪۲۰۸‬‬

‫* ﺍﻟﻤﻘﺪﻣﺔ‬

‫ﻣـﻘـﺪﻣـﺔ‬ ‫‪ ‬ﻣﻮﺳ��ﻰ ﺍﻟﻨﺒ��ﻲ‪ ...‬ﺑ��ﻞ ﺭﺋ��ﻴﺲ ﺍﻷﻧﺒﻴ��ﺎء‪ ...‬ﺍﺑ��ﻦ ﺍﻟﻤ��ﺎء‪ ...‬ﺍﻟﻤﺼ��ﺮﻱ ﺍﻟﻌﺒﺮﺍﻧ��ﻲ‪...‬‬ ‫ﺍﻟﻬﺎﺭﺏ‪ ...‬ﺍﻟ ُﻤﺨـ َﻠـ ﱢﺺ‪ ...‬ﻛﻠﻴﻢ ﷲ‪ ...‬ﻗﺎﺋﺪ ﺍﻟﺸﻌﺐ‪ ...‬ﻛﺎﺗﺐ ﺍﻟﺘﻮﺭﺍﺓ‪ ...‬ﺇﻟﺦ‪...‬‬ ‫ﻳﻌﺠﺰ ﺍﻟﻘﻠﻢ ﻋﻦ ﺍﺳﺘﻴﻔﺎء ﺣﻘﻪ ﻓﻲ ﺍﻟﻮﺻﻒ ﻭﺍﻟﺘﺤﻠﻴ�ﻞ ﻭﺍﻟﺪﺭﺍﺳ�ﺔ ﻭﺍﻟﺘﺄﻣ�ﻞ ﻷﻥ ﺣﻴﺎﺗ�ﻪ‬ ‫ﻫﻲ ﻣﺪﺭﺳﺔ ﻟﻸﺟﻴﺎﻝ‪.‬‬ ‫‪ ‬ﺃﺭﺑﻌﻮﻥ ﺳﻨﺔ ﻏﺮﺑﺔ ﻋﻦ ﷲ ﻓ�ﻲ ﻗﺼ�ﺮ ﻓﺮﻋ�ﻮﻥ ﺣﻴ�ﺚ ﺍﻟﺘ�ﻨﻌﻢ ﻭﺍﻟﻬﻨ�ﺎء‪ ...‬ﻭﺍﻟﻌﻠ�ﻢ‬ ‫ﻭﺍﻟﻌﻈﻤﺔ‪ ...‬ﻭﺍﻟﻄﻤﻮﺡ ﺍﻷﺭﺿﻲ ﻭﺍﻟﺒﺎﺏ ﺍﻟﻮﺍﺳﻊ‪.‬‬ ‫‪ ‬ﺃﺭﺑﻌﻮﻥ ﺳﻨﺔ ﺃﺧﺮﻯ ﻓﻲ ﻏﺮﺑﺔ ﻋﻦ ﺍﻟﻌﺎﻟﻢ‪ ...‬ﻫﺮﻭﺏ ﻓ�ﻲ ﺍﻟﺒﺮﻳ�ﺔ‪ ...‬ﺧ�ﻮﻑ ﻭﻧ�ﺪﻡ‬ ‫ﻭﺣﺰﻥ ﺩﻓﻴﻦ‪ ...‬ﻭﺻﻐﺮ ﻧﻔﺲ‪ ...‬ﻭﺣﻴﺎﺓ ﺭﺍﻋﻲ ﺃﻏﻨﺎﻡ ﻓﻘﻴﺮ‪.‬‬ ‫‪ ‬ﻭﺃﺭﺑﻌ��ﻮﻥ ﺳ��ﻨﺔ ﺃﺧﻴ��ﺮﺓ‪ ....‬ﺭﺟ��ﻞ ﷲ ‪ ...‬ﺻ��ﺪﻳﻖ ﺍﻟﺴ��ﻤﺎء‪ ...‬ﺭﺟ��ﻞ ﺍﻟﻤﻌﺠ��ﺰﺍﺕ‬ ‫ﻭﺍﻟﻀ�ﺮﺑﺎﺕ‪ .....‬ﺭﺟ��ﻞ ﺍﻟﺠﺒ�ﺎﻝ ﻭﺍﻟﺘﺄﻣ��ﻞ‪ ....‬ﻭﺍﻟﺸ��ﻔﺎﻋﺔ ﻭﺍﻟﺴ�ﺠﻮﺩ‪ ...‬ﺭﺟ��ﻞ ﺍﻟﺸ��ﺮﻳﻌﺔ‬ ‫ﻭﺍﻟﺮﺅﻯ‪.‬‬ ‫‪ ‬ﻛﻴﻒ ﺑﺪﺃ ﻣﻮﺳﻰ‪ ..‬ﻭﻛﻴﻒ ﺍﻧﺘﻬﻰ ؟ ﻭﻛﻴﻒ ﺻﻨﻊ ﷲ ﻣﻨﻪ ﺇﻧﺎ ًء ﻣﺨﺘﺎﺭﺍً ﻟﻸﺟﻴﺎﻝ؟‬ ‫‪ ‬ﻛﻴﻒ ﺍﻧﺘﻈﺮ ﻣﻮﺳﻰ ﻣﺠﻲء ﺍﻟﻤﺴﻴﺢ ﺍﻟﻤﺨﻠﺺ ﺣﺘﻰ ﺭﺁﻩ ﻋﻠﻰ ﺟﺒﻞ ﺍﻟﺘﺠﻠﻲ؟‬ ‫‪ ‬ﻛﻴﻒ ﺧﺎﻁﺐ ﻣﻮﺳﻰ ﷲ ﻛﻤﺎ ﻳﻜﻠﻢ ﺍﻟﺼﺪﻳﻖ ﺻﺪﻳﻘﻪ؟‬ ‫‪ ‬ﺃﺗ��ﺮﻛﻜﻢ ﻣ��ﻊ ﻣﻮﺳ��ﻰ ﺍﻟﻌﻈ��ﻴﻢ ﻟﻨﺘﻌ��ﺮﻑ ﻋﻠﻴ��ﻪ ﻭﻋﻠ��ﻰ ﺇﻟ��ﻪ ﻣﻮﺳ��ﻰ‪ ...‬ﺭﺑﻨ��ﺎ ﻳﺴ��ﻮﻉ‬ ‫ﺍﻟﻤﺴﻴﺢ ﺍﻟﺬﻱ ﻟﻪ ﺍﻟﻤﺠﺪ ﻭﺍﻟﻌﺰ ﻭﺍﻹﻛﺮﺍﻡ ﺇﻟﻰ ﺃﺑﺪ ﺍﻵﺑﺪﻳﻦ‪.‬‬ ‫ﺍﻟﺮﺏ ﻳﺤﻔﻆ ﻟﻨﺎ ﻭﻋﻠﻴﻨﺎ ﺣﻴﺎﺓ ﺃﺑﻴﻨﺎ ﺍﻟﻤﻜﺮﻡ ﺍﻟﺒﺎﺑﺎ ﺷﻨﻮﺩﺓ ﺍﻟﺜﺎﻟﺚ ﺍﻟﺬﻱ ﺳﺎﺭ ﻋﻠﻰ ﺧﻄﻰ‬ ‫ﺍﻵﺑﺎء ﺍﻷﻭﻟﻴﻦ ﻓﺄﻧﺎﺭ ﺑﺘﻌﺎﻟﻴﻤﻪ ﺍﻟﻤﻘﺪﺳﺔ ﻋﻴﻮﻧﻨﺎ ﻭﺃﺫﻫﺎﻧﻨﺎ‪.‬‬

‫ﺍﺫ ﻛـﺭﻭﻧﻲ ﻓﻲ ﺻﻠﻭﺍﺗﻛﻡ‬ ‫ﺃﺑﻭﻧﺎ ﺩﺍﻭﺩ‬ ‫‪٦‬‬

‫‪‬‬

‫* ﺍﻟﻤﻘﺪﻣﺔ‬

‫ﺳﻮﻑ ﻧﺘﺄﻣﻞ ﻓﻲ ﺣﻴﺎﺓ ﻣﻮﺳﻰ ﻫﺬﺍ ﺍﻟﻨﺒﻲ ﺍﻟﻌﻈﻴﻢ ﻋﻠﻰ ﺳﺒﻌﺔ ﻣﺮﺍﺣﻞ‪:‬‬ ‫‪ ‬ﺍﻟﻤﺮﺣﻠﺔ ﺍﻷﻭﻟﻰ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺃﺭﺽ ﻣﺼﺮ‪.‬‬ ‫‪ ‬ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‪.‬‬ ‫‪ ‬ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺼﺮ‪.‬‬ ‫‪ ‬ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‪.‬‬ ‫‪ ‬ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‪.‬‬ ‫‪ ‬ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‪.‬‬ ‫‪ ‬ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﻧﻬﺎﻳﺔ ﺍﻟﺮﺣﻠﺔ‪.‬‬

‫ﻣﻮﺳﻰ ﻛﻠﻴﻢ ﷲ‬ ‫‪U‬‬

‫‪۷‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻷﻭﻟﻰ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺃﺭﺽ ﻣﺼﺮ‬

‫ﺍﻟﻤﺮﺣﻠﺔ ﺍﻷﻭﻟﻰ‬ ‫ﻣﻮﺳﻰ ﻓﻲ ﺃﺭﺽ ﻣﺼﺮ‬ ‫‪ ‬ﺗﺘﺪﺍﺧﻞ ﺑﺪﺍﻳﺔ ﺳﻔﺮ ﺍﻟﺨﺮﻭﺝ ﻣﻊ ﻧﻬﺎﻳﺔ ﺳﻔﺮ ﺍﻟﺘﻜﻮﻳﻦ‪ ،‬ﻓﻘ�ﺪ ﺍﻧﺘﻬ�ﻰ ﺳ�ﻔﺮ ﺍﻟﺘﻜ�ﻮﻳﻦ‬ ‫ﺑﺪﺧﻮﻝ ﻳﻌﻘﻮﺏ ﻭﺑﻨﻴﻪ ﻟﻤﺼﺮ ﻭﻛﺎﻧﻮﺍ ﺳﺒﻌﻴﻦ ﻧﻔﺴﺎ ً ﻟﻴﻌ�ﻮﻟﻬﻢ ﻳﻮﺳ�ﻒ ﻭﻗ�ﺖ ﺍﻟﻤﺠﺎﻋ�ﺔ‪،‬‬ ‫ﻭﻛﺎﻥ ﻳﻮﺳ�ﻒ ﻓ�ﻲ ﺫﻟ�ﻚ ﺍﻟﻮﻗ�ﺖ ﺍﻟﺮﺟ�ﻞ ﺍﻟﺜ�ﺎﻧﻲ ﺑﻌ�ﺪ ﻓﺮﻋ�ﻮﻥ ﻭﻟ�ﺬﻟﻚ ﺭﺣ�ﺐ ﻓﺮﻋ�ﻮﻥ‬ ‫ﺑﺄﻫﻠﻪ ﻭﺃﺳﻜﻨﻬﻢ ﻓﻲ ﺃﺣﺴﻦ ﻗﻄﻌﺔ ﻣﻦ ﺃﺭﺽ ﻣﺼﺮ ﻭﻫﻲ ﺃﺭﺽ ﺟﺎﺳﺎﻥ‪.‬‬ ‫‪ ‬ﻣﺎﺕ ﻳﻮﺳﻒ ﻭﻛﻞ ﺟﻴﻠﻪ‪ ،‬ﻭﻛﺎﻥ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﻗ�ﺪ ﻛﺜ�ﺮﻭﺍ ﺟ�ﺪﺍً ﻭﺻ�ﺎﺭ ﻋ�ﺪﺩﻫﻢ ﻣ�ﺎ‬ ‫ﻳﻘﺮﺏ ﻣﻦ ﺳﺘﻤﺎﺋﺔ ﺃﻟﻒ ﺭﺟﻞ ﻋﺪﺍ ﺍﻟﻨﺴﺎء ﻭﺍﻷﻁﻔﺎﻝ‪ .‬ﻭﺃﺗ�ﻰ ﺑﻌ�ﺪ ﺫﻟ�ﻚ ﻓﺮﻋ�ﻮﻥ ﺟﺪﻳ�ﺪ‬ ‫ﻟﻢ ﻳﻜﻦ ﻳﻌﺮﻑ ﻳﻮﺳﻒ ﻭﻭﺟﺪ ﻫﺬﺍ ﺍﻟﺸﻌﺐ ﺍﻟﻜﺜﻴﺮ ﻓﺨﺎﻑ ﻣ�ﻦ ﻛﺜ�ﺮﺓ ﻋ�ﺪﺩﻫﻢ ﻭﺟﻌﻠﻬ�ﻢ‬ ‫ﻳﻌﻤﻠﻮﻥ ﺑﺎﻟﺴﺨﺮﺓ ﻟﻴﺬﻟﻬﻢ ﻭﺣﺘ�ﻰ ﻻ ﺗﺒﻘ�ﻰ ﻓ�ﻴﻬﻢ ﻗ�ﻮﺓ ﻟﻠﻘﻴ�ﺎﻡ ﺑﺜ�ﻮﺭﺍﺕ ﺃﻭﺍﻟﺘﺤ�ﺎﻟﻒ ﻣ�ﻊ‬ ‫ﺍﻷﻋﺪﺍء ﺿﺪﻩ ﻭﻣﻦ ﻫﻨﺎ ﻳﺒﺪﺃ ﺳﻔﺮ ﺍﻟﺨﺮﻭﺝ‪.‬‬ ‫* ﻣﺠﻲء ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﺇﻟﻰ ﻣﺼﺮ‪:‬‬ ‫�ﺎﻥ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﺍﻟﱠ ِﺬﻳﻦَ َﺟﺎ ُءﻭﺍ ﺇِﻟَ�ﻰ ِﻣ ْ‬ ‫ﺳ َﻤﺎ ُء ﺑَﻨِﻲ ﺇِ ْ‬ ‫َﻭ َﻫ ِﺬ ِﻩ ﺃَ ْ‬ ‫�ﻮﺏ َﺟ�ﺎ َء ُﻛ� ﱡﻞ ﺇِ ْﻧ َ‬ ‫ﺼ َ�ﺮ‪َ .‬ﻣ� َﻊ ﻳَ ْﻌﻘُ َ‬ ‫ﺴ ٍ‬ ‫‪۳‬‬ ‫ﺴ�ﺎ َﻛ ُﺮ َﻭﺯَ ﺑُﻮﻟُ�ﻮﻥُ َﻭﺑِ ْﻨﻴَ�ﺎ ِﻣﻴﻦُ ‪َ ٤‬ﻭﺩَﺍﻥُ‬ ‫َﻭﺑَ ْﻴﺘُﻪُ‪َ ۲ .‬ﺭﺃُﻭﺑَﻴْﻦُ َﻭ َ‬ ‫ﺷ ْﻤ ُﻌﻮﻥُ َﻭﻻَ ِﻭﻱ َﻭﻳَ ُﻬﻮ َﺫﺍ َﻭﻳَ ﱠ‬ ‫‪٥‬‬ ‫ﺳ ْﺒ ِﻌﻴﻦَ‬ ‫ﺱ ﺍ ْﻟ َﺨﺎ ِﺭ ِﺟﻴﻦَ ِﻣﻦْ ُ‬ ‫ﻮﺏ َ‬ ‫ﺐ ﻳَ ْﻌﻘُ َ‬ ‫َﻭﻧَ ْﻔﺘَﺎﻟِﻲ َﻭ َﺟﺎ ُﺩ َﻭﺃَ ِ‬ ‫ﺻ ْﻠ ِ‬ ‫ﺷﻴ ُﺮ‪َ .‬ﻭ َﻛﺎﻧَﺖْ َﺟ ِﻤﻴ ُﻊ ﻧُﻔُﻮ ِ‬ ‫‪٦‬‬ ‫ﻧَ ْﻔﺴﺎ ً‪َ ) .‬ﻭﻟَ ِﻜ ْﻦ ﻳُﻮﺳ ُ‬ ‫ﺳ�ﻒُ َﻭ ُﻛ� ﱡﻞ ﺇِ ْﺧ َﻮﺗِ� ِﻪ َﻭ َﺟ ِﻤﻴ� ُﻊ َﺫﻟِ�ﻚَ‬ ‫�ﺮ(‪َ .‬ﻭ َﻣ�ﺎﺕَ ﻳُﻮ ُ‬ ‫ُﻒ َﻛﺎﻥَ ﻓِﻲ ِﻣﺼْ َ‬ ‫‪۷‬‬ ‫ﺕ‬ ‫ﻴﻞ‪َ .‬ﻭﺃَ ﱠﻣﺎ ﺑَﻨُﻮ ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﻓَﺄ َ ْﺛ َﻤ ُﺮﻭﺍ َﻭﺗ َ​َﻮﺍﻟَﺪُﻭﺍ َﻭﻧَ ُﻤﻮﺍ َﻭ َﻛﺜُ ُﺮﻭﺍ َﻛﺜِﻴﺮﺍً ِﺟ� ّﺪﺍً َﻭﺍ ْﻣ�ﺘَﻸَ ِ‬ ‫ﺍ ْﻟ ِﺠ ِ‬ ‫ﺽ ِﻣ ْﻨ ُﻬ ْﻢ‪) .‬ﺧﺮ‪(۷-۱ :۱‬‬ ‫ﺍﻷَ ْﺭ ُ‬

‫‪ ‬ﻣﺎﺕ ﻳﻮﺳﻒ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺤﻤﻴﻬﻢ ﻭﻳﻌﻮﻟﻬﻢ ﺇﻻ ﺃﻥ ﷲ ‪ -‬ﺍﻟﺬﻱ ﻻ ﻳﻤﻮﺕ ‪ -‬ﻫﻮ ﺍﻟﺬﻱ‬ ‫ﻛﺎﻥ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻳﺤﻤﻲ ﺃﻭﻻﺩﻩ ﻭﻳﺘﻜﻔﻞ ﺑﻬ�ﻢ‪ .‬ﻭﺑ�ـﺎﺭﻙ ﷲ ﻓ�ﻲ ﻫ�ﺬﻩ ﺍﻟﻌﺎﺋﻠ�ﺔ ﺍﻟﺼ�ﻐﻴﺮﺓ‬ ‫ﻓﻨﻤﻮﺍ ﻭﺗﻜﺎﺛﺮﻭﺍ ﺟﺪﺍ ﻭﺻﺎﺭﻭﺍ ﺷﻌﺒﺎ ﻋﻈﻴﻤﺎ ً ﻳﻬﺎﺑﻪ ﺍﻟﻤﺼﺮﻳﻮﻥ‪.‬‬ ‫‪۸‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻷﻭﻟﻰ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺃﺭﺽ ﻣﺼﺮ‬

‫‪ ‬ﺛﻖ ﻓﻲ ﺑﺮﻛﺔ ﷲ ﻟﺤﻴﺎﺗﻚ ﻓﻤﻬﻤﺎ ﺍﺷﺘﺪﺕ ﺍﻟﻈﺮﻭﻑ ﻭﻣﻬﻤﺎ ﺃﺳ�ﺎء ﺇﻟﻴ�ﻚ ﺍﻵﺧ�ﺮﻭﻥ‪،‬‬ ‫�ﻲ‬ ‫ﻓﺈﻥ ﷲ ﻳﻘﻮﻳﻚ ﻭﻳﻨﻤﻴ�ﻚ ﻭﻳﻌﻄﻴ�ﻚ ﻧﻌﻤ�ﺔ ﻓ�ﻲ ﺃﻋ�ﻴﻦ ﻣ�ﻦ ﺣﻮﻟ�ﻚ‪ " .‬ﺑَ َﺮ َﻛ�ﺔُ ﺍﻟ� ﱠﺮ ﱢ‬ ‫ﺏ ِﻫ َ‬ ‫ﺗُ ْﻐﻨِﻲ َﻭﻻَ ﻳَ ِﺰﻳ ُﺪ َﻣ َﻌ َﻬﺎ ﺗَ َﻌﺒﺎ ً‪ ) ".‬ﺃﻡ ‪( ۲۲ : ۱۰‬‬ ‫* ﺗﺴﺨﻴﺮ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ‪:‬‬ ‫‪۸‬‬ ‫ﺳ�ﻒَ ‪۹ .‬ﻓَﻘَ�ﺎ َﻝ ﻟِﺸَ� ْﻌﺒِ ِﻪ‪» :‬ﻫ َُ�ﻮ َﺫﺍ ﺑَﻨُ�ﻮ‬ ‫ﺛُ ﱠﻢ ﻗَﺎ َﻡ َﻣﻠِ ٌﻚ َﺟ ِﺪﻳ ٌﺪ َﻋﻠَﻰ ِﻣ ْ‬ ‫ﺼ َﺮ ﻟَ ْﻢ ﻳَ ُﻜﻦْ ﻳَ ْﻌ ِﺮﻑُ ﻳُﻮ ُ‬ ‫ﺐ ﺃَ ْﻛﺜَ ُﺮ َﻭﺃَ ْﻋﻈَ ُﻢ ِﻣﻨﱠﺎ‪َ ۱۰ .‬ﻫﻠُ ﱠﻢ ﻧَ ْﺤﺘَﺎ ُﻝ ﻟَ ُﻬ ْﻢ)ﻧﻀﻄﻬﺪﻫﻢ ﺑﻤﻜ�ﺮ( ﻟِ�ﺌَﻼﱠ ﻳَ ْﻨ ُﻤ�ﻮﺍ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ َ‬ ‫ﺇِ ْ‬ ‫ﺷ ْﻌ ٌ‬

‫ﺼ� َﻌﺪُﻭﻥَ ِﻣ�ﻦَ‬ ‫ﻀ� ﱡﻤﻮﻥَ ﺇِﻟَ�ﻰ ﺃَﻋْ�ﺪَﺍﺋِﻨَﺎ َﻭﻳُ َﺤﺎ ِﺭﺑُﻮﻧَﻨَ�ﺎ َﻭﻳَ ْ‬ ‫ﻓَﻴَ ُﻜﻮﻥَ ﺇِ َﺫﺍ َﺣ َﺪﺛَﺖْ َﺣ ْﺮ ٌ‬ ‫ﺏ ﺃَﻧﱠ ُﻬ� ْﻢ ﻳَ ْﻨ َ‬ ‫‪۱۱‬‬ ‫�ﺨﻴ ٍﺮ)ﺭﺅﺳ��ﺎء‬ ‫ﺳ��ﺎ َء ﺗَ ْ‬ ‫ﺽ« ) ﻳﺘﺤ��ﺎﻟﻔﻮﻥ ﻣ��ﻊ ﺃﻋ��ﺪﺍﺋﻨﺎ(‪ .‬ﻓَ َﺠ َﻌﻠُ��ﻮﺍ َﻋﻠَ � ْﻴ ِﻬ ْﻢ ُﺭﺅَ َ‬ ‫ﺴ� ِ‬ ‫ﺍﻷَ ْﺭ ِ‬ ‫َ�ﻮﻥَ‬ ‫�ﻲ ﻳُ� ِﺬﻟﱡﻮ ُﻫ ْﻢ ﺑِﺄ َ ْﺛﻘَ�ﺎﻟِ ِﻬ ْﻢ ﻓَﺒَﻨُ�ﻮﺍ ﻟِﻔِ ْﺮﻋ ْ‬ ‫ﻣﺼﺮﻳﻴﻦ ﻟﻘﻴ�ﺎﺩﺓ ﺑﻨ�ﻲ ﺇﺳ�ﺮﺍﺋﻴﻞ ﻓ�ﻲ ﺍﻟﻌﻤ�ﻞ( ﻟِ َﻜ ْ‬ ‫�ﻴﺲ )ﻣ�ﺪﻳﻨﺘﺎﻥ ﻣﻜﺎﻧﻬﻤ�ﺎ ﺍﻵﻥ ﻣﺤﺎﻓﻈ�ﺔ ﺍﻟﺸ�ﺮﻗﻴﺔ(‪.‬‬ ‫ﺴ َ‬ ‫َﻣ ِﺪﻳﻨَﺘ َْﻲ َﻣ َﺨﺎ ِﺯﻥَ ‪ :‬ﻓِﻴﺜُﻮ َﻡ َﻭ َﺭ َﻋ ْﻤ ِ‬ ‫‪۱۲‬‬ ‫ﺴﺒِ َﻤﺎ ﺃَ َﺫﻟﱡﻮ ُﻫ ْﻢ َﻫ َﻜ َﺬﺍ ﻧَ ُﻤﻮﺍ َﻭﺍ ْﻣﺘَﺪﱡﻭﺍ‪ .‬ﻓَ ْ‬ ‫ﺳ َ�ﺮﺍﺋِﻴ َﻞ‪.‬‬ ‫ﺎﺧﺘَﺸُﻮﺍ)ﺧﺎﻓﻮﺍ( ِﻣﻦْ ﺑَﻨِﻲ ﺇِ ْ‬ ‫َﻭﻟَ ِﻜﻦْ ﺑِ َﺤ ْ‬ ‫‪۱٤‬‬ ‫‪۱۳‬‬ ‫ﺎﺳﻴَ ٍﺔ ﻓِﻲ‬ ‫ﺼ ِﺮﻳﱡﻮﻥَ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺳﺘَ ْﻌﺒَ َﺪ ﺍ ْﻟ ِﻤ ْ‬ ‫ﻓَﺎ ْ‬ ‫ﻒ َﻭ َﻣ ﱠﺮ ُﺭﻭﺍ َﺣﻴَﺎﺗَ ُﻬ ْﻢ ﺑِ ُﻌﺒُﻮ ِﺩﻳﱠ ٍﺔ ﻗَ ِ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﺑِ ُﻌ ْﻨ ٍ‬ ‫�ﻴﻦ َﻭﺍﻟﻠﱢ � ْﺒ ِﻦ )ﺻ��ﻨﺎﻋﺔ ﺍﻟﻄ��ﻮﺏ( َﻭﻓِ��ﻲ ُﻛ � ﱢﻞ َﻋ َﻤ� ٍ�ﻞ ﻓِ��ﻲ ﺍ ْﻟ َﺤ ْﻘ� ِ�ﻞ‪ُ .‬ﻛ � ﱢﻞ َﻋ َﻤﻠِ ِﻬ� ِ�ﻢ ﺍﻟﱠ� ِﺬﻱ‬ ‫ﺍﻟﻄﱢ� ِ‬

‫ﺍﺳﻄَﺘِ ِﻬ ْﻢ ُﻋ ْﻨﻔﺎ ً‪).‬ﺧﺮ ‪( ۱٤ -۸ : ۱‬‬ ‫َﻋ ِﻤﻠُﻮﻩُ ﺑِ َﻮ ِ‬ ‫‪ ‬ﻟﻘ�ﺪ ﻛﺎﻧ��ﺖ ﻓﺘ�ﺮﺓ ﺷ��ﺪﻳﺪﺓ ﺍﻟﻤ��ﺮﺍﺭﺓ ﻓ�ﻲ ﺣﻴ��ﺎﺓ ﺑﻨ�ﻲ ﺇﺳ��ﺮﺍﺋﻴﻞ‪ ،‬ﺫﺍﻗ��ﻮﺍ ﻓﻴﻬ�ﺎ ﻣ��ﻦ ﺍﻟ��ﺬﻝ‬ ‫ﺃﻟﻮﺍﻧﺎ ً ﻭﻣﻊ ﻛﻞ ﻋﺼﺎ ﺗﻨﺰﻝ ﻋﻠﻰ ﻅﻬﻮﺭﻫﻢ ﻛﺎﻧﻮﺍ ﻳﺘﺴ�ﺎءﻟﻮﻥ ﺃﻳ�ﻦ ﺃﻧ�ﺖ ﻳ�ﺎ ﺭﺏ؟ ﺃﻳ�ﻦ‬ ‫ﻫﺬﺍ ﺍﻹﻟﻪ ﺍﻟﺬﻱ ﺣﺪﺛﻨﺎ ﻋﻨﻪ ﺁﺑﺎﺅﻧﺎ؟ ﻫﻞ ﻫﻮ ﺣﻘﺎ ً ﻣﻮﺟ�ﻮﺩ؟ ﻭﺇﻥ ﻛ�ﺎﻥ ﻟ�ﻪ ﻭﺟ�ﻮﺩ ﻓﻠﻤ�ﺎﺫﺍ‬ ‫ﻻ ﻳﻔﻌ��ﻞ ﺷ��ﻴﺌﺎً؟ ﻟﻤ��ﺎﺫﺍ ﻳﺮﺿ��ﻰ ﺑﻤﺬﻟ��ﺔ ﺷ��ﻌﺒﻪ؟ ﻭﺃﺳ��ﺌﻠﺔ ﻛﺜﻴ��ﺮﺓ ﺟﻌﻠ��ﺘﻬﻢ ﻳﺸ��ﻜﻮﻥ ﻓ��ﻲ‬ ‫ﺇﻣﻜﺎﻧﻴ���ﺔ ﺍﻟﺨ���ﻼﺹ‪) .‬ﺍﻧﻈ���ﺮ ﻓﻬ���ﺮﺱ ﺍﻷﻣ���ﺎﻛﻦ ﺻ���ﻔﺤﺔ ‪ ۲۰٦‬ﻟﻠﺘﻌ���ﺮﻑ ﻋﻠ���ﻰ ﻣ���ﺪﻳﻨﺘﻲ ﻓﻴﺜ���ﻮﻡ‬ ‫ﻭﺭﻋﻤﺴﻴﺲ(‬

‫‪ ‬ﻭﻟﻜﻦ ﻛﻞ ﺷﻲء ﻣﺤﺴﻮﺏ ﺑﺪﻗﺔ ﻋﻨﺪ ﷲ ﻭﻻ ﻳﺘﺮﻙ ﺷﻴﺌﺎ ً ﻟﻠﺼ�ﺪﻑ ﺃﻭ ﺍﻷﻗ�ﺪﺍﺭ ﻓﻘ�ﺪ‬ ‫ﺳ�ﺒﻖ ﷲ ﻭﺃﺧﺒ�ﺮ ﺇﺑ�ﺮﺍﻫﻴﻢ ﻣ�ﻦ ﺍﻟﺒﺪﺍﻳ�ﺔ ﻋﻤ�ﺎ ﺳ�ﻴﺤﺪﺙ ﻷﻭﻻﺩﻩ‪ ،‬ﻓَﻘَ�ﺎ َﻝ ﻷَ ْﺑ َ�ﺮﺍ َﻡ‪» :‬ﺍ ْﻋﻠَ� ْﻢ‬ ‫ﺴ�ﺘَ ْﻌﺒَﺪُﻭﻥَ ﻟَ ُﻬ� ْﻢ ﻓَﻴُ� ِﺬﻟﱡﻮﻧَ ُﻬ ْﻢ‬ ‫ﺴ�ﺖْ ﻟَ ُﻬ� ْﻢ َﻭﻳُ ْ‬ ‫ﻳَﻘِﻴﻨﺎ ً ﺃَﻥﱠ ﻧَ ْ‬ ‫ﺽ ﻟَ ْﻴ َ‬ ‫ﺴﻠَﻚَ َ‬ ‫ﺳ�ﻴَ ُﻜﻮﻥُ َﻏ ِﺮﻳﺒ�ﺎ ً ﻓِ�ﻲ ﺃَ ْﺭ ٍ‬ ‫‪۹‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻷﻭﻟﻰ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺃﺭﺽ ﻣﺼﺮ‬ ‫‪۱٤‬‬ ‫ﺴ�ﺘَ ْﻌﺒَﺪُﻭﻥَ ﻟَ َﻬ�ﺎ ﺃَﻧَ�ﺎ ﺃَ ِﺩﻳﻨُ َﻬ�ﺎ‪َ .‬ﻭﺑَ ْﻌ� َﺪ َﺫﻟِ�ﻚَ ﻳَ ْﺨ ُﺮ ُﺟ�ﻮﻥَ‬ ‫ﺳﻨَ ٍﺔ‪ .‬ﺛُ ﱠﻢ ﺍﻷُ ﱠﻣﺔُ ﺍﻟﱠﺘِﻲ ﻳُ ْ‬ ‫ﺃَ ْﺭﺑَ َﻊ ِﻣﺌَ ِﺔ َ‬ ‫‪۱٥‬‬ ‫ﺻ��ﺎﻟِ َﺤ ٍﺔ‪.‬‬ ‫ﺴ�ﻼَ ٍﻡ َﻭﺗُ� ْﺪﻓَﻦُ ﺑِ َ‬ ‫ﺸ� ْﻴﺒَ ٍﺔ َ‬ ‫ﻀ��ﻲ ﺇِﻟَ��ﻰ ﺁﺑَﺎﺋِ��ﻚَ ﺑِ َ‬ ‫ﺑِ��ﺄ َ ْﻣﻼَ ٍﻙ َﺟ ِﺰﻳﻠَ� ٍﺔ‪َ .‬ﻭﺃَ ﱠﻣ��ﺎ ﺃَ ْﻧ��ﺖَ ﻓَﺘَ ْﻤ ِ‬ ‫‪۱٦‬‬ ‫ﺲ ﺇِﻟَ��ﻰ ﺍ ْﻵﻥَ‬ ‫�ﺐ ﺍﻷَ ُﻣ��ﻮ ِﺭﻳﱢﻴﻦَ ﻟَ � ْﻴ َ‬ ‫�ﻊ ﻳَ ْﺮ ِﺟ ُﻌ��ﻮﻥَ ﺇِﻟَ��ﻰ َﻫ ُﻬﻨَ��ﺎ ﻷَﻥﱠ َﺫ ْﻧ� َ‬ ‫َﻭﻓِ��ﻲ ﺍ ْﻟ ِﺠﻴ� ِ�ﻞ ﺍﻟ ﱠﺮﺍﺑِ� ِ‬

‫َﻛﺎ ِﻣﻼً«‪) .‬ﺗﻚ‪(۱٦-۱۳ :۱٥‬‬ ‫‪ ‬ﻭﻫﻜ��ﺬﺍ ﻧ��ﺮﻯ ﷲ ﻣﺘﺤﻜﻤ �ﺎ ً ﻓ��ﻲ ﻛ��ﻞ ﺍﻷﻣ��ﻮﺭ ﻣﻨ��ﺬ ﺍﻟﺒﺪﺍﻳ��ﺔ ﻭﻟ��ﻢ ﻳﻜ��ﻦ ﻣﺘﺒﺎﻁﺌ �ﺎ ً ﻓ��ﻲ‬ ‫ﺧﻼﺹ ﺷﻌﺒﻪ ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﻣﺘﺄﻧﻴﺎ ً ہﻠﻟ ﻗﺪ ﻳﺘﻤﻬﻞ ﻭﻟﻜﻨﻪ ﻻ ﻳﺼﻞ ﺃﺑﺪﺍً ﻣﺘﺄﺧﺮﺍً‪.‬‬ ‫‪۱‬‬ ‫ﺕ َﻭ ْﻗﺖٌ ‪) " :‬ﺟﺎ ‪( ۱ :۳‬‬ ‫َﻲ ٍء ﺯَ َﻣﺎﻥٌ ‪َ ،‬ﻭﻟِ ُﻜ ﱢﻞ ﺃَ ْﻣ ٍﺮ ﺗ َْﺤﺖَ ﺍﻟ ﱠ‬ ‫ﺎﻭﺍ ِ‬ ‫ﺴ َﻤ َ‬ ‫" ﻟِ ُﻜ ﱢﻞ ﺷ ْ‬ ‫ﺇﻥ ﻗﻮﺓ ﷲ ﻗﺪ ﺗﺠﻠﺖ ﻓﻲ ﺣﻴﺎﺓ ﺑﻨﻲ ﺇﺳ�ﺮﺍﺋﻴﻞ ﻓ�ﺮﻏﻢ ﻛ�ﻮﻧﻬﻢ ﻋﺒﻴ�ﺪﺍً ﺗﺤ�ﺖ ﺍﻟﺴ�ﺨﺮﺓ ﺇﻻ‬

‫ﺃﻥ ﺍﻟﻤﺼﺮﻳﻴﻦ ﻛﺎﻧﻮﺍ ﻳﺨﺎﻓﻮﻥ ﻣﻨﻬﻢ‪ ........‬ﻭ ﻳﺎ ﻟﻠﻌﺠﺐ! ﺍﻷﺳﻴﺎﺩ ﺍﻟﺬﻳﻦ ﻳﻤﻠﻜﻮﻥ ﺍﻟﻘﻮﺓ‬ ‫ﻭﺍﻟﺴﻠﻄﺔ ﻳﺨﺎﻓﻮﻥ ﻣﻦ ﺍﻟﻌﺒﻴﺪ ﺍﻟﻤﺴﺨﺮﻳﻦ!‬ ‫‪ ‬ﺇﻧﻬﺎ ﺣﻘﺎ ً ﻗﻮﺓ ﷲ ﺍﻟﺘﻲ ﺗﺠﻌﻞ ﺃﻋ�ﺪﺍءﻙ ﻳﺨﺎﻓﻮﻧ�ﻚ‪ ،‬ﺎہﻠﻟ ﻳﺒﺎﺭﻛ�ﻚ ﻭﺳ�ﻂ ﺍﻟﻀ�ﻴﻘﺔ‬ ‫ﻓﺘﺼﻴﺮ ﺃﻗﻮﻯ ﻣﻦ ﺫﻱ ﻗﺒﻞ ﻭﻳﺮﺗﻌﺐ ﻣﻨﻚ ﺃﻋﺪﺍﺅﻙ‪.‬‬ ‫‪ ‬ﻭﻗﺪ ﻳﺘﺒﺎﺩﺭ ﺳﺆﺍﻝ ﺇﻟﻰ ﺍﻟﺬﻫﻦ‪ :‬ﻟﻤﺎﺫﺍ ﻳﺴﻤﺢ ﷲ ﺑﻤﺬﻟﺔ ﺷﻌﺒﻪ؟‬ ‫ﻭﺍﻹﺟﺎﺑ��ﺔ ﻫ��ﻲ‪ :‬ﻛﻮﻧ��ﻚ ﻣ��ﻦ ﺷ��ﻌﺐ ﷲ ﻓ��ﺈﻥ ﻫ��ﺬﺍ ﻻ ﻳﻌﻄﻴ��ﻚ ﺿ��ﻤﺎﻧﺎ ً ﺃﻭ ﺣﺼ��ﺎﻧﺔ ﺿ��ﺪ‬ ‫ﺍﻟﺘﺠﺎﺭﺏ ‪ ،‬ﺑﻞ ﺑﺎﻟﻌﻜﺲ ﻗﺪ ﺗﺰﺩﺍﺩ ﻋﻠﻴﻚ ﺍﻟﺘﺠﺎﺭﺏ‪.‬‬ ‫ﻟﻜﻦ ﻓﻲ ﻭﻗﺖ ﺍﻟﺬﻝ ﻭﺍﻟﺘﺠﺮﺑﺔ ﺳﻮﻑ ﻳﺮﻳﻚ ﷲ ﺫﺍﺗﻪ ﺑﺼﻮﺭﺓ ﻣﺨﺘﻠﻔﺔ ﻟﻢ ﺗﺮﻫﺎ ﻣﻦ‬ ‫ﻞ ﻭﺳﻮﻑ ﺗﺘﺬﻭﻕ ﻁﻌﻤﺎً ﺁﺧﺮ ہﻠﻟ ﻣﺎ ﻛﻨﺖ ﻟﺘﻌﺮﻓﻪ ﺑﺪﻭﻥ ﺗﺠﺮﺑﺔ‪ .‬ﺍﻟﻤﺴﻴﺢ ﺻـ ُﻠـ ِﺐ‪،‬‬ ‫ﻭﺍﻟﺘﻼﻣﻴﺬ ﺍﺿﻄـ ُﻬـ ِﺪﻭﺍ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺮﺏ ﺑﻨﻔﺴﻪ ﻗﺪ ﺳﺒﻖ ﻓﺄﺧﺒﺮﻧﺎ ﺃﻧﻪ " ﻓِﻲ ﺍ ْﻟ َﻌﺎﻟَ ِﻢ‬ ‫ﻖ َﻭﻟَ ِﻜﻦْ ﺛِﻘُﻮﺍ‪ :‬ﺃَﻧَﺎ ﻗَ ْﺪ َﻏﻠَ ْﺒﺖُ ﺍ ْﻟ َﻌﺎﻟَ َﻢ‪ ) ".‬ﻳﻮ‪.( ۳۳ :۱٦‬‬ ‫ﺿﻴ ٌ‬ ‫َ‬ ‫ﺳﻴَ ُﻜﻮﻥُ ﻟَ ُﻜ ْﻢ ِ‬ ‫ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﻈﻦ ﺃﻧﻪ ﺑﺘﺮﻛﻪ ﻟﻄﺮﻳﻖ ﷲ ﺳﻴﺘﺠﻨﺐ ﺍﻟﺘﺠﺎﺭﺏ! ﻭﻫﺬﺍ ﺧﻄﺄ‪ ،‬ﻷﻧﻪ ﺇﺫﺍ‬ ‫ﺗﺮﻙ ﺍﻹﻧﺴﺎﻥ ﻁﺮﻳﻖ ﷲ ﻓﺴﻴﻔﻘﺪ ﺃﺑﺪﻳﺘﻪ ﻭﺳﺘﺄﺗﻲ ﺍﻟﺘﺠﺎﺭﺏ ﻋﻠﻰ ﻛﻞ ﺍﻷﺣﻮﺍﻝ‪.‬‬ ‫‪ ‬ﻓﻲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﻛﺘﺎﺏ ﻣﻜﺘﻮﺏ ﻳﺤﻮﻱ ﺗﻌﺎﻟﻴﻢ ﻭﻭﺻﺎﻳﺎ ﷲ ﻭﻟﻜﻦ‬ ‫ﻛﺎﻥ ﺍﻹﻳﻤﺎﻥ ﻳـ ُ َﺴﻠـ ﱠﻢ ﻣﻦ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺇﻟﻰ ﺃﻭﻻﺩﻫﻢ ﻋﺒﺮ ﺍﻷﺟﻴﺎﻝ‪ .‬ﻛﺎﻥ ﻛﻞ ﺃﺏ ﻳـ ُﻌـ َﻠـ ﱢﻢ‬ ‫‪۱۰‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻷﻭﻟﻰ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺃﺭﺽ ﻣﺼﺮ‬

‫ﺃﻭﻻﺩﻩ ﺃﻻ ﻳﺨﺘﻠﻄﻮﺍ ﺑﺎﻟﺸﻌﻮﺏ ﺍﻟﻐﺮﻳﺒﺔ ﻭﺃﻻ ﻳﻌﺒﺪﻭﺍ ﺁﻟﻬﺘﻬﻢ ﻭﺃﻥ ﻳﺤﺎﻓﻈﻮﺍ ﻋﻠﻰ‬ ‫ﺇﻳﻤﺎﻧﻬﻢ‪ .‬ﺭﻏﻢ ﻋﺪﻡ ﻭﺟﻮﺩ ﻛﺘﺎﺏ ﻟﻠﺸﺮﻳﻌﺔ ﻟﻜﻦ ﻛﺎﻥ ﻫﻨﺎﻙ ﺇﻳﻤﺎﻥ ﻭﺃﻧﺎﺱ ﻣﺘﺪﻳﻨﻮﻥ‬ ‫ﻳﻤﻠﻜﻮﻥ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺘﻘﻮﻯ ﺩﻭﻥ ﺃﻥ ﺗﻜﻮﻥ ﻟﺪﻳﻬﻢ ﻭﺻﺎﻳﺎ ﻣﻜﺘﻮﺑﺔ‪.‬‬ ‫‪ ‬ﻭﻟﻜﻦ ﻣﻊ ﻣﺮﻭﺭ ﺍﻷﻳﺎﻡ ﻭﻭﺳﻂ ﺍﻟﺬﻝ ﻭﺍﻻﺿﻄﻬﺎﺩ ﺑﺪﺃﺕ ﺯﻫﺮﺓ ﺍﻹﻳﻤﺎﻥ ﻓﻲ‬ ‫ﺍﻟﺬﺑﻮﻝ‪ ،‬ﻭﺑﺪﺃ ﺍﻟﺘﺪﻳﻦ ﻳﻀﻌﻒ ﻷﻥ ﺍﻟﻌﺒﺮﺍﻧﻴﻴﻦ ﻛﺎﻧﻮﺍ ﻳﺮﻭﻥ ﺍﻟﻤﺼﺮﻳﻴﻦ ﺍﻟﻮﺛﻨﻴﻴﻦ‬ ‫ﻳﻨﻌﻤﻮﻥ ﺑﺎﻟﻌﻴﺶ ﺍﻟﺮﻏﺪ ﺑﻴﻨﻤﺎ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻌﺒﺪﻭﻥ ﷲ ﻭﻳﺨﺎﻓﻮﻧﻪ ﻳﺮﺯﺣﻮﻥ ﺗﺤﺖ ﺃﺛﻘﺎﻝ‬ ‫ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﻤﺮﺓ‪.‬‬ ‫ﻭﻫﺬﻩ ﺗﺠﺮﺑﺔ ﻣﺘﻜﺮﺭﺓ ﻋﺒﺮ ﺍﻷﺟﻴﺎﻝ ﻓﻜﺜﻴﺮﺍً ﻣﺎ ﻧﺠﺪ ﺃﻭﻻﺩ ﷲ ﻳﻌﺎﻧﻮﻥ ﺑﻴﻨﻤﺎ ﺃﻫﻞ‬ ‫ﺍﻟﻌﺎﻟﻢ ﻳﻤﺮﺣﻮﻥ ﻭﻳﺘﻤﺘﻌﻮﻥ‪.‬‬ ‫ﺎﺩ ﺁﺳﺎﻑ ﺍﻟﻤﺮﻧﻢ ﻳﻔﻘﺪ ﺇﻳﻤﺎﻧﻪ ﺑﺎہﻠﻟ ﺑﺴﺒﺐ ﺫﻟﻚ ﻭﻟﻜﻨﻪ ﺃﺩﺭﻙ ﺣﻜﻤﺔ ﷲ ﻋﻨﺪﻣﺎ ﻧﻈﺮ‬ ‫ﺍﻷﺷﺮﺍﺭ ﻭﺗﺄﻣﻞ ﻧﻬﺎﻳﺘﻬﻢ ﺍﻟﻤﺆﺳﻔﺔ ‪:‬‬ ‫‪۲‬‬ ‫‪۱‬‬ ‫ﺎﻱ‪ .‬ﻟَ ْﻮﻻَ‬ ‫ﺻﺎﻟِ ٌﺢ ﷲُ ِﻹ ْ‬ ‫ﺐ‪ .‬ﺃَ ﱠﻣﺎ ﺃَﻧَﺎ ﻓَ َﻜﺎﺩَﺕْ ﺗَ ِﺰ ﱡﻝ ﻗَ َﺪ َﻣ َ‬ ‫" ﺇِﻧﱠ َﻤﺎ َ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪ ،‬ﻷَ ْﻧﻘِﻴَﺎ ِء ﺍ ْﻟﻘَ ْﻠ ِ‬ ‫‪۳‬‬ ‫ﺳﻼَ َﻣﺔَ ﺍﻷَﺷ َْﺮﺍ ِﺭ‪".‬‬ ‫ﻗَﻠِﻴ ٌﻞ ﻟَﺰَ ﻟِﻘَﺖْ َﺧﻄَ َﻮﺍﺗِﻲ‪ .‬ﻷَﻧﱢﻲ ِﻏ ْﺮﺕُ ِﻣﻦَ ﺍ ْﻟ ُﻤﺘَ َﻜﺒﱢ ِﺮﻳﻦَ ‪ ،‬ﺇِ ْﺫ َﺭﺃَ ْﻳﺖُ َ‬

‫)ﻣﺰ‪(۳ - ۱ : ۷۳‬‬ ‫‪ ‬ﻭﻟﻛﻥ ﻟﻣﺎﺫﺍ ﻳﺳﻣﺢ ﷲ ﻷﻭﻻﺩﻩ ﺑﺎﻟﺿﻳﻕ؟!‬

‫ﺃ‪ -‬ﻟﻴﺤﺮﻙ ﻓﻴﻨﺎ ﺍﻻﺷﺘﻴﺎﻕ ﻟﻠﺤﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ‪ :‬ﻓﻠ�ﻮ ﺑﻘ�ﻰ ﺍﻟﺸ�ﻌﺐ ﻓ�ﻲ ﺭﺍﺣ�ﺔ ﻟﻤ�ﺎ ﺍﻧﻄﻠﻘ�ﻮﺍ‬ ‫ﺇﻟﻰ ﻛﻨﻌﺎﻥ‪ .‬ﻫﻜﺬﺍ ﻳﺴﻤﺢ ﷲ ﻟﻨﺎ ﺑﺎﻟﻀﻴﻘﺎﺕ ﻭﺍﻷﺗﻌﺎﺏ ﻟﻴﻌـ ﱢ َﺪﻧﺎ ﻟﻠﺤﻴﺎﺓ ﺍﻟﻔﻀﻠﻰ ﻭﺍﻟﺘﻤﺘﻊ‬ ‫ﺑﻜﻨﻌﺎﻥ ﺍﻟﺴﻤﺎﻭﻳﺔ‪.‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﻘﺪﱢﻳﺲ ﻳﻮﺣﻨ�ﺎ ﺍﻟ�ﺬﻫﺒﻲ ﺍﻟﻔ�ﻢ‪] :‬ﷲ ﺻ�ﺎﻟﺢ ﻭﻣﺤ�ﺐ‪ ،‬ﻟ�ﻴﺲ ﻓﻘ�ﻂ ﻋﻨ�ﺪﻣﺎ ﻳﻌﻄ�ﻲ‬ ‫ﻋﻄﺎﻳﺎ‪ ،‬ﺑﻞ ﻭﻋﻨﺪﻣﺎ ﻳﺆﺩﺑﻨﺎ ﺃﻳﻀًﺎ‪ .‬ﻓﺈﻧﻪ ﺣﺘﻰ ﺗﺄﺩﻳﺒﺎﺗﻪ ﻭﻋﻘﻮﺑﺎﺗﻪ ﻫﻲ ﻣﻦ ﻗﺒﻴﻞ ﺟﻮﺩﻩ‪،‬‬ ‫ﻭﻣﻈﻬﺮ ﻋﻈﻴﻢ ﻣﻦ ﻣﻈﺎﻫﺮ ﻋﻮﻧﻪ ﻟﻨﺎ[‪.‬‬

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‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻷﻭﻟﻰ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺃﺭﺽ ﻣﺼﺮ‬

‫ﺏ – ﻟﻨﻠﺘﺼ��ﻖ ﺑ��ﺎﻟﺮﺏ‪ :‬ﻓﺎﻟﻀ��ﻴﻖ ﻳﺸ��ﻌﺮﻧﺎ ﺑﺎﺣﺘﻴﺎﺟﻨ��ﺎ ﺇﻟ��ﻰ ﻋﻤ��ﻞ ﷲ ﻓﻴﻨ��ﺎ ﻭﻣﻌﻨ��ﺎ‪.‬‬ ‫ﻓﺎﻟﺘﺠﺎﺭﺏ ﻣﺪﺭﺳﺔ ﻟﻔﻀﺎﺋﻞ ﺍﻟﺼ�ﻼﺓ ﻭﺍﻟﺼ�ﺒﺮ ﻭﺍﻻﺣﺘﻤ�ﺎﻝ ﻭﺍﻟﺮﺟ�ﺎء ﻭﺍﻻﺗﻜ�ﺎﻝ ﻋﻠ�ﻰ‬ ‫ﻀﻚَ ‪ ) ".‬ﻣﺰ ‪(۷۱ :۱۱۹‬‬ ‫ﷲ‪َ " .‬ﺧ ْﻴ ٌﺮ ﻟِﻲ ﺃَﻧﱢﻲ ﺗَ َﺬﻟﱠ ْﻠﺖُ ﻟِ َﻜ ْﻲ ﺃَﺗَ َﻌﻠﱠ َﻢ ﻓَ َﺮﺍﺋِ َ‬ ‫ﺝ – ﻟﻴﺘﻤﺠ��ﺪ ﷲ ﻓ��ﻲ ﺿ��ﻴﻘﺎﺕ ﺷ��ﻌﺒﻪ‪ :‬ﺇﻥ ﻛ��ﺎﻥ ﷲ ﻗ��ﺪ ﺑ��ﺪﺍ ﻛﺄﻧ��ﻪ ﻗ��ﺪ ﺗ��ﺮﻙ ﺷ��ﻌﺒﻪ‬ ‫ﻟﻠﻤﺬﻟ�ﺔ‪ ،‬ﻟﻜ��ﻦ ﺍﻟﻜﺘ�ﺎﺏ ﻳﺆﻛ��ﺪ "ﺑﺤﺴ�ﺒﻤﺎ ﺃﺫﻟ��ﻮﻫﻢ ﻫﻜ��ﺬﺍ ﻧﻤ�ﻮﺍ ﻭﺍﻣﺘ��ﺪﻭﺍ"‪ .‬ﻓ�ﺈﺫﺍ ﻛﺎﻧ��ﺖ ﻳ��ﺪ‬ ‫ﺍﻟﻌﺒﻮﺩﻳﺔ ﻗﺪ ﻗﺴﺖ ﻟﻜﻦ ﷲ ﻟﻢ ﻳﺘﺮﻛﻬﻢ‪ ،‬ﻭﻋﻤﻞ ﻋﻠﻰ ﺧﻼﺻﻬﻢ ﺑﻜﻞ ﺍﻟﻄﺮﻕ‪.‬‬ ‫‪ ‬ﺇﻥ ﻣﻦ ﻳﺘﺄﻣﻞ ﺗﺎﺭﻳﺦ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻘﺒﻄﻴﺔ ﻳﺘﻌﺠﺐ ﻛﻴﻒ ﺍﺳﺘﻤﺮ ﺍﻹﻳﻤﺎﻥ ﻓﻲ ﻣﺼﺮ‬ ‫ﺣﺘﻰ ﺍﻵﻥ‪ .‬ﻭﻟﻜﻦ ﻛﻞ ﻫﺬﻩ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﺘﻲ ﻣﺮﺕ ﺑﺎﻟﻜﻨﻴﺴﺔ ﻟﻢ ﺗﻀﻌﻔﻬﺎ ﺑﻞ ﺷﺪﺩﺗﻬﺎ‬ ‫ﻓﻜﺎﻧﺖ ﺩﻣﺎء ﺍﻟﺸﻬﺪﺍء ﺑﺬﺍﺭﺍً ﻟﻺﻳﻤﺎﻥ ﺣﺘﻰ ﻳﻨﻤﻮ ﻭﻳﺘﺮﻋﺮﻉ ﻣﻦ ﺟﺪﻳﺪ‪ .‬ﻭﺑﺤﺴﺒﻤﺎ ﺃﺫﻟﻮﺍ‬ ‫ﺃﺟﺪﺍﺩﻧﺎ ﺍﻷﻗﺒﺎﻁ ﻫﻜﺬﺍ ﻧﻤﻮﺍ ﻭﺍﻣﺘﺪﻭﺍ‪ .‬ﻭﻋﻠﻰ ﺍﻟﻤﺴﺘﻮﻯ ﺍﻟﺸﺨﺼﻲ ﻓﻘﺪ ﻧﺘﻌﺮﺽ‬ ‫ﻟﺘﺠﺎﺭﺏ ﺷﺪﻳﺪﺓ ﺗﺪﻓﻌﻨﺎ ﻟﻠﺘﺬﻣﺮ ﻋﻠﻰ ﺍﻟﻘﺪﻳﺮ ﺑﻴﻨﻤﺎ ﻳﻜﻮﻥ ﻗﺼﺪ ﷲ ﻫﻮ ﻧﻤﻮﻧﺎ ﺍﻟﺮﻭﺣﻲ‪.‬‬ ‫* ﻓﺮﻋﻮﻥ ﻳﺄﻣﺮ ﻗﺎﺑﻠﺘﻲ ﺍﻟﻌﺒﺮﺍﻧﻴﺎﺕ ﺑﻘﺘﻞ ﺍﻷﻭﻻﺩ ‪:‬‬ ‫ﺕ )ﻧﺴﻞ ﻋﺎﺑﺮ‪ ،‬ﺃﺣﺪ ﺟﺪﻭﺩ‬ ‫َﻭ َﻛﻠﱠ َﻢ َﻣﻠِ ُﻚ ِﻣ ْ‬ ‫ﺼ َﺮ ﻗَﺎﺑِﻠَﺘ َِﻲ )ﺍﻟﻘﺎﺑﻠﺔ = ﺍﻟﺪﺍﻳﺔ( ﺍ ْﻟ ِﻌ ْﺒ َﺮﺍﻧِﻴﱠﺎ ِ‬ ‫ﺳ ُﻢ ﺍﻷُ ْﺧ َﺮﻯ ﻓُﻮ َﻋﺔُ ‪َ ۱٦‬ﻭﻗَﺎ َﻝ‪ِ » :‬ﺣﻴﻨَ َﻤﺎ‬ ‫ﺷ ْﻔ َﺮﺓُ َﻭﺍ ْ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ( ﺍﻟﻠﱠﺘَ ْﻴ ِﻦ ﺍ ْ‬ ‫ﺳ ُﻢ ﺇِ ْﺣﺪَﺍ ُﻫ َﻤﺎ ِ‬ ‫ﺍﺳ ﱢﻲ )ﻛﺮﺍﺳﻲ ﻣﺨﺼﺼﺔ ﻟﻠﻮﻻﺩﺓ( ‪ -‬ﺇِﻥْ‬ ‫ﺕ َﻭﺗَ ْﻨﻈُ َﺮﺍﻧِ ِﻬﻦﱠ َﻋﻠَﻰ ﺍ ْﻟ َﻜ َﺮ ِ‬ ‫َﺍﻥ ﺍ ْﻟ ِﻌ ْﺒ َﺮﺍﻧِﻴﱠﺎ ِ‬ ‫ﺗ َُﻮﻟﱢﺪ ِ‬ ‫َﻛﺎﻥَ ﺍ ْﺑﻨﺎ ً ﻓَﺎ ْﻗﺘُﻼَﻩُ َﻭﺇِﻥْ َﻛﺎﻥَ ﺑِ ْﻨﺘﺎ ً ﻓَﺘ َْﺤﻴَﺎ«‪َ ۱۷ .‬ﻭﻟَ ِﻜﻦﱠ ﺍ ْﻟﻘَﺎﺑِﻠَﺘَ ْﻴ ِﻦ َﺧﺎﻓَﺘَﺎ ﷲَ َﻭﻟَ ْﻢ ﺗَ ْﻔ َﻌﻼَ َﻛ َﻤﺎ‬ ‫‪۱۸‬‬ ‫ﺼ َﺮ ﺍ ْﻟﻘَﺎﺑِﻠَﺘَ ْﻴ ِﻦ َﻭﻗَﺎ َﻝ ﻟَ ُﻬ َﻤﺎ‪:‬‬ ‫ﺳﺘ َْﺤﻴَﺘَﺎ ﺍﻷَ ْﻭﻻَ َﺩ‪ .‬ﻓَ َﺪﻋَﺎ َﻣﻠِ ُﻚ ِﻣ ْ‬ ‫ﺼ َﺮ ﺑَ ِﻞ ﺍ ْ‬ ‫َﻛﻠﱠ َﻤ ُﻬ َﻤﺎ َﻣﻠِ ُﻚ ِﻣ ْ‬ ‫‪۱۹‬‬ ‫َﺎﻥ ﻟِﻔِ ْﺮﻋ َْﻮﻥَ ‪» :‬ﺇِﻥﱠ‬ ‫»ﻟِ َﻤﺎ َﺫﺍ ﻓَ َﻌ ْﻠﺘُ َﻤﺎ َﻫ َﺬﺍ ﺍﻷَ ْﻣ َﺮ َﻭﺍ ْ‬ ‫ﺳﺘ َْﺤﻴَ ْﻴﺘُ َﻤﺎ ﺍﻷَ ْﻭﻻَﺩَ؟« ﻓَﻘَﺎﻟَ ِ‬ ‫ﺖ ﺍ ْﻟﻘَﺎﺑِﻠَﺘ ِ‬

‫ﺕ ﻓَﺈِﻧﱠ ُﻬﻦﱠ ﻗَ ِﻮﻳﱠﺎﺕٌ ﻳَﻠِﺪْﻥَ ﻗَ ْﺒ َﻞ ﺃَﻥْ ﺗَﺄْﺗِﻴَ ُﻬﻦﱠ ﺍ ْﻟﻘَﺎﺑِﻠَﺔُ«‪.‬‬ ‫ﺕ ﻟَﺴْﻦَ َﻛﺎ ْﻟ ِﻤ ْ‬ ‫ﺍﻟﻨﱢ َ‬ ‫ﺼ ِﺮﻳﱠﺎ ِ‬ ‫ﺴﺎ َء ﺍ ْﻟ ِﻌ ْﺒ َﺮﺍﻧِﻴﱠﺎ ِ‬ ‫‪۲۱‬‬ ‫‪۲۰‬‬ ‫َﺎﻥ‬ ‫ﺴﻦَ ﷲُ ﺇِﻟَﻰ ﺍ ْﻟﻘَﺎﺑِﻠَﺘَ ْﻴ ِﻦ َﻭﻧَ َﻤﺎ ﺍﻟ ﱠ‬ ‫ﺸ ْﻌ ُ‬ ‫ﻓَﺄ َ ْﺣ َ‬ ‫ﺐ َﻭ َﻛﺜُ َﺮ ِﺟ ّﺪﺍً‪َ .‬ﻭ َﻛﺎﻥَ ﺇِ ْﺫ َﺧﺎﻓَ ِ‬ ‫ﺖ ﺍ ْﻟﻘَﺎﺑِﻠَﺘ ِ‬ ‫ﺻﻨَ َﻊ ﻟَ ُﻬ َﻤﺎ ﺑُﻴُﻮﺗﺎ ً‪ ) .‬ﺧﺮ‪(۲۱-۱٥ :۱‬‬ ‫ﷲَ ﺃَﻧﱠﻪُ َ‬ ‫‪ ‬ﻭﻫﻨﺎ ﻧﺮﻯ ﺃﻧﻪ ﻭﺳﻂ ﺍﻟﻀﻴﻘﺎﺕ ﻳﺮﺳﻞ ﷲ ﺍﻟﺘﻌﺰﻳﺎﺕ‪ .‬ﻻﺷﻚ ﺃﻧﻬﺎ ﻛﺎﻧﺖ ﻓﺘﺮﺓ‬ ‫ﺷﺪﻳﺪﺓ ﺍﻟﻘﺴﻮﺓ ﻋﻠﻰ ﺍﻷﺳﺮ ﺍﻟﻌﺒﺮﺍﻧﻴﺔ‪ ،‬ﻓﻜﻞ ﺃﻡ ﺣﺎﻣﻞ ﻛﺎﻧﺖ ﺗﻌﻴﺶ ﻓﻲ ﺭﻋﺐ ﻣﺪﺓ‬ ‫‪۱۲‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻷﻭﻟﻰ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺃﺭﺽ ﻣﺼﺮ‬

‫ﺍﻟﺤﻤﻞ ﻭﺑﺪﻻً ﻣﻦ ﺃﻥ ﺗﻔﺮﺡ ﺑﺎﻟﻄﻔﻞ ﺍﻟﻤﺮﺗﻘﺐ ﻛﺎﻥ ﻗﻠﺒﻬﺎ ﻳﻤﺘﻠﺊ ﺧﻮﻓﺎ ً ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺍﻟﻤﻮﻟﻮﺩ ﺫﻛﺮﺍً‪ ،‬ﻭﻟﻜﻦ ﷲ ﺃﺭﺳﻞ ﺍﻟﻨﺠــﺎﺓ ﻋﻠﻰ ﻳﺪ ﻗﺎﺑـﻠـﺘـﻴـﻦ ﻛﺎﻥ ﻓﻲ ﺳﻠـﻄـﺘـﻬﻤﺎ‬ ‫ﺣﻜﻢ ﺍﻹﻋﺪﺍﻡ‪ .‬ﻭﻟﻜﻨﻬﻤﺎ ﻟﻢ ﺗﻨﻔﺬﺍﻩ ﻭﻟﻢ ﺗﻄﻴﻌﺎ ﺃﻭﺍﻣﺮ ﻓﺮﻋﻮﻥ ﺑﻞ ﺧﺎﻓﺘﺎ ﷲ‪.‬‬ ‫‪ ‬ﻭﻧﺤﻦ ﻛﺜﻴﺮﺍً ﻣﺎ ﻧﺠﺪ ﺃﻧﻔﺴﻨﺎ ﻣﺜﻠﻬﻤﺎ ﻓﻲ ﻣﻮﻗﻒ ﻻ ﻧـ ُﺤﺴﺪ ﻋﻠﻴﻪ‪ ،‬ﻣﻄﺎﻟﺒﻴﻦ ﺑﺘﻨﻔﻴﺬ‬ ‫ﺃﻭﺍﻣﺮ ﻅﺎﻟﻤﺔ ﺗﺨﺎﻟﻒ ﷲ ﻭﺻﺎﺩﺭﺓ ﻣﻦ ﺍﻟﺴﻠﻄﺎﺕ‪ .....‬ﻓﻤﻦ ﻧﻄﻴﻊ ؟ ﻭﻣﻤﻦ ﻧﺨﺎﻑ ؟‬ ‫ﺃﻣﺎ ﻫﻤﺎ ﻓﻘﺪ ﺃﺣﺴﻨﺘﺎ ﺍﻻﺧﺘﻴﺎﺭ ﻭﻋﺮﻓﺘﺎ ﻣﻦ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳُﻄﺎﻉ‪ .‬ﺇﻧﻪ ﷲ ﺍﻟﺤﻘﻴﻘﻲ‬ ‫ﻭﻟﻴﺲ ﻓﺮﻋﻮﻥ‪ .‬ﺭﻏﻢ ﻅﻨﻬﻤﺎ ﺃﻥ ﻓﺮﻋﻮﻥ ﻳﻤﻠﻚ ﺣﻴﺎﺗﻬﻤﺎ ﻟﻜﻨﻬﻤﺎ ﻟﻢ ﺗﺒﺎﻟﻴﺎ‪ .‬ﻭﻳـ ُﻌـﺘـ َﻘـ َﺪ‬ ‫ﺃﻥ ﺍﻟﻘﺎﺑﻠﺘﻴﻦ ﻛﺎﻧﺘﺎ ﻣﺼﺮﻳﺘﻴﻦ ﻭﺛﻨﻴﺘﻴﻦ ﻭﻟﻜﻨﻬﻤﺎ ﺧﺎﻓﺘﺎ ﷲ ﺭﺑﻤﺎ ﻣﻦ ﺧﻼﻝ ﻋﺸﺮﺗﻬﻤﺎ‬ ‫ﻟﻠﻴﻬﻮﺩ‪ .‬ﺗﻤﺎﻣﺎ ﻛﻤﺎ ﻛﺎﻥ ﻛﻴﺮﻧﻴﻠﻴﻮﺱ ﻳﻔﻌﻞ )ﺃﻉ ‪.(۱۰‬‬ ‫‪ ‬ﻭﺭﻏﻢ ﺍﻟﻮﺛﻨﻴﺔ ‪ ،‬ﻭﺭﻏﻢ ﺟﻬﻠﻬﻤﺎ ﺑﺎﻹﻟﻪ ﺍﻟﺤﻘﻴﻘﻲ ﻭﺭﻏﻢ ﺣﻴﺮﺗﻬﻤﺎ ﺑﻴﻦ ﺍﻹﻟﻪ ﺭﻉ‬ ‫ﻭﺍﻹﻟﻪ ﺣﻮﺭﺱ ﻭﺍﻵﻟﻬﺔ ﺍﻟﻤﺘﻌﺪﺩﺓ ﻟﻠﻤﺼﺮﻳﻴﻦ‪ ،‬ﻟﻜﻦ ﻛﺎﻥ ﻟﻬﻤﺎ ﺿﻤﻴﺮ ﺣﺴﺎﺱ ﻳﺮﻓﺾ‬ ‫ﺍﻟﺨﻄﺄ ﺑﻞ ﻭﻗﺪ ﻳﻜﻮﻥ ﺃﺷﺪ ﻳﻘﻈﺔ ﻭﺣﺴﺎﺳﻴﺔ ﻣﻦ ﺿﻤﻴﺮﻧﺎ ﻧﺤﻦ ﺍﻟﺬﻳﻦ ﻧﻔﺘﺨﺮ ﺑﻤﻌﺮﻓﺘﻨﺎ‬ ‫ﻮﺱ‬ ‫ﺲ ِﻋ ْﻨ َﺪ ُﻫ ُﻢ ﺍﻟﻨﱠﺎ ُﻣ ُ‬ ‫ﻟ‪ ،‬ﻭﻫﺬﺍ ﻳﺬﻛﺮﻧﺎ ﺑﻘﻮﻝ ﺑﻮﻟﺲ ﺍﻟﺮﺳﻮﻝ " ﻷَﻧﱠﻪُ ﺍﻷُ َﻣ ُﻢ ﺍﻟﱠ ِﺬﻳﻦَ ﻟَ ْﻴ َ‬ ‫ﻮﺱ ُﻫ ْﻢ‬ ‫ﺲ ﻟَ ُﻬ ُﻢ ﺍﻟﻨﱠﺎ ُﻣ ُ‬ ‫ﺱ ﻓَ َﻬ ُﺆﻻَ ِء ﺇِ ْﺫ ﻟَ ْﻴ َ‬ ‫َﻣﺘَﻰ ﻓَ َﻌﻠُﻮﺍ ﺑِﺎﻟﻄﱠﺒِﻴ َﻌ ِﺔ َﻣﺎ ُﻫ َﻮ ﻓِﻲ ﺍﻟﻨﱠﺎ ُﻣﻮ ِ‬ ‫‪۱٥‬‬ ‫ﺱ َﻣ ْﻜﺘُﻮﺑﺎ ً ﻓِﻲ ﻗُﻠُﻮﺑِ ِﻬ ْﻢ ﺷَﺎ ِﻫﺪﺍً‬ ‫ﻧَﺎ ُﻣ ٌ‬ ‫ﻮﺱ ﻷَ ْﻧﻔُ ِ‬ ‫ﺴ ِﻬ ِﻢ ﺍﻟﱠ ِﺬﻳﻦَ ﻳُ ْﻈ ِﻬ ُﺮﻭﻥَ َﻋ َﻤ َﻞ ﺍﻟﻨﱠﺎ ُﻣﻮ ِ‬ ‫ﺸﺘَ ِﻜﻴَﺔً ﺃَ ْﻭ ُﻣ ْﺤﺘ ﱠَﺠﺔً " )ﺭﻭ ‪(۱٥-۱٤ :۲‬‬ ‫ﺿ ِﻤﻴ ُﺮ ُﻫ ْﻢ َﻭﺃَ ْﻓ َﻜﺎ ُﺭ ُﻫ ْﻢ ﻓِﻴ َﻤﺎ ﺑَ ْﻴﻨَ َﻬﺎ ُﻣ ْ‬ ‫ﺃَ ْﻳﻀﺎ ً َ‬

‫‪ ‬ﻭﻗﺪ ﺃﺣﺴﻦ ﷲ ﺇﻟﻴﻬﻤﺎ ﻭﺃﻋﻄﺎﻫﻤﺎ ﺧﻴﺮﺍَ ﻭﻓﻴﺮﺍً ﺑﻞ ﻭﺫﻛﺮ ﺍﺳﻤﻴﻬﻤﺎ ﻓﻲ ﺍﻟﻜﺘﺎﺏ‬ ‫ﺍﻟﻤﻘﺪﺱ ﻣﻜﺎﻓﺄﺓ ﻟﻬﻤﺎ ﺭﻏﻢ ﺃﻥ ﺍﻟﻜﺘﺎﺏ ﻟﻢ ﻳﺬﻛﺮ ﺍﺳﻢ ﻓﺮﻋﻮﻥ‪ ،‬ﻭﻟﻜﻨﻪ ﺫﻛﺮ ﺷﻔﺮﺓ‬ ‫ﻭﻓﻮﻋﺔ ﺍﻟﻘﺎﺑﻠﺘﻴﻦ‪ .‬ﻓﻬﻞ ﻧﺨﺎﻑ ﷲ ﺣﻘﺎ ً ﻓﻲ ﻛﻞ ﺃﻣﻮﺭﻧﺎ؟ ﻭﻫﻞ ﺳﺘﻈﻞ ﺃﺳﻤﺎﺅﻧﺎ ﻣﻜﺘﻮﺑﺔ‬ ‫ﻓﻲ ﺳﻔﺮ ﺍﻟﺤﻴﺎﺓ؟‬

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‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻷﻭﻟﻰ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺃﺭﺽ ﻣﺼﺮ‬

‫* ﻓﺮﻋﻮﻥ ﻳﺄﻣﺮ ﺟﻤﻴﻊ ﺍﻟﺸﻌﺐ ﺑﻘﺘﻞ ﺃﻭﻻﺩ ﺍﻟﻌﺒﺮﺍﻧﻴﺎﺕ ‪:‬‬ ‫ﺷ ْﻌﺒِ ِﻪ ﻗَﺎﺋِﻼً‪ُ » :‬ﻛ ﱡﻞ ﺍ ْﺑ ٍﻦ ﻳُﻮﻟَ ُﺪ ﺗَ ْﻄ َﺮ ُﺣﻮﻧَﻪُ ﻓِﻲ ﺍﻟﻨﱠ ْﻬ ِﺮ ﻟَ ِﻜﻦﱠ ُﻛ ﱠﻞ‬ ‫‪۲۲‬ﺛُ ﱠﻢ ﺃَ َﻣﺮ ﻓِ ْﺮﻋ َْﻮﻥُ َﺟ ِﻤﻴ َﻊ َ‬ ‫ﺴﺘ َْﺤﻴُﻮﻧَ َﻬﺎ«‪ ) .‬ﺧﺮ‪(۲۲-۱٥ :۱‬‬ ‫ﺖ ﺗَ ْ‬ ‫ﺑِ ْﻨ ٍ‬ ‫‪ ‬ﻟﺠﺄ ﻓﺮﻋﻮﻥ ﺇﻟﻰ ﺣﻴﻠﺔ ﺷﻴﻄﺎﻧﻴﺔ ﺟﺪﻳﺪﺓ ﻓﺄﺻﺪﺭ ﺃﻣﺮﺍً ﺑﺈﻟﻘﺎء ﺍﻷﻭﻻﺩ ﻓﻲ ﺍﻟﻨﻬﺮ‬ ‫ﻟﻴﻤﻮﺗﻮﺍ ﻭﺑﺬﻟﻚ ﻳﻘﻞ ﻋﺪﺩ ﺍﻟﺮﺟﺎﻝ ﻓﻴﻀﻌﻒ ﺍﻟﺸﻌﺐ ﺗﺪﺭﻳﺠﻴﺎ ً‪ .‬ﻭﻟﻢ ﻳﻜﻠﻒ ﺍﻟﻘﺎﺑﻠﺘﻴﻦ ﺑﻞ‬ ‫ﺟﻌﻞ ﺳﻠﻄﺔ ﺍﻟﺘﻨﻔﻴﺬ ﻓﻲ ﻳﺪ ﺃﻱ ﺷﺨﺺ ﻣﺼﺮﻱ! ﻭﻫﻮ ﻣﺎ ﻳﺬﻛﺮﻧﺎ ﺑﻤﻮﻗﻒ ﻫﻴﺮﻭﺩﺱ‬ ‫ﻣﻊ ﺃﻁﻔﺎﻝ ﺑﻴﺖ ﻟﺤﻢ ﻓﻲ ﺯﻣﻦ ﻭﻻﺩﺓ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ‪ ،‬ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻮﺳﻰ ﺭﻣﺰﺍً ﻟﻪ‪.‬‬ ‫‪ ‬ﻭﻓﺮﻋﻮﻥ ﻫﺬﺍ ﻣﺜﻞ ﺇﺑﻠﻴﺲ‪ ،‬ﺇﺫﺍ ﻓﺸﻠﺖ ﻟﻪ ﺧﻄﺔ ﻳﺴﺮﻉ ﻹﻳﺠﺎﺩ ﺧﻄﺔ ﺑﺪﻳﻠﺔ ﻷﻥ ﻣﺎ‬ ‫ﻳﺸﻐﻠﻪ ﻫﻮ ﺍﻟﻘﻀﺎء ﻋﻠﻰ ﺃﻭﻻﺩ ﷲ‪ .‬ﻭﻟﻜﻦ ﷲ ﻻ ﻳﺘﺮﻙ ﺃﻭﻻﺩﻩ‪ ،‬ﺑﻞ ﺑﻨﻔﺴﻪ ﻳﺤﻤﻴﻬﻢ‬ ‫ﻭﻳﺨﻠﺼﻬﻢ ﻣﻦ ﻛﻞ ﺷﺮ ﻭﻳﺴﺘﺨﺪﻡ ﺍﻟﻈﺮﻭﻑ ﺍﻟ ُﻤ ﱠﻌﺪﺓ ﻹﻫﻼﻛﻬﻢ ﻓﺘﻜﻮﻥ ﻫﻲ ﺑﺬﺍﺗﻬﺎ‬ ‫ﻭﺳﻴﻠﺔ ﺧﻼﺻﻬﻢ ﻭﺳﺒﻴﻞ ﻧﺠﺎﺗﻬﻢ‪.‬‬ ‫* ﻭﻻﺩﺓ ﻣﻮﺳﻰ ‪:‬‬ ‫ﺕ ﺍ ْﺑﻨﺎ ً َﻭﻟَ ﱠﻤﺎ َﺭﺃَ ْﺗﻪُ‬ ‫َﻭ َﺫﻫ َ‬ ‫ﺖ ﺍ ْﻟ َﻤ ْﺮﺃَﺓُ َﻭ َﻭﻟَ َﺪ ِ‬ ‫ﺖ ﻻَ ِﻭﻱ َﻭﺃَ َﺧ َﺬ ﺑِ ْﻨﺖَ ﻻَ ِﻭﻱ ﻓَ َﺤﺒِﻠَ ِ‬ ‫َﺐ َﺭ ُﺟ ٌﻞ ِﻣﻦْ ﺑَ ْﻴ ِ‬ ‫ﺳﻔَﻄﺎ ً )ﺳﻠﺔ(‬ ‫ﺴﻦٌ َﺧﺒﱠﺄ َ ْﺗﻪُ ﺛَﻼَﺛَﺔَ ﺃَ ْ‬ ‫ﺷ ُﻬ ٍﺮ‪َ .‬ﻭﻟَ ﱠﻤﺎ ﻟَ ْﻢ ﻳُ ْﻤ ِﻜ ْﻨ َﻬﺎ ﺃَﻥْ ﺗ َُﺨﺒﱢﺌَﻪُ ﺑَ ْﻌ ُﺪ ﺃَ َﺧ َﺬﺕْ ﻟَﻪُ َ‬ ‫ﺃَﻧﱠﻪُ َﺣ َ‬ ‫ﻱ )ﻧﺒﺎﺕ ﺃﻭﺭﺍﻗﻪ ﻋﺮﻳﻀﺔ( َﻭ َ‬ ‫ﻁﻠَ ْﺘﻪُ ﺑِﺎ ْﻟ ُﺤ َﻤ ِﺮ َﻭﺍ ﱢ‬ ‫ﺖ )ﻟﻠﺼﻖ ﺍﻷﻭﺭﺍﻕ‬ ‫ِﻣﻦَ ﺍ ْﻟﺒَ ْﺮ ِﺩ ﱢ‬ ‫ﻟﺰ ْﻓ ِ‬ ‫ﺿ َﻌ ْﺘﻪُ ﺑَﻴْﻦَ ﺍ ْﻟ َﺤ ْﻠﻔَﺎ ِء )ﻧﺒﺎﺕ ﻣﺎﺋﻲ( َﻋﻠَﻰ‬ ‫ﺖ ﺍ ْﻟ َﻮﻟَ َﺪ ﻓِﻴ ِﻪ َﻭ َﻭ َ‬ ‫ﻭﻣﻨﻊ ﺗﺴﺮﺏ ﺍﻟﻤﺎء( َﻭ َﻭ َ‬ ‫ﺿ َﻌ ِ‬ ‫َﺣﺎﻓَ ِﺔ ﺍﻟﻨﱠ ْﻬ ِﺮ‪َ .‬ﻭ َﻭﻗَﻔَﺖْ ﺃُ ْﺧﺘُﻪُ ِﻣﻦْ ﺑَ ِﻌﻴ ٍﺪ ﻟِﺘَ ْﻌ ِﺮﻑَ َﻣﺎ َﺫﺍ ﻳُ ْﻔ َﻌ ُﻞ ﺑِ ِﻪ‪) .‬ﺧﺮ‪(٤-۱ :۲‬‬ ‫‪ ‬ﻟﻢ ﺗﻜﺪ ﺍﻟﻌﺒﺮﺍﻧﻴ�ﺎﺕ ﺗﻠ�ﺘﻘﻄﻦ ﺃﻧﻔﺎﺳ�ﻬﻦ ﻣ�ﻦ ﺍﻟﻘ�ﺮﺍﺭ ﺍﻷﻭﻝ ﺣﺘ�ﻰ ﺗﻤ�ﺮﺭﺕ ﺣﻴ�ﺎﺗﻬﻦ‬ ‫ﻣﺮﺓ ﺛﺎﻧﻴﺔ ﺑﺴﺒﺐ ﺍﻟﻘﺮﺍﺭ ﺍﻟﺜﺎﻧﻲ ﺍﻟﺬﻱ ﻳﻨﺺ ﻋﻠﻰ ﺇﻟﻘﺎء ﺍﻷﻭﻻﺩ ﻓﻲ ﺍﻟﻨﻬﺮ‪ .‬ﻭﻋﺸﻦ ﻓﻲ‬ ‫ﺫﻋﺮ ﺑﺴﺒﺐ ﺃﻣﺮ ﺍﻟﻤﻠ�ﻚ‪ ،‬ﻓﻜ�ﻞ ﺳ�ﻴﺪﺓ ﺣﺎﻣ�ﻞ ﻛﺎﻧ�ﺖ ﺗﻌ�ﻴﺶ ﻓ�ﻲ ﺭﻋ�ﺐ ﻣ�ﻦ ﻭﻻﺩﺓ ﻭﻟ�ﺪ‬ ‫ﺳﺘﻀﻄﺮ ﺑﻌﺪ ﺫﻟﻚ ﺃﻥ ﺗﺮﺍﻩ ﻳﻤﻮﺕ ﺃﻣﺎﻡ ﻋﻴﻨﻴﻬﺎ ﺑﺴﺒﺐ ﺃﻭﺍﻣﺮ ﺍﻟﻤﻠﻚ ﺍﻟﻤﺸﺪﺩﺓ‪.‬‬ ‫‪ ‬ﻭﻭﺳ��ﻂ ﺗﻠ��ﻚ ﺍﻟﻤﻌﺎﻧ��ﺎﺓ ﻭﺍﻟﻤ��ﺮﺍﺭﺓ ُﻭﻟِ��ﺪ ﻣﻮﺳ��ﻰ ﺩﻭﻥ ﺃﻥ ﻳﺸ��ﻌﺮ ﺑ��ﻪ ﺃﺣ��ﺪ‪ .‬ﻭﻛ��ﺎﻥ‬ ‫ﻣﺤﻜﻮﻣﺎ ً ﻋﻠﻴﻪ ﺑﺎﻟﻤﻮﺕ ﻣﻦ ﻓﺮﻋﻮﻥ‪ ،‬ﺗﻤﺎﻣﺎ ً ﻛﻤﺎ ُﻭﻟِﺪ ﺍﻟﻤﺴ�ﻴﺢ ﺃﻳﻀ�ﺎ ً ﺩﻭﻥ ﺃﻥ ﻳﺸ�ﻌﺮ‬ ‫‪۱٤‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻷﻭﻟﻰ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺃﺭﺽ ﻣﺼﺮ‬

‫ﺑﻪ ﺇﻻ ﺍﻟﻘﻠﻴﻠﻮﻥ ﻭﻛﺎﻥ ﻳﺤﻤﻞ ﺣﻜﻤﺎ ً ﺑﺎﻟﻤﻮﺕ ﻣﻦ ﻗﺒ�ﻞ ﻫﻴ�ﺮﻭﺩﺱ‪.‬‬

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‫ﻫﺬﻩ ﻫﻲ ﻁﺮﻳﻘﺔ ﷲ‪ ،‬ﻓﺈﻧﻪ ﻓﻲ ﺃﺣﻠﻚ ﺳﺎﻋﺎﺕ ﺍﻟﻈﻠﻤﺔ ﻳﺸﺮﻕ ﻋﻠﻴﺘﺎ ﺑﺒﻬﺎء ﻧﻮﺭﻩ‪.‬‬ ‫‪ ‬ﺇﻥ ﺍﻟﻨﻔﺲ ﺍﻟﻤﺘﺄﻟﻤﺔ‪ ،‬ﻗ�ﺪ ﺗﺘ�ﺪﻫﻮﺭ ﺣﺎﻟﺘﻬ�ﺎ ﻛﺜﻴ�ﺮﺍً ﻗﺒ�ﻞ ﺃﻥ ﺗ�ﺄﺗﻲ ﺍﻟﻨﺠ�ﺎﺓ‪ ،‬ﻟﻜ�ﻦ ﻟﻜ�ﻲ‬ ‫ﺗﺒﻘﻰ ﺍﻟﺜﻘﺔ ﺑﺄﻥ ﺍﻟﻨﺠﺎﺓ ﻻﺑ�ﺪ ﺁﺗﻴ�ﺔ‪ ،‬ﻗ�ﺪ ﻳﺴ�ﻤﺢ ﷲ ﺑﺎﻻﻧﺘﻈ�ﺎﺭ ﻟﻜﻨ�ﻪ ﺳ�ﻮﻑ ﻳﻈ�ﻞ ﺫﺍﻛ�ﺮﺍً‬ ‫ﻋﻬﺪﻩ‪ .‬ﻭﺳﻮﻑ ﻳﻈﻬﺮ ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻟﻤﻨﺎﺳﺐ ﻟﻴﺘﻤﻢ ﻭﻋﻮﺩﻩ ﺍﻟﺘﻲ ﻻ ﺗـ ُﻨﻘـ َﺾ‪.‬‬ ‫‪ ‬ﻓﻘ��ﺪ ﺫﻫ��ﺐ ﺭﺟ��ﻞ ﻣ��ﻦ ﺳ��ﺒﻂ ﻻﻭﻱ ﻳ��ﺪﻋﻰ ﻋﻤ��ﺮﺍﻡ ﻭﺗ��ﺰﻭﺝ ﻣ��ﻦ ﻋﻤﺘ��ﻪ ﻭﺗ��ﺪﻋﻰ‬ ‫ﻳﻮﻛﺎﺑﺪ )ﺧﺮ ‪) (۲۰-۱۸ :٦‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻣﺴﻤﻮﺣﺎ ً ﺑﻪ ﻗﺒﻞ ﺍﻟﺸ�ﺮﻳﻌﺔ( ﻭﺃﻧﺠﺒ�ﺎ ﻁﻔ�ﻼً ً◌‬ ‫ﺟﻤ��ﻴﻼً ﻭﺗﻌﻠ��ﻖ ﺑ��ﻪ ﻗﻠ��ﺐ ﺍﻷﻡ ﻓﺨﺒﺄﺗ��ﻪ ‪ ۳‬ﺷ��ﻬﻮﺭ ﻭﻟ��ﻢ ﺗـ َﺨَ �ـ ْ‬ ‫ﻒ ﺃﻣ��ﺮ ﺍﻟﻤﻠ��ﻚ‪ ،‬ﺑ��ﻞ ﺳ��ﻠﻤﺖ‬ ‫ﺃﻣﺮﻫﺎ ﻫﻲ ﻭﻁﻔﻠﻬﺎ ﻟﻤﻦ ﻫﻮ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﻤﻠﻚ ﻭﻫﻲ ﺗﺜﻖ ﻓﻲ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺣﻤﺎﻳﺘﻬﻢ‪.‬‬ ‫‪ ‬ﻭﻟﻤﺎ ﻛﺒﺮ ﺍﻟﻄﻔﻞ ﻋﻼ ﺻﻮﺗﻪ ﻓﻠﻢ ﻳﻤﻜﻨﻬﺎ ﺗﺨﺒﺌﺘﻪ‪ ،‬ﻭﻟﻢ ﺗﺴﺘﻄﻊ ﺃﻥ ﺗﻠﻘﻴﻪ ﻓﻲ ﺍﻟﻨﻬﺮ‪،‬‬ ‫ﻓﺼ��ﻨﻌﺖ ﺳ�ﻠﺔ ﻭﻁﻠﺘﻬ�ﺎ ﺑﺎﻟﺰﻓ��ﺖ ﻭﺃﺿ��ﺠﻌﺖ ﻓﻴﻬ�ﺎ ﺍﻟﻄﻔ��ﻞ ﻭﻏﻄﺘ��ﻪ ﺛ��ﻢ ﻭﺿ��ﻌﺘﻪ ﻋﻠ��ﻰ‬ ‫ﺣﺎﻓﺔ ﺍﻟﻨﻬﺮ ﺑﻴﻦ ﻳﺪﻱ ﺍﻟﻘﺪﻳﺮ‪ .‬ﻭﺍﻧﺼﺮﻓﺖ ﺗﺎﺭﻛﺔ ﻣﺮﻳﻢ ﺃﺧﺘﻪ ﺍﻟﻜﺒ�ﺮﻯ ﺗﺮﺍﻗ�ﺐ ﻣﺼ�ﻴﺮ‬ ‫ﺃﺧﻴﻬﺎ ﺍﻟﺼﻐﻴﺮ‪) ،‬ﻭﻳﻌﺘﻘﺪ ﺃﻥ ﻣﺮﻳﻢ ﻛﺎﻥ ﺳﻨﻬﺎ ﻧﺤﻮ ‪ ۱۳‬ﻋﺎﻣﺎ ً ﻓﻲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ(‪.‬‬ ‫‪ ‬ﺇﻳﻣﺎﻥ ﺃﻡ ) ﻳﻭﻛﺎﺑﺩ(‪:‬‬

‫ﻳﺎ ﻟﻌﻈﻤﺔ ﺇﻳﻤﺎﻥ ﻫﺬﻩ ﺍﻟﺴﻴﺪﺓ ﺍﻟﺘﻲ ﻟﻢ ﺗـ َﺨَ ﻒ ﺃﻣﺮ ﺍﻟﻤﻠﻚ‪ ،‬ﺑﻞ ﺃﻟﻘ�ﺖ‬

‫ﺭﺟﺎءﻫﺎ ﻋﻠﻰ ﷲ ﺍﻟﻘﺪﻳﺮ ﺍﻟﺬﻱ ﺑﻴﺪﻩ ﻣﻘﺎﻟﻴ�ﺪ ﺍﻷﻣ�ﻮﺭ ﻭﻫ�ﻮ ﻳ�ﺪﺑﺮ ﻛ�ﻞ ﺍﻷﺷ�ﻴﺎء ﺑﺤﻜﻤﺘ�ﻪ‬ ‫ﻭﺍﺣﺘﻔﻈﺖ ﺑﺎﻟﻄﻔﻞ ﺭﻏ�ﻢ ﻋﻠﻤﻬ�ﺎ ﺃﻥ ﻣﺨﺎﻟﻔ�ﺔ ﺃﻭﺍﻣ�ﺮ ﻓﺮﻋ�ﻮﻥ ﻗ�ﺪ ﺗﻜﻠﻔﻬ�ﺎ ﺍﻟﻜﺜﻴ�ﺮ‪ .‬ﻭﻗ�ﺪ‬ ‫�ﺎﻥ‬ ‫ﺎﻹﻳ َﻤ� ِ‬ ‫ﺫﻛﺮﻫ��ﺎ ﺑ��ﻮﻟﺲ ﺍﻟﺮﺳ��ﻮﻝ ﻫ��ﻲ ﻭﺯﻭﺟﻬ��ﺎ ﻭﺳ��ﻂ ﻋﻈﻤ��ﺎء ﺍﻹﻳﻤ��ﺎﻥ ﻗ��ﺎﺋﻼً " ﺑِ ِ‬ ‫ﺼ�ﺒِ ﱠﻲ َﺟ ِﻤ�ﻴﻼً‪َ ،‬ﻭﻟَ� ْﻢ‬ ‫ﺳﻰ‪ ،‬ﺑَ ْﻌ َﺪ َﻣﺎ ُﻭﻟِ�ﺪَ‪ ،‬ﺃَ ْﺧﻔَ�ﺎﻩُ ﺃَﺑَ َ�ﻮﺍﻩُ ﺛَﻼَﺛَ�ﺔَ ﺃَﺷْ� ُﻬ ٍﺮ‪ ،‬ﻷَﻧﱠ ُﻬ َﻤ�ﺎ َﺭﺃَﻳَ�ﺎ ﺍﻟ ﱠ‬ ‫ُﻣﻮ َ‬

‫�ﻚ‪) ".‬ﻋ��ﺐ ‪ (۲۳ :۱۱‬ﺇﻥ ﻣﻮﺳ��ﻰ ﻣ��ﺪﻳﻦ ﺑﺤﻴﺎﺗ��ﻪ ﻹﻳﻤ��ﺎﻥ ﻫ�ﺬﻩ ﺍﻷﻡ‬ ‫ﻳَ ْﺨﺸَ�ﻴَﺎ ﺃَ ْﻣ� َ�ﺮ ﺍ ْﻟ َﻤﻠِ� ِ‬ ‫ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﺘﻲ ﺳﻮﻑ ﺗﻌﻠﻤﻪ ﺍﻟﻜﺜﻴﺮ ﻓﻴﻤﺎ ﺑﻌﺪ‪ .‬ﻭﻳﺒﺪﻭ ﺃﻥ ﻫﺬﻩ ﺍﻷﻡ ﻗ�ﺪ ﻭ ﱠﺭﺛ�ـ َﺖ ﺍﻹﻳﻤ�ﺎﻥ‬ ‫ﺿ�ﻊ‬ ‫ﻷﻭﻻﺩﻫﺎ ﻓﻬ�ﺎ ﻫ�ﻲ ﻣ�ﺮﻳﻢ ﺍﺑﻨﺘﻬ�ﺎ ﺍﻟﻜﺒ�ﺮﻯ ﺗ�ﺮﻓﺾ ﻣﻐ�ﺎﺩﺭﺓ ﺣﺎﻓ�ﺔ ﺍﻟﻨﻬ�ﺮ ﺣﻴ�ﺚ ُﻭ ِ‬ ‫ﺃﺧﻮﻫﺎ ﺑﻞ ﻅﻠﺖ ﺗﺮﻗﺒﻪ ﺑﻌﻴﻦ ﺍﻹﻳﻤﺎﻥ ﻟﺘﺮﻯ ﻣﺎ ﺳﻴﺤﺪﺙ ﻟﻪ‪ .‬ﻟﻴﺘﻨﺎ ﻧﺘﻤﺘﻊ ﺑﻬﺬﺍ ﺍﻹﻳﻤ�ﺎﻥ‬ ‫ﺍﻟﺬﻱ ﻳﺴﻨﺪﻧﺎ ﻓﻲ ﺍﻟﻈﺮﻭﻑ ﺍﻟﺼﻌﺒﺔ ﻓﻼ ﻧﺼﺒﺢ ﻛﺮﻳﺸﺔ ﻓﻲ ﻣﻬﺐ ﺍﻟﺮﻳﺢ‪.‬‬ ‫‪۱٥‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻷﻭﻟﻰ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺃﺭﺽ ﻣﺼﺮ‬

‫‪ ‬ﺍﻟﻁﻔﻝ ﺍﻟﺟﻣﻳﻝ‪ :‬ﻟﻤﺎﺫﺍ ﺃﻛﺪ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺪﺱ ﻋﻠﻰ ﺟﻤﺎﻝ ﻣﻮﺳﻰ ﻭﻣﺎ ﺃﻫﻤﻴﺔ ﺫﻟﻚ؟‬ ‫ﻟﻘﺪ ﺫﻛﺮ ﺫﻟﻚ ﻣﺮﺗﻴﻦ ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﺠﺪﻳﺪ‪ ،‬ﺍﻟﻤﺮﺓ ﺍﻷﻭﻟﻰ ﻓﻲ ﻋﻈ�ﺔ ﺍﻟﻘ�ﺪﻳﺲ ﺍﺳ�ﺘﻔﺎﻧﻮﺱ‬ ‫ﺖ ُﻭﻟِ � َﺪ‬ ‫ﻟﻠﻴﻬ��ﻮﺩ ﻗﺒ��ﻞ ﺍﺳﺘﺸ��ﻬﺎﺩﻩ ﻭﻗ��ﺎﻝ ﻋﻨ��ﻪ ﺃﻧ��ﻪ ﻛ��ﺎﻥ ﺟﻤ��ﻴﻼً ﺟ��ﺪﺍً " َﻭﻓِ��ﻲ َﺫﻟِ��ﻚَ ﺍ ْﻟ َﻮ ْﻗ � ِ‬ ‫ﺖ ﺃَﺑِﻴ� ِﻪ‪) ".‬ﺃﻉ ‪(۲۰ :۷‬‬ ‫ُﻣﻮ َ‬ ‫�ﻲ ﻫَ� َﺬﺍ ﺛَﻼَﺛَ�ﺔَ ﺃَﺷْ� ُﻬ ٍﺮ ﻓِ�ﻲ ﺑَ ْﻴ� ِ‬ ‫ﺳﻰ َﻭ َﻛﺎﻥَ َﺟ ِﻤ�ﻴﻼً ِﺟ� ّﺪﺍً ﻓَ ُﺮﺑﱢ َ‬ ‫ﻭﺍﻟﻤﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻠﻰ ﻟﺴﺎﻥ ﺑ�ﻮﻟﺲ ﺍﻟﺮﺳ�ﻮﻝ ﻓ�ﻲ )ﻋ�ﺐ ‪ (۲۳ :۱۱‬ﻛﻤ�ﺎ ﺫﻛﺮﻧ�ﺎ ﺳ�ﺎﺑﻘﺎ ً‪.‬‬ ‫ﻛﺎﻥ ﻣﻮﺳﻰ ﺭﻣﺰﺍً ﻣﺼﻐﺮﺍً ﻭﺻﻮﺭﺓ ﻣﺒﻜﺮﺓ ﻟﻠﺴ�ﻴﺪ ﺍﻟﻤﺴ�ﻴﺢ ﺍﻷﺑ�ﺮﻉ ﺟﻤ�ﺎﻻً ﻣ�ﻦ ﺑﻨ�ﻲ‬ ‫ﺍﻟﺒﺸﺮ )ﻣﺰ‪ (۲ :٤٥‬ﻟﺬﻟﻚ ﺃﺧ�ﺬ ﺍﻟﻜﺘ�ﺎﺏ ﻳﺆﻛ�ﺪ ﺟﻤﺎﻟ�ﻪ ﻭﻛ�ﺎﻥ ﻫ�ﺬﺍ ﺍﻟﺠﻤ�ﺎﻝ ﻫ�ﻮ ﻭﺳ�ﻴﻠﺔ‬ ‫ﻧﺠﺎﺗﻪ ﻋﻠ�ﻰ ﻳ�ﺪﻱ ﺍﺑﻨ�ﺔ ﻓﺮﻋ�ﻮﻥ‪ .‬ﷲ ﻳﺮﻳ�ﺪ ﺃﻥ ﻳﻌﻠﻤﻨ�ﺎ ﺃﻧ�ﻪ ﻭﺳ�ﻂ ﺍﻟﻈ�ﺮﻭﻑ ﺍﻟﻘﺎﺳ�ﻴﺔ‬ ‫ﻭﺍﻟﻤﺤﻦ ﺍﻟﻄﺎﺣﻨﺔ ﻻﺑﺪ ﻭﺃﻥ ﻳﻨﺒﺜﻖ ﺍﻟﻨﻮﺭ ﻣﻦ ﺟﻮﻑ ﺍﻟﻈﻠﻤﺔ‪ .‬ﺗﻤﺎﻣﺎ ً ﻛﻤﺎ ُﻭﻟِﺪ ﻣﻮﺳ�ﻰ‬ ‫ﻭﺳﻂ ﺫﻝ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﻤﺮﺓ‪ ،‬ﻓﺄﺻﻌﺐ ﺍﻟﻠﺤﻈﺎﺕ ﻗﺪ ﺗﻜﻮﻥ ﻣﻘﺪﻣﺔ ﻷﻛﺒﺮ ﺍﻹﻧﺠﺎﺯﺍﺕ‪.‬‬ ‫‪ ‬ﺗ��ﺮﻯ ﻣ��ﺎﺫﺍ ﻳًﻘﺼ��ﺪ ﺑﺎﻟﺠﻤ��ﺎﻝ ﻭﻛﻴ��ﻒ ﻧـ ُﻌ�ـ َﺮﱢ ﻓﻪ ؟ ﻫ��ﻞ ﻫ��ﻮ ﺟﻤ��ﺎﻝ ﺍﻟﺸ��ﻜﻞ ﺃﻡ ﺟﻤ��ﺎﻝ‬ ‫ﺍﻟﺮﻭﺡ؟ ﻫﻞ ﻫﻮ ﺧﺎﺭﺟﻲ ﺃﻡ ﺩﺍﺧﻠﻲ؟ ﻫﻞ ﻫﻮ ﺑﻤﻨﻈﻮﺭ ﺍﻟﻨﺎﺱ ﺃﻡ ﻓﻲ ﻋﻴﻨﻲ ﷲ؟‬ ‫ﻟﻴﺘﻨﺎ ﻧﺤﻈﻰ ﺑﻬﺬﺍ ﺍﻟﺠﻤﺎﻝ ﺑﻤﻘﻴﺎﺱ ﷲ ﻻ ﺑﻤﻘﺎﻳﻴﺲ ﺍﻟﺒﺸﺮ ﻓﻴﻨﻈﺮ ﺇﻟﻴﻨﺎ ﻗﺎﺋﻼً‪:‬‬ ‫ﻋﻴﺐ‪) ".‬ﻧﺶ ‪(۷ :٤‬‬ ‫ﻓﻴﻚ‬ ‫" ُﻛﻠﱡ ِﻚ َﺟ ِﻤﻴ ٌﻞ ﻳﺎ َﺣﺒِﻴﺒَﺘﻲ‬ ‫ٌ‬ ‫َ‬ ‫ﻟﻴﺲ ِ‬ ‫)ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﻘﺪﻳﺲ ﺃﻏﺴﻄﻴﻨﻮﺱ(‬ ‫" ﺟﻤﻴﻞ ﻓﻲ ﺍﻟﺴﻤﺎء ﺑﻜﻮﻧﻪ ﻣﻊ ﺍﻵﺏ‪ ،‬ﺟﻤﻴﻞ ﻋﻠﻰ ﺍﻷﺭﺽ‬ ‫ﻭﻫﻮ ﻣﺘﺴﺮﺑﻞ ﺑﺎﻟﻄﺒﻴﻌﺔ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﺟﻤﻴﻞ ﺑﻴﻦ ﺫﺭﺍﻋﻲ ﺍﻟﻌﺬﺭﺍء‪،‬‬ ‫ﻭﺟﻤﻴﻞ ﻓﻲ ﺍﻟﻤﻌﺠﺰﺍﺕ‪ ،‬ﺟﻤﻴﻞ ﻓﻲ ﺑﺬﻝ ﺫﺍﺗﻪ‪ ،‬ﻭﺟﻤﻴﻞ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪،‬‬ ‫ﻭﺟﻤﻴﻞ ﻓﻲ ﺍﻟﻘﺒﺮ‪ ،‬ﻭﺟﻤﻴﻞ ﻓﻲ ﻋﻮﺩﺗﻪ ﺇﻟﻰ ﺍﻟﺴﻤﻮﺍﺕ‪ ،‬ﻭﺃﺑﺮﻉ ﺟﻤﺎﻻً‬ ‫ﻓﻲ ﻋﻤﻠﻪ ﺍﻟﺨﻼﺻﻲ ﻓﺎﻕ ﻛﻞ ﺍﻟﺒﺸﺮ ﺟﻤﺎﻻً‪ ،‬ﻭﺳﺘﺒﻘﻰ ﺃﻋﻤﺎﻟﻪ‬ ‫ﺍﻟﺨﻼﺻﻴﺔ ﻣﻮﺿﻮﻉ ﺗﺴﺒﻴﺢ ﺍﻷﺭﺿﻴﻴﻦ ﻭﺍﻟﺴﻤﺎﺋﻴﻴﻦ‪".‬‬

‫‪۱٦‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻷﻭﻟﻰ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺃﺭﺽ ﻣﺼﺮ‬

‫* ﻧﺠﺎﺓ ﺍﻟﻄﻔﻞ ﻣﻮﺳﻰ‪:‬‬ ‫ﺐ‬ ‫ﺕ َﻋﻠَ��ﻰ َﺟﺎﻧِ� ِ‬ ‫ﺎﺷ�ﻴَﺎ ٍ‬ ‫ﺖ ﺍ ْﺑﻨَ�ﺔُ ﻓِ ْﺮ َﻋ� ْ�ﻮﻥَ ﺇِﻟَ��ﻰ ﺍﻟﻨﱠ ْﻬ� ِﺮ ﻟِﺘَ ْﻐﺘ َِﺴ� َﻞ َﻭ َﻛﺎﻧَ��ﺖْ َﺟ َﻮﺍ ِﺭﻳ َﻬ��ﺎ َﻣ ِ‬ ‫ﻓَﻨَﺰَ ﻟَ� ِ‬ ‫ﺳ�ﻠَﺖْ ﺃَ َﻣﺘَ َﻬ��ﺎ )ﺟﺎﺭﻳﺘﻬ��ﺎ( َﻭﺃَ َﺧ َﺬ ْﺗ�ﻪُ‪.‬‬ ‫ﺕ ﺍﻟ ﱠ‬ ‫ﺴ�ﻔَﻂَ )ﺍﻟﺴ�ﻠﺔ( ﺑَ�ﻴْﻦَ ﺍ ْﻟ َﺤ ْﻠﻔَ��ﺎ ِء ﻓَﺄ َ ْﺭ َ‬ ‫ﺍﻟﻨﱠ ْﻬ� ِﺮ‪ .‬ﻓَ� َ�ﺮﺃَ ِ‬ ‫‪٦‬‬ ‫ﺻﺒِ ﱞﻲ ﻳَ ْﺒ ِﻜﻲ‪ .‬ﻓَ َﺮﻗﱠ�ﺖْ ﻟَ�ﻪُ َﻭﻗَﺎﻟَ�ﺖْ ‪» :‬ﻫَ� َﺬﺍ ِﻣ�ﻦْ ﺃَ ْﻭﻻَ ِﺩ‬ ‫ﺕ ﺍ ْﻟ َﻮﻟَ َﺪ َﻭﺇِ َﺫﺍ ﻫ َُﻮ َ‬ ‫َﻭﻟَ ﱠﻤﺎ ﻓَﺘ َ​َﺤ ْﺘﻪُ َﺭﺃَ ِ‬ ‫‪۷‬‬ ‫ﺿ� َﻌﺔً‬ ‫ﺍ ْﻟ ِﻌ ْﺒ َﺮﺍﻧِﻴﱢﻴﻦَ «‪ .‬ﻓَﻘَﺎﻟَﺖْ ﺃُ ْﺧﺘُﻪُ ِﻻ ْﺑﻨَ ِﺔ ﻓِ ْﺮﻋ َْﻮﻥَ ‪َ » :‬ﻫ ْﻞ ﺃَ ْﺫﻫ ُ‬ ‫�ﻚ ﺍ ْﻣ َ�ﺮﺃَﺓً ُﻣ ْﺮ ِ‬ ‫َﺐ َﻭﺃَ ْﺩﻋُﻮ ﻟَ ِ‬

‫‪۸‬‬ ‫ﺖ‬ ‫ﺿ َﻊ ﻟَ ِﻚ ﺍ ْﻟ َﻮﻟَﺪَ؟« ﻓَﻘَﺎﻟَﺖْ ﻟَ َﻬﺎ ﺍ ْﺑﻨَﺔُ ﻓِ ْﺮﻋ َْﻮﻥَ ‪ْ » :‬ﺍﺫ َﻫﺒِ�ﻲ«‪ .‬ﻓَ� َﺬ َﻫﺒَ ِ‬ ‫ﺕ ﻟِﺘ ُْﺮ ِ‬ ‫ِﻣﻦَ ﺍ ْﻟ ِﻌ ْﺒ َﺮﺍﻧِﻴﱠﺎ ِ‬ ‫‪۹‬‬ ‫ﺿ� ِﻌﻴ ِﻪ‬ ‫َ�ﻮﻥَ ‪ْ » :‬ﺍﺫ َﻫﺒِ�ﻲ ﺑِ َﻬ� َﺬﺍ ﺍ ْﻟ َﻮﻟَ� ِﺪ َﻭﺃَ ْﺭ ِ‬ ‫ﺍ ْﻟﻔَﺘَﺎﺓُ َﻭ َﺩﻋَﺖْ ﺃُ ﱠﻡ ﺍ ْﻟ َﻮﻟَ ِﺪ‪ .‬ﻓَﻘَﺎﻟَﺖْ ﻟَ َﻬﺎ ﺍ ْﺑﻨَﺔُ ﻓِ ْﺮﻋ ْ‬

‫ﺿ � َﻌ ْﺘﻪُ‪َ ۱۰ .‬ﻭﻟَ ﱠﻤ��ﺎ َﻛﺒِ� َ�ﺮ ﺍ ْﻟ َﻮﻟَ � ُﺪ‬ ‫ﺕ ﺍ ْﻟ َﻤ� ْ�ﺮﺃَﺓُ ﺍ ْﻟ َﻮﻟَ � َﺪ َﻭﺃَ ْﺭ َ‬ ‫�ﻚ«‪ .‬ﻓَﺄ َ َﺧ � َﺬ ِ‬ ‫ْﻄ��ﻲ ﺃُ ْﺟ َﺮﺗَ� ِ‬ ‫ﻟِ��ﻲ َﻭﺃَﻧَ��ﺎ ﺃُﻋ ِ‬ ‫ﺳﻰ« َﻭﻗَﺎﻟَﺖْ ‪» :‬ﺇِﻧﱢﻲ‬ ‫ﺖﺍ ْ‬ ‫ﺳ َﻤﻪُ » ُﻣﻮ َ‬ ‫ﺼ َ‬ ‫َﺟﺎ َءﺕْ ﺑِ ِﻪ ﺇِﻟَﻰ ﺍ ْﺑﻨَ ِﺔ ﻓِ ْﺮﻋ َْﻮﻥَ ﻓَ َ‬ ‫ﺎﺭ ﻟَ َﻬﺎ ﺍ ْﺑﻨﺎ ً َﻭ َﺩ َﻋ ِ‬ ‫ﺸ ْﻠﺘُﻪُ ِﻣﻦَ ﺍ ْﻟ َﻤﺎ ِء«‪).‬ﺧﺮ‪(۱۰-٥ :۲‬‬ ‫ﺍ ْﻧﺘَ َ‬ ‫ﺿ��ﻊ ﻓﻴ��ﻪ ﺍﻟﻄﻔ��ﻞ‬ ‫‪ ‬ﻓ��ﻲ ﺍﻟﻮﻗ��ﺖ ﺍﻟ��ﺬﻱ ُﻭ ِ‬ ‫ﻓ��ﻲ ﺍﻟﻨﻬ��ﺮ ﻛﺎﻧ��ﺖ ﻳ��ﺪ ﺍﻟﻘ��ﺪﻳﺮ ﺗﺴ��ﻮﻕ ﺇﻟﻴ��ﻪ‬ ‫ﺍﻟﻨﺠ���ﺎﺓ‪ .‬ﻓﺘﺤ���ﺮﻙ ﻣﻮﻛ���ﺐ ﺍﻷﻣﻴ���ﺮﺓ ﺍﺑﻨ���ﺔ‬ ‫ﻓﺮﻋ����ﻮﻥ ﻭﻧﺰﻟ����ﺖ ﺗﺴ����ﺘﺤﻢ ﻓ����ﻲ ﺍﻟﻨﻬ����ﺮ‬ ‫ﻭﻫﻨ������ﺎﻙ ﻟﻤﺤ������ﺖ ﺍﻟﺴ������ﺒﺖ ﺍﻟﺼ������ﻐﻴﺮ‬ ‫ﺍﻟﻤﻮﺿﻮﻉ ﺑﻴﻦ ﺍﻟﺤﻠﻔ�ﺎء ﻓﺄﺧﺬﺗ�ﻪ ﻭﻓﺘﺤﺘ�ﻪ‬ ‫ﻭﺭﺃﺕ ﺍﻟﻮﻟﺪ ﺍﻟﺠﻤﻴﻞ ﻳﺒـــﻜﻲ ﻓﻌﺮﻓـــــﺖ‬ ‫ﻟﻠﻮﻗﺖ ﺃﻧﻪ ﻣﻦ ﺃﻭﻻﺩ ﺍﻟﻌﺒﺮﺍﻧﻴﻴﻦ ﻭﺭﺑﻤﺎ ﻛﺎﻧﺖ ﻓﻲ ﺩﺍﺧﻠﻬ�ﺎ ﺗﻜ�ﺮﻩ ﻫ�ﺬﺍ ﺍﻟﻘ�ﺮﺍﺭ ﺍﻟﻘﺎﺳ�ﻲ‬ ‫ﺍﻟﺬﻱ ﺃﺻﺪﺭﻩ ﻭﺍﻟﺪﻫﺎ‪ ،‬ﻭﻟﻢ ﺗﺘﺤﻤﻞ ﺭﺅﻳﺔ ﺍﻟﻄﻔﻞ ﻳﺒﻜﻲ ﻓـ َ َﺮﻗَــ ﱠﺖ ﻟﻪ‪.‬‬ ‫‪ ‬ﻭﻟﻢ ﻳﻜﻦ ﺍﻟﻤﻮﻗﻒ ﻳﺤﺘ�ﺎﺝ ﻟﻜﺜﻴ�ﺮ ﻣ�ﻦ ﺍﻟ�ﺬﻛﺎء ﺣﺘ�ﻰ ﺗ�ﺪﺭﻙ ﺍﺑﻨ�ﺔ ﻓﺮﻋ�ﻮﻥ ﺃﻥ ﻫ�ﺬﺍ‬ ‫ﺍﻟﻄﻔ��ﻞ ﻋﺒﺮﺍﻧ��ﻲ ﻭﺃﻥ ﻫ��ﺬﻩ ﺍﻟﻔﺘ��ﺎﺓ ﻫ��ﻲ ﺃﺧﺘ��ﻪ ﻭﺍﻟﻤﺮﺿ��ﻌﺔ ﻫ��ﻲ ﺃﻣ��ﻪ ﻷﻧﻬ��ﺎ ﻟ��ﻴﺲ ﻟ��ﺪﻳﻬﺎ‬ ‫ﺃﻁﻔ��ﺎﻝ ﺁﺧ��ﺮﻭﻥ ﻓ��ﻲ ﺳ��ﻦ ﺍﻟﺮﺿ��ﺎﻋﺔ‪ .‬ﻭﺭﺑﻤ��ﺎ ﻛﺎﻧ��ﺖ ﺍﺑﻨ��ﺔ ﻓﺮﻋ��ﻮﻥ ﻣﺤﺮﻭﻣ��ﺔ ﻣ��ﻦ‬ ‫ﺍﻹﻧﺠﺎﺏ ﻭﻟﺬﺍ ﻓﻘﺪ ﺗﺒﻨﺖ ﺍﻟﻄﻔﻞ ﻓﻮﺭﺍً ﺩﻭﻥ ﺃﻥ ﺗﺒﺎﻟﻲ ﺑﻜﻮﻧﻪ ﻋﺒﺮﺍﻧﻴﺎ ً ﺃﻭ ﻣﺼﺮﻳﺎ ً‪.‬‬ ‫‪۱۷‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻷﻭﻟﻰ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺃﺭﺽ ﻣﺼﺮ‬

‫‪ ‬ﻭﻛﺎﻥ ﻛﻞ ﻫﺬﺍ ﺑﺘﺮﺗﻴﺐ ﻣﻦ ﻋﻨﺎﻳﺔ ﷲ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﻷﻥ ﻣﻮﺳﻰ ﻳﺠﺐ ﺃﻥ ﻳﺘﻐﺬﻯ ﺑﻠ�ﺒﻦ‬ ‫ﺍﻹﻳﻤﺎﻥ ﻣﻦ ﺃﻣﻪ ﻳﻮﻛﺎﺑﺪ ﻓﻴﻨﺘﻘﻞ ﺇﻟﻴﻪ ﺇﻳﻤﺎﻧﻬﺎ ﻣﻊ ﺍﻟﻠﺒﻦ ﻛﻤﺎ ﻗﺎﻝ ﺑﻮﻟﺲ ﺍﻟﺮﺳﻮﻝ ﻟﺘﻠﻤﻴﺬﻩ‬ ‫‪٥‬‬ ‫ﺳ� َﻜﻦَ ﺃَ ﱠﻭﻻً ﻓِ��ﻲ‬ ‫ﺍﻹﻳ َﻤ��ﺎﻥَ ﺍ ْﻟ َﻌ� ِﺪﻳ َﻢ ﺍﻟ ﱢﺮﻳَ��ﺎ ِء ﺍﻟﱠ� ِﺬﻱ ﻓِﻴ��ﻚَ‪ ،‬ﺍﻟﱠ� ِﺬﻱ َ‬ ‫ﺗﻴﻤﻮﺛ��ﺎﺅﺱ " ﺇِ ْﺫ ﺃَﺗَ� َﺬ ﱠﻛ ُﺮ ِ‬ ‫ﻀﺎ‪۲) ".‬ﺗﻲ‪.(٥:۱‬‬ ‫ﻴﺲ َﻭﺃُ ﱢﻣﻚَ ﺃَ ْﻓﻨِﻴ ِﻜﻲ‪َ ،‬ﻭﻟ ِﻜﻨﱢﻲ ُﻣﻮﻗِﻦٌ ﺃَﻧﱠﻪُ ﻓِﻴﻚَ ﺃَ ْﻳ ً‬ ‫َﺟ ﱠﺪﺗِﻚَ ﻟَ ْﻮﺋِ َ‬

‫‪ ‬ﻭﻟﻢ ﺗﺼﺪﻕ ﻣﺮﻳﻢ ﺃﺫﻧﻴﻬﺎ ﻋﻨﺪﻣﺎ ﻭﺍﻓﻘﺘﻬﺎ ﺍﻷﻣﻴﺮﺓ ﻋﻠﻰ ﻓﻜﺮﺗﻬﺎ‪ ،‬ﻓﻘﺪ ﺟﺎءﺕ ﺍﻟﻨﺠ�ﺎﺓ‬ ‫ﺑﺄﺳ��ﺮﻉ ﻣﻤ��ﺎ ﻛﺎﻧ��ﺖ ﺗﺘﺼ��ﻮﺭ ﻭﺑﻄﺮﻳﻘ��ﺔ ﻣﻌﺠﺰﻳ��ﺔ‪ ،‬ﻭﺃﺳ��ﺮﻋﺖ ﺍﻟﻔﺘ��ﺎﺓ ﺗ��ﺮﻛﺾ ﻧﺤ��ﻮ‬ ‫ﻛﻮﺧﻬﺎ ﻭﻫﻲ ﺗﺤﻤﻞ ﺍﻟﺒﺸﺮﻯ ﻷﻣﻬﺎ‪ .‬ﻭﺟﺎءﺕ ﺍﻟﺒﻨﺖ ﻭﺃﻣﻬﺎ ﻟﻸﻣﻴﺮﺓ ﺍﻟﺘﻲ ﻁﻠﺒﺖ ﻣﻨﻬ�ﺎ‬ ‫ﺇﺭﺿ��ﺎﻉ ﺍﻟﻮﻟ��ﺪ ‪ ،‬ﻭﺗﻨﻔﺴ��ﺖ ﻳﻮﻛﺎﺑ��ﺪ ﺍﻟﺼ��ﻌﺪﺍء ﻭﻫ��ﻲ ﺗﺤﺘﻀ��ﻦ ﻭﻟﻴ��ﺪﻫﺎ ﻭﺑﻠﻠ��ﺖ ﻭﺟﻬ��ﻪ‬ ‫ﺑﺪﻣﻮﻉ ﺍﻟﻔﺮﺡ ﻭﺍﻟﺸﻜﺮ‪ .‬ﻓﻤﻨﺬ ﺩﻗﺎﺋﻖ ﻗﻠﻴﻠﺔ ﻛﺎﻧﺖ ﺃﻗﺼﻰ ﺃﻣﺎﻧﻴﻬﺎ ﺃﻻ ﺗﺒﺘﻠﻌﻪ ﻣﻴﺎﻩ ﺍﻟﻨﻬﺮ‪.‬‬ ‫ﻭﺍﻵﻥ ﻫ��ﺎ ﻫ��ﻮ ﻳﻌ��ﻮﺩ ﺇﻟ��ﻰ ﺣﻀ��ﻨﻬﺎ ﻣﻌ��ﺰﺯﺍً ﻣﻜﺮﻣ��ﺎ ﻟﺘﺮﺑﻴ��ﻪ ﺗﺤ��ﺖ ﻣﻈﻠ��ﺔ ﺣﻤﺎﻳ��ﺔ ﺍﺑﻨ��ﺔ‬ ‫ﻓﺮﻋﻮﻥ‪،‬ﻭﺑﻞ ﻭﺗﺄﺧﺬ ﺃﺟﺮﺓ ﻣﺎﺩﻳﺔ ﻣﻘﺎﺑﻞ ﺇﺭﺿﺎﻋﻪ ! ﻣﺎ ﺃﻋﻈﻤﻚ ﻳﺎ ﺍﻟﻠــﱠــﻪ‪.‬‬ ‫‪ ‬ﻣﻦ ﻛﺎﻥ ﻳﻔﻜﺮ ﻓ�ﻲ ﻫ�ﺬﻩ ﺍﻟﻄﺮﻳﻘ�ﺔ ﺍﻟﻌﺠﻴﺒ�ﺔ ﻟﻨﺠ�ﺎﺓ ﺍﻟﻄﻔ�ﻞ؟!‪ .‬ﻭﻛﺎﻧ�ﺖ ﺍﻷﻡ ﺗﺮﺿ�ﻊ‬ ‫ﺍﻟﻮﻟﺪ ﺍﻹﻳﻤﺎﻥ ﻣﺨﻠﻮﻁﺎ ً ﺑﺎﻟﻠﺒﻦ ﻭﺑﻌﺪ ﻓﻄﺎﻣﻪ ﺫﻫﺒﺖ ﺑﻪ ﺇﻟﻰ ﺍﻷﻣﻴﺮﺓ ﺍﻟﺘﻲ ﺗﺒﻨﺘ�ﻪ ﻭﺩﻋﺘ�ﻪ‬ ‫ﻣﻮﺳﻰ ﻭﻣﻌﻨﺎﻫﺎ ﺍﻟﻤﻨﺘﺸﻞ ﻣﻦ ﺍﻟﻤﺎء‪ .‬ﻛﺎﻥ ﻣﻮﺳﻰ ﻣﺤﻜﻮﻣﺎ ً ﻋﻠﻴﻪ ﺑ�ﺎﻟﻤﻮﺕ ﻭﻟﻜﻨ�ﻪ ﺃﺧ�ﺬ‬ ‫ﺣﻴﺎﺓ ﺟﺪﻳﺪﺓ ﺑﻌﺪ ﺧﺮﻭﺟﻪ ﻣﻦ ﺍﻟﻤﺎء ﻭﺃﻋﻄ�ﻲ ﺍﺳ�ﻤﺎ ً ﺟﺪﻳ�ﺪﺍً ﻣﻌﻨ�ﺎﻩ ﺍﻟﻤﻨﺘﺸ�ﻞ ﻣ�ﻦ ﺍﻟﻤ�ﺎء‬ ‫ﺃﻱ ﺍﺑﻦ ﺍﻟﻤﺎء ﻭﻓﻲ ﺫﻟ�ﻚ ﻧ�ﺮﻯ ﺻ�ﻮﺭﺓ ﺟﻤﻴﻠ�ﺔ ﻟﺴ�ﺮ ﺍﻟﻤﻌﻤﻮﺩﻳ�ﺔ‪ ،‬ﻓﻘ�ﺪ ﻛ�ﺎﻥ ﻣﺤﻜﻮﻣ�ﺎ ً‬ ‫ﻋﻠﻴﻨﺎ ﺑﺎﻟﻤﻮﺕ ﻭﻟﻜﻦ ﺑﻌﺪ ﻭﻻﺩﺗﻨﺎ ﻣﺮﺓ ﺛﺎﻧﻴ�ﺔ ﻣ�ﻦ ﺑﻄ�ﻦ ﺍﻟﻤﻌﻤﻮﺩﻳ�ﺔ ﺻ�ﺎﺭﺕ ﻟﻨ�ﺎ ﺣﻴ�ﺎﺓ‬ ‫ﺟﺪﻳ��ﺪﺓ ﻭﺻ��ﺮﻧﺎ ﺃﺑﻨ��ﺎ ًء ﻷﻡ ﺟﺪﻳ��ﺪﺓ ﻫ��ﻲ ﺍﺑﻨ��ﺔ ﺍﻟﻤﻠ��ﻚ )ﺍﻟﻜﻨﻴﺴ��ﺔ( ﻭﺻ��ﺮﻧﺎ ﺃﺑﻨ��ﺎ ًء ﻟﻠﻤ��ﺎء‬ ‫)ﺍﻟﻤﻌﻤﻮﺩﻳﺔ( ﻭﺗﻌﻄﻴﻨﺎ ﺍﻟﻜﻨﻴﺴﺔ ﺃﺳﻤﺎ ًء ﺟﺪﻳﺪﺓ ﻣﺜﻠﻤﺎ ﺣﺪﺙ ﻣﻊ ﻣﻮﺳﻰ‪.‬‬ ‫‪ ‬ﻭﺃﻁﻌﻤﺖ ﻳﻮﻛﺎﺑﺪ ﺍﺑﻨﻬﺎ ﺑﺎﻹﻳﻤﺎﻥ ﻗﺒﻞ ﺍﻟﻠﺒﻦ ﻭﻟﻢ ﺗﻘﻞ ﺃﻧﻪ ﺻﻐﻴﺮ ﻭﻻ ﻳﻔﻬﻢ؟!‬ ‫ﺇﻥ ﺍﻟﺼ��ﻐﺎﺭ ﻛ��ﺄﺟﻬﺰﺓ ﺍﻟ��ﺮﺍﺩﺍﺭ ﻳﻠﺘﻘﻄ��ﻮﻥ ﺑﺤﺴﺎﺳ��ﻴﺔ ﺷ��ﺪﻳﺪﺓ ﻛ��ﻞ ﻣ��ﺎ ﻳﺤ��ﺪﺙ ﺣ��ﻮﻟﻬﻢ‬ ‫ﻭﻳﺨﺘﺰﻧﻮﻧﻪ ﺣﺘﻰ ﻟﻮ ﻟﻢ ﻳﻔﻬﻤ�ﻮﺍ‪ .‬ﻭﻳﺨﺮﺟ�ﻮﻥ ﻣ�ﺎ ﺗﻌﻠﻤ�ﻮﻩ ﻓ�ﻲ ﺍﻟﻮﻗ�ﺖ ﺍﻟﻤﻨﺎﺳ�ﺐ‪ .‬ﻓﻜ�ﻦ‬ ‫ﺣﻜﻴﻤﺎ ً ﻓﻴﻤﺎ ﺗﻘﺪﻣﻪ ﻟﻄﻔﻠﻚ؟ ﻫﻞ ﺗﻘﺪﻡ ﻟﻪ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﻤﺒﺎﺩﺉ ﺍﻟﻤﺴ�ﻴﺤﻴﺔ ﺃﻡ ﺗﻠﻘﻨ�ﻪ ﻣﺒ�ﺎﺩﺉ‬ ‫‪۱۸‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻷﻭﻟﻰ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺃﺭﺽ ﻣﺼﺮ‬

‫ﺍﻟﻌ��ﺎﻟﻢ ﻭﻗﻮﺍﻧﻴﻨ��ﻪ؟ ﺇﻥ ﻣ��ﺎ ﺗﻘﺪﻣ��ﻪ ﺳ��ﻮﻑ ﻳﻨﻄﺒ��ﻊ ﺩﺍﺧﻠ��ﻪ ﻭﻳ��ﺆﺛﺮ ﻋﻠ��ﻰ ﺣﻴﺎﺗ��ﻪ ﻓﻴﻤ��ﺎ ﺑﻌ��ﺪ‬ ‫ﺭﺏ ﺍﻟﻮﻟ� َﺪ‬ ‫ﻓﺎﻟﺘﻌﻠﻴﻢ ﻓﻲ ﺍﻟﺼﻐﺮ ﻛﺎﻟﻨﻘﺶ ﻋﻠﻰ ﺍﻟﺤﺠﺮ‪ .‬ﺃﻳﻀ�ﺎ ً ﻗ�ﺎﻝ ﺳ�ﻠﻴﻤﺎﻥ ﺍﻟﺤﻜ�ﻴﻢ " ﱢ‬ ‫ﺷ َ‬ ‫ﺎﺥ ﺃﻳﻀﺎ ً ﻻ ﻳَ ِﺤﻴ ُﺪ َﻋﻨـْﻪ " )ﺃﻡ ‪(٦ : ۲۲‬‬ ‫ﻓﻲ ﻁﺮﻳﻘِﻪ ﻓﻤﺘﻰ َ‬ ‫* ﻣﺤﺎﻭﻟﺔ ﻓﺎﺷﻠﺔ‪:‬‬ ‫َﻭ َﺣﺪ َ‬ ‫ﺳ�ﻰ ﺃَﻧﱠ�ﻪُ َﺧ َ�ﺮ َﺝ ﺇِﻟَ�ﻰ ﺇِ ْﺧ َﻮﺗِ� ِﻪ ﻟِﻴَ ْﻨﻈُ َ�ﺮ ﻓِ�ﻲ ﺃَ ْﺛﻘَ�ﺎﻟِ ِﻬ ْﻢ‬ ‫�ﺎﻡ ﻟَ ﱠﻤ�ﺎ َﻛﺒِ َ�ﺮ ُﻣﻮ َ‬ ‫َﺙ ﻓِﻲ ﺗِ ْﻠﻚَ ﺍﻷَﻳﱠ ِ‬ ‫ﺏ َﺭ ُﺟﻼً ِﻋ ْﺒ َﺮﺍﻧِﻴّ�ﺎ ً ِﻣ�ﻦْ ﺇِ ْﺧ َﻮﺗِ� ِﻪ ‪۱۲‬ﻓَﺎ ْﻟﺘَﻔَ�ﺖَ ﺇِﻟَ�ﻰ ُﻫﻨَ�ﺎ َﻭ ُﻫﻨَ�ﺎﻙَ‬ ‫ﺼ ِﺮﻳّﺎ ً ﻳَ ْ‬ ‫ﻓَ َﺮﺃَﻯ َﺭ ُﺟﻼً ِﻣ ْ‬ ‫ﻀ ِﺮ ُ‬ ‫ﻱ َﻭﻁَ َﻤ� َ�ﺮﻩُ ﻓِ��ﻲ ﺍﻟ ﱠﺮ ْﻣ� ِ�ﻞ‪۱۳ .‬ﺛُ� ﱠﻢ َﺧ� َ�ﺮ َﺝ ﻓِ��ﻲ ﺍ ْﻟﻴَ� ْ�ﻮ ِﻡ‬ ‫ﺲ ﺃَ َﺣ � ٌﺪ ﻓَﻘَﺘَ� َﻞ ﺍ ْﻟ ِﻤ ْ‬ ‫ﺼ � ِﺮ ﱠ‬ ‫َﻭ َﺭﺃَﻯ ﺃَﻥْ ﻟَ� ْﻴ َ‬ ‫ﺎﻥ ﻓَﻘَ����ﺎ َﻝ ﻟِ ْﻠ ُﻤ� ْ‬ ‫ﺏ‬ ‫ﺐ‪» :‬ﻟِ َﻤ����ﺎ َﺫﺍ ﺗ ْ‬ ‫َﻀ���� ِﺮ ُ‬ ‫���ﺎﻥ ﻳَﺘ َ​َﺨ َ‬ ‫���ﺬﻧِ ِ‬ ‫ﺎﺻ���� َﻤ ِ‬ ‫ﺍﻟﺜﱠ����ﺎﻧِﻲ َﻭﺇِ َﺫﺍ َﺭ ُﺟ����ﻼَ ِﻥ ِﻋ ْﺒ َﺮﺍﻧِﻴﱠ� ِ‬ ‫‪۱٤‬‬ ‫ﺎﺿ�ﻴﺎ ً َﻋﻠَ ْﻴﻨَ�ﺎ؟ ﺃَ ُﻣ ْﻔﺘَ ِﻜ� ٌﺮ ﺃَ ْﻧ�ﺖَ ﺑِﻘَ ْﺘﻠِ�ﻲ َﻛ َﻤ�ﺎ‬ ‫َ‬ ‫ﺎﺣﺒَﻚَ ؟« ﻓَﻘَﺎ َﻝ‪َ » :‬ﻣ�ﻦْ َﺟ َﻌﻠَ�ﻚَ َﺭﺋِﻴﺴ�ﺎ ً َﻭﻗَ ِ‬ ‫ﺻ ِ‬ ‫‪۱٥‬‬ ‫ﺴ ِﻤ َﻊ ﻓِ ْﺮﻋ َْﻮﻥُ‬ ‫ﻗَﺘَ ْﻠﺖَ ﺍ ْﻟ ِﻤ ْ‬ ‫ﺼ ِﺮ ﱠ‬ ‫ﺳﻰ َﻭﻗَﺎ َﻝ‪َ » :‬ﺣﻘّﺎ ً ﻗَ ْﺪ ُﻋ ِﺮﻑَ ﺍﻷَ ْﻣ ُﺮ!« ﻓَ َ‬ ‫ﻱ؟« ﻓَ َﺨﺎﻑَ ُﻣﻮ َ‬

‫ﺳ� َﻜﻦَ ﻓِ�ﻲ‬ ‫َ�ﻮﻥَ َﻭ َ‬ ‫ﺏ ُﻣﻮ َ‬ ‫ﺳ�ﻰ‪ .‬ﻓَ َﻬ َ�ﺮ َ‬ ‫ﺐ ﺃَﻥْ ﻳَ ْﻘﺘُ� َﻞ ُﻣﻮ َ‬ ‫َﻫ َﺬﺍ ﺍﻷَ ْﻣ َﺮ ﻓَﻄَﻠَ َ‬ ‫ﺳ�ﻰ ِﻣ�ﻦْ َﻭ ْﺟ� ِﻪ ﻓِ ْﺮﻋ ْ‬ ‫ﺲ ِﻋ ْﻨ َﺪ ﺍ ْﻟﺒِ ْﺌ ِﺮ‪).‬ﺨر‪(١٥-١١ :٢‬‬ ‫ﺽ ِﻣ ْﺪﻳَﺎﻥَ َﻭ َﺟﻠَ َ‬ ‫ﺃَ ْﺭ ِ‬ ‫‪ ‬ﺗﺮﺑﻰ ﻣﻮﺳﻰ ﻓﻲ ﻗﺼﺮ ﻓﺮﻋﻮﻥ ﻣﺘﻬ�ﺬﺑﺎ ً ﺑﻜ�ﻞ ﺣﻜﻤ�ﺔ ﺍﻟﻤﺼ�ﺮﻳﻴﻦ ﻟﻤ�ﺪﺓ ‪ ٤۰‬ﺳ�ﻨﺔ‬ ‫ﻭﻛﺎﻥ ﻳﺘﻤﺘﻊ ﺑﻜﻞ ﺍﻻﻣﺘﻴﺎﺯﺍﺕ‪ ،‬ﻛﺎﻥ ﻳُﻌﺎ َﻣﻞ ﻛﺄﻣﻴﺮ ﻓﻬﻮ ﺍﺑﻦ ﺍﺑﻨﺔ ﻓﺮﻋﻮﻥ‪.‬‬ ‫ﺇﺫﺍ ﺧﺮﺝ ﺇﻟﻰ ﺍﻟﺸﺎﺭﻉ ﺭﻛﺐ ﺍﻟﻌﺮﺑﺔ ﺍﻟﻤﻠﻜﻴﺔ‪ ،‬ﻭﺇﺫﺍ ﻣﺸ�ﻰ ﺍﻧﺤﻨ�ﺖ ﻟ�ﻪ ﺍﻟ�ﺮﺅﻭﺱ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﺍﺷ�ﺘﻬﻰ ﺷ�ﻴﺌﺎ ً ﻭﺟ�ﺪ ﻛ��ﻞ ﻛﻨ�ﻮﺯ ﻣﺼ�ﺮ ﻭﺛﺮﻭﺗﻬ�ﺎ ﺗﺤ��ﺖ ﺗﺼ�ﺮﻓﻪ‪ .‬ﻟﻘ�ﺪ ﻛ�ﺎﻥ ﷲ ﻳﺸ��ﺒﻌﻪ‬ ‫ﺑﺨﻴﺮ ﺍﻷﺭﺿﻴﺎﺕ ﻗﺒﻞ ﺃﻥ ﻳﺸﺒﻌﻪ ﺑﺄﺳﺮﺍﺭ ﺍﻟﺴﻤﺎﻭﻳﺎﺕ‪.‬‬ ‫‪۲‬‬ ‫ﺳﻰ ﺑِ ُﻜ ﱢﻞ ِﺣ ْﻜ َﻤ ِﺔ‬ ‫ﺏ ُﻣﻮ َ‬ ‫‪ ‬ﻗﺎﻝ ﻋﻨﻪ ﺍﻟﻘﺪﻳﺲ ﺍﺳﺘﻔﺎﻧﻮﺱ ﻓﻲ ﻋﻈﺘﻪ ﺍﻟﻤﺸﻬﻮﺭﺓ " ﻓَﺘَ َﻬ ﱠﺬ َ‬ ‫�ﺎﻝ‪) " .‬ﺃﻉ ‪ (۲۲ :۷‬ﻭﻫ�ﺬﺍ ﻳﻌﻨ�ﻲ ﺃﻧ�ﻪ‬ ‫ﺍ ْﻟ ِﻤ ْ‬ ‫ﺍﻝ َﻭﺍﻷَ ْﻋ َﻤ ِ‬ ‫ﺼ ِﺮﻳﱢﻴﻦَ َﻭ َﻛﺎﻥَ ُﻣ ْﻘﺘَ ِﺪ ًﺭﺍ ﻓِﻲ ﺍﻷَ ْﻗ َ�ﻮ ِ‬

‫ﻛﺎﻥ ﺭﺟﻼً ﺳﻴﺎﺳﻴﺎ ً )ﻣﻘﺘﺪﺭﺍً ﻓﻲ ﺍﻷﻗ�ﻮﺍﻝ( ﻭﺃﻳﻀ�ﺎ ً ﻋﺴ�ﻜﺮﻳﺎ ً )ﻣﻘﺘ�ﺪﺭﺍً ﻓ�ﻲ ﺍﻷﻋﻤ�ﺎﻝ(‪.‬‬ ‫ﻭﻫﻜﺬﺍ ﻣﺮﺕ ﺍﻟﺴﻨﻮﺍﺕ‪ ،‬ﺳﻨﺔ ﺗﻠﻮ ﺍﻷﺧﺮﻯ ﺣﺘﻰ ﺑﻠﻎ ﻣﻮﺳﻰ ﺳ�ﻦ ﺍﻷﺭﺑﻌ�ﻴﻦ‪ .‬ﻭﻁ�ﻮﺍﻝ‬ ‫ﺗﻠ��ﻚ ﺍﻷﻋ��ﻮﺍﻡ ﻟ��ﻢ ﻳ ِﻐ�ﺐ ﻋ��ﻦ ﻓﻜ��ﺮﻩ ﻗ��ﻂ ﺫﻟ��ﻚ ﺍﻹﻟ��ﻪ ﺍﻟ��ﺬﻱ ﻋﻠﻤﺘ��ﻪ ﺃﻣ��ﻪ ﺃﻥ ﻳﺼ��ﻠﻲ ﺇﻟﻴ��ﻪ‬ ‫ﻭﻳﻨﺘﻈﺮ ﻣﻨﻪ ﺍﻟﺘﺤﺮﺭ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ‪.‬ﻭ ﻅﻞ ﻣﺘﺬﻛﺮﺍً ﺗﻌﺎﻟﻴﻢ ﺃﻣﻪ ﺍﻟﺘﻲ ﺃﺭﺿﻌﺘﻪ ﺍﻹﻳﻤﺎﻥ‬ ‫‪۱۹‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻷﻭﻟﻰ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺃﺭﺽ ﻣﺼﺮ‬

‫ﺧﻼﻝ ﺳﻨﻮﺍﺕ ﺣﻴﺎﺗﻪ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻟﻢ ﺗﺴﺘﻄﻊ ﺍﺑﻨﺔ ﻓﺮﻋﻮﻥ ﺑﻜ�ﻞ ﻣ�ﺎ ﻗﺪﻣﺘ�ﻪ ﻟ�ﻪ ﻣ�ﻦ ﺣ�ﺐ‬ ‫ﻭﺳﻠﻄﺔ ﻭﺛﺮﻭﺓ ﺃﻥ ﺗﻨﺴﻴﻪ ﺃﻧﻪ ﻋﺒﺮﺍﻧﻲ ﻭﺳﻴﻈﻞ ﻏﺮﻳﺒﺎ ً ﻓﻲ ﻗﺼﺮ ﻓﺮﻋﻮﻥ‪.‬‬ ‫‪ ‬ﻭﻣﺮ ﻣﻮﺳﻰ ﺑﻤﺮﺣﻠﺔ ﺻﺮﺍﻉ ﺭﻫﻴﺐ ﻭﻫﻮ ﻳﻘ�ﻒ ﻓ�ﻲ ﻣﻔﺘ�ﺮﻕ ﻁ�ﺮﻕ ﺑ�ﻴﻦ ﻁﺮﻳ�ﻖ‬ ‫ﻭﺍﺳ��ﻊ ﻣﻔ��ﺮﻭﺵ ﺑ��ﺎﻟﻮﺭﻭﺩ‪ ،‬ﻭﻁﺮﻳ��ﻖ ﺁﺧ��ﺮ ﺿ��ﻴﻖ ﻣﺠﻬ��ﻮﻝ ﻣﺤﻔ��ﻮﻑ ﺑﺎﻟﻤﺨ��ﺎﻁﺮ ﺇﺫﺍ‬ ‫ﻳﻨﺲ ﺃﻥ ﻭﺍﻟﺪﻳﻪ ﻣﻦ ﺍﻟﻌﺒﻴﺪ ﺍﻟﺬﻳﻦ ﻳﺌﻨﻮﻥ ﺗﺤﺖ ﺿﺮﺏ‬ ‫ﻳﻨﺲ ﺃﺻﻠﻪ‪ ،‬ﻭﻟﻢ َ‬ ‫ﺟﺎﻫﺮ ﺃﻧﻪ ﻟﻢ َ‬ ‫ﺍﻟﺴﻴﺎﻁ‪ .‬ﻭﻟﻢ ﻳﻜﻦ ﻣﻮﺳﻰ ﻣﻦ ﺗﻠﻚ ﺍﻷﻏﻠﺒﻴﺔ ﺍﻟﺘ�ﻲ ﺗﺨﺘ�ﺎﺭ ﺍﻟﺤ�ﻞ ﺍﻟﻤﻨﻄﻘ�ﻲ ﺍﻟﺴ�ﻬﻞ‪ .‬ﺑ�ﻞ‬ ‫ﺑ��ﺎﻟﻌﻜﺲ ﻟ��ﻢ ﻳﺘ�ﺮﺩﺩ ﻣﻮﺳ��ﻰ ﻓ��ﻲ ﺣﺴ��ﻢ ﻫ��ﺬﺍ ﺍﻟﺼ��ﺮﺍﻉ‪ ،‬ﻛﻤ��ﺎ ﻳﺼ��ﻔﻪ ﺑ��ﻮﻟﺲ ﺍﻟﺮﺳ��ﻮﻝ‪:‬‬ ‫ﻀ�ﻼً ﺑِ�ﺎﻷَ ْﺣ َﺮﻯ ﺃَﻥْ‬ ‫َ�ﻮﻥَ ُﻣﻔَ ﱢ‬ ‫ﺎﻥ ُﻣﻮ َ‬ ‫ﺳﻰ ﻟَ ﱠﻤﺎ َﻛﺒِ َﺮ ﺃﺑَﻰ ﺃَﻥْ ﻳُ ْﺪﻋَﻰ ﺍ ْﺑﻦَ ﺍ ْﺑﻨَ� ِﺔ ﻓِ ْﺮﻋ ْ‬ ‫ﺎﻹﻳ َﻤ ِ‬ ‫"ﺑ ِ ِ‬ ‫�ﻴﺢ‬ ‫ﻳُ َﺬ ﱠﻝ َﻣ َﻊ َ‬ ‫ﺎﺳ�ﺒﺎ ً ﻋ َ‬ ‫َ�ﺎﺭ ﺍ ْﻟ َﻤ ِ‬ ‫�ﻲ ﺑِﺎ ْﻟ َﺨ ِﻄﻴﱠ� ِﺔ‪َ ،‬ﺣ ِ‬ ‫ﺷ ْﻌ ِ‬ ‫ﺐ ﷲِ َﻋﻠَﻰ ﺃَﻥْ ﻳَ ُﻜﻮﻥَ ﻟَ�ﻪُ ﺗَ َﻤﺘﱡ� ٌﻊ َﻭ ْﻗﺘِ ﱞ‬ ‫ﺴ ِ‬

‫ﺼ َﺮ‪ ،‬ﻷَﻧﱠﻪُ َﻛﺎﻥَ ﻳَ ْﻨﻈُ ُﺮ ﺇِﻟَﻰ ﺍ ْﻟ ُﻤ َﺠﺎﺯَﺍ ِﺓ‪)".‬ﻋﺐ ‪( ۲٦ -۲٤ :۱۱‬‬ ‫ِﻏﻨًﻰ ﺃَ ْﻋﻈَ َﻢ ِﻣﻦْ َﺧﺰَ ﺍﺋِ ِﻦ ِﻣ ْ‬

‫‪ ‬ﻭﺑﻬﺬﺍ ﺍﻟﻠﻔﻆ ﺍﻟﻘﺎﻁﻊ )ﺃﺑَﻰ‪ -‬ﺃﻱ ﺭﻓﺾ ﺑﻌﺰﺓ ﻭﻛﺮﺍﻣﺔ( ﺣﺴﻢ ﻣﻮﺳﻰ ﻣﻮﻗﻔﻪ ﺗﺎﺭﻛﺎ ً‬ ‫ﺍﻟﻤﺴﺘﻘﺒﻞ ﺍﻟﺒﺎﻫﺮ ﻛﺎﺑﻦ ﻻﺑﻨﺔ ﻓﺮﻋﻮﻥ‪ .‬ﻭﻓﻀﻞ ﺃﻥ ﻳﻌﻴﺶ ﻋﺒﺪﺍً ﻣﻊ ﺇﺧﻮﺗﻪ!!‬ ‫ﺗ��ﺮﻯ ﻛﻴ��ﻒ ﻧـُـﻘـ َﻴ �ـ ﱢﻢ ﺗﺼ��ﺮﻓﻪ ﻫ��ﺬﺍ؟ ﻫ��ﻞ ﻧﻤﺪﺣ��ﻪ؟ ﺃﻡ ﻧﺘﻬﻤ��ﻪ ﺑ��ﺎﻟﺠﻨﻮﻥ ﻷﻧ��ﻪ ﺃﺿ��ﺎﻉ‬ ‫ﻣﺴﺘﻘﺒﻠﻪ‪ ،‬ﻟﻴﺮﺑﻂ ﻣﺼﻴﺮﻩ ﺑﺤﻔﻨﺔ ﻣﻦ ﺍﻟﻌﺒﻴﺪ ﺍﻟﻤﺮﺫﻭﻟﻴﻦ؟!‬ ‫‪ ‬ﺇﻧﻬﺎ ﻋﻴﻦ ﺍﻹﻳﻤ�ﺎﻥ ﺍﻟﺘ�ﻲ ﺗ�ﺮﻯ ﻣ�ﺎ ﻻ ﻳُ�ﺮﻯ‪ ،‬ﻓﻘ�ﺪ ﺭﺃﻯ ﻣﻮﺳ�ﻰ ﻓ�ﻲ ﻫ�ﺆﻻء ﺍﻟﻌﺒﻴ�ﺪ‬ ‫ﺒﺎً ہﻠﻟ‪ ،‬ﻭﻓﻀﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻬﻢ ‪ -‬ﺣﺘﻰ ﻟ�ﻮ ﻛ�ﺎﻥ ﺍﻟﻤﻘﺎﺑ�ﻞ ﻫ�ﻮ ﺍﻟ�ﺬﻝ ﻭﺍﻻﺿ�ﻄﻬﺎﺩ ‪-‬‬ ‫ﻋﻠﻰ ﺃﻥ ﻳﺴﻜﻦ ﻗﺼﺮ ﻓﺮﻋﻮﻥ ﻣﺘﻤﺘﻌﺎ ً ﺑﺤﻴﺎﺓ ﻣﻠﻜﻴﺔ‪ .‬ﻟﻘ�ﺪ ﺭﺃﻯ ﻛﺮﺍﻣﺘ�ﻪ ﻛﺸ�ﺨﺺ ﻣ�ﻦ‬ ‫ﺷﻌﺐ ﷲ ﺃﻓﻀﻞ ﻛﺜﻴﺮﺍً ﻣﻦ ﻛﺮﺍﻣﺘﻪ ﻛﺄﻣﻴﺮ ﻓﻲ ﻗﺼﺮ ﻓﺮﻋﻮﻥ‪.‬‬ ‫ﺃﺩﺭﻙ ﻣﻮﺳ�ﻰ ﺑ�ﺎﻟﺮﻭﺡ ﺃﻧ�ﻪ ﻣﻤﺴ�ﻮﺡ ﻣ��ﻦ ﺍﻟ�ﺮﺏ ﻟ�ﻴﺨﻠﺺ ﺍﻟﺸ�ﻌﺐ ﻭﻓﻀ�ﻞ ﺃﻥ ﻳﺤﻤ��ﻞ‬ ‫ﻋﺎﺭ ﺍﻟﻤﺴﻴﺢ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺗﻤﺘﻊ ﻭﻗﺘﻲ ﺑﺎﻟﺨﻄﻴﺔ ﻭﻣﺮﻛﺰ ﻭﺟﺎﻩ ﻓﻲ ﺍﻟﻌﺎﻟﻢ‪.‬‬ ‫‪ ‬ﺃﺧﻲ ﺍﻟﺤﺒﻴﺐ‪ ،‬ﻗﺪ ﻳﻌﺮﺽ ﻋﻠﻴ�ﻚ ﺍﻟﻌ�ﺎﻟﻢ ﺇﻏ�ﺮﺍءﺍﺕ ﻛﺜﻴ�ﺮﺓ ﻭﺑﺮﺍﻗ�ﺔ ﻭﻳﻄﻠ�ﺐ ﻣﻨ�ﻚ‬ ‫ﺍﻟﻤﻘﺎﺑﻞ ﻭﻫﻮ ﺃﻥ ﺗﻨﺴﻰ ﺷﻌﺒﻚ ﻭﺇﻟﻬﻚ‪ ...‬ﻓﺎﺫﻛﺮ ﺃﻥ ﻛﺮﺍﻣﺘﻚ ﻛﺎﺑــہﻠﻟ ﺃﻓﻀﻞ ﻣﻦ ﻛﻞ‬ ‫ﻛﻨﻮﺯ ﺍﻟﻌﺎﻟﻢ‪ ،‬ﻭﻛﻮﻧﻚ ﻣﺴﻴﺤﻴﺎ ً ﺗﺤﻤﻞ ﻋﺎﺭ ﺍﻟﺼﻠﻴﺐ ﺃﻋﻈﻢ ﻣﻦ ﻣﺼﺮ ﻭﻛﻞ ﺧﺰﺍﺋﻨﻬﺎ‪.‬‬ ‫‪۲۰‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻷﻭﻟﻰ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺃﺭﺽ ﻣﺼﺮ‬

‫‪ ‬ﺭﺑﻤﺎ ﺗﻜﻮﻥ ﻳﻮﻛﺎﺑﺪ ﻗﺪ ﺣﺪﺛﺘﻪ ﻋﻦ ﺧﻼﺹ ﷲ ﺍﻟﻤﻨﺘﻈﺮ ﻟﻬﺬﺍ ﺍﻟﺸﻌﺐ ﻭﻅﻠ�ﺖ ﻫ�ﺬﻩ‬ ‫ﺍﻟﻔﻜﺮﺓ ﺗﻜﺒﺮ ﻣﻊ ﻣﻮﺳﻰ ﻓﺨﺮﺝ ﻟﻴﻨﻈﺮ ﻓﻲ ﺃﺛﻘﺎﻝ ﺇﺧﻮﺗﻪ ﻭﻫﻮ ﻫﻨ�ﺎ ﻳﻤﺜ�ﻞ ﺭﻣ�ﺰﺍً ﻟﻠﺴ�ﻴﺪ‬ ‫ﺍﻟﻤﺴﻴﺢ ﺍﻟﺬﻱ ﻛﺎﻧﺖ ﺍﻟﺴﻤﻮﺍﺕ ﻛﺮﺳﻴﻪ ﻭﺍﻷﺭﺽ ﻣ�ﻮﻁﺊ ﻗﺪﻣﻴ�ﻪ ﻭﻟﻜﻨ�ﻪ ﺗ�ﺮﻙ ﻋﺮﺷ�ﻪ‬ ‫ﻭﻣﺠ��ﺪﻩ‪ ،‬ﺗ��ﺮﻙ ﺗﺴ��ﺒﻴﺢ ﺍﻟﻤﻼﺋﻜ��ﺔ ﻭﺃﺧﻠ��ﻰ ﺫﺍﺗ��ﻪ ﺁﺧ��ﺬﺍً ﺻ��ﻮﺭﺓ ﻋﺒ��ﺪ‪ ،‬ﺻ��ﺎﺋﺮﺍً ﻓ��ﻲ ﺷ��ﺒﻪ‬ ‫ﺍﻟﻨﺎﺱ ﻟﻴﺤﻤﻞ ﺃﺛﻘﺎﻟﻨﺎ ﻧﺤﻦ ﺍﻟﺨﻄﺎﺓ‪ ،‬ﻭﻗﺪ ﺍﻋﺘﺒﺮﻧﺎ ﺇﺧﻮﺗﻪ ﻣﻦ ﺷﺪﺓ ﻣﺤﺒﺘﻪ ﻟﻨﺎ‪.‬‬ ‫‪ ‬ﺧﺮﺝ ﻣﻮﺳﻰ ﻟﻴﻨﻈﺮ ﻓﻲ ﺃﺛﻘﺎﻝ ﺇﺧﻮﺗﻪ ﻭﻅﻦ ﻧﻔﺴﻪ ﻗﺎﺩﺭﺍً ﻋﻠﻰ ﺗﺨﻠﻴﺼﻬﻢ ﻷﻧﻪ‬ ‫ﺃﻛﺜﺮﻫﻢ ﻋﻠﻤﺎ ً ﻭﻗﻮﺓ‪ ،‬ﻓﻬﻮ ﻗﺪ ﺗﻬﺬﺏ ﺑﻜﻞ ﺣﻜﻤﺔ ﺍﻟﻤﺼﺮﻳﻴﻦ ﻭﺗﻌﻠﻢ ﻓﻨﻮﻥ ﺍﻟﻔﺮﻭﺳﻴﺔ‬ ‫ﻭﺍﻟﻘﺘﺎﻝ‪ ،‬ﻭﻟﻜﻦ ﻟﻸﺳﻒ ﻟﻢ ﻳﺴﺄﻝ ﷲ ﻋﻦ ﺍﻟﻮﻗﺖ ﺍﻟﻤﻨﺎﺳﺐ ﺃﻭ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻤﻨﺎﺳﺒﺔ‪.‬‬ ‫ﻓﺎﻋﺘﻤﺪ ﻋﻠﻰ ﺫﺭﺍﻋﻪ ﺍﻟﺒﺸﺮﻱ ﻭﻗﺘﻞ ﺍﻟﻤﺼﺮﻱ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻈﻠﻢ ﺍﻟﻌﺒﺮﺍﻧﻲ‪ ،‬ﻭﺃﺧﻔﻰ‬ ‫ﺍﻟﺠﺜﺔ ﻭﻅﻦ ﺃﻥ ﺍﻷﻣﺮ ﺳﻴﻈﻞ ﻣﻜﺘﻮﻣﺎ ً‪.‬‬ ‫‪ ‬ﻭﻓﻲ ﺍﻟﻴﻮﻡ ﺍﻟﺘﺎﻟﻲ ﺣ�ﺎﻭﻝ ﻣﺼ�ﺎﻟﺤﺔ ﺍﺛﻨ�ﻴﻦ ﻣ�ﻦ ﺍﻟﻌﺒ�ﺮﺍﻧﻴﻴﻦ ﻓﻔ�ﻮﺟﺊ ﺑﻜﻠﻤ�ﺔ ﻗﺎﺳ�ﻴﺔ‬ ‫ﺎﺿﻴﺎ ً َﻋﻠَ ْﻴﻨَﺎ؟ ﺃَ ُﻣ ْﻔﺘَ ِﻜ ٌﺮ ﺃَ ْﻧﺖَ ﺑِﻘَ ْﺘﻠِﻲ َﻛ َﻤ�ﺎ ﻗَﺘَ ْﻠ�ﺖَ‬ ‫ﺃﻓﺎﻗﺘﻪ ﻣﻦ ﺣﻤﺎﺳﻪ » َﻣﻦْ َﺟ َﻌﻠَﻚَ َﺭﺋِﻴﺴﺎ ً َﻭﻗَ ِ‬ ‫ﻱ؟« ﻭﻛﺎﻧ��ﺖ ﻫ��ﺬﻩ ﺍﻟﻜﻠﻤ��ﺔ ﺗﺤﻤ��ﻞ ﻋﺘﺎﺑ �ﺎ ً ﻣ��ﻦ ﷲ ﻟﻤﻮﺳ��ﻰ‪ ،‬ﻭﻛﺎﻧ��ﺖ ﺍﻹﺟﺎﺑ��ﺔ‬ ‫ﺍ ْﻟ ِﻤ ْ‬ ‫ﺼ � ِﺮ ﱠ‬ ‫ﺍﻟﻤﻔﺘﺮﺿ��ﺔ ﻟﻬ��ﺬﺍ ﺍﻟﺴ��ﺆﺍﻝ ﻫ��ﻲ ﺃﻥ ﻳﻌﻠ��ﻦ ﻣﻮﺳ��ﻰ ﻟﻠﺸ��ﻌﺐ ﺃﻥ ﷲ ﺃﻗﺎﻣ��ﻪ‪ .‬ﻭﻟﻜ��ﻦ ﷲ ﻟ��ﻢ‬ ‫ﻳﻘﻤﻪ ﺣﺘﻰ ﺍﻵﻥ ﻓﻘﺪ ﻅﻦ ﻣﻮﺳﻰ ﻓﻲ ﻧﻔﺴﻪ ﺃﻧﻪ ﻳﺤﻤﻞ ﻛﻞ ﺍﻟﻤﺆﻫﻼﺕ ﺍﻟﺘﻲ ﺗﻤﻴﺰﻩ ﻋﻦ‬ ‫ﺍﻟﺸﻌﺐ ﻟﻠﻘﻴﺎﻡ ﺑﻬ�ﺬﻩ ﺍﻟﻤﻬﻤ�ﺔ‪ ،‬ﻓﻬ�ﻮ ﺍﻟﻮﺣﻴ�ﺪ ﺍﻟﻤﺜﻘ�ﻒ‪ ،‬ﺍﻟﻮﺣﻴ�ﺪ ﺍﻟ�ﺬﻱ ﻟ�ﻪ ﻋﻼﻗ�ﺔ ﻭﻁﻴ�ﺪﺓ‬ ‫ﺑﺎﻟﻘﺼ���ﺮ ﺍﻟﻤﻠﻜ���ﻲ‪ ،‬ﺍﻟﻮﺣﻴ���ﺪ ﺍﻟ���ﺬﻱ ﻳﻌ���ﺮﻑ ﻓﻨ���ﻮﻥ ﺍﻟﻘﺘ���ﺎﻝ‪ ،‬ﻭﺭﺑﻤ���ﺎ ﻅ���ﻦ ﺃﻥ ﺑﻘﺪﺭﺍﺗ���ﻪ‬ ‫ﻭﻋﻼﻗﺎﺗﻪ ﺑﺎﻟﻘﺼﺮ ﺍﻟﺤﺎﻛﻢ ﻳﺴﺘﻄﻴﻊ ﻣﺴﺎﻋﺪﺓ ﺇﺧﻮﺗﻪ‪ .‬ﻭﻟﻜﻦ ﺟﺎءﻩ ﺍﻟﺴﺆﺍﻝ ﺍﻟﻌﻤﻴﻖ ﻣ�ﻦ‬ ‫ﺃﺣﺪ ﺇﺧﻮﺗﻪ ﺍﻟﻌﺒﻴﺪ ﺍﻟﺴﺬﺝ‪ ،‬ﻣﻦ ﺟﻌﻠﻚ ﺭﺋﻴﺴﺎ ً؟ ﻟﻴﻜﺸﻒ ﻟﻪ ﺗﺴﺮﻋﻪ ﻭﺧﻄﺄﻩ‪.‬‬ ‫‪ ‬ﻭﻭﺟ�ﺪ ﻣﻮﺳ�ﻰ ﺃﻧ�ﻪ ﻻ ﻳﻌ�ﺮﻑ ﻛﻴ�ﻒ ﻳﺠﻴ�ﺐ ﺃﺧ�ﺎﻩ ﺍﻟﻌﺒﺮﺍﻧ�ﻲ ﻭﻗ�ﺪ ﺗﻤﻠﻜ�ﻪ ﺍﻹﺣﺒ�ﺎﻁ‬ ‫ﻭﺍﻟﺨ��ﻮﻑ ﻓﻘ��ﺪ ﻅ��ﻦ ﺃﻥ ﺇﺧﻮﺗ��ﻪ ﺳ��ﻴﻘﺪﺭﻭﻥ ﻟ��ﻪ ﺻ��ﻨﻴﻌﻪ ﻭﻳﻔﻬﻤ��ﻮﻥ ﺃﻥ ﷲ ﺳﻴﺨﻠﺼ��ﻬﻢ‬ ‫ﺑﻮﺍﺳ��ﻄﺘﻪ ﻭﻟﻜ��ﻨﻬﻢ ﻟ��ﻢ ﻳﻔﻬﻤ��ﻮﺍ ﻛﻤ��ﺎ ﻗ��ﺎﻝ ﺍﻟﻘ��ﺪﻳﺲ ﺇﺳ��ﺘﻔﺎﻧﻮﺱ " َﻭﻟَ ﱠﻤ��ﺎ َﻛ ِﻤﻠَ��ﺖْ ﻟَ�ﻪُ ُﻣ� ﱠﺪﺓُ‬ ‫‪۲٤‬‬ ‫ﺍﺣ�ﺪﺍً‬ ‫ﺳﻨَﺔً َﺧﻄَ� َﺮ َﻋﻠَ�ﻰ ﺑَﺎﻟِ� ِﻪ ﺃَﻥْ ﻳَ ْﻔﺘَﻘِ� َﺪ ﺇِ ْﺧ َﻮﺗَ�ﻪُ ﺑَﻨِ�ﻲ ﺇِ ْ‬ ‫ﺃَ ْﺭﺑَ ِﻌﻴﻦَ َ‬ ‫ﺳ َ�ﺮﺍﺋِﻴ َﻞ‪َ .‬ﻭﺇِ ْﺫ َﺭﺃَﻯ َﻭ ِ‬ ‫‪۲۱‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻷﻭﻟﻰ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺃﺭﺽ ﻣﺼﺮ‬ ‫‪۲٥‬‬ ‫ﻮﺏ ﺇِ ْﺫ ﻗَﺘَ�� َﻞ ﺍ ْﻟ ِﻤ ْ‬ ‫ﺼ�� ِﺮ ﱠ‬ ‫ﻱ‪ .‬ﻓَﻈَ��ﻦﱠ ﺃَﻥﱠ ﺇِ ْﺧ َﻮﺗَ��ﻪُ‬ ‫ﺼ��ﻒَ ﺍ ْﻟ َﻤ ْﻐﻠُ�� َ‬ ‫َﻣ ْﻈﻠُﻮﻣ��ﺎ ً َﺣ��ﺎ َﻣﻰ َﻋ ْﻨ��ﻪُ َﻭﺃَ ْﻧ َ‬ ‫ﻳَ ْﻔ َﻬ ُﻤﻮﻥَ ﺃَﻥﱠ ﷲَ َﻋﻠَﻰ ﻳَ ِﺪ ِﻩ ﻳُ ْﻌ ِﻄﻴ ِﻬ ْﻢ ﻧَ َﺠﺎﺓً َﻭﺃَ ﱠﻣﺎ ُﻫ ْﻢ ﻓَﻠَ ْﻢ ﻳَ ْﻔ َﻬ ُﻤﻮﺍ‪َ ۲٦ .‬ﻭﻓِﻲ ﺍ ْﻟﻴَ ْﻮ ِﻡ ﺍﻟﺜﱠ�ﺎﻧِﻲ‬

‫ﻟﺮ َﺟ�ﺎ ُﻝ ﺃَ ْﻧ�ﺘُ ْﻢ ﺇِ ْﺧ َ�ﻮﺓٌ‪.‬‬ ‫ﺴﻼَ َﻣ ِﺔ ﻗَ�ﺎﺋِﻼً‪ :‬ﺃَﻳﱡ َﻬ�ﺎ ﺍ ﱢ‬ ‫ﺴﺎﻗَ ُﻬ ْﻢ ﺇِﻟَﻰ ﺍﻟ ﱠ‬ ‫ﺎﺻ ُﻤﻮﻥَ ﻓَ َ‬ ‫ﻅَ َﻬ َﺮ ﻟَ ُﻬ ْﻢ َﻭ ُﻫ ْﻢ ﻳَﺘ َ​َﺨ َ‬ ‫ﻀ ُﻜ ْﻢ ﺑَ ْﻌﻀﺎً؟ ‪۲۷‬ﻓَﺎﻟﱠ� ِﺬﻱ َﻛ�ﺎﻥَ ﻳَ ْﻈﻠِ� ُﻢ ﻗَ ِﺮﻳﺒَ�ﻪُ َﺩﻓَ َﻌ�ﻪُ ﻗَ�ﺎﺋِﻼً‪َ :‬ﻣ�ﻦْ ﺃَﻗَﺎ َﻣ�ﻚَ‬ ‫ﻟِ َﻤﺎ َﺫﺍ ﺗَ ْﻈﻠِ ُﻤﻮﻥَ ﺑَ ْﻌ ُ‬ ‫‪۲۹‬‬ ‫‪۲۸‬‬ ‫ﺏ‬ ‫�ﺲ ﺍ ْﻟ ِﻤ ْ‬ ‫ﺼ� ِﺮ ﱠ‬ ‫ﻱ؟ ﻓَ َﻬ َ�ﺮ َ‬ ‫ﺎﺿ�ﻴﺎ ً َﻋﻠَ ْﻴﻨَ�ﺎ؟ ﺃَﺗُ ِﺮﻳ� ُﺪ ﺃَﻥْ ﺗَ ْﻘﺘُﻠَﻨِ�ﻲ َﻛ َﻤ�ﺎ ﻗَﺘَ ْﻠ�ﺖَ ﺃَ ْﻣ َ‬ ‫َﺭﺋِﻴﺴﺎ ً َﻭﻗَ ِ‬ ‫ﺽ َﻣ � ْﺪﻳَﺎﻥَ َﺣ ْﻴ� ُ‬ ‫�ﺚ َﻭﻟَ� َﺪ ﺍ ْﺑﻨَ� ْﻴ ِﻦ‪".‬‬ ‫ﺻ� َ‬ ‫ﺐ َﻫ� ِﺬ ِﻩ ﺍ ْﻟ َﻜﻠِ َﻤ � ِﺔ َﻭ َ‬ ‫ﺳ��ﻰ ﺑِ َ‬ ‫ُﻣﻮ َ‬ ‫ﺴ �ﺒ َ ِ‬ ‫�ﺎﺭ َﻏ ِﺮﻳﺒ�ﺎ ً ﻓِ��ﻲ ﺃَ ْﺭ ِ‬

‫) ﺃﻉ ‪( ۳۰ -۲۳ : ۷‬‬ ‫‪ ‬ﻭﻋـ ُﺮﻑ ﺍﻷﻣﺮ ﻋﻨﺪ ﻓﺮﻋ�ﻮﻥ ﺍﻟ�ﺬﻱ ﺷ�ﻚ ﻓ�ﻲ ﻭﻻء ﻣﻮﺳ�ﻰ ﻭﻁﻠ�ﺐ ﻗﺘﻠ�ﻪ‪ .‬ﻓﺨ�ﺎﻑ‬ ‫ﻣﻮﺳﻰ ﻭﻫﺮﺏ ﻣﻦ ﻭﺟﻪ ﻓﺮﻋﻮﻥ ﻭﺃﺗﻰ ﺇﻟﻰ ﺃﺭﺽ ﻣﺪﻳﺎﻥ‪.‬‬ ‫ﻭﻫﻜﺬﺍ ﺃﺧﻄﺄ ﻣﻮﺳﻰ ﻭﻓﺸﻞ ﻭﻫﺮﺏ‪ .‬ﻭﻟﻜﻦ ﷲ ﻟﻢ ﻳﺮﻓﻀ�ﻪ ﺑﺴ�ﺒﺐ ﺧﻄﺌ�ﻪ‪ ،‬ﺑ�ﻞ ﻧﻈ�ﺮ‬ ‫ﺇﻟﻰ ﻏﻴﺮﺗﻪ ﺍﻟﻤﻘﺪﺳﺔ ﻭﺃﻋﻄ�ﺎﻩ ﻓﺮﺻ�ﺔ ﻹﺻ�ﻼﺡ ﺃﺧﻄﺎﺋ�ﻪ ﻭﺗﻬ�ﺬﻳﺐ ﻭﺳ�ﻴﻠﺘﻪ‪ ،‬ﺩﻭﻥ ﺃﻥ‬ ‫ﻳﺮﻓﻀﻪ‪ ...‬ﻭﺃﺩﺧﻠﻪ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺘﺪﺭﻳﺐ ﺍﻟﺮﻭﺣﻲ ﻓﻲ ﺻﺤﺮﺍء ﻣ�ﺪﻳﺎﻥ )ﻣﺪﺭﺳ�ﺔ ﷲ(‪،‬‬ ‫ﺇﻟﻰ ﺃﻥ ﻳﺄﺗﻲ ﺍﻟﻮﻗﺖ ﺍﻟﻤﻨﺎﺳﺐ ﺍﻟﺬﻱ ﻳﺘﺪﺧﻞ ﻓﻴﻪ ﷲ ﺑﻨﻔﺴﻪ ﻹﻧﻘﺎﺫ ﺍﻟﺸﻌﺐ‪.‬‬ ‫‪ ‬ﻓﻔﺮﻋﻮﻥ ﻟﻢ ﺗﻜﺘﻤﻞ ﺁﺛﺎﻣﻪ ﺑﻌﺪ ﻭﻛﺄﺱ ﻏﻀﺒﻪ ﻟﻢ ﺗﻤﺘﻠﺊ ﺑﻌﺪ ﻟﻴﻨﺘﻘﻢ ﻣﻨﻪ‪...‬‬ ‫‪ ‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﻢ )ﺳﻜﺎﻥ ﻛﻨﻌ�ﺎﻥ( ﺍﻟ�ﺬﻳﻦ ﺳ�ﻴﻄﺮﺩﻫﻢ ﺃﻣ�ﺎﻣﻬﻢ‪ ،‬ﻛﺎﻧ�ﺖ ﺃﻣ�ﺎﻣﻬﻢ ﻓﺮﺻ�ﺔ‬ ‫ﻟﻠﺘﻮﺑﺔ ‪ .........‬ﻭﻟﻜﻨﻬﻢ ﻟﻸﺳﻒ ﻟﻢ ﻳﺴﺘﻐﻠﻮﻫﺎ‪.‬‬ ‫‪ ‬ﻭﻣﻮﺳﻰ ﻧﻔﺴﻪ ﻟﻢ ﻳﻜﺘﻤﻞ ﺇﻋﺪﺍﺩﻩ ﻭﺗﻬﻴﺌﺘﻪ ﻟﻠﺨﺪﻣﺔ ‪.‬‬ ‫‪ ‬ﻭﺍﻟﺸﻌﺐ ﺍﻟﻌﺒﺮﺍﻧﻲ ﻟﻢ ﻳﺼﻞ ﺑﻌﺪ ﻟﻠﺪﺭﺟﺔ ﺍﻟﺘ�ﻲ ﺗﺴ�ﻤﺢ ﻟﻬ�ﻢ ﺑ�ﺎﻟﺨﺮﻭﺝ ﻣ�ﻦ ﻣﺼ�ﺮ‬ ‫ﻭﻋﺪﻡ ﺍﻟﺘﺮﺍﺟﻊ‪ ....‬ﻭﻋﻨﺪﻣﺎ ﻳﺄﺗﻲ ﺍﻟﻮﻗﺖ ﺍﻟﻤﻨﺎﺳﺐ‪ ،‬ﺍﻟﺬﻱ ﻳﻜﻤﻞ ﻓﻴﻪ ﻛﻞ ﻫﺬﺍ‪ ،‬ﺳﻴﻌﻤﻞ‬ ‫ﷲ ﺑﻨﻔﺴﻪ ﻭﺑﻘﻮﺓ ﻋﺠﻴﺒﺔ ﻣﺴﺘﺨﺪﻣﺎ ً ﻣﻮﺳﻰ ﺃﻳﻀﺎ ً‪ .‬ﻭﻟﻜﻨﻪ ﺳﻴﻜﻮﻥ ﻣﻮﺳﻰ ﺁﺧ�ﺮ ﻏﻴ�ﺮ‬ ‫ﻫﺬﺍ ﺍﻟﻔﺮﻋﻮﻥ ﺍﻷﻣﻴﺮ! ﺳﻴﻜﻮﻥ ﻣﻮﺳ�ﻰ ﺟﺪﻳ�ﺪﺍً ‪ ...‬ﺭﺍﻋ�ﻲ ﺍﻷﻏﻨ�ﺎﻡ ﺑﻌ�ﺪ ﺗﺨﺮﺟ�ﻪ ﻣ�ﻦ‬ ‫ﻣﺪﺭﺳﺔ ﷲ ﻓﻲ ﺻﺤﺮﺍء ﻣﺪﻳﺎﻥ‪.‬‬

‫‪۲۲‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‬

‫ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‬ ‫ﻣﻮﺳﻰ ﺭﺍﻋــــﻲ ﺍﻟﻐﻨــــﻢ‬ ‫‪ ‬ﺍﻧﺘﻬﺖ ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺣﻴﺎﺓ ﻣﻮﺳ�ﻰ )‪ ٤۰‬ﺳ�ﻨﺔ ﻓ�ﻲ ﻣﺼ�ﺮ( ﺑﻌ�ﺪ ﻓﺸ�ﻠﻪ ﻓ�ﻲ‬ ‫ﺃﻭﻟﻰ ﻣﺤﺎﻭﻻﺗﻪ ﻟﺨﻼﺹ ﺍﻟﺸﻌﺐ‪ ،‬ﻭﺧﺎﻑ ﻣﻮﺳﻰ ﻣﻦ ﻓﺮﻋﻮﻥ ﻓﻬﺮﺏ ﻣﻐﺎﺩﺭﺍً ﻣﺼﺮ‬ ‫ﻭﻣﺘﺠﻬﺎ ً ﺇﻟﻰ ﻣﺪﻳﺎﻥ‪ ،‬ﻁﺎﻭﻳﺎ ً ﻭﺭﺍءﻩ ﻫﺬﻩ ﺍﻟﺼﻔﺤﺔ ﺍﻟﻤﺆﻟﻤﺔ ﻣ�ﻦ ﺣﻴﺎﺗ�ﻪ‪ .‬ﺧ�ﺮﺝ ﻣﺤﺒﻄ�ﺎ ً‬ ‫ﻣﻦ ﻓﺸﻞ ﺧﻄﺘﻪ‪ ،‬ﻭﻟﻢ ﻳـُﻘﺪﱢﺭ ﺷﻌﺐ ﺇﺳﺮﺍﺋﻴﻞ ﺗﻀﺤﻴﺘﻪ ﺍﻟﻜﺒﻴﺮﺓ ﺑﻮﻗﻮﻓﻪ ﺑﺠﺎﻧﺒﻬﻢ ﻭﺑ�ﺪﻻً‬ ‫ﻣﻦ ﺃﻥ ﻳﺴﺎﻋﺪﻭﻩ ﺗﺴﺒﺒﻮﺍ ﻓﻲ ﺧﺮﻭﺟ�ﻪ ﻫﺎﺭﺑ�ﺎ ً ﻻ ﻳﻌ�ﺮﻑ ﺃﻱ ﻣﺼ�ﻴﺮ ﻳﻨﺘﻈ�ﺮﻩ ﺑﻌ�ﺪ ﺃﻥ‬ ‫ﺧﺴﺮ ﺣﻴﺎﺓ ﺍﻟﻘﺼﻮﺭ ﻭ ﻓﺸﻞ ﻓﻲ ﺗﺤﺮﻳﺮ ﺷﻌﺒﻪ ﻭﻫﺎ ﻫﻮ ﻳﺮﺣﻞ ﻏﺮﻳﺒﺎ ً ﻓﻲ ﺑﺮﻳﺔ ﻗﺎﺣﻠﺔ‬ ‫ﻳﻮﺍﺟﻪ ﺍﻟﻤﺠﻬﻮﻝ ﺑﻘﻠﺐ ﻣﺮﺗﺠﻒ ﻣﻦ ﻣﻄﺎﺭﺩﺓ ﻓﺮﻋﻮﻥ‪.‬‬ ‫‪ ‬ﻭﻻ ﺷ��ﻚ ﺃﻥ ﻋ��ﺪﻭ ﺍﻟﺨﻴ��ﺮ ﻳﺴ��ﺘﻐﻞ ﺃﻭﻗ��ﺎﺕ ﺍﻻﻧﻜﺴ��ﺎﺭ ﻟﻴﺸ��ﻤﺖ ﻓ��ﻲ ﺍﻟﻘﺪﻳﺴ��ﻴﻦ‪ ،‬ﻓ��ﻼ‬ ‫ﻋﺠ�ﺐ ﺃﻥ ﻳﻜ�ﻮﻥ ﻗ�ﺪ ﻫ�ﺎﺟﻢ ﻣﻮﺳ�ﻰ ﺑﻀ�ﺮﺍﻭﺓ ﺃﺛﻨ�ﺎء ﺭﺣﻠﺘ�ﻪ ﻓ�ﻲ ﺍﻟﺒﺮﻳ�ﺔ ﺻ�ﺎﺭﺧﺎ ً ﻓ��ﻲ‬ ‫ﺃﺫﻧﻴﻪ ﺑﺼﻮﺕ ﺍﻟﺤﻴﺔ‪" :‬ﻫﺎ ﺃﻧﺖ ﻗ�ﺪ ﺗﺮﻛ�ﺖ ﺍﻟﻄﺮﻳ�ﻖ ﺍﻟﻮﺍﺳ�ﻊ ﻭﺍﺧﺘ�ﺮﺕ ﺃﻥ ﺗﺴ�ﻠﻚ ﻓ�ﻲ‬ ‫ﺍﻟﻄﺮﻳﻖ ﺍﻟﻀﻴﻖ ‪ .....‬ﻓﻤﺎﺫﺍ ﺭﺑﺤﺖ ﻏﻴﺮ ﺍﻟﻤﺰﻳ�ﺪ ﻣ�ﻦ ﺍﻟﻀ�ﻴﻖ ﻭﺍﻟﻤﺸ�ﺎﻛﻞ؟ ﺃﻣ�ﺎ ﻛﻨ�ﺖ‬ ‫ﺗﻨﺼﺖ ﻟﺼﻮﺕ ﺍﻟﻌﻘﻞ ﻭﺗﻨﺴﻰ ﺍﻟﻌﺒﺮﺍﻧﻴﻴﻦ ﻭﻣﺸﺎﻛﻠﻬﻢ؟"‬ ‫ﻭﻛﻌﺎﺩﺓ ﺇﺑﻠﻴﺲ ﻓﻬﻮ ﻳﻠﺢ ﻭﻳﻜﺮﺭ ﺃﻓﻜﺎﺭﻩ ﺍﻟﺴ�ﻮﺩﺍء ﻣ�ﺮﺍﺭﺍً ﻭﻟﻜ�ﻦ ﺍﻟ�ﺮﺏ ﻛ�ﺎﻥ ﻟ�ﻪ ﺧﻄ�ﺔ‬ ‫ﺃﻋﻤﻖ ﻳﻌﺰﻱ ﺑﻬﺎ ﻋﺒﺪﻩ ﻣﻮﺳﻰ ﻋﻦ ﻓﺸﻠﻪ‪.‬‬ ‫‪ ‬ﻭﺍﻟﺤﻘﻴﻘﺔ ﺃﻥ ﻣﻬﻨﺔ ﺭﻋﻲ ﺍﻟﻐﻨﻢ ﺑﺎﻟ�ﺬﺍﺕ ﻛﺎﻧ�ﺖ ﺗ�ﺪﺑﻴﺮﺍً ﻣ�ﻦ ﷲ ﻟﻜﺜﻴ�ﺮ ﻣ�ﻦ ﻗﺪﻳﺴ�ﻴﻪ‬ ‫ﺍﻟ��ﺬﻳﻦ ﺃﻋ � ّﺪﻫﻢ ﻟﻴﻜﻮﻧ��ﻮﺍ ﺻ��ﻮﺭﺍً ﻣﺼ��ﻐﺮﺓ ﻟﻠﺮﺍﻋ��ﻲ ﺍﻟﺼ��ﺎﻟﺢ ﺍﻟ��ﺬﻱ ﺳ��ﻴﺄﺗﻲ ﻓ��ﻲ ﻣ��ﻞء‬ ‫ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻣﺜﻞ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﺳﺤﺎﻕ ﻭﻳﻌﻘﻮﺏ ﻭﻣﻮﺳﻰ ﻭﺩﺍﻭﺩ‪.‬‬ ‫‪ ‬ﻟﻘﺪ ﺃﺧﺬ ﺍﻟﻔﺨﺎﺭﻱ ﺍﻷﻋﻈﻢ ﻣﻮﺳﻰ‪ ،‬ﻭﻅﻞ ﻳﺼ�ﻮﻍ ﻁﻴﻨﺘ�ﻪ ﻟﺘﻨﺎﺳ�ﺐ ﺭﺳ�ﺎﻟﺘﻪ‪ .‬ﻭﻟ�ﻢ‬ ‫ﻳﻨﻈﺮ ﺍﻟﺮﺏ ﺇﻟﻰ ﺍﻷﺭﺑﻌﻴﻦ ﺳﻨﺔ ﻛﻤﺪﺓ ﻁﻮﻳﻠﺔ‪ ،‬ﻭﻟﻜﻦ ﺍﻟ�ﺮﺏ ﻳﻨﺘﻈ�ﺮ ﺍﻟﻮﻗ�ﺖ ﺍﻟﻤﻨﺎﺳ�ﺐ‬ ‫ﺣﺘﻰ ﻳﺼﺒﺢ ﻛﻞ ﺷﻲء ﻣﺠﻬﺰﺍً ﻟﺮﺳﺎﻟﺔ ﺍﻟﺨﻼﺹ‪...‬‬ ‫‪۲۳ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‬

‫‪ ‬ﻣﺩﺭﺳﺔ ﷲ ﻭﻣﺩﺍﺭﺱ ﺍﻟﺑﺷ�ﺭ‪ :‬ﺇﻥ ﻛﻞ ﺃﺏ ﻳﺤﺮﺹ ﻋﻠﻰ ﺩﺧﻮﻝ ﺃﻭﻻﺩﻩ ﺃﺣﺴﻦ ﺍﻟﻤﺪﺍﺭﺱ‬ ‫ﻟﻴﻀ��ﻤﻦ ﺗﻌﻠ��ﻴﻤﻬﻢ ﻋﻠ��ﻰ ﺃﻋﻠ��ﻰ ﻣﺴ��ﺘﻮﻯ‪ ،‬ﻭﻳ��ﺪﻗﻖ ﻛﺜﻴ��ﺮﺍً ﺣﺘ��ﻰ ﻳﺨﺘ��ﺎﺭ ﺃﻓﻀ��ﻠﻬﺎ ﻣﻬﻤ��ﺎ‬ ‫ﺃﺭﻫﻘﺘﻪ ﺗﻜﺎﻟﻴﻔﻬﺎ ﺍﻟﻤﺎﺩﻳﺔ‪.‬‬ ‫‪ ‬ﻟﻜﻦ ﻣﺪﺍﺭﺱ ﺍﻟﺒﺸﺮ ﺗﺨﺘﻠﻒ ﺷﻜﻼً ﻭﻣﻮﺿﻮﻋﺎ ً ﻋﻦ ﻣﺪﺭﺳﺔ ﷲ‪ ،‬ﻓﻘﺪ ﺩﺧﻞ ﻣﻮﺳﻰ‬ ‫ﻣﺪﺍﺭﺱ ﺍﻟﺒﺸﺮ ﻭﻧﺎﻝ ﺃﻋﻠﻰ ﻗﺴﻂ ﻣﻦ ﺍﻟﺘﻌﻠﻴﻢ ﻓﻲ ﻋﺼﺮﻩ ﻭﻟﻜﻨﻪ ﻅﻞ ﺟﺎﻫﻼً ﻓ�ﻲ ﻧﻈ�ﺮ‬ ‫ﷲ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﺍﻟﻤﺤﺘﻢ ﺃﻥ ﻳﺪﺧﻞ ﻣﺪﺭﺳﺔ ﷲ ﺍﻟﺨﺎﺻﺔ ﻓﻲ ﺍﻟﺒﺮﻳﺔ‪.‬‬ ‫‪ ‬ﻭﻫﻨﺎﻙ ﻻ ﻳﻮﺟﺪ ﻣﻌﻠﻤ�ﻮﻥ ﻛﺜﻴ�ﺮﻭﻥ ﻭﻻ ﻳﺘﻠﻘ�ﻰ ﺍﻟﻄﺎﻟ�ﺐ ﺗﻌﻠﻴﻤ�ﻪ ﻣ�ﻦ ﺍﻟﺒﺸ�ﺮ ﻋﻠ�ﻰ‬ ‫ﺍﻹﻁ�ﻼﻕ ﺑ�ﻞ ﻣ�ﻦ ﷲ ﻧﻔﺴ�ﻪ )ﺍﻟﻤﻌﻠ�ﻢ ﺍﻷﻋﻈ�ﻢ( ﺍﻟ�ﺬﻱ ﻳﺄﺧ�ﺬ ﻋﻠ�ﻰ ﻋﺎﺗﻘ�ﻪ ﻣﻬﻤ�ﺔ ﺗﻌﻠ��ﻴﻢ‬ ‫ﺃﻭﻻﺩﻩ‪ .‬ﻻ ﻳﻮﺟﺪ ﻣﻨﻬﺞ ﻣﺤﺪﺩ‪ ،‬ﻟﻜﻦ ﷲ ﻳﻀﻊ ﺑﺤﻜﻤﺘﻪ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺬﻱ ﻳﻨﺴ�ﺐ ﺣﺎﻟ�ﺔ ﻛ�ﻞ‬ ‫ﻁﺎﻟﺐ ﻋﻠﻰ ﺣﺪﺓ ‪" ..‬ﻫﻮﺫﺍ ﷲ ﻳﺘﻌﺎﻟﻰ ﺑﻘﺪﺭﺗﻪ ﻣﻦ ﻣﺜﻠﻪ ﻣﻌﻠﻤﺎ ً" )ﺃﻱ‪(۲۲ :۳٦‬‬ ‫‪ ‬ﺣﻘﺎ ً ﻻ ﻳﻮﺟ�ﺪ ﻣﻌﻠ�ﻢ ﻣﺜ�ﻞ ﷲ ﻓ�ﻲ ﻗﺪﺭﺗ�ﻪ ﻭﺣﻜﻤﺘ�ﻪ ﻓ�ﻲ ﺍﻟﺘﻌﺎﻣ�ﻞ ﻣ�ﻊ ﺍﻟﺸﺨﺼ�ﻴﺎﺕ‬ ‫ﺍﻟﻤﺨﺘﻠﻔ��ﺔ ﻟﻠﺒﺸ��ﺮ‪ ...‬ﻓﻄﺎﻟ��ﺐ ﻣﺜ��ﻞ ﻣﻮﺳ��ﻰ ﻳﺜ��ﻖ ﻓ��ﻲ ﺫﺍﺗ��ﻪ ﻭﻗﺪﺭﺍﺗ��ﻪ‪ ،‬ﻋﻠﻴ��ﻪ ﺃﻥ ﻳ��ﺘﻌﻠﻢ‬ ‫ﺍﻟﺘﻮﺍﺿﻊ ﻭﺍﻻﺗﻜﺎﻝ ﻋﻠﻰ ﷲ ﻻ ﻋﻠﻰ ﺫﺭﺍﻋﻪ ﺍﻟﺒﺸﺮﻳﺔ‪.‬‬ ‫�ﺮﻍ ﺍﻟﻄﺎﻟ��ﺐ ﻣ��ﻦ ﺫﺍﺗ��ﻪ ﺣﺘ��ﻰ‬ ‫‪ ‬ﻓ��ﻲ ﻣﺪﺭﺳ��ﺔ ﷲ ﻻ ﺑ��ﺪ ﻣ��ﻦ ﺍﻟﺘﻔﺮﻳ��ﻎ ﻗﺒ��ﻞ ﺍﻟﻤ��ﻞء‪ ،‬ﻳُﻔ� َ‬ ‫ﻳﻔﺴﺢ ﻣﺠﺎﻻً ﻟﻼﻣﺘﻼء ﺑﺮﻭﺡ ﷲ‪ .‬ﺇﻥ ﺍﻟﻤﻌﻠﻢ ﺍﻟﻌﻈﻴﻢ ﻳﻌ�ﺮﻑ ﻛ�ﻞ ﺗﻠﻤﻴ�ﺬ ﻟﺪﻳ�ﻪ‪ ،‬ﻳﻌ�ﺮﻑ‬ ‫ﻣ��ﺎ ﻳﺠ��ﺐ ﺗﻔﺮﻳﻐ��ﻪ ﻭﺗﻐﻴﻴ��ﺮﻩ ﻭﻫ��ﻮ ﻛﻤ��ﻦ ﻳﻌ��ﺮﻑ ﺍﻟﻨﻬﺎﻳ��ﺔ ﻣ��ﻦ ﺍﻟﺒﺪﺍﻳ��ﺔ‪ ،‬ﻓﻴﻬﻴ��ﺊ ﻭﻳﺸ��ﻜﻞ‬ ‫ﺍﻹﻧﺎء ﺣﺴﺐ ﺣﻜﻤﺘﻪ ﻟﻴﺴﺘﺨﺪﻣﻪ ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻟﻤﻨﺎﺳﺐ ﻭﺑﺎﻷﺳﻠﻮﺏ ﺍﻟﻤﻨﺎﺳﺐ‪.‬‬ ‫‪ ‬ﻭﺍﻵﻥ ﻫﻠﻢ ﻧﺮﻯ ﻣﻮﺳﻰ ﻛﻴﻒ ﺗﻢ ﺇﻋﺪﺍﺩﻩ ﻓﻲ ﻣﺪﺭﺳﺔ ﷲ‪.‬‬ ‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﺮﻑ ﻁﺮﻕ ﷲ‪ .....‬ﻓﺤﺘﻰ ﺫﻟﻚ ﺍﻟﻮﻗ�ﺖ ﻛ�ﺎﻥ ﻋﻘ�ﻞ ﻣﻮﺳ�ﻰ ﻻ ﻳ�ﺰﺍﻝ‬ ‫ﻣﻤﺘﻠﺌﺎ ً ﺑﻄﺮﻗﻪ ﺍﻟﺨﺎﺻﺔ ﺍﻟﺘﻲ ﻻ ﺗـ َ ﱡﻤﺖ ﺑﺼﻠﺔ ﻟﻄﺮﻕ ﷲ‪.‬‬ ‫‪ ‬ﻛﺎﻥ ﺍﻟﺮﺏ ﻳﻨﺘﻈﺮ ﺣﺘﻰ ﻳﺠﻌﻞ ﻣﻦ ﻣﻮﺳﻰ ﻳﺪﺍً ﻳﺴﺘﺨﺪﻣﻬﺎ " َﻫ َﺪﻳْﺖَ ﺷَ� ْﻌﺒَﻚَ َﻛ�ﺎ ْﻟ َﻐﻨَ ِﻢ‬ ‫ﺳﻰ َﻭﻫَﺎ ُﺭﻭﻥَ ‪) ".‬ﻣﺰ‪ (۲۰ :۷۷‬ﺃﻣﺎ ﻓﻲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻓﻘﺪ ﻛﺎﻥ ﻣــﻮﺳﻰ ﻳـﻌﻤﻞ‬ ‫ﺑِﻴَ ِﺪ ُﻣﻮ َ‬ ‫ﻣﻦ ﺗﻠﻘﺎء ﻧﻔﺴﻪ ﺑﺘ ﱡﺴﺮﻉ ﻭﺍﻧﺪﻓﺎﻉ‪.‬‬ ‫‪۲٤ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‬

‫‪ ‬ﻓﻲ ﺍﻷﻳﺎﻡ ﺍﻟﺘﺎﻟﻴﺔ‪ ،‬ﻛﺎﻥ ﻣﻮﺳﻰ ﻳـُﻌـﱠﺪ ﻟﻴﻜﻮﻥ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺣﻠﻤﺎ ً ﻭﻭﺩﺍﻋﺔ ﺷﺎﻋﺮﺍً‬ ‫ﺑﻀﻌﻔﻪ ﻭﻁﺎﻟﺒﺎ ً ﺍﻹﺭﺷﺎﺩ ﻭﺍﻟﻤﻌﻮﻧﺔ ﻓﻲ ﻛﻞ ﺧﻄﻮﺓ‪ ،‬ﺃﻣﺎ ﻓﻲ ﺍﻟﻤﺎﺿﻲ ﻓﻘﺪ ﻛﺎﻥ ﻣﻌﺘﻤﺪﺍً‬ ‫ﻛﻠﻴﺔ ﻋﻠﻰ ﻓﻬﻤﻪ‪ ،‬ﻣﻔﻜﺮﺍً ﻓﻲ ﺗﺤﺮﻳﺮ ﺷﻌﺒﻪ ﺑﺈﺭﺍﺩﺗﻪ‪ ،‬ﻭﻗﻮﺗﻪ ﺩﻭﻥ ﻁﻠﺐ ﻣﺸﻮﺭﺓ ﷲ‪.‬‬ ‫* ﻣﻮﺳﻰ ﻓﻲ ﻣﺪﻳﺎﻥ‪:‬‬ ‫ﺳﺘَﻘَﻴْﻦَ َﻭ َﻣ�ﻸ ْﻥَ ﺍﻷَ ْﺟ َ�ﺮﺍﻥَ )ﺃﺣ�ﻮﺍﺽ ﺗ�ـ ُﻤﻸ‬ ‫ﺕ ﻓَﺄَﺗَﻴْﻦَ َﻭﺍ ْ‬ ‫َﻭ َﻛﺎﻥَ ﻟِ َﻜﺎ ِﻫ ِﻦ ِﻣ ْﺪﻳَﺎﻥَ َ‬ ‫ﺳ ْﺒ ُﻊ ﺑَﻨَﺎ ٍ‬ ‫‪۱۷‬‬ ‫ﻟﺮﻋَ�ﺎﺓُ َﻭﻁَ َ�ﺮﺩُﻭﻫُﻦﱠ ‪.‬‬ ‫ﺑﺎﻟﻤﺎء ﻟﺘﺸﺮﺏ ﻣﻨﻬﺎ ﺍﻟﺤﻴﻮﺍﻧﺎﺕ( ﻟِﻴَ ْ‬ ‫ﺴﻘِﻴﻦَ َﻏﻨَ َﻢ ﺃَﺑِ�ﻴ ِﻬﻦﱠ ‪ .‬ﻓَ�ﺄَﺗَﻰ ﺍ ﱡ‬ ‫ﺳﻘَﻰ َﻏﻨَ َﻤ ُﻬﻦﱠ ‪۱۸ .‬ﻓَﻠَ ﱠﻤﺎ ﺃَﺗَ�ﻴْﻦَ ﺇِﻟَ�ﻰ َﺭﻋُﻮﺋِﻴ� َﻞ ﺃَﺑِ�ﻴ ِﻬﻦﱠ ﻗَ�ﺎ َﻝ‪:‬‬ ‫ﺳﻰ َﻭﺃَ ْﻧ َﺠ َﺪﻫُﻦﱠ َﻭ َ‬ ‫ﺾ ُﻣﻮ َ‬ ‫ﻓَﻨَ َﻬ َ‬ ‫‪۱۹‬‬ ‫ﻱ ﺃَ ْﻧﻘَ� َﺬﻧَﺎ ِﻣ�ﻦْ‬ ‫ﺳ َ�ﺮ ْﻋﺘُﻦﱠ ﻓِ�ﻲ ﺍ ْﻟ َﻤ ِﺠ�ﻲ ِء ﺍ ْﻟﻴَ ْ�ﻮ َﻡ؟« ﻓَﻘُ ْﻠ�ﻦَ ‪َ » :‬ﺭ ُﺟ� ٌﻞ ِﻣ ْ‬ ‫» َﻣﺎ ﺑَ�ﺎﻟُ ُﻜﻦﱠ ﺃَ ْ‬ ‫ﺼ� ِﺮ ﱞ‬ ‫ﺳ�ﻘَﻰ ﺍ ْﻟ َﻐ�ﻨَ َﻢ«‪۲۰ .‬ﻓَﻘَ�ﺎ َﻝ ﻟِﺒَﻨَﺎﺗِ� ِﻪ‪َ » :‬ﻭﺃَ ْﻳ�ﻦَ ﻫ َُ�ﻮ؟‬ ‫ﻟﺮﻋَﺎ ِﺓ َﻭﺇِﻧﱠﻪُ ﺍ ْ‬ ‫ﺃَ ْﻳ ِﺪﻱ ﺍ ﱡ‬ ‫ﺳﺘَﻘَﻰ ﻟَﻨَﺎ ﺃَ ْﻳﻀ�ﺎ ً َﻭ َ‬ ‫‪۲۱‬‬ ‫ﺴ� ُﻜﻦَ َﻣ� َﻊ‬ ‫ﺳ�ﻰ ﺃَﻥْ ﻳَ ْ‬ ‫ﻟِ َﻤﺎ َﺫﺍ ﺗ َ​َ�ﺮ ْﻛﺘُﻦﱠ ﺍﻟ ﱠﺮ ُﺟ� َﻞ؟ ﺍ ْﺩﻋُﻮﻧَ�ﻪُ ﻟِﻴَﺄْ ُﻛ� َﻞ ﻁَ َﻌﺎﻣ�ﺎ ً«‪ .‬ﻓَ ْ‬ ‫َﻀ�ﻰ ُﻣﻮ َ‬ ‫ﺎﺭﺗ َ‬ ‫‪۲۲‬‬ ‫ﺕ ﺍ ْﺑﻨ�ﺎ ً ﻓَ� َﺪﻋَﺎ ﺍ ْ‬ ‫ﺳ� َﻤﻪُ َﺟ ْﺮﺷُ�ﻮ َﻡ ﻷَﻧﱠ�ﻪُ‬ ‫ﺻ�ﻔﱡ َ‬ ‫ﺳ�ﻰ َ‬ ‫ﺍﻟ ﱠﺮ ُﺟ ِﻞ ﻓَ�ﺄ َ ْﻋﻄَﻰ ُﻣﻮ َ‬ ‫ﻮﺭﺓَ ﺍ ْﺑﻨَﺘَ�ﻪُ‪ .‬ﻓَ َﻮﻟَ� َﺪ ِ‬ ‫ﺽ َﻏ ِﺮﻳﺒَ ٍﺔ«‪).‬ﺧﺮ ‪(۲۲ -۱٦ :۲‬‬ ‫ﻗَﺎ َﻝ‪ُ » :‬ﻛ ْﻨﺖُ ﻧَ ِﺰﻳﻼً ﻓِﻲ ﺃَ ْﺭ ٍ‬

‫‪ ‬ﻫﺮﺏ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺪﻳﺎﻥ ﻭﻫﻲ ﻣﻨﻄﻘ�ﺔ ﻓ�ﻲ ﺷ�ﺒﻪ ﺍﻟﺠﺰﻳ�ﺮﺓ ﺍﻟﻌﺮﺑﻴ�ﺔ ﺷ�ﺮﻕ ﺧﻠ�ﻴﺞ‬ ‫ﺍﻟﻌﻘﺒﺔ ﻭﺳﻤﻴﺖ ﺑﻬﺬﺍ ﺍﻻﺳﻢ ﻧﺴﺒﺔ ﺇﻟﻰ ﻣ�ﺪﻳﺎﻥ ﺍﺑ�ﻦ ﺃﺑﻴﻨ�ﺎ ﺇﺑ�ﺮﺍﻫﻴﻢ ﻣ�ﻦ ﺯﻭﺟﺘ�ﻪ ﻗﻄ�ﻮﺭﺓ‬ ‫�ﻮﺭﺓُ‪،‬‬ ‫ﺍﻟﺘ��ﻲ ﺗﺰﻭﺟﻬ��ﺎ ﺑﻌ��ﺪ ﻭﻓ��ﺎﺓ ﺳ��ﺎﺭﺓ " َﻭ َﻋ��ﺎ َﺩ ﺇِ ْﺑ� َ�ﺮﺍ ِﻫﻴ ُﻢ ﻓَﺄ َ َﺧ � َﺬ ﺯَ ْﻭ َﺟ �ﺔً ﺍ ْ‬ ‫ﺳ � ُﻤ َﻬﺎ ﻗَﻄُ� َ‬ ‫ُﻮﺣﺎ‪) ".‬ﺗﻚ‪(۲-۱ :۲٥‬‬ ‫‪۲‬ﻓَ َﻮﻟَﺪَﺕْ ﻟَﻪُ‪ِ :‬ﺯ ْﻣ َﺮﺍﻥَ َﻭﻳَ ْﻘﺸَﺎﻥَ َﻭ َﻣﺪَﺍﻥَ َﻭ ِﻣ ْﺪﻳَﺎﻥَ َﻭﻳِ ْ‬ ‫ﺸﺒَﺎ َ‬ ‫ﻕ َﻭﺷ ً‬ ‫ﻭﻭﺻﻞ ﻋﻨﺪ ﺇﺣﺪﻯ ﺍﻵﺑﺎﺭ ﻓﺸﺮﺏ ﻭﺟﻠﺲ ﻟﻴﺴﺘﺮﻳﺢ‪.‬‬ ‫‪ ‬ﻛﺎﻥ ﻓﻲ ﻣﺪﻳﺎﻥ ﻛﺎﻫﻦ ﻟ ﻳﺴﻤﻰ ﺭﻋﻮﺋﻴﻞ ﻭﻣﻌﻨ�ﺎﻩ "ﷲ ﺻ�ﺪﻳﻖ" )ﻋ�ﺪ‪(۲۹ : ۱۰‬‬ ‫ﻭﻟﻘﺒﻪ ﻳﺜﺮﻭﻥ ﻭﻣﻌﻨﺎﻩ "ﺍﻟﺴﺎﻣﻲ ﺃﻭ ﺍﻟﻤﻔﻀﻞ" )ﺧﺮ‪ (۱ :۳‬ﻭﻛﺎﻥ ﻳﻌﺒﺪ ﷲ ﺑﻄﺮﻳﻘﺔ ﻣﺎ‪،‬‬ ‫ﻻ ﻧﻌﺮﻑ ﺍﻟﻜﺜﻴﺮ ﻋﻨﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺳﺒﻊ ﺑﻨﺎﺕ ﺗﺮﻋﻴﻦ ﻏﻨﻤﻪ‪ ،‬ﻓﺄﺗﻴﻦ ﻛﻌﺎﺩﺗﻬﻦ ﻛ�ﻞ ﻳ�ﻮﻡ‬ ‫ﻟﺘﺴﻘﻴﻦ ﺍﻟﻐﻨﻢ ﻣﻦ ﺍﻟﺒﺌﺮ ﻓﺸﺮﺑﻦ ﻭﻣﻸﻥ ﺍﻷﺟﺮﺍﻥ ﻟﺘﺸﺮﺏ ﺃﻏﻨﺎﻣﻬﻦ‪.‬‬ ‫‪ ‬ﺟ���ﺎء ﺑﻌ���ﺾ ﺍﻟﺮﻋ���ﺎﺓ ﻭﻭﺟ���ﺪﻭﺍ ﺍﻷﺟ���ﺮﺍﻥ ﻣﻤﻠ���ﻮءﺓ ﻓﺎﺳ���ﺘﻐﻠﻮﺍ ﺿ���ﻌﻒ ﺍﻟﺒﻨ���ﺎﺕ‬ ‫ﻭﻁﺮﺩﻭﻫﻦ‪ ،‬ﻓﺘﻀﺎﻳﻖ ﻣﻮﺳﻰ ﻣﻦ ﻫﺬﺍ ﺍﻟﻈﻠﻢ ﺇﺫ ﻛﺎﻥ ﺟﺎﻟﺴﺎ ً ﻣﻦ ﺑﻌﻴﺪ ﻳﺮﻗﺐ ﺍﻟﻤﻮﻗﻒ‪،‬‬ ‫‪۲٥ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‬

‫ﻭﻗﺎﻡ ﻣﺴﺮﻋﺎ ً ﺑﺸﻬﺎﻣﺔ ﺍﻟﻤﺼﺮﻳﻴﻦ ﻟﻨﺠﺪﺓ ﺍﻟﺒﻨﺎﺕ ﻭﻣﻘﺎﻭﻣﺔ ﺍﻟﺮﻋﺎﺓ ﺍﻟﻈﺎﻟﻤﻴﻦ‪ ،‬ﻭﻳﺘﻀﺢ‬ ‫ﻣﻦ ﺍﻟﻜﻼﻡ ﺃﻥ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻒ ﻛﺎﻥ ﻳﺘﻜﺮﺭ ﻳﻮﻣﻴﺎ ً ﻟﺬﻟﻚ ﻳﺘﺄﺧﺮﻥ ﻓﻲ ﺳﻘﻲ ﺍﻟﻐﻨﻢ‪.‬‬ ‫‪ ‬ﻓﻠﻤﺎ ﻋﺪﻥ ﻣﺒﻜﺮﺍً ﻓﻲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺗﻌﺠﺐ ﺍﻷﺏ‪ .‬ﻓﺄﺧﺒﺮﻧﻪ ﺑﻤﺴﺎﻋﺪﺓ ﻣﻮﺳﻰ ﻟﻬﻦ ‪.‬‬ ‫ﻓﺪﻋﺎ ﻳﺜﺮﻭﻥ ﻣﻮﺳﻰ ﻟﻴﺄﻛﻞ ﻋﻨﺪﻩ ﻭﺭﺣﺐ ﺑﻪ ﻟﺸﻬﺎﻣﺘﻪ‪ ،‬ﻭﻋﺮﺽ ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﻜﻦ‬ ‫ﻣﻌﻪ‪ ،‬ﻭﺑﺪﺃ ﻣﻮﺳﻰ ﻳﻌﺎﻭﻧﻪ ﻓﻲ ﺭﻋﻲ ﺍﻷﻏﻨﺎﻡ‪ .‬ﻭﺣﺎﻭﻝ ﻣﻮﺳﻰ ﺃﻥ ﻳﺒﺪﺃ ﺣﻴﺎﺗﻪ ﺍﻟﺠﺪﻳﺪﺓ‬ ‫ﺍﻟﺘﻲ ﺗﺨﺘﻠﻒ ﺗﻤﺎﻣﺎ ً ﻋﻦ ﺭﻓﺎﻫﻴﺔ ﺍﻟﻘﺼﻮﺭ ﻭﺑﺪﺃ ﻳﻌﻤﻞ ﺭﺍﻋﻴﺎ ً ﻟﻠﻐﻨﻢ‪ ،‬ﺩﺍﻓﻨﺎ ً ﺳﺮﻩ ﻓﻲ‬ ‫ﺃﻋﻤﺎﻗﻪ ﻭﻣﺤﺎﻭﻻً ﺗﺠﺎﻫﻞ ﻓﺸﻠﻪ‪.‬‬ ‫‪ ‬ﻭﻛﺎﻥ ﺍﻟﺮﻋﻲ ﻣﻬﻨﺔ ﺣﻘﻴﺮﺓ ﻓﻲ ﻧﻈﺮ ﺍﻟﻤﺼﺮﻳﻴﻦ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺰﺭﻋﻮﻥ ﺍﻷﺭﺽ‬ ‫ﻭﻳﺘﻘﻨﻮﻥ ﺣﺴﺎﺏ ﺃﻭﻗﺎﺕ ﺍﻟﺮﻱ ﻭﺍﻟﺤﺼﺎﺩ‪ .‬ﻭﻟﺬﺍ ﻛﺎﻧﻮﺍ ﻳﺤﺘﻘﺮﻭﻥ ﺍﻟﺮﻋﺎﺓ ﻣﻦ ﺍﻟﺒﺪﻭ‬ ‫ﺍﻟﺮ ﱠﺣﻞ‪ .‬ﻭﻟﻜﻦ ﻣﻮﺳﻰ ﻛﺎﻥ ﻳﺪﺭﻙ ﺃﻥ ﺃﺟﺪﺍﺩﻩ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﺳﺤﺎﻕ ﻭﻳﻌﻘﻮﺏ ﻛﺎﻧﻮﺍ ﺭﻋﺎﺓ‬ ‫ﻭﺃﻧﻪ ﺍﻵﻥ ﻟﻢ ﻳﻌﺪ ﺫﻟﻚ ﺍﻷﻣﻴﺮ ﺍﻟﻤﺼﺮﻱ ﺑﻞ ﻫﻮ ﻋﺒﺮﺍﻧﻲ ﻫﺎﺭﺏ ﻣﻦ ﺟﺮﻳﻤﺔ ﻗﺘﻞ‪.‬‬ ‫ﺻﻔـﱡﻮﺭﺓ )ﻭﻣﻌﻨﺎﻫﺎ‬ ‫‪ ‬ﻭﻟﻤﺎ ﺗﻮﻁﺪﺕ ﺍﻟﻤﺤﺒﺔ ﺑﻴﻦ ﻛﺎﻫﻦ ﻣﺪﻳﺎﻥ ﻭﻣﻮﺳﻰ ﺯَ ﱠﻭ َﺟﻪ ﺍﺑﻨﺘﻪ َ‬ ‫ﻋﺼﻔﻮﺭﺓ( ﻭﺃﻧﺠﺐ ﻣﻨﻬﺎ ﻣﻮﺳﻰ ﺍﺑﻨﺎ ً ﺩﻋﺎﻩ ﺟﺮﺷﻮﻡ )ﺃﻱ ﻏﺮﻳﺐ( ﻟﻴﺘﺬﻛﺮ ﻏﺮﺑﺘﻪ ﻓ�ﻲ‬ ‫ﺃﺭﺽ ﻣﺪﻳﺎﻥ ﺑﻌﻴﺪﺍً ﻋﻦ ﺷﻌﺒﻪ ﺍﻟﻌﺒﺮﺍﻧ�ﻲ ﻭﺃﻳﻀ�ﺎ ً ﻏﺮﺑﺘ�ﻪ ﻛﺈﻧﺴ�ﺎﻥ ﺳ�ﻤﺎﻭﻱ ﻟ�ﻴﺲ ﻣ�ﻦ‬ ‫ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ‪ .‬ﻭﻓﻴﻤﺎ ﺑﻌﺪ ﺃﻧﺠﺐ ﺍﺑﻨﺎ ً ﺁﺧﺮ ﺩﻋﺎﻩ ﺃﻟﻴﻌﺎﺯﺭ )ﺧﺮ‪ (٤-۲ :۱۸‬ﺃﻱ ﷲ ﻋﻮﻧﻲ‪.‬‬ ‫* ﷲ ﻳﺬﻛﺮ ﻋﻬﺪﻩ‪:‬‬ ‫َﻭ َﺣﺪ َ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ِﻣﻦَ‬ ‫ﺼ َﺮ َﻣﺎﺕَ ‪َ .‬ﻭﺗَﻨَﻬﱠ َﺪ ﺑَﻨُﻮ ﺇِ ْ‬ ‫ﻴﺮ ِﺓ ﺃَﻥﱠ َﻣﻠِﻚَ ِﻣ ْ‬ ‫َﺙ ﻓِﻲ ﺗِ ْﻠﻚَ ﺍﻷَﻳﱠ ِﺎﻡ ﺍ ْﻟ َﻜﺜِ َ‬ ‫‪۲٤‬‬ ‫ﺻ َﺮ ُ‬ ‫ﺼ ِﻌ َﺪ ُ‬ ‫ﺍﺧ ُﻬ ْﻢ ﺇِﻟَﻰ ﷲِ ِﻣﻦْ ﺃَ ْﺟ ِﻞ ﺍ ْﻟ ُﻌﺒُﻮ ِﺩﻳﱠ ِﺔ‪ .‬ﻓَ َ‬ ‫ﺻ َﺮ ُﺧﻮﺍ ﻓَ َ‬ ‫ﺍ ْﻟ ُﻌﺒُﻮ ِﺩﻳﱠ ِﺔ َﻭ َ‬ ‫ﺴ ِﻤ َﻊ ﷲُ‬ ‫ﻮﺏ‪َ ۲٥ .‬ﻭﻧَﻈَ َﺮ ﷲُ ﺑَﻨِﻲ‬ ‫ﺳ َﺤﺎ َ‬ ‫ﺃَﻧِﻴﻨَ ُﻬ ْﻢ‪ ،‬ﻓَﺘَ َﺬ ﱠﻛ َﺮ ﷲُ ِﻣﻴﺜَﺎﻗَﻪُ َﻣ َﻊ ﺇِ ْﺑ َﺮﺍ ِﻫﻴ َﻢ َﻭﺇِ ْ‬ ‫ﻕ َﻭﻳَ ْﻌﻘُ َ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ َﻭ َﻋﻠِ َﻢ ﷲُ‪).‬ﺧﺮ‪(۲٥ -۲۳ :۲‬‬ ‫ﺇِ ْ‬ ‫‪ ‬ﺍﺳﺘﻤﺮ ﺍﻟﻤﺼﺮﻳﻮﻥ ﻓﻲ ﺇﺫﻻﻝ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﺣﺘﻰ ﻣﺎﺕ ﺫﻟﻚ ﺍﻟﻔﺮﻋﻮﻥ ﺍﻟﻘﺎﺳــﻲ‪،‬‬ ‫ﻓﺼﺮﺥ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺇﻟﻰ ﷲ‪ .‬ﻭﻋﻨﺪﻣﺎ ﺗﺸﺘﺪ ﺍﻟﻀﻴﻘﺔ ﺑﺎﻹﻧﺴﺎﻥ ﺗﺘﺤﻮﻝ ﺻﻼﺗﻪ ﺇﻟﻰ‬ ‫ﺻﺮﺍﺥ‪ ،‬ﻭﺻﻌﺪ ﺻﺮﺍﺧﻬﻢ ﺇﻟﻰ ﻋﺮﺵ ﷲ‪ ،‬ﻓﺴﻤﻊ ﺃﻧﻴﻨﻬﻢ !‬ ‫‪۲٦ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‬

‫‪ ‬ﻭﻟﻜﻦ ﻫﻞ ﻳﺤﺘﺎﺝ ﺍﻟﺮﺏ ﺃﺭﺑﻌﺔ ﻗﺮﻭﻥ ﻗﺒﻞ ﻳﺒﺪﺃ ﻓﻲ ﺍﻻﺳﺘﺠﺎﺑﺔ!‬ ‫ﻟﻤﺎﺫﺍ ﻳﺘﺄﺧﺮ ﻛﺜﻴﺮﺍً ﺣﺘﻰ ﺃﻥ ﺃﺟﻴﺎﻻً ﻗﺪ ﻣﺎﺗﺖ ﻗﺒﻞ ﺃﻥ ﺗﻔﺮﺡ ﺑﺎﻻﺳﺘﺠﺎﺑﺔ!‬ ‫ﺃﻟﻢ ﻳﺴﻤﻌﻬﻢ ﷲ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ؟‬ ‫ﺑﻠﻰ ﺇﻧﻪ ﻳﺴﻤﻊ ﻓﻲ ﻛﻞ ﻭﻗﺖ ﺻﻼﺗﻨﺎ ﻭﻟﻜﻦ ﺳﻤﻊ ﻫﻨﺎ ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﻗﺪ ﺃﺗﻰ ﺍﻟﻮﻗﺖ‬ ‫ﻳﻨﺲ ﻣﻴﺜﺎﻗﻪ ﻣﻊ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻟﻜﻦ ﺗﺬﻛﺮ ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﺁﻥ ﺃﻭﺍﻥ ﺗﺤﻘﻴﻖ‬ ‫ﺍﻟﻤﺤﺪﺩ‪ ،‬ﺇﻧﻪ ﻟﻢ‬ ‫َ‬ ‫ﺍﻟﻮﻋﻮﺩ ﺍﻟﺘﻲ ﺃﻋﻄﺎﻫﺎ ﻹﺑﺮﺍﻫﻴﻢ ﻭﺇﺳﺤﺎﻕ ﻭﻳﻌﻘﻮﺏ ﺃﺟﺪﺍﺩ ﻫﺬﺍ ﺍﻟﺸﻌﺐ‪ .‬ﻓﻨﻈﺮ ﷲ‬ ‫ﺇﻟﻴﻬﻢ ﻭﻋﻠﻢ ﷲ ﺃﻱ ﺍﺳﺘﻌﺪ ﻟﺘﻨﻔﻴﺬ ﺧﻄﺘﻪ ﻭﺍﺗﺨﺬ ﺍﻟﺘﺮﺗﻴﺒﺎﺕ ﺍﻟﻼﺯﻣﺔ ﻟﻴﺨﺮﺟﻬﻢ ﻣﻦ‬ ‫ﻣﺼﺮ ﻭﻳﺮﺟﻌﻬﻢ ﺇﻟﻰ ﺃﺭﺽ ﻛﻨﻌﺎﻥ ﻟﺘﻜﻮﻥ ﻣﻴﺮﺍﺛﺎ ً ﻟﻬﻢ‪.‬‬ ‫‪ ‬ﺍﺑﻨﻲ ﺍﻟﺤﺒﻴﺐ‪ ،‬ﻳﺎ ﻣﻦ ﺗﻌﺎﻧﻲ ﻣﻦ ﺛﻘﻞ ﺍﻟﺘﺠﺮﺑﺔ ﻭﺗﺼﺮﺥ ﻣﻦ ﺷﺪﺓ ﺍﻟﺘﻌﺐ‪ ،‬ﻻ ﺗﻔﻘﺪ‬ ‫ﺭﺟﺎءﻙ‪ ،‬ﻭﻻ ﺗﻈﻦ ﺃﻥ ﷲ ﻻ ﻳﺴﻤﻌﻚ‪ .‬ﺇﻧﻪ ﻳﺴﻤﻊ ﻭﻳﺸﻌﺮ ﻭﺳﻴﺘﺪﺧﻞ ﻓﻲ ﺍﻟﻮﻗﺖ‬ ‫ﺍﻟﻤﺤﺪﺩ ﻣﻦ ﻗﺒﻠﻪ‪ ،‬ﻋﻠﻴﻚ ﺃﻥ ﺗﺜﻖ ﻓﻲ ﺫﻟﻚ ﻭﺗﻨﺘﻈﺮﻩ ﺑﺈﻳﻤﺎﻥ‪ ،‬ﺇﻟﻬﻚ ﻟﻦ ﻳﻨﺴﺎﻙ ﺑﻞ ﻳﻨﻈﺮ‬ ‫ﻭﻳﻌﻤﻞ ﻭﺣﻴﻨﻤﺎ ﺗﺘﺄﻣﻞ ﺣﻴﺎﺗﻚ ﺑﻌﺪ ﻣﺮﻭﺭ ﺍﻟﺘﺠﺮﺑﺔ ﺳﻮﻑ ﺗﺪﺭﻙ ﺣﻜﻤﺘﻪ ﻭﺗﺸﻜﺮ‬ ‫ﻁﻮﻝ ﺃﻧﺎﺗﻪ ﺍﻟﺘﻲ ﺗﺘﺬﻣﺮ ﻣﻨﻬﺎ ﺍﻵﻥ ﻭﺳﻮﻑ ﺗﻌﺮﻑ ﺃﻥ ﻛﻞ ﺫﻟﻚ ﻛﺎﻥ ﻟﺨﻴﺮﻙ‪.‬‬ ‫* ﻅﻬﻮﺭ ﷲ ﻓﻲ ﺍﻟﻌﻠﻴﻘﺔ‪:‬‬ ‫ﻕ ﺍ ْﻟ َﻐﻨَ َﻢ ﺇِﻟَﻰ َﻭ َﺭﺍ ِء‬ ‫ﺴﺎ َ‬ ‫ﺳﻰ ﻓَ َﻜﺎﻥَ ﻳَ ْﺮﻋَﻰ َﻏﻨَ َﻢ ﻳَ ْﺜ ُﺮﻭﻥَ َﺣ ِﻤﻴ ِﻪ َﻛﺎ ِﻫ ِﻦ ِﻣ ْﺪﻳَﺎﻥَ ‪ ،‬ﻓَ َ‬ ‫َﻭﺃَ ﱠﻣﺎ ُﻣﻮ َ‬ ‫ﻳﺐ )ﻓﻲ ﺟﻨﻮﺏ ﺳﻴﻨﺎء‪ ،‬ﻭﻳﺴﻤﻰ ﺟﺒﻞ ﷲ ﻷﻥ‬ ‫ﺍ ْﻟﺒَ ﱢﺮﻳﱠ ِﺔ َﻭ َﺟﺎ َء ﺇِﻟَﻰ َﺟﺒَ ِﻞ ﷲِ ُﺣﻮ ِﺭ َ‬ ‫‪۲‬‬ ‫ﺐ ﻧَﺎ ٍﺭ‬ ‫ﻣﻮﺳﻰ ﺍﺳﺘﻠﻢ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻮﺻﺎﻳﺎ ﻣﻦ ﻓﻮﻗﻪ( ‪َ .‬ﻭﻅَ َﻬ َﺮ ﻟَﻪُ َﻣﻼَ ُﻙ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺏ ﺑِﻠَ ِﻬﻴ ِ‬ ‫ﺳ ِﻂ ُﻋﻠﱠ ْﻴﻘَ ٍﺔ )ﻧﺒﺎﺕ ﺷﻮﻛﻲ ﻳﻨﻤﻮ ﻓﻲ ﺍﻟﺼﺤﺮﺍء(‪ .‬ﻓَﻨَﻈَ َﺮ َﻭﺇِ َﺫﺍ ﺍ ْﻟ ُﻌﻠﱠ ْﻴﻘَﺔُ ﺗَﺘَ َﻮﻗﱠ ُﺪ‬ ‫ِﻣﻦْ َﻭ َ‬ ‫‪۳‬‬ ‫ﺳﻰ‪» :‬ﺃَ ِﻣﻴ ُﻞ ﺍﻵﻥَ ﻷَ ْﻧﻈُ َﺮ ﻫ َﺬﺍ ﺍ ْﻟ َﻤ ْﻨ َ‬ ‫ﻈ َﺮ‬ ‫ﺑِﺎﻟﻨﱠﺎ ِﺭ‪َ ،‬ﻭﺍ ْﻟ ُﻌﻠﱠ ْﻴﻘَﺔُ ﻟَ ْﻢ ﺗَ ُﻜﻦْ ﺗ َْﺤﺘَ ِﺮ ُ‬ ‫ﻕ‪ .‬ﻓَﻘَﺎ َﻝ ُﻣﻮ َ‬ ‫‪٤‬‬ ‫ﺍ ْﻟ َﻌ ِﻈﻴ َﻢ‪ .‬ﻟِ َﻤﺎ َﺫﺍ ﻻَ ﺗ َْﺤﺘَ ِﺮ ُ‬ ‫ﻕ ﺍ ْﻟ ُﻌﻠﱠ ْﻴﻘَﺔُ؟«‪ .‬ﻓَﻠَ ﱠﻤﺎ َﺭﺃَﻯ ﺍﻟ ﱠﺮ ﱡ‬ ‫ﺏ ﺃَﻧﱠﻪُ َﻣﺎ َﻝ ﻟِﻴَ ْﻨﻈُ َﺮ‪ ،‬ﻧَﺎﺩَﺍﻩُ ﷲُ‬

‫ﺳﻰ!«‪ .‬ﻓَﻘَﺎ َﻝ‪» :‬ﻫﺎ ﺃﻧﺎ َﺫﺍ«‪٥ .‬ﻓَﻘَﺎ َﻝ‪» :‬ﻻَ‬ ‫ﺳﻰ‪ُ ،‬ﻣﻮ َ‬ ‫ﺳ ِﻂ ﺍ ْﻟ ُﻌﻠﱠ ْﻴﻘَ ِﺔ َﻭﻗَﺎ َﻝ‪ُ » :‬ﻣﻮ َ‬ ‫ِﻣﻦْ َﻭ َ‬ ‫ﺗَ ْﻘﺘَ ِﺮ ْﺏ ﺇِﻟَﻰ ﻫ ُﻬﻨَﺎ‪ْ .‬‬ ‫ﺿ َﻊ ﺍﻟﱠ ِﺬﻱ ﺃَ ْﻧﺖَ َﻭﺍﻗِﻒٌ َﻋﻠَ ْﻴ ِﻪ‬ ‫ﺍﺧﻠَ ْﻊ ِﺣ َﺬﺍ َءﻙَ ِﻣﻦْ ِﺭ ْﺟﻠَ ْﻴﻚَ ‪ ،‬ﻷَﻥﱠ ﺍ ْﻟ َﻤ ْﻮ ِ‬ ‫ﺳﺔٌ«‪).‬ﺧﺮ‪(٥-۱ :۳‬‬ ‫ﺃَ ْﺭ ٌ‬ ‫ﺽ ُﻣﻘَ ﱠﺪ َ‬ ‫‪۲۷ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‬

‫‪ ‬ﻳﻮﻡ ﺧﺎﻟﺪ‪ :‬ﻫﻨﺎﻟﻚ ﺃﻳﺎﻡ ﺧﺎﻟﺪﺓ ﻓﻲ ﺣﻴﺎﺓ ﻛﻞ ﻣﻨﺎ‪ ،‬ﺗﺄﺗﻲ ﻓﺠﺄﺓ ﺩﻭﻥ ﻣﻘﺪﻣﺎﺕ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻫﻜﺬﺍ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻤﻮﺳﻰ ﺍﻟﺬﻱ ﺍﻋﺘﺎﺩ ﺃﻥ ﻳﺮﻋﻰ ﺍﻟﻐﻨﻢ ﻟﻤﺪﺓ ﺃﺭﺑﻌﻴﻦ ﺳﻨﺔ‪.‬‬ ‫ﻣﺮﺕ ﻭﺍﺣﺪﺓ ﺗﻠﻮ ﺍﻷﺧﺮﻯ ﺣﺘﻰ ﻧﺴﻰ ﺣﻠﻤﻪ ﺍﻟﻘﺪﻳﻢ ﺑﺘﺤﺮﻳﺮ ﺷﻌﺒﻪ‪ .‬ﻭﻳﻜﺎﺩ ﺑﺎﻟﺠﻬﺪ‬ ‫ﻳﺘﺬﻛﺮ ﻭﺟﻮﻩ ﺃﺧﻮﺗﻪ ﻓﻴﺮﺍﻫﺎ ﻭﺟﻮﻫﺎ ً ﺑﺎﻫﺘﺔ ﺗﻄﻞ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻤﺎﺿﻲ ﺍﻟﺒﻌﻴﺪ‪.‬‬ ‫ﻭﻟﻢ ﻳﻌﺪ ﻫﻮ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﺍﻟﻤﻔﺘﻮﻝ ﺍﻟﻌﻀﻼﺕ ﺍﻟﻘﺎﺩﺭ ﺃﻥ ﻳﻔﺘﻚ ﺑﺎﻟﻤﺼﺮﻱ ﺑﻀﺮﺑﺔ‬ ‫ﻣﻦ ﺫﺭﺍﻋﻪ‪ ،‬ﻓﻘﺪ ﺃﻧﻬﻰ ﺛﻤﺎﻧﻴﻦ ﻋﺎﻣﺎ ً ﻣﻦ ﻋﻤﺮﻩ ﻭﻓﻘﺪ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺤﻤﺎﺱ ﻭﺍﻟﻌﺰﻳﻤﺔ‬ ‫ﻭﺍﻟﻬﻤﺔ ﺍﻟﺘﻲ ﻣﻴﺰﺗﻪ ﻗﺪﻳﻤﺎ ً‪ ،‬ﻭﻋﻠﻤﺘﻪ ﺍﻟﺒﺮﻳﺔ ﺍﻟﺼﺒﺮ ﻭﻁﻮﻝ ﺍﻷﻧﺎﺓ ﻭﺍﻟﺤﻠﻢ ﻭﺍﻟﻮﺩﺍﻋﺔ‪.‬‬ ‫‪ ‬ﻭﻟﻢ ﻳﺘﻮﻗﻊ ﻣﻮﺳﻰ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺟﺪﻳﺪ ﻣﻊ ﺑﺪﺍﻳﺔ ﺍﻟﻌﻘﺪ ﺍﻟﺘﺎﺳﻊ ﻣﻦ ﻋﻤﺮﻩ‬ ‫ﻓﺎﻷﻳﺎﻡ ﻭﺍﻟﺴﻨﻮﻥ ﻛﻠﻬﺎ ﻣﺘﺸﺎﺑﻬﺔ ﻻ ﻳﺘﻐﻴﺮ ﻓﻴﻬﺎ ﺳﻮﻯ ﻣﻜﺎﻥ ﺍﻟﻤﺮﻋﻰ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﺃﺷﺮﻕ‬ ‫ﺫﻟﻚ ﺍﻟﺼﺒﺎﺡ ﻛﺎﻥ ﺻﺒﺎﺣﺎ ً ﻋﺎﺩﻳﺎ ً‪ ،‬ﺃﺷﺮﻗﺖ ﺍﻟﺸﻤﺲ ﻛﻌﺎﺩﺗﻬﺎ ﻋﻠﻰ ﺍﻟﺮﻣﺎﻝ ﺍﻟﻔﺴﻴﺤﺔ‬ ‫ﺍﻷﺭﺟﺎء ﻭﺍﻟﺠﺒﺎﻝ ﺍﻟﻤﺤﻴﻄﺔ ﺑﺎﻟﻤﺮﺍﻋﻲ‪ ،‬ﻓﺴﺎﻕ ﻣﻮﺳﻰ ﺍﻟﻐﻨﻢ ﻛﻌﺎﺩﺗﻪ ﻛﻞ ﻳﻮﻡ‪.‬‬ ‫ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﻤﺮﺓ ﻗﺎﺩ ﻏﻨﻤﻪ ﺇﻟﻰ ﻣﻜﺎﻥ ﺟﺪﻳﺪ ﻟﻢ ﻳﻜﻦ ﻳﻌﺘﺎﺩﻩ ﻓﻲ ﺃﻋﻤﺎﻕ ﺍﻟﺒﺮﻳﺔ‪.‬‬ ‫‪ ‬ﻭﻓﻴﻤﺎ ﻛﺎﻥ ﻣﻮﺳﻰ ﻳﺮﻋﻰ‬ ‫ﺍﻟﻐﻨﻢ ﺭﺃﻯ ﻣﻨﻈﺮﺍً ﻋﺠﻴﺒﺎ ً‪ .‬ﻭﻫﻮ‬ ‫ﻧﺎﺭ ﻣﺸﺘﻌﻠﺔ ﻓﻲ ﺷﺠﺮﺓ ﺍﻟﻌﻠﻴﻘﺔ‬ ‫ﺩﻭﻥ ﺃﻥ ﺗﺤﺮﻗﻬﺎ‪ ،‬ﺗﻌﺠﺐ ﻣﻮﺳﻰ‬ ‫ﻣﻦ ﺫﻟﻚ ﻭﺩﻓﻌﻪ ﺍﻟﻔﻀﻮﻝ ﺃﻥ‬ ‫ﻳﻘﺘﺮﺏ ﻟﻴﺘﺤﻘﻖ ﻣﻤﺎ ﻳﺮﻯ ‪،‬‬ ‫ﻭﺗﺴﺎءﻝ ﻓﻲ ﻧﻔﺴﻪ ﺃﻛﺜﺮ ﻣﻦ‬ ‫ﺳﺆﺍﻝ ‪:‬‬ ‫ﻣﻦ ﺍﻟﺬﻱ ﺃﺷﻌﻞ ﻫﺬﻩ ﺍﻟﻨﺎﺭ؟‬

‫‪۲۸ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‬

‫ﺭﺑﻤﺎ ﺗﻜﻮﻥ ﻗﺪ ﺍﺷﺘﻌﻠﺖ ﺑﻔﻌﻞ ﺍﻟﻄﺒﻴﻌﺔ )ﺍﻟﺒﺮﻕ ﻣﺜﻼً(‪ .‬ﻭﻟﻜﻦ ﺍﻟﺴﺆﺍﻝ ﺍﻻﻫﻢ‬ ‫ﻭﺍﻷﺻﻌﺐ ﻫﻮ ﻟﻤﺎﺫﺍ ﻻ ﺗﺤﺘﺮﻕ ﺍﻟﻌﻠﻴﻘﺔ؟ ﺇﻥ ﺍﻟﻨﺎﺭ ﺇﺫﺍ ﻁﺎﻟﺖ ﺷﻴﺌﺎ ً ﻳﺤﺘﺮﻕ ﻭﻳﺘﺤﻮﻝ‬ ‫ﺇﻟﻰ ﺭﻣﺎﺩ ﻭﻟﻜﻦ ﻫﺬﺍ ﻟﻢ ﻳﺤﺪﺙ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ‪ ،‬ﻓﺎﻟﻌﻠﻴﻘﺔ ﻣﺸﺘﻌﻠﺔ ﺑﺎﻟﻨﺎﺭ ﻭﻟﻜﻨﻬﺎ ﻻ‬ ‫ﺗﺤﺘﺮﻕ‪ ،‬ﻣﻤﺎ ﺃﺛﺎﺭ ﻋﺠﺐ ﻣﻮﺳﻰ‪...‬‬ ‫‪‬ﻭﻅﻞ ﺳﺆﺍﻝ ﻣﻮﺳﻰ ﻳﺘﺮﺩﺩ ﺻﺪﺍﻩ ﻋﺒﺮ ﺍﻷﺟﻴﺎﻝ ﻟﻤﺎﺫﺍ ﻻ ﺗﺤﺘﺮﻕ ﺍﻟﻌﻠﻴﻘﺔ؟‬ ‫ﻭﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﺠﺪﻳﺪ ﻣﺎ ﺯﻟﻨﺎ ﻧﺴﺄﻝ ﻧﻔﺲ ﺍﻟﺴﺆﺍﻝ ﺑﻌﺪﺓ ﺻﻮﺭ‪:‬‬ ‫ﻛﻴﻒ ﻳﺘﺤﺪ ﷲ ﺑﺎﻟﻄﺒﻴﻌﺔ ﺍﻟﺒﺸﺮﻳﺔ ﻭﻻ ﻳﺤﺘﺮﻕ ﺍﻹﻧﺴﺎﻥ؟‬ ‫ﻛﻴﻒ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﻋﻼﻗﺔ ﺑﻴﻦ ﺇﻟﻪ ﻗﺪﻭﺱ ﻭﺇﻧﺴﺎﻥ ﺧﺎﻁﺊ؟‬ ‫ﻛﻴﻒ ﻳﺴﻜﻦ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻓﻲ ﺇﻧﺎء ﻣﺎﺩﻱ ﺿﻌﻴﻒ؟‬ ‫ﻭﻟﻜﻦ ﻫﺬﺍ ﻫﻮ ﻣﺎ ﺣﺪﺙ ﻓﻌﻼً ﻓﻘﺪ ﺻﺎﺭ ﷲ ﺣﺎﺿﺮﺍً ﻛﻞ ﻳﻮﻡ ﻋﻠﻰ ﺍﻟﻤﺬﺑﺢ‪ ،‬ﻧﺮﺍﻩ‬ ‫ﺑﻌﻴﻮﻧﻨﺎ ﻭﻧﺄﻛﻠﻪ ﻟﻴﺼﻴﺮ ﺩﺍﺧﻠﻨﺎ ﻭﻻ ﺗﺤﺮﻗﻨﺎ ﻗﺪﺍﺳﺘﻪ‪.‬‬ ‫‪ ‬ﻳﺬﻛﺮ ﺍﻟﻜﺘﺎﺏ ﺃﻥ ﺍﻟﻌﻠﻴﻘﺔ ﺍﻟﻤﺘﻘﺪﺓ ﺑﺎﻟﻨﺎﺭ ﻫﻲ ﻅﻬﻮﺭ ﻟﻤﻼﻙ ﺍﻟﺮﺏ ﺛﻢ ﻳﻌﻮﺩ ﻓﻴﺬﻛﺮ‬ ‫ﺃﻧﻪ ﺍﻟﺮﺏ‪ .‬ﻭﻛﻠﻤﺔ ﻣﻼﻙ ﻣﻌﻨﺎﻫﺎ ﺭﺳﻮﻝ ﺃﻭ ﻣﺮﺳﻞ ﻭﺍﻟﻤﻘﺼﻮﺩ ﺑﻜﻠﻤﺔ ﻣﻼﻙ ﷲ‬ ‫ﺍﻟﻤﺮﺳﻞ ﺇﻟﻴﻨﺎ ﺃﻱ ﺃﻥ ﻫﺬﻩ ﻫﻲ ﺇﺣﺪﻯ ﻅﻬﻮﺭﺍﺕ ﷲ ﺍﻟﻜﻠﻤﺔ ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ‪ .‬ﻭﻗﺪ‬ ‫ﺗﻜﺮﺭ ﻅﻬﻮﺭ ﷲ ﺑﺸﻜﻞ ﻧﺎﺭ‪ ،‬ﻓﻈﻬﺮ ﻹﺑﺮﺍﻫﻴﻢ ﻓﻲ ﺷﻜﻞ ﻣﺼﺒﺎﺡ ﻧﺎﺭ )ﺗﻚ‪(۱۷ :۱٥‬‬ ‫ﻭﺑﻌﺪ ﺍﻟﻌﻠﻴﻘﺔ ﻅﻬﺮ ﻓﻲ ﺷﻜﻞ ﻋﺎﻣﻮﺩ ﺍﻟﻨﺎﺭ ﻗﺎﺋﺪﺍً ﻟﻠﺸﻌﺐ ﻓﻲ ﺍﻟﺒﺮﻳﺔ )ﺧﺮ‪(۲۱ : ۱۳‬‬ ‫ﻭﻅﻬﺮ ﻛﺬﻟﻚ ﺑﻨﺎﺭ ﻋﻠﻰ ﺍﻟﺠﺒﻞ ﻭﻗﺖ ﺍﺳﺘﻼﻡ ﺍﻟﺸﺮﻳﻌﺔ )ﺧﺮ‪ (۱۸ :۱۹‬ﻛﻤﺎ ﺳﻨﺮﻯ ‪.‬‬ ‫‪ ‬ﻛﺎﻧ��ﺖ ﺍﻟﻌﻠﻴﻘ��ﺔ ﻣ��ﻦ ﺃﺟﻤ��ﻞ ﺭﻣ��ﻮﺯ ﺍﻟﻌﻬ��ﺪ ﺍﻟﻘ��ﺪﻳﻢ‪ ،‬ﻓﻬ��ﻲ ﻣ��ﻦ ﻧﺎﺣﻴ��ﺔ ﺗﺮﻣ��ﺰ ﻟﺴ��ﺮ‬ ‫ﺍﻟﺘﺠﺴﺪ ﺍﻹﻟﻬﻲ ﻭﺍﺗﺤﺎﺩ ﺍﻟﻼﻫ�ﻮﺕ ﺑﺎﻟﻨﺎﺳ�ﻮﺕ ﺩﻭﻥ ﺃﻥ ﻳﺤﺘ�ﺮﻕ ﺍﻷﺧﻴ�ﺮ ﻛﺎﺗﺤ�ﺎﺩ ﺍﻟﻨ�ﺎﺭ‬ ‫ﺑﺎﻟﻨﺒﺎﺕ ﺩﻭﻥ ﺃﻥ ﺗﺤﺮﻗﻪ‪ .‬ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ﺗﺮﻣﺰ ﻟﻠﻌﺬﺭﺍء ﻣﺮﻳﻢ ﺍﻟﺘﻲ ﺣﻤﻠ�ﺖ ﺟﻤ�ﺮ‬ ‫ﺍﻟﻼﻫﻮﺕ ﻓﻲ ﺃﺣﺸﺎﺋﻬﺎ ﺩﻭﻥ ﺃﻥ ﺗﺤﺘﺮﻕ‪.‬‬ ‫‪ ‬ﻭﻣﻦ ﻭﺳﻂ ﺍﻟﻨﺎﺭ ﺍﻟﻤﺸﺘﻌﻠﺔ ﻓﻲ ﺍﻟﻌﻠﻴﻘﺔ‪ ،‬ﻗﻄﻊ ﺻﻮﺕ ﷲ ﺻﻤﺖ ﺍﻟﺪﻫﻮﺭ ﺍﻟﺮﻫﻴﺐ‬ ‫ﻲ ﺫﻟﻚ ﺍﻟﺮﺍﻋﻲ ﻭﻗﻌﺎ ً ﻏﺮﻳﺒﺎ ً‪ ،‬ﻓﻘﺪ ﺳﻤﻊ ﻣﻨﺎ ً ﻳﻨﺎﺩﻳﻪ ﺑﺎﺳﻤﻪ‪:‬‬ ‫ﺑﻜﻠﻤﺎﺕ ﻭﻗﻌﺖ ﻋﻠﻰ ﺃﺫﻧ ﱠ‬ ‫‪۲۹ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‬

‫" ﻣﻮﺳﻰ ﻣﻮﺳﻰ" ﻓﺘﻌﺠﺐ ﺟﺪﺍً ﻭﺃﺟﺎﺏ ﻋﻠﻰ ﺍﻟﺼ�ﻮﺕ ﺩﻭﻥ ﺃﻥ ﻳﻌ�ﺮﻑ ﻣ�ﻦ ﺍﻟ�ﺬﻱ‬ ‫ﻳﻜﻠﻤﻪ‪ .‬ﻭﻗﺪ ﺗﻜﺮﺭ ﺍﻻﺳﻢ ﻣﺮﺗﻴﻦ‪ ،‬ﻟﺌﻼ ﻳﺸﻚ ﻭﻳﻈﻦ ﺃﻥ ﻫﺬﺍ ﺍﻟﺼﻮﺕ ﻣﻦ ﻭﺣﻲ ﺧﻴﺎﻟﻪ‪.‬‬ ‫‪ ‬ﻭﻫﺬﻩ ﻫﻲ ﻁﺮﻳﻘﺔ ﷲ ﻓﻲ ﺍﻟﻨﺪﺍء ﻋﻠﻰ ﺃﻭﻻﺩﻩ‪ ،‬ﻓﻬ�ﻮ ﻋﻨ�ﺪﻣﺎ ﺩﻋ�ﺎ ﺻ�ﻤﻮﺋﻴﻞ ﻧ�ﺎﺩﺍﻩ‬ ‫"ﺻ��ﻤﻮﺋﻴﻞ ﺻ��ﻤﻮﺋﻴﻞ" ﻓﻘ��ﺎﻝ ﺻ��ﻤﻮﺋﻴﻞ ﺗﻜﻠ��ﻢ ﻷﻥ ﻋﺒ��ﺪﻙ ﺳ��ﺎﻣﻊ )‪۱‬ﺻ��ﻢ‪.(۱۰ :۳‬‬ ‫‪ ‬ﻭﻗ��ﺪ ﻳﻜ��ﺮﺭ ﷲ ﺍﻻﺳ��ﻢ ﻟﻠﻌﺘ��ﺎﺏ ﺃﻭ ﺍﻟﺘ��ﻮﺑﻴﺦ ﻣﺜﻠﻤ��ﺎ ﻋﺎﺗ��ﺐ ﻣﺮﺛ��ﺎ ﻋﻠ��ﻰ ﺍﻧﺸ��ﻐﺎﻟﻬﺎ‬ ‫ﺑﺎﻟﺨﺪﻣ�ﺔ " ﻣﺮﺛ�ﺎ ﻣﺮﺛ�ﺎ ﺃﻧ��ﺖ ﺗﻬﺘﻤ�ﻴﻦ ﻭﺗﻀ�ﻄﺮﺑﻴﻦ ﻷﺟ��ﻞ ﺃﻣ�ﻮﺭ ﻛﺜﻴ�ﺮﺓ" )ﻟ��ﻮ‪:۱۰‬‬ ‫‪ (٤۱‬ﻭﻭﺑ��ﺦ ﺑﻄ��ﺮﺱ ﻋﻠ��ﻰ ﺛﻘﺘ��ﻪ ﺍﻟﺰﺍﺋ��ﺪﺓ ﺑﻨﻔﺴ��ﻪ ﻓﻘ��ﺎﻝ‪" :‬ﺳ��ﻤﻌﺎﻥ ﺳ��ﻤﻌﺎﻥ ﻫ��ﻮﺫﺍ‬ ‫ﺍﻟﺸ��ﻴﻄﺎﻥ ﻁﻠ��ﺒﻜﻢ ﻟﻜ��ﻲ ﻳﻐ��ﺮﺑﻠﻜﻢ ﻛﺎﻟﺤﻨﻄ��ﺔ" )ﻟ��ﻮ‪ .(۳۱ :۲۲‬ﻭﻭﺑ��ﺦ ﺷ��ﺎﻭﻝ ﻋﻠ��ﻰ‬ ‫ﺍﺿﻄﻬﺎﺩﻩ ﻟﻠﻜﻨﻴﺴﺔ "ﺷﺎﻭﻝ ﺷﺎﻭﻝ ﻟﻤﺎﺫﺍ ﺗﻀﻄﻬﺪﻧﻲ")ﺃﻉ‪.(٤:۹‬‬ ‫‪ ‬ﺃﻣﺮﻩ ﺍﻟﺼ�ﻮﺕ ﺃﻥ ﻳﺨﻠ�ﻊ ﻧﻌﻠﻴ�ﻪ )ﺣ�ﺬﺍءﻩ( ﻷﻥ ﺍﻷﺭﺽ ﺍﻟﺘ�ﻲ ﻳﻘ�ﻒ ﻋﻠﻴﻬ�ﺎ ﺃﺭﺽ‬ ‫ﻣﻘﺪﺳﺔ ﻭﻣﻦ ﺍﻟﻤﺆﻛﺪ ﺃﻥ ﻣﻮﺳﻰ ﻗﺪ ﺃﺻﻴﺐ ﺑﺎﻟﻔﺰﻉ ﻋﻨﺪﻣﺎ ﺳﻤﻊ ﺍﻟﺼﻮﺕ‪ ،‬ﺇﻳﻤﺎﻧﺎ ً ﻣﻨﻪ‬ ‫ﺑﻤﻨﻬﺞ ﺍﻟﻌﻬﺪ ﺍﻟﻘ�ﺪﻳﻢ " ﻻ ﻳﺮﺍﻧ�ﻲ ﺍﻹﻧﺴ�ﺎﻥ ﻭﻳﻌ�ﻴﺶ" ﺃﻱ ﺃﻥ ﺍﻻﻗﺘ�ﺮﺍﺏ ﻣ�ﻦ ﷲ ﻳﻜ�ﻮﻥ‬ ‫ﺑﺤ��ﺪﻭﺩ‪ .‬ﻭﻟﻜ��ﻦ ﻓ��ﻲ ﻋﻬ �ﺪ ﺍﻟﻨﻌﻤ��ﺔ ﺻ��ﺎﺭ ﷲ ﺑﺬﺍﺗ��ﻪ ﺣﺎﺿ��ﺮﺍً ﻋﻠ��ﻰ ﺍﻟﻤ��ﺬﺑﺢ ﻟﻨﺘﻨﺎﻭﻟ��ﻪ‬ ‫ﻭﻳﺼﻴﺮ ﺩﺍﺧﻠﻨ�ﺎ ﻭﻳﻘ�ﻮﻝ ﺍﻟﺸ�ﻤﺎﺱ ﻓ�ﻲ ﻧﻬـ�ـﺎﻳﺔ ﻛ�ﻞ ﻗ�ﺪﺍﺱ ﺗﻘ�ﺪﻣﻮﺍ ﺗﻘ�ﺪﻣﻮﺍ ﻋﻠ�ﻰ ﻫ�ﺬﺍ‬ ‫ﺍﻟﺮﺳﻢ‪ ،‬ﻗﻔﻮﺍ ﺑﺨﻮﻑ ﻭﺭﻋﺪﺓ ﻭﺇﻟﻰ ﺍﻟﺸﺮﻕ ﺍﻧﻈﺮﻭﺍ‪ .‬ﻓﻬﻮ ﻳﺪﻋﻮﻧﺎ ﻟﻠﺘﻘﺪﻡ ﻭﻓﻲ ﺍﻟﻮﻗ�ﺖ‬ ‫ﻧﻔﺴﻪ ﻳﺤﺬﺭﻧﺎ ﻣﻦ ﺍﻟﺘﻬﺎﻭﻥ ﺑﻬﺬﺍ ﺍﻟﺴﺮ ﺍﻟﻌﻈﻴﻢ ﻓﻴﻘﻮﻝ ﻗﻔﻮﺍ ﺑﺮﻋﺪﺓ‪.‬‬ ‫‪ ‬ﺃﻫﻣﻳﺔ ﺍﻟﻁﻘﺱ )ﺍﻟﻧﻅﺎﻡ( ﻓﻲ ﺍﻟﻌﺑﺎﺩﺓ‪ :‬ﺧﻠﻊ ﺍﻟﻨﻌﻠﻴﻦ ﻳﺮﻣﺰ ﺇﻟﻰ ﻗﺪﺍﺳﺔ ﺍﻟﻤﻜ�ﺎﻥ ﻭﺇﻟ�ﻰ ﺃﻫﻤﻴ�ﺔ‬ ‫ﺍﻟﻄﻘﺲ‪ ،‬ہﻠﻟ ﺑﻨﻔﺴ�ﻪ ﻳ�ﺄﻣﺮ ﻣﻮﺳ�ﻰ ﺑﺨﻠ�ﻊ ﺍﻟﺤ�ﺬﺍء ﻛﻤ�ﺎ ﻧﻔﻌ�ﻞ ﺍﻟﻴ�ﻮﻡ ﻋﻨ�ﺪ ﺍﻗﺘﺮﺍﺑﻨ�ﺎ ﻣ�ﻦ‬ ‫ﺍﻟﻬﻴﻜﻞ ﺃﻭ ﺩﺧﻮﻟﻨﺎ ﻛﻨﺎﺋﺲ ﺍﻷﺩﻳﺮﺓ‪.‬‬ ‫ﻭﻗﺪ ﻳﻌﺘﺮﺽ ﺍﻟ�ﺒﻌﺾ ﻋﻠ�ﻰ ﻁﻘ�ﻮﺱ ﺍﻟﻜﻨﻴﺴ�ﺔ ﻭﻳﺘﺴ�ﺎءﻟﻮﻥ ﻋ�ﻦ ﺃﻫﻤﻴﺘﻬ�ﺎ‪ ،‬ﻭﻟﻜ�ﻦ ﷲ‬ ‫ﻳﻌﻠﻤﻨ��ﺎ ﺑﻄﺮﻳﻘﺘﻨ��ﺎ ﺍﻟﺒﺸ��ﺮﻳﺔ ﻷﻧﻨ��ﺎ ﻣﺒﺘﺪﺋـ��ـﻮﻥ ﻓﻬﻨ��ﺎﻙ ﺍﻟﻜﺜﻴ��ﺮ ﻣﻤ��ﺎ ﻻ ﻳﺴ��ﺘﻮﻋﺒﻪ ﺫﻫﻨﻨ��ﺎ‬ ‫ﺍﻟﻤﺤﺪﻭﺩ ﺇﻻ ﻋﻨﺪﻣﺎ ﻧﻠﺘﺰﻡ ﺑﻨﻈﺎﻡ ﻣﻌﻴﻦ ﻓﻲ ﺍﻟﻄﻘﺲ‪.‬‬ ‫ ﻭﺍﻟﺒﻌﺾ ﻳﺴﺄﻟﻮﻥ ﻟﻤﺎﺫﺍ ﻳﺴﺠﺪ ﺍﻟﻜﺎﻫﻦ ﺃﻣﺎﻡ ﺍﻟﻤﺬﺑﺢ؟ ﺃﻟﻴﺲ ﷲ ﻓﻲ ﻛﻞ ﻣﻜﺎﻥ؟‬‫‪۳۰ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‬

‫ ﺑﺎﻟﺘﺄﻛﻴﺪ ﷲ ﺣﺎﺿﺮ ﻓﻲ ﻛﻞ ﻣﻜﺎﻥ ﻭﻣﺎﻟﺊ ﺍﻟﻜﻞ ﻭﻟﻜﻦ ﺍﻟﻬﻴﻜﻞ ﺃﺭﺽ ﻣﻘﺪﺳﺔ ﻛﻤﺎ‬‫ﺗﻌﻠﻤﻨﺎ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺪﺱ ﻭﻣﻦ ﻗﺼﺔ ﺍﻟﻌﻠﻴﻘﺔ‪.‬‬ ‫‪ ‬ﻭﺧﻠﻊ ﺍﻟﺤﺬﺍء ﻳﺸﻴﺮ ﺇﻟﻰ‪:‬‬ ‫‪ -۱‬ﺧﻠﻊ ﺍﻟﻨﻌﻞ ﺍﻟﻤﺼﻨﻮﻉ ﻣﻦ ﺟﻠﻮﺩ ﺍﻟﺤﻴﻮﺍﻧ�ﺎﺕ ﺍﻟﻤﻴﺘ�ﺔ‪ ،‬ﻓﻤ�ﻦ ﻳﻘﺘ�ﺮﺏ ﺇﻟ�ﻰ ﷲ ﻳﺘ�ﺮﻙ‬ ‫ﻋﻨﻪ ﺍﻟﻤﺎﺩﻳﺎﺕ ﺍﻟﺰﺍﺋﻠﺔ ﺍﻟﻤﻴﺘﺔ ﻭﻳﺘﺠﺮﺩ ﻣﻦ ﺍﻻﻫﺘﻤﺎﻣﺎﺕ ﺍﻟﺤﻴﻮﺍﻧﻴﺔ ﻨﺸﻐﻞ ﺑﺎہﻠﻟ‪.‬‬ ‫‪ -۲‬ﺍﻟﺠﻠﻮﺩ ﺍﻟﻤﺼﻨﻮﻉ ﻣﻨﻬﺎ ﺍﻟﻨﻌﻠﻴﻦ ﺗﺮﻣﺰ ﺇﻟﻰ ﺍﻟﺠﻠﻮﺩ ﺍﻟﺘﻲ ﺗﻐﻄ�ـ ﱠﻰ ﺑﻬ�ﺎ ﺁﺩﻡ ﻭﺣ�ﻮﺍء‪،‬‬ ‫ﻓﻨﺨﻠﻌﻬﺎ ﻟﻨﻠ�ﺒﺲ ﺍﻟﻤﺴ�ﻴﺢ ﺍﻟﻔ�ﺎﺩﻱ ﺍﻟ�ﺬﻱ ﻳﺒﺮﺭﻧ�ﺎ )ﻷﻥ ﺍﻟ�ﺬﺑﺎﺋﺢ ﺍﻟﺤﻴﻮﺍﻧﻴ�ﺔ ﻛﺎﻧ�ﺖ ﺭﻣ�ﺰﺍً‬ ‫ﻟﻠﻤﺴﻴﺢ ﺍﻟﻤﺬﺑﻮﺡ ﻋﻨﺎ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ(‪.‬‬ ‫‪ ‬ﺭﺅﻳﺔ ﷲ‪ :‬ﻛﺜﻴﺮﺍً ﻣﺎ ﻧﺸﻜﻮ ﻣﻦ ﻋﺪﻡ ﺭﺅﻳﺔ ﷲ ﻓﻲ ﺣﻴﺎﺗﻨﺎ‪ ،‬ﻭﻟﻜﻦ ﻓﻲ ﺃﻏﻠﺐ ﺍﻷﺣﻴﺎﻥ‬ ‫ﺗﻜ��ﻮﻥ ﻋﻴﻮﻧﻨ��ﺎ ﻣﻐﻠﻘ��ﺔ ﺃﻭ ﺿ��ﻌﻴﻔﺔ‪ ،‬ﻓ��ﺈﺫﺍ ﻛﻨ��ﺖ ﺗﺮﻳ��ﺪ ﺭﺅﻳﺘ��ﻪ ﻓﻌﻠﻴ �ﻚ ﺃﻥ ﺗﺴ��ﻴﺮ ﺧﻠ��ﻒ‬ ‫ﻣﻮﺳﻰ ﻣﺘﺒﻌﺎ ً ﺧﻄﻮﺍﺗﻪ‪...‬‬ ‫‪ -۱‬ﺍﺫﻫﺐ ﺇﻟﻰ ﻣﺎ ﻭﺭﺍء ﺍﻟﺒﺮﻳﺔ‪ :‬ﺍﺗﺮﻙ ﻣﺸﺎﻏﻠﻚ ﺍﻟﻜﺜﻴ�ﺮﺓ ﺍﻟﺘ�ﻲ ﻟ�ﻦ ﺗﻨﺘﻬ�ﻲ‪ ،‬ﻭﺍﻗﺘﻄ�ﻊ‬ ‫ﻭﻗﺘﺎ ً ﻟﻠﺨﻠﻮﺓ‪ .‬ﺍﺫﻫﺐ ﺇﻟﻰ ﻣﻜﺎﻥ ﻫﺎﺩﺉ ﺣﻴﺚ ﻳﺨﻔﺖ ﺿﺠﻴﺞ ﺍﻟﻌﺎﻟﻢ ﻓﺘﺴﺘﻄﻴﻊ ﺳﻤﺎﻉ ﷲ‬ ‫ﻭﺭﺅﻳﺘﻪ ﻭﺳﻂ ﺍﻟﻬﺪﻭء‪.‬‬ ‫‪ -۲‬ﺗﺄﻣ��ﻞ ﻓﻴﻤ��ﺎ ﺣﻮﻟ��ﻚ‪ :‬ﻻ ﺗ��ﺪﻉ ﺍﻟﺤﻴ��ﺎﺓ ﺗﺄﺧ��ﺬﻙ‪ ،‬ﻓﺘﺴ��ﻴﺮ ﻓ��ﻲ ﻏﻤﺎﺭﻫ��ﺎ ﻣﻌﺼ��ﻮﺏ‬ ‫ﺍﻟﻌﻴﻨﻴﻦ‪ ،‬ﻻ ﺗﺮﻯ ﺷﻴﺌﺎ ً ﻣﻤﺎ ﺣﻮﻟﻚ‪ .‬ﺗﺄﻣﻞ ﺧﻠﻴﻘ�ﺔ ﷲ ﻓﺘﺒﺼ�ﺮ ﺟﻤﺎﻟ�ﻪ ﻣ�ﻦ ﺧﻼﻟﻬ�ﺎ ﻭﺇﺫﺍ‬ ‫ﺭﺃﻳﺖَ ﻣﻨﻈﺮﺍً ﻏﺮﻳﺒﺎ ً ﻣـ ِﻞ ﻭﺍﻧﻈﺮ ﻛﻤﺎ ﻓﻌﻞ ﻣﻮﺳﻰ‪ ،‬ہﻠﻟ ﻟﻢ ﻳﺪ ُﻋﻪ ﺇﻻ ﺑﻌﺪﻣﺎ ﻭﺟﺪ ﻣﻨ�ﻪ‬ ‫ﺭﻏﺒﺔ ﻓﻲ ﺍﻛﺘﺸﺎﻑ ﺍﻟﺴﺮ‪ .‬ﺇﺫﺍً ﻓﺎﻟﻤﻮﺿﻮﻉ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺟﻬ�ﺎﺩ ﻣ�ﻦ ﺍﻹﻧﺴ�ﺎﻥ ﺃﻭ ﺧﻄ�ﻮﺓ‬ ‫ﻳﺨﻄﻮﻫﺎ ﻧﺤﻮ ﷲ ﻭﺑﻌﺪ ﺫﻟﻚ ﺳﻮﻑ ﺗﺴﻤﻊ ﺻﻮﺗﻪ ﻳﺪﻋﻮﻙ‪.‬‬ ‫‪ -۳‬ﺃﻧﺼﺖ ﺟﻴﺪﺍً‪ :‬ﻓﺮﺑﻤﺎ ﻳﻜﻮﻥ ﷲ ﻳﺪﻋﻮﻙ ﻭﺃﻧﺖ ﻻ ﺗﺴﻤﻌﻪ‪ ،‬ﻷﻥ ﺃﺫﻧﻴﻚ ﻣﻠﻴﺌﺘﺎﻥ ﻣﻦ‬ ‫ﺿﺠﻴﺞ ﺍﻟﺤﻴﺎﺓ ﻭﻟﻢ ﺗﻌﺘﺎﺩﺍ ﻋﻠﻰ ﺻﻮﺗﻪ‪ ،‬ﻓﺄﻧﺼﺖ ﺟﻴﺪﺍً ﻟﺴﻤﺎﻉ ﺻﻮﺕ ﺭﺍﻋﻴﻚ ﻭﺑﻌ�ﺪ‬ ‫ﺫﻟﻚ ﻗﺪ ﺗﻨﻔﺘﺢ ﻋﻴﻨﺎﻙ‪.‬‬ ‫‪ -٤‬ﺍﺧﻠ��ﻊ ﻧﻌﻠﻴ��ﻚ‪ :‬ﻳﺠ��ﺐ ﺃﻥ ﻳﻜ��ﻮﻥ ﻟ��ﺪﻳﻚ ﻣﻜ�ﺎﻥ ﻣﻘ��ﺪﺱ ﺗ��ﺬﻫﺐ ﺇﻟﻴ��ﻪ ﻭﺗﺨﻠ��ﻊ ﻧﻌﻠﻴ��ﻚ‬ ‫ﺗﺎﺭﻛﺎ ً ﻛﻞ ﺍﻫﺘﻤﺎﻣﺎﺗﻚ ﺍﻟﻤﺎﺩﻳﺔ ﻟﺘﺘﻤﺘﻊ ﺑﺮﺅﻳﺔ ﷲ‪ .‬ﻭﺃﻣﺎﻡ ﺍﻟﻤﺬﺑﺢ ﻧﺴﻤﻊ‪:‬‬ ‫‪۳۱ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‬

‫" ﻁﻮﺑﻰ ﻟﻌﻴﻮﻧﻜﻢ ﻷﻧﻬﺎ ﺗﺒﺼﺮ‪،‬ﻭﻵﺫﺍﻧﻜﻢ ﻷﻧﻬﺎ ﺗﺴﻤﻊ‪".‬‬ ‫‪َ ‬ﻓ َﻘﺎ َﻝ »ﻫﺎ ﺃَﻧ�ﺎ َ َﺫﺍ«‪ :‬ﻟﻤﺎ ﺳﻤﻊ ﻣﻮﺳﻰ ﺫﻟﻚ ﺍﻟﺼﻮﺕ ﻳﻨﺎﺩﻳﻪ ﺃﺟﺎﺏ ﺩﻭﻥ ﺗ�ﺮﺩﺩ "ﻫ�ﺎ ﺃﻧ�ﺎ‬ ‫ﺫﺍ"‪ .‬ﻭﺍﻟﻄﻔﻞ ﺻ�ﻤﻮﺋﻴﻞ ﻗ�ﺎﻝ "ﺗﻜﻠ�ﻢ ﻳ�ﺎ ﺭﺏ ﻷﻥ ﻋﺒ�ﺪﻙ ﺳ�ﺎﻣﻊ"‪ .‬ﻭﻓ�ﻲ ﺳ�ﻔﺮ ﺇﺷ�ﻌﻴﺎء‬ ‫ﻋﻨﺪﻣﺎ ﻁﻠﺐ ﺍﻟﺮﺏ ﺷﺨﺼﺎ ً ﻳﺮﺳ�ﻠﻪ ﻟﺸ�ﻌﺒﻪ ﺃﺟ�ﺎﺏ ﺇﺷ�ﻌﻴﺎء ﻗ�ﺎﺋﻼً ﻫﺄﻧ�ﺬﺍ ﺃﺭﺳ�ﻠﻨﻲ ﻭﻗ�ﺪ‬ ‫ﺃﺟﺎﺏ ﺷﺎﻭﻝ ﺍﻟﻄﺮﺳﻮﺳﻲ "»ﻳَﺎ َﺭ ﱡﺏ‪َ ،‬ﻣﺎ َﺫﺍ ﺗُ ِﺮﻳ ُﺪ ﺃَﻥْ ﺃَ ْﻓ َﻌ َﻞ؟"‪) .‬ﺃﻉ ‪(٦:۹‬‬ ‫‪ ‬ﺇﺫﺍ ﺳﻤﻌﺖ ﺍﻟﺼﻮﺕ ﻳﻨﺎﺩﻳﻚ ﺑﻤﺎﺫﺍ ﺳﺘﺠﻴﺒﻪ؟ ﻫﻞ ﺳﺘﺘﺮﺩﺩ ﻗﺒ�ﻞ ﺃﻥ ﺗﻘ�ﻮﻝ ﻫ�ﺎ ﺃﻧ�ﺎ ﺫﺍ‬ ‫ﺃﻡ ﺳﺘﻘﻮﻟﻬﺎ ﺩﻭﻥ ﺗﺮﺩﺩ ﺃﻡ ﺳﺘﻌﺘﺬﺭ ﺑﻤﺸﺎﻏﻠﻚ ﺍﻟﻜﺜﻴﺮﺓ ؟‬ ‫‪ ‬ﻻ ﻳﺰﺍﻝ ﺫﻟﻚ ﺍﻟﺼﻮﺕ ﻳﺘﻜﻠﻢ ﻣﻊ ﻛﻞ ﻣ�ﻦ ﺗﺼ�ﻤﺖ ﻗﻠ�ﻮﺑﻬﻢ ﻟﺘﺼ�ﻐﻲ‪ .‬ﻻ ﻳ�ﺰﺍﻝ ﺇﻟ�ﻪ‬ ‫ﺍﻷﺟﻴﺎﻝ ﻳﻌﻠﻦ ﺇﺭﺍﺩﺗ�ﻪ ﻟ�ﻸﺫﻥ ﺍﻟﻤﻘﺪﺳ�ﺔ‪ ،‬ﻓ�ﻲ ﺍﻟﻜﺘ�ﺎﺏ ﺍﻟﻤﻘ�ﺪﺱ ﺃﻭ ﻓ�ﻲ ﻋﻈ�ﺔ ﺃﻭ ﺳ�ﻴﺮﺓ‬ ‫ﺷﺨﺺ ﺗﻘﻲ‪ ،‬ﻦ ﺗﺼﻞ ﺣﻴﺎﺗﻨﺎ ﺇﻟﻰ ﻣﺎ ﻳﺠﺐ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻴﻪ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﺗﺘﺄﻛﺪ ﺃﻥ ہﻠﻟ‬ ‫ﺧﻄﺔ ﻣﺮﺳﻮﻣﺔ ﻟﻜﻞ ﺳﺎﻋﺔ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﻮ ﻳﻨﺘﻈﺮ ﺃﻥ ﻳﻌﻠﻦ ﺗﻠﻚ ﺍﻟﺨﻄﺔ ﻟﻠﻘﻠﺐ ﺍﻟﻤﻄﻴﻊ‪.‬‬ ‫‪ ‬ﻭﺍﻟﻨﻘﻄﺔ ﺍﻟﺠﻮﻫﺮﻳ�ﺔ ﺍﻟﺘ�ﻲ ﻳﺤﺘﺎﺟﻬ�ﺎ ﻛ�ﻞ ﻣﻨ�ﺎ ﻫ�ﻲ ﺃﻥ ﻳﻜ�ﻮﻥ ﻗ�ﺎﺩﺭﺍً ﻋﻠ�ﻰ ﺍﻹﺟﺎﺑ�ﺔ‬ ‫ﺍﻟﺼ��ﺮﻳﺤﺔ »ﻫ�ﺎ ﺃَﻧ�ﺎ َ َﺫﺍ« ﻣﻬﻤ��ﺎ ﻁﺎﻟ��ﺖ ﻓﺘ��ﺮﺓ ﺍﻻﻧﺘﻈ��ﺎﺭ ﻁﺎﻟ��ﺖ ﻭﻣﻬﻤ��ﺎ ﺗ��ﺄﺧﺮ ﺍﻟﻴ��ﻮﻡ‬ ‫ﺍﻟﻤﻮﻋﻮﺩ ﺃﻭ ﺷﺎﺥ ﺍﻟﻘﻠﺐ ﻭﺗﺴﻠﻠﺖ ﺇﻟﻴﻪ ﺑﺬﻭﺭ ﺍﻟﻴﺄﺱ‪ .‬ﻟﻜﻦ ﺗﺄﻛﺪ ﺃﻧﻚ ﺳﺘﺴﻤﻊ ﺍﻟﺼ�ﻮﺕ‬ ‫ﻟﺬﺍ ﻛﻦ ﻋﻠﻰ ﺃﻫﺒﺔ ﺍﻻﺳﺘﻌﺪﺍﺩ ﺑﺼﻔﺔ ﻣﺴﺘﻤﺮﺓ‪ ،‬ﻻ ﺗﺴﻤﺢ ﻗﻂ ﺑﺄﻥ ﺗﻜﻮﻥ ﺃﺣﻘﺎﺅﻙ ﻏﻴﺮ‬ ‫ﻣﻤﻨﻄﻘﺔ‪ ،‬ﺃﻭ ﺳﺮﺟﻚ ﻏﻴﺮ ﻣﻮﻗﺪﺓ‪.‬‬ ‫‪ ‬ﻻ ﺗﺴﻤﺢ ﻗﻂ ﺑﺘﺴﺮﺏ ﺍﻟﻴﺄﺱ ﺇﻟﻰ ﻧﻔﺴﻚ‪ .‬ﻗﺪ ﻳﺄﺗﻲ ﻓﻲ ﺳﺎﻋﺔ ﻻ ﺗﺘﻮﻗﻌﻬﺎ‪.‬‬ ‫ﻭﻳﺎ ﻟﻪ ﻣﻦ ﻓﺮﺡ ﺟﺰﻳﻞ ﻋﻨﺪﻣﺎ ﺗﺠﻴﺐ ﻧﺪﺍءﻩ ﺑﺤﻤﺎﺱ ﻗﺎﺋﻼً »ﻫﺎ ﺃَﻧﺎ َ َﺫﺍ«‪.‬‬ ‫* ﷲ ﻳﺪﻋﻮ ﻣﻮﺳﻰ ﻟﻠﺨﺪﻣﺔ‪:‬‬ ‫ﺛُ ﱠﻢ ﻗَﺎ َﻝ‪» :‬ﺃﻧﺎ ﺇِﻟﻪُ ﺃَﺑِﻴﻚَ‪ ،‬ﺇِﻟﻪُ‬ ‫َﻭ ْﺟ َﻬﻪُ ﻷَﻧﱠﻪُ َﺧﺎﻑَ ﺃَﻥْ ﻳَ ْﻨﻈُ َﺮ‬

‫ﺳﻰ‬ ‫ﺳ َﺤﺎ َ‬ ‫ﺇِ ْﺑ َﺮﺍ ِﻫﻴ َﻢ َﻭﺇِﻟﻪُ ﺇِ ْ‬ ‫ﻮﺏ«‪ .‬ﻓَ َﻐﻄﱠﻰ ُﻣﻮ َ‬ ‫ﻕ َﻭﺇِﻟﻪُ ﻳَ ْﻌﻘُ َ‬ ‫ﺷ ْﻌﺒِﻲ‬ ‫ﺇِﻟَﻰ ﷲِ‪۷ .‬ﻓَﻘَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ‪» :‬ﺇِﻧﱢﻲ ﻗَ ْﺪ َﺭﺃَ ْﻳﺖُ َﻣ َﺬﻟﱠﺔَ َ‬

‫ﺻ َﺮ َ‬ ‫ﺴ ﱢﺨ ِﺮﻳ ِﻬ ْﻢ‪ .‬ﺇِﻧﱢﻲ َﻋﻠِ ْﻤﺖُ ﺃَ ْﻭ َﺟﺎ َﻋ ُﻬ ْﻢ‪،‬‬ ‫ﺍﻟﱠ ِﺬﻱ ﻓِﻲ ِﻣ ْ‬ ‫ﺳ ِﻤ ْﻌﺖُ ُ‬ ‫ﺍﺧ ُﻬ ْﻢ ِﻣﻦْ ﺃَ ْﺟ ِﻞ ُﻣ َ‬ ‫ﺼ َﺮ َﻭ َ‬ ‫‪۸‬‬ ‫ﺻ ِﻌ َﺪ ُﻫ ْﻢ )ﺃﻱ ﺃﺻﻌﺪﻫﻢ ﻣﻦ ﺫﻝ ﺍﻟﻌﺒﻮﺩﻳﺔ‬ ‫ﺼ ِﺮﻳﱢﻴﻦَ ‪َ ،‬ﻭﺃُ ْ‬ ‫ﻓَﻨَﺰَ ْﻟﺖُ ﻷُ ْﻧﻘِ َﺬ ُﻫ ْﻢ ِﻣﻦْ ﺃَ ْﻳ ِﺪﻱ ﺍ ْﻟ ِﻤ ْ‬ ‫ﻴﺾ ﻟَﺒَﻨًﺎ‬ ‫ﺽ ﺗَﻔِ ُ‬ ‫ﺽ َﺟﻴﱢ َﺪ ٍﺓ َﻭ َﻭ ِ‬ ‫ﺍﺳ َﻌ ٍﺔ‪ ،‬ﺇِﻟَﻰ ﺃَ ْﺭ ٍ‬ ‫ﺽ ﺇِﻟَﻰ ﺃَ ْﺭ ٍ‬ ‫ﺇﻟﻰ ﺍﻟﺤﺮﻳﺔ( ِﻣﻦْ ﺗِ ْﻠﻚَ ﺍﻷَ ْﺭ ِ‬ ‫‪۳۲ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‬

‫ﺎﻥ ﺍ ْﻟ َﻜ ْﻨ َﻌﺎﻧِﻴﱢﻴﻦَ َﻭﺍ ْﻟ ِﺤﺜﱢﻴﱢﻴﻦَ َﻭﺍﻷَ ُﻣﻮ ِﺭﻳﱢﻴﻦَ‬ ‫َﻭ َﻋ َ‬ ‫ﺴﻼً )ﺭﻣﺰ ﺍﻟﺨﻴﺮ ﺍﻟﻮﻓﻴﺮ( ﺇِﻟَﻰ َﻣ َﻜ ِ‬ ‫ﻮﺳﻴﱢﻴﻦَ )ﺷﻌﻮﺏ ﻣﻦ ﺍﻷﻣﻢ ﻛﺎﻧﺖ ﺗﺴﻜﻦ ﻓﻲ ﺃﺭﺽ‬ ‫َﻭﺍ ْﻟﻔِ ِﺮ ﱠﺯﻳﱢﻴﻦَ َﻭﺍ ْﻟ ِﺤ ﱢﻮﻳﱢﻴﻦَ َﻭﺍ ْﻟﻴَﺒُ ِ‬ ‫‪۹‬‬ ‫ﺍﻟﻀﻴﻘَﺔَ‬ ‫ﺻ َﺮ ُ‬ ‫ﺍﺥ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﻀﺎ ﱢ‬ ‫ﻛﻨﻌﺎﻥ( ‪َ .‬ﻭﺍﻵﻥَ ﻫ َُﻮ َﺫﺍ ُ‬ ‫ﻲ‪َ ،‬ﻭ َﺭﺃَ ْﻳﺖُ ﺃَ ْﻳ ً‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﻗَ ْﺪ ﺃَﺗَﻰ ﺇِﻟَ ﱠ‬ ‫‪۱۰‬‬ ‫ﺳﻠُﻚَ ﺇِﻟَﻰ ﻓِ ْﺮﻋ َْﻮﻥَ ‪َ ،‬ﻭﺗ ُْﺨ ِﺮ ُﺝ‬ ‫ﻀﺎﻳِﻘُ ُﻬ ْﻢ ﺑِ َﻬﺎ ﺍ ْﻟ ِﻤ ْ‬ ‫ﺍﻟﱠﺘِﻲ ﻳُ َ‬ ‫ﺼ ِﺮﻳﱡﻮﻥَ ‪ ،‬ﻓَﺎﻵﻥَ َﻫﻠُ ﱠﻢ ﻓَﺄ ُ ْﺭ ِ‬

‫ﺼ َﺮ«‪) .‬ﺧﺮ‪(۱۰ -٦ :۳‬‬ ‫َ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ِﻣﻦْ ِﻣ ْ‬ ‫ﺷ ْﻌﺒِﻲ ﺑَﻨِﻲ ﺇِ ْ‬ ‫‪ ‬ﻣﻦ ﺍﻟﻌﻠﻴﻘﺔ ﺧﺮﺝ ﺻﻮﺕ ﷲ‪ ،‬ﻳﺤﻤﻞ ﺑﻴﻦ ﻁﻴﺎﺗﻪ ﺍﻟﻤﺎﺿﻲ ﻭﺍﻟﺤﺎﺿ�ﺮ ﻭﺍﻟﻤﺴ�ﺘﻘﺒﻞ‬ ‫ﺳ َﺤﺎ َ‬ ‫ﻓﻲ ﻋﺒﺎﺭﺓ ﻭﺍﺣﺪﺓ ﻋﺠﻴﺒﺔ‪ .‬ﺍﻟﻤﺎﺿﻲ‪» :‬ﺃﻧﺎ ﺇِﻟﻪُ ﺃَﺑِﻴﻚَ ‪ ،‬ﺇِﻟﻪُ ﺇِ ْﺑ َﺮﺍ ِﻫﻴ َﻢ َﻭﺇِﻟﻪُ ﺇِ ْ‬ ‫ﻕ َﻭﺇِﻟ�ﻪُ‬ ‫�ﻮﺏ«‪ .‬ﻛ��ﺎﻥ ﷲ ﻣ��ﻦ ﺗﻮﺍﺿ��ﻌﻪ ﻳﻨﺴ��ﺐ ﻧﻔﺴ��ﻪ ﻷﻭﻻﺩﻩ‪ ،‬ﻓﻬ��ﻮ ﻳُﻌ��ﺮﻑ ﺑﺈﻟ��ﻪ ﺇﺑ��ﺮﺍﻫﻴﻢ‬ ‫ﻳَ ْﻌﻘُ� َ‬ ‫ﻭﺇﺳﺤﺎﻕ ﻭﻳﻌﻘﻮﺏ‪ .‬ﻭﻗﺪ ﺳﻤﻊ ﻣﻮﺳﻰ ﻋ�ﻦ ﻫ�ﺬﺍ ﺍﻹﻟ�ﻪ ﻣ�ﻦ ﺃﻣ�ﻪ ﻣﻨ�ﺬ ‪ ۸۰‬ﻋﺎﻣ�ﺎ ً ﻭﻟﻜ�ﻦ‬ ‫ﺷ ْﻌﺒِﻲ‬ ‫ﻫﺬﻩ ﻫﻲ ﺍﻟﻤﺮﺓ ﺍﻷﻭﻟﻰ ﺍﻟﺘﻲ ﻳﺘﻘﺎﺑﻞ ﻓﻴﻬﺎ ﻣﻌﻪ‪ .‬ﺍﻟﺤﺎﺿﺮ‪» :‬ﺇِﻧﱢﻲ ﻗَ ْﺪ َﺭﺃَ ْﻳﺖُ َﻣ َﺬﻟﱠﺔَ َ‬ ‫ﺴ ﱢ‬ ‫ﺻ َ�ﺮ َ‬ ‫�ﺨ ِﺮﻳ ِﻬ ْﻢ‪ .‬ﺇِﻧﱢ�ﻲ َﻋﻠِ ْﻤ�ﺖُ ﺃَ ْﻭ َﺟ�ﺎ َﻋ ُﻬ ْﻢ‪،‬‬ ‫ﺍﻟﱠ ِﺬﻱ ﻓِﻲ ِﻣ ْ‬ ‫ﺳ� ِﻤ ْﻌﺖُ ُ‬ ‫ﺍﺧ ُﻬ ْﻢ ِﻣ�ﻦْ ﺃَ ْﺟ ِ�ﻞ ُﻣ َ‬ ‫ﺼ َﺮ َﻭ َ‬ ‫‪۸‬‬ ‫ﺳ�ﻠُﻚَ ﺇِﻟَ�ﻰ‬ ‫ﻓَﻨَﺰَ ْﻟﺖُ ﻷُ ْﻧﻘِ� َﺬ ُﻫ ْﻢ ِﻣ�ﻦْ ﺃَ ْﻳ� ِﺪﻱ ﺍ ْﻟ ِﻤ ْ‬ ‫ﺼ� ِﺮﻳﱢﻴﻦَ «‪ .‬ﺍﻟﻤﺴ�ﺘﻘﺒﻞ‪ » :‬ﻓَ�ﺎﻵﻥَ َﻫﻠُ� ﱠﻢ ﻓَﺄ ُ ْﺭ ِ‬ ‫ﺼ َﺮ«‪.‬‬ ‫ﻓِ ْﺮﻋ َْﻮﻥَ ‪َ ،‬ﻭﺗ ُْﺨ ِﺮ ُﺝ َ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ِﻣﻦْ ِﻣ ْ‬ ‫ﺷ ْﻌﺒِﻲ ﺑَﻨِﻲ ﺇِ ْ‬

‫‪ ‬ﺧﺎﻑ ﻣﻮﺳﻰ ﻭﻏﻄﻰ ﻭﺟﻬﻪ ﻋﻨﺪﻣﺎ ﺳﻤﻊ ﺻﻮﺕ ﷲ‪ .‬ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻗﺒﻼً ﻛﻴﻒ ﺧﺎﻑ‬ ‫ﻣﻮﺳﻰ ﻣﻦ ﻓﺮﻋﻮﻥ ﻭﻫﺮﺏ ﻷﻥ ﺧﻮﻑ ﷲ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﺩﺧﻞ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﻟﻜﻦ ﺑﻌﺪ ﺩﺧﻮﻝ‬ ‫ﺍﻟﺨﻮﻑ ﺍﻟﻤﻘﺪﺱ ﺇﻟﻰ ﺣﻴﺎﺗﻪ ﻟﻦ ﻳﺨﺎﻑ ﻣﻦ ﻓﺮﻋﻮﻥ‪ ،‬ﺑﻞ ﺳﻴﻮﺍﺟﻬﻪ ﺑﻜﻞ ﺷﺠﺎﻋﺔ ﺣﺘﻰ‬ ‫ﺃﻥ ﻓﺮﻋﻮﻥ ﻫﻮ ﺍﻟﺬﻱ ﺳﻴﺨﺸﻰ ﻣﻮﺳﻰ‪.‬‬ ‫ﻓﺨﻮﻑ ﷲ ﻳﻄﺮﺩ ﺧﻮﻑ ﺍﻟﻨﺎﺱ ﻭﻳﻄﺮﺩ ﺧﻮﻑ ﺍﻟﻤﺴﺘﻘﺒﻞ ﻭﻛﻞ ﺃﻧﻮﺍﻉ ﺍﻟﺨﻮﻑ‪.‬‬ ‫‪ ‬ﺃﻋﻠﻦ ﷲ ﻟﻤﻮﺳﻰ ﺃﻧﻪ ﺭﺃﻯ ﻣﺬﻟﺔ ﺷﻌﺒﻪ ﻭﺳﻤﻊ ﺻ�ﺮﺍﺧﻬﻢ ﻭﻋﻠ�ﻢ ﺃﻭﺟ�ﺎﻋﻬﻢ ﻓﻨ�ﺰﻝ‬ ‫ﻟﻴﻨﻘﺬﻫﻢ‪ .‬ﻭﻓﻲ ﻫ�ﺬﻩ ﺍﻟﺘﻌﺒﻴ�ﺮﺍﺕ ﺇﺷ�ﺎﺭﺍﺕ ﺟﻤﻴﻠ�ﺔ ﻋ�ﻦ ﺍﻟﺘﺠﺴ�ﺪ‪ ،‬ﺎہﻠﻟ ﻟ�ﻴﺲ ﺟﺎﻟﺴ�ﺎ ً ﻓ�ﻲ‬ ‫ﺳﻤﺎﺋﻪ ﺩﻭﻥ ﺃﻥ ﻳﺒﺎﻟﻲ ﺑﺸﻌﺒﻪ‪ .‬ﺣﺎﺷﺎ ‪ ....‬ﺇﻧﻪ ﻳﻨﻈﺮ ﻭﻳﺴﻤﻊ ﻭﻳﻌﻠﻢ‪ .‬ﻭﺇﺫﺍ ﺗﻄﻠﺐ ﺍﻷﻣ�ﺮ‬ ‫ﻧﺰﻭﻟ��ﻪ ﺑﻨﻔﺴ��ﻪ )ﺗﺠﺴ��ﺪﻩ( ﺳ��ﻴﻨﺰﻝ ﻟﻴﻨﻘ��ﺬﻫﻢ‪ .‬ﻭﻛﺎﻧ��ﺖ ﻫ��ﺬﻩ ﻫ��ﻲ ﻣﻠﺨ��ﺺ ﺍﻟﺮﺳ��ﺎﻟﺔ ﺍﻟﺘ��ﻲ‬ ‫ﺃﻋﻠﻨﻬﺎ ﷲ ﻟﻤﻮﺳﻰ‪ ،‬ﺃﻥ ﷲ ﻗ�ﺎﺩﻡ ﻟﺨ�ﻼﺹ ﺷ�ﻌﺒﻪ ﻷﻧ�ﻪ ﻳ�ﺮﻯ ﻣ�ﺬﻟﺘﻬﻢ ﻭﻳﺸ�ﻌﺮ ﺑﺘﻌ�ﺒﻬﻢ‬ ‫ﻭﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺒﻘﻰ ﺑﻌﻴﺪﺍً ﻭﻟﻜﻨﻪ ﺳﻮﻑ ﻳﺄﺗﻲ ﻟﻴﺨﻠﺼﻬﻢ ﻭﻗﺪ ﺭﺃﻭﻩ ﻓﻲ ﺻﻮﺭﺓ ﻋ�ﺎﻣﻮﺩ‬ ‫‪۳۳ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‬

‫ﺍﻟﺴﺤﺎﺏ ﻭﻋﺎﻣﻮﺩ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻟﻜﻨﻪ ﻓﻲ ﻣﻞء ﺍﻟﺰﻣ�ﺎﻥ ﺃﺧ� ًﺬ ﺟﺴ�ﺪﺍً ﻣﺜﻠﻨ�ﺎ ﺻ�ﺎﺋﺮﺍً ﻓ�ﻲ ﺷ�ﺒﻪ‬ ‫ﺍﻟﻨﺎﺱ‪) ،‬ﺑﻌﺪ ‪ ۱٥۰۰‬ﺳﻨﺔ ﻣﻦ ﻣﻮﺳﻰ(‪.‬‬ ‫‪ ‬ﺗﺄﻛﺪ ﻣﻮﺳﻰ ﺃﻥ ﺍﻹﻟﻪ ﺍﻟﺬﻱ ﺣﺪﺛﺘﻪ ﻋﻨﻪ ﺃﻣﻪ ﺇﻟ�ﻪ ﺣﻘﻴﻘ�ﻲ ﻭﺟﺒ�ﺎﺭ ﻭﺳ�ﻮﻑ ﻳﺨﻠ�ﺺ‬ ‫ﺷﻌﺒﻪ ﻭﻳﻄ�ﺮﺩ ﻣ�ﻦ ﺃﻣ�ﺎﻣﻬﻢ ﺍﻟﺸ�ﻌﻮﺏ ﺍﻟﻮﺛﻨﻴ�ﺔ ﻭﻳﺴ�ﻜﻨﻬﻢ ﺃﺭﺿ�ﺎ ً ﺗﻔ�ﻴﺾ ﻟﺒﻨ�ﺎ ً ﻭﻋﺴ�ﻼً‪.‬‬ ‫ﻭﺃﺗ��ﺖ ﺍﻟﻤﻔﺎﺟ��ﺄﺓ ﺍﻟﺘ��ﻲ ﺃﺯﻋﺠ��ﺖ ﻣﻮﺳ��ﻰ ﻛﺜﻴ��ﺮﺍً‪� ،‬ﺎہﻠﻟ ﻳﺮﻳ��ﺪ ﺇﺭﺳ��ﺎﻟﻪ – ﻭﻫ��ﻮ ﺍﻟﺸ��ﻴﺦ‬ ‫ﺍﻟﻌﺠﻮﺯ ﺍﻟﺒﺎﻟﻎ ‪ ۸۰‬ﻋﺎﻣﺎ ً – ﺇﻟﻰ ﻓﺮﻋﻮﻥ ﻟﻴـ ُﺨﺮﺝ ﺍﻟﺸﻌﺐ ﻣﻦ ﺃﺭﺽ ﻣﺼﺮ‪.‬‬ ‫* ﺍﻋﺘﺬﺍﺭ ﻣﻮﺳﻰ‪:‬‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‬ ‫َﺐ ﺇِﻟَﻰ ﻓِ ْﺮﻋ َْﻮﻥَ ‪َ ،‬ﻭ َﺣﺘﱠﻰ ﺃُ ْﺧ ِﺮ َﺝ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﻘَﺎﻝَ ﻣُﻮﺳَﻰ ِہﻠﻟِ‪َ » :‬ﻣﻦْ ﺃﻧﺎ َﺣﺘﱠﻰ ﺃَ ْﺫﻫ َ‬ ‫‪۱۲‬‬ ‫ﺳ ْﻠﺘُﻚَ ‪:‬‬ ‫ِﻣﻦْ ِﻣ ْ‬ ‫ﺼ َﺮ؟« ﻓَﻘَﺎ َﻝ‪» :‬ﺇِﻧﱢﻲ ﺃَ ُﻛﻮﻥُ َﻣ َﻌﻚَ ‪َ ،‬ﻭﻫ ِﺬ ِﻩ ﺗَ ُﻜﻮﻥُ ﻟَﻚَ ﺍ ْﻟ َﻌﻼَ َﻣﺔُ ﺃَﻧﱢﻲ ﺃَ ْﺭ َ‬ ‫ﺼ َﺮ‪ ،‬ﺗَ ْﻌﺒُﺪُﻭﻥَ ﷲَ َﻋﻠَﻰ ﻫ َﺬﺍ ﺍ ْﻟ َﺠﺒَ ِﻞ«‪۱۳ .‬ﻓَﻘَﺎ َﻝ‬ ‫ِﺣﻴﻨَ َﻤﺎ ﺗ ُْﺨ ِﺮ ُﺝ ﺍﻟ ﱠ‬ ‫ﺐ ِﻣﻦْ ِﻣ ْ‬ ‫ﺸ ْﻌ َ‬ ‫ﺳﻠَﻨِﻲ ﺇِﻟَ ْﻴ ُﻜ ْﻢ‪.‬‬ ‫ﻮﺳَﻰ ِہﻠﻟِ‪» :‬ﻫَﺎ ﺃﻧﺎ ﺁﺗِﻲ ﺇِﻟَﻰ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ َﻭﺃَﻗُﻮ ُﻝ ﻟَ ُﻬ ْﻢ‪ :‬ﺇِﻟﻪُ ﺁﺑَﺎﺋِ ُﻜ ْﻢ ﺃَ ْﺭ َ‬

‫‪۱٤‬‬ ‫ﺳﻰ‪» :‬ﺃَ ْﻫﻴَ ِﻪ )ﺃﻧﺎ ﻫﻮ‬ ‫ﻓَﺈ ِ َﺫﺍ ﻗَﺎﻟُﻮﺍ ﻟِﻲ‪َ :‬ﻣﺎ ﺍ ْ‬ ‫ﺳ ُﻤﻪُ؟ ﻓَ َﻤﺎ َﺫﺍ ﺃَﻗُﻮ ُﻝ ﻟَ ُﻬ ْﻢ؟« ﻓَﻘَﺎ َﻝ ﷲُ ﻟِ ُﻤﻮ َ‬

‫ﺳﻠَﻨِﻲ‬ ‫ﺃﻭ ﺃﻧﺎ ﺃﻛﻮﻥ( ﺍﻟﱠ ِﺬﻱ ﺃَ ْﻫﻴَ ْﻪ«‪َ .‬ﻭﻗَﺎ َﻝ‪» :‬ﻫ َﻜ َﺬﺍ ﺗَﻘُﻮ ُﻝ ﻟِﺒَﻨِﻲ ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪ :‬ﺃَ ْﻫﻴَ ْﻪ ﺃَ ْﺭ َ‬ ‫ﺇِﻟَ ْﻴ ُﻜ ْﻢ«‪) .‬ﺧﺮ ‪(۱٤ -۱۱ :۳‬‬ ‫‪ ‬ﻓﺸﻞ ﻣﻮﺳﻰ ﻋﻨﺪﻣﺎ ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﻗﻮﺗﻪ ﻓﻲ ﺇﻧﻘﺎﺫ ﺷﻌﺒﻪ‪ ،‬ﻓﻬﺮﺏ ﺇﻟﻰ ﺍﻟﺒﺮﻳﺔ ﻭﻗﻀﻰ‬ ‫‪ ٤۰‬ﺳﻨﺔ ﺷﻌﺮ ﻓﻴﻬﺎ ﺑﻀﻌﻔﻪ ﺃﻣﺎﻡ ﻗﻮﺓ ﷲ ﺇﻟﻪ ﺍﻟﺴﻤﺎء‪ ،‬ﻓﺄﺻﺒﺢ ﻣﺠﺮﺩ ﺭﺍﻋﻲ ﻏﻨﻢ‬ ‫ﺨﺮﺝ ﺍﻟﺸﻌﺐ ﺗﻌﻠﻞ‬ ‫ﻋﺠﻮﺯ‪ .‬ﻭﻟﺬﺍ ﻓﻌﻨﺪﻣﺎ ﺩﻋﺎﻩ ﷲ ﻣﻦ ﺍﻟﻌﻠﻴﻘﺔ ﻟﻴﻘﺎﺑﻞ ﻓﺮﻋﻮﻥ ﻭﻳـ ُ ِ‬ ‫ﺑﻀﻌﻔﻪ ﻓﻬﻮ ﺑﺎﻟﻜﺎﺩ ﻳﻘﻮﺩ ﺍﻟﻐﻨﻢ ﻓﻜﻴﻒ ﻟﻪ ﺃﻥ ﻳﻘﻮﺩ ﺷﻌﺒﺎ ً ﻳـ ُﻘـ َ ﱠﺪﺭ ﺑﻤﻠﻴﻮﻧﻲ ﺷﺨﺺ؟‬ ‫‪ ‬ﺷﺠﻊ ﷲ ﻣﻮﺳﻰ ﺑﻘﻮﻟﻪ " ﺇﻧﻲ ﺃﻛﻮﻥ ﻣﻌﻚ " ﻭﺃﻋﻄﺎﻩ ﻋﻼﻣﺔ ﻟﻴﻘﻮﻳﻪ‪ ،‬ﻭﻫﻲ ﺃﻧﻬﻢ‬ ‫ﺳﻴﺨﺮﺟﻮﻥ ﻣﻦ ﺃﺭﺽ ﻣﺼﺮ ﻭﻳﻌﺒﺪﻭﻥ ﷲ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء ﺃﻱ ﻓﻲ ﻧﻔﺲ ﻫﺬﺍ ﺍﻟﺠﺒﻞ‬ ‫ﺍﻟﻤﺠﺎﻭﺭ ﻟﻠﻌﻠﻴﻘﺔ‪ .‬ﷲ ﻫﻨﺎ ﻳﻀﻊ ﻧﻬﺎﻳﺔ ﺍﻟﻘﺼﺔ ﺃﻣﺎﻡ ﻋﻴﻨﻲ ﻣﻮﺳﻰ ﻟﻴﺆﻛﺪ ﻟﻪ ﺃﻧﻪ ﻫﻮ‬ ‫ﺍﻟﻤﺘﺤﻜﻢ ﻓﻲ ﻛﻞ ﺍﻷﻣﻮﺭ‪.‬‬ ‫‪ ‬ﻭﺗﻌﻠﻞ ﻣﻮﺳﻰ ﺑﺤﺠﺔ ﺟﺪﻳﺪﺓ ﻟﻴﺘﻬﺮﺏ ﻣﻦ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻭﻫﻲ ﻋﺪﻡ ﻣﻌﺮﻓﺘﻪ ﺍﺳﻢ ﷲ‬ ‫ﺧﺼﻮﺻﺎ ً ﺃﻥ ﻛﻞ ﺁﻟﻬﺔ ﻣﺼﺮ ﻟﻬﺎ ﺃﺳﻤﺎء‪ .‬ﻓﺸﻌﺐ ﺇﺳﺮﺍﺋﻴﻞ ﻳﻌﻴﺸﻮﻥ ﺑﻴﻦ ﺃﺳﻤﺎء‬ ‫‪۳٤ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‬

‫ﻛﺜﻴﺮﺓ ‪....‬ﺭﻉ ﻭﺁﻣﻮﻥ ﻭﺃﻭﺯﻭﺭﻳﺲ ‪...‬ﻭﻣﻦ ﺍﻟﻤﺆﻛﺪ ﺃﻧﻬﻢ ﺳﻴﺴﺄﻟﻮﻧﻪ ﻋﻦ ﺍﺳﻢ ﺍﻹﻟﻪ‬ ‫ﺍﻟﺬﻱ ﺃﺭﺳﻠﻪ‪ ،‬ﻓﺒﻤﺎﺫﺍ ﻳﺠﻴﺒﻬﻢ؟‬ ‫‪ ‬ﺃﻋﻠﻦ ﷲ ﺍﺳﻤﻪ ﻟﻤﻮﺳﻰ ﻗﺎﺋﻼ " ﺃﻫﻴﻪ ﺍﻟﺬﻱ ﺃﻫﻴﻪ " ﻭﻣﻌﻨﻰ ﺃﻫﻴﻪ )ﺃﻧﺎ ﻫﻮ‪ -‬ﺃﻭ‬ ‫ﺃﻧﺎ ﺍﻟﻜﺎﺋﻦ( ﻭﺑﺬﻟﻚ ﻳﻜﻮﻥ ﻣﻌﻨﻰ ﺍﻻﺳﻢ ﺃﻧﺎ ﻫﻮ ﺍﻹﻟﻪ ﺍﻟﻮﺣﻴﺪ‪ ،‬ﺃﻧﺎ ﺍﻟﻜﺎﺋﻦ ﻭﻏﻴﺮﻱ‬ ‫ﻋﺪﻡ‪ .‬ﻭﺗﺘﺮﺟﻢ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺑﺎﻹﻧﺠﻠﻴﺰﻳﺔ ﺇﻟﻰ "‪ ."I AM THAT I AM‬ﻭﺃﻣﺮ‬ ‫ﷲ ﻣﻮﺳﻰ ﺑﺎﻟﺬﻫﺎﺏ ﺇﻟﻰ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻟﻴﺨﺒﺮﻫﻢ ﺃﻥ ﺃﻫﻴﻪ ﺃﺭﺳﻠﻪ ﺇﻟﻴﻬﻢ‪.‬‬ ‫‪ ‬ﺃﻧﺎ ﻫﻭ‪ :‬ﻟﻢ ﻳﻜﻦ ﷲ ﻳُﻌﺮﻑ ﺑﺎﺳﻢ ﺣﺘﻰ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺑﻞ ﻛﺎﻥ ﻳُﻨ َﺴﺐ ﻷﻭﻻﺩﻩ ﻓﻴُﺪﻋﻰ‬ ‫"ﺇﻟﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﺳﺤﺎﻕ ﻭﻳﻌﻘﻮﺏ"‪ .‬ﻭﻗﺒﻞ ﺫﻟﻚ ﻋﻨﺪﻣﺎ ﻅﻬﺮ ﷲ ﻟﻴﻌﻘﻮﺏ ﻭﺻﺎﺭﻋﻪ‪،‬‬ ‫ﺳ ِﻤﻲ؟«‬ ‫َﻦ ﺍ ْ‬ ‫ﺳ ِﻤﻚَ «‪ .‬ﻓَﻘَﺎ َﻝ‪» :‬ﻟِ َﻤﺎ َﺫﺍ ﺗَ ْ‬ ‫ﻮﺏ َﻭﻗَﺎ َﻝ‪» :‬ﺃَ ْﺧﺒِ ْﺮﻧِﻲ ﺑِﺎ ْ‬ ‫ﺳﺄ َ َﻝ ﻳَ ْﻌﻘُ ُ‬ ‫َﻭ َ‬ ‫ﺴﺄ َ ُﻝ ﻋ ِ‬ ‫)ﺗﻚ‪(۲۹ :۳۲‬‬ ‫‪ ‬ﺛﻢ ﻋـ َ ﱠﺮﻑ ﷲ ﻧﻔﺴﻪ ﻟﻤﻮﺳﻰ ﺑﺎﺳﻢ ﺃﻫﻴﻪ ﺃﻭ ﻳﻬﻮﻩ ﺑﻤﻌﻨﻰ ﺃﻧﺎ ﻫﻮ ﺃﻭ ﺍﻟﻜﺎﺋﻦ‪.‬‬

‫ﺏ‪» :‬ﻟِ َﻤﺎ َﺫﺍ‬ ‫‪ ‬ﻭﻅﻬﺮ ﷲ ﻟﻤﻨﻮﺡ ﺃﺑﻮ ﺷﻤﺸﻮﻥ‪،‬ﻭﺳﺄﻟﻪ ﻋﻦ ﺍﺳﻤﻪ ﻓَﻘَﺎ َﻝ ﻟَﻪُ َﻣﻼَ ُﻙ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﻴﺐ؟« )ﻗﺾ ‪.( ۱۸ -۱۷ : ۱۳‬‬ ‫َﻦ ﺍ ْ‬ ‫ﺗَ ْ‬ ‫ﺳ ِﻤﻲ َﻭﻫ َُﻮ ﻋ َِﺠ ٌ‬ ‫ﺴﺄ َ ُﻝ ﻋ ِ‬ ‫‪ ‬ﺛﻢ ﻳﺄﺗﻲ ﺇﺷﻌﻴﺎء ﺍﻟﻨﺒﻲ ﻭﻳﻌﻄﻴﻨﺎ ﺍﺳﻤﺎ ً ﺁﺧﺮ‪ ،‬ﻷَﻧﱠﻪُ ﻳُﻮﻟَ ُﺪ ﻟَﻨَﺎ َﻭﻟَ ٌﺪ َﻭﻧُ ْﻌﻄَﻰ ﺍ ْﺑﻨﺎ ً‬ ‫ﺸﻴﺮﺍً ﺇِﻟَﻬﺎ ً ﻗَ ِﺪﻳﺮﺍً ﺃَﺑﺎ ً ﺃَﺑَ ِﺪﻳّﺎ ً‬ ‫ﺳﺔُ َﻋﻠَﻰ َﻛﺘِﻔِ ِﻪ َﻭﻳُ ْﺪﻋَﻰ ﺍ ْ‬ ‫َﻭﺗَ ُﻜﻮﻥُ ﺍ ﱢ‬ ‫ﻟﺮﻳَﺎ َ‬ ‫ﺳ ُﻤﻪُ ﻋ َِﺠﻴﺒﺎ ً ُﻣ ِ‬ ‫ﺴﻼَ ِﻡ‪ ) .‬ﺇﺵ ‪ ( ٦ : ۹‬ﻭﻟﻜﻨﻨﺎ ﻋﺮﻓﻨﺎ ﺍﺳﻤﻪ ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﺠﺪﻳﺪ ﺭﺑﻨﺎ ﻭﺇﻟﻬﻨﺎ‬ ‫ﻴﺲ ﺍﻟ ﱠ‬ ‫َﺭﺋِ َ‬ ‫ﻭﻣﺨﻠﺼﻨﺎ ﻳﺴﻮﻉ ﺍﻟﻤﺴﻴﺢ‪.‬‬ ‫‪ ‬ﻭﻗﺪ ﺍﺳﺘﺨﺪﻡ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﻋﻦ ﻧﻔﺴﻪ ﻛﻠﻤﺔ "ﺃﻧﺎ ﻫﻮ" ﻛﺜﻴﺮﺍ ﻭﻗﺪ ﻛﺎﻧﺖ ﺑﻨﻔﺲ‬ ‫ﺍﻟﻤﻌﻨﻰ ﺍﻟﺬﻱ ﺃﻋﻠﻨﻪ ﷲ ﻟﻤﻮﺳﻰ )ﻳﻬﻮﻩ= ﺍﻟﻜﺎﺋﻦ( ﻟﺬﻟﻚ ﺍﻏﺘﺎﻅ ﺍﻟﻴﻬﻮﺩ ﻣﻨﻪ ﻷﻧﻪ‬ ‫ﻋﺮﻓﻮﺍ ﺃﻥ ﻫﺬﺍ ﻫﻮ ﺍﺳﻢ ﷲ‪ .‬ﻭﻗﺪ ﺣﺮﺹ ﺍﻟﻘﺪﻳﺲ ﻳﻮﺣﻨﺎ ﺍﻟﺤﺒﻴﺐ ﻋﻠﻰ ﺗﻮﺿﻴﺢ ﻫﺬﺍ‬ ‫ﺍﻻﺳﻢ ﺗﺄﻛﻴﺪﺍً ﻣﻨﻪ ﻋﻠﻰ ﻻﻫﻮﺕ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﻓﺄﻭﺭﺩ ﺃﻗﻮﺍﻝ ﺍﻟﺮﺏ ﻋﻦ ﻧﻔﺴﻪ‪:‬‬ ‫ﺃﻧﺎ ﻫﻮ ﺧﺒﺰ ﺍﻟﺤﻴﺎﺓ )ﻳﻮ‪(۳٥ :٦‬‬

‫ﺃﻧﺎ ﻫﻮ ﻧﻮﺭ ﺍﻟﻌﺎﻟﻢ )ﻳﻮ ‪(۱۲: ۸‬‬

‫ﺃﻧﺎ ﻫﻮ ﺍﻟﺒﺎﺏ )ﻳﻮ‪(۹ :۱۰‬‬

‫ﺃﻧﺎ ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﻭﺍﻟﺤﻖ ﻭﺍﻟﺤﻴﺎﺓ )ﻳﻮ‪(٦:۱٤‬‬

‫ﺃﻧﺎ ﻫﻮ ﺍﻟﺮﺍﻋﻲ ﺍﻟﺼﺎﻟﺢ )ﻳﻮ‪ (۱۱ :۱۰‬ﺃﻧﺎ ﻫﻮ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺤﻴﺎﺓ )ﻳﻮ‪(۲٥:۱۱‬‬ ‫‪۳٥ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‬

‫ﺃﻧﺎ ﻫﻮ ﺍﻷﻟﻒ ﻭ ﺍﻟﻴﺎء ﺍﻟﺒﺪﺍﻳﺔ ﻭ ﺍﻟﻨﻬﺎﻳﺔ )ﺭﺅ‪(۸ :۱‬‬ ‫ ﻭﻓﻲ ﺍﻵﻳﺘﻴﻦ ﺍﻟﺘﺎﻟﻴﺘﻴﻦ ﻳﺘﻀﺢ ﺃﻛﺜﺮ ﻣﻌﻨﻰ ﻛﻠﻤﺔ )ﻫﻮ(‬‫ﺇﻥ ﻟﻢ ﺗﺆﻣﻨﻮﺍ ﺇﻧﻲ ﺃﻧﺎ ﻫﻮ )ﷲ( ﺗﻤﻮﺗﻮﻥ ﻓﻲ ﺧﻄﺎﻳﺎﻛﻢ )ﻳﻮ‪(۲٤: ۸‬‬ ‫ﻭﻓﻲ ﺟﺜﺴﻴﻤﺎﻧﻲ ﻋﻨﺪﻣﺎ ﺃﺗﻰ ﺭﺅﺳﺎء ﺍﻟﻜﻬﻨﺔ ﻣﻊ ﺍﻟﺠﻨﻮﺩ ﻟﻴﻘﺒﻀﻮﺍ ﻋﻠﻴﻪ ﻗﺎﻝ ﻟﻬﻢ ﺇﻧﻲ‬ ‫ﺃﻧﺎ ﻫﻮ )ﷲ( ﺭﺟﻌﻮﺍ ﺇﻟﻰ ﺍﻟﻮﺭﺍء ﻭﺳﻘﻄﻮﺍ ﻋﻠﻰ ﺍﻷﺭﺽ )ﻳﻮ‪ (٦:۱۸‬ﻟﻘﺪ ﺧ�ﺎﻓﻮﺍ ﻣﻨ�ﻪ‬ ‫ﻷﻧﻬﻢ ﻳﻌﺮﻓﻮﻥ ﺃﻥ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ " ﺃﻧﺎ ﻫﻮ" ﻫﻲ ﺍﺳﻢ ﷲ‪.‬‬ ‫‪ ‬ﻣﻥ ﺃﻧﺎ ﺣﺗﻰ ﺃﺫﻫﺏ ﺇﻟﻰ ﻓﺭﻋﻭﻥ؟‬

‫ﺇﻥ ﷲ ﻻ ﻳﻌﻤﻞ ﻣﻊ ﺍﻟﻤﺘﻜﺒﺮ ﺍﻟﻮﺍﺛﻖ ﺑﻘﺪﺭﺍﺗﻪ ﻭﻟﻜﻨﻪ‬

‫ﻳﺤﺐ ﺍﻟﻌﻤﻞ ﻣﻊ ﺍﻟﻤﺘﻀﻌﻴﻦ ﻭﻣﻦ ﺧﻼﻟﻬﻢ ﻳﺼﻨﻊ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻌﺠﺎﺋﺐ " ﺑﻞ ﺍﺧﺘﺎﺭ‬ ‫ﷲ ﺟﻬﺎﻝ ﺍﻟﻌﺎﻟﻢ ﻟﻴﺨﺰﻱ ﺍﻟﺤﻜﻤﺎء ﻭ ﺍﺧﺘﺎﺭ ﷲ ﺿﻌﻔﺎء ﺍﻟﻌﺎﻟﻢ ﻟﻴﺨﺰﻱ ﺍﻷﻗﻮﻳﺎء‪".‬‬ ‫)‪۱‬ﻛﻮ‪.(۲۷ : ۱‬‬ ‫‪ ‬ﻟﻢ ﻳﻘﺒﻞ ﷲ ﻣﻮﺳﻰ ﻛﺨﺎﺩﻡ ﻋﻨﺪﻣﺎ ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﺫﺍﺗﻪ ﻭﻗﺪﺭﺗﻪ ﺑﻞ ﺗﺮﻛﻪ ﻓﻲ‬ ‫ﺍﻟﻤﺪﺭﺳﺔ ﺣﺘﻰ ﺗﻌﻠﻢ ﺃﻥ ﻳﻘﻮﻝ ﻣﻦ ﺃﻧﺎ؟ ﻭﺇﺫﺍ ﻭﺻﻞ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﻋﺒﺎﺭﺓ "ﻣﻦ ﺃﻧﺎ ؟"‬ ‫ﻳﻜﻮﻥ ﻗﺪ ﻭﺻﻞ ﺇﻟﻰ ﻋﻨﺼﺮ ﺍﻟﺘﻮﺍﺿﻊ ﺍﻟﻼﺯﻡ ﻟﻠﺨﺪﻣﺔ‪ .‬ﻭﻫﻨﺎ ﻓﻘﻂ ﻳﺴﺘﻄﻴﻊ ﷲ ﺃﻥ‬ ‫ﻳﻌﻤﻞ ﻣﻦ ﺧﻼﻟﻪ‪.‬‬ ‫* ﺧﻄﺔ ﷲ ﺍﻟﻤﻌﺪﺓ ﻟﻠﺨﺮﻭﺝ‪:‬‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪ :‬ﻳَ ْﻬ َﻮ ْﻩ‬ ‫ﺳﻰ‪» :‬ﻫ َﻜ َﺬﺍ ﺗَﻘُﻮ ُﻝ ﻟِﺒَﻨِﻲ ﺇِ ْ‬ ‫ﻀﺎ ﻟِ ُﻤﻮ َ‬ ‫َﻭﻗَﺎ َﻝ ﷲُ ﺃَ ْﻳ ً‬ ‫ﺳ ِﻤﻲ‬ ‫ﺳ َﺤﺎ َ‬ ‫ﺳﻠَﻨِﻲ ﺇِﻟَ ْﻴ ُﻜ ْﻢ‪ .‬ﻫ َﺬﺍ ﺍ ْ‬ ‫ﺇِ ْﺑ َﺮﺍ ِﻫﻴ َﻢ َﻭﺇِﻟﻪُ ﺇِ ْ‬ ‫ﻮﺏ ﺃَ ْﺭ َ‬ ‫ﻕ َﻭﺇِﻟﻪُ ﻳَ ْﻌﻘُ َ‬

‫ﺇِﻟﻪُ ﺁﺑَﺎﺋِ ُﻜ ْﻢ‪ ،‬ﺇِﻟﻪُ‬ ‫ﺇِﻟَﻰ ﺍﻷَﺑَ ِﺪ َﻭﻫ َﺬﺍ‬

‫ﺷﻴ ُ َ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ َﻭﻗُ ْﻞ ﻟَ ُﻬ ُﻢ‪ :‬ﺍﻟ ﱠﺮ ﱡﺏ ِﺇﻟﻪُ ﺁﺑَﺎﺋِ ُﻜ ْﻢ‪،‬‬ ‫ﺍﺟ َﻤ ْﻊ ُ‬ ‫ﻮﺥ ﺇِ ْ‬ ‫ِﺫ ْﻛ ِﺮﻱ ﺇِﻟَﻰ ﺩ َْﻭ ٍﺭ ﻓَﺪ َْﻭ ٍﺭ‪ .‬ﺍِ ْﺫﻫ َْﺐ َﻭ ْ‬

‫ﺻﻨِ َﻊ ﺑِ ُﻜ ْﻢ ﻓِﻲ‬ ‫ﺳ َﺤﺎ َ‬ ‫ﺇِﻟﻪُ ﺇِ ْﺑ َﺮﺍ ِﻫﻴ َﻢ َﻭﺇِ ْ‬ ‫ﻮﺏ ﻅَ َﻬ َﺮ ﻟِﻲ ﻗَﺎﺋِﻼً‪ :‬ﺇِﻧﱢﻲ ﻗَ ِﺪ ﺍ ْﻓﺘَﻘَ ْﺪﺗُ ُﻜ ْﻢ َﻭ َﻣﺎ ُ‬ ‫ﻕ َﻭﻳَ ْﻌﻘُ َ‬ ‫ﺽ ﺍ ْﻟـﻜـ َ ْﻨـ َﻌـﺎﻧـ ِﻴّـ ِﻴـﻦَ َﻭﺍ ْﻟ ِﺤﺜﱢﻴﱢﻴﻦَ‬ ‫ﺻـﻌـ ِﺪُﻛـ ُ ْﻢ ِﻣـﻦْ ﻣـ َ َﺬﻟّـ َ ِﺔ ِﻣـ ْ‬ ‫ﺼ َﺮ‪ .‬ﻓَـﻘُـ ْﻠﺖُ ﺃُ ْ‬ ‫ِﻣ ْ‬ ‫ﺼـ َﺮ ﺇِﻟَـﻰ ﺃَ ْﺭ ِ‬ ‫ﺴﻼً‪.‬‬ ‫ﺽ ﺗَﻔِ ُ‬ ‫ﻴﺾ ﻟَﺒَﻨًﺎ َﻭ َﻋ َ‬ ‫َﻭﺍﻷَ ُﻣﻮ ِﺭﻳﱢﻴﻦَ َﻭﺍ ْﻟﻔِ ِﺮ ﱢﺯﻳﱢﻴﻦَ َﻭﺍ ْﻟ ِﺤ ﱢﻮﻳﱢﻴﻦَ َﻭﺍ ْﻟﻴَﺒُﻮ ِ‬ ‫ﺳﻴﱢﻴﻦَ ‪ ،‬ﺇِﻟَﻰ ﺃَ ْﺭ ٍ‬ ‫ﺷﻴ ُ ُ‬ ‫ﺳ ِﻤ ُﻌﻮﺍ ﻟِﻘَ ْﻮﻟِﻚَ ‪ ،‬ﺗَﺪ ُْﺧ ُﻞ ﺃَ ْﻧﺖَ َﻭ ُ‬ ‫ﺼ َﺮ َﻭﺗَﻘُﻮﻟُﻮﻥَ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﺇِﻟَﻰ َﻣﻠِ ِﻚ ِﻣ ْ‬ ‫ﻮﺥ ﺑَﻨِﻲ ﺇِ ْ‬ ‫»ﻓَﺈ ِ َﺫﺍ َ‬

‫ﺳﻔَ َﺮ ﺛَﻼَﺛَ ِﺔ ﺃَﻳﱠ ٍﺎﻡ ﻓِﻲ ﺍ ْﻟﺒَ ﱢﺮﻳﱠ ِﺔ َﻭﻧَ ْﺬﺑَ ُﺢ‬ ‫ﻀﻲ َ‬ ‫ﻟَﻪُ‪ :‬ﺍﻟ ﱠﺮ ﱡﺏ ﺇِﻟﻪُ ﺍ ْﻟ ِﻌ ْﺒ َﺮﺍﻧِﻴﱢﻴﻦَ ﺍ ْﻟﺘَﻘَﺎﻧﺎ ﻓَﺎﻵﻥَ ﻧَ ْﻤ ِ‬ ‫‪۳٦ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‬

‫ﻀﻮﻥَ َﻭﻻَ ﺑِﻴَ ٍﺪ ﻗَ ِﻮﻳ ﱠ ٍﺔ‪،‬ﻓَﺄ َ ُﻣ ﱡﺪ ﻳَ ِﺪﻱ‬ ‫ﺏ ﺇِﻟ ِﻬﻨَﺎ‪َ .‬ﻭﻟ ِﻜﻨﱢﻲ ﺃَ ْﻋﻠَ ُﻢ ﺃَﻥﱠ َﻣﻠِﻚَ ِﻣ ْ‬ ‫ﻟِﻠ ﱠﺮ ﱢ‬ ‫ﺼ َﺮ ﻻَ ﻳَ َﺪ ُﻋ ُﻜ ْﻢ ﺗَ ْﻤ ُ‬ ‫ﺻﻨَ ُﻊ ﻓِﻴ َﻬﺎ‪َ .‬ﻭﺑَ ْﻌ َﺪ ﺫﻟِﻚَ ﻳُ ْ‬ ‫ﻄﻠِﻘُ ُﻜ ْﻢ )ﺧﺮ‪(۲۰-۱٥ :۳‬‬ ‫ﺼ َﺮ ﺑِ ُﻜ ﱢﻞ ﻋ َ​َﺠﺎﺋِﺒِﻲ ﺍﻟﱠﺘِﻲ ﺃَ ْ‬ ‫ﺏ ِﻣ ْ‬ ‫َﻭﺃَ ْ‬ ‫ﺿ ِﺮ ُ‬ ‫‪ ‬ﺃﺧﺒ��ﺮ ﷲ ﻣﻮﺳ��ﻰ ﺃﻧ�ﻪ ﻳﺠ��ﺐ ﺃﻭﻻً ﺃﻥ ﻳﻘﺎﺑ��ﻞ ﺷ��ﻴﻮﺥ ﺑﻨ��ﻲ ﺇﺳ��ﺮﺍﺋﻴﻞ ﻭﻳﺨﺒ��ﺮﻫﻢ ﺃﻥ‬ ‫ﻳﻬﻮﺓ ﺇﻟ�ﻪ ﺁﺑ�ﺎﺋﻬﻢ ‪ -‬ﺍﻟ�ﺬﻱ ﻭﻋ�ﺪﻫﻢ ﺑ�ﺄﺭﺽ ﺗﻔ�ﻴﺾ ﻟﺒﻨ�ﺎ ً ﻭﻋﺴ�ﻼً ‪ -‬ﻗ�ﺪ ﺳ�ﻤﻊ ﺻ�ﻠﻮﺍﺗﻬﻢ‬ ‫ﻭﺳﻴﺤﺮﺭﻫﻢ ﻣﻦ ﻋﺒﻮﺩﻳﺔ ﻣﺼﺮ ﻭﻳﺴﻜﻨﻬﻢ ﻓﻲ ﺃﺭﺽ ﻛﻨﻌﺎﻥ‪.‬‬ ‫‪ ‬ﻭﺑﻌﺪ ﺫﻟﻚ ﺗ�ﺄﺗﻲ ﺍﻟﺨﻄ�ﻮﺓ ﺍﻟﺜﺎﻧﻴ�ﺔ ﻭﺗﺘﻤﺜ�ﻞ ﻓ�ﻲ ﺩﺧ�ﻮﻝ ﻣﻮﺳ�ﻰ ﻭﺷ�ﻴﻮﺥ ﺇﺳ�ﺮﺍﺋﻴﻞ‬ ‫ﻟﻤﻘﺎﺑﻠﺔ ﻓﺮﻋﻮﻥ ﻭﺇﺧﺒﺎﺭﻩ ﺑﻤﺎ ﻳﺄﺗﻲ‪:‬‬ ‫‪ -۱‬ﺃﻥ ﷲ ﺇﻟﻪ ﺇﺳﺮﺍﺋﻴﻞ ﻗﺪ ﻅﻬﺮ ﻟﻬﻢ‪.‬‬ ‫‪ -۲‬ﺃﻥ ﷲ ﻁﻠﺐ ﺧﺮﻭﺝ ﺍﻟﺸﻌﺐ ﻣﻦ ﻣﺼﺮ ﻭﻣﺴﻴﺮﺗﻬﻢ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﻲ ﺍﻟﺒﺮﻳﺔ ﻟﻴﻘﺪﻣﻮﺍ‬ ‫ﺍﻟﻌﺒ��ﺎﺩﺓ ﻟﻠ��ﺮﺏ ﺇﻟﻬﻬ��ﻢ‪ .‬ﻭﻫ��ﺬﺍ ﻁﻠ��ﺐ ﻣﺘﻮﺍﺿ��ﻊ‪ ،‬ﻓﻬ��ﻮ ﻣﺠ��ﺮﺩ ﻁﻠ��ﺐ ﻟﻠﻌﺒ��ﺎﺩﺓ ﻛﻤ��ﺎ ﻳﻌﺒ��ﺪ‬ ‫ﺍﻟﻤﺼﺮﻳﻮﻥ ﺁﻟﻬﺘﻬﻢ‪ .‬ﻭﻻ ﻳﺘﻀﻤﻦ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﻣﺼﺮ ﻭﻋﺪﻡ ﺍﻟﻌﻮﺩﺓ ﺇﻟﻴﻬﺎ‪.‬‬ ‫ﻭﺭﻏﻢ ﺗﻮﺍﺿﻊ ﺍﻟﻄﻠﺐ‪ ،‬ﺇﻻ ﺃﻥ ﻓﺮﻋﻮﻥ ﺭﻓﻀﻪ ﻣﻤﺎ ﻳﺸﻴﺮ ﺇﻟﻰ ﻗﺴﻮﺓ ﻗﻠﺒﻪ‪.‬‬ ‫‪ -۳‬ﺃﻧﻬﻢ ﺳﻮﻑ ﻳﻘﺪﻣﻮﻥ ﺫﺑﺎﺋﺢ ﺣﻴﻮﺍﻧﻴﺔ ﻹﻟﻬﻬﻢ ﻭﻫﺬﻩ ﺍﻟﺬﺑﺎﺋﺢ ﻣﻘﺪﺳﺔ ﻋﻨﺪ ﺍﻟﻤﺼﺮﻳﻴﻦ‬ ‫ﻭﻳﻌﺒ���ﺪﻭﻥ ﺑﻌﻀ���ﻬﺎ‪ ،‬ﻟ���ﺬﺍ ﻓ���ﺈﻥ ﺫﺑﺤﻬ���ﺎ ﻓ���ﻲ ﺃﺭﺽ ﻣﺼ���ﺮ ﻻ ﺑ���ﺪ ﺃﻥ ﻳﺜﻴ���ﺮ ﻏﻀ���ﺐ‬ ‫ﺍﻟﻤﺼ��ﺮﻳﻴﻦ ﻭﻟﻬ��ﺬﺍ ﻳﻌﺘﺒ��ﺮ ﻁﻠـــ��ـﺒﻬﻢ ﺑ��ﺎﻟﺨﺮﻭﺝ ﻟﺘﻘ��ﺪﻳﻢ ﺍﻟ��ﺬﺑﺎﺋﺢ ﻁﻠﺒ �ﺎ ً ﻣﻨﻄﻘﻴ �ﺎ ً‪ ،‬ﻭﻓﻴ��ﻪ‬ ‫ﻣﺮﺍﻋﺎﺓ ﻟﻤﺸﺎﻋﺮ ﺍﻟﻤﺼﺮﻳﻴﻦ ﻭﺭﻏﻢ ﺫﻟﻚ ﻓﻘﺪ ﺭﻓﻀﻪ ﻓﺮﻋﻮﻥ‪.‬‬ ‫‪ ‬ﺃﺧﺒﺮ ﷲ ﻣﻮﺳﻰ ﻣﻦ ﺍﻟﺒﺪﺍﻳﺔ ﺃﻥ ﻁﻠﺒﻬﻢ ﺳﻴـ ُﻘﺎﺑـ َﻞ ﺑﺎﻟﺮﻓﺾ ﻣﻦ ﻗﺒﻞ ﻓﺮﻋﻮﻥ‪ .‬ﻭﻗ�ﺪ‬ ‫ﺳﺒﻖ ﷲ ﻭﺃﺧﺒﺮ ﻣﻮﺳﻰ ﻟﺌﻼ ﻳﻘﻠ�ﻖ ﺃﻭ ﻳﻨ�ﺰﻋﺞ‪ ،‬ﺛ�ﻢ ﺃﺧﺒ�ﺮﻩ ﺃﻥ ﺍﻟﺨﻄ�ﻮﺓ ﺍﻟﺜﺎﻟﺜ�ﺔ ﺗﺘﻤﺜ�ﻞ‬ ‫ﻓ���ﻲ ﺗ���ﺪﺧﻞ ﷲ ﺑﻨﻔﺴ���ﻪ ﻓﻴﺼ���ﻨﻊ ﻣﻌﺠ���ﺰﺍﺕ ﻛﺜﻴ���ﺮﺓ )ﺍﻟﻀ���ﺮﺑﺎﺕ ﺍﻟﻌﺸ���ﺮ( ﺳ���ﺘﺨﻴﻒ‬ ‫ﺍﻟﻤﺼﺮﻳﻴﻦ ﻓﻴﻀﻄﺮﻭﻥ ﺇﻟﻰ ﻁﺎﻋﺔ ﷲ ﻭﺇﻁﻼﻕ ﺷﻌﺒﻪ‪.‬‬ ‫ﻓﺘﺴﻠﺒﻮﻥ ﺍﻟﻤﺼﺮﻳﻴﻦ !‬ ‫‪۲۱‬‬ ‫ْﻄ��ﻲ ﻧِ ْﻌ َﻤ�ﺔً ﻟِﻬ� َﺬﺍ ﺍﻟ ﱠ‬ ‫ﻀ��ﻮﻥَ‬ ‫�ﻮﻥ ﺍ ْﻟ ِﻤ ْ‬ ‫ﺼ� ِﺮﻳﱢﻴﻦَ ‪ .‬ﻓَﻴَ ُﻜ��ﻮﻥُ ِﺣﻴﻨَ َﻤ��ﺎ ﺗَ ْﻤ ُ‬ ‫ﺸ� ْﻌ ِ‬ ‫َﻭﺃُﻋ ِ‬ ‫ﺐ ﻓِ��ﻲ ﻉ ُِ◌ﻳُ� ِ‬ ‫‪۲۲‬‬ ‫ﺎﺭﺗِ َﻬ�ﺎ َﻭ ِﻣ�ﻦْ ﻧَ ِﺰﻳﻠَ� ِﺔ ﺑَ ْﻴﺘِ َﻬ�ﺎ‬ ‫ﻀﻮﻥَ ﻓَ�ﺎ ِﺭ ِﻏﻴﻦَ ‪ .‬ﺑَ� ْﻞ ﺗَ ْﻄﻠُ ُ‬ ‫ﺃَﻧﱠ ُﻜ ْﻢ ﻻَ ﺗَ ْﻤ ُ‬ ‫�ﺐ ُﻛ� ﱡﻞ ﺍ ْﻣ َ�ﺮﺃَ ٍﺓ ِﻣ�ﻦْ َﺟ َ‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‬

‫َﻀ� ُﻌﻮﻧَ َﻬﺎ َﻋﻠَ�ﻰ‬ ‫)ﺍﻟﻀﻴﻔﺔ ﺍﻟﺘ�ﻲ ﺗﻘ�ﻴﻢ ﻋﻨ�ﺪﻫﺎ( ﺃَ ْﻣﺘِ َﻌ�ﺔَ ﻓِ ﱠ‬ ‫ﺐ َﻭﺛِﻴَﺎﺑً�ﺎ‪َ ،‬ﻭﺗ َ‬ ‫ﻀ� ٍﺔ َﻭﺃَ ْﻣﺘِ َﻌ�ﺔَ َﺫﻫَ� ٍ‬ ‫ﺼ ِﺮﻳﱢﻴﻦَ «‪) .‬ﺧﺮ ‪(۲۲-۲۱ :۳‬‬ ‫ﺴﻠِﺒُﻮﻥَ ﺍ ْﻟ ِﻤ ْ‬ ‫ﺑَﻨِﻴ ُﻜ ْﻢ َﻭﺑَﻨَﺎﺗِ ُﻜ ْﻢ )ﺃﻱ ﻳﻠﺒﺴﻮﻧﻬﺎ(‪ .‬ﻓَﺘ ْ‬ ‫‪ ‬ﺇﺫﺍ ﻗﺮﺃﻧ��ﺎ ﻫ��ﺬﻩ ﺍﻟﻜﻠﻤ��ﺎﺕ ﺑ��ﺎﻟﻤﻌﻨﻰ ﺍﻟﺤﺮﻓ��ﻲ ﻧﺠ��ﺪ ﺍﻥ ﷲ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌ��ﻮﺽ ﻟﺒﻨ��ﻲ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ ﺑﻌﻀﺎ ً ﻣﻦ ﺣﻘﻮﻗﻬﻢ ﺍﻟﻤﺴﻠﻮﺑﺔ ﺧﻼﻝ ﻓﺘﺮﺓ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﺍﻟﺘﺴﺨﻴﺮ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺮﻣﺰﻱ ﻓﻬﻮ ﻳﺸ�ﻴﺮ ﺃﻥ ﺍﻹﻧﺴ�ﺎﻥ ﺍﻟﺘﺎﺋ�ﺐ ﺑﻌ�ﺪﻣﺎ ﻳﺤ�ﺮﺭﻩ ﷲ ﻣ�ﻦ ﻋﺒﻮﺩﻳ�ﺔ‬ ‫ﺍﻟﺨﻄﻴﺔ ﻻ ﻳﺼ�ﺮﻓﻪ ﻓﺎﺭﻏ�ﺎ ً ﺑ�ﻞ ﻳﻤ�ﻸﻩ ﻣ�ﻦ ﻣﻮﺍﻫ�ﺐ ﺭﻭﺣ�ﻪ ﺍﻟﻘ�ﺪﻭﺱ‪ .‬ﻭﺃﻫ�ﻢ ﻣ�ﺎ ﺳ�ﻠﺒﻪ‬ ‫ﺍﻟﺸ�ﻌﺐ ﻣ�ﻦ ﺍﻟﻤﺼ��ﺮﻳﻴﻦ ﻟ�ﻢ ﻳﻜ��ﻦ ﺫﻫﺒ�ﺎ ً ﻭﻻ ﻓﻀ�ﺔ ﺑ��ﻞ ﻫ�ﻮ ﻧﻔ��ﻮﺱ ﺍﻟﻤﺼ�ﺮﻳﻴﻦ ﺍﻟ��ﺬﻳﻦ‬ ‫ﺁﻣﻨ��ﻮﺍ ﺑﺈﻟ��ﻪ ﺇﺳ��ﺮﺍﺋﻴﻞ ﻭﺧﺮﺟ��ﻮﺍ ﻣ��ﻊ ﺷ��ﻌﺐ ﷲ ﺗ��ﺎﺭﻛﻴﻦ ﻏﻨ��ﻰ ﻣﺼ��ﺮ ﻟﻴﺘﺒﻌ��ﻮﺍ ﺍﻹﻟ��ﻪ‬ ‫ﺍﻟﺤﻘﻴﻘﻲ )ﺧﺮ ‪(۳۸ :۱۲‬‬ ‫" ﻟﻤﺎ ﺧﻠــ ﱠﺺ ﺍﻟﺮﺏ ﺗﻼﻣﻴﺬﻩ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﻪ ﻣﻦ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ‪،‬‬ ‫ﺧﻠﺺ ﺑﻬﻢ ﺃﻳﻀﺎ ً ﻛﻞ ﻣﻦ ﻳﺆﻣﻦ ﺑﻪ ﻣﻦ ﺍﻷﻣﻢ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻦ ﺧﺎﺻﺔ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﻓﺘﺤﻘﻖ ﻗﻮﻟﻪ‪ :‬ﺇﻧﻲ ﺃﺟﻌﻠﻜﻢ ﺗﺴﻠﺒﻮﻥ ﺍﻟﻤﺼﺮﻳﻴﻦ‪ .‬ﻷﻧﻪ ﺟﻌﻠﻬﻢ‬ ‫ﻳﺄﺧﺬﻭﻥ ﻣﻨﻪ ﻧﻔﻮﺱ ﺍﻷﻣﻢ ﺍﻟﺬﻳﻦ ﻫﻢ ﺧﺎﺻﺘﻪ‪".‬‬ ‫)ﺍﻟﻘﺪﻳﺲ ﻣﺎﺭﺃﻓﺮﺍﻡ ﺍﻟﺴﺮﻳﺎﻧﻲ(‪.‬‬ ‫* ﷲ ﻳﺸﺠﻊ ﻣﻮﺳﻰ ﺑﺜﻼﺙ ﻣﻌﺠﺰﺍﺕ‬ ‫ﺃﻭﻻ ‪ :‬ﺍﻟﻌﺼﺎ ﺍﻟﺘﻲ ﺗﺤﻮﻟﺖ ﺇﻟﻰ ﺛﻌﺒﺎﻥ‬ ‫ﺴ َﻤ ُﻌﻮﻥَ ﻟِﻘَ ْﻮﻟِﻲ‪ ،‬ﺑَ ْﻞ‬ ‫ﺼ ﱢﺪﻗُﻮﻧَﻨِﻲ َﻭﻻَ ﻳَ ْ‬ ‫ﺳﻰ َﻭﻗَﺎ َﻝ‪َ » :‬ﻭﻟ ِﻜﻦْ ﻫَﺎ ُﻫ ْﻢ ﻻَ ﻳُ َ‬ ‫ﺎﺏ ُﻣﻮ َ‬ ‫ﻓَﺄ َ َﺟ َ‬ ‫ﻳَﻘُﻮﻟُﻮﻥَ ‪ :‬ﻟَ ْﻢ ﻳَ ْ‬ ‫ﻈ َﻬ ْﺮ ﻟَﻚَ ﺍﻟ ﱠﺮ ﱡﺏ«‪۲ .‬ﻓَﻘَﺎ َﻝ ﻟَﻪُ ﺍﻟ ﱠﺮ ﱡﺏ‪َ » :‬ﻣﺎ ﻫ ِﺬ ِﻩ ﻓِﻲ ﻳَ ِﺪﻙَ ؟« ﻓَﻘَﺎ َﻝ‪:‬‬ ‫‪۳‬‬ ‫ﺎﺭﺕْ َﺣﻴﱠﺔً‪،‬‬ ‫» َﻋ ً‬ ‫ﺼ َ‬ ‫ﺽ ﻓَ َ‬ ‫ﺽ«‪ .‬ﻓَﻄَ َﺮ َﺣ َﻬﺎ ﺇِﻟَﻰ ﺍﻷَ ْﺭ ِ‬ ‫ﺼﺎ«‪ .‬ﻓَﻘَﺎ َﻝ‪» :‬ﺍ ْﻁ َﺮ ْﺣ َﻬﺎ ﺇِﻟَﻰ ﺍﻷَ ْﺭ ِ‬ ‫‪٤‬‬ ‫ﺴﻚْ ﺑِ َﺬﻧَﺒِ َﻬﺎ«‪) .‬ﺫﻳﻠﻬﺎ(‬ ‫ﺳﻰ ِﻣ ْﻨ َﻬﺎ‪ .‬ﺛُ ﱠﻢ ﻗَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫ﺏ ُﻣﻮ َ‬ ‫ﻓَ َﻬ َﺮ َ‬ ‫ﺳﻰ‪ُ » :‬ﻣ ﱠﺪ ﻳَﺪَﻙَ َﻭﺃَ ْﻣ ِ‬ ‫‪٥‬‬ ‫ﺼ ﱢﺪﻗُﻮﺍ ﺃَﻧﱠﻪُ ﻗَ ْﺪ ﻅَ َﻬ َﺮ ﻟَﻚَ‬ ‫ﺼﺎ َﺭﺕْ َﻋ ً‬ ‫ﺴﻚَ ﺑِ ِﻪ‪ ،‬ﻓَ َ‬ ‫ﻓَ َﻤ ﱠﺪ ﻳَ َﺪﻩُ َﻭﺃَ ْﻣ َ‬ ‫ﺼﺎ ﻓِﻲ ﻳَ ِﺪ ِﻩ‪» .‬ﻟِ َﻜ ْﻲ ﻳُ َ‬ ‫ﻮﺏ«‪) .‬ﺧﺮ‪( ٥-۱ :٤‬‬ ‫ﺳ َﺤﺎ َ‬ ‫ﺍﻟ ﱠﺮ ﱡﺏ ﺇِﻟﻪُ ﺁﺑَﺎﺋِ ِﻬ ْﻢ‪ ،‬ﺇِﻟﻪُ ﺇِ ْﺑ َﺮﺍ ِﻫﻴ َﻢ َﻭﺇِﻟﻪُ ﺇِ ْ‬ ‫ﻕ َﻭﺇِﻟﻪُ ﻳَ ْﻌﻘُ َ‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‬

‫‪ ‬ﺗﻮﻗﻊ ﻣﻮﺳﻰ ﺃﻻ ﻳﺼﺪﻗﻪ ﺷﻴﻮﺥ ﺷﻌﺒﻪ ﻓﺴﺄﻝ ﷲ ﻣﺎﺫﺍ ﻳﻔﻌ�ﻞ‪ .‬ﻭﻫﻨ�ﺎ ﺟ�ﺎءﺕ ﺇﺟﺎﺑ�ﺔ‬ ‫ﷲ ﻓﻲ ﺷﻜﻞ ﺳﺆﺍﻝ‪ .‬ﻓﺴﺄﻝ ﻣﻮﺳﻰ ﻋﻤﺎ ﻓﻲ ﻳﺪﻩ ﻓﻘﺎﻝ ﺃﻧﻬ�ﺎ ﻋﺼ�ﺎ‪ .‬ﻭﻟﻌ�ﻞ ﷲ ﺃﺭﺍﺩ ﺃﻥ‬ ‫ﻳُﺬﻛـ ﱢﺮ ﻣﻮﺳﻰ ﺃﻧﻪ ﺻﺎﺭ ﺷﻴﺨﺎ ً ﻳﺤﺘﺎﺝ ﻟﻌﺼﺎ ﻳﺴﺘﻨﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﺭﻏﻢ ﺿ�ﻌﻔﻪ ﻭﻛﺒ�ﺮ‬ ‫ﺳ��ﻨﻪ �ﺎہﻠﻟ ﺳ��ﻮﻑ ﻳﺴ��ﺘﺨﺪﻣﻪ ﻟﻴﺼ��ﻨﻊ ﺑ��ﻪ ﻋﺠﺎﺋ��ﺐ‪ .‬ﺃﺭﺍﺩ ﷲ ﺃﻥ ﻳﺮﻳ��ﻪ ﺃﻧ �ﻪ ﺳﻴﺴ��ﺘﺨﺪﻡ‬ ‫ﺭﺍﻉ ﻓﻘﻴﺮ ﻻ ﻳﻤﻠﻚ ﺷﻴﺌﺎ ً ﻏﻴﺮ ﺗﻠﻚ‬ ‫ﺇﻣﻜﺎﻧﻴﺎﺗﻪ ﺍﻟﻀﻌﻴﻔﺔ ﻓﻲ ﺻﻨﻊ ﺍﻟﻤﻌﺠﺰﺍﺕ‪ ،‬ﻓﻤﻮﺳﻰ ٍ‬ ‫ﺍﻟﻌﺼﺎ ﺍﻟﺘﻲ ﻓﻲ ﻳﺪﻩ ﻭﺍﻟﺘﻲ ﻳﺴﺘﻌﻤﻠﻬﺎ ﻟﺮﻋﺎﻳﺔ ﻏﻨﻤﻪ‪.‬‬ ‫ﺭﺍﻉ‬ ‫ﻋﻨﺪﻣﺎ ﻳﻄﻠﺐ ﷲ ﺃﺩﺍﺓ ﻟﺨﺪﻣﺘﻪ ﻓﺄﻧﻪ ﻻ ﻳﻄﻠﺐ ﺻﻮﻟﺠﺎﻧﺎ ً ﺫﻫﺒﻴﺎ ً‪ ،‬ﺑﻞ ﻣﺠ�ﺮﺩ ﻋﺼ�ﺎ ٍ‬ ‫ﻭﻟﻜﻦ ﻋﺼﺎ ﻳ ُﺪﻋﱢﻤﻬﺎ ﷲ ﺃﻗﻮﻯ ﻣ�ﻦ ﺃﻋﻈ�ﻢ ﺃﺳ�ﻠﺤﺔ ﺍﻟﺠﻴ�ﻮﺵ‪ .‬ﻭﻫﻜ�ﺬﺍ ﺗﻐﻴ�ﺮﺕ ﺍﻟﻌﺼ�ﺎ‬ ‫ﺿ َﻌﺖ ﻓﻲ ﻳﺪ ﷲ ﻓﺈﻧﻬﺎ ﻟﻦ ﺗﻜﻮﻥ ﻣﺠﺮﺩ ﺧﺸﺒﺔ ﺑﻞ ﺃﺩﺍﺓ ﻟﺼﻨﻊ ﺍﻟﻤﻌﺠﺰﺍﺕ‪.‬‬ ‫ﺑﻌﺪ ﺃﻥ ُﻭ ِ‬ ‫‪ ‬ﻭﷲ ﻛﺜﻴ��ﺮﺍً ﻣ��ﺎ ﻳﻔﻌ��ﻞ ﺫﻟ��ﻚ ﻓﻌﻨ��ﺪﻣﺎ ﺃﺭﺍﺩ ﺇﺷ��ﺒﺎﻉ ﺍﻟﺠﻤ��ﻮﻉ ﻟ��ﻢ ﻳﺨﻠ��ﻖ ﻟﻬ��ﻢ ﻁﻌﺎﻣ�ﺎ ً !‬ ‫ﻭﻟﻜﻨ�ﻪ ﺳ��ﺄﻟﻬﻢ ﻣ��ﺎﺫﺍ ﻋﻨ��ﺪﻛﻢ؟ ﻓﻘ��ﺪﻣﻮﺍ ﻟ�ﻪ ﺧﻤ��ﺲ ﺧﺒ��ﺰﺍﺕ ﻭﺳ��ﻤﻜﺘﻴﻦ‪ ،‬ﻓﺄﺧ��ﺬﻫﺎ ً ﻭﺑ��ﺎﺭﻙ‬ ‫ﻭﺃﺷﺒﻊ ﺧﻤﺴﺔ ﺁﻻﻑ ﺭﺟﻞ‪ .‬ﻫﺬﺍ ﻫﻮ ﻣﻨﻬﺞ ﷲ ﻣﻌﻨﺎ‪ ،‬ﻓﻬ�ﻮ ﻻ ﻳﻤﻴ�ﻞ ﺇﻟ�ﻰ ﺻ�ﻨﻊ ﺃﺷ�ﻴﺎء‬ ‫ﺑﺮﺍﻗﺔ ﺑﻞ ﻳﺄﺧﺬ ﺇﻣﻜﺎﻧﻴﺎﺗﻨﺎ ﺍﻟﺒﺴﻴﻄﺔ ﻭﻳﺒﺎﺭﻛﻬ�ﺎ ﻓﺘﺼ�ﻴﺮ ﻋﻈﻴﻤ�ﺔ‪ .‬ﻓﺎﻟﻌﺼ�ﺎ ﺍﻟﺘ�ﻲ ﻛﺎﻧ�ﺖ‬ ‫ﺭﻣﺰﺍً ﻟﻠﻀﻌﻒ ﻭﺍﻟﻌﺠﺰ‪ ،‬ﺻﺎﺭﺕ ﺭﻣﺰﺍً ﻟﻠﻘﻮﺓ‪.‬‬ ‫‪ ‬ﺃﻣﺮ ﷲ ﻣﻮﺳﻰ ﺑﺈﻟﻘﺎء ﺍﻟﻌﺼﺎ ﻋﻠ�ﻰ ﺍﻷﺭﺽ ﻓﺘﺤﻮﻟ�ﺖ ﺇﻟ�ﻰ ﺣﻴ�ﺔ‪ ،‬ﻓﺨ�ﺎﻑ ﻣﻮﺳ�ﻰ‬ ‫ﻭﻫﺮﺏ ﻣﻨﻬﺎ ﻣﻤﺎ ﻳﺆﻛﺪ ﻟﻨﺎ ﺃﻧﻬﺎ ﺣﻴﺔ ﺣﻘﻴﻘﻴﺔ‪ .‬ﺛﻢ ﻁﻠﺐ ﻣﻨﻪ ﷲ ﺃﻥ ﻳﻤﺴﻚ ﺑ�ﺬﻳﻞ ﺍﻟﺤﻴ�ﺔ‬ ‫ﻓﺄﻁﺎﻉ ﻣﻮﺳﻰ ﻭﻫﻨﺎ ﺗﺤﻮﻟﺖ ﺍﻟﺤﻴﺔ ﺇﻟﻰ ﻋﺼﺎ ﻣﺮﺓ ﺃﺧﺮﻯ‪.‬‬ ‫‪ ‬ﻋﺻ�ﺎ ﻣﻭﺳ�ﻰ‪ :‬ﻛﺎﻧ�ﺖ ﺍﻟﻌﺼ�ﺎ ﺃﻭﻻً ﺭﻣ�ﺰﺍً ﻟﻠﻤ�ﻮﺕ ﻷﻧﻬ�ﺎ ﺗﺮﻣ�ﺰ ﺇﻟ�ﻰ ﺷ�ﺠﺮﺓ ﻣﻌﺮﻓ�ﺔ‬ ‫ﺍﻟﺨﻴ��ﺮ ﻭﺍﻟﺸ��ﺮ ﻓﺎﺭﺗﺒﻄ��ﺖ ﺑﺎﻟﺤﻴ��ﺔ ﺍﻟﺴ��ﺎﻣﺔ‪ ،‬ﻭﻟﻜ��ﻦ ﻣﻮﺳ��ﻰ )ﺍﻟﻤﺨﻠ��ﺺ( ﻳﻤﺴ��ﻚ ﺑ��ﺬﻳﻞ‬ ‫ﺍﻟﺤﻴﺔ )ﺍﻟﻤﻮﺕ( ﻟﺘﺘﺤﻮﻝ ﺇﻟﻰ ﻋﺼﺎ ﻭﻟﻜﻨﻬﺎ ﻫﺬﻩ ﺍﻟﻤﺮﺓ ﺗﺮﻣﺰ ﻟﻠﺼﻠﻴﺐ‪.‬‬ ‫‪ ‬ﻭﻗﺪ ﺷﺮﺡ ﺍﻟﻘﺪﻳﺲ ﻣﺎﺭ ﺃﻓﺮﺍﻡ ﺍﻟﺴﺮﻳﺎﻧﻲ ﻛﻴﻒ ﺗﺮﻣﺰ ﺍﻟﻌﺼﺎ ﻟﻠﺼﻠﻴﺐ ﻓﻘﺎﻝ‪:‬‬ ‫]ﺃﺭﺍﺩ ﺍﻟﺮﺏ ﺑﺎﻟﻌﺼﺎ ﺇﻅﻬﺎﺭ ﺁﻳﺎﺗﻪ ﻓﻴﻬﺎ‪ ،‬ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺧﺸﺒﺔ ﺻﻠﻴﺐ ﺍﻟﻤﺴﻴﺢ ﺍﻟﺘ�ﻲ ﺑﻬ�ﺎ‬ ‫ﻅﻬ��ﺮﺕ ﺁﻳ��ﺔ ﺍﻟﻐﻠﺒ��ﺔ ﻋﻠ��ﻰ ﺍﻟﺸ��ﻴﺎﻁﻴﻦ‪ ...‬ﻓﻬ��ﺬﻩ )ﺃﻱ ﺧﺸ��ﺒﺔ ﺍﻟﺼ��ﻠﻴﺐ( ﻛﺎﻧ��ﺖ ﻓ��ﻲ ﻳ��ﺪ‬ ‫‪۳۹ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‬

‫ﻣﻮﺳ��ﻰ ﻋﺼ��ﺎ‪ ...‬ﻟﻴُﻈﻬ��ﺮ ﺃﻧﻬ��ﺎ ﻋﻜ��ﺎﺯ ﻳﻌ��ﻴﻦ ﺍﻟﻤ��ﺆﻣﻨﻴﻦ ﻭﻟﻜﻨ��ﻪ ﺟﻌﻠﻬ��ﺎ ﻋﻠ��ﻰ ﺍﻷﺭﺽ‬ ‫ﺛﻌﺒﺎﻧﺎ ً‪ ...‬ﻟﻴُﻈﻬﺮ ﺃﻧﻬﺎ ﻣﻮﺕ ﻭﻓﺰﻉ ﻟﻠﺸﻴﺎﻁﻴﻦ[‬ ‫‪ ‬ﻭﻣﻨﺬ ﺍﻟﻘﺪﻡ ﻛﺎﻥ ﻭﻋ�ﺪ ﷲ ﻵﺩﻡ ﻭﺣ�ﻮﺍء ﺃﻥ ﻧﺴ�ﻞ ﺍﻟﻤ�ﺮﺃﺓ )ﺍﻟ�ﺮﺏ ﻳﺴ�ﻮﻉ ﺍﻟﻤﺴ�ﻴﺢ(‬ ‫ﺳﻴﺴﺤﻖ ﺭﺃﺱ ﺍﻟﺤﻴﺔ )ﺗﻚ‪ (۱٥:۳‬ﻭﻳﺒﻄﻞ ﺍﻟﻤﻮﺕ ﺑﻤﻮﺗﻪ‪.‬‬ ‫ﺃﻣﺎ ﻣﻮﺳﻰ ﺍﻟﺬﻱ ﻳﻌﺘﺒﺮ ﺧﺎﺩﻣﺎ ً ﻓ�ﻲ ﺑﻴ�ﺖ ﺍﻟﺴ�ﻴﺪ ﺍﻟﻤﺴ�ﻴﺢ )ﻋ�ﺐ ‪ (٥:۳‬ﻓﻘ�ﺪ ﻫ�ﺮﺏ ﻣ�ﻦ‬ ‫ﺍﻟﺤﻴﺔ ‪ -‬ﻣﻤﺎ ﻳﺆﻛﺪ ﺿﻌﻔﻪ ﻛﺈﻧﺴﺎﻥ ﺃﻣﺎﻡ ﺍﻟﻤﻮﺕ ‪ -‬ﻭﺑﻌﺪ ﺗﺸﺠﻴﻊ ﷲ ﻟﻪ ﻛﺎﻥ ﺃﻗﺼﻰ ﻣ�ﺎ‬ ‫ﻳﻤﻜﻦ ﺃﻥ ﻳﻔﻌﻠﻪ ﻫﻮ ﺃﻥ ﻳﻤﺴﻚ ﺫﻳﻞ ﺍﻟﺤﻴﺔ ﻻ ﺭﺃﺳﻬﺎ ﻛﻈﻞ ﻟﻸﻣﻮﺭ ﺍﻟﻤﺴﺘﻘﺒﻠﻴﺔ‪.‬‬ ‫‪ ‬ﺗﺤ�����ﺪﺙ ﺍﻟﻘ�����ﺪﻳﺲ ﺍﻳﺮﻳﻨﻴﺌ�����ﻮﺱ ﻭﺍﻟﻘ�����ﺪﻳﺲ ﻛﻴ�����ﺮﻟﺲ ﺍﻹﺳ�����ﻜﻨﺪﺭﻱ ﻭﺍﻟﻘ�����ﺪﻳﺲ‬ ‫ﻏﺮﻳﻐﻮﺭﻳﻮﺱ ﺃﺳﻘﻒ ﻧﻴﺼﺺ ﻭﺍﻟﻘﺪﻳﺲ ﺃﻏﺴﻄﻴﻨﻮﺱ ﻋﻦ ﻫﺬﻩ ﺍﻟﻌﺼﺎ ﺍﻟﻤﺘﺤﻮﻟﺔ ﺇﻟﻰ‬ ‫ﺣﻴﺔ ﻛﺮﻣﺰ ﻟﻠﺘﺠﺴﺪ ﺍﻹﻟﻬﻲ )ﺍﻟﻤﺴﻴﺢ ﺑﺘﺠﺴﺪﻩ ﻋﻠﻰ ﺍﻷﺭﺽ ﻳﺒﻄﻞ ﻣﻔﻌﻮﻝ ﺍﻟﺤﻴﺔ(‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻌﻼﻣﺔ ﺗﺮﺗﻠﻴﺎﻥ ﻭﺍﻟﻘﺪﻳﺲ ﺍﻣﺒﺮﺳﻴﻮﺱ ﺃﻳﻀﺎ ً ﻓﺮﺃﻳ�ﺎ ﻓ�ﻲ ﺍﻟﻌﺼ�ﺎ ﺭﻣ�ﺰﺍً ﻟﻠﻘﻴﺎﻣ�ﺔ ﺇﺫ‬ ‫ﻳﻘﻮﻝ ﺍﻷﺧﻴﺮ‪" :‬ﻫﻞ ﺍﻟﺬﻱ ﺟﻌﻞ ﻣﻦ ﺍﻟﻌﺼﺎ ﺣﻴﺔ‪ ...‬ﺃﻻ ﻳﻘﺪﺭ ﺑﺈﺭﺍﺩﺗﻪ ﺍﻹﻟﻬﻴﺔ ﺃﻥ ﻳﻘﻴﻢ‬ ‫ﺍﻟﻌﻈ��ﺎﻡ ﻭﻳﻌﻴ��ﺪ ﺍﻟﺤﻴ��ﺎﺓ ﻟﻠﻤ��ﻮﺗﻰ ﻣ��ﺮﺓ ﺃﺧ��ﺮﻯ‪] ".‬ﺳ��ﻔﺮ ﺍﻟﺨ��ﺮﻭﺝ ﻟﻠﻘﻤ��ﺺ ﺗ��ﺎﺩﺭﺱ‬ ‫ﻳﻌﻘﻮﺏ ‪ -‬ﺹ ‪[٤۱‬‬ ‫* ﺛﺎﻧﻴﺎ ً‪ :‬ﺍﻟﻴﺪ ﺍﻟﺒﺮﺻﺎء‬ ‫‪٦‬‬ ‫ﻀﺎ‪» :‬ﺃَﺩ ِْﺧ ْﻞ ﻳَﺪَﻙَ ﻓِﻲ ُﻋﺒﱢﻚَ «‪ .‬ﻓَﺄَﺩ َْﺧ َﻞ ﻳَ َﺪﻩُ ﻓِﻲ ُﻋﺒﱢ ِﻪ ﺛُ� ﱠﻢ ﺃَ ْﺧ َﺮ َﺟ َﻬ�ﺎ‪،‬‬ ‫ﺛُ ﱠﻢ ﻗَﺎ َﻝ ﻟَﻪُ ﺍﻟ ﱠﺮ ﱡﺏ ﺃَ ْﻳ ً‬ ‫ﺞ‪۷ .‬ﺛُ ﱠﻢ ﻗَﺎ َﻝ ﻟَﻪُ‪ُ » :‬ﺭ ﱠﺩ ﻳَﺪَﻙَ ﺇِﻟَﻰ ُﻋﺒﱢﻚَ «‪ .‬ﻓَ َﺮ ﱠﺩ ﻳَ� َﺪﻩُ ﺇِﻟَ�ﻰ ُﻋﺒﱢ� ِﻪ‬ ‫َﻭﺇِ َﺫﺍ ﻳَ ُﺪﻩُ ﺑَ ْﺮ َ‬ ‫ﺻﺎ ُء ِﻣ ْﺜ َﻞ ﺍﻟﺜﱠ ْﻠ ِ‬

‫‪۸‬‬ ‫ﺼ� ﱢﺪﻗُﻮﻙَ‬ ‫ﺴ� ِﺪ ِﻩ‪» .‬ﻓَﻴَ ُﻜ�ﻮﻥُ ﺇِ َﺫﺍ ﻟَ� ْﻢ ﻳُ َ‬ ‫ﺛُ ﱠﻢ ﺃَ ْﺧ َﺮ َﺟ َﻬﺎ ِﻣﻦْ ُﻋﺒﱢ ِﻪ‪َ ،‬ﻭﺇِ َﺫﺍ ِﻫ َﻲ ﻗَ ْﺪ ﻋَﺎﺩَﺕْ ِﻣ ْﺜ� َﻞ َﺟ َ‬ ‫��ﺮ ِﺓ‪.‬‬ ‫َﻭﻟَ��� ْﻢ ﻳَ ْ‬ ‫��ﻮﺕَ ﺍﻵﻳَ��� ِﺔ ﺍﻷَ ِﺧﻴ� َ‬ ‫ﺼ��� ﱢﺪﻗُﻮﻥَ َ‬ ‫ﺕ ﺍﻵﻳَ��� ِﺔ ﺍﻷُﻭﻟَ���ﻰ‪ ،‬ﺃَﻧﱠ ُﻬ��� ْﻢ ﻳُ َ‬ ‫ﺴ��� َﻤ ُﻌﻮﺍ ﻟِ َ‬ ‫��ﻮ ِ‬ ‫ﺻ� ْ‬ ‫ﺼ� ْ‬

‫)ﺧﺮ‪(۸-٦:٤‬‬ ‫‪ .‬ﺍﻟﻳ��ﺩ ﺍﻟﺑﺭﺻ��ﺎء ‪ :‬ﺇﺩﺧ��ﺎﻝ ﺍﻟﻴ��ﺪ ﺇﻟ �ﻰ ﺍﻟﻌ��ﺐ )ﺩﺍﺧ��ﻞ ﺍﻟﻘﻠ��ﺐ( ﻳﺸ��ﻴﺮ ﺇﻟ��ﻰ ﻓﺤ��ﺺ ﺍﻹﻧﺴ��ﺎﻥ‬ ‫ﻟﻨﻔﺴﻪ‪ ،‬ﻓﻴﻜﺘﺸﻒ ﻛﻢ ﻫﻮ ﺃﺑﺮﺹ )ﺧﺎﻁﺊ( ﻭﻛﻢ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺗﻄﻬﻴﺮ ﻭﺷﻔﺎء‪.‬‬ ‫ﻭﺇﻋﺎﺩﺓ ﺇﺩﺧﺎﻟﻬﺎ ﺇﻟﻰ ﺍﻟﻌﺐ ﺛﺎﻧﻴ�ﺔ ﻳﺸ�ﻴﺮ ﺃﻥ ﺍﻟﻄﻬ�ﺎﺭﺓ ﺳ�ﺘﻜﻮﻥ ﻋﻄﻴ�ﺔ ﺍﻟ�ﺮﻭﺡ ﺍﻟﻘ�ﺪﺱ‬ ‫ﺍﻟﺬﻱ ﻳﺴﻜﻦ ﺩﺍﺧﻠﻨﺎ ﻓﻴﻄﻬﺮ ﺍﻟﺘﺎﺋﺒﻴﻦ‪.‬‬ ‫‪٤۰ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‬

‫‪ ‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻴﺪ ﺍﻟﺒﺮﺻﺎء ﺗﺸﻴﺮ ﺇﻟﻰ ﺷﻌﺐ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺬﻱ ﺣﻤﻠﻪ ﻣﻮﺳﻰ ﻓﻲ ﺣﻀ�ﻨﻪ‬ ‫ﺑﻜﻞ ﻋﻴﻮﺑﻪ ﻭﻋﻨﺎﺩﻩ ﻭ ﻗﺴﺎﻭﺓ ﻗﻠﺒﻪ )ﻋﺪ‪ ،(۱۲ :۱۱‬ﻭﻟﻜﻦ ﷲ ﻗﺎﺩﺭ ﻋﻠﻰ ﺷ�ﻔﺎﺋﻪ‪ .‬ﻓﻤ�ﻦ‬ ‫ﺳﻮﺍﻩ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻄﻬﺮ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﻭﻓﻜﺮﻩ ﻣﻦ ﺍﻟﺸﺮ ﻭﺍﻟﻨﺠﺎﺳﺔ‪.‬‬ ‫* ﺛﺎﻟﺜﺎ ً‪ :‬ﺍﻟﻤﺎء ﻳﺘﺤﻮﻝ ﺩﻣﺎ ً‬ ‫ﺴ� َﻤ ُﻌﻮﺍ ﻟِﻘَ ْﻮﻟِ�ﻚَ ‪ ،‬ﺃَﻧﱠ�ﻚَ ﺗَﺄْ ُﺧ� ُﺬ ِﻣ�ﻦْ َﻣ�ﺎ ِء‬ ‫ﺼ� ﱢﺪﻗُﻮﺍ ﻫَ�ﺎﺗَ ْﻴ ِﻦ ﺍﻵﻳَﺘَ� ْﻴ ِﻦ‪َ ،‬ﻭﻟَ� ْﻢ ﻳَ ْ‬ ‫َﻭﻳَ ُﻜﻮﻥُ ﺇِ َﺫﺍ ﻟَ ْﻢ ﻳُ َ‬ ‫ﺼ��ﻴ ُﺮ ﺍ ْﻟ َﻤ��ﺎ ُء ﺍﻟﱠ� ِﺬﻱ ﺗَﺄْ ُﺧ � ُﺬﻩُ ِﻣ��ﻦَ ﺍﻟﻨﱠ ْﻬ � ِﺮ َﺩ ًﻣ��ﺎ َﻋﻠَ��ﻰ‬ ‫ﺍﻟﻨﱠ ْﻬ � ِﺮ َﻭﺗَ ْ‬ ‫ﺴ � ُﻜ ُ‬ ‫ﺐ َﻋﻠَ��ﻰ ﺍ ْﻟﻴَﺎﺑِ َ‬ ‫ﺴ � ِﺔ‪ ،‬ﻓَﻴَ ِ‬ ‫ﺴ ِﺔ«‪) .‬ﺧﺮ‪( ۹ :٤‬‬ ‫ﺍ ْﻟﻴَﺎﺑِ َ‬ ‫‪ ‬ﻭﻫﺬﻩ ﺍﻟﻤﻌﺠﺰﺓ ﻗﺪ ﺗﺸﻴﺮ ﺇﻟﻰ ﺍﻟﺪﻳﻨﻮﻧﺔ ﻣﻦ ﺧﻼﻝ ﺍﻟﺼﻠﻴﺐ )ﺍﻟﻌﺼﺎ( ﺍﻟﺬﻱ ﻳﻜﺸﻒ‬ ‫ﻧﻬﺎﻳﺔ ﻣﺎء ﻫﺬﻩ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺒﻌﻴﺪﺓ ﻋﻦ ﷲ ﻭﻫﻲ ﺍﻟﻬﻼﻙ ﺍﻷﺑﺪﻱ ﻟﻜﻞ ﻣﻦ ﻻ ﻳﺆﻣﻦ‪.‬‬ ‫‪ ‬ﻭﺗﺴﻠﺴﻞ ﺍﻵﻳﺎﺕ ﺍﻟﺜﻼﺛﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ﻳﺸﻴﺮ ﺇﻟﻰ ﺃﻥ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻟﻦ ﻳﺼﺪﻗﻮﺍ‬ ‫ﺍﻟﻤﺴﻴﺢ )ﺍﻟﻤﺮﻣﻮﺯ ﺇﻟﻴﻪ ﺑﻤﻮﺳﻰ( ﻓﻲ ﻣﺠﻴﺌﻪ ﺇﻟﻴﻬﻢ ﻛﺒﺸﺮ ﺗﺤﺖ ﺍﻵﻻﻡ ﻓ�ﻲ ﺷ�ﺒﻪ ﺟﺴ�ﺪ‬ ‫ﺍﻟﺨﻄﻴ�����ﺔ ﻟﻴ�����ﺪﻳﻦ ﺍﻟﺨﻄﻴ�����ﺔ )ﺍﻟﻌﺼ�����ﺎ ﺍﻟﺘ�����ﻲ ﺗﺤﻮﻟ�����ﺖ ﺣﻴ�����ﺔ(‪ ،‬ﻭﻟ�����ﻦ ﻳﺼ�����ﺪﻗﻮﻩ‬ ‫ﻓﻲ ﺷﻔﺎﺋﻪ ﻟﻨﺠﺎﺳﺎﺗﻬﻢ ﻭﺧﻄﺎﻳﺎﻫﻢ )ﺍﻟﻴﺪ ﺍﻟﺒﺮﺻﺎء ﺍﻟﺘﻲ ﺷﻔﻴﺖ(‪ ،‬ﺣﺘﻰ ﺇﻧ�ﻪ ﻓ�ﻲ ﺍﻟﻨﻬﺎﻳ�ﺔ‬ ‫ﻻﺑﺪ ﺃﻥ ﺗﺄﺗﻲ ﺍﻟﺪﻳﻨﻮﻧﺔ ﻭﺍﻟﻬﻼﻙ ﻟﻜﻞ ﻣﻦ ﻳﺮﻓﺾ ﻋﻤﻞ ﷲ ﻭﺧﻼﺻﻪ )ﻣﻌﺠﺰﺓ ﺍﻟﻤﺎء‬ ‫ﺍﻟﻤﺘﺤﻮﻝ ﺩﻣﺎ ً(‪.‬‬ ‫‪ ‬ﺃﻋﻄ����ﻰ ﷲ ﻣﻮﺳ����ﻰ ﻋ����ﺪﺓ ﻣﻌﺠ����ﺰﺍﺕ ﻟﺘﺜﺒﻴ����ﺖ ﺇﻳﻤ����ﺎﻥ ﻣﻮﺳ����ﻰ ﻧﻔﺴ����ﻪ ﺃﻭﻻً‪،‬‬ ‫ﺛﻢ ﺷﻬﺎﺩﺓ ﻟﺒﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﺃﻳﻀﺎ ً‪ ،‬ﻓﻴﺆﻣﻨﻮﺍ ﺃﻥ ﻣﻮﺳﻰ ﻗﺪ ﻗﺎﺑﻞ ﷲ‪.‬‬ ‫ﻭﻫﻲ ﺃﻳﻀﺎ ً ﺗﺸﻴﺮ ﻟﺼﻮﺕ ﷲ ﺍﻟﻤﺘﻜﺮﺭ ﺍﻟﺬﻱ ﻳﺪﻋﻮﻧﺎ ﻟﻺﻳﻤﺎﻥ ﻭﺍﻟﺘﻮﺑﺔ‪ .‬ﻭﻟﻜﻨﻨﺎ ﻛﺜﻴ�ﺮﺍً‬ ‫ﻣﺎ ﻧﺘﺠﺎﻫﻠﻪ ﻣﺜﻞ ﻓﺮﻋﻮﻥ ﺍﻟﺬﻱ ﻗﺴّﻰ ﻗﻠﺒﻪ!!‬ ‫* ﺃﻧﺎ ﺛﻘﻴﻞ ﺍﻟﻔﻢ ﻭﺍﻟﻠﺴﺎﻥ‪:‬‬ ‫ﺐ‬ ‫ﺴﻴﱢﺪُ‪ ،‬ﻟَ ْ‬ ‫ﺏ‪» :‬ﺍ ْ‬ ‫ﺳﺘَ ِﻤ ْﻊ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟ ﱠ‬ ‫ﺳﻰ ﻟِﻠ ﱠﺮ ﱢ‬ ‫ﺎﺣ َ‬ ‫ﺴﺖُ ﺃَﻧَﺎ َ‬ ‫ﻓَﻘَﺎ َﻝ ُﻣﻮ َ‬ ‫ﺻ ِ‬ ‫ﺲ‪َ ،‬ﻭﻻَ ِﻣﻦْ ِﺣﻴ ِﻦ َﻛﻠﱠ ْﻤﺖَ َﻋ ْﺒﺪَﻙَ‪ ،‬ﺑَ ْﻞ ﺃَﻧَﺎ ﺛَﻘِﻴ ُﻞ ﺍ ْﻟﻔَ ِﻢ‬ ‫ﺃَ ﱠﻭ ِﻝ ِﻣﻦْ ﺃَ ْﻣ ِ‬

‫ﺲ َﻭﻻَ‬ ‫َﻛﻼَ ٍﻡ ُﻣ ْﻨ ُﺬ ﺃَ ْﻣ ِ‬ ‫ﺎﻥ«‪ .‬ﻓَﻘَﺎ َﻝ ﻟَﻪُ‬ ‫َﻭﺍﻟﻠﱢ َ‬ ‫ﺴ ِ‬

‫ﺻ ﱠﻢ‬ ‫ﺎﻥ ﻓَ ًﻤﺎ؟ ﺃَ ْﻭ َﻣﻦْ ﻳَ ْ‬ ‫ﺱ ﺃَ ْﻭ ﺃَ َ‬ ‫ﺼﻨَ ُﻊ ﺃَ ْﺧ َﺮ َ‬ ‫ﺻﻨَ َﻊ ﻟِ ِﻺ ْﻧ َ‬ ‫ﺍﻟ ﱠﺮ ﱡﺏ‪َ » :‬ﻣﻦْ َ‬ ‫ﺴ ِ‬ ‫ﺃَ ْﻋ َﻤﻰ؟ ﺃَ َﻣﺎ ﻫ َُﻮ ﺃَﻧَﺎ ﺍﻟ ﱠﺮ ﱡﺏ؟ ﻓَﺎﻵﻥَ ْﺍﺫﻫ َْﺐ َﻭﺃَﻧَﺎ ﺃَ ُﻛﻮﻥُ َﻣ َﻊ ﻓَ ِﻤﻚَ َﻭﺃُ َﻋﻠﱢ ُﻤﻚَ‬ ‫‪٤۱ ‬‬

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‫ﺼﻴ ًﺮﺍ ﺃَ ْﻭ‬ ‫ﺃَ ْﻭ ﺑَ ِ‬ ‫َﻣﺎ ﺗَﺘَ َﻜﻠﱠ ُﻢ ﺑِ ِﻪ«‪.‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‬

‫ﺳ ُﻞ«‪) .‬ﺍﺑﺤﺚ ﻋﻦ ﺷﺨﺺ ﺁﺧﺮ(‬ ‫ﻓَﻘَﺎ َﻝ‪» :‬ﺍ ْ‬ ‫ﺳﺘَ ِﻤ ْﻊ ﺃَﻳﱡ َﻬﺎ ﺍﻟ ﱠ‬ ‫ﺳ ْﻞ ﺑِﻴَ ِﺪ َﻣﻦْ ﺗ ُْﺮ ِ‬ ‫ﺴﻴﱢﺪُ‪ ،‬ﺃَ ْﺭ ِ‬ ‫ﻱ ﺃَ َﺧﺎﻙَ ؟ ﺃَﻧَﺎ ﺃَ ْﻋﻠَ ُﻢ‬ ‫ﺲ ﻫَﺎ ُﺭﻭﻥُ ﺍﻟﻼﱠ ِﻭ ﱡ‬ ‫ﺐ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﻀ ُ‬ ‫ﺳﻰ َﻭﻗَﺎ َﻝ‪» :‬ﺃَﻟَ ْﻴ َ‬ ‫ﺏ َﻋﻠَﻰ ُﻣﻮ َ‬ ‫ﻓَ َﺤ ِﻤ َﻲ َﻏ َ‬ ‫ﻀﺎ ﻫَﺎ ﻫُ َﻮ َﺧﺎ ِﺭ ٌﺝ ﻻ ْ‬ ‫ﺳﺘِ ْﻘﺒَﺎﻟِﻚَ ‪ .‬ﻓَ ِﺤﻴﻨَ َﻤﺎ ﻳَ َﺮﺍﻙَ ﻳَ ْﻔ َﺮ ُﺡ ﺑِﻘَ ْﻠﺒِ ِﻪ‪ ،‬ﻓَﺘُ َﻜﻠﱢ ُﻤﻪُ‬ ‫ﺃَﻧﱠﻪُ ُﻫ َﻮ ﻳَﺘَ َﻜﻠﱠ ُﻢ‪َ ،‬ﻭﺃَ ْﻳ ً‬ ‫ﺎﻥ‪.‬‬ ‫ﺕ ﻓِﻲ ﻓَ ِﻤ ِﻪ‪َ ،‬ﻭﺃَﻧَﺎ ﺃَ ُﻛﻮﻥُ َﻣ َﻊ ﻓَ ِﻤﻚَ َﻭ َﻣ َﻊ ﻓَ ِﻤ ِﻪ‪َ ،‬ﻭﺃُ ْﻋﻠِ ُﻤ ُﻜ َﻤﺎ َﻣﺎ َﺫﺍ ﺗ ْ‬ ‫َﻭﺗ َ‬ ‫َﻀ ُﻊ ﺍ ْﻟ َﻜﻠِ َﻤﺎ ِ‬ ‫َﺼﻨَ َﻌ ِ‬

‫َﻭﻫ َُﻮ ﻳُ َﻜﻠﱢ ُﻢ ﺍﻟ ﱠ‬ ‫ﺐ َﻋ ْﻨﻚَ ‪َ .‬ﻭﻫ َُﻮ ﻳَ ُﻜﻮﻥُ ﻟَﻚَ ﻓَ ًﻤﺎ‪َ ،‬ﻭﺃَ ْﻧﺖَ ﺗَ ُﻜﻮﻥُ ﻟَﻪُ ﺇِﻟ ًﻬﺎ‪َ .‬ﻭﺗَﺄْ ُﺧ ُﺬ ﻓِﻲ ﻳَ ِﺪﻙَ‬ ‫ﺸ ْﻌ َ‬ ‫ﺕ«‪) .‬ﺧﺮ‪(۱۷ -۱۰ :٤‬‬ ‫ﺼﺎ ﺍﻟﱠﺘِﻲ ﺗ ْ‬ ‫ﻫ ِﺬ ِﻩ ﺍ ْﻟ َﻌ َ‬ ‫َﺼﻨَ ُﻊ ﺑِ َﻬﺎ ﺍﻵﻳَﺎ ِ‬

‫‪ ‬ﻣﺎ ﺯﻟﻨﺎ ﺃﻣﺎﻡ ﺍﻟﻌﻠﻴﻘ�ﺔ ﺍﻟﻤﺸ�ﺘﻌﻠﺔ ﻧ�ﺎﺭﺍً ﻭﺻ�ﻮﺕ ﷲ ﺍﻟﺼ�ﺎﺩﺭ ﻣﻨﻬ�ﺎ ﻣـ ُﻜ�ـ َﻠِﻔﺎ ً ﻣﻮﺳ�ﻰ‬ ‫ﺑ��ﺎﻟﻌﻮﺩﺓ ﺇﻟ��ﻰ ﻣﺼ��ﺮ ﻟﻜ��ﻲ ﻳﺨﻠ��ﺺ ﺷ��ﻌﺒﻪ ﻣ��ﻦ ﺍﻟﻌﺒﻮﺩﻳ��ﺔ ﻭﻳﺨ��ﺮﺟﻬﻢ ﻣ��ﻦ ﻣﺼ��ﺮ ﺇﻟ��ﻰ‬ ‫ﺍﻷﺭﺽ ﺍﻟﺘﻲ ﺗﻔﻴﺾ ﻟﺒﻨﺎ ً ﻭﻋﺴ�ﻼً‪ .‬ﻭﺑ�ﺎﻟﻄﺒﻊ ﻓ�ﺈﻥ ﻛ�ﻞ ﻣ�ﺎ ﺭﺁﻩ ﻭﺳ�ﻤﻌﻪ ﻣﻮﺳ�ﻰ ﺟﻌﻠ�ﻪ‬ ‫ﻳﺘﻴﻘﻦ ﺃﻥ ﺍﻟﺬﻱ ﻳﻜﻠﱢﻤﻪ ﻫﻮ ﻳﻬﻮﻩ ﺇﻟﻪ ﺇﺑ�ﺮﺍﻫﻴﻢ ﻭﺇﺳ�ﺤﺎﻕ ﻭﻳﻌﻘ�ﻮﺏ‪ ،‬ﻭﻟﻜ�ﻦ ﻋﻠ�ﻰ ﺍﻟ�ﺮﻏﻢ‬ ‫ﻣﻦ ﺫﻟﻚ ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻭﻋﻮﺩ ﷲ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻪ‪ ،‬ﻭﻋﻠ�ﻰ ﺍﻟ�ﺮﻏﻢ ﻣ�ﻦ ﺍﻟﻤﻌﺠ�ﺰﺍﺕ‬ ‫ﻓﻤﺎ ﺯﺍﻝ ﻣﻮﺳﻰ ﻳﻘﺎﻭﻡ ﺇﺭﺍﺩﺓ ﷲ ﻭﻳﺘﻌﻠﻞ ﺑﺎﻟﺤﺠﺔ ﺗﻠﻮ ﺍﻷﺧﺮﻯ‪.‬‬ ‫‪ ‬ﻭﻟﻜﻦ ﻟ�ﻢ ﺗﻜ�ﻦ ﻣﻘﺎﻭﻣ�ﺔ ﻣﻮﺳ�ﻰ ﻧﻘﺼ�ﺎ ً ﻓ�ﻲ ﻣﺤﺒﺘ�ﻪ ﻟ ﺃﻭ ﻗﺼ�ﻮﺭﺍً ﻓ�ﻲ ﻁﺎﻋﺘ�ﻪ ﺃﻭ‬ ‫ﻋﺪﻡ ﻣﺒﺎﻻﺓ ﺑﺸﻌﺒﻪ ﺍﻟﺬﻱ ﻳﻌﺎﻧﻲ ﻣﻦ ﻣﺮﺍﺭﺓ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻛﺎﻧﺖ ﺧﻮﻓ�ﺎ ً ﻣ�ﻦ ِﻋﻈ�ـ َﻢ‬ ‫ﺍﻟﻤﺴﺌﻮﻟﻴﺔ ﺍﻟﺘﻲ ﻛﺎﻥ ﻳﺮﻯ ﻧﻔﺴﻪ ﺃﺻﻐﺮ ﺟﺪﺍً ﻣ�ﻦ ﺗﺤ ﱡﻤﻠﻬ�ﺎ‪ ،‬ﻟ�ﺬﻟﻚ ﺍﻋﺘ�ﺬﺭ ﻣ�ﺮﺓ ﺃﺧ�ﺮﻯ‬ ‫ﺑﻜﻮﻧﻪ ﺛﻘﻴﻞ ﺍﻟﻠﺴﺎﻥ ﻭﻅﻦ ﺑﺬﻟﻚ ﺃﻥ ﷲ ﺳﻴﺘﺮﻛﻪ ﻟﺤﺎﻝ ﺳﺒﻴﻠﻪ ﻷﻥ ﻫﺬﻩ ﺍﻟﻤﻬﻤ�ﺔ ﺑﺎﻟ�ﺬﺍﺕ‬ ‫ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﻓﺼﺎﺣﺔ ﻓﻲ ﺍﻟﻜﻼﻡ ﻭﻗﻮﺓ ﺇﻗﻨﺎﻉ ﻭﻫﻮ ﻻ ﻳﻤﺘﻠﻚ ﺃﻱ ﻣﻨﻬﻤﺎ‪.‬‬ ‫ﻭﻟﻜﻨﻪ ﻣﻦ ﺍﻟﻌﺠﻴﺐ ﺟﺪﺍً ﺃﻥ ﻳﻌﺘـﺬﺭ ﻣﻮﺳـﻰ ﺑﻬﺬﺍ ﺍﻟﻌﺬﺭ‪ .‬ﻓﻬﻮ ﺍﻟﺬﻱ ﻗﻴﻞ ﻋﻨﻪ‪:‬‬ ‫�ﺎﻝ‪".‬‬ ‫ﺳﻰ ﺑِ ُﻜ ﱢﻞ ِﺣ ْﻜ َﻤ ِﺔ ﺍ ْﻟ ِﻤ ْ‬ ‫ﺏ ُﻣﻮ َ‬ ‫" ﻓَﺘَ َﻬ ﱠﺬ َ‬ ‫ﺍﻝ َﻭﺍﻷَ ْﻋ َﻤ ِ‬ ‫ﺼ ِﺮﻳﱢﻴﻦَ ‪َ ،‬ﻭ َﻛ�ﺎﻥَ ُﻣ ْﻘﺘَ� ِﺪ ًﺭﺍ ﻓِ�ﻲ ﺍﻷَ ْﻗ َ�ﻮ ِ‬ ‫)ﺃﻉ ‪ .......... (۲۲ :۷‬ﻓﻜﻴﻒ ﻳﻘﻮﻝ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻋﻦ ﻧﻔﺴﻪ؟‬ ‫‪ ‬ﻟﻘﺪ ﺷﺮﺡ ﻟﻨﺎ ﺍﻟﻌﻼًّﻣﺔ ﺃﻭﺭﻳﺠﺎﻧﻮﺱ ﻫﺬﺍ ﺍﻟﻠﻐﺰ ﺑﻘﻮﻟﻪ‪:‬‬ ‫]ﺧ��ﻼﻝ ﺇﻗﺎﻣ��ﺔ ﻣﻮﺳ��ﻰ ﻓ��ﻲ ﻣﺼ��ﺮ ﻋﻨ��ﺪﻣﺎ ﺗﻬ��ﺬﺏ ﺑﻜ��ﻞ ﺣﻜﻤ��ﺔ ﺍﻟﻤﺼ��ﺮﻳﻴﻦ‪ ،‬ﻟ��ﻢ ﻳﻜ��ﻦ‬ ‫ﺿﻌﻴﻔﺎ ً ﻓﻲ ﺍﻟﻜﻼﻡ ﻭﻻ ﺛﻘﻴﻼً ﻓﻲ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﻟ�ﻢ ﻳﻈﻬ�ﺮ ﻗ�ﻂ ﺑ�ﻼ ﻁﺎﻗ�ﺔ ﻓ�ﻲ ﺍﻟﺘﻌﺒﻴ�ﺮ‪ .‬ﺑ�ﻞ‬ ‫ﻛﺎﻥ ﺫﺍ ﺻﻮﺕ ﻣﺠﻠﺠﻞ ﻭﻟﺒﺎﻗﺔ ﻻ ﺗـ ُﺠﺎﺭﻯ‪ .‬ﻭﻟﻜﻦ ﻣﻨﺬ ﺃﻥ ﺑ�ﺪﺃ ﻓ�ﻲ ﺳ�ﻤﺎﻉ ﺻ�ﻮﺕ ﷲ‬ ‫‪٤۲ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‬

‫ﻭﺗﻘ ﱡﺒ��ﻞ ﻛﻼﻣ��ﻪ ﺍﻹﻟﻬ��ﻲ‪ ،‬ﺃﺣ��ﺲ ﺃﻥ ﺻ��ﻮﺗﻪ ﺿ��ﻌﻴﻒ ﻭﻋﻠﻴ��ﻞ‪ ،‬ﻭﺃﺩﺭﻙ ﺃﻥ ﻟﺴ��ﺎﻧﻪ ﺛﻘﻴ��ﻞ‬ ‫ﻭﻣﺘﻠﻌ �ﺜﻢ‪ .‬ﻭﺍﻋﺘ��ﺮﻑ ﺃﻧ��ﻪ ﺃﺑﻜ��ﻢ ﻓ��ﻲ ﺍﻟﻠﺤﻈ��ﺔ ﺍﻟﺘ��ﻲ ﺍﺑﺘ��ﺪﺃ ﻳﺘﻌ �ﺮﱠﻑ ﻓﻴﻬ��ﺎ ﻋﻠ��ﻰ ﺍﻟﻜﻠﻤ��ﺔ‬ ‫ﺍﻟﺤﻘﻴﻘﻲ ﺍﻟﺬﻱ "ﻛﺎﻥ ﻣﻨﺬ ﺍﻟﺒﺪء ﻋﻨﺪ ﷲ "[‪.‬‬ ‫‪ ‬ﻭﻫ��ﺬﺍ ﻫ��ﻮ ﺑﺎﻟﺘ��ـﺄﻛﻴﺪ ﻧﻔ��ﺲ ﺍﻟﺸ��ﻌﻮﺭ ﺍﻟ��ﺬﻱ ﺟﻌ��ﻞ ﺍﻟﻤ��ﺮﻧﻢ ﺁﺳ��ﺎﻑ ﻳﻘ��ﻮﻝ " ﺻ��ﺮﺕ‬ ‫ﻛﺒﻬ��ﻴﻢ ﻋﻨ��ﺪﻙ " )ﻣ��ﺰ‪ (۲۲ :۷۳‬ﻭﺫﻟ��ﻚ ﻋﻨ��ﺪﻣﺎ ﻗ��ﺎﺭﻥ ﺣﻜﻤﺘ��ﻪ ﺍﻟﺒﺸ��ﺮﻳﺔ ﺑﺎﻟﺤﻜﻤ��ﺔ‬ ‫ﺍﻹﻟﻬﻴﺔ‪ ،‬ﻓﺎﻹﻧﺴﺎﻥ ﻋﻨﺪﻣﺎ ﻳﻘﻒ ﻓﻲ ﺣﻀﺮﺓ ﷲ ﻭﻳﺘﻮﺍﺟﻪ ﻣﻊ ﺣﻜﻤﺔ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﻳﺸﻌﺮ ﻓﻲ‬ ‫ﺍﻟﺤﺎﻝ ﺑﻌﺠﺰﻩ ﻭﺿﺂﻟﺘﻪ ﺃﻣﺎﻡ ﷲ ﺍﻟﻜﻠﻲ ﺍﻟﺤﻜﻤﺔ ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﻤﻌﺮﻓﺔ ﻓﻴﻘ�ﻮﻝ ﻣ�ﻊ ﺃﻳ�ﻮﺏ‬ ‫ﺴ ُﺮ َﻋﻠَ ْﻴﻚَ ﺃَ ْﻣ ٌﺮ‪۳ .‬ﻓَ َﻤﻦْ َﺫﺍ ﺍﻟﱠ� ِﺬﻱ‬ ‫ﺍﻟﺼﺪﻳﻖ »ﻗَ ْﺪ َﻋﻠِ ْﻤﺖُ ﺃَﻧﱠﻚَ ﺗَ ْ‬ ‫َﻲ ٍء‪َ ،‬ﻭﻻَ ﻳَ ْﻌ ُ‬ ‫ﺴﺘ َِﻄﻴ ُﻊ ُﻛ ﱠﻞ ﺷ ْ‬ ‫�ﺐ ﻓَ� ْ�ﻮﻗِﻲ ﻟَ � ْﻢ‬ ‫ﻀ��ﺎ َء ﺑِ �ﻼَ َﻣ ْﻌ ِﺮﻓَ � ٍﺔ؟ َﻭﻟ ِﻜﻨﱢ��ﻲ ﻗَ � ْﺪ ﻧَﻄَ ْﻘ��ﺖُ ﺑِ َﻤ��ﺎ ﻟَ � ْﻢ ﺃَ ْﻓ َﻬ � ْﻢ‪ .‬ﺑِ َﻌ َﺠﺎﺋِ� َ‬ ‫ﻳُ ْﺨﻔِ��ﻲ ﺍ ْﻟﻘَ َ‬ ‫ﺳ ِﻤ ْﻌﺖُ َﻋ ْﻨﻚَ‪َ ،‬ﻭﺍﻵﻥَ َﺭﺃَ ْﺗﻚَ َﻋ ْﻴﻨِﻲ‪).«.‬ﺃﻱ ‪(٥ ،۳-۲ :٤۲‬‬ ‫ﺴ ْﻤ ِﻊ ﺍﻷُ ُﺫ ِﻥ ﻗَ ْﺪ َ‬ ‫ﺃَ ْﻋ ِﺮ ْﻓ َﻬﺎ‪ .‬ﺑِ َ‬

‫‪ ‬ﻭﻟﻢ ﻳﻘﺒﻞ ﷲ ﻋﺬﺭﻩ ﻓﺄﺧﺬ ﻳﻘﻨﻌﻪ ﺃﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﺻﻨﻊ ﻟﻺﻧﺴﺎﻥ ﻓﻤ�ﺎ ً ﻭﻁﻠ�ﺐ ﻣﻨ�ﻪ ﺃﻥ‬ ‫ﻳﺬﻫﺐ ﻭﻫﻮ ﺳﻴﻜﻮﻥ ﻣﻊ ﻓﻤﻪ )ﺃﻱ ﺳﻴﺘﺤﺪﺙ ﻋﻠﻰ ﻟﺴﺎﻧﻪ(‪.‬‬ ‫‪ ‬ﺍﺫﻫ��ﺏ ﻭﺃﻧ��ﺎ ﺃﻛ��ﻭﻥ ﻣ��ﻊ ﻓﻣ��ﻙ‪:‬‬

‫ﻣ��ﻦ ﺍﻟﻤﻬ��ﻢ ﺟ��ﺪﺍً ﺃﻥ ﻳﺸ��ﻌﺮ ﻛ��ﻞ ﺧ��ﺎﺩﻡ ﺃﻧ��ﻪ ﺛﻘﻴ��ﻞ ﺍﻟﻔ��ﻢ‬

‫ﻭﺍﻟﻠﺴﺎﻥ‪ ،‬ﻷﻧﻪ ﺣﻴﻨﺌﺬ ﻳﺮﻯ ﻗﻮﺓ ﷲ ﺗﻜﻤﻞ ﻓﻲ ﺿﻌﻔﻪ ﻓﻼ ﻳﻘﻊ ﻓﻲ ﻛﺒﺮﻳﺎء ﻭﻣﺠﺪ ﺑﺎﻁﻞ‬ ‫‪ .‬ﻭﻭﻋﺪ ﺍﻟﺮﺏ ﺛﻤﻴﻦ ﺣﻘﺎ ً ﻭﻫﻮ ﻗﺎﺩﺭ ﺃﻥ ﻳﺘﻤﻢ ﻛﻞ ﻭﻋﻮﺩﻩ‪ .‬ﻭﻗﺪ ﺧﺎﻁﺐ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ‬ ‫ﺗﻼﻣﻴﺬﻩ ﺑﻤﺜﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻋﻨﺪﻣﺎ ﺃﻭﺻﺎﻫﻢ ﺃﻻ ﻳﻔﻜﺮﻭﺍ ﻓﻴﻤﺎ ﻳﻘﻮﻟﻮﻧﻪ ﻋﻨﺪﻣﺎ ﻳﻘﻔﻮﻥ ﺃﻣﺎﻡ‬ ‫ْﻄ�ﻴ ُﻜ ْﻢ ﻓَ ًﻤ�ﺎ َﻭ ِﺣ ْﻜ َﻤ�ﺔً ﻻَ ﻳَ ْﻘ� ِﺪ ُﺭ َﺟ ِﻤﻴ� ُﻊ ُﻣ َﻌﺎﻧِ� ِﺪﻳ ُﻜ ْﻢ ﺃَﻥْ‬ ‫ﺍﻟﻮﻻﺓ ﻷﺟﻞ ﺍﺳ�ﻤﻪ " ﻷَﻧﱢ�ﻲ ﺃَﻧَ�ﺎ ﺃُﻋ ِ‬ ‫ﻀﻮﻫَﺎ‪) ".‬ﻟﻮ‪ " ،(۱٥ :۲۱‬ﻓﻼَ ﺗَ ْﻬﺘَ ﱡﻤ�ﻮﺍ َﻛﻴْ�ﻒَ ﺃَ ْﻭ ﺑِ َﻤ�ﺎ ﺗَﺘَ َﻜﻠﱠ ُﻤ�ﻮﻥَ ‪،‬‬ ‫ﻳُﻘَﺎ ِﻭ ُﻣﻮﻫَﺎ ﺃَ ْﻭ ﻳُﻨَﺎﻗِ ُ‬ ‫‪۲۰‬‬ ‫ﺴ�ﺘُ ْﻢ ﺃَ ْﻧ�ﺘُ ُﻢ ﺍ ْﻟ ُﻤﺘَ َﻜﻠﱢ ِﻤ�ﻴﻦَ ﺑَ� ْﻞ‬ ‫ﺴ�ﺎ َﻋ ِﺔ َﻣ�ﺎ ﺗَﺘَ َﻜﻠﱠ ُﻤ�ﻮﻥَ ﺑِ� ِﻪ‪ ،‬ﻷَﻥْ ﻟَ ْ‬ ‫ﻷَﻧﱠ ُﻜ ْﻢ ﺗُ ْﻌﻄَ ْﻮﻥَ ﻓِﻲ ﺗِ ْﻠ�ﻚَ ﺍﻟ ﱠ‬ ‫ﻭﺡ ﺃَﺑِﻴ ُﻜ ُﻢ ﺍﻟﱠ ِﺬﻱ ﻳَﺘَ َﻜﻠﱠ ُﻢ ﻓِﻴ ُﻜ ْﻢ‪) ".‬ﻣﺖ‪(۲۰-۱۹ :۱۰‬‬ ‫ُﺭ ُ‬ ‫‪ ‬ﻫﺬﺍ ﺍﻟﻮﻋﺪ ﻫﻮ ﺃﺳﺎﺱ ﻛﻞ ﺧﺪﻣ�ﺔ ﻷﻥ ﺍﻟﺨ�ﺎﺩﻡ ﻻ ﻳﻨﻘ�ﻞ ﻛﻼﻣ�ﻪ ﺑ�ﻞ ﻛ�ﻼﻡ ﷲ ﻭﻫ�ﻮ‬ ‫ﻳﻔﻌﻞ ﺫﻟﻚ ﻣﻨﻘﺎﺩﺍً ﺑﻘﻮﺓ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻭﻟﺬﻟﻚ ﻻ ﺗﻨﻈﺮ ﺇﻟﻰ ﺿﻌﻔﻚ ﻭﻋﺪﻡ ﻗﺪﺭﺗﻚ‪.‬‬ ‫ہﻠﻟ ﻻ ﻳﺪﻋﻮ ﺍﻟﻤﺆﻫﻠﻴﻦ ﺇﻟﻰ ﺍﻟﺨﺪﻣﺔ ﺑﻞ ﻫﻮ ﺍﻟﺬﻱ ﻳﺆﻫﻞ ﺍﻟﻤﺪﻋﻮﻳﻦ ﻟﺨﺪﻣﺘﻪ‪.‬‬ ‫‪٤۳ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‬

‫ﻭﻛﻞ ﺇﻧﺴﺎﻥ ﻣﺴ�ﻴﺤﻲ ﻣ�ﺪﻋﻮ ﻣ�ﻦ ﷲ ﻟﻠﺨﺪﻣ�ﺔ ﺑﺼ�ﻮﺭﺓ ﺃﻭ ﺃﺧ�ﺮﻯ‪ ،‬ﻓ�ﺎﺗﺮﻙ ﺍﻷﻣ�ﺮ ﻟ�ﻪ‬ ‫ﻭﻫﻮ ﺳﻴﺘﻤﻢ ﺗﺄﻫﻴﻠﻚ ﻛﻤﺎ ﺗﺮﻯ ﺣﻜﻤﺘﻪ‪ ،‬ﻭﻛﻤﺎ ﻓﻌﻞ ﻗﺒﻼً ﻣﻊ ﻣﻮﺳﻰ ﻭﻛﻞ ﺃﻧﺒﻴﺎﺋﻪ‪.‬‬ ‫‪ ‬ﻭﻟﻜ��ﻦ ﺭﻏ��ﻢ ﻛ��ﻞ ﺍﻟﺘﺸ��ﺠﻴﻊ ﻭﺍﻟﻮﻋ��ﻮﺩ‪ ،‬ﻓﻘ��ﺪ ﺃﺻ��ﺮ ﻣﻮﺳ��ﻰ ﻋﻠ��ﻰ ﺍﻻﻋﺘ��ﺬﺍﺭ ﻟﻠﻤ��ﺮﺓ‬ ‫ﻖ ﻟﻪ ﺣﺠﺔ ﻭﺍﺣﺪﺓ ﻟﻠﺮﻓﺾ‪.‬‬ ‫ﺍﻟﺨﺎﻣﺴﺔ! ﻣﻊ ﺃﻧﻪ ﻟﻢ ﺗﺒ َ‬ ‫ﺭﺩ ﷲ ﻋﻠﻰ ﻣﻮﺳــﻰ‬

‫ﺃﻋــــــــــﺬﺍﺭ ﻣﻮﺳﻰ‬ ‫َﺐ ﺇِﻟَ�ﻰ ﻓِﺮْ ﻋَ�ﻮْ ﻥَ ‪َ ،‬ﻭ َﺣﺘﱠ�ﻰ »ﺇِﻧﱢ���ﻲ ﺃَ ُﻛ ُ‬ ‫���ﺮ ُﺝ‬ ‫» َﻣ ْﻦ ﺃَﻧَﺎ َﺣﺘﱠﻰ ﺃَ ْﺫﻫ َ‬ ‫���ﻮﻥ َﻣ َﻌﻚَ‪،‬ﻭ ِﺣﻴﻨَ َﻤ���ﺎ ﺗُ ْﺨ ِ‬ ‫ْﺐ ﺗَ ْﻌﺒُ ُﺪﻭﻧَﻲ َﻋﻠَﻰ ﻫ َﺬﺍ ْﺍﻟ َﺠﺒَ ِﻞ«‪.‬‬ ‫ﻴﻞ ِﻣ ْﻦ ِﻣﺼْ َﺮ؟«‬ ‫ﺍﻟ ﱠﺸﻌ َ‬ ‫ﺃُ ْﺧ ِﺮ َﺝ ﺑَﻨِﻲ ﺇِﺳ َْﺮﺍﺋِ َ‬ ‫ﺇِ َﺫﺍ ﻗَﺎﻟُﻮﺍ ﻟِﻲ‪َ :‬ﻣﺎ ﺍ ْﺳ ُﻤﻪُ؟ ﻓَ َﻤﺎ َﺫﺍ ﺃَﻗُﻮ ُﻝ ﻟَﻬُ ْﻢ؟«‬

‫»ﺃَ ْﻫﻴَ ِﻪ ﺍﻟﱠ ِﺬﻱ ﺃَ ْﻫﻴَ ْﻪ«‪.‬‬

‫ُﺼ ﱢﺪﻗُﻮﻧَﻨِﻲ َﻭﻻَ ﻳَ ْﺴ َﻤ ُﻌﻮﻥَ ﺗﺤﻮﻳ����ﻞ ﺍﻟﻌﺼ����ﺎ ﺇﻟ����ﻰ ﺣﻴ����ﺔ ﻭﺍﻟﻴ����ﺪ‬ ‫» َﻭﻟ ِﻜ ْﻦ ﻫَﺎ ﻫُ ْﻢ ﻻَ ﻳ َ‬ ‫ﻟِﻘَﻮْ ﻟِﻲ‪ ،‬ﺑَﻞْ ﻳَﻘُﻮﻟُﻮﻥَ ‪ :‬ﻟَ ْﻢ ﻳَ ْ‬ ‫ﻈﻬَﺮْ ﻟَﻚَ ﺍﻟﺮﱠﺏﱡ «‪ .‬ﺍﻟﺒﺮﺻﺎء ﻭﺗﺤﻮﻳﻞ ﺍﻟﻤﺎء ﺇﻟﻰ ﺩﻡ‬ ‫» ﻟَ ْﺴ� ُ‬ ‫ﺎﻥ ﻓَ ًﻤ�ﺎ؟ ‪ْ .َ ...‬ﺍﺫﻫَ�ﺐْ‬ ‫�ﺲ َﻭﻻَ » َﻣ ْﻦ َ‬ ‫�ﺎﺣ َ‬ ‫�ﺖ ﺃَﻧَ��ﺎ َ‬ ‫ﺻ� ِ‬ ‫ﻺ ْﻧ َﺴ ِ‬ ‫ﺻﻨَ َﻊ ﻟِ ِ‬ ‫ﺐ َﻛ�ﻼَ ٍﻡ ُﻣ ْﻨ� ُﺬ ﺃَ ْﻣ� ِ‬ ‫���ﺲ‪َ ،‬ﻭﻻَ ِﻣ� ْ‬ ‫ﺃَ ﱠﻭ ِﻝ ِﻣ� ْ‬ ‫���ﻴﻦ َﻛﻠﱠ ْﻤ����ﺖَ َﻭﺃَﻧَﺎ ﺃَ ُﻛ ُ‬ ‫ﻮﻥ َﻣ َﻊ ﻓَ ِﻤﻚَ َﻭﺃُ َﻋﻠﱢ ُﻤﻚَ َﻣﺎ ﺗَﺘَ َﻜﻠﱠ ُﻢ‬ ‫���ﻦ ِﺣ� ِ‬ ‫���ﻦ ﺃَ ْﻣ� ِ‬ ‫ﺑِ ِﻪ«‪.‬‬ ‫ﺎﻥ«‪.‬‬ ‫َﻋ ْﺒﺪَﻙَ‪ ،‬ﺑَﻞْ ﺃَﻧَﺎ ﺛَﻘِﻴ ُﻞ ْﺍﻟﻔَ ِﻢ َﻭﺍﻟﻠﱢ َﺴ ِ‬ ‫»ﺍﺳْ���ﺘَ ِﻤ ْﻊ ﺃَﻳﱡﻬَ����ﺎ ﺍﻟ ﱠﺴ����ﻴﱢ ُﺪ‪ ،‬ﺃَﺭْ ِﺳ����ﻞْ ﺑِﻴَ���� ِﺪ َﻣ� ْ‬ ‫َﻀ�����ﺐُ ﺍﻟ�����ﺮﱠﺏﱢ ﻭﻛﻠ�����ﻒ ﻫ�����ﺎﺭﻭﻥ‬ ‫���ﻦ ﻏ َ‬ ‫ﺑﻤﺴﺎﻋﺪﺗﻪ‪.‬‬ ‫ﺗُﺮْ ِﺳ ُﻞ«‪.‬‬ ‫‪ ‬ﻳﺎ ﻟﻄﻮﻝ ﺃﻧﺎﺓ ﷲ ﻭﺣﻠﻤﻪ ﺍﻟﻌﺠﻴﺐ ﻋﻠﻰ ﻋﺒﻴﺪﻩ ﻓﺒﻌ�ﺪ ﺃﺭﺑﻌ�ﻴﻦ ﺳ�ﻨﺔ ﺗﻌﻠ�ﻴﻢ ﻭﺗﻬ�ﺬﻳﺐ‬ ‫ﻓﻲ ﻣﺪﺭﺳﺔ ﷲ ﻓﻲ ﺍﻟﺒﺮﻳﺔ‪ ،‬ﻳﺄﺗﻲ ﺍﻟﻘﺪﻳﺮ ﻭﻳﻄﻠﺐ ﻣﻦ ﻣﻮﺳﻰ ﺃﻥ ﻳﺬﻫﺐ ﻟﻴﺤﺮﺭ ﺷﻌﺒﻪ‬ ‫ﻭﻣﻮﺳ���ﻰ ﻓﻴﺘﻤﻨ���ـﱠﻊ ﻭﻳﺨﺘﻠ���ﻖ ﺍﻷﻋ���ﺬﺍﺭ! ﺧﻤ���ﺲ ﻣ���ﺮﺍﺕ ﻣﺘﺘﺎﻟﻴ���ﺔ ﻭﻫ���ﻮ ﺃﻣ���ﺎﻡ ﺍﻟﻌﻠﻴﻘ���ﺔ‬ ‫ﺍﻟﻤﺸﺘﻌﻠﺔ‪ .‬ﻣﻮﺳﻰ ﺍﻟﺬﻱ ﺣﺎﻭﻝ ﺃﻥ ﻳﺨﻠﺼﻬﻢ ﺑﺬﺭﺍﻋﻪ ﺍﻟﺒﺸﺮﻱ ﻓ�ﻲ ﺍﻟﻤﺎﺿ�ﻲ‪ ،‬ﺍﻟﻴــ�ـﻮﻡ‬ ‫ﻳﺮﻓﺾ ﺭﻏﻢ ﻭﻋﻮﺩ ﷲ ﻭﻣﻌﺠﺰﺍﺗﻪ ﺍﻟﺘﻲ ﺭﺁﻫﺎ ﺑﻞ ﻭﻓﻌﻠﻬﺎ ﺑﻨﻔﺴﻪ !‬ ‫‪ ‬ﻭﺍﻟﻌﺠﻴﺐ ﺃﻥ ﷲ ﻟ�ﻢ ﻳﺮﻓﻀ�ﻪ ﻭﻟ�ﻢ ﻳﺒﺤ�ﺚ ﻋ�ﻦ ﺷ�ﺨﺺ ﺑ�ﺪﻳﻞ ﺑ�ﻞ ﺍﺣﺘﻤ�ﻞ ﺿ�ﻌﻔﻪ‬ ‫ﺑﻤﺤﺒﺔ ﻋﺠﻴﺒﺔ ﻭﺃﻭﺟﺪ ﻟﻪ ﺣﻼً ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﺿﻌﻒ ﺇﻳﻤﺎﻧﻪ‪ ،‬ﻓﻜﻠﻢ ﻫ�ﺎﺭﻭﻥ ﻟﻜ�ﻲ ﻳﺮﺍﻓﻘ�ﻪ‬ ‫ﻭﻳﺘﻜﻠﻢ ﻧﻴﺎﺑﺔ ﻋﻨﻪ‪ .‬ﻭﻛﺎﻥ ﻫﺎﺭﻭﻥ ﺧﺎﺭﺟﺎ ً ﺑﺈﺭﺷﺎﺩ ﻣﻦ ﷲ ﻟﻠﺒﺤﺚ ﻋﻦ ﻣﻮﺳ�ﻰ ﻓﻴﻘﺎﺑﻠ�ﻪ‬ ‫‪٤٤ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‬

‫ﻋﻨﺪ ﻋﻮﺩﺗﻪ ﻣﻦ ﻣﺪﻳﺎﻥ ﻭﻳﻔﺮﺡ ﺑﻠﻘﺎﺋﻪ‪ .‬ﻭﻟﻜ�ﻦ ﻫ�ﺎﺭﻭﻥ ﺳ�ﻴﻜﻮﻥ ﻣﺠ�ﺮﺩ ﻣﺘﺤ�ﺪﺙ ﺑﺎﺳ�ﻢ‬ ‫ﻣﻮﺳﻰ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻘﺎﺋﺪ ﻭﺍﻟﺮﺋﻴﺲ‪.‬‬ ‫* ﻣﻮﺳﻰ ﻳﺴﺘﻌﺪ ﻟﻠﺬﻫﺎﺏ ﺇﻟﻰ ﻣﺼﺮ‪:‬‬ ‫َﺐ َﻭﺃَ ْﺭﺟ ُﻊ ﺇِﻟَﻰ ﺇِ ْﺧ َﻮﺗِﻲ‬ ‫ﺳﻰ َﻭ َﺭ َﺟ َﻊ ﺇِﻟَﻰ ﻳَ ْﺜ ُﺮﻭﻥَ َﺣ ِﻤﻴ ِﻪ َﻭﻗَﺎ َﻝ ﻟَﻪُ»ﺃَﻧَﺎ ﺃَ ْﺫﻫ ُ‬ ‫ﻀﻰ ُﻣﻮ َ‬ ‫ﻓَ َﻤ َ‬ ‫ﺴﻼَ ٍﻡ«‪.‬‬ ‫ﺍﻟﱠ ِﺬﻳﻦَ ﻓِﻲ ِﻣ ْ‬ ‫ﺳﻰ » ْﺍﺫﻫ َْﺐ ﺑِ َ‬ ‫ﺼ َﺮ ﻷَ َﺭﻯ َﻫ ْﻞ ُﻫ ْﻢ ﺑَ ْﻌ ُﺪ ﺃَ ْﺣﻴَﺎ ٌء«‪ .‬ﻓَﻘَﺎ َﻝ ﻳَ ْﺜ ُﺮﻭﻥُ ﻟِ ُﻤﻮ َ‬

‫ﺼ َﺮ‪ ،‬ﻷَﻧﱠﻪُ ﻗَ ْﺪ َﻣﺎﺕَ َﺟ ِﻤﻴ ُﻊ‬ ‫ﺍﺭ ِﺟ ْﻊ ﺇِﻟَﻰ ِﻣ ْ‬ ‫ﺳﻰ ﻓِﻲ ِﻣ ْﺪﻳَﺎﻥَ ‪ْ » :‬ﺍﺫﻫ َْﺐ ْ‬ ‫َﻭﻗَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫ﺳﻰ ﺍ ْﻣ َﺮﺃَﺗَﻪُ َﻭﺑَﻨِﻴ ِﻪ َﻭﺃَ ْﺭ َﻛﺒَ ُﻬ ْﻢ َﻋﻠَﻰ‬ ‫ﺴﻚَ «‪ .‬ﻓَﺄ َ َﺧ َﺬ ُﻣﻮ َ‬ ‫ﺍ ْﻟﻘَ ْﻮ ِﻡ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﺎﻧُﻮﺍ ﻳَ ْﻄﻠُﺒُﻮﻥَ ﻧَ ْﻔ َ‬ ‫َﺼﺎ ﷲِ ﻓِﻲ ﻳَ ِﺪ ِﻩ‪.‬‬ ‫ﺽ ِﻣ ْ‬ ‫ﺳﻰ ﻋ َ‬ ‫ﺼ َﺮ‪َ .‬ﻭﺃَ َﺧ َﺬ ُﻣﻮ َ‬ ‫ﺍ ْﻟ َﺤ ِﻤﻴ ِﺮ َﻭ َﺭ َﺟ َﻊ ﺇِﻟَﻰ ﺃَ ْﺭ ِ‬ ‫ﺐ ﺍﻟﱠﺘِﻲ‬ ‫َﺐ ﻟِﺘ َْﺮﺟ َﻊ ﺇِﻟَﻰ ِﻣ ْ‬ ‫ﺳﻰ‪ِ » :‬ﻋ ْﻨ َﺪ َﻣﺎ ﺗ َْﺬﻫ ُ‬ ‫َﻭﻗَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫ﺼ َﺮ‪ ،‬ﺍ ْﻧﻈُ ْﺮ َﺟ ِﻤﻴ َﻊ ﺍ ْﻟ َﻌ َﺠﺎﺋِ ِ‬ ‫ﺐ‪.‬‬ ‫ﺍﺻﻨَ ْﻌ َﻬﺎ ﻗُﺪﱠﺍ َﻡ ﻓِ ْﺮﻋ َْﻮﻥَ ‪َ .‬ﻭﻟ ِﻜﻨﱢﻲ ﺃُ َ‬ ‫ﺷ ﱢﺪ ُﺩ ﻗَ ْﻠﺒَﻪُ َﺣﺘﱠﻰ ﻻَ ﻳُ ْﻄﻠِ َ‬ ‫َﺟ َﻌ ْﻠﺘُ َﻬﺎ ﻓِﻲ ﻳَ ِﺪﻙَ َﻭ ْ‬ ‫ﻖ ﺍﻟﺸﱠ� ْﻌ َ‬ ‫�ﻖ ﺍ ْﺑﻨِ�ﻲ‬ ‫ﻓَﺘَﻘُﻮ ُﻝ ﻟِﻔِ ْﺮﻋ َْﻮﻥَ ‪ :‬ﻫ َﻜ َﺬﺍ ﻳَﻘُﻮ ُﻝ ﺍﻟ ﱠﺮ ﱡﺏ‪ :‬ﺇِ ْ‬ ‫ﺳ َ�ﺮﺍﺋِﻴ ُﻞ ﺍ ْﺑﻨِ�ﻲ ﺍ ْﻟﺒِ ْﻜ� ُﺮ‪ .‬ﻓَﻘُ ْﻠ�ﺖُ ﻟَ�ﻚَ ‪ :‬ﺃَ ْﻁﻠِ ِ‬ ‫ﻟِﻴَ ْﻌﺒُ َﺪﻧِﻲ‪ ،‬ﻓَﺄَﺑَﻴْﺖَ ﺃَﻥْ ﺗُ ْﻄﻠِﻘَﻪُ‪ .‬ﻫَﺎ ﺃَﻧَﺎ ﺃَ ْﻗﺘُ ُﻞ ﺍ ْﺑﻨَﻚَ ﺍ ْﻟﺒِ ْﻜ َﺮ«‪) .‬ﺧﺮ‪(۲۳-۱۸ :٤‬‬

‫‪ ‬ﺃﺧﻴﺮﺍً ﻭﺑﻌﺪ ﻁﻮﻝ ﻣﻔﺎﻭﺿﺎﺕ ﻣﻊ ﷲ‪ ،‬ﻭﺍﻓ�ﻖ ﻣﻮﺳ�ﻰ ﺃﻥ ﻳ�ﺬﻫﺐ ﺇﻟ�ﻰ ﻣﺼ�ﺮ ﺑﻌ�ﺪ‬ ‫ﺍﻁﻤﺌﻨﺎﻧﻪ ﺇﻟﻰ ﻭﺟﻮﺩ ﻫ�ﺎﺭﻭﻥ ﻣﻌ�ﻪ‪ ،‬ﻭﺃﻥ ﺍﻟ�ﺮﺏ ﺳ�ﻴﻜﻮﻥ ﻣﻌﻬﻤ�ﺎ )ﻓ�ﻲ ﺫﻫ�ﺎﺏ ﻣﻮﺳ�ﻰ‬ ‫ﻭﻫﺎﺭﻭﻥ ﻣﻌﺎ ً ﺇﺷﺎﺭﺓ ﻹﺭﺳﺎﻟﻴﺔ ﺍﻟﺘﻼﻣﻴﺬ ﺍﺛﻨ�ﻴﻦ ﺍﺛﻨ�ﻴﻦ( ﻭﺃﺧ�ﺬ ﻣﻮﺳ�ﻰ ﻳﺴ�ﺘﻌﺪ ﻟﻠﺮﺣﻴ�ﻞ‬ ‫ﻣﻦ ﻣﺪﻳﺎﻥ‪ .‬ﻓﺬﻫﺐ ﺇﻟﻰ ﺣﻤﻴﻪ ﻳﺜﺮﻭﻥ ﻭﺍﺳﺘﺄﺫﻧﻪ ﻓﻲ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﻣﺼﺮ ﻟﺮﺅﻳﺔ ﺇﺧﻮﺗﻪ‬ ‫ﺩﻭﻥ ﻳﺨﺒﺮﻩ ﻋﻦ ﺇﺭﺳﺎﻟﻴﺘﻪ ﺍﻟﺨﻄﻴﺮﺓ ﺍﻟ ُﻤﻜـﻠـ ﱠﻒ ﺑﻬﺎ ﻣﻦ ﷲ‪.‬‬ ‫‪ ‬ﻭﺃﺛﻨﺎء ﺍﺳﺘﻌﺪﺍﺩ ﻣﻮﺳﻰ ﻟﻠﺮﺣﻴﻞ‪ ،‬ﺭﺍﻭﺩﺗ�ﻪ ﺃﻓﻜ�ﺎﺭ ﻋ�ﻦ ﺃﻭﻟﺌ�ﻚ ﺍﻟﻨ�ﺎﺱ ﺍﻟ�ﺬﻳﻦ ﻛ�ﺎﻧﻮﺍ‬ ‫ﻳﺮﻳﺪﻭﻥ ﻗﺘﻠﻪ ﻓﻲ ﻣﺼﺮ ﻣﻨﺬ ‪ ٤۰‬ﺳ�ﻨﺔ‪ .‬ﻭﻟﻜ�ﻦ ﷲ ﻁﻤﺄﻧ�ﻪ ﺑﺄﻧ�ﻪ ﻗ�ﺪ ﻣ�ﺎﺕ ﺟﻤﻴ�ﻊ ﺍﻟﻘ�ﻮﻡ‬ ‫ﺍﻟﺬﻳﻦ ﻳﻄﻠﺒﻮﻥ ﻧﻔﺴﻪ‪ .‬ﻭﻳـ ُﺬﻛـ ﱢﺮﻧﺎ ﻗﻮﻝ ﺍﻟﺮﺏ ﻫﺬﺍ ﺑﻤﺎ ﻗﺎﻟﻪ ﺍﻟﻤﻼﻙ ﻟﻴﻮﺳﻒ ﺍﻟﻨﺠﺎﺭ ﺑﻌ�ﺪ‬ ‫ﺫﻟﻚ ﺑﻤﺪﺓ ‪ ۱٥۰۰‬ﺳﻨﺔ ﻋﻨﺪﻣﺎ ﻅﻬﺮ ﻟ�ﻪ ﺃﺛﻨ�ﺎء ﻫﺮﻭﺑ�ﻪ ﺑﺎﻟﻌ�ﺬﺭﺍء ﻭﺍﻟﻄﻔ�ﻞ ﻳﺴ�ﻮﻉ ﺇﻟ�ﻰ‬ ‫ﺳ َ�ﺮﺍﺋِﻴ َﻞ‪ ،‬ﻷَﻧﱠ�ﻪُ ﻗَ� ْﺪ َﻣ�ﺎﺕَ ﺍﻟﱠ� ِﺬﻳﻦَ‬ ‫ﺽ ﺇِ ْ‬ ‫ﺼ�ﺒِ ﱠﻲ َﻭﺃُ ﱠﻣ�ﻪُ َﻭ ْﺍﺫﻫ ْ‬ ‫ﻣﺼﺮ»ﻗُ ْﻢ َﻭ ُﺧ� ِﺬ ﺍﻟ ﱠ‬ ‫َ�ﺐ ﺇِﻟَ�ﻰ ﺃَ ْﺭ ِ‬ ‫ﺼ�ﺒِ ﱢﻲ«‪).‬ﻣ�ﺖ‪ (۲۰ :۲‬ﻭﻫﻜ�ﺬﺍ ﻧﺴ�ﺘﻄﻴﻊ ﺃﻥ ﻧﻠﻤ�ﺢ ﺫﻟ�ﻚ ﺍﻟﺸ�ﺒﻪ‬ ‫ﺲ ﺍﻟ ﱠ‬ ‫َﻛﺎﻧُﻮﺍ ﻳَ ْﻄﻠُﺒُﻮﻥَ ﻧَ ْﻔ َ‬ ‫ﺑﻴﻦ ﺣﻴﺎﺓ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﻭﺣﻴﺎﺓ ﻣﻮﺳﻰ ﺍﻟﺬﻱ ﻛﺎﻥ ﺭﻣﺰﺍً ﻟﻪ‪.‬‬ ‫‪٤٥ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‬

‫‪ ‬ﻭﻧﻔ��ﺲ ﺍﻟﺸ��ﻲء ﻳﻘ��ﺎﻝ ﺃﻳﻀ�ﺎ ً ﻋ��ﻦ ﺍﻟﻤﻮﻛ��ﺐ ﺍﻟﻤﺘﻮﺍﺿ��ﻊ ﺍﻟ��ﺬﻱ ﺗﺤ��ﺮﻙ ﺇﻟ��ﻰ ﻣﺼ��ﺮ‬ ‫ﺣﺎﻣﻼً ﻣﻮﺳﻰ ﻭﺃﺳﺮﺗﻪ ﻓﻴﺬﻛﺮﻧﺎ ﺑﻤﻮﻛﺐ ﺍﻟﻌﺎﺋﻠﺔ ﺍﻟﻤﻘﺪﺳﺔ ﻭﻫﻬ�ﻲ ﺗﻬ�ﺮﺏ ﺇﻟ�ﻰ ﻣﺼ�ﺮ‪.‬‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﻮﻛﺐ ﺍﻷﻭﻝ ﻣﻦ ﺃﺟﻞ ﺧﻼﺹ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻓﻘﻂ ‪ ،‬ﺃﻣ�ﺎ ﺍﻟﻤﻮﻛ�ﺐ ﺍﻟﺜ�ﺎﻧﻲ‬ ‫ﻓﻜﺎﻥ ﻣﻦ ﺃﺟﻞ ﺧﻼﺹ ﺍﻟﻌﺎﻟﻢ ﻛﻠﻪ‪.‬‬ ‫‪ ‬ﻭﺗﺬﻛﺮ ﻣﻮﺳﻰ ﺃﻥ ﻳﺄﺧﺬ ﻣﻌﻪ ﻋﺼﺎﻩ ﺍﻟﺘﻲ ﻛﺎﻥ ﻳﺮﻋﻰ ﺑﻬﺎ ﺍﻷﻏﻨﺎﻡ ﻭﻟﻜ�ﻦ ﺍﻟ�ﻮﺣﻲ‬ ‫ﻳ��ﺪﻋﻮﻫﺎ ﻫﻨ��ﺎ "ﻋﺼ��ﺎ ﷲ" ﻓﻬ��ﻲ ﻟ��ﻢ ﺗﻌ��ﺪ ﺧﺸ��ﺒﺔ ﻻ ﻗﻴﻤ��ﺔ ﻟﻬ��ﺎ‪ ،‬ﺑ��ﻞ ﺃﺻ��ﺒﺤﺖ ﺧﺸ��ﺒﺔ‬ ‫ﺍﻟﻤﻌﺠﺰﺍﺕ ﺍﻟﺘﻲ ﺳﻴﺘﻤﻢ ﺑﻬﺎ ﻣﻮﺳﻰ ﻛﻞ ﺁﻳﺎﺕ ﷲ ﻓﻲ ﻣﺼ�ﺮ ﻟﻴﺼ�ﻨﻊ ﺧﻼﺻ�ﺎ ً ﻟﺸ�ﻌﺐ‬ ‫ﺿﻌـ َﺖ ﻓ�ﻲ ﻳ�ﺪ ﷲ ﺳﺘـ�ـ ُﻨ َﺴﺐ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻓﺈﻣﻜﺎﻧﻴﺎﺗﻚ ﺍﻟﻀﻌﻴﻔﺔ )ﻋﺼﺎ ﻣﻮﺳﻰ( ﻣﺘﻰ ُﻭ ِ‬ ‫ﺇﻟﻴﻪ ﻭﺗﺼﺒﺢ )ﻋﺼﺎ ﷲ( ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺻﻨﻊ ﺍﻟﻌﺠﺎﺋﺐ‪.‬‬ ‫‪ ‬ﻫ��ﻮﺫﺍ ﷲ ﻳﻜﺸ��ﻒ ﻟﻤﻮﺳ��ﻰ ﺃﻥ ﻣﻬﻤﺘ��ﻪ ﻟ��ﻦ ﺗﻜ��ﻮﻥ ﺳ��ﻬﻠﺔ‪ ،‬ﻓﻬ��ﻮ ﻳﺨﺒ��ﺮﻩ ﺑﻜ��ﻞ ﻣ��ﺎ‬ ‫ﺳﻴﺤﺪﺙ ﻣﻦ ﺍﻟﺒﺪﺍﻳﺔ ﺣﺘﻰ ﻻ ﻳﺠﺰﻉ ﻣﻦ ﺭﻓﺾ ﻓﺮﻋﻮﻥ ﻟﻄﻠﺒ�ﻪ‪ .‬ﻛ�ﻞ ﺷ�ﻲء ﻣﺤﺴ�ﻮﺏ‬ ‫ﺑﺪﻗﺔ ﺃﻣﺎﻡ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﻟﻬﻴﺔ ﻭﻛﻞ ﺍﻟﻤﺸﺎﻛﻞ ﻟﻬﺎ ﺣﻠﻮﻝ ﻋﻨﺪ ﷲ‪.‬‬ ‫‪ ‬ﻭﻟﻜﻦ ﻛﻴﻒ ﻳﺸﺪﺩ ﷲ ﻗﻠﺐ ﻓﺮﻋﻮﻥ ﻟﻴﺘﻤﺠﺪ ﻫﻮ؟‬ ‫ﻳﺸ��ﺪﺩ ﻗﻠﺒ��ﻪ ﺑﻤﻌﻨ��ﻰ ﺃﻧ��ﻪ ﻳﺘﺮﻛ��ﻪ ﻟﻘﺴ��ﺎﻭﺓ ﻗﻠﺒ��ﻪ ﺍﻟﻄﺒﻴﻌﻴ��ﺔ‪� ،‬ﺎہﻠﻟ ﺇﺫﺍ ﺭﺃﻯ ﺇﻧﺴ��ﺎﻧﺎ ً ﻗﺎﺳ��ﻲ‬ ‫ﺍﻟﻘﻠﺐ ﺑﻄﺒﻌﻪ ﻭﻻ ﻳﺮﻳﺪ ﺃﻥ ﻳﺆﻣﻦ ﻓﺈﻧﻪ ﻳﺴﺘﺨﺪﻡ ﻗﺴﺎﻭﺗﻪ ﻹﻅﻬﺎﺭ ﻣﺠﺪ ﷲ‪.‬‬ ‫‪ ‬ﺇﺫﺍً ﻓﺎﻟﻘﺴﺎﻭﺓ ﻻ ﺗﺮﺟﻊ ﺇﻟﻰ ﺣﻜ�ﻢ ُﻣﺴ�ﺒَﻖ ﺑﺎﻟﻐﻀ�ﺐ ﺍﻹﻟﻬ�ﻲ ﻭﺍﻟﻬ�ﻼﻙ ﻓﺤﺎﺷــ�ـہﻠﻟ‬ ‫ﺃﻥ ﻳﻔﻌ��ﻞ ﺫﻟ��ﻚ ﻷﻧ��ﻪ ﻳﺮﻳ��ﺪ ﺧ��ﻼﺹ ﺍﻟﺠﻤﻴ��ﻊ‪ ،‬ﻟﻜﻨﻬ��ﺎ ﻧﺘﻴﺠ��ﺔ ﻁﺒﻴﻌﻴ��ﺔ ﻟﻠﺨﻄﻴ��ﺔ ﻭﻟﻌﻨ��ﺎﺩ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻻ ﻳﺮﻳﺪ ﺍﻟﺘﻮﺑﺔ ﻣﺜﻞ ﻓﺮﻋ�ﻮﻥ‪ .‬ﻟﻘ�ﺪ ﻛ�ﺎﻥ ﻣ�ﻦ ﺍﻟﻤﻤﻜ�ﻦ ﺃﻥ ﻳـ ُﻬﻠ�ـ ِﻚ ﺍﻟ�ﺮﺏ‬ ‫ﺃﺑﻜ�ﺎﺭ ﺍﻟﻤﺼ��ﺮﻳﻴﻦ ﻣﻨ��ﺬ ﺍﻟﺒﺪﺍﻳ��ﺔ ﻭﻳُﺨ��ﺮﺝ ﺷ��ﻌﺒﻪ‪ ،‬ﻭﻟﻜﻨ�ﻪ ﻛ��ﺎﻥ ﻓ��ﻲ ﻛ��ﻞ ﺿ��ﺮﺑﺔ ﻳﻈﻬ��ﺮ‬ ‫ﻁﻮﻝ ﺃﻧﺎﺗﻪ ﻭﻳﺮﻓ�ﻊ ﺍﻟﻀ�ﺮﺑﺔ ﻣﻌﻄﻴ�ﺎ ً ﻓﺮﺻ�ﺔ ﺟﺪﻳ�ﺪﺓ ﻟﻔﺮﻋ�ﻮﻥ ﻟﻌﻠ�ـ ﱠﻪ ﻳﺘ�ﻮﺏ‪ ،‬ﻭﺗﻜ�ﺮﺭ‬ ‫ﺍﻷﻣﺮ ﺧﻼﻝ ﺍﻟﺘﺴﻊ ﺿﺮﺑﺎﺕ ﻭﻟﻜﻨﻪ ﻟﻢ ﻳﺴﺘﻔﺪ ﻣﻦ ﻁﻮﻝ ﺃﻧﺎﺓ ﷲ ﻋﻠﻴﻪ‪ ،‬ﺑ�ﻞ ﻗﺎﺑ�ﻞ ﺫﻟ�ﻚ‬ ‫ﺑﺎﺳ�ﺘﻬﺎﻧﺔ ﻭﺍﺳ�ﺘﻬﺘﺎﺭ ﻭﺃﺿ��ﺎﻉ ﺍﻟﻔ�ﺮﺹ ﻛﻠﻬ�ﺎ ﺑﻌﻨ��ﺎﺩﻩ ﻭﻗﺴ�ﺎﻭﺓ ﻗﻠﺒ�ﻪ ﻓﺤﻜ��ﻢ ﻋﻠ�ﻰ ﻧﻔﺴ��ﻪ‬ ‫ﺑﺎﻟﻬﻼﻙ‪ .‬ہﻠﻟ ﻻ ﻳﺪﻓﻊ ﻗﻠﺐ ﺃﺣﺪ ﻟﻠﺸ�ﺮ‪ ،‬ﻟﻜﻨ�ﻪ ﻳﺘ�ﺮﻙ ﺍﻹﻧﺴ�ﺎﻥ ﻟﺸ�ﺮﻩ ﺇﺫﺍ ﺃﺻ�ﺮ ﻋﻠ�ﻰ‬ ‫ﺫﻟﻚ‪.‬‬ ‫‪٤٦ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‬

‫‪ ‬ﻳﺪﻋﻮ ﷲ ﺇﺳﺮﺍﺋﻴﻞ " ﺍﺑﻨﻪ ﺍﻟﺒﻜﺮ" ﻭﻫﻨﺎ ﺗﻈﻬﺮ ﻟﻨﺎ ﻋﻼﻗﺔ ﷲ ﺍﻟﻔﺮﻳﺪﺓ ﺑﺸﻌﺒﻪ‪ ،‬ﻓﻬﻲ‬ ‫ﻟﻴﺴﺖ ﻋﻼﻗﺔ ﺳﻴﺪ ﺑﻌﺒﻴﺪﻩ‪ ،‬ﻭﺇﻧﻤﺎ ﻋﻼﻗﺔ ﺃﺏ ﻣﺤﺐ ﺑﺎﺑﻨﻪ ﺍﻟﺒﻜﺮ )ﺍﻻﺑﻦ ﺍﻟﺒﻜﺮ ﻟﻪ ﻣﻜﺎﻧﺔ‬ ‫ﺧﺎﺻﺔ(‪ .‬ﺇﺫﺍً ﻓـﺘـ َﺒـ ﱠﻨـ ِﻲ ﷲ ﻹﺳ�ﺮﺍﺋﻴﻞ ﻛ�ﺎﻥ ﻧﻮﻋ�ﺎ ً ﻣ�ﻦ ﺍﻟﺮﻣ�ﺰ ﻟﻴﻬﻴ�ﺊ ﺍﻷﺫﻫ�ﺎﻥ ﻟﻼﺑ�ﻦ‬ ‫ﺍﻟﺤﻘﻴﻘﻲ ﻭﻫﻮ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﺍﻟﻤﺴﻴﺢ ﺍﻟﺬﻱ ﺑﻮﺍﺳﻄﺘﻪ ﺳﻴﺼﻴﺮ ﻛﻞ ﺍﻟﻤ�ﺆﻣﻨﻴﻦ ﺑ�ﻪ ﺃﺑﻨ�ﺎ ًء‬ ‫ﻟ ﺑﺎﻟﺘﺒﻨﻲ ﻭﻳﺼﺒﺢ ﻫﻮ ﺑﻜﺮﺍً ﺑﻴﻦ ﺇﺧﻮﺓ ﻛﺜﻴﺮﻳﻦ‪.‬‬ ‫* ﺧﺘﺎﻥ ﺍﺑﻦ ﻣﻮﺳﻰ‪:‬‬ ‫َﻭ َﺣ���ﺪ َ‬ ‫��ﺐ ﺃَﻥْ ﻳَ ْﻘﺘُﻠَ���ﻪُ‪.‬‬ ‫��ﻖ ﻓِ���ﻲ ﺍ ْﻟ َﻤ ْﻨ��� ِﺰ ِﻝ )ﺍﻟﻔﻨ���ﺪﻕ( ﺃَﻥﱠ ﺍﻟ��� ﱠﺮ ﱠ‬ ‫ﺏ ﺍ ْﻟﺘَﻘَ���ﺎﻩُ َﻭﻁَﻠَ� َ‬ ‫َﺙ ﻓِ���ﻲ ﺍﻟﻄﱠ ِﺮﻳ� ِ‬ ‫‪۲٥‬‬ ‫ﺴ��ﺖْ‬ ‫ﺻ � ﱠﻮﺍﻧَﺔً )ﻗﻄﻌ��ﺔ ﺣﺠ��ﺮ ﻣﺴ��ﻨﻨﺔ( َﻭﻗَﻄَ َﻌ��ﺖْ ُﻏ ْﺮﻟَ �ﺔَ ﺍ ْﺑﻨِ َﻬ��ﺎ َﻭ َﻣ ﱠ‬ ‫ﻮﺭﺓُ َ‬ ‫ﺻ �ﻔﱡ َ‬ ‫ﻓَﺄ َ َﺧ � َﺬﺕْ َ‬ ‫‪۲٦‬‬ ‫ﻳﺲ ﺩ ٍَﻡ‬ ‫ِﺭ ْﺟﻠَ ْﻴ ِﻪ‪ .‬ﻓَﻘَﺎﻟَﺖْ ‪» :‬ﺇِﻧﱠﻚَ َﻋ ِﺮ ُ‬ ‫ﻳﺲ ﺩ ٍَﻡ ﻟِﻲ«‪ .‬ﻓَﺎ ْﻧﻔَ� ﱠﻚ َﻋ ْﻨ�ﻪُ‪ِ .‬ﺣﻴﻨَﺌِ� ٍﺬ ﻗَﺎﻟَ�ﺖْ ‪» :‬ﻋَ� ِﺮ ُ‬ ‫َﺎﻥ«‪) .‬ﺧﺮ‪(۲٥-۲٤ :٤‬‬ ‫ِﻣﻦْ ﺃَ ْﺟ ِﻞ ﺍ ْﻟ ِﺨﺘ ِ‬

‫‪ ‬ﺃﻫﻤﻞ ﻣﻮﺳﻰ ﻭﺻﻴﺔ ﺍﻟﺨﺘﺎﻥ ﺍﻟﺘ�ﻲ ﺑ�ﺪﺃﺕ ﻣ�ﻦ ﺃﻳ�ﺎﻡ ﺃﺑﻴﻨ�ﺎ ﺇﺑ�ﺮﺍﻫﻴﻢ ﻓﻠ�ﻢ ﻳﺨ�ﺘﻦ ﺍﺑﻨ�ﻪ‬ ‫ ﻭﺃﻏﻠﺐ ﺍﻟﻈﻦ ﺃﻥ ﻣﻮﺳﻰ ﻧﻔﺴﻪ ﻗﺪ ُﺧﺘﻦ ﻓﻲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻣﻦ ﻣﻦ ﻭﻻﺩﺗ�ﻪ ﺑﻮﺍﺳ�ﻄﺔ ﺃﻣ�ﻪ‬‫ﺍﻟﻌﺒﺮﺍﻧﻴﺔ ‪ -‬ﻭﻟﻌﻠﻪ ﺍﻧﺴﺎﻕ ﻓ�ﻲ ﺫﻟ�ﻚ ﻭﺭﺍء ﻣﺸ�ﺎﻋﺮ ﺯﻭﺟﺘ�ﻪ ﺍﻟﺘ�ﻲ ﺧﺎﻓ�ﺖ ﻋﻠ�ﻰ ﺍﻟﻮﻟ�ﺪ‪،‬‬ ‫ﻓﺘﻬﺎﻭﻧﺎ ﻓﻲ ﺗﺘﻤﻴﻢ ﻋﻼﻣﺔ ﺍﻟﻌﻬﺪ ﺑﻴﻦ ﷲ ﻭﺷﻌﺒﻪ )ﺍﻟﺨﺘﺎﻥ(‪.‬‬ ‫‪ ‬ﻓﻠﻤ��ﺎ ﺗﻌ��ﺮﺽ ﻣﻮﺳ��ﻰ ﻟﻠﻤ��ﻮﺕ ﺧﺎﻓ��ﺖ ﺻ��ﻔﻮﺭﺓ ﻷﻧﻬ��ﺎ ﺃﺩﺭﻛ��ﺖ ﺧﻄ��ﻮﺭﺓ ﺍﻷﻣ��ﺮ‬ ‫ﻭﻛﺎﺩﺕ ﺗﻔﻘﺪ ﺯﻭﺟﻬﺎ ﻓﺄﺳﺮﻋﺖ ﻭﺃﺧ�ﺬﺕ ﻗﻄﻌ�ﺔ ﺣﺠ�ﺮ ﻣﺴ�ﻨﻨﺔ ﻭﺧﺘﻨ�ﺖ ﺍﺑﻨﻬ�ﺎ ﻭﻣﺴ�ﺖ‬ ‫ﺑﺎﻟﺪﻡ ﺭﺟﻠـ ﱠﻲ ﻣﻮﺳﻰ ﻗﺎﺋﻠﺔ ﺇﻧﻚ ﻋﺮﻳﺲ ﺩﻡ ﻟﻲ ﺃﻱ ﺃﻧﻬﺎ ﺍﺳﺘﻌﺎﺩﺗﻪ ﻛﻌﺮﻳﺲ ﻭﺯﻭﺝ ﻟﻬ�ﺎ‬ ‫ﺑﺎﻟﺪﻡ ﺍﻟﻤﺴﻔﻮﻙ ﻋﻦ ﻁﺮﻳﻖ ﺍﻟﺨﺘﺎﻥ ﺍﻟﺬﻱ ﻳﺮﻣﺰ ﻟﺪﻡ ﺍﻟﻤﺴ�ﻴﺢ‪ .‬ﻭﻫﻨ�ﺎ ﺍﻧﻔ�ﻚ ﻋﻨ�ﻪ ﻣ�ﻼﻙ‬ ‫ﺍﻟﻤﻮﺕ‪ ،‬ﻓﺄﻛﺪﺕ ﺻﻔﻮﺭﺓ ﻛﻼﻣﻬﺎ ﺃﻥ ﻣﻮﺳﻰ "ﻋ�ﺮﻳﺲ ﺩﻡ" ﺃﻱ ﺃﻧﻬ�ﻢ ﻳﺤﺘﻤ�ﻮﻥ ﻓ�ﻲ ﺩﻡ‬ ‫ﺍﻻﺑﻦ ﺍﻟﻤﺴﻔﻮﻙ ﺍﻟﺬﻱ ﻳﺮﻣﺰ ﻟﺪﻡ ﻳﺴﻮﻉ ﺍﻟﺬﻱ ﺳـ ُﻔِﻚ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻟﺨﻼﺹ ﺍﻟﻌﺎﻟﻢ‪.‬‬ ‫‪ ‬ﻓﻲ ﻫﺬﺍ ﻳﻘﻮﻝ ﺍﻟﻘ�ﺪﻳﺲ ﻏﺮﻳﻐﻮﺭﻳ�ﻮﺱ ﺃﺳ�ﻘﻒ ﻧﻴﺼ�ﺺ‪" :‬ﺇﺫ ﻛ�ﺎﻥ ﺍﺑﻨ�ﻪ ﻟ�ﻢ ﻳﺨ�ﺘﻦ‬ ‫ﺑﻌﺪ‪ ...‬ﺃﻱ ﻟﻢ ﻳُﻨﺰﻉ ﻋﻨ�ﻪ ﺑﺎﻟﻜﺎﻣ�ﻞ ﻛ�ﻞ ﻣ�ﺎ ﻫ�ﻮ ﺿ�ﺎﺭ ﻭﺩﻧ�ﺲ ﺃﺭﻋﺒﻬﻤ�ﺎ ﺍﻟﻤ�ﻼﻙ ﺍﻟ�ﺬﻱ‬ ‫ﺍﻟﺘﻘ��ﻰ ﺑﻬﻤ��ﺎ‪ ...‬ﻟﻜ��ﻦ ﺯﻭﺟﺘ��ﻪ ﻫ��ﺪﺃﺕ ﺍﻟﻤ��ﻼﻙ ﺑﺘﻘ��ﺪﻳﻢ ﺍﺑﻨﻬ��ﺎ ﻁ��ﺎﻫﺮﺍً‪ ...‬ﺇﺫ ﻧﺰﻋ��ﺖ ﻋﻨ��ﻪ‬ ‫ﺍﻟﻌﻼﻣﺔ ﺍﻟﺨﺎﺻﺔ ﺑﺎﻟﻐﺮﺑﺎء )ﺍﻟﻐﺮﻟﺔ( ﺗﻤﺎﻣﺎ ً‪.‬‬ ‫‪٤۷ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻮﺳﻰ ﺭﺍﻋﻲ ﺍﻟﻐﻨﻢ‬

‫‪ ‬ﻋ�ﺭﻳﺱ ﺩﻡ ﻟ�ﻲ‪ :‬ﻫ�ﺬﻩ ﺍﻟﺤﺎﺩﺛ�ﺔ ﺍﻟﻐﺎﻣﻀ�ﺔ ﻗ�ﺪ ﺗﻜ�ﻮﻥ ﺇﺷ�ﺎﺭﺓ ﻟﻀ�ﺮﻭﺭﺓ ﻣ�ﻮﺕ ﻣﻮﺳ�ﻰ‬ ‫ﻭﻗﻴﺎﻣﺘﻪ ﻟﻴﻜﻮﻥ ﺳﺒﺒﺎ ً ﻟﺨﻼﺹ ﻟﺸﻌﺒﻪ‪ ،‬ﻣﺜﻠﻤﺎ ﻣﺎﺕ ﻳﻮﻧﺎﻥ )ﺭﻣﺰﻳﺎ ً( ﻓﻲ ﺟﻮﻑ ﺍﻟﺤﻮﺕ‬ ‫ﺛﻢ ﻗﺎﻡ ﻟﻴﺼﻴﺮ ﺳﺒﺒﺎ ً ﻟﺨﻼﺹ ﺃﻫﻞ ﻧﻴﻨﻮﻯ‪.‬‬ ‫‪‬ﻭﺑﻌﺪ ﺍﻟﻔﺪﺍء ﺻﺎﺭ ﻛﻞ ﺷﺨﺺ ﻣﻨﺎ ﻋﺮﻳﺲ ﺩﻡ‪ .‬ﻓﺒﺪﻭﻥ ﻓﺪﺍء ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﻭﺩﻣﻪ‬ ‫ﺍﻟﻤﺴﻔﻮﻙ ﻋﻨﺎ ﻟﻤﺎ ﺻﺎﺭ ﻟﻨﺎ ُﻋﺮﺱ ﻭﻻ ﺑﻬﺠﺔ ﻭﻻ ﺧﻼﺹ‪ .‬ﻭﻟﻜﻨﻨﺎ ﺍﻓﺘـُﺪﻳﻨﺎ ﺑﺎﻟﺪﻡ‬ ‫ﻓﺼﺮﻧﺎ ﺗﺎﺑﻌﻴﻦ ﻟﻠﻌﺮﻳﺲ ﺍﻟﺴﻤﺎﻭﻱ ﻭﺑﻨﻮ ﺍﻟﻌﺮﺱ ﻭﻟﻨﺎ ﻣﻌﻪ ﻧﺼﻴﺐ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ‪.‬‬ ‫‪ ‬ﻭﻧﻔﻬﻢ ﺿﻤﻨﺎ ً ﺃﻧﻪ ﺑﻌ�ﺪ ﻫ�ﺬﻩ ﺍﻟﺤﺎﺩﺛ�ﺔ ﻋ�ﺎﺩﺕ ﺻ�ﻔﻮﺭﺓ ﻭﺍﻟﻮﻟ�ﺪﺍﻥ ﻣ�ﺮﺓ ﺃﺧ�ﺮﻯ ﺇﻟ�ﻰ‬ ‫ﻣﺪﻳﺎﻥ‪ .‬ﻭﻅﻠﻮﺍ ﻫﻨﺎﻙ ﺇﻟﻰ ﺃﻥ ﺃﺗﻰ ﺑﻬﻢ ﻳﺜﺮﻭﻥ ﺣﻤﻮ ﻣﻮﺳﻰ ﺑﻌﺪ ﺧﺮﻭﺝ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ‬ ‫ﻣﻦ ﻣﺼﺮ‪ ،‬ﻋﻨﺪ ﺟﺒﻞ ﷲ ﻓﻲ ﺳﻴﻨﺎء‪) .‬ﺧﺮ‪(۷-۱ :۱۸‬‬ ‫‪ ‬ﻫﻜﺬﺍ ﺍﻧﻄﻠﻖ ﻣﻮﺳﻰ ﺑﻌﺪ ﺃﻥ ﺗﺮﻙ ﻛﻞ ﻣﺎ ﻟﻪ ﻭﺃﻋﺰ ﻣﻦ ﻟﻪ‪ ،‬ﻭﺫﻫ�ﺐ ﻟﻴ�ﺘﻤﻢ ﺍﻟﻤﻬﻤ�ﺔ‬ ‫ﺍﻟﻌﻈﻴﻤ��ﺔ ﺍﻟﺘ��ﻲ ﺗﻨﺘﻈ��ﺮﻩ‪ ،‬ﺗﻠ��ﻚ ﺍﻟﻤﻬﻤ��ﺔ ﺍﻟﺘ��ﻲ ﻣ��ﻦ ﺃﺟﻠﻬ��ﺎ ﻗﻀ��ﻰ ﺃﺭﺑﻌ��ﻴﻦ ﻋﺎﻣ �ﺎ ً ﺗﺤ��ﺖ‬ ‫ﺍﻹﻋﺪﺍﺩ ﻓﻲ ﻣﺪﺭﺳﺔ ﷲ ﻓﻲ ﻣﺪﻳﺎﻥ‪ .‬ﻭﺍﻵﻥ ﺣﺎﻥ ﻭﻗﺖ ﺗﺨﺮﺝ ﻣﻮﺳﻰ ﻣﻦ ﻣﺪﺭﺳ�ﺔ ﷲ‬ ‫ﺑﻌﺪ ﺃﻥ ﺃﻛﻤﻞ ﺑﻬﺎ ﻛﻞ ﺗﻌﻠﻴﻤﻪ ﻭﺧﺮﺝ ﻟﻨﺎ ﻣﻮﺳﻰ ﺍﻟﺠﺪﻳﺪ ﺍﻟﺬﻱ ﺑﺤﺴﺐ ﻣﺸﻴﺌﺔ ﷲ ﻟﻴﺒ�ﺪﺃ‬ ‫ﺃﺧﻄ��ﺮ ﻣﺮﺣﻠ��ﺔ ﻣ��ﻦ ﺣﻴﺎﺗ��ﻪ ﺍﻟﺘ��ﻲ ﻓﻴﻬ��ﺎ ﻳﺨ��ﺮﺝ ﺑﺎﻟﺸ��ﻌﺐ ﻭﻳﻘ��ﻮﺩﻩ ﻟﻤ��ﺪﺓ ‪ ٤۰‬ﺳ��ﻨﺔ ﻓ��ﻲ‬ ‫ﺍﻟﺒﺮﻳﺔ‪ .‬ﻫﻠﻢ ﺑﻨﺎ ﻧﺮﻯ ﻛﻴﻒ ﺻﺎﺭ ﻣﻮﺳﻰ ﺍﻟﺠﺪﻳﺪ؟ ﻭﻧﺘﺎﺑﻊ ﻣﻌﻪ ﻣﻬﻤﺘﻪ ﺍﻟﻌﺴﻴﺮﺓ‪...‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺼﺮ‬

‫ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‬ ‫ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺼﺮ‬ ‫‪ ‬ﺍﻧﺘﻬﺖ ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺣﻴﺎﺓ ﻣﻮﺳ�ﻰ )‪ ٤۰‬ﺳ�ﻨﺔ ﻓ�ﻲ ﻣ�ﺪﻳﺎﻥ ﺃﻭ ﻣﺪﺭﺳ�ﺔ ﷲ(‬ ‫ﺣﻴﺚ ﺗﻢ ﺗﺪﺭﻳﺒﻪ ﻋﻠﻰ ﺃﻋﻠﻰ ﻣﺴﺘﻮﻯ ﻭﺍﻵﻥ ﻫﻠﻢ ﻧﺘﺄﻣﻞ ﻣﻮﺳﻰ ﺍﻟﺠﺪﻳﺪ ﻭﻛﻴﻒ ﺻﺎﺭ؟‬ ‫‪ - ۱‬ﺗﺤﻮﻝ ﻣﻦ ﻣﻮﺳﻰ ﺍﻟﺬﻱ ﻳﻨﺪﻓﻊ ﺇﻟﻰ ﺍﻟﻌﻤﻞ ﺑﻼ ﺩﻋﻮﺓ ﺇﻟﻰ ﻣﻮﺳﻰ ﺍﻟﺬﻱ ﻳﺪﻋﻮﻩ ﷲ‬ ‫ﻓﻴﻌﺘﺬﺭ ﻋﻦ ﺍﻟﺪﻋﻮﺓ‪.‬‬ ‫‪ - ۲‬ﺗﺤﻮﻝ ﻣﻦ ﻣﻮﺳﻰ ﺍﻟﻮﺍﺛﻖ ﺑﻘﺪﺭﺍﺗﻪ ﺇﻟﻰ ﻣﻮﺳﻰ ﺍﻟﺬﻱ ﻳﻘﻮﻝ "ﻣﻦ ﺃﻧ�ﺎ ﺣﺘ�ﻰ ﺃﺫﻫ�ﺐ‬ ‫ﺇﻟﻰ ﻓﺮﻋﻮﻥ؟" )ﺧﺮ‪.(۱۱ :۳‬‬ ‫‪ - ۳‬ﺗﺤﻮﻝ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﻨﻴﻒ ﺍﻟﺬﻱ ﻳﻘﺘﻞ‪ ،‬ﺇﻟﻰ ﺇﻧﺴﺎﻥ ﺣﻠﻴﻢ ﺟﺪﺍً ﺣﺘﻰ ﻗﻴﻞ ﻋﻨﻪ ﻓﻴﻤﺎ‬ ‫ﺑﻌﺪ "ﻭﻛﺎﻥ ﻣﻮﺳﻰ ﺣﻠﻴﻤﺎ ً ﺟﺪﺍً‪ ،‬ﺃﻛﺜﺮ ﻣ�ﻦ ﺟﻤﻴ�ﻊ ﺍﻟﻨ�ﺎﺱ ﺍﻟ�ﺬﻳﻦ ﻋﻠ�ﻰ ﻭﺟ�ﻪ ﺍﻷﺭﺽ"‬ ‫)ﻋﺪ‪.(۳ :۱۲‬‬ ‫‪ - ٤‬ﺗﺤﻮﻝ ﻣﻦ ﻣﻮﺳﻰ ﺍﻟﺬﻱ ﺗﻬﺬﺏ ﺑﻜﻞ ﺣﻜﻤﺔ ﺍﻟﻤﺼﺮﻳﻴﻦ‪ ،‬ﺇﻟﻰ ﻣﻮﺳ�ﻰ ﺍﻟ�ﺬﻱ ﻳﻘ�ﻮﻝ‬ ‫"ﺃﻧﺎ ﺛﻘﻴﻞ ﺍﻟﻔﻢ ﻭﺍﻟﻠﺴﺎﻥ" ﻭﺻﺎﺭ ﺷﻌﻮﺭﻩ ﺑﻀﻌﻔﻪ ﻫﻮ ﺃﻛﺒﺮ ﻣﺆﻫﻼﺗﻪ‪...‬‬ ‫ﻭﻫﻜﺬﺍ ﺗﻐﻴﺮﺕ ﺷﺨﺼﻴﺘﻪ ﻓﺘﻤﺖ ﺩﻋﻮﺗﻪ ﻣﻦ ﷲ ﻟﻠﺨﺪﻣ�ﺔ ﻭﺑ�ﺪﺃﺕ ﻗﺼ�ﺔ ﺍﻟﺨ�ﺮﻭﺝ ﺑﻌ�ﺪ‬ ‫ﺗﺮﻛﻪ ﻟﻤﺪﻳﺎﻥ ﻭﻣﺠﻴﺌﻪ ﺇﻟﻰ ﻣﺼﺮ ﻟﻤﻘﺎﺑﻠﺔ ﻓﺮﻋﻮﻥ‪.‬‬ ‫* ﻟﻘﺎء ﻫﺎﺭﻭﻥ ﺑﻤﻮﺳﻰ‪:‬‬ ‫َﺐ َﻭﺍ ْﻟﺘَﻘَ�ﺎﻩُ ﻓِ�ﻲ‬ ‫َﻭﻗَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﻟِ َﻬﺎ ُﺭﻭﻥَ ‪ْ » :‬ﺍﺫﻫ َْﺐ ﺇِﻟَ�ﻰ ﺍ ْﻟﺒَ ﱢﺮﻳﱠ� ِﺔ ﻻ ْ‬ ‫ﺳ�ﻰ«‪ .‬ﻓَ� َﺬﻫ َ‬ ‫ﺎﻝ ُﻣﻮ َ‬ ‫ﺳ�ﺘِ ْﻘﺒَ ِ‬ ‫‪۲۸‬‬ ‫ﺳ�ﻠَﻪُ‪َ ،‬ﻭﺑِ ُﻜ� ﱢﻞ‬ ‫ﻴ�ﻊ َﻛ�ﻼَ ِﻡ ﺍﻟ� ﱠﺮ ﱢ‬ ‫ﺏ ﺍﻟﱠ� ِﺬﻱ ﺃَ ْﺭ َ‬ ‫َﺟﺒَ ِﻞ ﷲِ َﻭﻗَﺒﱠﻠَﻪُ‪ .‬ﻓَﺄ َ ْﺧﺒَ َﺮ ُﻣﻮ َ‬ ‫ﺳﻰ ﻫَﺎ ُﺭﻭﻥَ ﺑِ َﺠ ِﻤ ِ‬

‫‪۲۹‬‬ ‫ﻮﺥ ﺑَﻨِ�ﻲ‬ ‫ﻀﻰ ُﻣﻮ َ‬ ‫ﺻﺎﻩُ ﺑِ َﻬﺎ‪ .‬ﺛُ ﱠﻢ َﻣ َ‬ ‫ﺕ ﺍﻟﱠﺘِﻲ ﺃَ ْﻭ َ‬ ‫ﺍﻵﻳَﺎ ِ‬ ‫ﺳﻰ َﻭﻫَ�ﺎ ُﺭﻭﻥُ َﻭ َﺟ َﻤ َﻌ�ﺎ َﺟ ِﻤﻴ� َﻊ ﺷُ�ﻴُ ِ‬ ‫‪۳۰‬‬ ‫ﺻ �ﻨَ َﻊ‬ ‫ﺇِ ْ‬ ‫ﺳ��ﻰ ﺑِ � ِﻪ‪َ ،‬ﻭ َ‬ ‫�ﻊ ﺍ ْﻟ َﻜ �ﻼَ ِﻡ ﺍﻟﱠ � ِﺬﻱ َﻛﻠﱠ � َﻢ ﺍﻟ � ﱠﺮ ﱡﺏ ُﻣﻮ َ‬ ‫ﺳ� َ�ﺮﺍﺋِﻴ َﻞ‪ .‬ﻓَ �ﺘَ َﻜﻠﱠ َﻢ َﻫ��ﺎ ُﺭﻭﻥُ ﺑِ َﺠ ِﻤﻴ� ِ‬

‫ﺏ ﺍ ْﻓﺘَـﻘَـ َﺪ ﺑَﻨِﻲ‬ ‫ﺐ‪۳۱ .‬ﻓَﺂ َﻣﻦَ ﺍﻟ ﱠ‬ ‫ﻮﻥ ﺍﻟ ﱠ‬ ‫ﺳـﻤـ ِ ُﻌﻮﺍ ﺃَﻥﱠ ﺍﻟــ ﱠﺮ ﱠ‬ ‫ﺸـ ْﻌ ُ‬ ‫ﺐ‪َ .‬ﻭﻟَ ﱠﻤﺎ َ‬ ‫ﺸ ْﻌ ِ‬ ‫ﺍﻵﻳَﺎ ِ‬ ‫ﺕ ﺃَ َﻣﺎ َﻡ ُﻋﻴُ ِ‬ ‫ﺳ َﺠﺪُﻭﺍ‪) .‬ﺧﺮ‪(۳۱-۲۷ :٤‬‬ ‫ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ َﻭﺃَﻧﱠﻪُ ﻧَﻈَ َﺮ َﻣ َﺬﻟﱠﺘَ ُﻬ ْﻢ‪َ ،‬ﺧ ﱡﺮﻭﺍ َﻭ َ‬ ‫‪٤۹ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺼﺮ‬

‫‪ ‬ﺑﻴﻨﻤﺎ ﻛﺎﻥ ﻣﻮﺳﻰ ﻓﻲ ﻁﺮﻳﻘﻪ ﺇﻟﻰ ﻣﺼﺮ‪ ،‬ﺃﻣﺮ ﷲ ﻫﺎﺭﻭﻥ ﺃﻥ ﻳﺬﻫﺐ ﺇﻟ�ﻰ ﺍﻟﺒﺮﻳ�ﺔ‬ ‫ﻻﺳﺘﻘﺒﺎﻝ ﻣﻮﺳﻰ‪ .‬ﻓﻘﺎﺑﻠﻪ ﻓﻲ ﺟﺒﻞ ﷲ ﻭﻓﺮﺡ ﺑﺮﺅﻳﺘﻪ‪ .‬ﻭﻣ�ﻦ ﺍﻟﻤﻠﻔ�ﺖ ﻟﻠﻨﻈ�ﺮ ﺃﻥ ﻣﻜ�ﺎﻥ‬ ‫ﺍﻟﻠﻘﺎء ﻛﺎﻥ "ﺟﺒﻞ ﷲ" ﺣﻴﺚ ﺗﻘﺎﺑﻞ ﻣﻮﺳﻰ ﺃﻭﻻً ﻣﻊ ﷲ "ﻳﻬﻮﻩ" ﻓﻲ ﺍﻟﻌﻠﻴﻘﺔ‪.‬‬ ‫ﻭﺍﻟﻮﺍﻗﻊ ﺃﻥ ﻣﺠ�ﻲء ﻫ�ﺎﺭﻭﻥ ﺇﻟ�ﻰ ﻫ�ﺬﺍ ﺍﻟﻤﻜ�ﺎﻥ ﻟ�ﻴﺲ ﺻ�ﺪﻓﺔ ﻭﺇﻧﻤ�ﺎ ﻟ�ﻪ ﻣﻐ�ﺰﻯ ﻋﻤﻴ�ﻖ‬ ‫ﻭﻫﻮ ﺣﺘﻤﻴﺔ ﺑﺪء ﺍﻟﺨﺪﻣﺔ ﻣﻦ ﺟﺒﻞ ﷲ ﺃﻱ ﺑﺎﻟﺘﻮﺍﺟﺪ ﻣﻊ ﷲ ﻗﺒﻞ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺨﺪﻭﻣﻴﻦ‪.‬‬ ‫‪ ‬ﻭﻓ��ﻲ ﺟﺒ��ﻞ ﷲ‪ ،‬ﺃﺧﺒ��ﺮ ﻣﻮﺳ��ﻰ ﻫ��ﺎﺭﻭﻥ ﺑﺠﻤﻴ��ﻊ ﻛ��ﻼﻡ ﺍﻟ��ﺮﺏ ﻭﺑﺎﻟﻌﻤ��ﻞ ﺍﻟﻤﻄﻠ��ﻮﺏ‬ ‫ﻣﻨﻬﻤﺎ‪ ،‬ﻭﻣﻦ ﻫﻨﺎﻙ ﺍﻧﻄﻠﻖ ﻛﻼﻫﻤﺎ ﺇﻟﻰ ﻋﻤﻞ ﷲ‪ .‬ﻟﻘﺪ ﺣﺎﻧﺖ ﺳﺎﻋﺔ ﺍﻟﻌﻤﻞ ﻭﺑ�ﺪﺃ ﺗﻨﻔﻴ�ﺬ‬ ‫ﺍﻟﺨﻄﺔ ﻛﻤﺎ ﺭﺳﻤﻬﺎ ﷲ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ‪ .‬ﻭﻫﺎ ﻫﻮ ﺍﻵﻥ ﻳﻘ�ﻒ ﺃﻣ�ﺎﻡ ﺷ�ﻴﻮﺥ ﺇﺳ�ﺮﺍﺋﻴﻞ ﺍﻟ�ﺬﻳﻦ‬ ‫ﺗﺠﻤﻌﻮﺍ ﻟﻴﻘﺎﺑﻠﻮﺍ ﺍﻟﺮﺟ�ﻞ ﺍﻟ�ﺬﻱ ﺣ�ﺎﻭﻝ ﺃﻥ ﻳﻨﻘ�ﺬﻫﻢ ﻣﻨ�ﺬ ﺃﺭﺑﻌ�ﻴﻦ ﻋﺎﻣ�ﺎ ً ﻭﻫ�ﻮ ﺃﻣﻴ�ﺮ ﻓ�ﻲ‬ ‫ﻗﺼﺮ ﻓﺮﻋﻮﻥ ﻭﻟﻜﻨﻪ ﻓﺸ�ﻞ ﻭﻫ�ﺮﺏ ﻁ�ﻮﻳﻼً‪ ،‬ﻓﻬ�ﻞ ﺗ�ﺮﺍﻩ ﺍﻵﻥ ﻭﻫ�ﻮ ﺭﺍﻋ�ﻲ ﻏ�ﻨﻢ ﺭﺙ‬ ‫ﺍﻟﺜﻴﺎﺏ ﻳﻘﺪﺭ ﻋﻠﻰ ﺗﺤﻘﻴﻖ ﻣﺎ ﻋﺠﺰ ﻋﻨﻪ ﻗﺪﻳﻤﺎ ً ؟‬ ‫ﻭﻟﻜﻦ ﻣﻮﺳﻰ ﺍﻟﺬﻱ ﺍﻣﺘﻠﻚ ﺍﻟﻘﻮﺓ ﻭﺍﻟﻤﻨﻄﻖ ﺍﻟﺒﺸﺮﻱ ﻗﺪﻳﻤﺎ ً ﺃﺻ�ﺒﺢ ﻟ�ﻪ ﺍﻵﻥ ﻗ�ﻮﺓ ﺃﻋﻈ�ﻢ‬ ‫ﻛﺜﻴﺮﺍً – ﻗﻮﺓ ﻣﺴﺘﻤﺪﺓ ﻣﻦ ﺍﻟﺴﻤﺎء ﻭﻟﻴﺲ ﻣﻦ ﺫﺭﺍﻉ ﺑﺸﺮ‪ -‬ﻓﺮﻣﻰ ﻋﺼ�ﺎﻩ ﺃﻣ�ﺎﻣﻬﻢ ﻓ�ﺈﺫﺍ‬ ‫ﻫﻲ ﺣﻴﺔ ﻭﺃﺩﺧﻞ ﻳﺪﻩ ﺻﺤﻴﺤﺔ ﻓﺨﺮﺟﺖ ﺑﻴﻀﺎء ﻭﻋﺎﺩ ﻓﺄﺧﺮﺟﻬﺎ ﺻ�ﺤﻴﺤﺔ‪ .‬ﻓﺴ�ﺠﺪﻭﺍ‬ ‫ﺷﻜﺮﺍً ﻟﻠﺮﺏ ﺍﻟﺬﻱ ﺍﻓﺘﻘﺪﻫﻢ ﺑﺮﺣﻤﺘﻪ ﻭﻧﻈﺮ ﺇﻟﻰ ﻣﺬﻟﺘﻬﻢ ﻭﺑﻌﺚ ﺑﻤﻦ ﻳﺤﺮﺭﻫﻢ ﻣﻦ ﺗﻠﻚ‬ ‫ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﺘﻲ ﺗﻤﺮﺭﻭﺍ ﺑﻬﺎ ﻟﻤﺪﺓ ﺗﺰﻳﺪ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﻗﺮﻭﻥ )‪ ٤۳۰‬ﺳﻨﺔ(‪.‬‬ ‫* ﺍﻟﻤﻘﺎﺑﻠﺔ ﺍﻷﻭﻟﻰ ﻣﻊ ﻓﺮﻋﻮﻥ‪:‬‬ ‫‪۱‬‬ ‫ﺳﻰ َﻭﻫَﺎ ُﺭﻭﻥُ َﻭﻗَﺎﻻَ ﻟِﻔِ ْﺮﻋ َْﻮﻥَ ‪» :‬ﻫ َﻜ َﺬﺍ ﻳَﻘُﻮ ُﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﺇِﻟﻪُ‬ ‫َﻭﺑَ ْﻌ َﺪ ﺫﻟِﻚَ ﺩ َ​َﺧ َﻞ ُﻣﻮ َ‬ ‫‪۲‬‬ ‫ﺏ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪ :‬ﺃَ ْﻁﻠِ ْ‬ ‫ﻖ َ‬ ‫ﺇِ ْ‬ ‫ﺷ ْﻌﺒِﻲ ﻟِﻴُ َﻌﻴﱢﺪُﻭﺍ ﻟِﻲ ﻓِﻲ ﺍ ْﻟﺒَ ﱢﺮﻳﱠ ِﺔ«‪ .‬ﻓَﻘَﺎ َﻝ ﻓِ ْﺮﻋ َْﻮﻥُ ‪َ » :‬ﻣﻦْ ﻫ َُﻮ ﺍﻟ ﱠﺮ ﱡ‬

‫ﺏ‪،‬‬ ‫ﺳ َﻤ َﻊ ﻟِﻘَ ْﻮﻟِ ِﻪ ﻓَﺄ ُ ْﻁﻠِ َ‬ ‫ﻖ ﺇِ ْ‬ ‫َﺣﺘﱠﻰ ﺃَ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ؟ ﻻَ ﺃَ ْﻋ ِﺮﻑُ ﺍﻟ ﱠﺮ ﱠ‬ ‫‪۳‬‬ ‫ﺳﻔَ َﺮ ﺛَﻼَﺛَ ِﺔ‬ ‫ﻓَﻘَﺎﻻَ‪» :‬ﺇِﻟﻪُ ﺍ ْﻟ ِﻌ ْﺒ َﺮﺍﻧِﻴﱢﻴﻦَ ﻗَ ِﺪ ﺍ ْﻟﺘَﻘَﺎﻧَﺎ‪ ،‬ﻓَﻨَ ْﺬﻫ ُ‬ ‫َﺐ َ‬

‫ﺳ َﺮﺍﺋِﻴ َﻞ ﻻَ ﺃُ ْﻁﻠِﻘُﻪُ«‪.‬‬ ‫َﻭﺇِ ْ‬ ‫ﺃَﻳﱠ ٍﺎﻡ ﻓِﻲ ﺍ ْﻟﺒَ ﱢﺮﻳ ﱠ ِﺔ َﻭﻧَ ْﺬﺑَ ُﺢ‬

‫‪٤‬‬ ‫ﺼ َﺮ‪» :‬ﻟِ َﻤﺎ َﺫﺍ ﻳَﺎ‬ ‫ﻒ«‪ .‬ﻓَﻘَﺎ َﻝ ﻟَ ُﻬ َﻤﺎ َﻣﻠِ ُﻚ ِﻣ ْ‬ ‫ﺼﻴﺒَﻨَﺎ ﺑِﺎ ْﻟ َﻮﺑَﺈ ِ ﺃَ ْﻭ ﺑِﺎﻟ ﱠ‬ ‫ﻟِﻠ ﱠﺮ ﱢ‬ ‫ﺴ ْﻴ ِ‬ ‫ﺏ ﺇِﻟ ِﻬﻨَﺎ‪ ،‬ﻟِﺌَﻼﱠ ﻳُ ِ‬ ‫ﺐ ِﻣﻦْ ﺃَ ْﻋ َﻤﺎﻟِ ِﻪ؟ ﺍِ ْﺫ َﻫﺒَﺎ ﺇِﻟَﻰ‬ ‫ﺳﻰ َﻭﻫَﺎ ُﺭﻭﻥُ ﺗُﺒَﻄﱢﻼَ ِﻥ )ﺗﻌﻄﻼﻧﻪ ﻋﻦ ﺍﻟﻌﻤﻞ( ﺍﻟ ﱠ‬ ‫ﺸ ْﻌ َ‬ ‫ُﻣﻮ َ‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺼﺮ‬

‫ﺽ )ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ( َﻛﺜِﻴ ٌﺮ‬ ‫ﺃَ ْﺛﻘَﺎﻟِ ُﻜ َﻤﺎ«‪َ ٥ .‬ﻭﻗَﺎ َﻝ ﻓِ ْﺮﻋ َْﻮﻥُ ‪» :‬ﻫ َُﻮ َﺫﺍ ﺍﻵﻥَ َ‬ ‫ﺷ ْﻌ ُ‬ ‫ﺐ ﺍﻷَ ْﺭ ِ‬ ‫ﻳﺤﺎﻧِ ِﻬ ْﻢ ِﻣﻦْ ﺃَ ْﺛﻘَﺎﻟِ ِﻬ ْﻢ«‪) .‬ﺧﺮ‪(٥-۱ :٥‬‬ ‫َﻭﺃَ ْﻧﺘُ َﻤﺎ ﺗُ ِﺮ َ‬ ‫‪ ‬ﺃﺭﺑﻌﻮﻥ ﻋﺎﻣﺎ ً ﻣﺮﺕ ﻣﻨﺬ ﻏﺎﺩﺭ ﻣﻮﺳﻰ ﻣﺼﺮ ﻫﺎﺭﺑﺎ ً ﺧﺎﺋﻔﺎ ً ﻭﻫﺎ ﻫﻮ ﺍﻟﻴﻮﻡ ﻳﻌﻮﺩ‬ ‫ﻟﻴﺪﺧﻞ ﻫﺬﺍ ﺍﻟﻘﺼﺮ ﺍﻟﺬﻱ ﺗﺮﺑﻰ ﻓﻴﻪ ﻭﻟﻌﺐ ﺑﻴﻦ ﻁﺮﻗﺎﺗﻪ ﺣﻴﻨﻤﺎ ﻛﺎﻥ ﻁﻔﻼً ﺻﻐﻴﺮﺍً‬ ‫ﻭﻟﺒﺲ ﺃﻓﺨﺮ ﺍﻟﺜﻴﺎﺏ ﻭﺃﻛﻞ ﺃﺷﻬﻰ ﺍﻷﻁﻌﻤﺔ ﻭﻋﺮﻑ ﻣﻦ ﻣﺮﺿﻌﺘﻪ ‪ -‬ﺍﻟﺘﻲ ﻫﻲ ﻓﻲ‬ ‫ﺍﻟﺤﻘﻴﻘﺔ ﺃﻣﻪ ‪ -‬ﺃﻧﻪ ﻻ ﻳﻨﺘﻤﻲ ﺇﻟﻰ ﻓﺮﻋﻮﻥ ﺑﻞ ﺇﻟﻰ ﺍﻟﻌﺒﻴﺪ ﺍﻟﻌﺒﺮﺍﻧﻴﻴﻦ ﻭﻻ ﺷﻚ ﺃﻥ‬ ‫ﻣﺸﺎﻋﺮ ﻣﺘﻀﺎﺭﺑﺔ ﻗﺪ ﺍﻧﺘﺎﺑﺘﻪ ﻭﻫﻮ ﻳﺼﻌﺪ ﺳﻠﻢ ﺍﻟﻘﺼﺮ ﻭﻟﻜﻨﻪ ﻏـ َﺎﻟـ َﺐ ﻣﺸﺎﻋﺮﻩ‬ ‫ﻭﺫﻛﺮﻳﺎﺗﻪ ﻛﻲ ﻻ ﺗﺸﺘﺖ ﻓﻜﺮﻩ ﻋﻦ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻹﻟﻬﻴﺔ ﺍﻟﺘﻲ ﻳﺤﻤﻠﻬﺎ ﻟﻔﺮﻋﻮﻥ‪.‬‬ ‫‪ ‬ﻭﻟﻜﻲ ﻧﺪﺭﻙ ﺟﺮﺃﺓ ﺍﻟﻄﻠﺐ ﺍﻟﺬﻱ ﺗﻘﺪﻡ ﺑﻪ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ‪ ،‬ﻳﺠﺐ ﺃﻥ ﻧﻌﺮﻑ ﺷﻴﺌﺎ ً‬ ‫ﻋﻦ ﻣﻜﺎﻧﺔ ﻓﺮﻋﻮﻥ ﻭﺳﻠﻄﺘﻪ‪ .‬ﻟﻔﻈﺔ ﻓﺮﻋﻮﻥ ﻣﺸﺘﻘﺔ ﻣﻦ ﺍﺳﻢ ﺍﻹﻟﻪ "ﺭﻉ" ﻭﻫﻮ ﻣﻤﺜﻞ‬ ‫ﻓﻲ ﻗﺮﺹ ﺍﻟﺸﻤﺲ ﻓﻔﺮﻋﻮﻥ ﻫﻮ"ﺍﺑﻦ ﺍﻟﺸﻤﺲ" ﻭﻛﺎﻥ ﻳُﺼ ﱠﻮﺭ ﻛﺄﻧﻪ ﻳﺘﻠﻘﻰ ﺍﻟﻌﺒﺎﺩﺓ‬ ‫ﻣﺜﻞ ﺍﻵﻟﻬﺔ‪ ،‬ﻓﻘﺪ ﻛﺎﻧﻮﺍ ﻳﻌﺘﺒﺮﻭﻥ ﺍﻟﻔﺮﻋﻮﻥ ﺇﻟﻬﺎ ً‪.‬‬ ‫‪ ‬ﻭﺍﻵﻥ ﻳﺪﺧﻞ ﺇﻟﻴﻪ ﺷﺨﺼﺎﻥ ﻓﻲ ﻣﻼﺑﺲ ﺑﺎﻟﻴﺔ‪ ،‬ﻭﻳﻘﻮﻻﻥ ﻟﻪ ﺃﻥ ﺇﻟﻬﻬﻤﺎ ﻳﺄﻣﺮﻩ‬ ‫ﺑﺈﻁﻼﻕ ﺍﻟﺸﻌﺐ ﺣﺘﻰ ﻳـ ُﻌـ َﻴـ ﱢﺪﻭﺍ ﻟﻪ‪ .‬ﻭﻟﺬﺍ ﺍﺳﺘﺸﺎﻁ ﻓﺮﻋﻮﻥ ﻏﻴﻈﺎ ً ﻭﻫﻮ ﻳﺮﻯ ﻫﺬﻳﻦ‬ ‫ﺍﻟﻌﺒﺪﻳﻦ ﻳﺘﻘﺪﻣﺎﻥ ﺑﺄﻣﺮ ﺻﺎﺩﺭ ﻣﻦ ﺇﻟﻪ ﻏﻴﺮﻩ!!‬ ‫ﻓﻤﻦ ﻫﻮ ﻫﺬﺍ ﺍﻹﻟﻪ ﺍﻵﺧﺮ ﺍﻷﻋﻈﻢ ﻣﻨﻪ‪ ،‬ﺍﻟﺬﻱ ﻳﺘﺠﺎﺳﺮ ﺑﺄﻥ ﻳﺼﺪﺭ ﺇﻟﻴﻪ ﺃﻣﺮﺍً ﻛﻬﺬﺍ؟‬ ‫‪ ‬ﻟﻘﺪ ﻛﺎﻥ ﻁﻠﺐ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﺃﻭﻝ ﻣﺮﺓ ﺑﻠﺴﺎﻥ ﺍﻟﺮﺏ ﻭﺑﻠﻬﺠﺔ ﺁﻣﺮﺓ ﻭﻟﻜﻦ ﻫﻞ‬ ‫ﺑﺴﻬﻮﻟﺔ ﻳﺘﺨﻠﻰ ﻓﺮﻋﻮﻥ ﻋﻦ ﻋﺒﻴﺪﻩ ؟ ﻟﻘﺪ ﺭﻓﺾ ﻓﺮﻋﻮﻥ ﺍﻟﻄﻠﺐ ﺑﺸﺪﺓ ﻣﺘﻨﻜﺮﺍً ﻟﻠﺮﺏ‬ ‫ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻓﻪ‪ .‬ﻭﻫﻜﺬﺍ "ﻗﺎﻝ ﺍﻟﺠﺎﻫﻞ ﻓﻲ ﻗﻠﺒﻪ ﻟﻴﺲ ﺇﻟﻪ" )ﻣﺰ‪.(۱ :۱٤‬‬ ‫‪ ‬ﺃﻋﺎﺩ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﺍﻟﻄﻠﺐ ﻟﻠﻤﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻠﻬﺠﺔ ﻣﺘﻮﺍﺿﻌﺔ ﻣﻘﺘﺼﺮﻳﻦ ﻋﻠﻰ‬ ‫ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻳﻘﻀﻮﻧﻬﺎ ﻓﻲ ﺍﻟﺒﺮﻳﺔ ﻟﻴﺬﺑﺤﻮﺍ ﻟﻠﺮﺏ ﺇﻟﻬﻬﻢ ﺧﻮﻓﺎ ً ﻣﻦ ﺃﻥ ﻳﺼﻴﺒﻬﻢ ﻋﻘﺎﺏ‬ ‫ﷲ‪ .‬ﻭﻟﻜﻦ ﺍﻟﻄﻠﺐ ُﺭﻓِﺾ ﻟﻠﻤﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻋﺘﺒﺮﻫﻢ ﻓﺮﻋﻮﻥ ﻣﺘﻬﺎﻭﻧﻴﻦ ﻳﺮﻳﺪﺍﻥ ﺗﻌﻄﻴﻞ‬ ‫ﺍﻟﺸﻌﺐ ﻋﻦ ﺍﻟﻌﻤﻞ‪.‬‬ ‫‪٥۱ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺼﺮ‬

‫‪ ‬ﻣﺳﻳﺭﺓ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﻲ ﺍﻟﺑﺭﻳﺔ‪ :‬ﻻ ﻳﺸﺎء ﻣﻮﺳﻰ ﺃﻥ ﻳﻌﺒﺪ ﺍﻟﺸﻌﺐ ﺍﻟﺮﺏ ﻭﻫﻢ ﻣﻘﻴﻤﻮﻥ ﻓﻲ‬ ‫ﻣﺼﺮ‪ ،‬ﺑﻞ ﺃﻥ ﻳﺨﺮﺟﻮﺍ ﺇﻟﻰ ﺍﻟﺒﺮﻳﺔ‪ .‬ﻭﻫﺬﺍ ﻳﺸﻴﺮ ﺇﻟﻰ ﻋﺪﻡ ﺇﻣﻜﺎﻧﻴﺔ ﻋﺒﺎﺩﺓ ﺍﻟﺮﺏ‬ ‫ﻁﺎﻟﻤﺎ ﺍﻹﻧﺴﺎﻥ ﻳﺴﻜﻦ ﻓﻲ ﻭﺳﻂ ﺍﻟﺸﺮ )ﻣﺼﺮ( ﺑﻞ ﻳﺠﺐ ﺃﻥ ﻳﺨﺮﺝ ﺃﻭﻻً ﻟﻴﻌﺒﺪ‬ ‫ﺍﻟﺮﺏ‪ .‬ﻭﻳﻠﺰﻡ ﺃﻥ ﻧﺘﺮﻙ ﺍﻟﻌﺎﻟﻢ )ﺭﻭﺣﻴﺎ ً ﻭﻟﻴﺲ ﻣﻜﺎﻧﻴﺎ ً( ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﻋﺒﺎﺩﺓ ﺍﻟﺮﺏ "ﻛﻴﻒ‬ ‫ﻧﺴﺒﺢ ﺗﺴﺒﻴﺢ ﺍﻟﺮﺏ ﻓﻲ ﺃﺭﺽ ﻏﺮﻳﺒﺔ!!" )ﻣﺰ‪.(۱۲۷‬‬ ‫‪ ‬ﺍﻟﺬﺑﻴﺤﺔ ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﻣﺴﻴﺮﺓ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﻫﻲ ﺍﻟﻔﺘﺮﺓ ﺑﻴﻦ ﺍﻟﻤﻮﺕ ﻭﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻷﻧﻪ ﻻ‬ ‫ﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﻌﻴﱢﺪ ﻟﻠﺮﺏ ﻋﻴﺪﺍً ﺭﻭﺣﻴﺎ ً ﺇﻻ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻦ ﺍﻷﻣﻮﺍﺕ‪ .‬ﺇﺫﻥ ﻓﻔﻲ‬ ‫ﻣﺴﻴﺮﺓ ﺍﻟﺜﻼﺛﺔ ﺃﻳﺎﻡ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﻣﻮﺕ ﺍﻟﺮﺏ ﻭﻗﻴﺎﻣﺘﻪ‪.‬‬ ‫* ﻣﻀﺎﻋﻔﺔ ﺍﻟﺴﺨﺮﺓ ﻋﻠﻰ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ‪:‬‬ ‫‪٦‬‬ ‫ﺐ )ﺍﻟﺮﺅﺳﺎء ﺍﻟﻤﺼﺮﻳﻴﻦ( َﻭ ُﻣ َﺪﺑﱢ ِﺮﻳ ِﻪ‬ ‫ﺴ ﱢﺨ ِﺮﻱ ﺍﻟ ﱠ‬ ‫ﻓَﺄ َ َﻣ َﺮ ﻓِ ْﺮﻋ َْﻮﻥُ ﻓِﻲ ﺫﻟِﻚَ ﺍ ْﻟﻴَ ْﻮ ِﻡ ُﻣ َ‬ ‫ﺸ ْﻌ ِ‬ ‫ﺐ ﺗِ ْﺒﻨًﺎ )ﻓﻀﻼﺕ ﺍﻟﻘﻤﺢ‬ ‫)ﺍﻟﺮﺅﺳﺎء ﺍﻟﻴﻬﻮﺩ( ﻗَﺎﺋِﻼً‪»۷ :‬ﻻَ ﺗَﻌُﻮﺩُﻭﺍ ﺗُ ْﻌﻄُﻮﻥَ ﺍﻟ ﱠ‬ ‫ﺸ ْﻌ َ‬ ‫ﺲ َﻭﺃَ ﱠﻭ َﻝ ِﻣﻦْ‬ ‫ﻭﺑﻌﺾ ﺍﻟﻨﺒﺎﺗﺎﺕ ﺍﻷﺧﺮﻯ( ﻟِ ُ‬ ‫ﺼ ْﻨ ِﻊ ﺍﻟﻠﱢ ْﺒ ِﻦ )ﻧﻮﻉ ﻣﻦ ﺍﻟﻄﻮﺏ( َﻛﺄ َ ْﻣ ِ‬ ‫‪۸‬‬ ‫َﺍﺭ ﺍﻟﻠﱢ ْﺒ ِﻦ ﺍﻟﱠ ِﺬﻱ َﻛﺎﻧُﻮﺍ ﻳَ ْ‬ ‫ﺼﻨَ ُﻌﻮﻧَﻪُ‬ ‫ﺴ ِﻬ ْﻢ‪َ .‬ﻭ ِﻣ ْﻘﺪ َ‬ ‫ﺲ‪ .‬ﻟِﻴَ ْﺬ َﻫﺒُﻮﺍ ُﻫ ْﻢ َﻭﻳَ ْﺠ َﻤﻌُﻮﺍ ﺗِ ْﺒﻨًﺎ ﻷَ ْﻧﻔُ ِ‬ ‫ﺃَ ْﻣ ِ‬ ‫ﺎﺳﻠُﻮﻥَ ‪ ،‬ﻟِﺬﻟِﻚَ‬ ‫ﺲ ﺗ َْﺠ َﻌﻠُﻮﻥَ َﻋﻠَ ْﻴ ِﻬ ْﻢ‪ .‬ﻻَ ﺗَ ْﻨﻘُ ُ‬ ‫ﺼﻮﺍ ِﻣ ْﻨﻪُ‪ ،‬ﻓَﺈِﻧﱠ ُﻬ ْﻢ ُﻣﺘَ َﻜ ِ‬ ‫ﺲ‪َ ،‬ﻭﺃَ ﱠﻭ َﻝ ِﻣﻦْ ﺃَ ْﻣ ِ‬ ‫ﺃَ ْﻣ ِ‬ ‫ﺸﺘَ ِﻐﻠُﻮﺍ‬ ‫َﺐ َﻭﻧَ ْﺬﺑَ ُﺢ ِﻹﻟ ِﻬﻨَﺎ‪۹ .‬ﻟِﻴُﺜَﻘﱠ ِﻞ ﺍ ْﻟ َﻌ َﻤ ُﻞ َﻋﻠَﻰ ﺍ ْﻟﻘَ ْﻮ ِﻡ َﺣﺘﱠﻰ ﻳَ ْ‬ ‫ﻳَ ْ‬ ‫ﺼ ُﺮ ُﺧﻮﻥَ ﻗَﺎﺋِﻠِﻴﻦَ ‪ :‬ﻧَ ْﺬﻫ ُ‬ ‫‪۱۰‬‬ ‫ﺐ َﻭ ُﻣ َﺪﺑﱢ ُﺮﻭﻩُ َﻭ َﻛﻠ ﱠ ُﻤﻮﺍ‬ ‫ﺴ ﱢﺨ ُﺮﻭ ﺍﻟ ﱠ‬ ‫ﺏ«‪ .‬ﻓَ َﺨ َﺮ َﺝ ُﻣ َ‬ ‫ﺸ ْﻌ ِ‬ ‫ﺑِ ِﻪ َﻭﻻَ ﻳَ ْﻠﺘَﻔِﺘُﻮﺍ ﺇِﻟَﻰ َﻛﻼَ ِﻡ ﺍ ْﻟ َﻜ ِﺬ ِ‬ ‫ْﻄﻴ ُﻜ ْﻢ ﺗِ ْﺒﻨًﺎ‪.‬‬ ‫ﺐ‪ ،‬ﻗَﺎﺋِﻠِﻴﻦَ ﻟِﻠ ﱠ‬ ‫ﺍﻟ ﱠ‬ ‫ﺐ‪» :‬ﻫ َﻜ َﺬﺍ ﻳَﻘُﻮ ُﻝ ﻓِ ْﺮﻋ َْﻮﻥُ ‪ :‬ﻟَ ْ‬ ‫ﺸ ْﻌ َ‬ ‫ﺸ ْﻌ َ‬ ‫ﺴﺖُ ﺃُﻋ ِ‬ ‫‪۱۱‬‬ ‫ﺴ ُﻜ ْﻢ ﺗِ ْﺒﻨًﺎ ِﻣﻦْ َﺣ ْﻴ ُ‬ ‫ﺺ ِﻣﻦْ َﻋ َﻤﻠِ ُﻜ ْﻢ‬ ‫ﺚ ﺗ َِﺠﺪُﻭﻥَ ‪ .‬ﺇِﻧﱠﻪُ ﻻَ ﻳُ ْﻨﻘَ ُ‬ ‫ْﺍﺫ َﻫﺒُﻮﺍ ﺃَ ْﻧﺘُ ْﻢ َﻭ ُﺧ ُﺬﻭﺍ ﻷَ ْﻧﻔُ ِ‬

‫َﻲ ٌء«‪) .‬ﺧﺮ‪(۱۱-٦ :٥‬‬ ‫ﺷ ْ‬ ‫‪ ‬ﻛﺎﻧﺖ ﻫﺬﻩ ﻣﺤﻨﺔ ﺷﺪﻳﺪﺓ ﻋﻠﻰ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻓﻘﺪ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ ﺑﻜﻞ ﻗﻮﺗﻬﻢ‬ ‫ﻭﻟﻜﻦ ﻋﺒﺜﺎ ً‪ ،‬ﻓﻠﻢ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺇﻧﺠﺎﺯ ﺍﻟﻌﻤﻞ‪ .‬ﺇﻥ ﺧﻄﺔ ﻓﺮﻋﻮﻥ ﻫﻲ ﺃﻥ ﻳـ ُﻠﻬﻲ ﺍﻟﺸﻌﺐ‬ ‫ﺑﺎﻟﻌﻤﻞ ﺍﻟﺸﺎﻕ ﻟﺌﻼ ﻳﺠﺪﻭﺍ ﺍﻟﻔﺮﺻﺔ ﺃﻭ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻔﻜﻴﺮ ﻓﻲ ﻋﺒﺎﺩﺓ ﺍﻟﺮﺏ‪ ،‬ﻭﻫﺬﻩ‬ ‫ﻫﻲ ﺧﻄﺔ ﺇﺑﻠﻴﺲ ﺣﺘﻰ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪ ،‬ﻓﺈﻧﻪ ﻳﺜﻘﱢﻞ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻳﻀﻊ ﻓﻲ ﻗﻠﺒﻪ‬ ‫‪٥۲ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺼﺮ‬

‫ﻋﺒﺎﺩﺓ ﷲ‪ ،‬ﻓﻴﺸﻐﻠﻪ ﺑﻬﻤﻮﻡ ﺍﻟﺤﻴﺎﺓ ﻭﻻ ﻳﻌﻄﻴﻪ ﺳﺒﻴﻼً ﻟﻠﺮﺍﺣﺔ ﺣﺘﻰ ﻳﻨﺴﻴﻪ ﻋﺒﺎﺩﺓ ﷲ‪،‬‬ ‫ﻟﺬﻟﻚ ﻟﻨﺤﺬﺭ ﻣﻦ ﺣﻴﻠﻪ ﺍﻟﺸﺮﻳﺮﺓ ﻭﻻ ﻧﻐﻔﻞ ﻋﻦ ﺧﻼﺹ ﻧﻔﻮﺳﻨﺎ ﻣﻬﻤﺎ ﻛﺎﻥ ﺍﻟﺴﺒﺐ‪.‬‬ ‫* ﻣﻌﺎﻧﺎﺓ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ‪:‬‬ ‫ﺼ َﺮ ﻟِﻴَ ْﺠ َﻤﻌُﻮﺍ ﻗَ ًّ‬ ‫ﻕ ﺍﻟ ﱠ‬ ‫‪۱۲‬ﻓَﺘَﻔَ ﱠﺮ َ‬ ‫َﻦ ﺍﻟﺘﱢ ْﺒ ِﻦ‪َ ۱۳ .‬ﻭ َﻛﺎﻥَ‬ ‫ﺽ ِﻣ ْ‬ ‫ﺸ ْﻌ ُ‬ ‫ﺸﺎ ِﻋ َﻮ ً‬ ‫ﺐ ﻓِﻲ ُﻛ ﱢﻞ ﺃَ ْﺭ ِ‬ ‫ﺿﺎ ﻋ ِ‬ ‫ﺴ ﱢﺨ ُﺮﻭﻥَ ﻳُ َﻌ ﱢﺠﻠُﻮﻧَ ُﻬ ْﻢ ﻗَﺎﺋِﻠِﻴﻦَ ‪َ » :‬ﻛ ﱢﻤﻠُﻮﺍ ﺃَ ْﻋ َﻤﺎﻟَ ُﻜ ْﻢ‪ ،‬ﺃَ ْﻣ َﺮ ُﻛ ﱢﻞ ﻳَ ْﻮ ٍﻡ ﺑِﻴَ ْﻮ ِﻣ ِﻪ‪َ ،‬ﻛ َﻤﺎ َﻛﺎﻥَ‬ ‫ﺍ ْﻟ ُﻤ َ‬ ‫‪۱٤‬‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‬ ‫ﺏ ُﻣ َﺪﺑﱢ ُﺮﻭ)ﻣﻦ ﺍﻟﻌﺒﺮﺍﻧﻴﻴﻦ( ﺑَﻨِﻲ ﺇِ ْ‬ ‫ِﺣﻴﻨَ َﻤﺎ َﻛﺎﻥَ ﺍﻟﺘﱢﺒْﻦُ )ﻣﺘﻮﻓﺮﺍً(«‪ .‬ﻓَ ُ‬ ‫ﻀ ِﺮ َ‬ ‫ﻳﻀﺘَ ُﻜ ْﻢ ِﻣﻦْ‬ ‫ﺴ ﱢﺨ ُﺮﻭ ﻓِ ْﺮﻋ َْﻮﻥَ ‪َ ،‬ﻭﻗِﻴ َﻞ ﻟَ ُﻬ ْﻢ‪» :‬ﻟِ َﻤﺎ َﺫﺍ ﻟَ ْﻢ ﺗُ َﻜ ﱢﻤﻠُﻮﺍ ﻓَ ِﺮ َ‬ ‫ﺍﻟﱠ ِﺬﻳﻦَ ﺃَﻗَﺎ َﻣ ُﻬ ْﻢ َﻋﻠَ ْﻴ ِﻬ ْﻢ ُﻣ َ‬

‫ﺲ؟«‪۱٥ .‬ﻓَﺄَﺗَﻰ ُﻣ َﺪﺑﱢ ُﺮﻭ ﺑَﻨِﻲ‬ ‫ُ‬ ‫ﺲ َﻭﺃَ ﱠﻭ َﻝ ِﻣﻦْ ﺃَ ْﻣ ِ‬ ‫ﺲ َﻭﺍ ْﻟﻴَ ْﻮ َﻡ َﻛﺎﻷَ ْﻣ ِ‬ ‫ﺻ ْﻨ ِﻊ ﺍﻟﻠﱢ ْﺒ ِﻦ ﺃَ ْﻣ ِ‬ ‫‪۱٦‬‬ ‫ﺲ‬ ‫ﺇِ ْ‬ ‫ﺻ َﺮ ُﺧﻮﺍ ﺇِﻟَﻰ ﻓِ ْﺮﻋ َْﻮﻥَ ﻗَﺎﺋِﻠِﻴﻦَ ‪» :‬ﻟِ َﻤﺎ َﺫﺍ ﺗَ ْﻔ َﻌ ُﻞ ﻫ َﻜ َﺬﺍ ﺑِ َﻌﺒِﻴ ِﺪﻙَ ؟ ﺍَﻟﺘﱢﺒْﻦُ ﻟَ ْﻴ َ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ َﻭ َ‬ ‫ﻀ ُﺮﻭﺑُﻮﻥَ ‪َ ،‬ﻭﻗَ ْﺪ‬ ‫ﺍﺻﻨَ ُﻌﻮﻩُ! َﻭﻫ َُﻮ َﺫﺍ َﻋﺒِﻴﺪُﻙَ َﻣ ْ‬ ‫ﻳُ ْﻌﻄَﻰ ﻟِ َﻌﺒِﻴ ِﺪﻙَ‪َ ،‬ﻭﺍﻟﻠﱢﺒْﻦُ ﻳَﻘُﻮﻟُﻮﻥَ ﻟَﻨَﺎ‪ْ :‬‬ ‫‪۱۷‬‬ ‫َﺐ‬ ‫ﺃَ ْﺧﻄَﺄ َ َ‬ ‫ﺎﺳﻠُﻮﻥَ ! ﻟِﺬﻟِﻚَ ﺗَﻘُﻮﻟُﻮﻥَ ‪ :‬ﻧَ ْﺬﻫ ُ‬ ‫ﺎﺳﻠُﻮﻥَ ﺃَ ْﻧﺘُ ْﻢ‪ُ ،‬ﻣﺘَ َﻜ ِ‬ ‫ﺷ ْﻌﺒُﻚَ «‪ .‬ﻓَﻘَﺎ َﻝ‪ُ » :‬ﻣﺘَ َﻜ ِ‬ ‫‪۱۸‬‬ ‫َﺍﺭ ﺍﻟﻠﱢ ْﺒ ِﻦ‬ ‫َﻭﻧَ ْﺬﺑَ ُﺢ ﻟِﻠ ﱠﺮ ﱢ‬ ‫ﺏ‪ .‬ﻓَﺎﻵﻥَ ْﺍﺫ َﻫﺒُﻮﺍ ﺍ ْﻋ َﻤﻠُﻮﺍ‪َ .‬ﻭﺗِ ْﺒﻦٌ ﻻَ ﻳُ ْﻌﻄَﻰ ﻟَ ُﻜ ْﻢ َﻭ ِﻣ ْﻘﺪ َ‬ ‫ﺗُﻘَ ﱢﺪ ُﻣﻮﻧَﻪُ«‪) .‬ﺧﺮ‪(۱۸-۱۲ :٥‬‬ ‫‪ ‬ﻛﺎﻧﺖ ﻧﺘﺎﺋﺞ ﻣﻘﺎﺑﻠﺔ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﻟﻔﺮﻋﻮﻥ ﻣﻦ ﺃﺟﻞ ﺇﻁﻼﻕ ﺍﻟﺸﻌﺐ ﻟﻌﺒﺎﺩﺓ ﷲ‬ ‫ﻓﻲ ﺍﻟﺒﺮﻳﺔ ﻭﺑﺎﻻً ﻋﻠﻰ ﺍﻟﺸﻌﺐ‪ .‬ﻓﺰﺍﺩ ﻋﻠﻴﻬﻢ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺣﺎﻭﻝ ﺍﻟﺸﻌﺐ ﺍﻟﺪﺧﻮﻝ ﺇﻟﻰ‬ ‫ﻓﺮﻋﻮﻥ ﻟﻜﻲ ﻳﺮﺣﻤﻬﻢ ﻣﻦ ﺍﻟﺬﻝ ﻭﺍﻟﻀﺮﺏ ﻟﻜﻨﻪ ﺭﻓﺾ ﺃﻥ ﻳﺨﻔﻒ ﻋﻨﻬﻢ ﺍﻟﻌﻤﻞ‬ ‫ﻭﺧﺮﺟﻮﺍ ﻣﻦ ﺍﻟﻘﺼﺮ ُﻣﺤﺒَﻄﻴﻦ ﻭﺻﺒﻮﺍ ﺟﺎﻡ ﻏﻀﺒﻬﻢ ﻋﻠﻰ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﻭﻫﻮ‬ ‫ﻣﺎ ﺃﺣﺰﻧﻬﻤﺎ ﺟﺪﺍً‪.‬‬ ‫‪ ‬ﻭﻳﻌﻠﻖ ﺍﻟﻌﻼﻣﺔ ﺃﻭﺭﻳﺠﺎﻧﻮﺱ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺣﺪﺍﺙ ﻗﺎﺋﻼً‪:‬‬ ‫ﻳﻜﺘﻒ ﻓﺮﻋﻮﻥ ﺑﺎﻟﻜﻼﻡ ﻓﻘﻂ ﺑﻞ ﺃﻋﻘﺒﻪ ﺑﺎﻟﻀﺮﺏ‪ .‬ﻓﻘﺪ ﺃﻣﺮ ﺑﻀﺮﺏ ﻣﺪﺑﺮﻱ‬ ‫] ﻟﻢ‬ ‫ِ‬ ‫ﺍﻟﻌﺒﺮﺍﻧﻴﻴﻦ‪ ،‬ﻭﺃﻻ ﻳﻌﻄﻮﻫﻢ ﺗﺒﻨﺎ ً‪ ،‬ﻭﺃﻥ ﻳﺜﻘﻠﻮﺍ ﻋﻠﻴﻬﻢ ﺍﻟﻌﻤﻞ‪ .‬ﻫﺬﺍ ﻫﻮ ﻣﺎ ﺗﺤﻤﻠﻪ ﺁﺑﺎﺅﻧﺎ‪.‬‬ ‫ﻭﻋﻠﻰ ﻣﺜﺎﻟﻬﻢ ﻳﻌﺎﻧﻲ ﺷﻌﺐ ﷲ ﻓﻲ ﺍﻟﻜﻨﻴﺴﺔ ﻛﻞ ﺣﻴﻦ ﻭﻫﺬﺍ ﺃﻣﺮ ﻣﺘﻮﻗﻊ‪ .‬ﻗﺒﻞ ﺃﻥ‬ ‫ﺗﺴﻤﻊ ﻛﻠﻤﺔ ﷲ‪ ،‬ﻟﻴﺴﺖ ﻫﻨﺎﻙ ﺗﺠﺮﺑﺔ ﻭﻻ ﻏﻮﺍﻳﺔ‪.‬‬ ‫‪٥۳ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺼﺮ‬

‫ﻭﻟﻜﻦ ﻣﺘﻰ ﺗﻜﻠﻢ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﻣﻊ ﻓﺮﻋﻮﻥ‪ ،‬ﺃُﺳﻴﺌﺖ ﻣﻌﺎﻣﻠﺔ ﺷﻌﺐ ﷲ‪.‬‬ ‫ﻭﺑﻤﺠﺮﺩ ﺃﻥ ﺗﺒﻠﻎ ﻛﻠﻤﺔ ﷲ ﺇﻟﻰ ﻧﻔﺴﻚ‪ ،‬ﻳﺜﻮﺭ ﺑﺸﺪﺓ ﻓﻲ ﺩﺍﺧﻠﻚ ﺻﺮﺍﻉ ﺑﻴﻦ ﺍﻟﻔﻀﺎﺋﻞ‬ ‫ﻭﺍﻟﺮﺫﺍﺋﻞ‪ .‬ﻓﻘﺒﻞ ﺃﻥ ﺗﻮﺍﺟﻪ ﺍﻟﻜﻠﻤﺔ ﻓﺈﻥ ﺍﻟﺮﺫﺍﺋﻞ ﺍﻟﺘﻲ ﻓﻲ ﺩﺍﺧﻠﻚ ﺗﻘﺒﻊ ﻓﻲ ﺳﻼﻡ‪،‬‬ ‫ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﺗﺸﺮﻉ ﻛﻠﻤﺔ ﷲ ﻓﻲ ﺇﺩﺍﻧﺘﻬﺎ‪ ،‬ﺗﻘﻮﻡ ﺿﻴﻘﺔ ﻋﻈﻴﻤﺔ ﻭﺗﺘﻮﻟﺪ ﺣﺮﺏ ﺑﻼ‬ ‫ﻫﻮﺍﺩﺓ‪ .‬ﻓﺄﻱ ﺍﺗﻔﺎﻕ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻦ ﺍﻟﺒﺮ ﻭﺍﻹﺛﻢ؟[‬ ‫* ﺗﺬﻣﺮ ﺍﻟﺸﻌﺐ ﻋﻠﻰ ﻣﻮﺳﻰ‪:‬‬ ‫‪۱۹‬‬ ‫ﺴ ُﻬ ْﻢ ﻓِﻲ ﺑَﻠِﻴﱠ ٍﺔ )ﻣﺤﻨﺔ ﺷﺪﻳﺪﺓ( ﺇِ ْﺫ ﻗِﻴ َﻞ ﻟَ ُﻬ ْﻢ ﻻَ‬ ‫ﻓَ َﺮﺃَﻯ ُﻣ َﺪﺑﱢ ُﺮﻭ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﺃَ ْﻧﻔُ َ‬ ‫‪۲۰‬‬ ‫ﺼﻮﺍ ِﻣﻦْ ﻟِ ْﺒﻨِ ُﻜ ْﻢ ﺃَ ْﻣ َﺮ ُﻛ ﱢﻞ ﻳَ ْﻮ ٍﻡ ﺑِﻴَ ْﻮ ِﻣ ِﻪ‪.‬‬ ‫ﺳﻰ َﻭﻫَﺎ ُﺭﻭﻥَ َﻭﺍﻗِﻔَ ْﻴ ِﻦ‬ ‫ﺗُﻨَﻘﱢ ُ‬ ‫ﺻﺎ َﺩﻓُﻮﺍ ُﻣﻮ َ‬ ‫َﻭ َ‬ ‫ﻟِﻠِﻘَﺎﺋِ ِﻬ ْﻢ ِﺣﻴﻦَ َﺧ َﺮ ُﺟﻮﺍ ِﻣﻦْ ﻟَﺪُﻥْ ﻓِ ْﺮﻋ َْﻮﻥَ ‪۲۱ .‬ﻓَﻘَﺎﻟُﻮﺍ ﻟَ ُﻬ َﻤﺎ‪» :‬ﻳَ ْﻨﻈُ ُﺮ ﺍﻟ ﱠﺮ ﱡﺏ ﺇِﻟَ ْﻴ ُﻜ َﻤﺎ‬

‫ﻀﻲ )ﻳﺠﺎﺯﻳﻜﻤﺎ(‪ ،‬ﻷَﻧﱠ ُﻜ َﻤﺎ ﺃَ ْﻧﺘَ ْﻨﺘُ َﻤﺎ َﺭﺍﺋِ َﺤﺘَﻨَﺎ )ﺻﺮﻧﺎ ﻣﻜﺮﻭﻫﻴﻦ( ﻓِﻲ َﻋ ْﻴﻨَ ْﻲ‬ ‫َﻭﻳَ ْﻘ ِ‬ ‫ﺳ ْﻴﻔًﺎ ﻓِﻲ ﺃَ ْﻳ ِﺪﻳ ِﻬ ْﻢ ﻟِﻴَ ْﻘﺘُﻠُﻮﻧَﺎ«‪).‬ﺣﺘﻰ ﺗﺴﺒﺒﺎ ﻟﻨﺎ‬ ‫ﻮﻥ َﻋﺒِﻴ ِﺪ ِﻩ َﺣﺘﱠﻰ ﺗُ ْﻌ ِﻄﻴَﺎ َ‬ ‫ﻓِ ْﺮﻋ َْﻮﻥَ َﻭﻓِﻲ ُﻋﻴُ ِ‬ ‫ﺍﻻﺿﻄﻬﺎﺩ ﻭﺍﻟﻀﺮﺏ(‬

‫‪۲۲‬‬ ‫ﺐ؟ ﻟِ َﻤﺎ َﺫﺍ‬ ‫ﺳﺄْﺕَ ﺇِﻟَﻰ ﻫ َﺬﺍ ﺍﻟ ﱠ‬ ‫ﺳﻰ ﺇِﻟَﻰ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺳﻴﱢﺪُ‪ ،‬ﻟِ َﻤﺎ َﺫﺍ ﺃَ َ‬ ‫ﺏ َﻭﻗَﺎ َﻝ‪» :‬ﻳَﺎ َ‬ ‫ﻓَ َﺮ َﺟ َﻊ ُﻣﻮ َ‬ ‫ﺸ ْﻌ ِ‬ ‫‪۲۳‬‬ ‫ﺐ‪.‬‬ ‫ﺳﺎ َء ﺇِﻟَﻰ ﻫ َﺬﺍ ﺍﻟ ﱠ‬ ‫ﺳ ْﻠﺘَﻨِﻲ؟ ﻓَﺈِﻧﱠﻪُ ُﻣ ْﻨ ُﺬ ﺩ َ​َﺧ ْﻠﺖُ ﺇِﻟَﻰ ﻓِ ْﺮﻋ َْﻮﻥَ ﻷَﺗَ َﻜﻠﱠ َﻢ ﺑِﺎ ْ‬ ‫ﺳ ِﻤﻚَ ‪ ،‬ﺃَ َ‬ ‫ﺃَ ْﺭ َ‬ ‫ﺸ ْﻌ ِ‬

‫ﺷ ْﻌﺒَﻚَ «‪) .‬ﺧﺮ‪(۲۳-۱۹ :٥‬‬ ‫ﺺ َ‬ ‫َﻭﺃَ ْﻧﺖَ ﻟَ ْﻢ ﺗ َُﺨﻠﱢ ْ‬ ‫‪ ‬ﺣﻘﺎ ً ﺭﺃﻯ ﺍﻟﺸﻴﻮﺥ ﻭﺍﻟﻤﺪﺑﺮﻭﻥ ﺍﻟﻤﻌﺠﺰﺍﺕ ﺍﻟﺘﻲ ﻳﺴﺘﻄﻴﻊ ﻣﻮﺳﻰ ﺃﻥ ﻳﺠﺮﻳﻬﺎ‪،‬‬ ‫ﻭﻟﻜﻦ ﻣﺎﺫﺍ ﺗﻔﻴﺪ ﺗﻠﻚ ﺍﻟﻤﻌﺠﺰﺍﺕ ﺃﻣﺎﻡ ﺍﻟﻌﻤﻞ ﺍﻟﻤﻀﺎﻋﻒ ﻭﺍﻟﺠﻬﺪ ﺍﻟﻐﻴﺮ ﺁﺩﻣﻲ‬ ‫ﺍﻟﻤﻄﻠﻮﺏ ﻣﻨﻬﻢ‪.‬‬ ‫ﻭﻫﻜﺬﺍ ﺑﺪﺃ ﺃﻭﻝ ﺗﺬﻣﺮ ﻟﻠﺸﻌﺐ ﺿﺪ ﷲ ﻭﺿﺪ ﻣﻮﺳﻰ‪ ،‬ﻭﻫﻲ ﺻﻔﺔ ﻻﺯﻣﺘﻬﻢ ﻁﻮﺍﻝ‬ ‫ﺳﻴﺮﻫﻢ ﻓﻲ ﺍﻟﺒﺮﻳﺔ ﻛﻤﺎ ﺳﻨﺮﻯ ﻓﻴﻤﺎ ﺑﻌﺪ ‪.‬‬ ‫ﻟﻜﻦ ﷲ ﻟﻢ ﻳﻌﺎﻗﺒﻬﻢ ﺍﻵﻥ ﻋﻠﻰ ﺗﺬﻣﺮﻫﻢ ﻷﻧﻪ ﻳﻌﺮﻑ ﻣﺮﺍﺭﺓ ﻗﻠﻮﺑﻬﻢ ﻭﺁﻻﻣﻬﻢ‪.‬‬ ‫ﺃﻣﺎ ﻣﻮﺳﻰ‪ ،‬ﻓﻘﺪ ﺃﺻﻴﺐ ﺑﺎﻹﺣﺒﺎﻁ ﻭﻟﻢ ﻳﺴﺘﻄﻊ ﺗﺤﻤﻞ ﻣﻼﻣﺔ ﺍﻟﺸﻌﺐ ﻟﻪ ﻭﺭﺑﻤﺎ ﻳﻜﻮﻥ‬ ‫ﻗﺪ ﺃﺣﺲ ﺑﺎﻟﺬﻧﺐ ﻷﻧﻪ ﺳﺒﺐ ﻟﻬﻢ ﺍﻟﻀﺮﺭ ﺑﺪﻻً ﻣﻦ ﺃﻥ ﻳﺨﻠﺼﻬﻢ‪.‬‬ ‫‪ ‬ﻭﻟﻜﻦ ﻟﻤﺎﺫﺍ ﺳﻤﺢ ﷲ ﺑﻬﺬﺍ ﺍﻟﻔﺸﻞ ﺍﻟﻤﺮﻳﺮ ﻟﻤﻮﺳﻰ؟ ﻭﺑﺰﻳﺎﺩﺓ ﻣﻌﺎﻧﺎﺓ ﺷﻌﺒﻪ؟‬ ‫‪٥٤ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺼﺮ‬

‫ ﻟﻘﺪ ﻛﺎﻥ ﺿﺮﻭﺭﻳﺎ ً ﺃﻥ ﻳﺮﻯ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﻭﺍﻟﺸﻌﺐ ﺃﻥ ﻗﻀﻴﺘﻬﻢ ﻣﻴﺌﻮﺱ ﻣﻨﻬﺎ‪،‬‬‫ﻭﻟﻦ ﺗﺠﺪﻱ ﻓﻴﻬﺎ ﺍﻟﺘﻮﺳﻼﺕ ﻭﻻ ﺍﻻﺣﺘﺠﺎﺟﺎﺕ‪.‬‬ ‫ ﻛﺎﻥ ﺿﺮﻭﺭﻳﺎ ً ﺃﻥ ﻳُﺤﺮﻡ ﺍﻟﻘﺎﺋﺪﺍﻥ ﻣﻦ ﻭﻻء ﺍﻟﺸﻌﺐ ﻭﺣﻤﺎﺳﺘﻬﻢ‪ ،‬ﻟﻜﻲ ﻳﻌﺘﻤﺪﺍ ﻓﻘﻂ‬‫ﻋﻠﻰ ﺫﺭﺍﻉ ﷲ ﺍﻟﺤﻲ ﻭﻳﺘﻘﺪﻣﺎ ﺇﻟﻰ ﺍﻷﻣﺎﻡ ﻣﺘﻜﻠﻴﻦ ﻋﻠﻴﻪ ﻭﺣﺪﻩ‪.‬‬ ‫ ﻛﺎﻥ ﺿﺮﻭﺭﻳﺎ ً ﺃﻥ ﻳﻌﺮﻑ ﺍﻟﺸﻌﺐ ﺃﻧﻬﻢ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳُ َﺤﺴـ ﱢﻨﻮﺍ ﻣﻦ ﻣﺮﻛﺰﻫﻢ‬‫ﺑﺄﻱ ﻣﺠﻬﻮﺩ ﻳﺒﺬﻟﻮﻧﻪ ﺑﺄﻧﻔﺴﻬﻢ‪ .‬ﻭﻫﻜﺬﺍ ﺗﺘﺤﻮﻝ ﺃﻧﻈﺎﺭﻫﻢ ﻣﻦ ﺍﻟﻘﺎﺋﺪﻳﻦ ﺍﻟﻠﺬﻳﻦ ﻓﺸﻼ ﻓﻲ‬ ‫ﺃﻭﻝ ﻣﺴﻌﻰ‪ ،‬ﻭﺗﺘﺠﻪ ﺇﻟﻰ ﻳﺪ ﺍﻟﻘﺪﻳﺮ‪.‬‬ ‫‪ ‬ﺃﻣﺎ ﻣﻮﺳﻰ ﺍﻟﺬﻱ ﺍﺷﺘﺪﺕ ﻛﺂﺑﺔ ﻧﻔﺴﻪ‪ ،‬ﻓﻠﻢ ﻳﺠﺪ ﻣﻦ ﻳﻠﺠﺄ ﺇﻟﻴﻪ ﻣﻦ ﻏﻀﺐ ﻣﺪﺑﺮﻱ‬ ‫ﺍﻟﺸﻌﺐ ﺳﻮﻯ ﷲ ﺍﻟﺬﻱ ﺃﺭﺳﻠﻪ‪ .‬ﻓﺬﻫﺐ ﻳﻌﺎﺗﺒﻪ‪ ،‬ﻭﻣﺎ ﺃﺟﻤﻞ ﺃﻥ ﻳﺪﺧﻞ ﺍﻟﺨﺎﺩﻡ ﻣﻊ ﷲ‬ ‫ﻓﻲ ﻋﺘﺎﺏ ﺣﻴﻦ ﻳﺸﻌﺮ ﻛﺄﻥ ﺧﺪﻣﺘﻪ ﻗﺪ ﻓﺸﻠﺖ‪ .‬ﻭﻟﻜﻨﻬﺎ ﻟﻢ ﺗﻔﺸﻞ ﻓﻘﺪ ﺳﺒﻖ ﷲ ﻭﺃﺧﺒﺮ‬ ‫ﻣﻮﺳﻰ ﺑﻜﻞ ﺫﻟﻚ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ ﻭﻋﺮﱠﻓﻪ ﺃﻥ ﻣﻬﻤﺘﻪ ﻟﻦ ﺗﻜﻮﻥ ﺳﻬﻠﺔ‪.‬‬ ‫‪ ‬ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻒ ﻧﺘﻌﻠﻢ ﺩﺭﺳﺎ ً ﻫﺎﻣﺎ ً‪ ،‬ﻓﻼ ﻧﻈﻦ ﺃﻥ ﻅﻬﻮﺭ ﺍﻟﺼﻌﻮﺑﺎﺕ ﺩﻟﻴﻞ ﻋﻠﻰ‬ ‫ﺃﻧﻨﺎ ﺑﻌﻴﺪﻭﻥ ﻋﻦ ﻁﺮﻳﻖ ﷲ ‪ ....‬ﻓﻜﺜﻴﺮﺍً ﻣﺎ ﻳﻜﻮﻥ ﺍﻟﻌﻜﺲ ﻫﻮ ﺍﻟﺼﺤﻴﺢ‪.‬‬ ‫ﻓﻄﺮﻳﻖ ﷲ ﺿﻴﻖ ﺑﻪ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺼﻌﻮﺑﺎﺕ ﻭﺍﻟﺮﺏ ﻳﺴﻤﺢ ﺑﺬﻟﻚ ﻟﻴﻨﻤﻲ ﺇﻳﻤﺎﻧﻨﺎ‬ ‫ﻭﺻﺒﺮﻧﺎ ﻓﻴﺠﻴﺰﻧﺎ ﻓﻲ ﺍﻟﻤﺎء ﻭﺍﻟﻨﺎﺭ ﺛﻢ ﻳﺨﺮﺟﻨﺎ ﺇﻟﻰ ﺍﻟﺮﺣﺐ ﻭﻳﺘﻤﻢ ﻟﻨﺎ ﻭﻋﻮﺩﻩ ‪.‬‬ ‫* ﺍﻟﺮﺏ ﻳﺸﺠﻊ ﻣﻮﺳﻰ ﻭﻳﺆﻛﺪ ﻟﻪ ﻛﻼﻣﻪ‪:‬‬ ‫‪۱‬‬ ‫ﺳﻰ‪» :‬ﺍﻵﻥَ ﺗَ ْﻨﻈُ ُﺮ َﻣﺎ ﺃَﻧَﺎ ﺃَ ْﻓ َﻌ ُﻞ ﺑِﻔِ ْﺮﻋ َْﻮﻥَ ‪ .‬ﻓَﺈِﻧﱠﻪُ ﺑِﻴَ ٍﺪ ﻗَ ِﻮﻳﱠ ٍﺔ ﻳُ ْﻄﻠِﻘُ ُﻬ ْﻢ‪،‬‬ ‫ﻓَﻘَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫ﺿ ِﻪ«‪.‬‬ ‫َﻭﺑِﻴَ ٍﺪ ﻗَ ِﻮﻳ ﱠ ٍﺔ ﻳَ ْﻄ ُﺮ ُﺩ ُﻫ ْﻢ ِﻣﻦْ ﺃَ ْﺭ ِ‬

‫‪۲‬ﺛُ ﱠﻢ َﻛﻠﱠ َﻢ‬ ‫ﻮﺏ‬ ‫َﻭﻳَ ْﻌﻘُ َ‬

‫ﺳﻰ َﻭﻗَﺎ َﻝ‬ ‫ﷲُ ُﻣﻮ َ‬ ‫ﺍﻹﻟﻪُ ﺍ ْﻟﻘَﺎ ِﺩ ُﺭ‬ ‫ﺑِﺄَﻧﱢﻲ ِ‬

‫‪۳‬‬ ‫ﻕ‬ ‫ﺳ َﺤﺎ َ‬ ‫ﻟَﻪُ‪» :‬ﺃَﻧَﺎ ﺍﻟ ﱠﺮ ﱡﺏ‪َ .‬ﻭﺃَﻧَﺎ ﻅَ َﻬ ْﺮﺕُ ِﻹ ْﺑ َﺮﺍ ِﻫﻴ َﻢ َﻭﺇِ ْ‬ ‫ﺳ ِﻤﻲ »ﻳَ ْﻬ َﻮ ْﻩ« ﻓَﻠَ ْﻢ ﺃُﻋ َْﺮﻑْ‬ ‫َﻲ ٍء‪َ .‬ﻭﺃَ ﱠﻣﺎ ﺑِﺎ ْ‬ ‫َﻋﻠَﻰ ُﻛ ﱢﻞ ﺷ ْ‬

‫‪٤‬‬ ‫ﺽ ُﻏ ْﺮﺑَﺘِ ِﻬ ِﻢ‬ ‫ﺽ َﻛ ْﻨ َﻌﺎﻥَ ﺃَ ْﺭ َ‬ ‫ْﻄﻴَ ُﻬ ْﻢ ﺃَ ْﺭ َ‬ ‫ِﻋ ْﻨ َﺪ ُﻫ ْﻢ‪َ .‬ﻭﺃَ ْﻳ ً‬ ‫ﻀﺎ ﺃَﻗَ ْﻤﺖُ َﻣ َﻌ ُﻬ ْﻢ َﻋ ْﻬ ِﺪﻱ‪ :‬ﺃَﻥْ ﺃُﻋ ِ‬ ‫‪٥‬‬ ‫ﺴﺘَ ْﻌﺒِ ُﺪ ُﻫ ُﻢ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﺍﻟﱠ ِﺬﻳﻦَ ﻳَ ْ‬ ‫ﺳ ِﻤ ْﻌﺖُ ﺃَﻧِﻴﻦَ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﻀﺎ ﻗَ ْﺪ َ‬ ‫ﺍﻟﱠﺘِﻲ ﺗَ َﻐ ﱠﺮﺑُﻮﺍ ﻓِﻴ َﻬﺎ‪َ .‬ﻭﺃَﻧَﺎ ﺃَ ْﻳ ً‬ ‫‪٦‬‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪ :‬ﺃَﻧَﺎ ﺍﻟ ﱠﺮ ﱡﺏ‪َ .‬ﻭﺃَﻧَﺎ ﺃُ ْﺧ ِﺮ ُﺟ ُﻜ ْﻢ‬ ‫ﺼ ِﺮﻳﱡﻮﻥَ ‪َ ،‬ﻭﺗَ َﺬ ﱠﻛ ْﺮﺕُ َﻋ ْﻬ ِﺪﻱ‪ .‬ﻟِﺬﻟِﻚَ ﻗُ ْﻞ ﻟِﺒَﻨِﻲ ﺇِ ْ‬ ‫ﺍ ْﻟ ِﻤ ْ‬ ‫ﺍﻉ َﻣ ْﻤﺪُﻭ َﺩ ٍﺓ‬ ‫ﺎﻝ ﺍ ْﻟ ِﻤ ْ‬ ‫ﺼ ِﺮﻳﱢﻴﻦَ َﻭﺃُ ْﻧﻘِ ُﺬ ُﻛ ْﻢ ِﻣﻦْ ُﻋﺒُﻮ ِﺩﻳﱠﺘِ ِﻬ ْﻢ َﻭﺃُ َﺧﻠﱢ ُ‬ ‫ِﻣﻦْ ﺗ َْﺤ ِ‬ ‫ﺖ ﺃَ ْﺛﻘَ ِ‬ ‫ﺼ ُﻜ ْﻢ ﺑِ ِﺬ َﺭ ٍ‬

‫‪٥٥ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺼﺮ‬

‫ﺷ ْﻌﺒًﺎ‪َ ،‬ﻭﺃَ ُﻛﻮﻥُ ﻟَ ُﻜ ْﻢ ﺇِﻟ ًﻬﺎ‪ .‬ﻓَﺘَ ْﻌﻠَ ُﻤﻮﻥَ ﺃَﻧﱢﻲ ﺃَﻧَﺎ ﺍﻟ ﱠﺮ ﱡﺏ‬ ‫َﻭﺑِﺄ َ ْﺣ َﻜ ٍﺎﻡ ﻋ َِﻈﻴ َﻤ ٍﺔ‪َ ۷ ،‬ﻭﺃَﺗﱠ ِﺨ ُﺬ ُﻛ ْﻢ ﻟِﻲ َ‬ ‫‪۸‬‬ ‫ﺽ ﺍﻟﱠﺘِﻲ‬ ‫ﺎﻝ ﺍ ْﻟ ِﻤ ْ‬ ‫ﺇِﻟ ُﻬ ُﻜ ُﻢ ﺍﻟﱠ ِﺬﻱ ﻳُ ْﺨ ِﺮ ُﺟ ُﻜ ْﻢ ِﻣﻦْ ﺗ َْﺤ ِ‬ ‫ﺖ ﺃَ ْﺛﻘَ ِ‬ ‫ﺼ ِﺮﻳﱢﻴﻦَ ‪َ .‬ﻭﺃُﺩ ِْﺧﻠُ ُﻜ ْﻢ ﺇِﻟَﻰ ﺍﻷَ ْﺭ ِ‬ ‫ْﻄﻴَ ُﻜ ْﻢ ﺇِﻳﱠﺎﻫَﺎ‬ ‫ﺳ َﺤﺎ َ‬ ‫ْﻄﻴَ َﻬﺎ ِﻹ ْﺑ َﺮﺍ ِﻫﻴ َﻢ َﻭﺇِ ْ‬ ‫ﻕ َﻭﻳَ ْﻌﻘُ َ‬ ‫ﻮﺏ‪َ .‬ﻭﺃُﻋ ِ‬ ‫َﺭﻓَ ْﻌﺖُ ﻳَ ِﺪﻱ )ﺃﻗﺴﻤﺖ( ﺃَﻥْ ﺃُﻋ ِ‬ ‫‪۹‬‬ ‫ﺳﻰ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﻫ َﻜ َﺬﺍ‪َ ،‬ﻭﻟ ِﻜﻦْ ﻟَ ْﻢ ﻳَ ْ‬ ‫ﺳﻰ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ِﻣ َ‬ ‫ﺴ َﻤ ُﻌﻮﺍ ﻟِ ُﻤﻮ َ‬ ‫ﻴﺮﺍﺛًﺎ‪ .‬ﺃَﻧَﺎ ﺍﻟ ﱠﺮ ﱡﺏ«‪ .‬ﻓَ َﻜﻠﱠ َﻢ ُﻣﻮ َ‬ ‫ﺎﺳﻴَ ِﺔ‪) .‬ﺧﺮ‪(۹-۱ :٦‬‬ ‫ﺲ‪َ ،‬ﻭ ِﻣﻦَ ﺍ ْﻟ ُﻌﺒُﻮ ِﺩﻳﱠ ِﺔ ﺍ ْﻟﻘَ ِ‬ ‫ِﻣﻦْ ِ‬ ‫ﺻ َﻐ ِﺮ ﺍﻟﻨﱠ ْﻔ ِ‬

‫‪ ‬ﻟﻘﺪ ﺑﺪﺃﺕ ﺍﻟﻤﻌﺮﻛﺔ ﺑﻴﻦ ﷲ ﻭﻓﺮﻋﻮﻥ ﻭﻗﺪ ﺁﻥ ﺍﻷﻭﺍﻥ ﺃﻥ ﻳﻌﻠﻦ ﺍﻟﺮﺏ ﻋﻦ ﺫﺍﺗﻪ‬ ‫ﻭﻳﻌﺮﻑ ﺍﻟﺠﻤﻴﻊ ﺳﻠﻄﺎﻧﻪ ﻭﺟﺒﺮﻭﺗﻪ‪ ،‬ﺗﻠﻚ ﺍﻟﻴﺪ ﺍﻟﻘﻮﻳﺔ ﺍﻟﺘﻲ ﻗﻴﻞ ﻋﻨﻬﺎ "ﻟِﺬﻟِﻚَ ﻫﺄَﻧَ َﺬﺍ‬ ‫ﺳ ِﻤﻲ ﻳَ ْﻬ َﻮﻩُ‪".‬‬ ‫ﺃُﻋ ﱢَﺮﻓُ ُﻬ ْﻢ ﻫ ِﺬ ِﻩ ﺍ ْﻟ َﻤ ﱠﺮﺓَ‪ ،‬ﺃُﻋ ﱢَﺮﻓُ ُﻬ ْﻢ ﻳَ ِﺪﻱ َﻭ َﺟﺒَ ُﺮﻭﺗِﻲ‪ ،‬ﻓَﻴَ ْﻌ ِﺮﻓُﻮﻥَ ﺃَﻥﱠ ﺍ ْ‬ ‫)ﺇﺭ‪ (۲۱ :۱٦‬ﻟﻜﻲ ﻳﻌﺮﻑ ﺍﻟﺠﻤﻴﻊ ﺃﻥ ﷲ ﻫﻮ ﻳﻬﻮﻩ ﺍﻹﻟﻪ ﺍﻟﺤﻘﻴﻘﻲ‪ ،‬ﻭﻳﻌﺮﻑ ﺑﻨﻮ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ ﺃﻥ ﺇﻟﻬﻬﻢ ‪-‬ﺇﻟﻪ ﺍﻟﻌﻬﺪ‪ -‬ﺻﺎﺩﻕ ﻓﻲ ﻭﻋﻮﺩﻩ ﻭﻫﺎ ﻫﻮ ﻣﺰﻣﻊ ﺃﻥ ﻳﻨﻔﺬ ﻭﻋﺪﻩ‬ ‫ﻹﺑﺮﺍﻫﻴﻢ ﻓﻴﺨﻠﺺ ﻧﺴﻠﻪ ﻭﻳﺪﺧﻠﻬﻢ ﺃﺭﺽ ﻛﻨﻌﺎﻥ‪ .‬ﻧﻘﻞ ﻣﻮﺳﻰ ﻛﻼﻡ ﺍﻟﺮﺏ ﻟﺒﻨﻲ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ ﻟﻴﺸﺠﻌﻬﻢ ﻭﻟﻜﻨﻬﻢ ﻟﻢ ﻳﺼﺪﻗﻮﻩ ﺑﺴﺒﺐ ﻣﺮﺍﺭﺓ ﻧﻔﻮﺳﻬﻢ‪.‬‬ ‫‪ ‬ﺻﻐــﺭ ﺍﻟﻧﻔﺱ‪ :‬ﻗﺎﻝ ﺃﺭﺳﻄﻮ ﺍﻟﻤﻌﻠﻢ ﺍﻷﻭﻝ ﻟﻠﻔﻠﺴﻔﺔ ﺃﻥ" ﻛﻞ ﻓﻀﻴﻠﺔ ﻫﻲ ﻭﺳﻂ ﺑﻴﻦ‬ ‫ﺭﺫﻳﻠﺘﻴﻦ"‪ .‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺻﺎﺩﻕ ﺣﻘﺎ ً ﻓﻲ ﺣﻴﺎﺗﻨﺎ ﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﻁﺒﻘﻨﺎﻩ ﻋﻠﻰ ﻓﻀﻴﻠﺔ‬ ‫ﺍﻟﺘﻮﺍﺿﻊ ﻣﺜﻼً ﻧﺠﺪ ﺃﻧﻪ ﻓﻀﻴﻠﺔ ﻋﻈﻴﻤﺔ‪ .‬ﻓﺈﺫﺍ ﻧﻘﺼﺖ ﺃﺻﻴﺐ ﺍﻟﺸﺨﺺ ﺑﺎﻟﻜﺒﺮﻳﺎء‬ ‫ﻭﺇﺫﺍ ﺍﻧﺤــﺮﻓﺖ ﻋﻦ ﻣﺴــﺎﺭﻫﺎ ﺃﺻﻴﺐ ﺍﻟﺸـﺨﺺ ﺑﺼﻐﺮ ﺍﻟﻨﻔﺲ ﻭﻫﻮ ﻳﻌﺘﻘﺪ ﺑﺎﻟﺨﻄﺄ‬ ‫ﺃﻧﻪ ﻗﺪ ﺍﻗﺘﻨﻰ ﺩﺭﺟﺔ ﻋﺎﻟﻴﺔ ﻣﻦ ﺍﻟﺘﻮﺍﺿﻊ‪.‬‬ ‫‪ ‬ﻭﻟﻜﻦ ﺍﻟﺤﻘﻴﻘﺔ ﻫﻲ ﺃﻥ ﺻﻐﺮ ﺍﻟﻨﻔﺲ ﺁﻓﺔ ﺭﻭﺣﻴﺔ ﺗﺼﻴﺐ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻓﺘﺬﻟﻬﺎ‬ ‫ﻭﺗﺤﻄﻤﻬﺎ‪ .‬ﻭﻗﺪ ﺗﺠﻌﻞ ﺻﺎﺣﺒﻬﺎ ﻳﻔﻘﺪ ﺍﻟﺮﺟﺎء ﻭﻳﺤﺮﻡ ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺔ ﻓﻲ ﺃﻱ‬ ‫ﺧﺪﻣﺔ ﺃﻭ ﻋﻤﻞ ﻳﺠﻌﻠﻪ ﻋﻀﻮﺍً ﻧﺎﻓﻌﺎ ً ﻓﻲ ﺟﺴﺪ ﺍﻟﻤﺴﻴﺢ ﻭﻻ ﻳﺴﺘﺠﻴﺐ ﻷﻱ ﻧﺪﺍء ﻳﺤﺎﻭﻝ‬ ‫ﺭﻓﻌﻪ ﻣﻦ ﺗﻠﻚ ﺍﻟﺤﺎﻟﺔ ﻛﻤﺎ ﺣﺪﺙ ﻣﻊ ﺷﻴﻮﺥ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﺑﺴﺒﺐ ﺻﻐﺮ ﺍﻟﻨﻔﺲ‪.‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺼﺮ‬

‫* ﺗﻜﺮﺍﺭ ﺍﻷﻣﺮ ﺑﻤﻘﺎﺑﻠﺔ ﻓﺮﻋﻮﻥ‪:‬‬ ‫‪۱۰‬‬ ‫ﺳﻰ ﻗَﺎﺋِﻼً‪:‬‬ ‫ﺛُ ﱠﻢ َﻛﻠﱠ َﻢ ﺍﻟ ﱠﺮ ﱡﺏ ُﻣﻮ َ‬ ‫‪۱۱‬‬ ‫ﺿ ِﻪ«‪.‬‬ ‫ﺼ َﺮ ﺃَﻥْ ﻳُ ْﻄﻠِ َ‬ ‫ﻖ ﺑَﻨِﻲ ﺇِ ْ‬ ‫»ﺍُﺩ ُْﺧ ْﻞ ﻗُ ْﻞ ﻟِﻔِ ْﺮﻋ َْﻮﻥَ َﻣﻠِ ِﻚ ِﻣ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ِﻣﻦْ ﺃَ ْﺭ ِ‬ ‫‪۱۲‬‬ ‫ﺴ َﻤ ُﻌﻮﺍ ﻟِﻲ‪ ،‬ﻓَ َﻜﻴْﻒَ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﻟَ ْﻢ ﻳَ ْ‬ ‫ﺏ ﻗَﺎﺋِﻼً‪» :‬ﻫ َُﻮ َﺫﺍ ﺑَﻨُﻮ ﺇِ ْ‬ ‫ﺳﻰ ﺃَ َﻣﺎ َﻡ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﻓَﺘَ َﻜﻠﱠ َﻢ ُﻣﻮ َ‬ ‫ﺸﻔَﺘَ ْﻴ ِﻦ؟ )ﺿﻌﻴﻒ ﻓﻲ ﺍﻟﻜﻼﻡ( « ‪۱۳‬ﻓَ َﻜﻠﱠ َﻢ ﺍﻟ ﱠﺮ ﱡﺏ‬ ‫ﺴ َﻤ ُﻌﻨِﻲ ﻓِ ْﺮﻋ َْﻮﻥُ َﻭﺃَﻧَﺎ ﺃَ ْﻏﻠَﻒُ ﺍﻟ ﱠ‬ ‫ﻳَ ْ‬

‫ﺼ َﺮ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ َﻭﺇِﻟَﻰ ﻓِ ْﺮﻋ َْﻮﻥَ َﻣﻠِ ِﻚ ِﻣ ْ‬ ‫ﺻﻰ َﻣ َﻌ ُﻬ َﻤﺎ ﺇِﻟَﻰ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺳﻰ َﻭﻫَﺎ ُﺭﻭﻥَ ‪َ ،‬ﻭﺃَ ْﻭ َ‬ ‫ُﻣﻮ َ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ِﻣﻦْ‬ ‫ﺍﺝ ﺑَﻨِﻲ ﺇِ ْ‬ ‫)ﺃﻱ ﺃﻋﻄﺎﻫﻤﺎ ﺃﻭﺍﻣﺮﻩ ﻟﺒﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻟﻔﺮﻋﻮﻥ( ﻓِﻲ ﺇِ ْﺧ َﺮ ِ‬ ‫ﺼ َﺮ‪) .‬ﺧﺮ‪(۱۳-۱۰ :٦‬‬ ‫ﺽ ِﻣ ْ‬ ‫ﺃَ ْﺭ ِ‬ ‫‪ ‬ﺇﻥ ﷲ ﻫﻮ ﺍﻟﻤﻬﺘﻢ ﺑﺨﻼﺻﻨﺎ ﻟﺬﻟﻚ ﻻ ﻳﺴﻜﺖ ﻭﻻ ﻳﻬﺪﺃ ﺣﺘﻰ ﻳﻬﺒﻨﺎ ﺍﻟﺨﻼﺹ‬ ‫ﻭﻳﺤﺮﺭﻧﺎ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ .‬ﻭﻫﺎ ﻫﻮ ﻳﺤﺚ ﻣﻮﺳﻰ ﻋﻠﻰ ﺍﻟﺪﺧﻮﻝ ﻣﺮﺓ ﺃﺧﺮﻯ ﻟﻔﺮﻋﻮﻥ‪.‬‬ ‫ﻭﻧﻘﻞ ﻣﻮﺳﻰ ﻣﺨﺎﻭﻓﻪ ﻟﻠﺮﺏ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺃﺧﻮﺗﻪ ﻟﻢ ﻳﻨﺼﺘﻮﺍ ﻟﻪ ﻭﻟﻢ ﻳﺼﺪﻗﻮﻩ ‪....‬‬ ‫ﻓﻜﻴﻒ ﺳﻴﺴﻤﻌﻪ ﻓﺮﻋﻮﻥ ؟‬ ‫ﻭﻧﻼﺣﻆ ﻫﻨﺎ ﺃﻥ ﻣﻮﺳﻰ ﻗﺎﻝ ﺃﻥ ﺍﻟﺸﻌﺐ ﻟﻢ ﻳﺴﻤﻌﻪ ﻟﻜﻮﻧﻪ ﺃﻏﻠﻒ ﺍﻟﺸﻔﺘﻴﻦ‪ ،‬ﻓﻬﻮ ﻟﻢ‬ ‫ﻳﺸﺘﻚ ﺍﻟﺸﻌﺐ ﺑﻞ ﺍﺷﺘﻜﻰ ﻧﻔﺴﻪ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﻣﺎ ﻳﻠﻴﻖ ﺑﺨﺪﺍﻡ ﷲ‪ ،‬ﻓﻴﺠﺐ ﺃﻻ ﻧﻠﻮﻡ‬ ‫ِ‬ ‫ﺍﻟﻈﺮﻭﻑ ﺃﻭ ﻏﻼﻅﺔ ﻗﻠﺐ ﺍﻟﺴﺎﻣﻌﻴﻦ‪ ،‬ﺑﻞ ﻛﻞ ﺧﺎﺩﻡ ﻋﻠﻴﻪ ﺃﻥ ﻳﻠﻮﻡ ﻧﻔﺴﻪ ﻓﻠﻮ ﻛﺎﻧﺖ‬ ‫ﺷﻔﺘﺎﻩ ﻣﺨﺘﻮﻧﺘﻴﻦ ﻣﻦ ﻛﻞ ﺧﻄﻴﺔ ﻭﻁﺎﻫﺮﺗﻴﻦ ﻣﻦ ﻛﻞ ﻋﻴﺐ‪ ،‬ﻟﺴﻤﻊ ﻟﻪ ﺍﻟﺸﻌﺐ ﻷﻧﻪ ﻻ‬ ‫ﻳﺘﻜﻠﻢ ﻣﻦ ﻧﻔﺴﻪ ﺑﻞ ﻳﺘﻜﻠﻢ ﻛﻼﻡ ﷲ‪ ،‬ﻭﻛﻠﻤﺔ ﷲ ﺣﻴﺔ ﺗﺨﺘﺮﻕ ﺍﻟﻘﻠﻮﺏ‪.‬‬ ‫‪ ‬ﻗﺒﻞ ﺃﻥ ﺗﺒﺪﺃ ﻣﻌﺎﺭﻙ ﺍﻟﻔﻀﺎﺋﻞ ﺿﺪ ﺍﻟﺮﺫﺍﺋﻞ‪ ...‬ﺗﻌﻴﺶ ﺍﻟﺮﺫﺍﺋﻞ ﻓﻲ ﺳﻼﻡ ﺩﺍﺧﻞ‬ ‫ﻧﻔﺴﻚ‪ ،‬ﻟﻜﻦ ﺇﺫ ﺗﺒﺪﺃ ﻣﺤﺎﻛﻤﺔ ﻛﻞ ﺭﺫﻳﻠﺔ ﺗﺤﺪﺙ ﺣﺮﻛﺔ ﻭﺍﺳﻌﺔ ﻭﺗﺘﻮﻟﺪ ﺩﺍﺧﻠﻚ ﺣﺮﺏ‬ ‫ﺑﻼ ﻫﻮﺍﺩﺓ‪ ،‬ﻷﻧﻪ ﺃﻱ ﺧﻠﻄﺔ ﻟﻠﺒﺮ ﻣﻊ ﺍﻹﺛﻢ‪ ،‬ﻟﻠﺰﻧﺎ ﻣﻊ ﺍﻟﻌﻔﺔ‪ ،‬ﻟﻠﺤﻖ ﻣﻊ ﺍﻟﻀﻼﻝ؟!‬ ‫ﺇﺫﻥ ﻻ ﺗﻀﻄﺮﺏ ﻛﺜﻴﺮﺍً ﺇﻥ ﻛﺎﻧﺖ ﺭﺍﺋﺤﺘﻨﺎ ﻗﺪ ﺃﻧﺘﻨﺖ ﺃﻣﺎﻡ ﻓﺮﻋﻮﻥ ﻷﻥ ﺭﺍﺋﺤﺔ‬ ‫ﺍﻟﻔﻀﻴﻠﺔ ﻋﻨﺪ ﺍﻟﺮﺫﻳﻠﺔ ﻫﻲ ﻧﺘﺎﻧﺔ‪ ) .‬ﺍﻟﻌﻼﻣﺔ ﺃﻭﺭﻳﺠﺎﻧﻮﺱ(‬ ‫] ﺳﻔﺮ ﺍﻟﺨﺮﻭﺝ ﻟﻠﻘﻤﺺ ﺗﺎﺩﺭﺱ ﻳﻌﻘﻮﺏ – ﺹ‪[٥۰‬‬ ‫‪٥۷ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺼﺮ‬

‫ﺍﻟﻠﻘﺎء ﺍﻟﺜﺎﻧﻲ ﻣﻊ ﻓﺮﻋﻮﻥ‪:‬‬ ‫‪۱‬‬ ‫ﺳﻰ‪» :‬ﺍ ْﻧﻈُ ْﺮ! ﺃَﻧَﺎ َﺟ َﻌ ْﻠﺘُﻚَ ﺇِﻟ ًﻬﺎ )ﺳﻴﺪﺍً ﻭﻣﺘﺴﻠﻄﺎ ً( ﻟِﻔِ ْﺮﻋ َْﻮﻥَ ‪.‬‬ ‫ﻓَﻘَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫َﻭﻫَﺎ ُﺭﻭﻥُ ﺃَ ُﺧﻮﻙَ ﻳَ ُﻜﻮﻥُ ﻧَﺒِﻴﱠ َﻚ )ﻣﺘﺤﺪﺛﺎ ً ﺑﻤﺎ ﺗﻘﻮﻟﻪ ﻟﻪ(‪۲ .‬ﺃَ ْﻧﺖَ ﺗَﺘَ َﻜﻠﱠ ُﻢ ﺑِ ُﻜ ﱢﻞ َﻣﺎ ﺁ ُﻣ ُﺮﻙَ‪،‬‬ ‫‪۳‬‬ ‫ﺐ‬ ‫َﻭﻫَﺎ ُﺭﻭﻥُ ﺃَ ُﺧﻮﻙَ ﻳُ َﻜﻠﱢ ُﻢ ﻓِ ْﺮﻋ َْﻮﻥَ ﻟِﻴُ ْﻄﻠِ َ‬ ‫ﻖ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺿ ِﻪ‪َ .‬ﻭﻟ ِﻜﻨﱢﻲ ﺃُﻗَ ﱢ‬ ‫ﺴﻲ ﻗَ ْﻠ َ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ِﻣﻦْ ﺃَ ْﺭ ِ‬ ‫‪٤‬‬ ‫ﺴ َﻤ ُﻊ ﻟَ ُﻜ َﻤﺎ ﻓِ ْﺮﻋ َْﻮﻥُ َﺣﺘﱠﻰ‬ ‫ﺼ َﺮ‪َ .‬ﻭﻻَ ﻳَ ْ‬ ‫ﺽ ِﻣ ْ‬ ‫ﻓِ ْﺮﻋ َْﻮﻥَ َﻭﺃُ َﻛﺜﱢ ُﺮ ﺁﻳَﺎﺗِﻲ َﻭﻋ َ​َﺠﺎﺋِﺒِﻲ ﻓِﻲ ﺃَ ْﺭ ِ‬

‫ﺽ‬ ‫ﺼ َﺮ‪ ،‬ﻓَﺄ ُ ْﺧ ِﺮ َﺝ ﺃَ ْﺟﻨَﺎ ِﺩﻱ‪َ ،‬‬ ‫ﺷ ْﻌﺒِﻲ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺃَ ْﺟ َﻌ َﻞ ﻳَ ِﺪﻱ )ﺃﻋﺎﻗﺐ( َﻋﻠَﻰ ِﻣ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ِﻣﻦْ ﺃَ ْﺭ ِ‬ ‫‪٥‬‬ ‫ﺼ ِﺮﻳﱡﻮﻥَ ﺃَﻧﱢﻲ ﺃَﻧَﺎ ﺍﻟ ﱠﺮ ﱡﺏ‬ ‫ِﻣ ْ‬ ‫ﺼ َﺮ ﺑِﺄ َ ْﺣ َﻜ ٍﺎﻡ ﻋ َِﻈﻴ َﻤ ٍﺔ )ﺑﻀﺮﺑﺎﺕ ﻋﻈﻴﻤﺔ(‪ .‬ﻓَﻴَ ْﻌ ِﺮﻑُ ﺍ ْﻟ ِﻤ ْ‬

‫‪٦‬‬ ‫ﺳﻰ‬ ‫ﺼ َﺮ َﻭﺃُ ْﺧ ِﺮ ُﺝ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ِﺣﻴﻨَ َﻤﺎ ﺃَ ُﻣ ﱡﺪ ﻳَ ِﺪﻱ َﻋﻠَﻰ ِﻣ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ِﻣﻦْ ﺑَ ْﻴﻨِ ِﻬ ْﻢ«‪ .‬ﻓَﻔَ َﻌ َﻞ ُﻣﻮ َ‬ ‫‪۷‬‬ ‫ﺳﻨَﺔً‪،‬‬ ‫ﺳﻰ ﺍﺑْﻦَ ﺛَ َﻤﺎﻧِﻴﻦَ َ‬ ‫َﻭﻫَﺎ ُﺭﻭﻥُ َﻛ َﻤﺎ ﺃَ َﻣ َﺮﻫُ َﻤﺎ ﺍﻟ ﱠﺮ ﱡﺏ‪ .‬ﻫ َﻜ َﺬﺍ ﻓَ َﻌﻼَ‪َ .‬ﻭ َﻛﺎﻥَ ُﻣﻮ َ‬

‫ﺳﻨَﺔً ِﺣﻴﻦَ َﻛﻠﱠ َﻤﺎ ﻓِ ْﺮﻋ َْﻮﻥَ ‪) .‬ﺧﺮ‪(۷-۱ :۷‬‬ ‫ﺙ َﻭﺛَ َﻤﺎﻧِﻴﻦَ َ‬ ‫َﻭﻫَﺎ ُﺭﻭﻥُ ﺍﺑْﻦَ ﺛَﻼَ ٍ‬ ‫‪ ‬ﻟﺠﺄ ﻣﻮﺳﻰ ﺇﻟﻰ ﷲ ﺑﻌﺪ ﻟﻮﻡ ﺍﻟﺸﻌﺐ ﻟﻪ ﻓﺄﺧﺬ ﷲ ﻳﺸﺠﻌﻪ‪ .‬ﻣﺎ ﺃﻋﺠﺐ ﺍﻟﺮﺏ ﻓﻲ‬ ‫ﻣﺤﺒﺘﻪ ﻭﻟﻄﻔﻪ ﻭﻗﺪﺭﺗﻪ ﻋﻠﻰ ﻋﻼﺝ ﺍﻟﻨﻔﺲ ﺍﻟﻤﺘﺼﺎﻏﺮﺓ ﻓﻲ ﺫﺍﺗﻬﺎ!! ﻓﻬﺎ ﻫﻮ ﺫﺍ ﺗﺸﺠﻴﻊ‬ ‫ﷲ ﻳﺼﻞ ﻟﻤﺪﺍﻩ ﻋﻨﺪﻣﺎ ﻳﺨﺒﺮ ﻣﻮﺳﻰ ﺃﻧﻪ ﺳﻴﻜﻮﻥ ﺳﻴﺪﺍً ﻟﻔﺮﻋﻮﻥ ﺍﻟﺬﻱ ﻳﺨﺸﺎﻩ‪ .‬ﻟﻘﺪ‬ ‫ﻭﻫﺐ ﷲ ﻟﻤﻮﺳﻰ ﻫﻴﺒﺔ ﻭﻛﺮﺍﻣﺔ ﻋﻈﻴﻤﺘﻴﻦ ﺣﺘﻰ ﺻﺎﺭ ﻓﺮﻋﻮﻥ ﻫﻮ ﺍﻟﺬﻱ ﻳﺨﺸﺎﻩ‪.‬‬ ‫‪ ‬ﺃﻣﺮ ﷲ ﻣﻮﺳﻰ ﺃﻥ ﻳﺨﺒﺮ ﻫﺎﺭﻭﻥ ﺑﻜﻼﻣﻪ ﻣﻌﻪ‪ ،‬ﻭﻫﺎﺭﻭﻥ ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﻠﻦ ﻫﺬﺍ‬ ‫ﺍﻟﻜﻼﻡ ﻟﻔﺮﻋﻮﻥ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻮﺿﻊ ﺍﻟﻐﺮﻳﺐ ﻓﺮﺿﻪ ﻟﺴﺎﻥ ﻣﻮﺳﻰ ﺍﻟﺜﻘﻴﻞ‪ ،‬ﻭﻟﻜﻨﻪ ﻛﺎﻥ ﻟﻪ‬ ‫ﻓﺎﺋﺪﺓ ﻣﺰﺩﻭﺟﺔ ﻟﺘﻌﻠﻴﻢ ﺍﻻﺗﻀﺎﻉ ﻟﻸﺧﻮﻳﻦ‪ .‬ﻓﻤﻮﺳﻰ ﻳﺘﻀﻊ ﻣﻮﺳﻰ ﻷﻧﻪ ﻋﺎﺟﺰ ﻋﻦ‬ ‫ﺍﻟﺘﺤﺪﺙ ﻣﻊ ﻓﺮﻋﻮﻥ ﻭ ﻫﺎﺭﻭﻥ ﻳﺘﻀﻊ ﻷﻧﻪ ﻣﺠﺮﺩ ﻣﺘﺤﺪﺙ ﺑﺄﻗﻮﺍﻝ ﻣﻮﺳﻰ!‬ ‫* ﻋﺼﺎ ﻣﻮﺳﻰ ﺗﺄﻛﻞ ﻋﺼﻲ ﺍﻟﺴﺤﺮﺓ‪:‬‬ ‫‪۸‬‬ ‫ﺳﻰ َﻭﻫَﺎ ُﺭﻭﻥَ ﻗَﺎﺋِﻼً‪»۹ :‬ﺇِ َﺫﺍ َﻛﻠﱠ َﻤ ُﻜ َﻤﺎ ﻓِ ْﺮﻋ َْﻮﻥُ ﻗَﺎﺋِﻼً‪ :‬ﻫَﺎﺗِﻴَﺎ ﻋ َِﺠﻴﺒَﺔً‪،‬‬ ‫َﻭ َﻛﻠﱠ َﻢ ﺍﻟ ﱠﺮ ﱡﺏ ُﻣﻮ َ‬ ‫ﻴﺮ ﺛُ ْﻌﺒَﺎﻧًﺎ«‪۱۰.‬ﻓَﺪ َ​َﺧ َﻞ‬ ‫َﺼ َ‬ ‫ﺗَﻘُﻮ ُﻝ ﻟِ َﻬﺎ ُﺭﻭﻥَ ‪ُ :‬ﺧ ْﺬ ﻋ َ‬ ‫َﺼﺎﻙَ َﻭﺍ ْﻁ َﺮ ْﺣ َﻬﺎ ﺃَ َﻣﺎ َﻡ ﻓِ ْﺮﻋ َْﻮﻥَ ﻓَﺘ ِ‬ ‫ﺳﻰ َﻭﻫَﺎ ُﺭﻭﻥُ ﺇِﻟَﻰ ﻓِ ْﺮﻋ َْﻮﻥَ َﻭﻓَ َﻌﻼَ ﻫ َﻜ َﺬﺍ َﻛ َﻤﺎ ﺃَ َﻣ َﺮ ﺍﻟ ﱠﺮ ﱡﺏ‪َ .‬‬ ‫َﺼﺎﻩُ‬ ‫ﻁ َﺮ َﺡ ﻫَﺎ ُﺭﻭﻥُ ﻋ َ‬ ‫ُﻣﻮ َ‬ ‫‪۱۱‬‬ ‫ﻀﺎ ﺍ ْﻟ ُﺤ َﻜ َﻤﺎ َء‬ ‫ﺎﺭﺕْ ﺛُ ْﻌﺒَﺎﻧًﺎ‪ .‬ﻓَ َﺪﻋَﺎ ِﻓ ْﺮﻋ َْﻮﻥُ ﺃَ ْﻳ ً‬ ‫ﺼ َ‬ ‫ﺃَ َﻣﺎ َﻡ ﻓِ ْﺮﻋ َْﻮﻥَ َﻭﺃَ َﻣﺎ َﻡ َﻋﺒِﻴ ِﺪ ِﻩ ﻓَ َ‬ ‫ﺴ ْﺤ ِﺮ ِﻫ ْﻢ َﻛﺬﻟِﻚَ ‪َ ۱۲.‬‬ ‫ﺴ َﺤ َﺮﺓَ‪ ،‬ﻓَﻔَ َﻌ َﻞ َﻋ ﱠﺮﺍﻓُﻮ ِﻣ ْ‬ ‫َﻭﺍﻟ ﱠ‬ ‫َﺼﺎﻩُ‬ ‫ﺼ َﺮ ﺃَ ْﻳ ً‬ ‫ﺍﺣ ٍﺪ ﻋ َ‬ ‫ﻀﺎ ﺑِ ِ‬ ‫ﻁ َﺮ ُﺣﻮﺍ ُﻛ ﱡﻞ َﻭ ِ‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺼﺮ‬

‫ﺐ‬ ‫ﺼﻴﱠ ُﻬ ْﻢ‪۱۳.‬ﻓَﺎ ْ‬ ‫ﺷﺘَ ﱠﺪ ﻗَ ْﻠ ُ‬ ‫ﺼ ﱡﻲ ﺛَ َﻌﺎﺑِﻴﻦَ ‪َ .‬ﻭﻟ ِﻜﻦْ ﻋ َ‬ ‫ﺼ َ‬ ‫ﻓَ َ‬ ‫َﺼﺎ ﻫَﺎ ُﺭﻭﻥَ ﺍ ْﺑﺘَﻠَ َﻌﺖْ ِﻋ ِ‬ ‫ﺕ ﺍ ْﻟ ِﻌ ِ‬ ‫ﺎﺭ ِ‬ ‫ﺴ َﻤ ْﻊ ﻟَ ُﻬ َﻤﺎ‪َ ،‬ﻛ َﻤﺎ ﺗَ َﻜﻠﱠ َﻢ ﺍﻟ ﱠﺮ ﱡﺏ‪).‬ﺧﺮ‪(۱۳-۸ :۷‬‬ ‫ﻓِ ْﺮﻋ َْﻮﻥَ ﻓَﻠَ ْﻢ ﻳَ ْ‬ ‫‪ ‬ﺑﻌﺪ ﺃﻥ ﺷﺪﺩ ﺍﻟﺮﺏ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ‪ ،‬ﺃﻣﺮﻫﻤﺎ ﺑﺎﻟﺪﺧﻮﻝ ﺇﻟﻰ ﻓﺮﻋﻮﻥ ﻭﺃﻭﺻﺎﻫﻤﺎ‬ ‫ﺑﺄﻥ ﻳﻄﺮﺡ ﻫﺎﺭﻭﻥ ﻋﺼﺎﻩ ﺃﻣﺎﻡ ﻓﺮﻋﻮﻥ ﻓﺘﺼﻴﺮ ﺛﻌﺒﺎﻧﺎ ً‪ .‬ﻧﻼﺣﻆ ﻫﻨﺎ ﺃﻧﻪ ﻗﺎﻝ ﻋﺼﺎ‬ ‫ﻫﺎﺭﻭﻥ ﻭﻧﻔﺲ ﺍﻟﻌﺼﺎ ﺳﻤﻴﺖ ﺃﻳﻀﺎ ً ﻋﺼﺎ ﷲ ﻭﻋﺼﺎ ﻣﻮﺳﻰ‪.‬‬ ‫‪ ‬ﻓﻬﻲ ﻋﺼﺎ ﷲ‪ :‬ﻷﻧﻬﺎ ﺗﺸﻴﺮ ﻟﻠﺼﻠﻴﺐ ﺍﻟﺬﻱ ﺑﻪ ﻛﺎﻥ ﺍﻟﺨﻼﺹ ﻭﻫﻲ ﺗﺸﻴﺮ ﻟﻘﻮﺓ‬ ‫ﷲ ﻭﺳﻠﻄﺎﻧﻪ ﻋﻠﻰ ﻛﻞ ﺍﻟﺨﻠﻴﻘﺔ‪.‬‬ ‫‪ ‬ﻭﻫﻲ ﻋﺼﺎ ﻣﻮﺳﻰ‪ :‬ﻷﻧﻬﺎ ﺗﺸﻴﺮ ﻟﻘﻮﺓ ﻛﻠﻤﺔ ﷲ ﻭﺍﻟﻮﺻﻴﺔ‪.‬‬ ‫‪ ‬ﻭﻫﻲ ﻋﺼﺎ ﻫﺮﻭﻥ ﺍﻟﻜﺎﻫﻦ‪ :‬ﻷﻧﻬﺎ ﺗﺸﻴﺮ ﻟﻘﻮﺓ ﻋﻤﻞ ﺍﻟﺬﺑﻴﺤﺔ ﻭﺍﻟﻜﻬﻨﻮﺕ‪.‬‬ ‫‪ ‬ﻟﻢ ﻳﻨﺰﻋﺞ ﻓﺮﻋﻮﻥ ﺑﻞ ﺃﺣﻀﺮ ﺳﺤﺮﺗﻪ ﺑﻘﻴﺎﺩﺓ ﺍﻟﺴﺎﺣﺮﻳﻦ ﺍﻟﻜﺒﻴﺮﻳﻦ "ﻳﻨﻴﺲ‬ ‫ﻭﻳﻤﺒﺮﻳﺲ" )‪۲‬ﺗﻲ‪ (۸ :۳‬ﻓﺄﻟﻘﻮﺍ ﻋﺼﻴﻬﻢ ﻓﺼﺎﺭﺕ ﺣﻴﺎﺕ‪.‬‬ ‫ﻫﻝ ﻳﺳﺗﻁﻳﻊ ﺇﺑﻠﻳﺱ ﺃﻥ ﻳﺟﺭﻱ ﻣﻌﺟﺯﺍﺕ؟‬

‫ﻗﺪ ﺗﻜﻮﻥ ﺍﻹﺟﺎﺑﺔ ﺻﺎﺩﻣﺔ ﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻘﺮﺍء ‪ ...‬ﻭﻟﻜﻦ ﻫﺬﻩ ﻫﻲ ﺍﻟﺤﻘﻴﻘﺔ ‪.‬‬ ‫ﻧﻌﻢ ﻳﺴﺘﻄﻴﻊ ﺇﺑﻠﻴﺲ ﺃﻥ ﻳﺠﺮﻱ ﺍﻟﻤﻌﺠﺰﺍﺕ!‪ .‬ﺗﻤﺎﻣﺎ ﻛﻤﺎ ﻓﻌﻞ ﻣﻊ ﺳﺤﺮﺓ ﻓﺮﻋﻮﻥ‬ ‫ﺐ‪ .‬ﻷَﻥﱠ ﺍﻟ ﱠ‬ ‫ﺴﻪ ُ‬ ‫ﺸ ْﻴﻄَﺎﻥَ ﻧَ ْﻔ َ‬ ‫ﻗﺪﻳﻤﺎ ً‪ .‬ﻳﺆﻛﺪ ﺑﻮﻟﺲ ﺍﻟﺮﺳﻮﻝ ﻫﺬﻩ ﺍﻟﺤﻘﻴﻘﺔ ﻓﻴﻘﻮﻝ " َﻭﻻَ ﻋ َ​َﺠ َ‬ ‫ﺷ ْﺒ ِﻪ َﻣﻼَ ِﻙ ﻧُﻮ ٍﺭ!" )‪۲‬ﻛﻮ ‪(۱٤ :۱۱‬‬ ‫ﻳُ َﻐﻴﱢ ُﺮ َ‬ ‫ﺷ ْﻜﻠَﻪُ ﺇِﻟَﻰ ِ‬ ‫‪ ‬ﻭﻳﺆﻛﺪﻫﺎ ﺃﻳﻀﺎ ً ﻳﻮﺣﻨﺎ ﺍﻟﺤﺒﻴﺐ ﻓﻲ ﺳﻔﺮ ﺍﻟﺮﺅﻳﺎ ﻭﻫﻮ ﻳﺨﺒﺮﻧﺎ ﺑﻤﺎ ﺳﻴﺤﺪﺙ ﻓﻲ‬ ‫ﺕ ﻋ َِﻈﻴ َﻤﺔً‪َ ،‬ﺣﺘﱠﻰ ﺇِﻧﱠﻪُ ﻳَ ْﺠ َﻌ ُﻞ‬ ‫ﺃﻭﺍﺧﺮ ﺍﻷﻳﺎﻡ ﻓﻴﺘﺤﺪﺙ ﻋﻦ ﺍﻟﻮﺣﺶ ﻗﺎﺋﻼً ‪َ " :‬ﻭﻳَ ْ‬ ‫ﺼﻨَ ُﻊ ﺁﻳَﺎ ٍ‬ ‫‪۱٤‬‬ ‫ﺴﺎ ِﻛﻨِﻴﻦَ َﻋﻠَﻰ‬ ‫ﺱ‪،‬‬ ‫ﻀ ﱡﻞ ﺍﻟ ﱠ‬ ‫ﻧَﺎ ًﺭﺍ ﺗَ ْﻨ ِﺰ ُﻝ ِﻣﻦَ ﺍﻟ ﱠ‬ ‫َﻭﻳُ ِ‬ ‫ﺽ ﻗُﺪﱠﺍ َﻡ ﺍﻟﻨﱠﺎ ِ‬ ‫ﺴ َﻤﺎ ِء َﻋ َﻠﻰ ﺍﻷَ ْﺭ ِ‬ ‫ﺼﻨَ َﻌ َﻬﺎ‪) ".‬ﺭﺅ ‪(۱٤ – ۱۳ :۱۳‬‬ ‫ْﻄ َﻲ ﺃَﻥْ ﻳَ ْ‬ ‫ﺕ ﺍﻟﱠﺘِﻲ ﺃُﻋ ِ‬ ‫ﺽ ﺑِﺎﻵﻳَﺎ ِ‬ ‫ﺍﻷَ ْﺭ ِ‬ ‫‪ ‬ﺇﺫﺍً ﻓﺈﺑﻠﻴﺲ ﻳﺴﺘﺨﺪﻡ ﻗﻮﺗﻪ ﺣﺘﻰ ﻳﻀﻠﻞ ﺍﻟﺒﺸﺮ ﻓﻴﺘﺒﻌﻮﻩ‪ ،‬ﻭﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺗﺒﻬﺮﻫﻢ‬ ‫ﺍﻟﻤﻌﺠﺰﺍﺕ ﻣﻌﺘﻘﺪﻳﻦ ﺃﻥ ﺃﻱ ﻣﻌﺠﺰﺓ ﺗﺤﺪﺙ ﻫﻲ ﻣﻦ ﷲ ﻓﻴﻨﺤﺮﻓﻮﺍ ﻋﻦ ﺍﻟﺤﻖ‪.‬‬ ‫ ﻟﺬﺍ ﻓﺎﻟﻤﺆﻣﻦ ﺍﻟﺤﻜﻴﻢ ﻻ ﻳﻨﺠﺮﻑ ﺇﺫﺍ ﺭﺃﻯ ﻣﻌﺠﺰﺓ ﻣﺎ‪ ،‬ﺑﻞ ﻳﺘﺄﻧﻰ ﻭﻳﺴﺄﻝ ﻧﻔﺴﻪ‪-:‬‬‫‪ -۱‬ﻣﻦ ﺃﺟﺮﻯ ﻫﺬﻩ ﺍﻟﻤﻌﺠﺰﺓ؟ ﻭﻣﺎ ﻫﻲ ﺗﻌﺎﻟﻴﻤﻪ؟‬ ‫‪٥۹ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺼﺮ‬

‫‪ -۲‬ﻣﺎ ﻣﺪﻯ ﻣﻄﺎﺑﻘﺘﻬﺎ ﻟﻮﺻﺎﻳﺎ ﺍﻟﻤﺴﻴﺢ؟ ﻭﻫﻞ ﺗﻈﻬﺮ ﺛﻤﺎﺭ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻓﻲ ﺣﻴﺎﺗﻪ؟‬ ‫‪ -۳‬ﻭﻫﻞ ﺗﻮﺍﻓﻖ ﺍﻟﻜﻨﻴﺴﺔ ﻋﻠﻰ ﺗﻌﺎﻟﻴﻤﻪ ﺃﻡ ﺃﻧﻪ ﻳﺴﻠﻚ ﺑﻌﻴﺪﺍً ﻋﻦ ﺣﻀﻨﻬﺎ؟‬ ‫ﻓﺈﺫﺍ ﻟﻢ ﻳﺤﺼﻞ ﻋﻠﻰ ﻛﻞ ﺍﻹﺟﺎﺑﺎﺕ ﺍﻟﺘﻲ ﺗﻄﻤﺌﻨﻪ ﻓﻠﻴﺤﺬﺭ ﻣﻦ ﺍﻟﺴﻠﻮﻙ ﻭﺭﺍء ﺻﺎﺣﺐ‬ ‫ﻀﻠﻼً ﻓﻲ ﻁﺮﻳﻖ ﺇﺑﻠﻴﺲ‪".‬ﻭﻟﻴﻌﻠﻢ ﺃﻥ ﻣﻦ ﻳﺒﺼﺮ ﺧﻄﺎﻳﺎﻩ‬ ‫ﺍﻟﻤﻌﺠﺰﺓ ﻟﺌﻼ ﻳﺠﺪ ﻧﻔﺴﻪ ُﻣ َ‬ ‫ﺃﻓﻀﻞ ﻣﻤﻦ ﻳﺒﺼﺮ ﻣﻼﺋﻜﺔ"‪ ،‬ﻭﺃﻧﻨﺎ ﻧﺘﻤﺘﻊ ﺑﻤﻌﺠﺰﺓ ﻳﻮﻣﻴﺔ ﻋﻠﻰ ﺍﻟﻤﺬﺑﺢ ﻓﻴﻬﺎ ﻳﺘﺤﻮﻝ‬ ‫ﺍﻟﺨﺒﺰ ﻭﺍﻟﺨﻤﺮ ﺇﻟﻰ ﺟﺴﺪ ﻭﺩﻡ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ‪ ،‬ﻭﺃﻥ ﺇﻳﻤﺎﻧﻨﺎ ﻟﻴﺲ ﻣﺒﻨﻴﺎ ً ﻋﻠﻰ ﻣﻌﺠﺰﺓ ﻣﺎ‬ ‫ﻗﺪ ﺗﺤﺪﺙ ﺃﻭ ﻻ ﺗﺤﺪﺙ‪.‬ﺑﻞ ﻫﻮ ﻣﺒﻨﻲ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺪﺱ ﻭﺍﻷﺳﺮﺍﺭ ﻭﺗﺴﻠﻴﻢ ﺍﻵﺑﺎء‪.‬‬ ‫ﺼﻰ ﻛﺎﻥ ﺃﻛﺜﺮﻫﺎ‬ ‫‪ ‬ﺑﻞ ﺇﻥ ﺑﻄﺮﺱ ﺍﻟﺮﺳﻮﻝ ﻧﻔﺴﻪ ﺍﻟﺬﻱ ﺷﺎﻫﺪ ﻣﻌﺠﺰﺍﺕ ﻻ ﺗـ ُﺤ َ‬ ‫ﺇﺑﻬﺎﺭﺍً ﻫﻲ ﻣﻌﺠﺰﺓ ﺍﻟﺘﺠﻠﻲ ﻳﺸﺮﺡ ﺃﻥ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻜﻠﻤﺔ ﷲ ﺃﻫﻢ ﻣﻦ ﺍﻻﻧﺒﻬﺎﺭ‬ ‫ﺏ َﻛ َﺮﺍ َﻣﺔً‬ ‫ﺑﺎﻟﻤﻌﺠﺰﺍﺕ ﻓﻴﻘﻮﻝ "ﻗَ ْﺪ ُﻛﻨﱠﺎ ُﻣ َﻌﺎﻳِﻨِﻴﻦَ َﻋﻈَ َﻤﺘَﻪُ‪ .‬ﻷَﻧﱠﻪُ ﺃَ َﺧ َﺬ ِﻣﻦَ ﷲِ ﺍﻵ ِ‬ ‫ﺳﻨَﻰ )ﺍﻟﺠﻠﻴﻞ( ‪»:‬ﻫ َﺬﺍ ﻫ َُﻮ ﺍ ْﺑﻨِﻲ‬ ‫ﺻ ْﻮﺕٌ َﻛﻬ َﺬﺍ ِﻣﻦَ ﺍ ْﻟ َﻤ ْﺠ ِﺪ ﺍﻷَ ْ‬ ‫َﻭ َﻣ ْﺠﺪًﺍ‪ ،‬ﺇِ ْﺫ ﺃَ ْﻗﺒَ َﻞ َﻋﻠَ ْﻴ ِﻪ َ‬ ‫ﺴ َﻤﺎ ِء‪ ،‬ﺇِ ْﺫ‬ ‫ﺼ ْﻮﺕَ ُﻣ ْﻘﺒِﻼً ِﻣﻦَ ﺍﻟ ﱠ‬ ‫ﺳ ِﻤ ْﻌﻨَﺎ ﻫ َﺬﺍ ﺍﻟ ﱠ‬ ‫ﻴﺐ ﺍﻟﱠ ِﺬﻱ ﺃَﻧَﺎ ُ‬ ‫ﺍ ْﻟ َﺤﺒِ ُ‬ ‫ﺳ ِﺮ ْﺭﺕُ ﺑِ ِﻪ«‪َ .‬ﻭﻧَ ْﺤﻦُ َ‬ ‫ﺱ‪َ .‬ﻭ ِﻋ ْﻨ َﺪﻧَﺎ ﺍ ْﻟ َﻜﻠِ َﻤﺔُ ﺍﻟﻨﱠﺒَ ِﻮﻳﱠﺔُ‪) ،‬ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺪﺱ( َﻭ ِﻫ َﻲ‬ ‫ُﻛﻨﱠﺎ َﻣ َﻌﻪُ ﻓِﻲ ﺍ ْﻟ َﺠﺒَ ِﻞ ﺍ ْﻟ ُﻤﻘَ ﱠﺪ ِ‬ ‫ﺍﺝ ُﻣﻨِﻴ ٍﺮ ﻓِﻲ‬ ‫ﺃَ ْﺛﺒَﺖُ ‪) ،‬ﺃﻛﺜﺮ ﺛﺒﺎﺗﺎ ً( ﺍﻟﱠﺘِﻲ ﺗَ ْﻔ َﻌﻠُﻮﻥَ َﺣ َ‬ ‫ﺴﻨًﺎ ﺇِ ِﻥ ﺍ ْﻧﺘَﺒَ ْﻬﺘُ ْﻢ ﺇِﻟَ ْﻴ َﻬﺎ‪َ ،‬ﻛ َﻤﺎ ﺇِﻟَﻰ ِ‬ ‫ﺳ َﺮ ٍ‬ ‫ﺿ ٍﻊ ُﻣ ْﻈﻠِ ٍﻢ" )‪۲‬ﺑﻂ ‪(۱۹ -۱٦ : ۱‬‬ ‫َﻣ ْﻮ ِ‬

‫ﻭﺑﺎﻟﻄﺒﻊ ﻓﺈﻥ ﻋﺪﻭ ﺍﻟﺨﻴﺮ ﻗﺪ ﻳﻘﻠﺪ ﺃﺷﻜﺎﻝ ﺍﻟﻔﻀﻴﻠﺔ ﻭﺍﻟﺒﺮ‪ ،‬ﻟﻴﺲ ﺑﻐﺮﺽ ﺗﺸﺠﻴﻊ‬ ‫ﻣﻤﺎﺭﺳﺘﻬﺎ ﺑﺼﺪﻕ ﻭﻟﻜﻦ ﻣﻦ ﺃﺟﻞ ﺍﻟﺨﺪﻳﻌﺔ ﻭﺍﻟﻤﺮﺍءﺍﺓ‪ .‬ﻭﻟﻜﻦ ﻗﻮﺓ ﺍﻟﻌﺪﻭ ﻟﻬﺎ ﺣﺪﻭﺩ‬ ‫ﻭﺧﺪﻳﻌﺘﻪ ﺇﻟﻰ ﺣﻴﻦ‪ ،‬ﻭﻗﺪ ﻅﻬﺮ ﺳﻠﻄﺎﻥ ﷲ ﻋﻠﻰ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻨﺪﻣﺎ ﺍﺑﺘﻠﻌﺖ ﻋﺼﺎ‬ ‫ﻫﺎﺭﻭﻥ ﻋﺼﻲ ﺍﻟﺴﺤﺮﺓ‪.‬‬ ‫‪ ‬ﻗﻮﺓ ﷲ ﺳﺘﻐﻠﺐ ﺍﻟﺸﻴﻄﺎﻥ ﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﻓﻼ ﺗﻨﺰﻋﺞ ﻭﺍﺻﺒﺮ ﻟﺘﺮﻯ ﻗــــﻮﺓ ﷲ‬ ‫ﺗﻨﺘﺼﺮ ﻓﻴﻚ ﺃﻭﻻً ﺑﺘﺮﻙ ﺍﻟﺨﻄﻴﺔ ﺛﻢ ﺑﺮﻓﻊ ﺍﻟﻀﻴﻘﺔ ﻭﺗﺤﻮﻟﻬﺎ ﺇﻟﻰ ﺑﺮﻛﺎﺕ ﺗﻔﻮﻕ ﺍﻟﻌﻘﻞ‪.‬‬

‫‪٦۰ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺼﺮ‬

‫‪ ‬ﺍﻟﻀﺮﺑﺎﺕ ﺍﻟﻌﺸﺮ ‪‬‬ ‫‪ ‬ﺇﻥ ﻗﺼﺔ ﺍﻟﻀﺮﺑﺎﺕ ﻫﻲ ﻗﺼﺔ ﺍﻟﺨﻄﻴﺔ ﺍﻟﻤﺘﻜﺮﺭﺓ‪ ،‬ﺃﻭ ﻗﺼﺔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﺘﻮﺏ‬ ‫ﺗﻮﺑﺔ ﻭﻗﺘﻴﺔ ﺛﻢ ﻻ ﻳﻠﺒﺚ ﺃﻥ ﻳﺮﺟﻊ ﺇﻟﻰ ﺧﻄﻴﺘﻪ ﻣﺮﺓ ﺃﺧﺮﻯ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﻳﺤﺪﺙ ﻛﺜﻴﺮﺍً ﻣﻌﻨﺎ‪ ،‬ﻭﺣﺪﺙ ﻣﺮﺍﺭﺍً ﻣﻊ ﺷﻌﺐ ﺇﺳﺮﺍﺋﻴﻞ ﺧﺎﺻﺔ ﻓﻲ ﺯﻣﻦ‬ ‫ﺍﻟﻘﻀﺎﺓ‪ ،‬ﺣﻴﺚ ﻛﺎﻥ ﺍﻟﺸﻌﺐ ﻳﻌﺒﺪ ﷲ ﻣﺎﺩﺍﻡ ﺍﻟﻘﺎﺿﻲ ﺣﻴﺎً‪ ،‬ﻓﺈﺫﺍ ﻣﺎﺕ ﻳﺮﺗﺪﻭﻥ ﺇﻟﻰ‬ ‫ﻋﺒﺎﺩﺓ ﺍﻷﻭﺛﺎﻥ‪ .‬ﻓﻴﻐﻀﺐ ﷲ ﻭﻳﻨﺬﺭﻫﻢ ﻓﻼ ﻳﺴﺘﺠﻴﺒﻮﻥ‪ ،‬ﻓﻴﻀﻄﺮ ﻟﺘﺄﺩﻳﺒﻬﻢ ﺑﻮﺍﺳﻄﺔ‬ ‫ﺍﻟﺸﻌﻮﺏ ﺍﻟﻤﺠﺎﻭﺭﺓ‪ .‬ﻓﺈﺫﺍ ﺍﺷﺘﺪﺕ ﺍﻟﻀﻴﻘﺔ ﻳﺘﺬﻛﺮﻭﻥ ﷲ ﻭﻳﺼﺮﺧﻮﻥ ﺇﻟﻴﻪ‪ ،‬ﻓﻴﺘﺤﻨﻦ‬ ‫ﻭﻳﺮﺳﻞ ﻗﺎﺿﻴﺎ ً ﻟﻴﺨﻠﺼﻬﻢ ﻭﻟﻜﻦ ﺗﻮﺑﺘﻬﻢ ﺗﺴﺘﻤﺮ ﻓﺘﺮﺓ ﺣﻴﺎﺓ ﺍﻟﻘﺎﺿﻲ ﻭﻫﻜﺬﺍ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ‬ ‫ﺳﻨﺮﺍﻩ ﻣﻦ ﺧﻼﻝ ﻓﺮﻋﻮﻥ ﻭﺍﻟﻀﺮﺑﺎﺕ‪.‬‬

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‫ﻟﻔﺭﻋﻭﻥﻟﻳﻁﻠﺏ‬ ‫ﻣﻭﺳﻰﻟﻔﺭﻋﻭﻥ‬ ‫ﻳﺩﺧﻝﻣﻭﺳﻰ‬ ‫ﻳﺩﺧﻝ‬ ‫ﻟﻳﻁﻠﺏ‬ ‫ﺍﻟﺷﻌﺏ‬ ‫ﺧﺭﻭﺝ‬ ‫ﻣﻧﻪ‬ ‫ﻣﻧﻪ ﺧﺭﻭﺝ ﺍﻟﺷﻌﺏ‬ ‫ﻓﺭﻋﻭﻥﺍﻟﻁﻠﺏ‬ ‫ﻳﺭﻓﺽﻓﺭﻋﻭﻥ‬ ‫ﻳﺭﻓﺽ‬ ‫ﺍﻟﻁﻠﺏ‬ ‫ﺑﺣﻠﻭﻝ‬ ‫ﻣﻭﺳﻰ‬ ‫ﻳﻧﺫﺭﻩ‬ ‫ﻭﻫﻧﺎ‬ ‫ﻭﻫﻧﺎ ﻳﻧﺫﺭﻩ ﻣﻭﺳﻰ ﺑﺣﻠﻭﻝ‬ ‫‪.‬‬ ‫ﺷﻌﺑﻪ‬ ‫ﻭﻋﻠﻰ‬ ‫ﻋﻠﻳﻪ‬ ‫ﺍﻟﺿﺭﺑﺎﺕ‬ ‫ﺍﻟﺿﺭﺑﺎﺕ ﻋﻠﻳﻪ ﻭﻋﻠﻰ ﺷﻌﺑﻪ‪.‬‬

‫ﺭﻓﻌﺕﺍﻟﺿﺭﺑﺔ‬ ‫ﻣﺗﻰﺭﻓﻌﺕ‬ ‫ﻟﻛﻥﻣﺗﻰ‬ ‫ﻟﻛﻥ‬ ‫ﺍﻟﺿﺭﺑﺔ‬ ‫ﻋﻬﺩﻩ‬ ‫ﻓﺭﻋﻭﻥ‬ ‫ﻳﻧﻛﺙ‬ ‫ﻳﻧﻛﺙ ﻓﺭﻋﻭﻥ ﻋﻬﺩﻩ‬ ‫ﻣﻘﺳﻳﺎًﻗﻠﺑﻪ‬ ‫ﻛﻼﻣﻪﻣﻘﺳﻳﺎً‬ ‫ﻭﻳﻧﺳﻰﻛﻼﻣﻪ‬ ‫ﻭﻳﻧﺳﻰ‬ ‫ﻗﻠﺑﻪ‬ ‫ﺍﻟﺷﻌﺏ‬ ‫ﺇﻁﻼﻕ‬ ‫ﻭﻳﺭﻓﺽ‬ ‫ﻭﻳﺭﻓﺽ ﺇﻁﻼﻕ ﺍﻟﺷﻌﺏ‬ ‫ﺑﺿﺭﺑﺔﺃﺧﺭﻯ‪.‬‬ ‫ﻣﻭﺳﻰﺑﺿﺭﺑﺔ‬ ‫ﻓﻳﻧﺫﺭﻩﻣﻭﺳﻰ‬ ‫ﻓﻳﻧﺫﺭﻩ‬ ‫ﺃﺧﺭﻯ‪.‬‬

‫ﺗﻛﺭﺭ ﻫﺫﺍ ﺍﻷﻣﺭ‬ ‫‪ 9‬ﻣﺭﺍﺕ ﺧﻼﻝ ﺍﻟﺗﺳﻊ ﺿﺭﺑﺎﺕ‬ ‫ﻭﻓﻲ ﺍﻟﻧﻬﺎﻳﺔ ﺟﺎءﺕ ﺍﻟﺿﺭﺑﺔ‬ ‫ﺍﻟﻘﺎﺿﻳﺔ ﻭﻫﻲ ﻣﻭﺕ ﺍﻷﺑﻛﺎﺭ‬

‫‪2‬‬ ‫ﻓﺭﻋﻭﻥﺍﻟﺿﺭﺑﺔ‬ ‫ﻋﻠﻰﻓﺭﻋﻭﻥ‬ ‫ﺗﺄﺗﻲﻋﻠﻰ‬ ‫ﺗﺄﺗﻲ‬ ‫ﺍﻟﺿﺭﺑﺔ‬ ‫ﻭﻗﺗﻳﺔﻣﺯﻳﻔﺔ‬ ‫ﺗﻭﺑﺔﻭﻗﺗﻳﺔ‬ ‫ﻓﻳﻌﻠﻥﺗﻭﺑﺔ‬ ‫ﻓﻳﻌﻠﻥ‬ ‫ﻣﺯﻳﻔﺔ‬ ‫ﻣﻭﺳﻰﺍﻟﺻﻼﺓ‬ ‫ﻣﻥﻣﻭﺳﻰ‬ ‫ﻭﻳﻁﻠﺏﻣﻥ‬ ‫ﻭﻳﻁﻠﺏ‬ ‫ﺍﻟﺻﻼﺓ‬ ‫ﻟﺭﻓﻊﺍﻟﺿﺭﺑﺔ‬ ‫ﺃﺟﻠﻪﻟﺭﻓﻊ‬ ‫ﻣﻥﺃﺟﻠﻪ‬ ‫ﻣﻥ‬ ‫ﺍﻟﺿﺭﺑﺔ‬ ‫‪.‬‬ ‫ﺍﻟﺷﻌﺏ‬ ‫ﺳﻳﻁﻠﻕ‬ ‫ﺃﻧﻪ‬ ‫ﻣﺅﻛﺩﺍ‬ ‫ﻣﺅﻛﺩﺍ ﺃﻧﻪ ﺳﻳﻁﻠﻕ ﺍﻟﺷﻌﺏ‪.‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺼﺮ‬

‫ﻗﺼﺔ ﻓﺮﻋﻮﻥ ﻭﺍﻟﻀﺮﺑﺎﺕ ﺍﻟﻌﺸﺮ‬ ‫ﻭﺍﻟﺘﻮﺑﺔ ﺍﻟﺰﺍﺋﻔﺔ ﺍﻟﻤﺆﻗﺘﺔ ﻛﻞ ﻣﺮﺓ ﻟﺤﻴﻦ ﺭﻓﻊ ﺍﻟﻀﺮﺑﺔ‬ ‫‪ ‬ﻗﺼﺪ ﷲ ﺑﺎﻟﻀﺮﺑﺎﺕ ﺍﻟﻌﺸﺮ ﻓﻮﺍﺋﺪ ﻛﺜﻴﺮﺓ ‪ ..‬ﻭﻟﻌﻞ ﺃﻫﻤﻬﺎ ﻫﻮ‪:‬‬ ‫ ﺇﻅﻬﺎﺭ ﻗﻮﺓ ﷲ ﺍﻟﺘﻲ ﺗﻔﻮﻕ ﺟﻤﻴﻊ ﺍﻵﻟﻬﺔ ﺍﻟﻮﺛﻨﻴﺔ ﺍﻟﻤﻨﺘﺸﺮﺓ ﻓﻲ ﻣﺼﺮ‪ ،‬ﻟﻴﺆﻣﻦ ﺍﻟﻤﺼﺮﻳﻮﻥ‬‫ہﻠﻟ ﻭﻳﺘﻮﺑﻮﺍ ﻭﻳﺮﺟﻌﻮﺍ ﺇﻟﻴﻪ‪.‬‬ ‫ ﺗﺜﺒﻴﺖ ﺇﻳﻤﺎﻥ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﺃﻧﻬﻢ ﻳﻌﺒﺪﻭﻥ ﺍﻹﻟﻪ ﺍﻟﺤﻘﻴﻘﻲ ﻓﻴﺤﺘﻘﺮﻭﺍ ﺍﻵﻟﻬﺔ ﺍﻟﻮﺛﻨﻴﺔ‪.‬‬‫ ﺇﻅﻬﺎﺭ ﻗﻮﺓ ﻭﻣﻬﺎﺑﺔ ﻣﻮﺳﻰ ﻓﻴﺨﺎﻓﻪ ﻓﺮﻋﻮﻥ ﻭﺍﻟﻤﺼﺮﻳﻮﻥ ﻭ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ‪.‬‬‫ ﻓﻴﻬﺎ ﺭﻣﺰ ﻟﻬﺰﻳﻤﺔ ﺇﺑﻠﻴﺲ ﺑﻴﺪ ﺍﻟﻤﺴﻴﺢ‪ ،‬ﻛﻤﺎ ﻫﺰﻡ ﻣﻮﺳﻰ ﻓﺮﻋﻮﻥ ﻣﺼﺮ‪.‬‬‫*ﻣﻠﺤﻮﻅﺔ‪ :‬ﺍﻟﻀﺮﺑﺎﺕ ﻋﺸﺮ ﻭﻫﻮ ﻧﻔﺲ ﻋﺪﺩ ﺍﻟﻮﺻﺎﻳﺎ‪ ،‬ﻷﻧﻬﺎ ﻣﻮﺟﻬﺔ ﻟﻤﻦ ﻳﺨﺎﻟﻒ‬ ‫ﺍﻟﻮﺻﺎﻳﺎ ‪ .‬ﻓﻬﻨﺎﻙ ﺿﺮﺑﺔ ﻟﻜﻞ ﻣﻦ ﻳﺨﺎﻟﻒ ﻭﺻﻴﺔ ﻣﻦ ﻭﺻﺎﻳﺎ ﷲ‪.‬‬ ‫* ﺍﻹﻧﺬﺍﺭ ﺑﺘﺤﻮﻳﻞ ﺍﻟﻤﺎء ﺇﻟﻰ ﺩﻡ‪:‬‬ ‫ﺐ‪۱٥ .‬ﺍِ ْﺫﻫ َْﺐ ﺇِﻟَﻰ‬ ‫ﻖ ﺍﻟ ﱠ‬ ‫ﺐ ﻓِ ْﺮﻋ َْﻮﻥَ َﻏﻠِﻴﻆٌ‪ .‬ﻗَ ْﺪ ﺃَﺑَﻰ ﺃَﻥْ ﻳُ ْﻄ ِﻠ َ‬ ‫ﺳﻰ‪» :‬ﻗَ ْﻠ ُ‬ ‫ﺸ ْﻌ َ‬ ‫ﺛُ ﱠﻢ ﻗَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫ﺼﺎ ﺍﻟﱠﺘِﻲ‬ ‫ﻓِ ْﺮﻋ َْﻮﻥَ ﻓِﻲ ﺍﻟ ﱠ‬ ‫ﺎﺡ‪ .‬ﺇِﻧﱠﻪُ ﻳَ ْﺨ ُﺮ ُﺝ ﺇِﻟَﻰ ﺍ ْﻟ َﻤﺎ ِء‪َ ،‬ﻭﻗِﻒْ ﻟِﻠِﻘَﺎﺋِ ِﻪ َﻋﻠَﻰ َﺣﺎﻓَ ِﺔ ﺍﻟﻨﱠ ْﻬ ِﺮ‪َ .‬ﻭﺍ ْﻟ َﻌ َ‬ ‫ﺼﺒَ ِ‬

‫‪۱٦‬‬ ‫ﺳﻠَﻨِﻲ ِﺇﻟَ ْﻴﻚَ ﻗَﺎﺋِﻼً‪:‬‬ ‫ﺗ َ​َﺤ ﱠﻮﻟَﺖْ َﺣﻴﱠﺔً ﺗَﺄْ ُﺧ ُﺬﻫَﺎ ﻓِﻲ ﻳَ ِﺪﻙَ ‪َ .‬ﻭﺗَﻘُﻮ ُﻝ ﻟَﻪُ‪ :‬ﺍﻟ ﱠﺮ ﱡﺏ ﺇِﻟﻪُ ﺍ ْﻟ ِﻌ ْﺒ َﺮﺍﻧِﻴﱢﻴﻦَ ﺃَ ْﺭ َ‬ ‫ﺴ َﻤ ْﻊ‪۱۷ .‬ﻫ َﻜ َﺬﺍ ﻳَﻘُﻮ ُﻝ ﺍﻟ ﱠﺮ ﱡﺏ‪:‬‬ ‫ﺃَ ْﻁﻠِ ْ‬ ‫ﻖ َ‬ ‫ﺷ ْﻌﺒِﻲ ﻟِﻴَ ْﻌﺒُﺪُﻭﻧِﻲ ﻓِﻲ ﺍ ْﻟﺒَ ﱢﺮﻳﱠ ِﺔ‪َ .‬ﻭﻫ َُﻮ َﺫﺍ َﺣﺘﱠﻰ ﺍﻵﻥَ ﻟَ ْﻢ ﺗَ ْ‬

‫ﺼﺎ ﺍﻟﱠﺘِﻲ ِﻓﻲ َﻳ ِﺪﻱ َﻋﻠَﻰ ﺍ ْﻟ َﻤﺎ ِء ﺍﻟﱠ ِﺬﻱ ﻓِﻲ‬ ‫ﺑِﻬ َﺬﺍ ﺗَ ْﻌ ِﺮﻑُ ﺃَﻧﱢﻲ ﺃَﻧَﺎ ﺍﻟ ﱠﺮ ﱡﺏ‪ :‬ﻫَﺎ ﺃَﻧَﺎ َﺃ ْ‬ ‫ﺿ ِﺮ ُ‬ ‫ﺏ ِﺑﺎ ْﻟ َﻌ َ‬ ‫‪۱۸‬‬ ‫ﺴ َﻤ ُﻚ ﺍﻟﱠ ِﺬﻱ ﻓِﻲ ﺍﻟﻨﱠ ْﻬ ِﺮ َﻭﻳَ ْﻨﺘِﻦُ ﺍﻟﻨﱠ ْﻬ ُﺮ‪ .‬ﻓَﻴَ َﻌﺎﻑُ )ﻻ ﻳﺴﺘﻄﻴﻊ(‬ ‫ﺍﻟﻨﱠ ْﻬ ِﺮ ﻓَﻴَﺘ َ​َﺤ ﱠﻮ ُﻝ َﺩ ًﻣﺎ‪َ .‬ﻭﻳَ ُﻤﻮﺕُ ﺍﻟ ﱠ‬ ‫ﺼ ِﺮﻳﱡﻮﻥَ ﺃَﻥْ ﻳَﺸ َْﺮﺑُﻮﺍ َﻣﺎ ًء ِﻣﻦَ ﺍﻟﻨﱠ ْﻬ ِﺮ«‪) .‬ﺧﺮ‪(۱۸-۱٤ :۷‬‬ ‫ﺍ ْﻟ ِﻤ ْ‬ ‫‪ ‬ﻳﻘﺮﻉ ﷲ ﻋﻠﻰ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﻣﺮﺍﺕ ﻋﺪﻳﺪﺓ ﻓﺈﻥ ﻟﻢ ﻳﺴﺘﺠﺐ ﻳﻨﺬﺭﻩ ﺑﻜﻞ ﻣﺤﺒﺔ ﻭﻫﻮ‬ ‫ﻳﺘﻤﻨﻰ ﺍﺳﺘﺠﺎﺑﺔ ﺍﻟﺨﺎﻁﻲء ﻭﺧﻼﺻﻪ‪ .‬ﻭﻟﻜﻦ ﺇﺫﺍ ﺗﻘﺴﱠﻰ ﺍﻹﻧﺴﺎﻥ ﻭﻟﻢ ﻳﺴﻤﻊ ﻟﺼﻮﺕ ﷲ‪ ،‬ﻳﺠﺪ‬ ‫ﻧﻔﺴﻪ ﻣﻀﻄﺮﺍً ﺃﻥ ﻳﻠﺠﺄ ﺇﻟﻰ ﺍﻟﻀﺮﺑﺎﺕ‪.‬‬ ‫ﻭﻫﺬﺍ ﻫﻮ ﻣﺎ ﺣﺪﺙ ﻣﻊ ﻓﺮﻋﻮﻥ‪ .‬ﻭﺣﺪﺙ ﺃﻳﻀﺎ ﻣﻊ ﺍﻟﺸﻌﻮﺏ ﺍﻟﺘﻲ ﺃﺑﺎﺩﻫﺎ ﺷﻌﺐ ﷲ ﻓﻴﻤﺎ ﺑﻌﺪ‬ ‫ﻷﻧﻬﻢ ﺍﺳﺘﻨﻔﺬﻭﺍ ﻛﻞ ﻓﺮﺹ ﺍﻟﺘﻮﺑﺔ ﻭﺃﺻﺮﻭﺍ ﻋﻠﻰ ﻋﻨﺎﺩﻫﻢ ﻭﺗﺤﺪﻭﺍ ﷲ ﺣﺘﻰ ﺍﻟﻨﻬﺎﻳﺔ ‪ ،‬ﻛﻤﺎ‬ ‫ﺳﻨﺮﻯ ﻓﻲ ﻗﺼﺔ ﻓﺮﻋﻮﻥ ‪.‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺼﺮ‬

‫َﺎﺏ‬ ‫‪ ‬ﺁﻧﻳﺔ ﻟﻠﻛﺭﺍﻣﺔ ﻭﺁﻧﻳﺔ ﻟﻠﻬﻭﺍﻥ‪ :‬ﻳﻘﻮﻝ ﺍﻟﻜﺘﺎﺏ ﻋﻦ ﻓﺮﻋﻮﻥ " ﻷَﻧﱠﻪُ ﻳَﻘُﻮ ُﻝ ﺍ ْﻟ ِﻜﺘ ُ‬ ‫ﺳ ِﻤﻲ ﻓِﻲ ُﻛ ﱢﻞ‬ ‫ﻟِﻔِ ْﺮﻋ َْﻮﻥَ ‪ِ »:‬ﺇﻧﱢﻲ ﻟِﻬ َﺬﺍ ﺑِ َﻌ ْﻴﻨِ ِﻪ ﺃَﻗَ ْﻤﺘُﻚَ ‪ ،‬ﻟِ َﻜ ْﻲ ﺃُ ْﻅ ِﻬ َﺮ ﻓِﻴﻚَ ﻗُ ﱠﻮﺗِﻲ‪َ ،‬ﻭﻟِ َﻜ ْﻲ ﻳُﻨَﺎﺩَﻯ ﺑِﺎ ْ‬ ‫ﺽ«‪) " .‬ﺭﻭ‪(۱۷ :۹‬‬ ‫ﺍﻷَ ْﺭ ِ‬ ‫‪۲۱‬‬ ‫ﺳ ْﻠﻄَﺎﻥٌ َﻋﻠَﻰ ﺍﻟ ﱢ‬ ‫ﺍﺣ َﺪ ٍﺓ ﺇِﻧَﺎ ًء ﻟِ ْﻠ َﻜ َﺮﺍ َﻣ ِﺔ‬ ‫ﻴﻦ‪ ،‬ﺃَﻥْ ﻳَ ْ‬ ‫ﺍﻑ ُ‬ ‫" ﺃَ ْﻡ ﻟَ ْﻴ َ‬ ‫ﺼﻨَ َﻊ ِﻣﻦْ ُﻛ ْﺘﻠَ ٍﺔ َﻭ ِ‬ ‫ﺲ ﻟِ ْﻠ َﺨ ﱠﺰ ِ‬ ‫ﻄ ِ‬ ‫‪۲۲‬‬ ‫َﻭ َ‬ ‫ﺍﺣﺘَ َﻤ َﻞ‬ ‫ﻀﺒَﻪُ َﻭﻳُ َﺒﻴﱢﻦَ ﻗُ ﱠﻮﺗَﻪُ‪ْ ،‬‬ ‫ﺍﻥ؟ ﻓَ َﻤﺎ َﺫﺍ؟ ﺇِﻥْ َﻛﺎﻥَ ﷲُ‪َ ،‬ﻭﻫ َُﻮ ﻳُ ِﺮﻳ ُﺪ ﺃَﻥْ ﻳُ ْﻈ ِﻬ َﺮ َﻏ َ‬ ‫ﺁﺧ َﺮ ﻟِ ْﻠ َﻬ َﻮ ِ‬ ‫ﺐ ُﻣ َﻬﻴﱠﺄَﺓً ﻟِ ْﻠ َﻬﻼَ ِﻙ‪َ ۲۳ .‬ﻭﻟِ َﻜ ْﻲ ﻳُﺒَﻴﱢﻦَ ِﻏﻨَﻰ َﻣ ْﺠ ِﺪ ِﻩ َﻋﻠَﻰ ﺁﻧِﻴَ ِﺔ َﺭ ْﺣ َﻤ ٍﺔ ﻗَ ْﺪ‬ ‫ﻴﺮ ٍﺓ ﺁ ِﻧﻴَﺔَ َﻏ َ‬ ‫ﺑِﺄَﻧَﺎ ٍﺓ َﻛ ِﺜ َ‬ ‫ﻀ ٍ‬

‫ﻖ ﻓَﺄَ َﻋ ﱠﺪﻫَﺎ ﻟِ ْﻠ َﻤ ْﺠ ِﺪ‪) ".‬ﺭﻭ‪(۲۳-۲۱ :۹‬‬ ‫ﺳﺒَ َ‬ ‫َ‬ ‫‪ ‬ﻓﺂﻧﻴﺔ ﺍﻟﻬﻮﺍﻥ ﻫﻨﺎ ﻫﻲ ﻓﺮﻋﻮﻥ ﻭﺁﻧﻴﺔ ﺍﻟﻜﺮﺍﻣﺔ ﻫﻲ ﻣﻮﺳﻰ‪ .‬ﻭﻟﻨﻼﺣﻆ ﺃﻥ ﷲ ﻟﻪ ﺧﻄﻂ‬ ‫ﻔﺬﻫﺎ ﻟﺨﻼﺹ ﺍﻟﺒﺸﺮ‪ ،‬ﻓﺎہﻠﻟ ﻳﺮﻳﺪ ﺍﻟﺨﻼﺹ ﻟﻠﺠﻤﻴﻊ ﻟﻠﻴﻬﻮﺩ ﻭﻟﻸﻣﻢ ﺃﻳﻀﺎ ً ﻭﻫﻮ ﻳﺴﺘﺨﺪﻡ‬ ‫ﻛﻞ ﺍﻷﺩﻭﺍﺕ ﺍﻟﻤﻤﻜﻨﺔ ﺣﺘﻰ ﻳﻨﻔﺬ ﺧﻄﺘﻪ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻷﺩﻭﺍﺕ ﻧﻮﻋﺎﻥ‪ [۱] :‬ﺃﺷﺮﺍﺭ‬ ‫]‪ [۲‬ﺃﺑـــﺮﺍﺭ ﻛــﻤـﻮﺳﻰ‪.‬‬

‫ﻛـﻔـﺮﻋـﻮﻥ‬

‫ﻭﻣﻦ ﺧﻼﻝ ﻋﻨﺎﺩ ﻓﺮﻋﻮﻥ ﻭﻗﺪﺍﺳﺔ ﻣﻮﺳﻰ ﻳﻈﻬﺮ ﻋﻤﻞ ﻳﻬﻮﻩ ﺍﻟﻌﻈﻴﻢ ﻟﻴﺆﻣﻦ ﺍﻟﻜﻞ ﺑﻪ‪.‬‬ ‫‪ ‬ﻭﻟﻨﻼﺣﻆ ﺃﻥ ﷲ ﻳـ ُﻘـَ ﱢﺴﻲ ﻗﻠﺐ ﻓﺮﻋﻮﻥ )ﺧﺮ‪ (۳:۷‬ﻻ ﺗﻌﻨﻲ ﺃﻧﻪ ﻛﺎﻥ ﻗﺪﻳﺴﺎً ﻭﷲ ﺟﻌﻠﻪ‬ ‫ﻗﺎﺳﻴﺎً‪ ،‬ﺑﻞ ﻛﺎﻥ ﻗﻠﺒﻪ ﺃﺻﻼً ﻗﺎﺳﻴﺎ ً ﻣﻌﺎﻧﺪﺍً ﺭﻏﻢ ﻣﺤﺎﻭﻻﺕ ﷲ ﻟﺘﻐﻴﻴﺮﻩ ﻭﻓﺘﺢ ﺃﺑﻮﺍﺏ ﺍﻟﺘﻮﺑﺔ‬ ‫ﺃﻣﺎﻣﻪ‪ ،‬ﻓﻠﻤﺎ ﺃﺻﺮ ﻋﻠﻰ ﺍﻟﻜﺒﺮﻳﺎء ﻭﺍﻟﺘﻤﺮﺩ ﺍﺳﺘﺨﺪﻡ ﷲ ﻗﺴﻮﺗﻪ ﻟﻴﻈﻬﺮ ﻣﺠﺪﻩ ﻭﻳﻨﻔﺬ ﺧﻄﺘﻪ‪.‬‬ ‫ﻭﻣﻮﺳﻰ ﻛﺎﻥ ﻗﺪﻳﺴﺎ ً‪ .‬ﻭﷲ ﺍﺳﺘﺨﺪﻡ ﻗﺪﺍﺳﺘﻪ ﻟﻴﻈﻬﺮ ﻣﺠﺪﻩ ﻭﻳﻨﻔﺬ ﺧﻄﺘﻪ‪.‬‬ ‫ہﻠﻟ ﺍﺣﺘﻤﻞ ﻓﺮﻋﻮﻥ ﻛﺂﻧﻴﺔ ﻫﻮﺍﻥ ﻟﻔﺘﺮﺓ ﻣﺎ ﻟﻴـ ُﻈﻬـ ِﺮ ﻣﺠﺪﻩ‪ ،‬ﻭﷲ ُﺳ ﱠﺮ ﺑﺄﻥ ﻳﻌﻠﻦ ﻣﺠﺪﻩ ﺃﻳﻀﺎً‬ ‫ﻣﻦ ﺧﻼﻝ ﻁﺎﻋﺔ ﻣﻮﺳﻰ ﻭﻗﺪﺍﺳﺘﻪ‪.‬‬ ‫‪ ‬ﻭﺣﺘﻰ ﻧﻔﻬﻢ ﻫﺬﻩ ﺍﻟﺤﻘﺎﺋﻖ ﻳﺠﺐ ﺃﻥ ﻧﻔﺮﻕ ﺑﻴﻦ ﻣﻌﺮﻓﺔ ﷲ ﻭﺇﺭﺍﺩﺗﻪ‪ .‬ہﻠﻟ ﻛﺎﻥ ﻳﻌﺮﻑ‬ ‫ﻗﺴﻮﺓ ﻓﺮﻋﻮﻥ ﻭﻋﻨﺎﺩﻩ ‪ ،‬ﻭﻟﻜﻨﻪ ﻻ ﻳﺮﻳﺪ ﻫﺬﺍ ‪ ،‬ﺗﻤﺎﻣﺎ ً ﻛﻤﺎ ﻛﺎﻥ ﻳﻌﺮﻑ ﺃﻥ ﺁﺩﻡ ﻭﺣﻮﺍء‬ ‫ﻌﺼﻴﺎﻧﻪ ﻭﻳﺄﻛﻼﻥ ﻣﻦ ﺍﻟﺸﺠﺮﺓ ﻭﺃﻥ ﻳﻬﻮﺫﺍ ﻟﺺ ﻭﺧﺎﺋﻦ ﻭﻟﻜﻨﻪ ﺑﺎﻟﻄﺒﻊ ﻻ ﻳﺮﻳﺪ ﻫﺬﺍ ‪ ،‬ﻓﺎہﻠﻟ‬ ‫ﻳﺮﻳﺪ ﺃﻥ ﺍﻟﺠﻤﻴﻊ ﻳﺨﻠﺼﻮﻥ ﻭﺇﻟﻰ ﻣﻌﺮﻓﺔ ﺍﻟﺤﻖ ﻳﻘﺒﻠﻮﻥ ﻭﻫﻮ ﻳﺮﻳﺪ ﺃﻥ ﻳﺠﻌﻞ ﻣﻨﺎ ﺟﻤﻴﻌﺎ ً‬ ‫ﺃﻭﺍﻧﻲ ﻟﻠﻜﺮﺍﻣﺔ ﻭﻟﻜﻦ ﻟﻴﺲ ﺍﻟﺠﻤﻴﻊ ﻳﻮﺍﻓﻘﻮﻥ ﻋﻠﻰ ﺇﺭﺍﺩﺗﻪ ﺍﻟﺼﺎﻟﺤﺔ‪ .‬ﻓﺈﺫﺍ ﺃﺻﺮ ﺑﻌﻀﻨﺎ ﻋﻠﻰ‬ ‫ﺍﻟﻌﻨﺎﺩ‪ ،‬ﻓﺈﻥ ﷲ ﻧﻔﺴﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺠﻌﻞ ﻣﻨﺎ ﺃﻭﺍﻧﻲ ﻟﻠﻜﺮﺍﻣﺔ‪ .‬ﻭﻫﻮ ﻣﺎ ﻟﺨﺼﻪ ﺍﻟﻘﺪﻳﺲ‬ ‫ﺃﻏﺴﻄﻴﻨﻮﺱ ﻓﻲ ﻣﻘﻮﻟﺘﻪ ﺍﻟﺸﻬﻴﺮﺓ ‪:‬‬ ‫" ﷲ ﺍﻟﺬﻱ ﺧﻠﻘﻚ ﺑﺪﻭﻧﻚ‪ ...‬ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺨﻠﺼﻚ ﺑﺪﻭﻧﻚ"‪.‬‬ ‫‪0T‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺼﺮ‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺼﺮ‬

‫‪٦٥ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺼﺮ‬

‫‪ ‬ﻭﻧﻼﺣﻆ ﻓﻲ ﺍﻟﻀﺮﺑﺎﺕ ﻣﺎ ﻳﻠﻲ‪:‬‬ ‫ﺑﺪﺃﺕ ﺍﻟﻀﺮﺑﺎﺕ ﺑﺎﻟﺪﻡ )ﺗﺤﻮﻝ ﺍﻟﻤﺎء ﺇﻟﻰ ﺩﻡ( ﻹﻅﻬﺎﺭ ﺃﻥ ﺍﻟﺨﻄﻴﺔ ﻋﻘﻮﺑﺘﻬﺎ ﻣﻮﺕ‪.‬‬ ‫ﻭﺍﻧﺘﻬﺖ ﺃﻳﻀﺎ ﺑﺎﻟﺪﻡ )ﺧﺮﻭﻑ ﺍﻟﻔﺼﺢ( ﻟﻴﻈﻬﺮ ﻟﻬﻢ ﺃﻥ ﺍﻟﺪﻡ ﻫﻮ ﻭﺳﻴﻠﺔ ﺇﻧﻘﺎﺫ ﺍﻟﺸﻌﺐ‬ ‫ﻭﺧﻼﺻﻬﻢ‪ .‬ﻓﺎﻟﻔﺪﺍء ﻣﻌﻨﺎﻩ ﺳﻔﻚ ﺩﻡ ﺍﻟﺒﺮﻱء ﻋﻮﺿﺎ ً ﻋﻦ ﺩﻡ ﺍﻟﺨﺎﻁﺊ‪.‬‬ ‫‪ ‬ﺃﻭﻟﻰ ﺿﺮﺑﺎﺕ ﻣﻮﺳﻰ ﻛﺎﻧﺖ ﺗﺤﻮﻳﻞ ﺍﻟﻤﺎء )ﺭﻣﺰ ﺍﻟﺤﻴﺎﺓ( ﺇﻟﻰ ﺩﻡ )ﺭﻣﺰ ﺍﻟﻤﻮﺕ(‬ ‫ﺃﻱ ﺃﻥ ﻧﺎﻣﻮﺱ ﻣﻮﺳﻰ ﻳﺤﻜﻢ ﺑﺎﻟﻤﻮﺕ ﻋﻠﻰ ﺍﻟﺨﺎﻁﺊ‪ ....‬ﻭﺃﻭﻟﻰ ﻣﻌﺠﺰﺍﺕ ﺍﻟﺴﻴﺪ‬ ‫ﺍﻟﻤﺴﻴﺢ ﺗﺤﻮﻳﻞ ﺍﻟﻤﺎء )ﺍﻟﺤﻴﺎﺓ( ﺇﻟﻰ ﺧﻤﺮ )ﺭﻣﺰ ﺍﻟﻔﺮﺡ(‪.‬‬ ‫‪ ‬ﻭﺗﻤﻜﻦ ﺍﻟﻌﺮﱠﺍﻓﻮﻥ ﺍﻟﻤﺼﺮﻳﻮﻥ ﻣﻦ ﺗﺤﻮﻳﻞ ﺍﻟﻤﺎء ﺩﻣﺎ ً ﺑﻘﻮﺓ ﺳﺤﺮﻳﺔ ﺷﻴﻄﺎﻧﻴﺔ‬ ‫ﻭﺑﺴﻤﺎﺡ ﻣﻦ ﷲ‪ ،‬ﻟﻜﻲ ﻳﺰﺩﺍﺩﻭﺍ ﺿﻼﻻً ﻭﻳﺰﺩﺍﺩ ﻗﻠﺐ ﻓﺮﻋﻮﻥ ﻗﺴﺎﻭﺓ‪ .‬ﻟﻜﻨﻬﻢ ﻟﻢ‬ ‫ﻳﺴﺘﻄﻴﻌﻮﺍ ﺃﻥ ﻳﻌﻴﺪﻭﺍ ﺍﻟﻨﻴﻞ ﺇﻟﻰ ﺣﺎﻟﻪ ﺛﺎﻧﻴﺔ‪ .‬ﻭﻫﻜﺬﺍ ﻫﻲ ﻣﻌﺠﺰﺍﺕ ﺇﺑﻠﻴﺲ‪ ،‬ﻗﺪ ﺗﻜﻮﻥ‬ ‫ﻣﺒﻬﺮﺓ ﻣﺤﻴﺮﺓ ﻳﻌﺠﺰ ﺍﻟﻌﻘﻞ ﻋﻦ ﺗﻔﺴﻴﺮﻫﺎ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻻ ﺗﻔﻴﺪ ﺍﻹﻧﺴﺎﻥ ﻭﻻ ﺗﻘﺮﺑﻪ ﻣﻦ‬ ‫ﺧﻼﺹ ﻧﻔﺴﻪ ﺍﻟﺬﻱ ﻫﻮ ﻫﺪﻑ ﻛﻞ ﻋﻤﻞ ﺭﻭﺣﻲ‪.‬‬ ‫ﺕ ﺍﻟﻀﺮﺑﺔ ﺍﻟﺜﺎﻧﻴﺔ )ﺍﻟﻀﻔﺎﺩﻉ( ﻣﺒﺎﺷﺮﺓ ﺑﻌﺪ ﺍﻷﻭﻟﻰ ﻭﻟﻜﻦ ﺑﻌﺪ ﻣﺮﻭﺭ ﺳﺒﻌﺔ‬ ‫‪ ‬ﻟﻢ ﺗﺄ ِ‬ ‫ﺃﻳﺎﻡ )ﺃﻱ ﺑﻌﺪ ﻛﻤﺎﻝ ﺩﻭﺭﺓ ﻣﻦ ﺍﻟﺰﻣﺎﻥ( ہﻠﻟ ﻻ ﻳﺘﻌﺠﻞ ﺍﻟﻀﺮﺑﺎﺕ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺍﻟﻤﻌﺎﻧﺪ ﺑﻞ ﻳﻄﻴﻞ ﺃﻧﺎﺗﻪ ﻟﻌﻠﻪ ﻳﺘﻮﺏ ﻭﻳﻔﻴﻖ ﻣﻦ ﻏﻔﻠﺘﻪ‪.‬‬ ‫‪ ‬ﺗﺸﻴﺮ ﺍﻟﻀﻔﺎﺩﻉ ﺑﻨﻘﻴﻘﻬﺎ ﺍﻟﻤﺰﻋﺞ ﻟﻜﺜﻴﺮﻱ ﺍﻟﻜﻼﻡ ﺑﺎﻷﻣﻮﺭ ﺍﻟﺒﺎﻁﻠﺔ‪ .‬ﺍﻟﺬﻳﻦ ﻟﻴﺲ‬ ‫ﻟﻬﻢ ﺃﻱ ﻋﻤﻞ ﺇﻳﺠﺎﺑﻲ‪ .‬ﻭﺗﺮﻣﺰ ﺇﻟﻰ ﺷﻬﻮﺓ ﺍﻟﻜﺒﺮﻳﺎء ﻭﺣﺐ ﺍﻟﻈﻬﻮﺭ ﻓﻜﻞ ﻫﺬﻩ ﺍﻟﺨﻄﺎﻳﺎ‬ ‫ﻟﻦ ﻧﺠﻨﻲ ﻣﻦ ﻭﺭﺍﺋﻬﺎ ﺳﻮﻯ ﺍﻟﻀﻴﻖ‪ .‬ﻓﺎﻫﺮﺏ ﻣﻦ ﻛﻞ ﺧﻄﻴﺔ ﻭﺍﺣﻔﻆ ﻧﻔﺴﻚ ﻁﺎﻫﺮﺍً‬ ‫ﻣﻦ ﻛﻞ ﺷﺮ ﻭﺷﺒﻪ ﺷﺮ‪.‬‬ ‫‪ ‬ﻟﺴﻌﺎﺕ ﺍﻟﺒﻌﻮﺽ )ﺍﻟﻀﺮﺑﺔ ﺍﻟﺜﺎﻟﺜﺔ( ﺗﺮﻣﺰ ﻟﻠﻜﻠﻤﺎﺕ ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﺘﻲ ﺗﺒﺪﻭ ﺭﻗﻴﻘﺔ‪.‬‬ ‫ﺃﻭ ﻟﻠﺬﺓ ﺍﻟﺨﻄﻴﺔ ﺍﻟﺘﻲ ﺗﻈﻬﺮ ﺑﺮﺍﻗﺔ ﻭﺟﻤﻴﻠﺔ ﻭﻟﻜﻨﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﺗﺨﻠﻒ ﻭﺟﻌﺎ ً ﻭﺃﻟﻤﺎ ً‬ ‫ﻟﻺﻧﺴﺎﻥ‪ .‬ﻅﻬﺮ ﻫﻨﺎ ﺿﻌﻒ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻣﺎﻡ ﻗﻮﺓ ﷲ‪ ،‬ﻓﻠﻢ ﻳﺴﺘﻄﻊ ﺍﻟﻌﺮﺍﻓﻮﻥ ﺗﻘﻠﻴﺪ ﻫﺬﻩ‬ ‫ﺍﻟﻀﺮﺑﺔ ﺑﻞ ﺍﻋﺘﺮﻓﻮﺍ ﺑﻌﺠﺰﻫﻢ ﺟﻬﺮﺍً ﺃﻣﺎﻡ ﻓﺮﻋﻮﻥ ﻭﺃﻗﺮﻭﺍ ﻗﺎﺋﻠﻴﻦ ﺃﻥ ﻫﺬﺍ ﻫﻮ ﺇﺻﺒﻊ‬ ‫ﷲ ﻭﺭﻏﻢ ﺫﻟﻚ ﺍﺯﺩﺍﺩ ﻓﺮﻋﻮﻥ ﻋﻨﺎﺩﺍً‪.‬‬ ‫‪٦٦ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺼﺮ‬

‫‪ ‬ﻟﻤﺎ ﺗﺄﻟﻢ ﻓﺮﻋﻮﻥ ﻣﻦ ﺿﺮﺑﺔ ﺍﻟﺬﺑﺎﻥ )ﺍﻟﻀﺮﺑﺔ ﺍﻟﺮﺍﺑﻌﺔ( ﻗﺮﺭ ﻣﺴﺎﻭﻣﺔ ﻣﻮﺳﻰ‬ ‫ﻋﻠﻰ ﺗﻨﻔﻴﺬ ﻁﻠﺒﺘﻪ‪ .‬ﻭﻫﺬﻩ ﻫﻲ ﺭﻏﺒﺔ ﺇﺑﻠﻴﺲ ﻭﻣﺤﺎﻭﻻﺗﻪ ﺍﻟﻤﺴﺘﻤﻴﺘﺔ ﻹﻗﻨﺎﻉ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺑﺄﻥ ﻳﺠﻤﻊ ﺑﻴﻦ ﺍﻟﺒﻘﺎء ﺑﻘﺮﺑﻪ ﻭﻋﺒﺎﺩﺓ ﷲ ﺑﺂﻥ ﻭﺍﺣﺪ‪ .‬ﻭﺗﻠﻚ ﻭﺍﺣﺪﺓ ﻣﻦ ﺃﻛﺜﺮ ﺣﻴﻠﻪ ﺧﺒﺜﺎ ً‬ ‫ﺼﺮﺍً ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﷲ ﻭﺗﻘﺪﻳﻢ ﺍﻟﺬﺑﺎﺋﺢ ﻟﻪ‪.‬‬ ‫ﻭﻳﻠﺠﺄ ﺇﻟﻴﻬﺎ ﻋﻨﺪﻣﺎ ﻳﺠﺪ ﺍﻹﻧﺴﺎﻥ ُﻣ ِ‬ ‫‪ ‬ﻭﻫﺬﺍ ﻣﺎ ﻋﺒﺮ ﻋﻨﻪ ﺍﻟﻌﻼﻣﺔ ﺃﻭﺭﻳﺠﺎﻧﻮﺱ ﺑﻘﻮﻟﻪ‪:‬‬ ‫]ﺇﻧﻨﺎ ﻧﻨﻄﻠﻖ ﻣﻦ ﻣﺼﺮ ﻓﻲ ﻣﺴﻴﺮﺓ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺇﺫﺍ ﺻﺮﻧﺎ ﺃﻧﻘﻴﺎء ﻓﻲ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻔﻌﻞ‬ ‫ﻭﺍﻟﻔﻜﺮ ﻣﻘﺎﺑﻞ ﻣﻨﺎﻓﺬ ﺍﻟﺨﻄﺎﻳﺎ ﺍﻟﺜﻼﺛﺔ ﻟﻺﻧﺴﺎﻥ‪ .‬ﺃﻣﺎ ﻓﺮﻋﻮﻥ ﻣﻠﻚ ﻣﺼﺮ )ﺍﻟﺬﻱ ﻫﻮ‬ ‫ﻣﺜﺎﻝ ﻹﺑﻠﻴﺲ( ﻓﻬﻮ ﻻ ﻳﺮﻳﺪ ﺃﻥ ﻳﺒﺘﻌﺪ ﻋﻨﻪ ﺷﻌﺐ ﷲ‪ .‬ﺑﻞ ﻳﺸﺎء ﺃﻥ ﻳﺨﻄﺌﻮﺍ ﺇﻥ ﻟﻢ‬ ‫ﻳﻜﻦ ﺑﺎﻟﻔﻌﻞ ﻓﺒﺎﻟﻘﻮﻝ‪ ،‬ﻭﺃﻥ ﻳﻘﺘﺮﻓﻮﺍ ﺍﻹﺛﻢ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺑﺎﻟﻘﻮﻝ ﻓﻌﻠﻰ ﺍﻷﻗﻞ ﺑﺎﻟﻔﻜﺮ‪ .‬ﺇﻧﻪ‬ ‫ﻻ ﻳﺸﺎء ﺃﻥ ﻧﺒﺘﻌﺪ ﻋﻨﻪ ﻣﺴﺎﻓﺔ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻛﺎﻣﻠﺔ‪ .‬ﻓﻬﻮ ﻳﺮﻏﺐ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻋﻨﺪﻧﺎ ﻭﻟﻮ‬ ‫ﻳﻮﻡ ﻭﺍﺣﺪ‪ .‬ﻭﻋﻨﺪ ﺍﻟﺒﻌﺾ ﻳﻮﻣﺎﻥ‪ ،‬ﻭﻋﻨﺪ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻛﻞ ﺍﻷﻳﺎﻡ ﺍﻟﺜﻼﺛﺔ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻱ‬ ‫ﺍﻧﻔﺼﻞ ﻋﻨﻪ ﺟﻤﻴﻊ ﺍﻷﻳﺎﻡ ﺍﻟﺜﻼﺛﺔ ﺑﻜﺎﻣﻠﻬﺎ ﻓﻬﻮ ﻣﻐﺒﻮﻁ ﺑﺎﻟﺤﻘﻴﻘﺔ‪ ،‬ﻷﻧﻪ ﻟﻢ ﻳﺘﺮﻙ ﻟﻪ ﻭﻻ‬ ‫ﻳﻮﻣﺎ ً ﻭﺍﺣﺪﺍً‪[...‬‬ ‫‪ ‬ﺇﺑﻠﻳﺱ ﻭﺃﺳﻠﻭﺑﻪ‪ :‬ﻭﻟﻨﺘﺘﺒﻊ ﺍﻵﻥ ﻁﺮﻕ ﺇﺑﻠﻴﺲ ﻓﻲ ﺣﺮﻭﺑﻪ ﺿﺪ ﺷﻌﺐ ﷲ‪.‬‬ ‫‪ .۱‬ﻳﺴﺘﺨﺪﻡ ﻓﺮﻋﻮﻥ ﻟﻴﺬﻝ ﺍﻟﺸﻌﺐ ﻓﻲ ﻋﺒﻮﺩﻳﺔ ﻣﺮﺓ ﻭﺳﺨﺮﺓ ﻭﺑﻐﻠﻈﺔ‪ ،‬ﻟﻜﻨﻪ ﻳﻌﻄﻴﻬﻢ‬ ‫ﻗﺪﻭﺭ ﻟﺤﻢ ﻭﺃﻛﻞ ﻛﺜﻴﺮ )ﻳﻌﻄﻴﻬﻢ ﺷﻬﻮﺍﺗﻬﻢ ﻟﻜﻨﻬﻢ ﻣﺬﻟﻮﻟﻴﻦ ﻓﻲ ﻋﺒﻮﺩﻳﺔ(‪.‬‬ ‫‪ .۲‬ﺣﺮﺏ ﺗﻤﻮﻳﻪ ﻟﻘﻠﺐ ﺍﻟﺤﻘﺎﺋﻖ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﻟﺨﺪﺍﻉ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻓﻌﻠﻪ ﺍﻟﺴﺤﺮﺓ ﺇﺫ ﻛﺎﻧﻮﺍ‬ ‫ﻳﻘﻠﺪﻭﻥ ﻣﻮﺳﻰ ﻓﻲ ﺍﻟﻀﺮﺑﺘﻴﻦ ﺍﻷﻭﻟﻰ ﻭﺍﻟﺜﺎﻧﻴﺔ‪.‬‬ ‫‪ .۳‬ﻓﻲ ﺣﺎﻟﺔ ﺇﺻﺮﺍﺭ ﺍﻟﺸﻌﺐ ﻋﻠﻰ ﺍﻟﺨﺮﻭﺝ ﺗﺒﺪﺃ ﺍﻟﻤﻔﺎﻭﺿﺎﺕ )ﻳﺨﺮﺝ ﺟﺰء ﻭﻳﺒﻘﻰ‬ ‫ﺟﺰء( ﻭﻫﺬﺍ ﻳﻤﺎﺛﻞ ﻣﻦ ﻳﻔﻜﺮ ﻓﻲ ﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟﺨﻄﻴﺔ ﺃﻭ ﺃﻱ ﻋﺎﺩﺓ ﺭﺩﻳﺔ ﺗﺪﺭﻳﺠﻴﺎً‪،‬‬ ‫ﻓﻴﺠﺪ ﺃﻧﻪ ﻟﻢ ﻳﻜﻒ ﻋﻨﻬﺎ‪ ،‬ﺑﻞ ﻳﺠﺪ ﻧﻔﺴﻪ ﻗﺪ ﻋﺎﺩ ﻟﻨﻔﺲ ﺍﻟﺤﺎﻟﺔ ﺃﻭ ﺃﺳﻮﺃ‪.‬‬ ‫‪ .٤‬ﺑﻌﺪ ﺍﻟﺨﺮﻭﺝ ﺗﻜﻮﻥ ﺍﻟﺤﺮﺏ ﺑﺬﻛﺮﻳﺎﺕ ﻟﺬﺓ ﺍﻟﺨﻄﻴﺔ "ﺃﻳﻦ ﻗﺪﻭﺭ ﺍﻟﻠﺤﻢ" ﻫﺬﻩ‬ ‫ﺍﻟﺤﺮﻭﺏ ﻭﺍﻟﺨﺪﻉ ﺳﻴﻘﻮﻡ ﺑﻬﺎ ﺿﺪ ﺍﻟﻤﺴﻴﺢ ﻓﻲ ﺍﻷﻳﺎﻡ ﺍﻷﺧﻴﺮﺓ‪.‬‬ ‫‪٦۷ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺼﺮ‬

‫‪ ‬ﺇﻥ ﺍﺧﻄﺮ ﺷﻲء ﻫﻮ ﻗﺒﻮﻝ ﺍﻟﺘﻔﺎﻭﺽ ﻣﻊ ﺃﻓﻜﺎﺭ ﺇﺑﻠﻴﺲ‪ ،‬ﻟﺬﻟﻚ ﺍﺭﻓﺾ ﺃﻓﻜﺎﺭﻩ ﻣﻨﺬ‬ ‫ﺍﻟﺒﺪﺍﻳﺔ ﻭﻻ ﺗﺘﻔﺎﻭﺽ ﻓﻬﻮ ﻳﻘﺪﻡ ﺩﺍﺋﻤﺎ ً ﺃﻧﺼﺎﻑ ﺣﻠﻮﻝ ﻭﻳﻤﺎﻁﻞ ﺣﺘﻰ ﻳﺒﻘﻴﻚ ﻓﻲ ﺃﺳﺮﻩ‬ ‫ﺃﻁﻮﻝ ﻓﺘﺮﺓ ﻣﻤﻜﻨﺔ‪ .‬ﻓﺎﻓﻌﻞ ﻣﺜﻞ ﻣﻮﺳﻰ ﻭﺍﺭﻓﺾ ﺃﻱ ﻣﺴﺎﻭﻣﺎﺕ ﺃﻭ ﺃﻧﺼﺎﻑ ﺣﻠﻮﻝ‪.‬‬ ‫‪ ‬ﻣﻮﺕ ﺍﻟﻤﺎﺷﻴﺔ ﻓﻲ ﺍﻟﻀﺮﺑﺔ ﺍﻟﺨﺎﻣﺴﺔ ﻳﺮﻣﺰ ﻟﻤﻮﺕ ﺷﻬﻮﺍﺕ ﺍﻟﺠﺴﺪ ﺍﻟﺤﻴﻮﺍﻧﻴﺔ‬ ‫ﺩﺍﺧﻞ ﺍﻹﻧﺴﺎﻥ‪.‬‬ ‫‪ ‬ﻓﻲ ﺍﻟﻀﺮﺑﺔ ﺍﻟﺜﺎﻣﻨﺔ )ﺍﻟﺠﺮﺍﺩ( ﺗﺪﺧﻞ ﻋﺒﻴﺪ ﻓﺮﻋﻮﻥ ﻓﻲ ﻣﺤﺎﻭﻟﺔ ﻣﻨﻬﻢ ﻹﻗﻨﺎﻋﻪ‬ ‫ﺑﺈﻁﻼﻕ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻣﻨﻊ ﺍﻟﺨﺮﺍﺏ ﻋﻦ ﻣﺼﺮ‪ .‬ﻭﺃﺧﺬ ﻓﺮﻋﻮﻥ ﻳﺴﺎﻭﻡ ﻣﺮﺓ ﺃﺧﺮﻯ‪،‬‬ ‫ﻓﺘﺎﺭﺓ ﻳﻄﻠﺐ ﻣﻨﻬﻢ ﺃﻥ ﻳﺬﺑﺤﻮﺍ ﻟﻠﺮﺏ ﻓﻲ ﺃﺭﺽ ﻣﺼﺮ )ﺧﺮ‪ ،(۲٥ :۸‬ﻭﺗﺎﺭﺓ ﻳﺪﻋﻮﻫﻢ‬ ‫ﺃﻻ ﻳﺬﻫﺒﻮﺍ ﺑﻌﻴﺪﺍً )ﺧﺮ‪ ،(۲۸ :۸‬ﻭﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺮﺓ ﻳﺮﻓﺾ ﺧﺮﻭﺟﻬﻢ ﻛﻠﻬﻢ ﻣﻌﺎ ً‪،‬‬ ‫ﻓﻴﺴﻤﺢ ﺑﺨﺮﻭﺝ ﺍﻟﺮﺟﺎﻝ ﻓﻘﻂ!!‬ ‫‪ ‬ﺇﺫﺍ ﻛ���ﺎﻥ ﻻﺑ���ﺪ ﻣ���ﻦ ﺍﻟﺨ���ﺮﻭﺝ ﺑﻌﻴ���ﺪﺍً‪ ،‬ﻓﻠﻤ���ﺎﺫﺍ ﻻ ﻳﻜ���ﻮﻥ ﺫﻟ���ﻚ ﺇﻟ���ﻰ ﺣ���ﻴﻦ )ﺗﻮﺑ���ﺔ‬ ‫ﻣﻮﺳﻤﻴﺔ(‪ ،‬ﻭﻓﻲ ﻣﻮﺿ�ﻊ ﻟ�ﻴﺲ ﺑﺒﻌﻴ�ﺪ )ﺗ�ﺮﻙ ﻣﺆﻗ�ﺖ ﻟﻠﺸ�ﻬﻮﺍﺕ( ﺣﺘ�ﻰ ﻳﻜ�ﻮﻥ ﻫﻨ�ﺎﻙ‬ ‫ﻣﺠ��ﺎﻻً ﻟﻠﺮﺟ��ﻮﻉ؟! ﺃﻣ��ﺎ ﺇﺫﺍ ﻛ��ﺎﻥ ﺍﻷﻣ��ﺮ ﻳﺘﻄﻠ��ﺐ ﺍﻟﺴ��ﻔﺮ ﺛﻼﺛ��ﺔ ﺃﻳ��ﺎﻡ ﻣ��ﻊ ﺍﻟﻐ��ﻨﻢ ﻭﺍﻟﺒﻘ��ﺮ‬ ‫)ﺫﺑ��ﺎﺋﺢ ﺍﻟﺼ���ﻼﺓ( ﻓﻠﻴﺘ��ﺮﻙ ﺃﻭﻻﺩﻩ ﺍﻟﺼ���ﻐﺎﺭ ﻓ��ﻲ ﻣﺼ���ﺮ )ﻳﺘﻐﺎﺿ��ﻰ ﻋ���ﻦ ﺍﻟﻬﻔ���ﻮﺍﺕ‬ ‫ﻭﺍﻟﺨﻄﺎﻳﺎ ﺍﻟﺼﻐﻴﺮﺓ ﺍﻟﻤﺴﺘﺘﺮﺓ( ﻭﻻ ﻳﺮﻫﻘﻬﻢ ﻣﻌﻪ ﻓﻲ ﺍﻟﺴﻔﺮ )ﻳﺘﺴﺎﻫﻞ ﻣﻊ ﻧﻔﺴﻪ ﻓ�ﻼ‬ ‫ﻳﺘﺸﺪﺩ ﻓﻲ ﺗﻄﺒﻴﻖ ﻛﻞ ﺍﻟﻮﺻﺎﻳﺎ(‪.‬‬ ‫‪ ‬ﺿﺮﺑﺔ ﺍﻟﺠﺮﺍﺩ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﻣﺎ ﺗﻔﻌﻠﻪ ﺍﻟﺨﻄﻴﺔ ﻓﻲ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﺘﻲ ﻻ ﺗﺴﺘﺠﻴﺐ‬ ‫ﻹﻧﺬﺍﺭﺍﺕ ﷲ ﺍﻟﻤﺘﻜﺮﺭﺓ ﺑﺎﻟﺘﻮﺑﺔ‪ .‬ﻓﻴﻨﻬﻲ ﺍﻟﺠﺮﺍﺩ )ﺍﻟﺨﻄﻴﺔ( ﻋﻠﻰ ﻛﻞ ﺧﻀﺮﺓ )ﺻﻼﺡ‬ ‫ﻭﺑﺼﻴﺮﺓ( ﻓﻴﺼﻴﺮ ﺳﻠﻮﻙ ﺍﻹﻧﺴﺎﻥ ﺧﺎﻟﻴﺎ ً ﻣﻦ ﻛﻞ ﺣﻜﻤﺔ‪ .‬ﻭﻟﻜﻦ ﺇﻥ ﺗﺎﺏ ﺍﻹﻧﺴﺎﻥ ﻋﻦ‬ ‫ﻩ ﻓﺎہﻠﻟ ﻣﺴﺘﻌﺪ ﺃﻥ ﻳﺼﻔﺢ ﻭﻳﻌﻮﺽ ﻋﻦ ﺍﻟﺴﻨﻴﻦ ﺍﻟﺘﻲ ﺃﻛﻠﻬﺎ ﺍﻟﺠﺮﺍﺩ )ﻳﺆ‪(۲٥ :۲‬‬ ‫‪ ‬ﺇﻧﺫﺍﺭﺍﺕ ﷲ‪ :‬ﺗﻨﻮﻋﺖ ﺇﻧﺬﺍﺭﺍﺕ ﷲ ﻗﺒﻞ ﺍﻟﻀﺮﺑﺎﺕ‪ ،‬ﻓﻤﺮﺍﺕ ﻳﻨﺬﺭ ﻓﺮﻋﻮﻥ‪ ،‬ﻭﻣﺮﺍﺕ‬ ‫ﺗﺄﺗﻲ ﺍﻟﻀﺮﺑﺎﺕ ﺩﻭﻥ ﺇﻧﺬﺍﺭ‪ ،‬ﻭﻣﺮﺍﺕ ﻳﺤﺪﺩ ﻣﻮﻋﺪ ﺍﻟﻀﺮﺑﺔ‪ ،‬ﻭﻣﺮﺍﺕ ﻻ ﻳﺤﺪﺩ‬ ‫ﺍﻟﻤﻮﻋﺪ‪ ،‬ﻭﻛﺄﻥ ﷲ ﻳﻌﻠﻤﻨﺎ ﺃﻥ ﻧﻜﻮﻥ ﺩﻭﻣﺎ ً ﻣﺴﺘﻌﺪﻳﻦ ﻟﺴﻤﺎﻉ ﺻﻮﺗﻪ ﻣﻦ ﺧﻼﻝ‬ ‫‪٦۸ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺼﺮ‬

‫ﺇﻧﺬﺍﺭﺍﺗﻪ‪ .‬ﻭﻗﺪ ﻻ ﻧﻌﺮﻑ ﺍﻷﺯﻣﻨﺔ ﻭﺍﻷﻭﻗﺎﺕ ﺑﺎﻟﻀﺒﻂ ﻭﻟﻜﻦ ﻻ ﻧﻈﻦ ﺃﻥ ﻁﻮﻝ ﺇﻣﻬﺎﻟﻪ‬ ‫ﻳﻌﻨﻲ ﺃﻥ ﷲ ﻗﺪ ﺗﺮﺍﺟﻊ ﻋﻦ ﻭﻋﺪﻩ ﻟﺸﻌﺒﻪ ﺃﻭ ﻭﻋﻴﺪﻩ ﻟﻠﻤﻌﺎﻧﺪﻳﻦ‪.‬‬ ‫‪ ‬ﺍﻟﻌﻧﺎﺩ‪:‬‬

‫ﻳﺘﻌﺠﺐ ﺍﻟﻘﺎﺭﺉ ‪ -‬ﻭﻟﻪ ﻛﻞ ﺍﻟﺤﻖ ‪ -‬ﻣﻦ ﻋﻨﺎﺩ ﻓﺮﻋﻮﻥ‪ ،‬ﻣﺮﺓ ﻭﺍﺛﻨﺘﻴﻦ ﺑﻞ‬

‫ﻲ‬ ‫ﻭﻋﺸﺮ ﻣﺮﺍﺕ ﻣﻤﺎ ﻳﺮﻳﻨﺎ ﻛﻢ ﺍﻟﻜﺒﺮﻳﺎء ﺍﻟﺬﻱ ﻳﺼﻴﺐ ﺍﻹﻧﺴﺎﻥ ﻓﻴﺠﻌﻠﻪ ﻳﻌﺎﻧﺪ ﷲ ﺍﻟﻌﻠ ﱠ‬ ‫ﺍﻟﻘﺪﻳﺮ‪ .‬ﻭﺣﺘﻰ ﺑﻌﺪ ﺃﻥ ﺍﺳﺘﺴﻠﻢ ﺍﻟﻜﻬﻨﺔ ﻭﺍﻟﺴﺤﺮﺓ ﺍﻟﻤﺼﺮﻳﻮﻥ ﻣﺒﻜﺮﺍً‪ ،‬ﻅﻞ ﻓﺮﻋﻮﻥ‬ ‫ﻋﻠﻰ ﻋﻨﺎﺩﻩ ﺣﺘﻰ ﺁﺧﺮ ﻳﻮﻡ ﻓﻲ ﺣﻴﺎﺗﻪ‪.‬‬ ‫‪ ‬ﻭﻗﺪ ﻳﻈﻦ ﺍﻟﻜﺜﻴﺮﻭﻥ ﺃﻥ ﺃﻱ ﻣﻌﺎﻧﺪ ﻣﻜﺎﺑﺮ ﺇﺫﺍ ﺭﺃﻯ ﻣﻌﺠﺰﺓ ﻣﺎ ﻓﺈﻧﻪ ﻻ ﺑﺪ ﺃﻥ ﻳﺴﻠﻢ‬ ‫ﺗﻘﺾ ﻋﻠﻰ ﻋﻨﺎﺩ ﻓﺮﻋﻮﻥ‪،‬‬ ‫ﺑﺨﻄﺌﻪ ﻭﻳﺼﺤﺤﻪ ﻭﻟﻜﻦ ﺍﻟﻮﺍﻗﻊ ﺃﻥ ﻛﻞ ﺍﻟﻀﺮﺑﺎﺕ ﻟﻢ‬ ‫ِ‬ ‫ﻳﻘﺾ ﻋﻠﻰ ﻋﻨﺎﺩ ﺇﻳﺰﺍﺑﻞ‪ ،‬ﻭﻳﻤﻜﻦ ﺃﻥ ﻧﻘﻮﻝ‬ ‫ﻭﻧﺰﻭﻝ ﻧﺎﺭ ﻣﻦ ﺍﻟﺴﻤﺎء ﻋﻠﻰ ﻳﺪ ﺇﻳﻠﻴﺎ ﻟﻢ‬ ‫ِ‬ ‫ﻧﻔﺲ ﺍﻟﺸﻲء ﻋﻠﻰ ﻣﻌﺠﺰﺍﺕ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﻭﺍﻟﺮﺳﻞ ﻭﻧﻘﻞ ﺟﺒﻞ ﺍﻟﻤﻘﻄﻢ ﻭﻅﻬﻮﺭ‬ ‫ﺍﻟﺴﻴﺪﺓ ﺍﻟﻌﺬﺭﺍء ﻓﻲ ﺍﻟﺰﻳﺘﻮﻥ ‪ ...‬ﺇﻟﺦ‪.‬‬ ‫‪ ‬ﻭﻳﻌﻠﻖ ﺑﻮﻟﺲ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻰ ﻣﻮﺿﻮﻉ ﺍﻟﻌﻨﺎﺩ ﻭﻫﻮ ﻳﺤﻜﻲ ﻟﻠﻤﻠﻚ ﺃﻏﺮﻳﺒﺎﺱ ﻛﻴﻒ‬ ‫ﻠﺮ ْﺅﻳَﺎ‬ ‫ﺎﺱ ﻟَ ْﻢ ﺃَ ُﻛﻦْ ُﻣ َﻌﺎﻧِﺪًﺍ ﻟِ ﱡ‬ ‫ﻅﻬﺮ ﻟﻪ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﻓﻴﻘﻮﻝ " ِﻣﻦْ ﺛَ ﱠﻢ ﺃَﻳﱡ َﻬﺎ ﺍ ْﻟ َﻤﻠِﻚُ ﺃَ ْﻏ ِﺮﻳﺒَ ُ‬ ‫ﻀﻠﻼً‬ ‫ﺍﻟ ﱠ‬ ‫ﺴ َﻤﺎ ِﻭﻳﱠ ِﺔ " )ﺃﻉ ‪ (۱۹ : ۲٦‬ﻓﻬﺬﺍ ﺍﻟﻘﺪﻳﺲ ﺍﻟﻌﻈﻴﻢ ﺃﺩﺭﻙ ﺑﺴﺮﻋﺔ ﺃﻧﻪ ﻛﺎﻥ ُﻣ َ‬ ‫ﻭﻻ ﻳﺠﺐ ﺃﻥ ﻳﻌﺎﻧﺪ ﷲ ﻭﺃﻧﻪ ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﻳﺮﻓﺲ ﻣﻨﺎﺧﺲ )ﺟﻤﻊ ﻣﻨﺨﺎﺱ ﻭﻫﻮ‬ ‫ﻗﻀﻴﺐ ﻁﻮﻳﻞ ﻓﻰ ﺭﺃﺳﻪ ﻣﺴﻤﺎﺭ ﻳﻨﺨﺲ ﺑﻪ ﺍﻟﺤﻴﻮﺍﻥ ﺇﻥ ﺣﺎﻭﻝ ﺃﻥ ﻳﺘﻤﺮﺩ ﺃﻭﻳﺮﻓﺲ(‪.‬‬ ‫‪ ‬ﻫﻜﺬﺍ ﻧﺮﻯ ﺍﻟﻔﺎﺭﻕ ﺑﻴﻦ ﻣﻦ ﻳﺘﻤﺴﻚ ﺑﻌﻨﺎﺩﻩ ﻓﻴﺨﺴﺮ ﺣﻴﺎﺗﻪ ﻭﺃﺑﺪﻳﺘﻪ‪ ،‬ﻣﺜﻞ ﻓﺮﻋﻮﻥ‪،‬‬ ‫ﻭﻣﻦ ﻳﻄﺎﻭﻉ ﺻﻮﺕ ﷲ ﻓﻴﺼﺒﺢ ﺇﻧﺎ ًء ﻣﺨﺘﺎﺭﺍً ﻣﺜﻞ ﺑﻮﻟﺲ ﺍﻟﺮﺳﻮﻝ‪.‬‬ ‫‪ ‬ﻛﻤﺎ ﻏﻀﺒﺖ ﺍﻟﻄﺒﻴﻌﺔ ﻋﻨﺪ ﺻﻠﺐ ﺍﻟﻤﺴﻴﺢ ﻭ َﻋ ﱠﻢ ﺍﻟﻈﻼﻡ ﺛﻼﺙ ﺳﺎﻋﺎﺕ ﻣﻦ‬ ‫ﺍﻟﺴﺎﻋﺔ ﺍﻟﺴﺎﺩﺳﺔ ﺣﺘﻰ ﺍﻟﺘﺎﺳﻌﺔ ﻫﻜﺬﺍ ﻛﺎﻧﺖ ﺿﺮﺑﺔ ﺍﻟﻈﻼﻡ ﻟﻤﺪﺓ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺍﺣﺘﺠﺎﺟﺎ ً‬ ‫ﻰ ﺗﺤﺪﻱ ﻓﺮﻋﻮﻥ ﻭﻋﺼﻴﺎﻧﻪ ہﻠﻟ‪ .‬ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﻅﻼﻡ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺣﺘﻰ ﻳﺸﺮﻕ‬ ‫ﺍﻟﻤﺴﻴﺢ ﺷﻤﺲ ﺍﻟﺒﺮ ﻓﻲ ﻣﺠﻴﺌﻪ ﺍﻟﺜﺎﻧﻲ ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﺍﻟﻤﺴﻴﺢ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﻲ ﺍﻟﻘﺒﺮ ﻗﺒﻞ‬ ‫ﺃﻥ ﻳﺸﺮﻕ ﻓﺠﺮ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻳﻨﻴﺮ ﺍﻟﻘﺒﺮ‪.‬‬ ‫‪٦۹ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺼﺮ‬

‫ﺹ ﻫﻮ ﻓﻲ ﻅﻠﻤﺔ )ﺍﻟﻌﻤﻰ ﺍﻟﺮﻭﺣﻲ( ﻓﺎﻗﺪ ﻟﺒﺼﻴﺮﺗﻪ‬ ‫ﻭﺑﻨﻔﺲ ﺍﻟﻤﻔﻬﻮﻡ‪ ،‬ﻛﻞ ﺧﺎﻁﺊ ﻋﺎ ٍ‬ ‫ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﻳﺤﺘﺎﺝ ﺃﻥ ﻳﺸﺮﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﺑﻨﻮﺭ ﻗﻴﺎﻣﺘﻪ‪.‬‬ ‫ﺃﻣﺎ ﺃﻭﻻﺩ ﷲ ﻓﻴﺘﻤﺘﻌﻮﻥ ﺑﺈﺷﺮﺍﻗﻪ ﻋﻠﻴﻬﻢ ﻭﺑﻘﺪﺭﺗﻬﻢ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ‪.‬‬ ‫* ﺣﺪﻳﺚ ﺍﻟﺮﺏ ﻟﻤﻮﺳﻰ ﻋﻦ ﺍﻟﻀﺮﺑﺔ ﺍﻷﺧﻴﺮﺓ‪:‬‬ ‫‪۱‬‬ ‫ﺼ َﺮ‪.‬‬ ‫ﺐ َﻋﻠَﻰ ﻓِ ْﺮﻋ َْﻮﻥَ َﻭ َﻋﻠَﻰ ِﻣ ْ‬ ‫ﻀﺎ ﺃَ ْﺟﻠِ ُ‬ ‫ﺍﺣ َﺪﺓً ﺃَ ْﻳ ً‬ ‫ﺳﻰ‪َ » :‬‬ ‫ﺛُ ﱠﻢ ﻗَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫ﺿ ْﺮﺑَﺔً َﻭ ِ‬ ‫ﺑَ ْﻌ َﺪ ﺫﻟِﻚَ ﻳُ ْﻄﻠِﻘُ ُﻜ ْﻢ ِﻣﻦْ ُﻫﻨَﺎ‪َ .‬ﻭ ِﻋ ْﻨ َﺪ َﻣﺎ ﻳُ ْﻄﻠِﻘُ ُﻜ ْﻢ ﻳَ ْﻄ ُﺮ ُﺩ ُﻛ ْﻢ ﻁَ ْﺮﺩًﺍ ِﻣﻦْ ُﻫﻨَﺎ ﺑِﺎﻟﺘﱠ َﻤ ِﺎﻡ‪۲ .‬ﺗَ َﻜﻠﱠ ْﻢ‬ ‫ﺎﺣﺒَﺘِ َﻬﺎ‬ ‫ﺴﺎ ِﻣ ِﻊ ﺍﻟ ﱠ‬ ‫ﺎﺣﺒِ ِﻪ‪َ ،‬ﻭ ُﻛ ﱡﻞ ﺍ ْﻣ َﺮﺃَ ٍﺓ ِﻣﻦْ َ‬ ‫ﺐ ُﻛ ﱡﻞ َﺭ ُﺟﻞ ِﻣﻦْ َ‬ ‫ﺐ ﺃَﻥْ ﻳَ ْﻄﻠُ َ‬ ‫ﻓِﻲ َﻣ َ‬ ‫ﺻ ِ‬ ‫ﺻ ِ‬ ‫ﺸ ْﻌ ِ‬

‫‪۳‬‬ ‫ﺏ‬ ‫ﺃَ ْﻣﺘِ َﻌﺔَ ﻓِ ﱠ‬ ‫ﺐ«‪) .‬ﺗﻌﻮﻳﻀﺎ ً ﻋﻦ ﺍﻟﺴﺨﺮﺓ ‪ ٤۰۰‬ﺳﻨﺔ(‪َ .‬ﻭﺃَ ْﻋﻄَﻰ ﺍﻟ ﱠﺮ ﱡ‬ ‫ﻀ ٍﺔ َﻭﺃَ ْﻣﺘِ َﻌﺔَ َﺫ َﻫ ٍ‬ ‫ﺳﻰ َﻛﺎﻥَ ﻋ َِﻈﻴ ًﻤﺎ ِﺟ ًّﺪﺍ ﻓِﻲ‬ ‫ﻧِ ْﻌ َﻤﺔً ﻟِﻠ ﱠ‬ ‫ﻮﻥ ﺍ ْﻟ ِﻤ ْ‬ ‫ﻀﺎ ﺍﻟ ﱠﺮ ُﺟ ُﻞ ُﻣﻮ َ‬ ‫ﺼ ِﺮﻳﱢﻴﻦَ ‪َ .‬ﻭﺃَ ْﻳ ً‬ ‫ﺸ ْﻌ ِ‬ ‫ﺐ ﻓِﻲ ُﻋﻴُ ِ‬

‫ﺐ‪) .‬ﺧﺮ‪(۳-۱ :۱۱‬‬ ‫ﻮﻥ ﺍﻟ ﱠ‬ ‫ﺽ ِﻣ ْ‬ ‫ﺸ ْﻌ ِ‬ ‫ﻮﻥ َﻋﺒِﻴ ِﺪ ﻓِ ْﺮﻋ َْﻮﻥَ َﻭ ُﻋﻴُ ِ‬ ‫ﺼ َﺮ ﻓِﻲ ﻉ ُِ◌ﻳُ ِ‬ ‫ﺃَ ْﺭ ِ‬ ‫‪ ‬ﻟﻘﺪ ﻗﺎﺭﺑﺖ ﻓﺼﻮﻝ ﻣﺄﺳﺎﺓ ﺍﻟﻤﻮﺍﺟﻬﺔ ﺑﻴﻦ ﻓﺮﻋﻮﻥ ﻭﷲ ﻣﻦ ﻧﻬﺎﻳﺘﻬﺎ!! ﻓﻤﺎ ﺃﻛﺜﺮ‬ ‫ﺍﻟﻔﺮﺹ ﺍﻟﺘﻲ ﺃﺿﺎﻋﻬﺎ ﻓﺮﻋﻮﻥ ﺩﻭﻥ ﺃﻥ ﻳﺴﺘﻔﻴﺪ ﻣﻨﻬﺎ ﻭﻫﺎ ﻫﻮ ﷲ ﻣﻘﺪﻡ ﻋﻠﻰ ﺗﻮﺟﻴﻪ‬ ‫ﺍﻟﻀﺮﺑﺔ ﺍﻟﻘﺎﺿﻴﺔ ﻟﻔﺮﻋﻮﻥ ﻭﻫﻲ ﺁﺧﺮ ﺍﻟﻀﺮﺑﺎﺕ ﻭﺃﺷﺪﻫﺎ )ﻣﻮﺕ ﺍﻷﺑﻜﺎﺭ( ﻭﺑﻌﺪ‬ ‫ﺫﻟﻚ ﺳﻴﻄﺮﺩ ﻓﺮﻋﻮﻥ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻦ ﺃﺭﺽ ﻣﺼﺮ ﻭﻟﻦ ﻳﺤﺘﻤﻞ ﻭﺟﻮﺩﻫﻢ ﺛﺎﻧﻴﺔً‪.‬‬ ‫* ﺍﻹﻧﺬﺍﺭ ﺑﻘﺘﻞ ﺍﻷﺑﻜﺎﺭ‪:‬‬ ‫‪٤‬‬ ‫ﺼ َﺮ‪،‬‬ ‫ﺳ ِﻂ ِﻣ ْ‬ ‫ﺳﻰ‪» :‬ﻫ َﻜ َﺬﺍ ﻳَﻘُﻮ ُﻝ ﺍﻟ ﱠﺮ ﱡﺏ‪ :‬ﺇِﻧﱢﻲ ﻧَ ْﺤ َﻮ ﻧِ ْ‬ ‫ﻒ ﺍﻟﻠﱠ ْﻴ ِﻞ ﺃَ ْﺧ ُﺮ ُﺝ ﻓِﻲ َﻭ َ‬ ‫َﻭﻗَﺎ َﻝ ُﻣﻮ َ‬ ‫ﺼ ِ‬ ‫‪٥‬‬ ‫ﺳﻴﱢ ِﻪ ﺇِﻟَﻰ ﺑِ ْﻜ ِﺮ‬ ‫ﺽ ِﻣ ْ‬ ‫ﺲ َﻋﻠَﻰ ُﻛ ْﺮ ِ‬ ‫ﺼ َﺮ‪ِ ،‬ﻣﻦْ ﺑِ ْﻜ ِﺮ ﻓِ ْﺮﻋ َْﻮﻥَ ﺍ ْﻟ َﺠﺎ ِﻟ ِ‬ ‫ﻓَﻴَ ُﻤﻮﺕُ ُﻛ ﱡﻞ ﺑِ ْﻜ ٍﺮ ﻓِﻲ ﺃَ ْﺭ ِ‬ ‫‪٦‬‬ ‫ﺻ َﺮ ٌ‬ ‫ﺍﺥ ﻋ َِﻈﻴ ٌﻢ ﻓِﻲ ُﻛ ﱢﻞ‬ ‫ﺍ ْﻟ َﺠﺎ ِﺭﻳَ ِﺔ ﺍﻟﱠﺘِﻲ َﺧ ْﻠﻒَ ﺍﻟ ﱠﺮ َﺣﻰ‪َ ،‬ﻭ ُﻛ ﱡﻞ ﺑِ ْﻜ ِﺮ ﺑَ ِﻬﻴ َﻤ ٍﺔ‪َ .‬ﻭﻳَ ُﻜﻮﻥُ ُ‬ ‫‪۷‬‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﻻَ‬ ‫ﻀﺎ‪َ .‬ﻭﻟ ِﻜﻦْ َﺟ ِﻤﻴ ُﻊ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺽ ِﻣ ْ‬ ‫ﺼ َﺮ ﻟَ ْﻢ ﻳَ ُﻜﻦْ ِﻣ ْﺜﻠُﻪُ َﻭﻻَ ﻳَ ُﻜﻮﻥُ ِﻣ ْﺜﻠُﻪُ ﺃَ ْﻳ ً‬ ‫ﺃَ ْﺭ ِ‬

‫ﺱ َﻭﻻَ ﺇِﻟَﻰ ﺍ ْﻟﺒَ َﻬﺎﺋِ ِﻢ‪ِ .‬ﻟ َﻜ ْﻲ‬ ‫ﺴﻨﱢﻦُ َﻛ ْﻠ ٌ‬ ‫ﺐ ﻟِ َ‬ ‫ﻳُ َ‬ ‫ﺴﺎﻧَﻪُ ﺇِﻟَ ْﻴ ِﻬ ْﻢ )ﻻ ﻳﺆﺫﻳﻬﻢ ﺃﺣﺪ(‪ ،‬ﻻَ ﺇِﻟَﻰ ﺍﻟﻨﱠﺎ ِ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪۸ .‬ﻓَﻴَ ْﻨ ِﺰ ُﻝ ﺇِﻟَ ﱠﻲ َﺟ ِﻤﻴ ُﻊ َﻋﺒِﻴ ِﺪﻙَ‬ ‫ﺼ ِﺮﻳﱢﻴﻦَ َﻭﺇِ ْ‬ ‫ﺏ ﻳُ َﻤﻴﱢ ُﺰ ﺑَﻴْﻦَ ﺍ ْﻟ ِﻤ ْ‬ ‫ﺗَ ْﻌﻠَ ُﻤﻮﺍ ﺃَﻥﱠ ﺍﻟ ﱠﺮ ﱠ‬ ‫ﺴ ُﺠﺪُﻭﻥَ ﻟِﻲ ﻗَﺎﺋِﻠِﻴﻦَ ‪ْ :‬‬ ‫ﺐ ﺍﻟﱠ ِﺬﻳﻦَ ﻓِﻲ ﺃَﺛَ ِﺮﻙَ ‪َ .‬ﻭﺑَ ْﻌ َﺪ‬ ‫ﺍﺧ ُﺮ ْﺝ ﺃَ ْﻧﺖَ َﻭ َﺟ ِﻤﻴ ُﻊ ﺍﻟ ﱠ‬ ‫ﻫ ُﺆﻻَ ِء‪َ ،‬ﻭﻳَ ْ‬ ‫ﺸ ْﻌ ِ‬ ‫ﺐ‪) .‬ﻏﻀﺐ ﺷﺪﻳﺪ(‬ ‫ﺫﻟِﻚَ ﺃَ ْﺧ ُﺮ ُﺝ«‪ .‬ﺛُ ﱠﻢ َﺧ َﺮ َﺝ ِﻣﻦْ ﻟَﺪُﻥْ ﻓِ ْﺮﻋ َْﻮﻥَ ﻓِﻲ ُﺣ ُﻤ ﱢﻮ ﺍ ْﻟ َﻐ َ‬ ‫ﻀ ِ‬ ‫)ﺧﺮ‪(۸-٤ :۱۱‬‬ ‫‪۷۰ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﻮﺩﺓ ﻣﻮﺳﻰ ﺇﻟﻰ ﻣﺼﺮ‬

‫‪ ‬ﻳﺪﺧــﻞ ﻣﻮﺳـﻰ ﻫﺬﻩ‬ ‫ﺍﻟﻤـــــﺮﺓ ﺇﻟﻰ ﻓــــﺮﻋﻮﻥ‬ ‫ﺣﺎﻣﻼً ﺇﻧﺬﺍﺭﺍً ﺑﺎﻟﻤـﻮﺕ‪،‬‬ ‫ﻭﻣﺎ ﺃﺭﻫﺒﻪ ﺇﻧﺬﺍﺭ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺮﺗﻌﺐ‬ ‫ﻓﺮﻋﻮﻥ ﻣﻦ ﻫﺬﺍ ﺍﻹﻧﺬﺍﺭ‬ ‫ﻷﻧﻪ ﺍﺧﺘﺒﺮ ﺻﺪﻕ ﻛﻼﻡ‬ ‫ﻣﻮﺳــــﻰ ﻛﻠـــﻪ‪ .‬ﻭﻟﻜﻨﻪ‬ ‫ﺍﺳﺘﻤـــــــــــﺮ ﻓﻲ ﺍﻟﻌﻨﺎﺩ‬ ‫ﻭﺍﻟﻤﻜﺎﺑﺮﺓ‪ .‬ﻭﺍﻻﻋﺘﺰﺍﺯ‬ ‫ﺍﻟﺰﺍﺋﻒ ﺑﻜﺮﺍﻣﺘﻪ ‪.‬‬ ‫ﻭﺃﻋﻠﻦ ﻣﻮﺳﻰ ﺃﻳﻀﺎ ً ﺃﻥ ﷲ ﺳﻴﻤﻴﺰ ﺷﻌﺒﻪ ﻓﻠﻦ ﻳﺼﻴﺒﻬﻢ ﺿﺮﺭ ﺣﺘﻰ ﺃﻥ ﻓﺮﻋﻮﻥ‬ ‫ﻧﻔﺴﻪ ﺳﻴﺮﺟﻮﻫﻢ ﺃﻥ ﻳﺘﺮﻛﻮﺍ ﻣﺼﺮ ﻭﻳﺮﺣﻠﻮﺍ‪ .‬ﻭﻟﻜﻦ ﺍﻟﻘﻠﺐ ﺍﻟﺼﺨﺮﻱ ﻟﻢ ﻳﻠـِﻦ ‪ ..‬ﺑﻞ‬ ‫ﺍﻋﺘﺰ ﺑﺎﻟﻜﺒﺮﻳﺎء ﺍﻟﺬﻱ ﻻ ﺑﺪ ﺃﻥ ﻳﻌﻘﺒﻪ ﺍﻟﻜﺴﺮ ‪ ،‬ﻭﺑﺘﺸﺎﻣﺦ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﻳﻌﻘﺒﻪ‬ ‫ﺍﻟﺴﻘﻮﻁ ‪ ...‬ﻭﻛﻤﺎ ﺳﻨﺮﻯ ﻓﻘﺪ ﺳﻘﻂ ﻓﺮﻋﻮﻥ‪ ،‬ﻭﻛﺎﻥ ﺳﻘﻮﻁﻪ ﻋﻈﻴﻤﺎ ً‪.‬‬

‫‪۷۱ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬

‫ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‬ ‫ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬ ‫‪ ‬ﺍﻗﺘﺮﺑﺖ ﺳﺎﻋﺔ ﺍﻟﺼﻔﺮ ﻭﺍﺳﺘﻌﺪ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﻟﻴ�ﻮﻡ ﺍﻟﺨ�ﻼﺹ ﺣﺴ�ﺐ ﻛ�ﻼﻡ ﺍﻟ�ﺮﺏ‬ ‫ﻟﻤﻮﺳﻰ‪ .‬ﻭﺃﻧﺬﺭ ﻣﻮﺳﻰ ﻓﺮﻋﻮﻥ ﺑﺎﻟﻀﺮﺑﺔ ﺍﻷﺧﻴﺮﺓ‪،‬ﻭﻫﻲ ﻣﻮﺕ ﻛﻞ ﺑﻜﺮ ﻟﻠﻤﺼ�ﺮﻳﻴﻦ‬ ‫ﻧﺤﻮ ﻧﺼﻒ ﺍﻟﻠﻴﻞ ﻟﻌﻠﻪ ﻳﺮﺗﻌﺐ ﻓﻴﺮﺗﺪﻉ ﻭﻳﺄﻣﺮ ﺑﺈﻁﻼﻗﻬﻢ‪ ،‬ﻭﻟﻜ�ﻦ ﺩﻭﻥ ﺟ�ﺪﻭﻯ ﻭﻛ�ﺄﻥ‬ ‫ﺻﻨِﻊ ﻣﻦ ﺻﺨﺮ ﻻ ﻳﻠﻴﻦ‪.‬‬ ‫ﻗﻠﺐ ﻓﺮﻋﻮﻥ ﻗﺪ ُ‬ ‫‪ ‬ﻭﻛﺎﻥ ﻻﺑﺪ ﻟﻠﺮﺏ ﺃﻥ ﻳُﻌﻄﻲ ﻟﻔﺮﻋ�ﻮﻥ ﻣﻬﻠ�ﺔ ﺑ�ﻴﻦ ﺍﻹﻧ�ﺬﺍﺭ ﻭﺍﻟﺘﻨﻔﻴ�ﺬ‪ .‬ﻭﺧ�ﻼﻝ ﺫﻟ�ﻚ‬ ‫ﺍﻟﻮﻗﺖ‪ ،‬ﺟ�ﺎءﺕ ﺍﻟﺘﻌﻠﻴﻤ�ﺎﺕ ﺍﻟﺴ�ﻤﺎﻭﻳﺔ ﻟﺒﻨ�ﻲ ﺇﺳ�ﺮﺍﺋﻴﻞ ﺑﺎﻟﻘﻴ�ﺎﻡ ﺑ�ﺄﻫﻢ ﻣﻤﺎﺭﺳ�ﺔ ﺭﻭﺣﻴ�ﺔ‬ ‫ﺍﺳ��ﺘﻌﺪﺍﺩﺍً ﻟﺨ��ﺮﻭﺟﻬﻢ ﻭﻫ��ﻲ ﺫﺑ��ﺢ ﺧ��ﺮﻭﻑ ﺍﻟﻔﺼ��ﺢ ﻭﺃﻛﻠ��ﻪ ﻭﺭﺵ ﺩﻣ��ﻪ ﻋﻠ��ﻰ ﺃﺑ��ﻮﺍﺑﻬﻢ‬ ‫ﻓﻴﺮﻯ ﺍﻟﺮﺏ ﺍﻟﺪﻡ ﻭﻳﻌﺒﺮ ﻋﻨﻬﻢ ﻭﻻ ﻳﻤﻮﺕ ﺃﺑﻜﺎﺭﻫﻢ ﻣﻊ ﺃﺑﻜﺎﺭ ﺍﻟﻤﺼﺮﻳﻴﻦ‪.‬‬ ‫‪ ‬ﺍﻟﻔﺼﺢ ﺑﺎﻟﻌﺒﺮﻳﺔ "ﺑﻴﺴﺢ" ﻭﻫﺬﺍ ﺃﺻﻞ ﻛﻠﻤﺔ "ﺑﺼﺨﺔ" ﺍﻟﻘﺒﻄﻴﺔ‪ .‬ﻭﺗﻌﻨﻲ ﺍﻟﻌﺒﻮﺭ‪.‬‬ ‫ﻓﻔﻲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻋﺒﺮ ﺍﻟﺸﻌﺐ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺇﻟﻰ ﺍﻟﺤﺮﻳﺔ‪ .‬ﻭﻓﻲ ﺍﻟﻔﺼﺢ ﺍﻟﻤﺴﻴﺤﻲ ﻋﺒﺮ‬ ‫ﺑﻨﺎ ﺍﺑﻦ ﷲ ﻣﻦ ﺍﻟﻤﻮﺕ ﺍﻷﺑﺪﻱ ﺇﻟﻰ ﺍﻟﺤﺮﻳﺔ ﻭﺍﻟﺤﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ‪.‬‬ ‫ﻛﺎﻥ ﻳﻮﻣﺎ ً ﺗﺎﺭﻳﺨﻴﺎ ً ﻟﺸﻌﺐ ﺇﺳﺮﺍﺋﻴﻞ ﻷﻥ ﻓﻴﻪ ﺗﺤﺮﺭﻭﺍ ﻭﺍﻧﻄﻠﻘﻮﺍ ﺇﻟﻰ ﺃﺭﺽ ﺍﻟﻤﻮﻋﺪ‬ ‫ﻭﻛﺎﻥ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳـ ُﻌـ َﻴـ ﱢﺪﻭﺍ ﻓﻲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻟﻴﺬﻛﺮﻭﺍ ﻣﺎ ﺻﻨﻊ ﷲ ﻟﻬﻢ ﻓﻼ ﻳﻜﻮﻥ‬ ‫ﺧﺮﻭﺟﻬﻢ ﻣﺠﺮﺩ ﻗﺼﺔ ﺗﺎﺭﻳﺨﻴﺔ‪ .‬ﻋﻤﻼً ﺣﺎﺿﺮﺍً ﻭﺩﺍﺋﻤﺎً ہﻠﻟ ﻓﻲ ﺣﻴﺎﺓ ﺷﻌﺒﻪ‪.‬‬ ‫ﻭﻟﺬﻟﻚ ﻧُ َﻌﻴﱢﺪ ﺍﻟﺒﺼﺨﺔ ﻭﻋﻴﺪ ﺍﻟﻘﻴﺎﻣﺔ ﻛﻞ ﻋﺎﻡ ﺑﻞ ﻭﻓﻲ ﻛﻞ ﻗﺪﺍﺱ ﺇﻟﻬﻲ ﻟﻨﺨﺘﺒﺮ ﻗﻮﺓ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ ﻓﻲ ﺣﻴﺎﺗﻨﺎ ﺩﺍﺋﻤﺎ ً‪.‬‬ ‫* ﺷﻬﺮ ﺍﻟﻔﺼﺢ ﻳﺼﺒﺢ ﺃﻭﻝ ﺷﻬﻮﺭ ﺍﻟﺴﻨﺔ ‪:‬‬ ‫ﺼ َﺮ ﻗَﺎﺋِﻼً‪:‬‬ ‫ﺽ ِﻣ ْ‬ ‫َﻭ َﻛﻠﱠ َﻢ ﺍﻟ ﱠﺮ ﱡﺏ ُﻣﻮ َ‬ ‫ﺳﻰ َﻭﻫَﺎ ُﺭﻭﻥَ ﻓِﻲ ﺃَ ْﺭ ِ‬ ‫ﺴﻨَ ِﺔ‪.‬‬ ‫ﺱ ﺍﻟ ﱡ‬ ‫‪»۲‬ﻫ َﺬﺍ ﺍﻟ ﱠ‬ ‫ﺸ ُﻬﻮ ِﺭ‪ .‬ﻫ َُﻮ ﻟَ ُﻜ ْﻢ ﺃَ ﱠﻭ ُﻝ ُ‬ ‫ﺷ ُﻬﻮ ِﺭ ﺍﻟ ﱠ‬ ‫ﺸ ْﻬ ُﺮ ﻳَ ُﻜﻮﻥُ ﻟَ ُﻜ ْﻢ َﺭ ْﺃ َ‬ ‫)ﺧﺮ‪(۲-۱ :۱۲‬‬ ‫‪۷۲ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬

‫‪ ‬ﻛﺎﻥ ﺍﻟﻴﻬﻮﺩ ﻳﻌﻴﺸﻮﻥ ﻓﻲ ﻣﺮﺍﺭﺓ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﺍﻟﺰﻣﻦ ﻳﻤﺮ ﻋﻠﻴﻬﻢ ﺑﻄﻴﺌﺎ ً ﻣﺘﺜﺎﻗﻼً‬ ‫ﺣﺘﻰ ﺃﺭﺳﻞ ﷲ ﻣﻮﺳﻰ ﻟﻴﺨﻠﺼﻬﻢ ﻭﻗﺎﻝ ﻟﻨﺒﺪﺃ ﺑﺪﺍﻳﺔ ﺟﺪﻳﺪﺓ ﻭﺗﺎﺭﻳﺨﺎ ً ﺟﺪﻳﺪﺍً ﻟﻬﺬﻩ ﺍﻷﻣﺔ‬ ‫ﺍﻟﻤﺘﺤﺮﺭﺓ ﻭﻛﺄﻥ ﺍﻟﻤﺎﺿﻲ ﻗﺪ ﺍﻧﺪﺛﺮ‪ .‬ﻓﻜﺎﻥ ﺷﻬﺮ ﺍﻟﺨﺮﻭﺝ ﻫﻮ ﺷﻬﺮ ﺃﺑﻴﺐ )ﻳﻨﺎﻅﺮ‬ ‫ﺷﻬﺮﻱ ﻣﺎﺭﺱ ﻭﺇﺑﺮﻳﻞ( ﻭﻛﺎﻥ ﻓﻲ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﻴﻬﻮﺩﻱ ﺃﻭ ﺍﻟﺘﻘﻮﻳﻢ ﺍﻟﻴﻬﻮﺩﻱ ﺷﻬﺮ ﺃﺑﻴﺐ‬ ‫ﻫﻮ ﺍﻟﺸﻬﺮ ﺍﻟﺴﺎﺑﻊ ﻓﺠﻌﻠﻪ ﷲ ﺍﻟﺸﻬﺮ ﺍﻷﻭﻝ‪ .‬ﻟﺬﻟﻚ ﺻﺎﺭ ﻟﻠﻴﻬﻮﺩ ﺗﻘﻮﻳﻤﺎﻥ‪ ،‬ﺍﻟﺘﻘﻮﻳﻢ‬ ‫ﺍﻟﺪﻳﻨﻲ ﻳﺒﺪﺃ ﺑﺸﻬﺮ ﺃﺑﻴﺐ‪ ،‬ﻭﺍﻟﺘﻘﻮﻳﻢ ﺍﻟﻌﺎﺩﻱ ﻓﻴﻪ ﺷﻬﺮ ﺃﺑﻴﺐ ﻫﻮ ﺍﻟﺸﻬﺮ ﺍﻟﺴﺎﺑﻊ ﻣﻦ‬ ‫ﺷﻬﻮﺭ ﺍﻟﺴﻨﺔ‪) .‬ﻭﻫﻮ ﻏﻴﺮ ﺷﻬﺮ ﺃﺑﻴﺐ ﺍﻟﺬﻱ ﺗﺴﺘﻌﻤﻠﻪ ﺍﻟﻜﻨﻴﺴﺔ ﻓﻲ ﺍﻟﺘﻘﻮﻳﻢ ﺍﻟﻘﺒﻄﻲ‪(.‬‬ ‫‪ ‬ﻭﻛﻠﻤﺔ ﺃﺑﻴﺐ ﺗﻌﻨﻲ ﺳﻨﺒﻠﺔ ﻭﺍﻟﻤﺴﻴﺢ ﻫﻮ ﺣﺒﺔ ﺍﻟﺤﻨﻄﺔ ﺍﻟﺘﻲ ﺳﻘﻄﺖ ﻓﻲ ﺍﻷﺭﺽ‬ ‫ﺜﻤﺮ ﻛﺜﻴﺮ‪ .‬ﺍﻟﻤﺴﻴﺢ ﻓﺼﺤﻨﺎ ﻫﻮ ﺭﺃﺱ ﺍﻟﺨﻠﻴﻘﺔ ﻭﺑﻜﺮﻫﺎ‪ ،‬ﺍﻟﺬﻱ ﺻﺎﺭ ﺑﺪء‬ ‫ﻟﺘﺄﺗﻲ ﺑ ِ‬ ‫ﺍﻧﻄﻼﻕ ﺣﻴﺎﺓ ﺟﺪﻳﺪﺓ ﻟﻨﺎ‪.‬‬ ‫‪ ‬ﻭﻛﻤﺎ ﻛﺎﻥ ﻟﻠﻴﻬﻮﺩ ﺑﺎﻟﻔﺼﺢ ﺑﺪء ﺟﺪﻳﺪ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﺪﻡ )ﺩﻡ ﺍﻟﺨﺮﻭﻑ(‪ ،‬ﻫﻜﺬﺍ‬ ‫ﻧﺤﻦ ﺑﺎﻟﻔﺪﺍء ﻟﻨﺎ ﺑﺪﺍﻳﺔ ﺟﺪﻳﺪﺓ‪ .‬ﻭﻷﻥ ﻛﻨﻴﺴﺘﻨﺎ ﺍﻟﻘﺒﻄﻴﺔ ﻛﻨﻴﺴﺔ ﻛﺘﺎﺑﻴﺔ‪ ،‬ﻓﺎﻟﺴﻨﺔ ﺍﻟﻘﺒﻄﻴﺔ‬ ‫ﺗﺄﺳﺴﺖ ﻋﻠﻰ ﺩﻡ ﺍﻟﺸﻬﺪﺍء ﻭﻓﻲ ﻛﻞ ﻋﻴﺪ ﻧﻴﺮﻭﺯ ﻧﺘﺬﻛﺮ ﺍﻟﺬﻳﻦ ﺩﻓﻌﻮﺍ ﺩﻣﺎءﻫﻢ ﺛﻤﻨﺎ ً‬ ‫ﻹﻳﻤﺎﻧﻬﻢ ﻭﻟﻮﻻﻫﻢ ﻣﺎ ﻭﺻﻞ ﺍﻹﻳﻤﺎﻥ ﺇﻟﻴﻨﺎ‪ .‬ﺇﺫﺍً ﻓﻨﺤﻦ ﺃﻳﻀﺎ ً ﻧﺒﺪﺃ ﺗﻘﻮﻳﻤﻨﺎ ﺍﻟﻘﺒﻄﻲ ﻋﻠﻰ‬ ‫ﺃﺳﺎﺱ ﺍﻟﺪﻡ )ﺩﻡ ﺍﻟﺸﻬﺪﺍء(‪.‬‬ ‫* ﺧﺮﻭﻑ ﺍﻟﻔﺼﺢ ‪:‬‬ ‫‪۳‬‬ ‫ﺸ ْﻬ ِﺮ ﻳَﺄْ ُﺧ ُﺬﻭﻥَ ﻟَ ُﻬ ْﻢ ُﻛ ﱡﻞ‬ ‫ﺎﺷ ِﺮ ِﻣﻦْ ﻫ َﺬﺍ ﺍﻟ ﱠ‬ ‫َﻛﻠﱢ َﻤﺎ ُﻛ ﱠﻞ َﺟ َﻤﺎ َﻋ ِﺔ ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﻗَﺎﺋِﻠَ ْﻴ ِﻦ‪ :‬ﻓِﻲ ﺍ ْﻟ َﻌ ِ‬ ‫‪٤‬‬ ‫ﺻ ِﻐﻴ ًﺮﺍ‬ ‫ﺖ‪َ .‬ﻭﺇِﻥْ َﻛﺎﻥَ ﺍ ْﻟﺒَ ْﻴﺖُ َ‬ ‫ﺍﺣ ٍﺪ ﺷَﺎﺓً )ﺧﺮﻭﻑ( ﺑِ َﺤ َ‬ ‫ﺕ ﺍﻵﺑَﺎ ِء‪ ،‬ﺷَﺎﺓً ﻟِ ْﻠﺒَ ْﻴ ِ‬ ‫ﺐ ﺑُﻴُﻮ ِ‬ ‫ﺴ ِ‬ ‫َﻭ ِ‬

‫ﺐ َﻋ َﺪ ِﺩ‬ ‫ﻋَﻦْ ﺃَﻥْ ﻳَ ُﻜﻮﻥَ ُﻛ ْﻔ ًﻮﺍ ﻟِﺸَﺎ ٍﺓ‪ ،‬ﻳَﺄْ ُﺧ ُﺬ ﻫ َُﻮ َﻭ َﺟﺎ ُﺭﻩُ ﺍ ْﻟﻘَ ِﺮ ُ‬ ‫ﻳﺐ ِﻣﻦْ ﺑَ ْﻴﺘِ ِﻪ ﺑِ َﺤ َ‬ ‫ﺴ ِ‬ ‫ﺴﺒُﻮﻥَ ﻟِﻠﺸﱠﺎ ِﺓ‪) .‬ﺧﺮ‪(٤-۳ :۱۲‬‬ ‫ﺍﺣ ٍﺪ َﻋﻠَﻰ َﺣ َ‬ ‫ﺐ ﺃُ ْﻛﻠِ ِﻪ ﺗ َْﺤ ِ‬ ‫ﺴ ِ‬ ‫ﺱ‪ُ .‬ﻛ ﱡﻞ َﻭ ِ‬ ‫ﺍﻟﻨﱡﻔُﻮ ِ‬ ‫‪ ‬ﺫﺑﻴﺤﺔ ﺍﻟﻔﺼﺢ ﻫﻲ ﻭﺍﺣﺪﺓ ﻣﻦ ﺃﻛﺜ�ﺮ ﺍﻟﺮﻣ�ﻮﺯ ﺍﻟﺪﻗﻴﻘ�ﺔ ﻟﻠﺴ�ﻴﺪ ﺍﻟﻤﺴ�ﻴﺢ ‪ ،‬ﺍﻟ�ﺬﻱ ﻫ�ﻮ‬ ‫ﺍﻟﺬﺑﻴﺤﺔ ﺍﻟﺤﻘﻴﻘﻴﺔ ﺍﻟﺬﻱ ﺩﻓﻊ ﺩﻣﻪ ﻓﺪﺍ ًء ﻟﻠﺒﺸﺮﻳﺔ‪.‬‬ ‫ﻭﺳﻨﻼﺣﻆ ﻓﻲ ﻛﻞ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺃﻭﺟﻪ ﺍﻟﺘﺸﺎﺑﻪ ﺑﻴﻦ ﺍﻟﺬﺑﻴﺤﺘﻴﻦ‪.‬‬ ‫‪۷۳ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬

‫ﻣﻘﺎﺭﻧﺔ ﺑﻴﻦ ﺧﺮﻭﻑ ﺍﻟﻔﺼﺢ ﻭﺫﺑﻴﺤﺔ ﺍﻟﻤﺴﻴﺢ ﺍﻟﺘﻲ ﻳﺮﻣﺰ ﺇﻟﻴﻬﺎ‬

‫ﺫﺑﻴﺤﺔ ﺍﻟﻤﺴﻴﺢ‬

‫ﺧﺮﻭﻑ ﺍﻟﻔﺼﺢ‬ ‫‪۱‬‬

‫ﺫﻛﺮ )ﻉ‪(٥‬‬

‫ﺫﻛﺮ )‪۲‬ﻛﻮ‪(۲ :۱۱‬‬

‫‪۲‬‬

‫ﺧﺮﻭﻑ ﺑﻼ ﻋﻴﺐ )ﻉ‪(٥‬‬

‫ﺍﻟﻤﺴﻴﺢ ﺣﻤﻞ ﺑﻼ ﻋﻴﺐ )‪۱‬ﺑﻂ‪(۱۹ :۱‬‬

‫‪۳‬‬

‫ﺣﻮﻟﻲ )ﺍﺑﻦ ﺳﻨﺔ( )ﻉ‪(٥‬‬

‫ﻳﺮﻣﺰ ﻟﺒﺮﺍءﺓ ﺍﻟﻤﺴﻴﺢ ﻭﻧﻘﺎﻭﺗﻪ ﻭﺣﻴﻮﻳﺘﻪ‬

‫‪٤‬‬

‫ﻳﺤﻔﻆ ﻣﻦ ﺍﻟﻴ�ﻮﻡ ﺍﻟﻌﺎﺷ�ﺮ ﺣﺘ�ﻰ ﺍﻟﺮﺍﺑ�ﻊ ﺍﻟﻤﺴ���ﻴﺢ ﺑﻘ���ﻰ ﻓ���ﻲ ﺃﻭﺭﺷ���ﻠﻴﻢ ﻣ���ﻦ ﺍﻟﻴ���ﻮﻡ‬ ‫ﻋﺸﺮ ﻓﻲ ﺑﻴﻮﺗﻬﻢ )ﻉ‪(٦-۳‬‬

‫‪٥‬‬

‫ﺍﻟﻌﺎﺷﺮ ﺣﺘﻰ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪.‬‬

‫ﻳ�����ﺬﺑﺢ ﺑ�����ﻴﻦ ﺍﻟﻌﺸ�����ﺎءﻳﻦ )ﻉ‪ (٦‬ﺑ�����ﻴﻦ ﺃﺳ��ﻠﻢ ﺍﻟﻤﺴ��ﻴﺢ ﺭﻭﺣ��ﻪ ﻋﻠ��ﻰ ﺍﻟﺼ��ﻠﻴﺐ ﻓ��ﻲ‬ ‫ﺍﻟﺴ���ﺎﻋﺔ ﺍﻟﺘﺎﺳ����ﻌﺔ ﻭﺍﻟﺤﺎﺩﻳ����ﺔ ﻋﺸ����ﺮﺓ ﺍﻟﺴ�����������ﺎﻋﺔ ﺍﻟﺘﺎﺳ�����������ﻌﺔ )‪ ۳‬ﻣﺴ�����������ﺎ ًء(‪.‬‬ ‫)‪٥:۳‬ﻣﺴﺎ ًء(‬

‫)ﻣﺮ‪(۳٤ :۱٥‬‬

‫‪٦‬‬

‫ﺍﻟﺨﺮﻭﻑ ﻣﻦ ﺍﻟﺤﻴﻮﺍﻧﺎﺕ ﺍﻟﻄﺎﻫﺮﺓ‬

‫ﺍﻟﻤﺴﻴﺢ ﻁﺎﻫﺮ ﻭﻗﺪﻭﺱ )ﻳﻮ‪(٤٦ :۸‬‬

‫‪۷‬‬

‫ﺗﻠﻄ����ﺦ ﺍﻷﺑ����ﻮﺍﺏ ﺑﺎﻟ����ﺪﻡ ﻓﻴﻨﺠ����ﻮ ﻣ����ﻦ ﺑ������ﺪﻡ ﺍﻟﻤﺴ������ﻴﺢ ﻧﻨﺠ������ﻮ ﻣ������ﻦ ﺍﻟﻤ������ﻮﺕ‬ ‫ﺑﺎﻟﺒﻴﺖ‪).‬ﻉ‪(۷‬‬

‫)ﻋﺐ‪(۲۲ :۹‬‬

‫‪۸‬‬

‫ﻳﺸﻮﻯ ﺍﻟﺨﺮﻭﻑ ﺑﺎﻟﻨﺎﺭ )ﻉ‪(۹ ،۸‬‬

‫ﺍﺟﺘﺎﺯ ﺍﻟﻤﺴﻴﺢ ﻧﺎﺭ ﺍﻵﻻﻡ‬

‫‪۹‬‬

‫ﻳﺸ������ﻮﻯ ﺍﻟﺨ������ﺮﻭﻑ ﻛﻠ������ﻪ‪ ،‬ﺭﺃﺳ������ﻪ ﺍﺣﺘﻤﻞ ﺍﻟﻤﺴ�ﻴﺢ ﺍﻵﻻﻡ ﺍﻟﺮﻭﺣﻴ�ﺔ ﻭﺍﻟﻨﻔﺴ�ﻴﺔ‬ ‫ﻭﺃﻛﺎﺭﻋﻪ ﻣﻊ ﺟﻮﻓﻪ )ﻉ‪(۹‬‬

‫ﻭﺍﻟﺠﺴﺪﻳﺔ‪.‬‬

‫‪۱۰‬‬

‫ﻋﻈﻢ ﻻ ﻳﻜﺴﺮ ﻣﻨﻪ‪) .‬ﻉ‪(٤٦‬‬

‫ﻟ �ﻢ ﺗﻜﺴ��ﺮ ﻋﻈ��ﺎﻡ ﺍﻟﻤﺴ��ﻴﺢ ﻋﻠ��ﻰ ﺍﻟﺼ��ﻠﻴﺐ‬

‫‪۱۱‬‬

‫ﻳﺆﻛﻞ ﻣﻌﻪ ﻓﻄﻴﺮ ﺭﻣﺰ ﺍﻟﻨﻘﺎء )ﻉ‪(۸‬‬

‫ﺍﻟﻤﺴﻴﺢ ﻧﻘﻲ ﻭﻁﺎﻫﺮ )ﻳﻮ‪(٤٦ :۸‬‬

‫‪۱۲‬‬

‫ﻛﺎﻥ ﻳﺆﻛﻞ ﻣﻊ ﺃﻋﺸﺎﺏ ﻣﺮﺓ )ﻉ‪(۹‬‬

‫ﺍﺣﺘﻤﻞ ﺍﻟﻤﺴﻴﺢ ﺍﻵﻻﻡ ﺍﻟﻤﺮﺓ ﻣﻦ ﺃﺟﻠﻨﺎ‬

‫)ﻳﻮ‪(۳٦ :۱۹‬‬

‫‪۷٤ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬

‫‪۱۳‬‬

‫ﻛﺎﻧﻮﺍ ﻳﺄﻛﻠﻮﻧﻪ ﻭﻫﻢ ﻭﻗ�ﻮﻑ ﻭﺃﺣﻘ�ﺎﺅﻫﻢ ﺍﻟﻤﺆﻣﻨ��ﻮﻥ ﺍﻟ��ﺬﻳﻦ ﻳ��ﺄﻛﻠﻮﻥ ﺟﺴ��ﺪ ﺍﻟﻤﺴ��ﻴﺢ‬ ‫ﻣﺸ�����ﺪﻭﺩﺓ ﻭﻋﺼ�����ﻴﻬﻢ ﻓ�����ﻲ ﺃﻳ�����ﺪﻳﻬﻢ ﻭﺩﻣﻪ ﻳﻜﻮﻧﻮﻥ ﻋﻠﻰ ﺍﺳﺘﻌﺪﺍﺩ ﺩﺍﺋﻢ ﻟﻠﺮﺣﻴ�ﻞ‬ ‫ﻭﺃﺣ����ﺬﻳﺘﻬﻢ ﻓ����ﻲ ﺃﺭﺟﻠﻬ����ﻢ ﺍﺳ����ﺘﻌﺪﺍﺩﺍ ﻣ���ﻦ ﻫ���ﺬﺍ ﺍﻟﻌ���ﺎﻟﻢ ﻭﺍﻟ���ﺬﻫﺎﺏ ﺇﻟ���ﻰ ﻣﻠﻜ���ﻮﺕ‬ ‫ﻟﻠﺮﺣﻴﻞ ﻣﻦ ﻣﺼﺮ‪) .‬ﻉ‪(۱۱‬‬

‫‪۱٤‬‬

‫ﺍﻟﺴﻤﻮﺍﺕ‪.‬‬

‫ﻳﺄﻛﻠﻮﻧ��ﻪ ﻓ��ﻲ ﻧﻔ��ﺲ ﺍﻟﻠﻴﻠ��ﺔ ﻭﻻ ﻳﺒﻘ��ﻮﻥ ﺍﻟﻤﺴﻴﺢ ﺗﻤﻢ ﻓﺪﺍءﻧﺎ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻓﻲ ﻳ�ﻮﻡ‬ ‫ﻣﻨﻪ ﺷﻴﺌﺎ ً ﻟﻠﺼﺒﺎﺡ‪) .‬ﻉ‪(۱۰‬‬

‫ﻭﺍﺣﺪ ﻭﻧﺤﻦ ﻧﺄﻛﻞ ﺟﺴ�ﺪﻩ ﻭﺩﻣ�ﻪ ﻓ�ﻲ ﻧﻔ�ﺲ‬ ‫ﺍﻟﻴﻮﻡ ﻭﻻ ﻧﺒﻘﻲ ﻣﻨﻪ ﻟﻠﻴﻮﻡ ﺍﻟﺘﺎﻟﻲ‪.‬‬

‫‪۱٥‬‬

‫ﺃﻣ���ﺮﻫﻢ ﷲ ﺑﻌﻤ���ﻞ ﺍﻟﻔﺼ���ﺢ ﻓﺮﻳﻀ���ﺔ ﺍﻟﻤﺴ����ﻴﺢ ﺃﻣ����ﺮ ﻛﻨﻴﺴ����ﺘﻪ ﺑﺼ����ﻨﻊ ﺫﺑﻴﺤ����ﺔ‬ ‫ﺃﺑﺪﻳﺔ ﻓﻲ ﺃﺟﻴﺎﻟﻬﻢ )ﻉ‪(۲٥ ،۲٤ ،۱٤‬‬

‫‪۱٦‬‬

‫ﻳﺄﻛﻠ���ﻪ ﺍﻟﻤﺨﺘﻮﻧ���ﻮﻥ ﻓﻘ���ﻂ ﻣ���ﻦ ﺍﻟﻴﻬ���ﻮﺩ ﻳﺄﻛ��ﻞ ﺟﺴ��ﺪ ﺍﻟ��ﺮﺏ ﻭﺩﻣ��ﻪ ﺍﻟﻤﺆﻣﻨ��ﻮﻥ ﻓﻘ��ﻂ‬ ‫ﻭﺍﻟﺪﺧﻼء‪) .‬ﻉ‪(٤۸ ،٤٤ ،٤۳‬‬

‫‪۱۷‬‬

‫ﺍﻟﺬﻳﻦ ﻧﺎﻟﻮﺍ ﺍﻟﻤﻌﻤﻮﺩﻳﺔ‪.‬‬

‫ﻳﺄﻛ��ﻞ ﻣﻨ��ﻪ ﺍﻟﻜﺒ��ﺎﺭ ﻭﺍﻟﺼ��ﻐﺎﺭ ﺃﻱ ﻛ��ﻞ ﻳﺄﻛ�����ﻞ ﺟﺴ�����ﺪ ﺍﻟﻤﺴ�����ﻴﺢ ﻭﺩﻣ�����ﻪ ﺍﻟﻜﺒ�����ﺎﺭ‬ ‫ﺃﻓﺮﺍﺩ ﺍﻷﺳﺮﺓ‪) .‬ﻉ‪(٤‬‬

‫‪۱۸‬‬

‫ﺍﻹﻓﺨﺎﺭﺳﺘﻴﺎ ﻁﻮﺍﻝ ﺣﻴﺎﺗﻬﻢ‪.‬‬

‫ﻭﺍﻟﺼﻐﺎﺭ ﺃﻱ ﺟﻤﻴﻊ ﺍﻟﻤﺆﻣﻨﻴﻦ‪.‬‬

‫ﻛ��ﺎﻥ ﻋﻠ��ﻰ ﺟﻤﻴ��ﻊ ﺍﻟﻴﻬ��ﻮﺩ ﺃﻥ ﻳﺼ��ﻨﻌﻮﺍ ﻻﺑ���ﺪ ﺃﻥ ﻳﺘﻨ���ﺎﻭﻝ ﺟﻤﻴ���ﻊ ﺍﻟﻤ���ﺆﻣﻨﻴﻦ ﻓ����ﻲ‬ ‫ﺍﻟﻔﺼﺢ‪) .‬ﻉ‪ (٤۷‬ﻭﻳﺸﺘﺮﻛﻮﺍ ﻓﻲ ﺃﻛﻠﻪ‬

‫ﺍﻟﻜﻨﻴﺴ��ﺔ ﻣ��ﻦ ﺟﺴ��ﺪ ﺍﻟ��ﺮﺏ ﻭﺩﻣ��ﻪ ﻟﻴﻜﻮﻧ��ﻮﺍ‬ ‫ﻓﻲ ﺷﺮﻛﺔ ﻭﺍﺣﺪﺓ‪.‬‬

‫‪۱۹‬‬

‫ﻻ ﻳﺄﻛ��ﻞ ﻣﻨ��ﻪ ﺃﻱ ﺇﻧﺴ��ﺎﻥ ﺗ��ﻨﺠﺲ ﺑ��ﺄﻱ ﻻ ﻳﺘﻨ�����ﺎﻭﻝ ﺟﺴ�����ﺪ ﺍﻟﻤﺴ�����ﻴﺢ ﻭﺩﻣ������ﻪ ﺇﻻ‬ ‫ﺍﻟﺘﺎﺋﺒﻮﻥ ﻭﺍﻟﺬﻳﻦ ﻧﺎﻟﻮﺍ ﺳﺮ ﺍﻻﻋﺘﺮﺍﻑ‪.‬‬

‫ﺳﺒﺐ‪) .‬ﻋﺪ‪(۹-٦ :٦‬‬

‫‪۷٥ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬

‫‪ ‬ﺫﺑﻴﺤﺔ ﺍﻟﻔﺼﺢ ﻫﻲ ﺫﺑﻴﺤﺔ ﺷﺮﻛﺔ ﻟﻜﻞ ﺟﻤﺎﻋﺔ ﺇﺳﺮﺍﺋﻴﻞ‪:‬‬ ‫ﻫﻨﺎ ﻷﻭﻝ ﻣﺮﺓ ﻳُﺬﻛﺮ ﺍﺳﻢ ﺟﻤﺎﻋﺔ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻓﻬﻢ ﺻﺎﺭﻭﺍ ﺟﻤﺎﻋﺔ ﻋﻠﻰ ﺃﺳﺎﺱ ﺫﺑﻴﺤﺔ‬ ‫ﺍﻟﻔﺼﺢ ﺍﻟﻤﺸﺘﺮﻛﺔ‪ .‬ﻭﺫﺑﻴﺤﺔ ﺍﻹﻓﺨﺎﺭﺳﺘﻴﺎ ﻫﻲ ﺫﺑﻴﺤﺔ ﺍﻟﻜﻨﻴﺴﺔ ﻛﻠﻬﺎ ﺍﻟﻤﺘﺤﺪﺓ ﺑﻌﺮﻳﺴﻬﺎ‪.‬‬ ‫ﻭﻧﻼﺣﻆ ﺃﻥ ﺍﻟﺬﺑﻴﺤﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻳﺸﺘﺮﻙ ﻓﻴﻬﺎ ﺍﻟﻌﺎﺋﻠﺔ ﻭﺍﻟﺠﻴﺮﺍﻥ ﻭﺍﻷﻗﺎﺭﺏ ﺍﻟﻜﻞ ﻳﺄﻛﻠﻮﻥ‬ ‫ﻣﻨﻬﺎ‪ ،‬ﻭﺍﻷﻛﻞ ﻫﻮ ﻋﻼﻣﺔ ﺍﻻﺷﺘﺮﺍﻙ ﺍﻟﺸﺨﺼﻲ ﻓﻲ ﻣﻤﺎﺭﺳﺔ ﺍﻟﻄﻘﺲ‪ .‬ﺇﺫﺍً ﻓﺎﻟﻔﺼﺢ‬ ‫ﻳﻌﺒﺮ ﻋﻦ ﻓﻜﺮﺓ ﺍﻟﻔﺪﺍء ﺑﺎﻟﺪﻡ ﻭﺍﻟﺸﺮﻛﺔ ﻓﻲ ﺍﻟﺬﺑﻴﺤﺔ ﻭﺃﻳﻀﺎ ً ﻋﻦ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺸﺨﺼﻴﺔ‬ ‫ﻣﻊ ﷲ ﻟﻜﻞ ﻓﺮﺩ‪ .‬ﻭﻓﻴﻤﺎ ﺑﻌﺪ ﺍﺷﺘـُﺮﻁ ﺃﻻ ﻳـ ُﻘـ َ ﱠﺪﻡ ﺍﻟﻔﺼﺢ ﺧﺎﺭﺝ ﺃﻭﺭﺷﻠﻴﻢ‪.‬‬ ‫‪ ‬ﺩﻋﻮﺓ ﺍﻟﺠﺎﺭ ﺍﻟﻘﺮﻳﺐ‪:‬‬ ‫ﺇﻥ ﻛﺎﻥ ﻋﺪﺩ ﺃﻓﺮﺍﺩ ﺍﻷﺳﺮﺓ ﻗﻠﻴﻼً‪ ،‬ﻳﺄﺧﺬ ﻣﻌﻪ ﺟﺎﺭﻩ ﺍﻟﻘﺮﻳﺐ ﻭﻳﺬﺑﺤﺎﻥ ﺷﺎﺓ ﻭﺍﺣﺪﺓ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﺠﺎﺭ ﻳﺮﻣﺰ ﻟﻸﻣﻢ ﺃﻱ ﺃﻥ ﺷﻌﺐ ﷲ ﻳﻨﺎﺩﻱ ﺑﺎﻟﻤﺴﻴﺢ ﻟﻴﺒﺸﺮ ﺍﻟﻌﺎﻟﻢ ﻛﻠﻪ‪.‬‬ ‫‪ ‬ﻻﺣﻆ ﺍﻟﺘﺴﻤﻴﺔ ﺍﻟﺠﺪﻳﺪﺓ ﺍﻟﺘﻲ ﺃﻁﻠﻘﻬﺎ ﻣﻮﺳﻰ ﻋﻠﻰ ﺍﻟﻔﺼﺢ ﺇﺫ ﻗﺎﻝ " ﺗﺤﻔﻈﻮﻥ ﻫﺬﻩ‬ ‫ﺍﻟﺨﺪﻣﺔ" ﻭﻫﻲ ﻧﻔ�ﺲ ﺍﻟﻜﻠﻤ�ﺔ ﺍﻟﺘ�ﻲ ﻧﻄﻠﻘﻬ�ﺎ ﻋﻠ�ﻰ ﺧﺪﻣ�ﺔ ﺍﻟﻘ�ﺪﺍﺱ ﺍﻹﻟﻬ�ﻲ ﺍﻟﺘ�ﻲ ﺗُ�ﺪﻋﻰ‬ ‫ﺑﺎﻟﻴﻮﻧﺎﻧﻴﺔ )ﻟﻴﺘﻮﺭﺟﻴﺎ = ﺧﺪﻣﺔ ﺍﻟﺼﻼﺓ ﺍﻟﺠﻤﺎﻋﻴﺔ( ﻭﻫ�ﻲ ﺍﻟﺨﺪﻣ�ﺔ ﺍﻟﺘ�ﻲ ﺃﻣﺮﻧ�ﺎ ﺍﻟ�ﺮﺏ‬ ‫ﺃﻥ ﻧﺼﻨﻌﻬﺎ ﻟﺬﻛﺮﻩ‪ ،‬ﻓﺄﺻﺒﺢ ﺍﻟﺘﺬﻛﺎﺭ ﻫﻮ ﺇﻋﺎﺩﺓ ﻟﻨﻔﺲ ﺍﻟﺤﺪﺙ ﺑﻜ�ﻞ ﺗﻔﺎﺻ�ﻴﻠﻪ ﻓ�ﻲ ﻛ�ﻞ‬ ‫‪۱٦‬‬ ‫�ﻲ ﺷَ� ِﺮ َﻛﺔَ ﺩ َِﻡ‬ ‫ﻣﺮﺓ ﻭﻟﻴﺲ ﻣﺠﺮﺩ ﺍﻟﺘﺬﻛﺮ‪َ . .‬ﻛﺄْ ُ‬ ‫ﺱ ﺍ ْﻟﺒَ َﺮ َﻛ ِﺔ ﺍﻟﱠﺘِ�ﻲ ﻧُﺒَﺎ ِﺭ ُﻛ َﻬ�ﺎ‪ ،‬ﺃَﻟَ ْﻴ َ‬ ‫ﺴ�ﺖْ ِﻫ َ‬ ‫ﻴﺢ )‪۱‬ﻛﻮ‪(۱٦ :۱۰‬‬ ‫ﺲ ﻫ َُﻮ َ‬ ‫ﺷ ِﺮ َﻛﺔَ َﺟ َ‬ ‫ﺴ ُﺮﻩُ‪ ،‬ﺃَﻟَ ْﻴ َ‬ ‫ﺴ ِﺪ ﺍ ْﻟ َﻤ ِ‬ ‫ﻴﺢ؟ ﺍ ْﻟ ُﺨ ْﺒ ُﺰ ﺍﻟﱠ ِﺬﻱ ﻧَ ْﻜ ِ‬ ‫ﺍ ْﻟ َﻤ ِ‬ ‫ﺴ ِ‬ ‫ﺴ ِ‬

‫‪۷٦ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬

‫* ﺍﻟﻀﺮﺑﺔ ﺍﻟﻌﺎﺷﺮﺓ‪ :‬ﻣﻮﺕ ﺍﻷﺑﻜﺎﺭ‬ ‫‪۲۹‬ﻓَ َﺤﺪ َ‬ ‫ﺼ َﺮ‪ِ ،‬ﻣﻦْ ﺑِ ْﻜ ِﺮ‬ ‫ﺽ ِﻣ ْ‬ ‫َﺙ ﻓِﻲ ﻧِ ْ‬ ‫ﻒ ﺍﻟﻠﱠ ْﻴ ِﻞ ﺃَﻥﱠ ﺍﻟ ﱠﺮ ﱠ‬ ‫ﺿ َﺮ َ‬ ‫ﺏ َ‬ ‫ﺼ ِ‬ ‫ﺏ ُﻛ ﱠﻞ ﺑِ ْﻜ ٍﺮ ﻓِﻲ ﺃَ ْﺭ ِ‬ ‫ﺴ ْﺠ ِﻦ‪َ ،‬ﻭ ُﻛ ﱠﻞ ﺑِ ْﻜ ِﺮ ﺑَ ِﻬﻴ َﻤ ٍﺔ‪.‬‬ ‫ﺳﻴ ِﺮ ﺍﻟﱠ ِﺬﻱ ﻓِﻲ ﺍﻟ ﱢ‬ ‫ﺳﻴﱢ ِﻪ ﺇِﻟَﻰ ﺑِ ْﻜ ِﺮ ﺍﻷَ ِ‬ ‫ﺲ َﻋﻠَﻰ ُﻛ ْﺮ ِ‬ ‫ﻓِ ْﺮﻋ َْﻮﻥَ ﺍ ْﻟ َﺠﺎﻟِ ِ‬ ‫‪۳۰‬‬ ‫ﺻ َﺮ ٌ‬ ‫ﺍﺥ ﻋ َِﻈﻴ ٌﻢ ﻓِﻲ‬ ‫ﻓَﻘَﺎ َﻡ ﻓِ ْﺮﻋ َْﻮﻥُ ﻟَ ْﻴﻼً ﻫ َُﻮ َﻭ ُﻛ ﱡﻞ َﻋﺒِﻴ ِﺪ ِﻩ َﻭ َﺟ ِﻤﻴ ُﻊ ﺍ ْﻟ ِﻤ ْ‬ ‫ﺼ ِﺮﻳﱢﻴﻦَ ‪َ .‬ﻭ َﻛﺎﻥَ ُ‬ ‫‪۳۱‬‬ ‫ﺳﻰ َﻭﻫَﺎ ُﺭﻭﻥَ ﻟَ ْﻴﻼً َﻭﻗَﺎ َﻝ‪:‬‬ ‫ِﻣ ْ‬ ‫ﺲ ﻓِﻴ ِﻪ َﻣ ْﻴﺖٌ ‪ .‬ﻓَ َﺪﻋَﺎ ُﻣﻮ َ‬ ‫ﺼ َﺮ‪ ،‬ﻷَﻧﱠﻪُ ﻟَ ْﻢ ﻳَ ُﻜﻦْ ﺑَ ْﻴﺖٌ ﻟَ ْﻴ َ‬ ‫»ﻗُﻮ ُﻣﻮﺍ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ َﺟ ِﻤﻴ ًﻌﺎ‪َ ،‬ﻭ ْﺍﺫ َﻫﺒُﻮﺍ ﺍ ْﻋﺒُﺪُﻭﺍ‬ ‫ﺍﺧ ُﺮ ُﺟﻮﺍ ِﻣﻦْ ﺑَ ْﻴ ِﻦ َ‬ ‫ﺷ ْﻌﺒِﻲ ﺃَ ْﻧﺘُ َﻤﺎ َﻭﺑَﻨُﻮ ﺇِ ْ‬ ‫‪۳۲‬‬ ‫ﻀﺎ َﻭﺑَﻘَ َﺮ ُﻛ ْﻢ َﻛ َﻤﺎ ﺗَ َﻜﻠﱠ ْﻤﺘُ ْﻢ َﻭ ْﺍﺫ َﻫﺒُﻮﺍ‪َ .‬ﻭﺑَﺎ ِﺭ ُﻛﻮﻧِﻲ‬ ‫ﺍﻟ ﱠﺮ ﱠ‬ ‫ﺏ َﻛ َﻤﺎ ﺗَ َﻜﻠﱠ ْﻤﺘُ ْﻢ‪ُ .‬ﺧ ُﺬﻭﺍ َﻏﻨَ َﻤ ُﻜ ْﻢ ﺃَ ْﻳ ً‬ ‫‪۳۳‬‬ ‫ﺽ‪ ،‬ﻷَﻧ ﱠ ُﻬ ْﻢ‬ ‫ﺼ ِﺮﻳﱡﻮﻥَ َﻋﻠَﻰ ﺍﻟ ﱠ‬ ‫ﻀﺎ«‪َ .‬ﻭﺃَﻟَ ﱠﺢ ﺍ ْﻟ ِﻤ ْ‬ ‫ﺃَ ْﻳ ً‬ ‫ﺸ ْﻌ ِ‬ ‫ﺐ ﻟِﻴُ ْﻄﻠِﻘُﻮ ُﻫ ْﻢ ﻋ ِ‬ ‫َﺎﺟﻼً ِﻣﻦَ ﺍﻷَ ْﺭ ِ‬

‫ﺎﺟﻨُ ُﻬ ْﻢ‬ ‫ﻗَﺎﻟُﻮﺍ‪َ » :‬ﺟ ِﻤﻴﻌُﻨَﺎ ﺃَ ْﻣ َﻮﺍﺕٌ «‪۳٤ .‬ﻓَ َﺤ َﻤ َﻞ ﺍﻟ ﱠ‬ ‫ﺸ ْﻌ ُ‬ ‫ﺐ ﻋ َِﺠﻴﻨَ ُﻬ ْﻢ ﻗَ ْﺒ َﻞ ﺃَﻥْ ﻳَ ْﺨﺘَ ِﻤ َﺮ‪َ ،‬ﻭ َﻣ َﻌ ِ‬ ‫‪۳٥‬‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‬ ‫ﻭﺭﺓٌ )ﻣﻠﻔﻮﻓﺔ( ﻓِﻲ ﺛِﻴَﺎﺑِ ِﻬ ْﻢ َﻋﻠَﻰ ﺃَ ْﻛﺘَﺎﻓِ ِﻬ ْﻢ‪َ .‬ﻭﻓَ َﻌ َﻞ ﺑَﻨُﻮ ﺇِ ْ‬ ‫)ﺁﻧﻴﺔ ﺍﻟﻌﺠﻴﻦ( َﻣ ْ‬ ‫ﺼ ُﺮ َ‬ ‫ﺐ َﻭﺛِﻴَﺎﺑًﺎ‪.‬‬ ‫ﺳﻰ‪ .‬ﻁَﻠَﺒُﻮﺍ ِﻣﻦَ ﺍ ْﻟ ِﻤ ْ‬ ‫ﺼ ِﺮﻳﱢﻴﻦَ ﺃَ ْﻣﺘِ َﻌﺔَ ﻓِ ﱠ‬ ‫ﺐ ﻗَ ْﻮ ِﻝ ُﻣﻮ َ‬ ‫ﺑِ َﺤ َ‬ ‫ﻀ ٍﺔ َﻭﺃَ ْﻣﺘِ َﻌﺔَ َﺫ َﻫ ٍ‬ ‫ﺴ ِ‬ ‫ﺴﻠَﺒُﻮﺍ‬ ‫‪َ ۳٦‬ﻭﺃَ ْﻋﻄَﻰ ﺍﻟ ﱠﺮ ﱡﺏ ﻧِ ْﻌ َﻤﺔً ﻟِﻠ ﱠ‬ ‫ﻮﻥ ﺍ ْﻟ ِﻤ ْ‬ ‫ﺼ ِﺮﻳﱢﻴﻦَ َﺣﺘﱠﻰ ﺃَﻋَﺎ ُﺭﻭ ُﻫ ْﻢ‪ .‬ﻓَ َ‬ ‫ﺸ ْﻌ ِ‬ ‫ﺐ ﻓِﻲ ﻉ ُِ◌ﻳُ ِ‬ ‫ﺼ ِﺮﻳﱢﻴﻦَ ‪) .‬ﺧﺮ ‪(۳٦-۲۹ :۱۲‬‬ ‫ﺍ ْﻟ ِﻤ ْ‬ ‫‪ ‬ﺑﻤﺠﺮﺩ ﺃﻥ ﺃﻛﻤﻞ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺷﺮﻳﻌﺔ ﺍﻟﻔﺼ�ﺢ ﻭﺃﻛﻠ�ﻮﻩ‪ ،‬ﺣﺎﻧ�ﺖ ﺳ�ﺎﻋﺔ ﺍﻟﺨ�ﻼﺹ‬ ‫ﺍﻟﺘ��ﻲ ﺍﻧﺘﻈﺮﻭﻫ��ﺎ ‪ ٤۳۰‬ﺳ��ﻨﺔ ﻭﺃﺻ��ﻴﺐ ﻓﺮﻋ��ﻮﻥ ﻭﻛ��ﻞ ﺍﻟﻤﺼ��ﺮﻳﻴﻦ ﺑﺮﻋ��ﺐ ﺷ��ﺪﻳﺪ ﻓﻘ��ﺪ‬ ‫ﺩﺧ��ﻞ ﺍﻟﻤ��ﻮﺕ ﻛ��ﻞ ﺑﻴ��ﺖ ﻣ��ﻦ ﺑﻴ��ﻮﺗﻬﻢ ﻭﺍﺧﺘﻄ��ﻒ ﺃﺑﻜ��ﺎﺭﻫﻢ ﻭﺃﺑﻜ��ﺎﺭ ﺑﻬ��ﺎﺋﻤﻬﻢ ﺣﺘ��ﻰ ﺃﻥ‬ ‫ﻓﺮﻋﻮﻥ ﺗﻨﺎﺯﻝ ﻋﻦ ﻛﺒﺮﻳﺎﺋﻪ ﻭﺷﺮﻭﻁﻪ ﻭﺩﻋﺎ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﻟﻴﻼً ﻭﻁﻠﺐ ﻣﻨﻬﻤﺎ ﺃﻥ‬ ‫ﻳﺄﺧﺬﺍ ﺍﻟﺸﻌﺐ ﻭﻛﻞ ﻣﺎ ﻟﻬﻤﺎ ﻭﻳﺬﻫﺒﺎ ﻟﻌﺒﺎﺩﺓ ﺍﻟﺮﺏ ﻛﻄﻠﺒﻬﻤﺎ‪.‬‬ ‫‪ ‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻓﺤﺴﺐ ﺑﻞ ﻫ�ﺎ ﻫ�ﻮ ﻓﺮﻋ�ﻮﻥ ﺍﻟﺠﺒ�ﺎﺭ ﺍﻟ�ﺬﻱ ﻁﺎﻟﻤ�ﺎ ﺳ�ﺨﺮ ﻣﻨﻬﻤ�ﺎ ﻭﻣ�ﻸ‬ ‫ﺍﻟ��ﺪﻧﻴﺎ ﻏ��ﺮﻭﺭﺍً ﻭﻋﻨ��ﺎﺩﺍً‪ ،‬ﺍﻵﻥ ﻳﻄﻠ��ﺐ ﻣﻨﻬﻤ��ﺎ ﺃﻥ ﻳﺒﺎﺭﻛ��ﺎﻩ ﻟ��ﺌﻼ ﻳﺨﺘﻄﻔ��ﻪ ﺍﻟﻤ��ﻮﺕ ﻛﻤ��ﺎ‬ ‫ﺍﺧﺘﻄﻒ ﺑﻜﺮﻩ!!‬ ‫ﺃﻳﻦ ﺳﻄﻮﺗﻚ ﻭﺳﻠﻄﺎﻧﻚ ﻳﺎ ﻓﺮﻋﻮﻥ؟‬ ‫ﺃﻳﻦ ﺗﻬﺪﻳﺪﻙ ﺑﺎﻟﻤﻮﺕ ﻷﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺘﺮﺟﻮﻥ ﻋﻔﻮﻙ؟‬ ‫‪۷۷ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬

‫ﻫﺬﺍ ﻫ�ﻮ ﻓﻌ�ﻞ ﺍﻟﺨ�ﺮﻭﻑ ﺍﻟﻤ�ﺬﺑﻮﺡ ﻭﺍﻟ�ﺪﻡ ﺍﻟﻤﺴ�ﻔﻮﻙ ﺍﻟ�ﺬﻱ ﻧﺠﱠ�ﻰ ﻣ�ﻦ ﺍﻟﻤ�ﻮﺕ ﻛ�ﻞ ﻣ�ﻦ‬ ‫ﺍﺣﺘﻤﻰ ﺑﻪ‪.‬‬ ‫‪ ‬ﻭﻛﻤﺎ ﻟﻢ ﻳﻄﻖ ﺍﻟﻤﺼﺮﻳﻮﻥ ﺑﻘﺎء ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﺑﻴﻨﻬﻢ ﺑﻌﺪ ﺍﻟﻤﻮﺕ ﺍﻟﺬﻱ ﺿﺮﺏ ﻛﻞ‬ ‫ﺑﻴﻮﺗﻬﻢ‪ ،‬ﻫﻜﺬﺍ ﻻ ﻳﻄﻴﻖ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺒﻘﺎء ﺃﻣﺎﻡ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﺤﺘﻤ�ﻲ ﻓ�ﻲ ﺻ�ﻠﻴﺐ ﺭﺏ‬ ‫ﺍﻟﻤﺠﺪ ﻳﺴﻮﻉ ﺍﻟﻤﺴﻴﺢ‪.‬‬ ‫‪ ‬ﻭﻛﻤﺎ ﻳَﺴﻠﺐ ﺍﻟﻤﻨﺘﺼﺮ ﻋﺪﻭﻩ ﺍﻟﻤﻬﺰﻭﻡ ﻫﻜﺬﺍ ﺃﻋﻄﻰ ﷲ ﻧﻌﻤﺔ ﻟﺒﻨ�ﻲ ﺇﺳ�ﺮﺍﺋﻴﻞ ﻓ�ﻲ‬ ‫ﺃﻋﻴﻦ ﺍﻟﻤﺼﺮﻳﻴﻦ ﻓﻄﻠﺒﻮﺍ ﻣﻨﻬﻢ ﺃﻣﺘﻌﺔ ﻓﻀﺔ ﻭﺫﻫﺒﺎ ً ﻭﺛﻴﺎﺑﺎ ً ﻓ�ﺄﻋﻄﻮﻫﻢ‪ .‬ﻭﻫ�ﻮ ﻣ�ﺎ ﻳﻤﺜ�ﻞ‬ ‫ﺗﻌﻮﻳﻀﺎ ً ﻋﻦ ﺳﻨﻮﺍﺕ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﺍﻟﺴﺨﺮﺓ‪ ،‬ﻭﺧﺮﺟﻮﺍ ﻣﻜﺮﻣﻴﻦ ﺑﻔﻀﻞ ﺍﻟﺪﻡ ﺍﻟﺜﻤﻴﻦ‪.‬‬ ‫ﻣﺎ ﺳﻠﺒﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻗﺪﻳﻤﺎ ً ﻣﻦ ﺃﻓﻜﺎﺭ ﻭﻣﺸﺎﻋﺮ ﻭﻁﺎﻗﺎﺕ‪ ،‬ﻳُﺴ�ﻠﺐ ﻣﻨ�ﻪ ﺃﺧﻴ�ﺮﺍً ﺑﺎﻟﺘﻮﺑ�ﺔ‬ ‫ﻭﺍﻹﻳﻤﺎﻥ ﻭﺍﻷﺳﺮﺍﺭ‪ ،‬ﻟﻴﺼﻴﺮ ﻛﻨﺰﺍً ﺭﻭﺣﻴﺎ ً ﻷﻭﻻﺩ ﷲ‪.‬‬ ‫* ﺧﺮﻭﺝ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻦ ﻣﺼﺮ‪:‬‬ ‫‪۳۹‬‬ ‫ﺵ ِﻣﻦَ‬ ‫ﺎﺭﺗ َ​َﺤ َﻞ ﺑَﻨُﻮ ﺇِ ْ‬ ‫ﻓَ ْ‬ ‫ﻴﺲ ﺇِﻟَﻰ ُ‬ ‫ﺴ َ‬ ‫ﺳﺖﱢ ِﻣﺌَ ِﺔ ﺃَ ْﻟ ِ‬ ‫ﺳ ﱡﻜﻮﺕَ ‪ ،‬ﻧَ ْﺤ َﻮ ِ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ِﻣﻦْ َﺭ َﻋ ْﻤ ِ‬ ‫ﻒ َﻣﺎ ٍ‬ ‫‪۳۸‬‬ ‫ﻀﺎ َﻣ َﻊ َﻏﻨَ ٍﻢ‬ ‫ﱢ‬ ‫ﺻ ِﻌ َﺪ َﻣ َﻌ ُﻬ ْﻢ ﻟَﻔِﻴﻒٌ )ﻏﻴﺮ ﺍﻟﻴﻬﻮﺩ( َﻛﺜِﻴ ٌﺮ ﺃَ ْﻳ ً‬ ‫ﺎﻝ َﻋﺪَﺍ ﺍﻷَ ْﻭﻻَ ِﺩ‪َ .‬ﻭ َ‬ ‫ﺍﻟﺮ َﺟ ِ‬ ‫‪۳۹‬‬ ‫ﺼ َﺮ ُﺧ ْﺒﺰَ َﻣﻠﱠ ٍﺔ‬ ‫ﺵ َﻭﺍﻓِ َﺮ ٍﺓ ِﺟ ًّﺪﺍ‪َ .‬ﻭ َﺧﺒَ ُﺰﻭﺍ ﺍ ْﻟ َﻌ ِﺠﻴﻦَ ﺍﻟﱠ ِﺬﻱ ﺃَ ْﺧ َﺮ ُﺟﻮﻩُ ِﻣﻦْ ِﻣ ْ‬ ‫َﻭﺑَﻘَ ٍﺮ‪َ ،‬ﻣ َﻮﺍ ٍ‬ ‫)ﻏﻴﺮ ﻣﺨﺘﻤﺮ ﻳُﺨﺒﺰ ﻋﻠﻰ ﺣﺠﺎﺭﺓ ﺳﺎﺧﻨﺔ( ﻓَ ِﻄﻴ ًﺮﺍ‪ ،‬ﺇِ ْﺫ َﻛﺎﻥَ ﻟَ ْﻢ ﻳَ ْﺨﺘَ ِﻤ ْﺮ‪ .‬ﻷَﻧﱠ ُﻬ ْﻢ ﻁُ ِﺮﺩُﻭﺍ‬

‫ﺴ ِﻬ ْﻢ ﺯَﺍﺩًﺍ‪َ ٤۰.‬ﻭﺃَ ﱠﻣﺎ ﺇِﻗَﺎ َﻣﺔُ ﺑَﻨِﻲ‬ ‫ﺼ َﺮ َﻭﻟَ ْﻢ ﻳَ ْﻘ ِﺪ ُﺭﻭﺍ ﺃَﻥْ ﻳَﺘَﺄ َ ﱠﺧ ُﺮﻭﺍ‪ ،‬ﻓَﻠَ ْﻢ ﻳَ ْ‬ ‫ِﻣﻦْ ِﻣ ْ‬ ‫ﺼﻨَ ُﻌﻮﺍ ﻷَ ْﻧﻔُ ِ‬ ‫ﺳﻨَﺔً‪َ ٤۱ .‬ﻭ َﻛﺎﻥَ ِﻋ ْﻨ َﺪ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﺍﻟﱠﺘِﻲ ﺃَﻗَﺎ ُﻣﻮﻫَﺎ ﻓِﻲ ِﻣ ْ‬ ‫ﺇِ ْ‬ ‫ﺼ َﺮ ﻓَ َﻜﺎﻧَﺖْ ﺃَ ْﺭﺑَ َﻊ ِﻣﺌَ ٍﺔ َﻭﺛَﻼَﺛِﻴﻦَ َ‬ ‫ﺳﻨَﺔً‪ ،‬ﻓِﻲ ﺫﻟِﻚَ ﺍ ْﻟﻴَ ْﻮ ِﻡ َﻋ ْﻴﻨِ ِﻪ‪ ،‬ﺃَﻥﱠ َﺟ ِﻤﻴ َﻊ ﺃَ ْﺟﻨَﺎ ِﺩ ﺍﻟ ﱠﺮ ﱢﺏ‬ ‫ﻧِ َﻬﺎﻳَ ِﺔ ﺃَ ْﺭﺑَ ِﻊ ِﻣﺌَ ٍﺔ َﻭﺛَﻼَﺛِﻴﻦَ َ‬ ‫‪٤۲‬‬ ‫ﺽ‬ ‫ﺼ َﺮ‪.‬‬ ‫ﺽ ِﻣ ْ‬ ‫ِﻫ َﻲ ﻟَ ْﻴﻠَﺔٌ ﺗ ُْﺤﻔَﻆُ ﻟِﻠ ﱠﺮ ﱢ‬ ‫ﺏ ِﻹ ْﺧ َﺮ ِ‬ ‫ﺍﺟ ِﻪ ﺇِﻳﱠﺎ ُﻫ ْﻢ ِﻣﻦْ ﺃَ ْﺭ ِ‬ ‫َﺧ َﺮ َﺟﺖْ ِﻣﻦْ ﺃَ ْﺭ ِ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﻓِﻲ ﺃَ ْﺟﻴَﺎﻟِ ِﻬ ْﻢ‪.‬‬ ‫ﻴﻊ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ِﻣ ْ‬ ‫ﺼ َﺮ‪ .‬ﻫ ِﺬ ِﻩ ﺍﻟﻠﱠ ْﻴﻠَﺔُ ِﻫ َﻲ ِﻟﻠ ﱠﺮ ﱢ‬ ‫ﺏ‪ .‬ﺗ ُْﺤﻔَﻆُ ِﻣﻦْ َﺟ ِﻤ ِ‬ ‫)ﺧﺮ‪(٤۲ -۳۹ :۱۲‬‬ ‫‪ ‬ﺗﺤ��ﺮﻙ ﺑﻨ��ﻮ ﺇﺳ��ﺮﺍﺋﻴﻞ ﻣ��ﻦ ﺭﻋﻤﺴ��ﻴﺲ‪ ،‬ﻭﻫ��ﻲ ﻣﻜ��ﺎﻥ ﺻ��ﺎﻥ ﺍﻟﺤﺠ��ﺮ ﺑﻤﺤﺎﻓﻈ��ﺔ‬ ‫ﺍﻟﺸ��ﺮﻗﻴﺔ ﺣﺎﻟﻴ�ﺎ ً‪ ،‬ﻭﺍﺗﺠﻬ��ﻮﺍ ﻧﺤ��ﻮ ﺍﻟﺠﻨ��ﻮﺏ ﺍﻟﺸ��ﺮﻗﻲ )ﺍﺗﺠ��ﺎﻩ ﺍﻹﺳ��ﻤﺎﻋﻴﻠﻴﺔ ﺣﺎﻟﻴ�ﺎ ً( ﺇﻟ��ﻰ‬ ‫‪۷۸ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬

‫ﺳ��ﻜﻮﺕ ﻭﻣﻌﻨﺎﻫ��ﺎ ﻣﻈ��ﻼﺕ ﻭﺗﺒﻌ��ﺪ ‪ ۱٥‬ﻛ��ﻢ ﻋ��ﻦ ﺭﻋﻤﺴ��ﻴﺲ‪ .‬ﻭﻛ��ﺎﻥ ﻋ��ﺪﺩ ﺍﻟﺨ��ﺎﺭﺟﻴﻦ‬ ‫‪ ٦۰۰‬ﺃﻟ��ﻒ ﻣ��ﻦ ﺍﻟﺮﺟ��ﺎﻝ ﻋ��ﺪﺍ ﺍﻟﻨﺴ��ﺎء ﻭﺍﻷﻭﻻﺩ ﺃﻱ ﺃﻥ ﺍﻟﻌ��ﺪﺩ ﺍﻹﺟﻤ��ﺎﻟﻲ ﻳﺰﻳ��ﺪ ﻋ��ﻦ‬ ‫‪ ۲‬ﻣﻠﻴﻮﻥ ﺷﺨﺺ‪ .‬ﻭﻋﻨﺪ ﻭﺻﻮﻟﻬﻢ ﺇﻟﻰ ﺳ�ﻜﻮﺕ‪ ،‬ﻧﺼ�ﺒﻮﺍ ﺧﻴ�ﺎﻣﻬﻢ ﻭﺧﺒ�ﺰﻭﺍ ﻋﺠﻴ�ﻨﻬﻢ‬ ‫ﻭﻛﺎﻥ ﻓﻄﻴﺮﺍً ﻏﻴﺮ ﻣﺨﺘﻤﺮ )ﺧﺒﺰ ﻣﻠﺔ(‪.‬‬ ‫‪ ‬ﺗﺮﻣ��ﺰ ﺭﻋﻤﺴ��ﻴﺲ ﺇﻟ��ﻰ ﺍﻟﻔﺴ��ﺎﺩ ﻭﺍﻟﺸ��ﺮ ﺍﻟ��ﺬﻱ ﻳﻨﺒﻐ��ﻲ ﺃﻥ ﻳﺨ��ﺮﺝ ﻣﻨ��ﻪ ﺍﻹﻧﺴ��ﺎﻥ‬ ‫ﺍﻟﺮﻭﺣﻲ ﻭﻳﺘﺠﻪ ﺇﻟﻰ ﺳﻜﻮﺕ‪ ،‬ﻭﻫﻲ ﺍﻟﺨﻴﺎﻡ‪ ،‬ﺃﻱ ﺃﻧ�ﻪ ﺣﻴﻨﻤ�ﺎ ﻳﺘﻐ�ﺮﺏ ﻋ�ﻦ ﺍﻟﻌ�ﺎﻟﻢ ﻳﺠ�ﺪ‬ ‫ﷲ‪.‬‬ ‫‪ ‬ﺍﻧﻘﻀﺖ ﺳﻨﻮﺍﺕ ﺍﻟﻌﺒﻮﺩﻳﺔ ‪ -‬ﻧﻌﻢ ﻟﻘﺪ ﻁﺎﻟﺖ ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻌ�ﺔ ﻗ�ﺮﻭﻥ ﻭﻟﻜ�ﻦ ﺍﻟ�ﺮﺏ‬ ‫ﺣﻘﻖ ﻭﻋﺪﻩ ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻟﻤﻨﺎﺳﺐ ﻭﺧﻠﺺ ﺷﻌﺒﻪ )ﻓﻲ ﻟﻴﻠﺔ ﺍﻟﺨﺎﻣﺲ ﻋﺸﺮ ﻣﻦ ﺃﺑﻴﺐ(‪.‬‬ ‫‪ ‬ﺇﻧﻬﺎ ﻟﻴﻠﺔ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﺗـُﻨﺴﻰ ‪ -‬ﻅﻬﺮﺕ ﻓﻴﻬﺎ ﺫﺭﺍﻉ ﺍﻟﺮﺏ ﻭﻗﻮﺗﻪ ﻭﺗﻢ ﻓﻴﻬﺎ ﺗﺄﺳﻴﺲ‬ ‫ﺍﻟﻔﺼﺢ ﺍﻟﺬﻱ ﻅﻞ ﺳﺮﺍً ﻣﺨﺘﻮﻣﺎ ً ﻻ ﻳﻔﻬﻢ ﺃﻋﻤﺎﻗﻪ ﺣﺘﻰ ﺍﻟﺬﻳﻦ ﻳﻤﺎﺭﺳﻮﻧﻪ‪ ،‬ﺇﻟ�ﻰ ﺃﻥ ﺃﺗ�ﻰ‬ ‫ﺍﺑﻦ ﷲ ﺍﻟﺤﻤﻞ ﺍﻟﺤﻘﻴﻘﻲ ﻭﻓﻚ ﺧﺘﻮﻣﻪ ﻭﺃﻅﻬﺮ ﻧﻔﺴﻪ ﺃﻧﻪ ﻫﻮ ﺧ�ﺮﻭﻑ ﺍﻟﻔﺼ�ﺢ ﻭﺣﻤ�ﻞ‬ ‫ﷲ ﺍﻟ��ﺬﻱ ﻳﺮﻓ��ﻊ ﺧﻄﺎﻳ��ﺎ ﺍﻟﻌ��ﺎﻟﻢ ﻛﻠ��ﻪ‪ ،‬ﺍﻟ��ﺬﻱ ﺳ��ﺤﻖ ﺍﻟﺸ��ﻴﻄﺎﻥ ﺑﺼ��ﻠﻴﺒﻪ ﻭﺃﻋﻄ��ﻰ ﺷ��ﻌﺒﻪ‬ ‫ﻧﻌﻤﺔ ﺍﻟﺨﻼﺹ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ .‬ﻓﻬﻲ ﺣﻘﺎ ً ﻟﻴﻠﺔ ﻋﻈﻴﻤﺔ ﺗـُﺤﻔﻆ ﻟﻠﺮﺏ!!‬ ‫* ﺗﻘﺪﻳﺲ ﺍﻷﺑﻜﺎﺭ ﻟﻠﺮﺏ‪:‬‬ ‫‪۲‬‬ ‫‪۱‬‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪،‬‬ ‫ﺢ َﺭ ِﺣ ٍﻢ ِﻣﻦْ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺳﻰ ﻗَﺎﺋِﻼً‪» :‬ﻗَﺪ ْ‬ ‫َﻭ َﻛﻠﱠ َﻢ ﺍﻟ ﱠﺮ ﱡﺏ ُﻣﻮ َ‬ ‫ﱢﺱ ﻟِﻲ ُﻛ ﱠﻞ ﺑِ ْﻜ ٍﺮ‪ُ ،‬ﻛ ﱠﻞ ﻓَﺎﺗِ ِ‬ ‫ﺱ َﻭ ِﻣﻦَ ﺍ ْﻟﺒَ َﻬﺎﺋِ ِﻢ‪ .‬ﺇِﻧﱠﻪُ ﻟِﻲ«‪) .‬ﺧﺮ‪(۲-۱ :۱۳‬‬ ‫ِﻣﻦَ ﺍﻟﻨﱠﺎ ِ‬ ‫‪۱۱‬‬ ‫ﺽ ﺍ ْﻟ َﻜ ْﻨ َﻌﺎﻧِﻴﱢﻴﻦَ َﻛ َﻤﺎ‬ ‫» َﻭﻳَ ُﻜﻮﻥُ َﻣﺘَﻰ ﺃَﺩ َْﺧﻠَﻚَ ﺍﻟ ﱠﺮ ﱡﺏ ﺃَ ْﺭ َ‬ ‫‪۱۲‬‬ ‫ﺢ َﺭ ِﺣ ٍﻢ‪َ ،‬ﻭ ُﻛ ﱠﻞ ﺑِ ْﻜ ٍﺮ ِﻣﻦْ‬ ‫ﺇِﻳﱠﺎﻫَﺎ‪ ،‬ﺃَﻧﱠﻚَ ﺗُﻘَ ﱢﺪ ُﻡ ِﻟﻠ ﱠﺮ ﱢ‬ ‫ﺏ ُﻛ ﱠﻞ ﻓَﺎﺗِ ِ‬

‫َﺣﻠَﻒَ ﻟَﻚَ َﻭﻵﺑَﺎﺋِﻚَ‪َ ،‬ﻭﺃَ ْﻋﻄَﺎﻙَ‬ ‫َﺎﺝ ﺍ ْﻟﺒَ َﻬﺎﺋِ ِﻢ ﺍﻟﱠﺘِﻲ ﺗَ ُﻜﻮﻥُ ﻟَﻚَ ‪.‬‬ ‫ﻧِﺘ ِ‬

‫‪۱۳‬‬ ‫ﱡ‬ ‫ﺴ ُﺮ ُﻋﻨُﻘَﻪُ‪.‬‬ ‫ﺍﻟﺬ ُﻛﻮ ُﺭ ﻟِﻠ ﱠﺮ ﱢ‬ ‫ﺏ‪َ .‬ﻭﻟ ِﻜﻦﱠ ُﻛ ﱠﻞ ِﺑ ْﻜ ِﺮ ِﺣ َﻤﺎ ٍﺭ ﺗَ ْﻔ ِﺪﻳ ِﻪ ﺑِﺸَﺎ ٍﺓ‪َ .‬ﻭﺇِﻥْ ﻟَ ْﻢ ﺗَ ْﻔ ِﺪ ِﻩ ﻓَﺘَ ْﻜ ِ‬ ‫‪۱٤‬‬ ‫ﺳﺄَﻟَﻚَ ﺍ ْﺑﻨُﻚَ َﻏﺪًﺍ ﻗَﺎﺋِﻼً‪َ :‬ﻣﺎ‬ ‫ﺎﻥ ِﻣﻦْ ﺃَ ْﻭﻻَ ِﺩ َﻙ ﺗَ ْﻔ ِﺪﻳ ِﻪ‪َ » .‬ﻭﻳَ ُﻜﻮﻥُ َﻣﺘَﻰ َ‬ ‫َﻭ ُﻛ ﱡﻞ ﺑِ ْﻜ ِﺮ ﺇِ ْﻧ َ‬ ‫ﺴ ٍ‬ ‫ﺖ ﺍ ْﻟ ُﻌﺒُﻮ ِﺩﻳﱠ ِﺔ‪َ ۱٥ .‬ﻭ َﻛﺎﻥَ ﻟَ ﱠﻤﺎ‬ ‫ﻫ َﺬﺍ؟ ﺗَﻘُﻮ ُﻝ ﻟَﻪُ‪ :‬ﺑِﻴَ ٍﺪ ﻗَ ِﻮﻳ ﱠ ٍﺔ ﺃَ ْﺧ َﺮ َﺟﻨَﺎ ﺍﻟ ﱠﺮ ﱡﺏ ِﻣﻦْ ِﻣ ْ‬ ‫ﺼ َﺮ ِﻣﻦْ ﺑَ ْﻴ ِ‬

‫ﺼ َﺮ‪ِ ،‬ﻣﻦْ ﺑِ ْﻜ ِﺮ‬ ‫ﺽ ِﻣ ْ‬ ‫ﺴﻰ ﻓِ ْﺮﻋ َْﻮﻥُ ﻋَﻦْ ﺇِ ْﻁﻼَﻗِﻨَﺎ ﺃَﻥﱠ ﺍﻟ ﱠﺮ ﱠ‬ ‫ﺗَﻘَ ﱠ‬ ‫ﺏ ﻗَﺘَ َﻞ ُﻛ ﱠﻞ ﺑِ ْﻜ ٍﺮ ﻓِﻲ ﺃَ ْﺭ ِ‬ ‫‪۷۹ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬

‫ﺏ ﱡ‬ ‫ﺢ َﺭ ِﺣ ٍﻢ‪َ ،‬ﻭﺃَ ْﻓ ِﺪﻱ‬ ‫ﺱ ﺇِﻟَﻰ ﺑِ ْﻜ ِﺮ ﺍ ْﻟﺒَ َﻬﺎﺋِ ِﻢ‪ .‬ﻟِﺬﻟِﻚَ ﺃَﻧَﺎ ﺃَ ْﺫﺑَ ُﺢ ﻟِﻠ ﱠﺮ ﱢ‬ ‫ﺍﻟﺬ ُﻛ َ‬ ‫ﺍﻟﻨﱠﺎ ِ‬ ‫ﻮﺭ ِﻣﻦْ ُﻛ ﱢﻞ ﻓَﺎﺗِ ِ‬ ‫‪۱٦‬‬ ‫ﺼﺎﺑَﺔً )ﻗﻄﻌﺔ ﻣﻦ ﺍﻟﺠﻠﺪ ﺗﺜﺒﺖ‬ ‫ُﻛ ﱠﻞ ﺑِ ْﻜ ٍﺮ ِﻣﻦْ ﺃَ ْﻭﻻَ ِﺩﻱ‪ .‬ﻓَﻴَ ُﻜﻮﻥُ َﻋﻼَ َﻣﺔً َﻋﻠَﻰ ﻳَ ِﺪﻙَ‪َ ،‬ﻭ ِﻋ َ‬ ‫ﺼ َﺮ«‪.‬‬ ‫ﻋﻠﻰ ﺍﻟﺠﺒﻬﺔ( ﺑَﻴْﻦَ َﻋ ْﻴﻨَ ْﻴ َﻚ‪ .‬ﻷَﻧﱠﻪُ ﺑِﻴَ ٍﺪ ﻗَ ِﻮﻳ ﱠ ٍﺔ ﺃَ ْﺧ َﺮ َﺟﻨَﺎ ﺍﻟ ﱠﺮ ﱡﺏ ِﻣﻦْ ِﻣ ْ‬ ‫)ﺧﺮ‪(۱٦-۱۱ :۱۳‬‬ ‫‪ ‬ﻛﺎﻥ ﺍﻻﺣﺘﻔﺎﻝ ﺑﺎﻟﻔﺼ�ﺢ ﻫ�ﻮ ﺃﻭﻝ ﺍﻟﺘ�ﺬﻛﺎﺭﺍﺕ ‪ ،‬ﺃﻣ�ﺎ ﺛﺎﻧﻴﻬ�ﺎ ﻓﻜ�ﺎﻥ ﺗﻘ�ﺪﻳﺲ ﺍﻷﺑﻜ�ﺎﺭ‬ ‫ﻟﻠ��ﺮﺏ‪ ،‬ﻓﻠﻘ��ﺪ ﻓ��ﺪﻯ ﺍﻟ��ﺮﺏ ﺃﺑﻜ��ﺎﺭ ﺑﻨ��ﻲ ﺇﺳ��ﺮﺍﺋﻴﻞ – ﻣ��ﻦ ﺍﻟﻨ��ﺎﺱ ﻭﻣ��ﻦ ﺍﻟﺒﻬ��ﺎﺋﻢ – ﻣ��ﻦ‬ ‫ﺍﻟﻤﻮﺕ ﻣﻊ ﺃﺑﻜ�ﺎﺭ ﺍﻟﻤﺼ�ﺮﻳﻴﻦ ﻭﻣ�ﻦ ﺍﻟﻄﺒﻴﻌ�ﻲ ﺃﻥ ﻳﺼ�ﺒﺢ ﺍﻟﻤﻔ�ﺪﻳﱡﻮﻥ ِﻣﻠﻜ�ﺎ ً ﻣﺨﺼﺼ�ﺎ ً‬ ‫ﻟﻠﺬﻱ ﻓﺪﺍﻫﻢ‪ ،‬ﻓﻠﻴﺴﻮﺍ ﺑﻌﺪ ِﻣﻠﻜﺎ ً ﻷﻧﻔﺴﻬﻢ ﻟﺬﻟﻚ ﺃﻣ�ﺮ ﺍﻟ�ﺮﺏ ﺷ�ﻌﺒﻪ ﺃﻥ ﻳﺨﺼ�ﺺ ﻟ�ﻪ ﻛ�ﻞ‬ ‫ﺑﻜﺮ ﻓﺪﺍﻩ ﻣﻦ ﺍﻟﻤﻮﺕ‪.‬‬ ‫‪ ‬ﺇﺫﺍً ﻓﺘﻘﺪﻳﺲ ﺍﻷﺑﻜﺎﺭ ﻟﻠﺮﺏ ﻛﺎﻥ ﺭﻣﺰﺍً ﻟﺘﻘﺪﻳﺲ ﻛ�ﻞ ﺍﻟﻤﻔ�ﺪﻳﻴﻦ ﺑ�ﺪﻡ ﺍﻟﻤﺴ�ﻴﺢ ﺍﻟ�ﺬﻳﻦ‬ ‫ﺼ� ُﺮﻧَﺎ‪.‬‬ ‫�ﻴﺢ ﺗ َْﺤ ُ‬ ‫ﺻﺎﺭﻭﺍ ﻟﻴﺴﻮﺍ ﻷﻧﻔﺴﻬﻢ ﺑﻞ ﻟﻠﺬﻱ ﻣﺎﺕ ﻷﺟﻠﻬﻢ ﻭﻗ�ﺎﻡ‪ .‬ﻷَﻥﱠ َﻣ َﺤﺒﱠ�ﺔَ ﺍ ْﻟ َﻤ ِ‬ ‫ﺴ ِ‬

‫ﻴﻊ‪ ،‬ﻓَﺎ ْﻟ َﺠ ِﻤﻴ ُﻊ ﺇِ ًﺫﺍ َﻣ�ﺎﺗُﻮﺍ‪.‬‬ ‫ﺴ ُ‬ ‫ﺐ ﻫ َﺬﺍ‪ :‬ﺃَﻧﱠﻪُ ﺇِﻥْ َﻛﺎﻥَ َﻭ ِ‬ ‫ﺇِ ْﺫ ﻧَ ْﺤﻦُ ﻧَ ْﺤ ِ‬ ‫ﺍﺣ ٌﺪ ﻗَ ْﺪ َﻣﺎﺕَ ﻷَ ْﺟ ِﻞ ﺍ ْﻟ َﺠ ِﻤ ِ‬ ‫‪۱٥‬‬ ‫ﺴ ِﻬ ْﻢ‪ ،‬ﺑَ ْﻞ ﻟِﻠﱠ ِﺬﻱ َﻣﺎﺕَ‬ ‫ﻴﻊ َﻛ ْﻲ ﻳَ ِﻌ َ‬ ‫ﻴﺶ ﺍﻷَ ْﺣﻴَﺎ ُء ﻓِﻴ َﻤﺎ ﺑَ ْﻌ ُﺪ ﻻَ ﻷَ ْﻧﻔُ ِ‬ ‫َﻭﻫ َُﻮ َﻣﺎﺕَ ﻷَ ْﺟ ِﻞ ﺍ ْﻟ َﺠ ِﻤ ِ‬ ‫ﻷَ ْﺟﻠِ ِﻬ ْﻢ َﻭﻗَﺎ َﻡ‪۲) .‬ﻛﻮ‪(۱٥-۱٤ :٥‬‬

‫‪ ‬ﺃﻣﺎ ﺃﺑﻜﺎﺭ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺬﻳﻦ ﻟﻢ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺃﻥ ﻳﺘﻘﺪﺳﻮﺍ ﻟﻠﺮﺏ‪ ،‬ﻓﻘﺪ ﻓ�ﺪﺍﻫﻢ ﺍﻟ�ﺮﺏ‬ ‫ﺑﻔﻀﺔ ﺛﻢ ﺍﺧﺘﺎﺭ ﷲ ﺍﻟﻼﻭﻳﻴﻦ ﻟﺨﺪﻣﺘﻪ ﻋﻮﺿﺎ ً ﻋﻦ ﻛﻞ ﺃﺑﻜﺎﺭ ﺍﻟﺸﻌﺐ‪.‬‬ ‫ﺃﻣﺎ ﺍﻻﺑﻦ ﺍﻟﻮﺣﻴﺪ ﺍﻟ�ﺬﻱ ﺍﺳ�ﺘﻄﺎﻉ ﺃﻥ ﻳﻜ�ﻮﻥ ﻗﺪﺳ�ﺎ ً ﻟﻠ�ﺮﺏ ﺑﺎﻟﻜﻤ�ﺎﻝ ﻓﻬ�ﻮ ﺍﻟ�ﺮﺏ ﻳﺴ�ﻮﻉ‬ ‫ﺍﻟﻤﺴﻴﺢ‪ ،‬ﻟ�ﺬﻟﻚ ُﺩﻋ�ﻲ ﺑﺤ�ﻖ ﺍﻻﺑ�ﻦ ﺍﻟﺒﻜ�ﺮ‪ ،‬ﻷﻧ�ﻪ ﺑﺘﺠﺴ�ﺪﻩ ﺻ�ﺎﺭ ﺍﻟﻘ�ﺪﻭﺱ ﺍﻟ�ﺬﻱ ﺃﻛﻤ�ﻞ‬ ‫�ﺐ‬ ‫ﺴ َ‬ ‫ﺍﻟﻨﺎﻣﻮﺱ ﻭﻗـ ُ ِﺪﻡ ﻟﻠﺮﺏ ﺣﺴﺐ ﺷ�ﺮﻳﻌﺔ ﻣﻮﺳ�ﻰ‪َ " .‬ﻭﻟَ ﱠﻤ�ﺎ ﺗَ ﱠﻤ�ﺖْ ﺃَﻳﱠ�ﺎ ُﻡ ﺗَ ْﻄ ِﻬﻴ ِﺮﻫَ�ﺎ‪َ ،‬ﺣ َ‬ ‫‪۲۳‬‬ ‫ُ�ﻮﺏ ﻓِ�ﻲ‬ ‫ﺻ ِﻌﺪُﻭﺍ ﺑِ ِﻪ ﺇِﻟَﻰ ﺃُﻭ ُﺭ َ‬ ‫َ‬ ‫ﺏ‪َ ،‬ﻛ َﻤ�ﺎ ﻫ َُ�ﻮ َﻣ ْﻜﺘ ٌ‬ ‫ﺷﻠِﻴ َﻢ ﻟِﻴُﻘَ ﱢﺪ ُﻣﻮﻩُ ﻟِﻠ� ﱠﺮ ﱢ‬ ‫ﺳﻰ‪َ ،‬‬ ‫ﺷ ِﺮﻳ َﻌ ِﺔ ُﻣﻮ َ‬ ‫ﺏ‪) ".‬ﻟﻮ‪(۲۳-۲۲ :۲‬‬ ‫ﺳﺎ ﻟِﻠ ﱠﺮ ﱢ‬ ‫ﺱ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺏ‪ :‬ﺃَﻥﱠ ُﻛ ﱠﻞ َﺫ َﻛ ٍﺮ ﻓَﺎﺗِ َﺢ َﺭ ِﺣ ٍﻢ ﻳُ ْﺪﻋَﻰ ﻗُﺪﱡﻭ ً‬ ‫ﻧَﺎ ُﻣﻮ ِ‬ ‫‪ ‬ﻗﺩﺱ ﻟﻲ ﻛﻝ ﺑﻛ�ﺭ‪:‬‬

‫ﻟﻘﺪ ﺫﻛﺮ ﻣﻮﺳﻰ ﺃﺑﻜ�ﺎﺭ ﺑﻨ�ﻲ ﺇﺳ�ﺮﺍﺋﻴﻞ ﻭﺃﺑﻜ�ﺎﺭ ﺍﻟﺒﻬ�ﺎﺋﻢ ﻭﻟﻜ�ﻦ ﻧﺤ�ﻦ‬

‫ﺍﻵﻥ ﻟﺪﻳﻨﺎ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻷﺑﻜﺎﺭ ﺍﻟﺘﻲ ﻳﺠ�ﺐ ﺗﻘﺪﻳﺴ�ﻬﺎ ﻟﻠ�ﺮﺏ‪ .‬ﻓﻬ�ﻞ ﺃﻋ�ﻴﺶ ﺑﻤﻔﻬ�ﻮﻡ ﺃﻧ�ﻲ‬ ‫‪۸۰ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬

‫ﻣﻘﺪﺱ ﻟﻠﺮﺏ؟ ﻋﻴﻨﺎﻱ ﻫﻤﺎ ﻋﻴﻨﺎ ﺍﻟﻤﺴﻴﺢ‪ ،‬ﻓﻜﺮﻱ ﻫﻮ ﻓﻜﺮ ﺍﻟﻤﺴﻴﺢ ﺑﻞ ﺟﺴﺪﻱ ﻛﻠﻪ ﻫﻮ‬ ‫ﻫﻴﻜﻞ ﻟﻠﺮﻭﺡ ﺍﻟﻘﺪﺱ؟؟‬ ‫‪ ‬ﻻ ﻳﻘﺘﺼ��ﺮ ﺍﻷﻣ��ﺮ ﻋﻠ��ﻰ ﺍﻟﺤﻴ��ﺎﺓ ﻓﻘ��ﻂ ﺑ��ﻞ ﻳﻤﺘ��ﺪ ﻟﻴﺸ��ﻤﻞ ﺍﻟﻮﻗ��ﺖ ﻭﺍﻟﻤﻤﺘﻠﻜ��ﺎﺕ ﻭﻛ��ﻞ‬ ‫ﺷﻲء‪ .‬ﻳﺠﺐ ﺃﻥ ﻳﺄﺧﺬ ﷲ ﺑﺎﻛﻮﺭﺓ ﺍﻟﻮﻗﺖ ﻭﻟﻜﻨﻨ�ﺎ ﻟﻸﺳ�ﻒ‪ ،‬ﻧﻠﻘ�ﻲ ﺇﻟﻴ�ﻪ ﺑﺎﻟﻔﺘ�ﺎﺕ ﺑﺤﺠ�ﺔ‬ ‫ﺍﻟﻤﺸﺎﻏﻞ ﺍﻟﻜﺜﻴﺮﺓ‪ .‬ﺗﺬﻛﺮ ﺃﻥ ﺗﻘﺪﺱ ﺍﻟﺒﻜﺮ ﺩﺍﺋﻤﺎ ً ﻟﻠﺮﺏ ﺣﺘﻰ ﻳﺒﺎﺭﻛﻚ ﻓﻲ ﻛﻞ ﺷﻲء‪.‬‬ ‫‪ ‬ﺧﻄﻮﺍﺕ ﺍﻟﺘﻘﺪﻳﺲ‪:‬‬ ‫ﺢ َﺭ ِﺣ ٍﻢ ِﻣﻦْ‬ ‫‪-۱‬ﺍﻟﻔﺮﺯ‪ :‬ﻟﺴﻨﺎ ﻟﻠﻌﺎﻟﻢ ﻓﻘﺪ ﺍﺷﺘﺮﺍﻧﺎ ﺍﻟﻤﺴﻴﺢ »ﻗَﺪ ْ‬ ‫ﱢﺱ ﻟِﻲ ُﻛ ﱠﻞ ﺑِ ْﻜ ٍﺮ‪ُ ،‬ﻛ ﱠﻞ ﻓَﺎﺗِ ِ‬ ‫ﺱ َﻭ ِﻣﻦَ ﺍ ْﻟﺒَ َﻬﺎﺋِ ِﻢ‪ .‬ﺇِﻧﱠﻪُ ﻟِﻲ«‪) .‬ﺧﺮ ‪.(۲ :۱۳‬‬ ‫ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪ِ ،‬ﻣﻦَ ﺍﻟﻨﱠﺎ ِ‬ ‫ﺼ َﺮ ِﻣﻦْ‬ ‫‪ -۲‬ﺍﻹﻳﻤﺎﻥ‪ :‬ﺃﺫﻛﺮﻭﺍ ﻫﺬﺍ ﺍﻟﻴﻮﻡ » ْﺍﺫ ُﻛ ُﺮﻭﺍ ﻫ َﺬﺍ ﺍ ْﻟﻴَ ْﻮ َﻡ ﺍﻟﱠ ِﺬﻱ ﻓِﻴ ِﻪ َﺧ َﺮ ْﺟﺘُ ْﻢ ِﻣﻦْ ِﻣ ْ‬ ‫ﺖ ﺍ ْﻟ ُﻌﺒُﻮ ِﺩﻳﱠ ِﺔ‪ ،‬ﻓَﺈِﻧﱠﻪُ ﺑِﻴَ ٍﺪ ﻗَ ِﻮﻳ ﱠ ٍﺔ ﺃَ ْﺧ َﺮ َﺟ ُﻜ ُﻢ ﺍﻟ ﱠﺮ ﱡﺏ ِﻣﻦْ ُﻫﻨَﺎ‪َ .‬ﻭﻻَ ﻳُ ْﺆ َﻛ ُﻞ َﺧ ِﻤﻴ ٌﺮ‪).‬ﺧﺮ ‪:۱۳‬‬ ‫ﺑَ ْﻴ ِ‬ ‫‪ (۳‬ﻓﻲ ﺍﻟﺸﺪﺍﺋﺪ ﻧﺬﻛﺮ ﻋﻤﻞ ﷲ ﻣﻌﻨﺎ ﻓﻴﺘﻘﻮﻯ ﺇﻳﻤﺎﻧﻨﺎ ﻭﻳﺰﺩﺍﺩ ﺭﺟﺎﺅﻧﺎ‪.‬‬ ‫ﺳ ْﺒ َﻌﺔَ ﺃَﻳﱠ ٍﺎﻡ ﺗَﺄْ ُﻛ ُﻞ ﻓَ ِﻄﻴ ًﺮﺍ‪َ ،‬ﻭﻓِﻲ‬ ‫‪ -۳‬ﻋﺰﻝ ﺍﻟﺸﺮ‪ :‬ﻛﻞ ﺃﻳﺎﻡ ﺍﻟﺤﻴﺎﺓ ﻻ ﻳﺆﻛﻞ ﺧﻤﻴﺮ" َ‬ ‫ﺏ‪) ".‬ﺧﺮ ‪.(٦ :۱۳‬‬ ‫ﺎﺑﻊ ِﻋﻴ ٌﺪ ﻟِﻠ ﱠﺮ ﱢ‬ ‫ﺍ ْﻟﻴَ ْﻮ ِﻡ ﺍﻟ ﱠ‬ ‫ﺴ ِ‬

‫‪ -٤‬ﺍﺗﺤﺎﺩ ﺑﺠﺴﺪ ﺍﻟﻤﺴﻴﺢ ﻭﺩﻣﻪ‪ :‬ﺗﺼﻨﻊ ﻫﺬﻩ ﺍﻟﺨﺪﻣﺔ " َﻭﻳَ ُﻜﻮﻥُ َﻣﺘَﻰ ﺃَﺩ َْﺧﻠَﻚَ ﺍﻟ ﱠﺮ ﱡﺏ‬ ‫ﻮﺳﻴﱢﻴﻦَ ﺍﻟﱠﺘِﻲ َﺣﻠَﻒَ ﻵﺑَﺎﺋِﻚَ‬ ‫ﺃَ ْﺭ َ‬ ‫ﺽ ﺍ ْﻟ َﻜ ْﻨ َﻌﺎﻧِﻴﱢﻴﻦَ َﻭﺍ ْﻟ ِﺤﺜﱢﻴﱢﻴﻦَ َﻭﺍﻷَ ُﻣﻮ ِﺭﻳﱢﻴﻦَ َﻭﺍ ْﻟ ِﺤ ﱢﻮﻳﱢﻴﻦَ َﻭﺍ ْﻟﻴَﺒُ ِ‬ ‫ﺸ ْﻬ ِﺮ‪".‬‬ ‫َﺼﻨَ ُﻊ ﻫ ِﺬ ِﻩ ﺍ ْﻟ ِﺨ ْﺪ َﻣﺔَ ﻓِﻲ ﻫ َﺬﺍ ﺍﻟ ﱠ‬ ‫ﺴﻼً‪ ،‬ﺃَﻧﱠﻚَ ﺗ ْ‬ ‫ﺿﺎ ﺗَﻔِ ُ‬ ‫ﻴﺾ ﻟَﺒَﻨًﺎ َﻭ َﻋ َ‬ ‫ﺃَﻥْ ﻳُ ْﻌ ِﻄﻴَﻚَ‪ ،‬ﺃَ ْﺭ ً‬ ‫)ﺧﺮ ‪.(٥ :۱۳‬‬ ‫ﺻﻨَ َﻊ ﺇِﻟَ ﱠﻲ‬ ‫‪ -٥‬ﺍﻟﺘﻌﻠﻴﻢ‪ :‬ﻭﺗﺨﺒﺮ ﺍﺑﻨﻚ » َﻭﺗ ُْﺨﺒِ ُﺮ ﺍ ْﺑﻨَﻚَ ﻓِﻲ ﺫﻟِﻚَ ﺍ ْﻟﻴَ ْﻮ ِﻡ ﻗَﺎﺋِﻼً‪ِ :‬ﻣﻦْ ﺃَ ْﺟ ِﻞ َﻣﺎ َ‬ ‫ﺼ َﺮ«‪) .‬ﺧﺮ ‪.(۸ :۱۳‬‬ ‫ﺍﻟ ﱠﺮ ﱡﺏ ِﺣﻴﻦَ ﺃَ ْﺧ َﺮ َﺟﻨِﻲ ِﻣﻦْ ِﻣ ْ‬ ‫‪ ‬ﻳﺆﻛﺪ ﺍﻟﺮﺏ ﻋﻠﻴﻬﻢ ﺃﻫﻤﻴﺔ ﺗﻌﻠﻴﻢ ﺍﻷﺑﻨﺎء ﻋﻦ ﻋﻨﺎﻳﺔ ﷲ ﻭﻗﻮﺗﻪ ﺍﻟﺘﻲ ﺃﺧﺮﺟﺘﻬﻢ ﻣ�ﻦ‬ ‫ﺃﺭﺽ ﻣﺼ��ﺮ ﻭﺃﻥ ﺩﻡ ﺍﻟﺨ��ﺮﻭﻑ ﻫ��ﻮ ﺍﻟ��ﺬﻱ ﺣﻤ��ﻰ ﺃﺑﻜ��ﺎﺭﻫﻢ ﻣ��ﻦ ﺍﻟﻤ��ﻮﺕ‪ .‬ﻭﻁﻠ��ﺐ ﷲ‬ ‫ﻣﻨﻬﻢ ﺃﻥ ﻳﻀﻌﻮﺍ ﻛﻼﻡ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﻛﻌﺼﺎﺑﺔ ﺑﻴﻦ ﺃﻋﻴﻨﻬﻢ ﻭﻳﺮﺑﻄﻮﻫﺎ ﻋﻠﻰ ﺟﺒﺎﻫﻬﻢ‪،‬‬ ‫ﻟﻴﺬﻛﺮﻭﻫﺎ‪ ،‬ﻭﻋﻠﻰ ﺃﻳﺪﻳﻬﻢ‪ ،‬ﻟﻴﻌﻤﻠﻮﺍ ﺑﻬﺎ ﻓﻲ ﻛﻞ ﺃﺟﻴﺎﻟﻬﻢ‪.‬‬ ‫‪۸۱ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬

‫* ﺍﻟﺘﻴﻪ ﻓﻲ ﺍﻟﺒﺮﻳﺔ‪:‬‬ ‫ﺽ‬ ‫ﻖ ﻓِ ْﺮﻋ َْﻮﻥُ ﺍﻟ ﱠ‬ ‫‪َ ۱۷‬ﻭ َﻛﺎﻥَ ﻟَ ﱠﻤﺎ ﺃَ ْﻁﻠَ َ‬ ‫ﻳﻖ ﺃَ ْﺭ ِ‬ ‫ﺸ ْﻌ َﺐ ﺃَﻥﱠ ﷲَ ﻟَ ْﻢ ﻳَ ْﻬ ِﺪ ِﻫ ْﻢ ﻓِﻲ ﻁَ ِﺮ ِ‬ ‫ﺴ ِﻄﻴﻨِﻴﱢﻴﻦَ َﻣ َﻊ ﺃَﻧﱠ َﻬﺎ ﻗَ ِﺮﻳﺒَﺔٌ‪ ،‬ﻷَﻥﱠ ﷲَ ﻗَﺎ َﻝ‪:‬‬ ‫ﺍ ْﻟﻔَﻠَ ْ‬ ‫ﺼ َﺮ«‪.‬‬ ‫»ﻟِﺌَﻼﱠ ﻳَ ْﻨ َﺪ َﻡ ﺍﻟ ﱠ‬ ‫ﺐ ﺇِ َﺫﺍ َﺭﺃَ ْﻭﺍ َﺣ ْﺮﺑًﺎ َﻭﻳَ ْﺮ ِﺟ ُﻌﻮﺍ ﺇِﻟَﻰ ِﻣ ْ‬ ‫ﺸ ْﻌ ُ‬ ‫‪۱۸‬‬ ‫َﺍﺭ ﷲُ ﺍﻟ ﱠ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ُﻣﺘ َ​َﺠ ﱢﻬ ِﺰﻳﻦَ‬ ‫ﺻ ِﻌ َﺪ ﺑَﻨُﻮ ﺇِ ْ‬ ‫ﻳﻖ ﺑَ ﱢﺮﻳ ﱠ ِﺔ ﺑَ ْﺤ ِﺮ ُ‬ ‫ﻮﻑ‪َ .‬ﻭ َ‬ ‫ﻓَﺄَﺩ َ‬ ‫ﺳ ٍ‬ ‫ﺸ ْﻌ َﺐ ﻓِﻲ ﻁَ ِﺮ ِ‬ ‫ﺼ َﺮ‪) .‬ﺧﺮ‪(۱۸-۱۷ :۱۳‬‬ ‫ﺽ ِﻣ ْ‬ ‫ِﻣﻦْ ﺃَ ْﺭ ِ‬

‫‪ ‬ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﺒﺪﻳﻬﻲ ﺃﻥ ﻳﺘﺠﻪ ﺍﻟﺸ�ﻌﺐ ﺍﻟﺨ�ﺎﺭﺝ ﻣ�ﻦ ﻣﺼ�ﺮ ﻧﺤ�ﻮ ﺍﻟﺸ�ﻤﺎﻝ ﺍﻟﺸ�ﺮﻗﻲ‬ ‫ﻭﻳﺴﻴﺮﻭﺍ ﺑﻤﺤﺎﺫﺍﺓ ﺳﺎﺣﻞ ﺍﻟﺒﺤ�ﺮ ﺍﻟﻤﺘﻮﺳ�ﻂ ﺣﺘ�ﻰ ﻳﺼ�ﻠﻮﺍ ﺇﻟ�ﻰ ﺃﺭﺽ ﻓﻠﺴ�ﻄﻴﻦ‪ ،‬ﻓﻬ�ﺬﺍ‬ ‫ﻫﻮ ﺃﻗﺼﺮ ﺍﻟﻄﺮﻕ ﺇﻟﻰ ﺃﺭﺽ ﻛﻨﻌﺎﻥ ﺍﻟﺘﻲ ﻫﻲ ﺃﺭﺽ ﺍﻟﻤﻮﻋﺪ ‪.‬‬ ‫ﻭﻛﺎﻥ ﺍﻟﻤﺴﺎﻓﺮ ﻳﻘﻄﻊ ﻫﺬﺍ ﻓﻲ ﻋﺪﺓ ﺃﺳ�ﺎﺑﻴﻊ ﺳ�ﻴﺮﺍً ﻋﻠ�ﻰ ﺍﻷﻗ�ﺪﺍﻡ‪ .‬ﻭﻏﺎﻟﺒ�ﺎ ً ﻣ�ﺎ ﻛ�ﺎﻥ ﻫ�ﺬﺍ‬ ‫ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﺳﻠﻜﻪ ﺍﻵﺑﺎء ﺇﺑﺮﺍﻫﻴﻢ ﻭﻳﻌﻘﻮﺏ ﻋﻨﺪ ﻧﺰﻭﻟﻬﻢ ﺇﻟﻰ ﺃﺭﺽ ﻣﺼﺮ‪.‬‬ ‫ﺛﻢ ﺑﻌﺪ ﺫﻟﻚ ﺑﺨﻤﺴﺔ ﻋﺸﺮ ﻗﺮﻧﺎ ﺳﻠﻜﺖ ﺍﻟﻌﺎﺋﻠﺔ ﺍﻟﻤﻘﺪﺳﺔ ﻧﻔﺲ ﺍﻟﻄﺮﻳﻖ ﻋﻨﺪ ﻧﺰﻭﻟﻬﻢ‬ ‫ﺇﻟﻰ ﻣﺼﺮ ﺛﻢ ﻋﻮﺩﺗﻬﻢ ﻣﻨﻬﺎ‪.‬‬ ‫‪ ‬ﻭﻟﻜﻦ ﷲ ﻟﻢ ﻳﻬﺪﻫﻢ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺍﻷﻗﺮﺏ‪ ،‬ﺍﻟﺬﻱ ﻳﺴﺘﻐﺮﻕ ﺃﻳﺎﻣﺎ ً‪ ،‬ﺑ�ﻞ ﺃﺩﺍﺭﻫ�ﻢ‬ ‫ﻧﺤﻮ ﺍﻟﺠﻨﻮﺏ ﺍﻟﺸﺮﻗﻲ ﻓﻲ ﺑﺮﻳﺔ ﺑﺤﺮ ﺳﻮﻑ‪ ،‬ﻭﺍﺳﺘﻐﺮﻕ ﺫﻟﻚ ﺍﻟﻄﺮﻳﻖ ﺃﺭﺑﻌ�ﻴﻦ ﻋﺎﻣ�ﺎ ً‬ ‫ﻛﺎﻣﻠﺔ ﻟﻴﺼﻠﻮﺍ ﺇﻟﻰ ﺃﺭﺽ ﺍﻟﻤﻮﻋﺪ!‬ ‫‪ ‬ﻭﻗﻄﻌﺎ ً ﺗﺤﻴﱠﺮ ﺍﻟﺸﻌﺐ ﻟﻤﺎﺫﺍ ﺃﺗﻰ ﺑﻬﻢ ﷲ ﻟﻄﺮﻳﻖ ﻏﻴﺮ ﻣﻌﺮﻭﻑ؟‬ ‫ﻭﺳﺎﺭﻉ ﺍﻟﻜﺜﻴﺮ ﻣﻨﻬﻢ ﺑﺸﺮﺡ ﺧﻄﺄ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﻳﺮﺷﺪﻩ ﷲ ﺇﻟﻴﻬﻢ ﻭﺧﻄﻮﺭﺓ‬ ‫ﺍﻟﺴﻠﻮﻙ ﻓﻴﻪ‪ .‬ﻭﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻛﺎﻥ ﻛﻼﻡ ﺍﻟﻤﻌﺘﺮﺿﻴﻦ ﻣﻨﻄﻘﻴﺎ ﻭﻋﻘﻼﻧﻴﺎ ً ﻭﻻ ﻳﺴﺘﻄﻴﻊ‬ ‫ﻣﻮﺳﻰ ﻓﻲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺃﻥ ﻳـ َ َﺪﻋـ ﱢﻲ ﺃﻧﻪ ﻳﻔﻬﻢ ﺧﻄﺔ ﷲ‪.‬‬ ‫ﻭﺣﺴﻢ ﻣﻮﺳﻰ ﺍﻟﻨﻘﺎﺵ ﺳﺮﻳﻌﺎ ً‪ .....‬ﺇﺫ ﻛﻴﻒ ﻳﺨﺘﺎﺭ ﻁﺮﻳﻘﺎ ً ﺁﺧﺮ ﺑﻴﻨﻤﺎ ﻋﻤﻮﺩ‬ ‫ﺍﻟﺴﺤﺎﺏ ﻳﺘﻘﺪﻣﻬﻢ ﻭﻳﺮﺷﺪﻫﻢ )ﻛﻤﺎ ﺳﻨﺮﻯ ﻓﻴﻤﺎ ﺑﻌﺪ( ﺑﻤﺎ ﻻ ﻳﺠﻌﻞ ﻫﻨﺎﻙ ﻓﺮﺻﺔ ﻟﻠﺸﻚ‬ ‫ﻓﻲ ﺇﺭﺍﺩﺓ ﷲ‪.‬‬ ‫‪۸۲ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬

‫‪ +‬ﻭﻛﺎﻥ ﺍﺧﺘﻴﺎﺭ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻟﻪ ﺃﺳﺒﺎﺏ ﻋﺪﻳﺪﺓ‪:‬‬ ‫‪۱‬ـ ﻛﺎﻥ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺮﺳﻤﻲ ﻣﻦ ﻣﺼﺮ ﺇﻟﻰ ﻓﻠﺴﻄﻴﻦ ﺑﻪ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﺤﺎﻣﻴﺎﺕ ﺍﻟﻤﺼﺮﻳﺔ‬ ‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺃﻥ ﺟﻴﺶ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﻴﻦ ﻛﺎﻥ ﺟﻴﺸﺎ ً ﻗﻮﻳﺎ ً ﻓﺄﺭﺍﺩ ﷲ ﺃﻥ ﻳﺠﻨﺒﻬﻢ ﺍﻟﺤﺮﺏ‬ ‫ﻣﻊ ﺍﻟﻤﺼﺮﻳﻴﻦ ﻭﺍﻟﻔﻠﺴﻄﻴﻨﻴﻴﻦ ﻟﻌﻠﻤﻪ ﺃﻧﻬﻢ ﻻ ﻳﺤﺘﻤﻠﻮﻥ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺤﺮﺏ ﻭﻏﻴﺮ‬ ‫ﻣﺆﻫﻠﻴﻦ ﻟﻬﺎ ﺍﻵﻥ‪.‬‬ ‫ﻭﷲ ﻻ ﻳﺪﻋﻨﺎ ﻧﺠﺮﺏ ﻓﻮﻕ ﻣﺎ ﻧﺤﺘﻤﻞ " َﻭﻟ ِﻜﻦﱠ ﷲَ ﺃَ ِﻣﻴﻦٌ ‪ ،‬ﺍﻟﱠ ِﺬﻱ ﻻَ ﻳَ َﺪ ُﻋ ُﻜ ْﻢ ﺗ َُﺠ ﱠﺮﺑُﻮﻥَ‬ ‫ﺴﺘ َِﻄﻴ ُﻌﻮﺍ ﺃَﻥْ‬ ‫ﻓَ ْﻮ َ‬ ‫ﻀﺎ ﺍ ْﻟ َﻤ ْﻨﻔَ َﺬ‪ ،‬ﻟِﺘَ ْ‬ ‫ﻕ َﻣﺎ ﺗَ ْ‬ ‫ﺳﻴَ ْﺠ َﻌ ُﻞ َﻣ َﻊ ﺍﻟﺘﱠ ْﺠ ِﺮﺑَ ِﺔ ﺃَ ْﻳ ً‬ ‫ﺴﺘ َِﻄﻴﻌُﻮﻥَ ‪ ،‬ﺑَ ْﻞ َ‬ ‫ﺗ َْﺤﺘَ ِﻤﻠُﻮﺍ‪۱) ".‬ﻛﻮ‪(۱۳:۱۰‬‬ ‫‪۲‬ـ ﻭﻟﺌﻼ ﻳﻨﺪﻡ ﺍﻟﺸﻌﺐ ﺇﺫ ﺭﺃﻭﺍ ﺣﺮﺑﺎ ً ﻭﻳﺮﺟﻌﻮﺍ ﺇﻟﻰ ﻣﺼﺮ )ﺧﺮ‪ ،(۱۷ :۱۳‬ﻛﺎﻥ‬ ‫ﻻﺑﺪ ﺃﻥ ﻳﺘﺪﺭﺟﻮﺍ ﻓﻲ ﺍﻟﺤﺮﻭﺏ ﻗﺒﻞ ﺃﻥ ﻳﻮﺍﺟﻬﻮﺍ ﺣﺮﺑﺎ ً ﻛﺒﻴﺮﺓ ﻣﺜﻞ ﺣﺮﺑﻬﻢ ﻣﻊ‬ ‫ﻋﻤﺎﻟﻴﻖ‪.‬‬ ‫‪۳‬ـ ﺃﺭﺍﺩ ﷲ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺒﺮﻳﺔ ﻓﺘﺮﺓ ﺗﻨﻘﻴﺔ ﻣﻦ ﺃﺛﺎﺭ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻓﻴﻨﻤﻮ ﺇﻳﻤﺎﻧﻬﻢ ﻭﺗُﺼﻘﻞ‬ ‫ﺍﺧﺘﺒﺎﺭﺍﺗﻬﻢ ﺍﻟﺮﻭﺣﻴﺔ ﻟﺌﻼ ﻳﺪﺧﻠﻮﺍ ﻛﻨﻌﺎﻥ ﺑﻮﺛﻨﻴﺘﻬﻢ ﻭﺭﻭﺡ ﺍﻟﻌﺒﻮﺩﻳﺔ‪.‬‬ ‫‪٤‬ـ ﻛﺎﻥ ﻳﺠﺐ ﺃﻥ ﺗﺘﻢ ﻛﻞ ﺍﻟﺮﻣﻮﺯ‪ :‬ﻋﺒﻮﺭﻫﻢ ﻓﻲ ﺍﻟﺒﺤﺮ ﺭﻣﺰﺍً ﻟﻠﻤﻌﻤﻮﺩﻳﺔ‪ ،‬ﻭﻫﻼﻙ‬ ‫ﺟﻴﺶ ﻓﺮﻋﻮﻥ ﺭﻣﺰﺍً ﻟﺪﻳﻨﻮﻧﺔ ﺇﺑﻠﻴﺲ ﻭﻫﻼﻙ ﺍﻷﺷﺮﺍﺭ ﻣﻦ ﺃﺗﺒﺎﻋﻪ‪.‬‬ ‫‪٥‬ـ ﻛﺎﻥ ﷲ ﻳﺨﻄﻂ ﻟﺪﻣﺎﺭ ﻓﺮﻋﻮﻥ ﻧﻬﺎﺋﻴﺎ ً ﻟﺌﻼ ﻳﺘﺒﻌﻬﻢ ﻓﻲ ﻁﺮﻳﻖ ﻓﻠﺴﻄﻴﻦ‪.‬‬ ‫‪٦‬ـ ﻛﺎﻥ ﺳﻬﻼً ﻋﻠﻰ ﷲ ﺃﻥ ﻳﺒﻴﺪ ﻛﻞ ﺟﻴﻮﺵ ﺍﻷﻋﺪﺍء ﻟﻴﺪﺧﻠﻮﺍ ﻓﻠﺴﻄﻴﻦ ﺑﻌﺪ ﺃﻳﺎﻡ ﻗﻠﻴﻠﺔ‬ ‫ﻟﻜﻦ ﺩﻭﻥ ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﺍﻟﺸﻚ ﻭﺍﻟﺘﺬﻣﺮ ﺍﻟﻠﺬﺍﻥ ﻳﺤﺘﻼﻥ ﻗﻠﻮﺑﻬﻢ‪.‬‬ ‫‪۷‬ـ ﻟﻜﻲ ﺗﺼﺒﺢ ﺍﻧﺘﺼﺎﺭﺍﺗﻬﻢ ﻭﻋﻤﻞ ﷲ ﻣﻌﻬﻢ ﻣﺼﺪﺭ ﺭﻋﺐ ﻟﺸﻌﻮﺏ ﻛﻨﻌﺎﻥ‬ ‫)ﻳﺶ‪.(۹:۲،۱۰‬‬ ‫‪۸‬ـ ﻛﺎﻧﺖ ﺳﻨﻮﺍﺕ ﺍﻟﺒﺮﻳﺔ ﻓﺮﺻﺔ ﻟﻌﻤﻠﻴﺔ ﻓﺮﺯ ﺍﻟﻤﺴﺘﺤﻘﻴﻦ ﻟﻠﻮﺻﻮﻝ ﻟﻜﻨﻌﺎﻥ‪ ،‬ﻓﺄﻏﻠﺐ‬ ‫ﺍﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻣﻦ ﻣﺼﺮ ﻟﻢ ﻳﺼﻠﻮﺍ ﻟﻜﻨﻌﺎﻥ ﺑﺴﺒﺐ ﻋﺪﻡ ﺍﻹﻳﻤﺎﻥ‪.‬‬ ‫ﻟﺬﻟﻚ ﺑﺪﺕ ﻁﺮﻳﻖ ﺍﻟﺨﺮﻭﺝ ﻣﺘﺨﺒﻄﺔ ﻭﻟﻜﻨﻬﺎ ﻛﺎﻧﺖ ﺑﺤﻜﻤﺔ ﻭﺇﺭﺷﺎﺩ ﷲ‪.‬‬ ‫‪۸۳ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬

‫‪ ‬ﻗﻳ��ﺎﺩﺓ ﷲ‪ :‬ﺗ��ﺮﻯ ﻛﻴ��ﻒ ﻛ��ﺎﻥ ﺷ��ﻌﻮﺭ ﻣﻮﺳ��ﻰ ﻋﻨ��ﺪﻣﺎ ﺃﻣ��ﺮﻩ ﷲ ﺃﻥ ﻳﺘﺠ��ﻪ ﺟﻨﻮﺑ �ﺎ ً ﻻ‬ ‫ﺷﻤﺎﻻً؟ ﻫﻞ ﺷﻚ ﻓﻲ ﻣﻘﺪﺭﺓ ﷲ ﻋﻠﻰ ﻗﻴﺎﺩﺓ ﺷﻌﺒﻪ؟ ﺃﻡ ﻓﻜ�ﺮ ﺃﻥ ﷲ ﺃﺧﻄ�ﺄ ﺍﻻﺗﺠ�ﺎﻩ ﺇﻟ�ﻰ‬ ‫ﺃﺭﺽ ﻛﻨﻌﺎﻥ؟‬ ‫ﺍﻷﻣﺮ ﺍﻟﻌﻈﻴﻢ ﻫﻮ ﺃﻥ ﻣﻮﺳ�ﻰ ﻛ�ﺎﻥ ﻳﺘﻤﺘ�ﻊ ﺑﻄﺎﻋ�ﺔ ﻓﺮﻳ�ﺪﺓ ﻣ�ﻦ ﻧﻮﻋﻬ�ﺎ‪ ،‬ﺣﺘ�ﻰ ﻟ�ﻮ ﺑ�ﺪﺍ‬ ‫ﻟﻠﻜﻞ ﺃﻧﻪ ﻳﺴﻴﺮ ﻓﻲ ﺍﻻﺗﺠﺎﻩ ﺍﻟﺨﺎﻁﺊ ﻟﻜﻨﻪ ﻳﺜﻖ ﺃﻥ ﷲ ﻻ ﻳﺨﻄﺊ ﺃﺑﺪﺍً‪.‬‬ ‫‪ ‬ﻳُﺤﻜﻰ ﺃﻥ ﻣﺘﺴﻠﻘﺎ ً ﻟﻠﺠﺒ�ﺎﻝ ﺿ�ﻞ ﻁﺮﻳﻘ�ﻪ ﻭﺃﻗﺒ�ﻞ ﻋﻠﻴ�ﻪ ﺍﻟﻤﺴ�ﺎء ﻭﺑﻴﻨﻤ�ﺎ ﻫ�ﻮ ﻳﺘﺴ�ﻠﻖ‬ ‫ﺗﻌﺜﺮ ﻭﺑﻘﻰ ﻣﻌﻠﻘﺎ َ ﺑﺎﻟﺤﺒﻞ‪ ،‬ﻛ�ﺎﻥ ﺍﻟﻤﻮﻗ�ﻒ ﻋﺼ�ﻴﺒﺎ َ ﻓﻬ�ﺎ ﻫ�ﻮ ﻋﻠ�ﻰ ﺣﺎﻓ�ﺔ ﺍﻟﻤ�ﻮﺕ‪ .‬ﺃﺧ�ﺬ‬ ‫ﻳﺼﻠﻲ ﻭﻳﺘﻀﺮﻉ ﺇﻟﻰ ﷲ ﺃﻥ ﻳﻨﻘﺬﻩ ﻭﺇﺫ ﺑ�ﻪ ﻳﺴ�ﻤﻊ ﺻ�ﻮﺕ ﻳﻘ�ﻮﻝ ﻟ�ﻪ ﺍﻗﻄ�ﻊ ﺍﻟﺤﺒ�ﻞ!!!‬ ‫ﻣﺎﺫﺍ؟ ﻛﻴﻒ ﻳﻘﻄﻊ ﻭﺳﻴﻠﺘﻪ ﺍﻟﻮﺣﻴ�ﺪﺓ ﻟﻠﻨﺠ�ﺎﺓ ﻫﻜ�ﺬﺍ ﻛ�ﺎﻥ ﻳﻔﻜ�ﺮ‪ ...‬ﻭﺯﺍﺩ ﺗﻤﺴ�ﻜﻪ ﺑﺎﻟﺤﺒ�ﻞ‬ ‫ﻳﺼ�ﻎ ﻟ�ﺬﻟﻚ ﺍﻟﺼ�ﻮﺕ ﻭﻟﻴﺘ�ﻪ ﻛ�ﺎﻥ ﺃﺻ�ﻐﻲ‪ ،‬ﻓﻔ�ﻲ ﺍﻟﺼ�ﺒﺎﺡ ﻋﺜ�ﺮﻭﺍ ﻋﻠﻴ�ﻪ ﻣﺘﺠﻤ�ﺪﺍً‬ ‫ﻭﻟﻢ‬ ‫ِ‬ ‫ﻭﻫﻮ ﻣﺘﻤﺴﻚ ﺑﺎﻟﺤﺒﻞ ﻟﻲ ﺑﻌﺪ ﺛﻼﺛﺔ ﺃﻣﺘﺎﺭ ﻓﻘﻂ ﻣﻦ ﺍﻷﺭﺽ!‪ ...‬ﻛﺎﻥ ﷲ ﻳﺮﻯ ﺃﻧﻪ ﻟﻮ‬ ‫ﻗﻄﻊ ﺍﻟﺤﺒﻞ ﺳ�ﻴﻨﺰﻝ ﺳ�ﺎﻟﻤﺎ ً ﻋﻠ�ﻰ ﺍﻷﺭﺽ ﻓﻬ�ﻮ ﻳ�ﺮﻯ ﺍﻟﻄﺮﻳ�ﻖ ﺣﺘ�ﻰ ﻧﻬﺎﻳﺘ�ﻪ‪ ،‬ﻭﻟﻜﻨﻨ�ﺎ‬ ‫�ﺎﻥ‬ ‫ﺲ ِﻹ ْﻧ َ‬ ‫�ﺎﻥ ﻁَ ِﺮﻳﻘُ�ﻪُ‪ .‬ﻟَ� ْﻴ َ‬ ‫ﺲ ﻟِ ِﻺ ْﻧ َ‬ ‫ﻧﺮﻯ ﻓﻘﻂ ﺗﺤﺖ ﺃﻗﺪﺍﻣﻨﺎ‪" .‬ﻋ َ​َﺮ ْﻓﺖُ ﻳَﺎ َﺭ ﱡﺏ ﺃَﻧﱠﻪُ ﻟَ ْﻴ َ‬ ‫ﺴ ٍ‬ ‫ﺴ ِ‬ ‫ﻱ َﺧ َ‬ ‫ﻄ َﻮﺍﺗِ ِﻪ‪) ".‬ﺇﺭ‪(۲۳ :۱۰‬‬ ‫ﺸﻲ ﺃَﻥْ ﻳَ ْﻬ ِﺪ َ‬ ‫ﻳَ ْﻤ ِ‬ ‫ﺴﺎﻥُ ﻓَ َﻜﻴْﻒَ ﻳَ ْﻔ َﻬ ُﻢ ﻁَ ِﺮﻳﻘَﻪُ؟" )ﺃﻡ ‪(۲٤ :۲۰‬‬ ‫" ِﻣﻦَ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺍﻹ ْﻧ َ‬ ‫ﺏ َﺧﻄَ َﻮﺍﺕُ ﺍﻟ ﱠﺮ ُﺟ ِﻞ‪ ،‬ﺃَ ﱠﻣﺎ ِ‬ ‫‪ ‬ﻛﺜﻴﺮﺍً ﻣﺎ ﻧﺮﻓﻊ ﺃﻋﻴﻨﻨﺎ ﺇﻟﻰ ﺍﻟﺴﻤﺎء ﻭﻧﻘﻮﻝ ﻟﻪ ‪ :‬ﻳﺎ ﺭﺏ ﻣﺎﺫﺍ ﺗﻔﻌﻞ ؟‬ ‫ﻓﻴﺠﻴﺐ ﺍﻟـﺮﺏ ﻭﻳﻘﻮﻝ ﻟﻚ ‪ :‬ﻻ ﺗﻘﻠﻖ ﺇﻧﻨﻲ ﺃﻗﻮﺩ ﺣﻴﺎﺗﻚ‪...‬‬ ‫ﻓﺘﻘﻮﻝ ﻟﻪ ‪ :‬ﻭﻟﻜﻦ ﻫﺎ ﻛ�ﻞ ﺷ�ﻲء ﻓ�ﻲ ﺣﻴ�ﺎﺗﻲ ﻣﻌﻘ�ﺪ ﻭﻳﺒ�ﺪﻭ ﻭﻛﺄﻧ�ﻪ ﺑ�ﻼ ﻣﻌﻨ�ﻰ‪ ،‬ﻓﺎﻷﻳ�ﺎﻡ‬ ‫ﺻﻌﺒـﺔ ﻭﻣﺮﺓ‬ ‫ﻓﻴﺠﻴﺒﻚ ﺍﻟﺮﺏ ‪ :‬ﺍﺫﻫﺐ ﻳﺎ ﺑُﻨﻲ ﻭﺍﻫﺘﻢ ﺑﻌﻤﻠﻲ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭ ﺗﻤﻢ ﺇﺭﺍﺩﺗ�ﻲ ﻭﻳﻮﻣ�ﺎ ً ﻣ�ﺎ‬ ‫ﺳﺄﺩﻋـﻮﻙ ﺇﻟﻰ ﻫﻬﻨﺎ ﻓﺘﺠﻠﺲ ﻓ�ﻲ ﺣﻀ�ﻨﻲ ﻭﺃﺭﻳ�ﻚ ﻛﻴ�ﻒ ﻛﻨ�ﺖ ﺃﻗ�ﻮﺩ ﺣﻴﺎﺗ�ﻚ‪ ،‬ﻓﺤﻴﻨﺌ�ﺬ‬ ‫�ﻖ ِﻏﻨَ�ﻰ ﷲِ َﻭ ِﺣ ْﻜ َﻤﺘِ� ِﻪ َﻭ ِﻋ ْﻠ ِﻤ� ِﻪ! َﻣ�ﺎ ﺃَ ْﺑ َﻌ� َﺪ‬ ‫ﺗﻌ�ﻲ ﺧﻄﺘ�ﻲ ﻭﺗﻔﻬ�ﻢ ﻣﻘﺎﺻـ�ـﺪﻱ‪ " .‬ﻳَ�ﺎ ﻟَ ُﻌ ْﻤ� ِ‬ ‫ﺼﺎ ِء! " )ﺭﻭ‪(۳۳ :۱۱‬‬ ‫َﻦ ﺍﻻ ْ‬ ‫ﺳﺘِ ْﻘ َ‬ ‫ﺺ َﻭﻁُ ُﺮﻗَﻪُ ﻋ ِ‬ ‫َﻦ ﺍ ْﻟﻔَ ْﺤ ِ‬ ‫ﺃَ ْﺣ َﻜﺎ َﻣﻪُ ﻋ ِ‬ ‫‪۸٤ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬

‫‪ ‬ﻭﻣﻠﺨ��ﺺ ﻣ��ﺎ ﺳ��ﺒﻖ ﻫ��ﻮ ﺃﻥ ﷲ ﻋ��ﺮﻑ ﺿ��ﻌﻔﻬﻢ‪ ،‬ﻓ��ﺈﺫﺍ ﻭﺍﺟﻬ��ﻮﺍ ﺣﺮﺑ�ﺎ ً ﺳ��ﻴﺨﺎﻓﻮﻥ‬ ‫ﻭﻳﻌﻮﺩﻭﻥ ﺇﻟﻰ ﻋﺒﻮﺩﻳﺔ ﻣﺼ�ﺮ ﻟ�ﺬﺍ ﺳ�ﻤﺢ ﺃﻥ ﻳﺘﻮﻫ�ﻮﺍ ﻓ�ﻲ ﺍﻟﺒﺮﻳ�ﺔ ﻟﻤ�ﺪﺓ ﺃﺭﺑﻌ�ﻴﻦ ﺳ�ﻨﺔ‬ ‫ﺣﺘﻰ ﻳﺘﻢ ﺗﻌﻠﻴﻤﻬﻢ ﻓﻲ ﻣﺪﺭﺳﺔ ﷲ ﻛﻤﺎ ﺗﻌﻠﻢ ﻣﻮﺳﻰ ﻗ�ﺒﻠﻬﻢ ﻓ�ﻲ ﻣ�ﺪﻳﺎﻥ ﻭﺑ�ﺬﻟﻚ ﻳﻨﻤ�ﻮ‬ ‫ﺇﻳﻤ��ﺎﻧﻬﻢ ﻭﻳﺘﻌﻠﻤ��ﻮﻥ ﺍﻻﺗﻜ��ﺎﻝ ﻋﻠ��ﻰ ﷲ ﻓ��ﻲ ﻛ��ﻞ ﺃﻣ��ﻮﺭﻫﻢ ﻓﻴﺴ��ﺘﻄﻴﻌﻮﺍ ﺩﺧ��ﻮﻝ ﺃﺭﺽ‬ ‫ﻛﻨﻌﺎﻥ ﻭﻣﻮﺍﺟﻬﺔ ﺍﻟﺤﺮﻭﺏ ﺇﺫﺍ ﻟﺰﻡ ﺍﻷﻣﺮ‪ .‬ﻭﻗﺪ ﺫﻛـ ﱠﺮﻫﻢ ﻣﻮﺳﻰ ﺑﻐﺮﺽ ﻫﺬﻩ ﺍﻟﺮﺣﻠ�ﺔ‬ ‫ﺎﺭ ﺑِﻚَ ﺍﻟ� ﱠﺮ ﱡﺏ ﺇِﻟ ُﻬ�ﻚَ‬ ‫ﺳ َ‬ ‫ﻳﻖ ﺍﻟﱠﺘِﻲ ﻓِﻴ َﻬﺎ َ‬ ‫ﻓﻲ ﻧﻬﺎﻳﺔ ﺍﻟﻄﺮﻳﻖ ﻭﻗﺎﻝ ﻟﻬﻢ " َﻭﺗَﺘَ َﺬ ﱠﻛ ُﺮ ُﻛ ﱠﻞ ﺍﻟﻄﱠ ِﺮ ِ‬ ‫�ﻲ ﻳُ� ِﺬﻟﱠﻚَ َﻭﻳُ َﺠ ﱢﺮﺑَ�ﻚَ ﻟِﻴَ ْﻌ� ِﺮﻑَ َﻣ�ﺎ ﻓِ�ﻲ ﻗَ ْﻠﺒِ�ﻚَ ‪ :‬ﺃَﺗ َْﺤﻔَ�ﻆُ‬ ‫ﻫ ِﺬ ِﻩ ﺍﻷَ ْﺭﺑَ ِﻌﻴﻦَ َ‬ ‫ﺳﻨَﺔً ﻓِ�ﻲ ﺍ ْﻟﻘَ ْﻔ� ِﺮ‪ ،‬ﻟِ َﻜ ْ‬ ‫‪۳‬‬ ‫ﺻ��ﺎﻳَﺎﻩُ ﺃَ ْﻡ ﻻَ؟ ﻓَﺄ َ َﺫﻟﱠ��ﻚَ َﻭﺃَ َﺟﺎ َﻋ��ﻚَ َﻭﺃَ ْﻁ َﻌ َﻤ��ﻚَ ﺍ ْﻟ َﻤ��ﻦﱠ ﺍﻟﱠ� ِﺬﻱ ﻟَ� ْﻢ ﺗَ ُﻜ��ﻦْ ﺗَ ْﻌ ِﺮﻓُ�ﻪُ َﻭﻻَ ﻋ َ​َﺮﻓَ�ﻪُ‬ ‫َﻭ َ‬ ‫ﺴ�ﺎﻥُ ‪ ،‬ﺑَ� ْﻞ ﺑِ ُﻜ� ﱢﻞ َﻣ�ﺎ ﻳَ ْﺨ� ُﺮ ُﺝ ِﻣ�ﻦْ‬ ‫ﺍﻹ ْﻧ َ‬ ‫ﺁﺑَﺎﺅُﻙَ‪ ،‬ﻟِ َﻜ ْﻲ ﻳُ َﻌﻠﱢ َﻤﻚَ ﺃَﻧﱠﻪُ ﻟَ ْﻴ َ‬ ‫ﺲ ﺑِﺎ ْﻟ ُﺨ ْﺒ ِﺰ َﻭ ْﺣ َﺪﻩُ ﻳَ ْﺤﻴَﺎ ِ‬ ‫‪٤‬‬ ‫��ﻮ ﱠﺭ ْﻡ ﻫ��� ِﺬ ِﻩ‬ ‫��ﻢ ﺍﻟ��� ﱠﺮ ﱢ‬ ‫ﺍﻹ ْﻧ َ‬ ‫ﺴ���ﺎﻥُ ‪ .‬ﺛِﻴَﺎﺑُ���ﻚَ ﻟَ��� ْﻢ ﺗَ ْﺒ��� َﻞ َﻋﻠَ ْﻴ���ﻚَ ‪َ ،‬ﻭ ِﺭ ْﺟﻠُ���ﻚَ ﻟَ��� ْﻢ ﺗَﺘَ� َ‬ ‫ﻓَ� ِ‬ ‫ﺏ ﻳَ ْﺤﻴَ���ﺎ ِ‬ ‫‪٥‬‬ ‫ﺴ��ﺎﻥُ ﺍ ْﺑﻨَ�ﻪُ ﻗَ � ْﺪ ﺃَ ﱠﺩﺑَ��ﻚَ ﺍﻟ � ﱠﺮ ﱡﺏ‬ ‫ﺳ �ﻨَﺔً‪ .‬ﻓَ��ﺎ ْﻋﻠَ ْﻢ ﻓِ��ﻲ ﻗَ ْﻠﺒِ��ﻚَ ﺃَﻧﱠ�ﻪُ َﻛ َﻤ��ﺎ ﻳُ��ﺆَ ﺩ ُ‬ ‫ﺍﻷَ ْﺭﺑَ ِﻌ��ﻴﻦَ َ‬ ‫ﺍﻹ ْﻧ َ‬ ‫ﱢﺏ ِ‬

‫ﺇِﻟ ُﻬﻚَ ‪) ".‬ﺗﺚ ‪(٥-۲ :۸‬‬ ‫* ﺍﻟﺮﺏ ﻳﻘﻮﺩ ﺍﻟﺸﻌﺐ ﺑﻌﻤﻮﺩ ﺍﻟﺴﺤﺎﺏ ﻧﻬﺎﺭﺍً ﻭﻋﻤﻮﺩ ﺍﻟﻨﺎﺭ ﻟﻴﻼً‪:‬‬ ‫‪۲۱‬‬ ‫‪۲۰‬‬ ‫ﺴﻴ ُﺮ‬ ‫َﻭ ْ‬ ‫ﺍﺭﺗ َ​َﺤﻠُﻮﺍ ِﻣﻦْ ُ‬ ‫ﻑ ﺍ ْﻟﺒَ ﱢﺮﻳ ﱠ ِﺔ‪َ .‬ﻭ َﻛﺎﻥَ ﺍﻟ ﱠﺮ ﱡﺏ ﻳَ ِ‬ ‫ﺳ ﱡﻜﻮﺕَ َﻭﻧَ َﺰﻟُﻮﺍ ﻓِﻲ ﺇِﻳﺜَﺎ َﻡ ﻓِﻲ ﻁَ َﺮ ِ‬ ‫ﻳﻖ‪َ ،‬ﻭﻟَ ْﻴﻼً ﻓِﻲ َﻋ ُﻤﻮ ِﺩ ﻧَﺎ ٍﺭ‬ ‫ﺃَ َﻣﺎ َﻣ ُﻬ ْﻢ ﻧَ َﻬﺎ ًﺭﺍ ﻓِﻲ َﻋ ُﻤﻮ ِﺩ َ‬ ‫ﺳ َﺤﺎ ٍ‬ ‫ﺏ ﻟِﻴَ ْﻬ ِﺪﻳَ ُﻬ ْﻢ ﻓِﻲ ﺍﻟﻄﱠ ِﺮ ِ‬ ‫‪۲۲‬‬ ‫ﺏ ﻧَ َﻬﺎ ًﺭﺍ َﻭ َﻋ ُﻤﻮ ُﺩ‬ ‫ﻀﻲ َء ﻟَ ُﻬ ْﻢ‪ .‬ﻟِ َﻜ ْﻲ ﻳَ ْﻤﺸُﻮﺍ ﻧَ َﻬﺎ ًﺭﺍ َﻭﻟَ ْﻴﻼً‪ .‬ﻟَ ْﻢ ﻳَ ْﺒ َﺮ ْﺡ َﻋ ُﻤﻮ ُﺩ ﺍﻟ ﱠ‬ ‫ﻟِﻴُ ِ‬ ‫ﺴ َﺤﺎ ِ‬ ‫ﺐ‪) .‬ﺧﺮ‪(۲۲ -۱۷ :۱۳‬‬ ‫ﺍﻟﻨﱠﺎ ِﺭ ﻟَ ْﻴﻼً ِﻣﻦْ ﺃَ َﻣ ِﺎﻡ ﺍﻟ ﱠ‬ ‫ﺸ ْﻌ ِ‬

‫‪ ‬ﻷﻭﻝ ﻣﺮﺓ ﻧﺴﻤﻊ ﻋﻦ ﺍﻟﺴﺤﺎﺑﺔ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺗﻈﻠﻠﻬﻢ ﻧﻬﺎﺭﺍً ﻓﺘﻘﻴﻬﻢ ﺣﺮﺍﺭﺓ ﺍﻟﺸﻤﺲ‬ ‫ﺍﻟﻤﺤﺮﻗﺔ ﻭﺗﺘﺤﻮﻝ ﺇﻟﻰ ﻋﻤﻮﺩ ﻧﺎﺭ ﻟﻴﻼً ﻭﻫﻲ ﺗﺸﻴﺮ ﺇﻟﻰ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺍﻟﺬﻱ ﻳﻘﻮﺩ‬ ‫ﺍﻟﻜﻨﻴﺴﺔ ﻭﻳﺤﻤﻴﻬﺎ ﻭﻣﺎء ﺍﻟﺴﺤﺎﺏ ﻳﺮﻣﺰ ﻟﺴﺮ ﺍﻟﻤﻌﻤﻮﺩﻳﺔ‪ ،‬ﻭﻟﺬﺍ ﻗﺎﻝ ﻋﻨﻬﺎ ﺑﻮﻟﺲ‬ ‫ﺍﻹ ْﺧ َﻮﺓُ ﺃَﻥْ ﺗ َْﺠ َﻬﻠُﻮﺍ ﺃَﻥﱠ ﺁﺑَﺎ َءﻧَﺎ َﺟ ِﻤﻴ َﻌ ُﻬ ْﻢ َﻛﺎﻧُﻮﺍ ﺗ َْﺤﺖَ‬ ‫ﺍﻟﺮﺳﻮﻝ " ﻓَﺈِﻧﱢﻲ ﻟَ ْ‬ ‫ﺴﺖُ ﺃُ ِﺭﻳ ُﺪ ﺃَ ﱡﻳ َﻬﺎ ِ‬ ‫ﺴ َﺤﺎﺑَ ِﺔ‬ ‫ﺴ َﺤﺎﺑَ ِﺔ‪َ ،‬ﻭ َﺟ ِﻤﻴ َﻌ ُﻬ ُﻢ ْ‬ ‫ﺳﻰ ﻓِﻲ ﺍﻟ ﱠ‬ ‫ﺍﻟ ﱠ‬ ‫ﺍﺟﺘَﺎ ُﺯﻭﺍ ﻓِﻲ ﺍ ْﻟﺒَ ْﺤ ِﺮ َﻭ َﺟ ِﻤﻴ َﻌ ُﻬ ُﻢ ﺍ ْﻋﺘَ َﻤﺪُﻭﺍ ﻟِ ُﻤﻮ َ‬ ‫َﻭﻓِﻲ ﺍ ْﻟﺒَ ْﺤ ِﺮ " )‪۱‬ﻛﻮ‪.(۲-۱:۱۰‬‬ ‫‪۸٥ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬

‫* ﺃﺧﺬ ﻋﻈﺎﻡ ﻳﻮﺳﻒ ‪:‬‬ ‫‪۱۹‬‬ ‫ﻒ‬ ‫ﺳﺘ َْﺤﻠَﻒَ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺳﻒَ َﻣ َﻌﻪُ‪ ،‬ﻷَﻧﱠﻪُ َﻛﺎﻥَ ﻗَ ِﺪ ﺍ ْ‬ ‫ﺳﻰ ِﻋﻈَﺎ َﻡ ﻳُﻮ ُ‬ ‫َﻭﺃَ َﺧ َﺬ ُﻣﻮ َ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﺑِ َﺤ ْﻠ ٍ‬ ‫ُﺼ ِﻌﺪُﻭﻥَ ِﻋﻈَﺎ ِﻣﻲ ِﻣﻦْ ُﻫﻨَﺎ َﻣ َﻌ ُﻜ ْﻢ«‪) .‬ﺧﺮ ‪(۱۹: ۱۳‬‬ ‫ﺳﻴَ ْﻔﺘَﻘِ ُﺪ ُﻛ ْﻢ ﻓَﺘ ْ‬ ‫ﻗَﺎﺋِﻼً‪» :‬ﺇِﻥﱠ ﷲَ َ‬

‫ﻳﻨﺲ ﻣﻮﺳﻰ ﻭﺳﻂ ﺯﺣﻤ�ﺔ ﺍﻟﺨ�ﺮﻭﺝ ﺃﻥ ﻳﺄﺧ�ﺬ ﻣﻌ�ﻪ ﻋﻈ�ﺎﻡ ﻳﻮﺳ�ﻒ ﺍﻟ�ﺬﻱ ﻛ�ﺎﻥ‬ ‫‪ ‬ﻟﻢ َ‬ ‫ﻭﺍﺛﻘﺎ ً ﺃﻥ ﷲ ﺳﻴﻔﺘﻘﺪﻫﻢ ﻭﻳﺨﺮﺟﻬﻢ ﻣﻦ ﻫﺬﻩ ﺍﻷﺭﺽ ﻭﺃﻭﺻ�ﺎﻫﻢ ﺃﻻ ﻳﺘﺮﻛ�ﻮﻩ ﻭﺣ�ﺪﻩ ﺇﺫ‬ ‫ﻭﺝ ﺑَﻨِﻲ‬ ‫ﺎﻥ ﻳُﻮ ُ‬ ‫ﺳﻒُ ِﻋ ْﻨ َﺪ َﻣ ْﻮﺗِ ِﻪ َﺫ َﻛ َﺮ ُﺧ ُﺮ َ‬ ‫ﺎﻹﻳ َﻤ ِ‬ ‫ﻛﺎﻥ ﻗﻠﺒﻪ ﻣﺘﻌﻠﻘﺎ ً ﺑﺄﺭﺽ ﺍﻟﻤـــﻮﻋﺪ‪ " .‬ﺑِ ِ‬ ‫ﺻﻰ ِﻣﻦْ ِﺟ َﻬ ِﺔ ِﻋﻈَﺎ ِﻣ ِﻪ‪) " .‬ﻋﺐ‪(۲۲ :۱۱‬‬ ‫ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ َﻭﺃَ ْﻭ َ‬ ‫‪ ‬ﻭﻣ��ﻦ ﻫﻨ��ﺎ ﺍﺳ��ﺘﻤﺮ ﺗﻜ��ﺮﻳﻢ ﺃﺟﺴ��ﺎﺩ ﺍﻟﻘﺪﻳﺴ��ﻴﻦ ﻭﺭﻓ��ﺎﺗﻬﻢ ﻋﻠ��ﻰ ﻣ��ﺪﻯ ﺍﻟﺘ��ﺎﺭﻳﺦ ﺍﻟﻘ��ﺪﻳﻢ‬ ‫ﺣﺘﻰ ﺃﺻﺒﺢ ﺗﺮﺍﺛﺎ ً ﻣﻘﺪﺳﺎ ً ﻟﻜﻨﻴﺴﺘﻨﺎ ﺍﻟﻘﺒﻄﻴﺔ‪ ،‬ﻓﺤُﺴﺒﺖ ﺃﺟﺴﺎﺩ ﺍﻟﺸﻬﺪﺍء ﻛﻮﺩﺍﺋﻊ ﻣﻘﺪﺳ�ﺔ‬ ‫ﺗﻮﺿﻊ ﻓﻲ ﺃﺛﻤ�ﻦ ﺍﻷﻛﻔ�ﺎﻥ ﻭﺗُﺴ�ﺘﻮﺩﻉ ﻓ�ﻲ ﺃﻗ�ﺪﺱ ﺍﻷﻣ�ﺎﻛﻦ ﺣﺘ�ﻰ ﺃﻥ ﺃﺟﺴ�ﺎﺩﻫﻢ ﻛﺎﻧ�ﺖ‬ ‫�ﻮﺱ ﺍﻟﱠ� ِﺬﻳﻦَ‬ ‫ﺢ ﻧُﻔُ َ‬ ‫ﺗُﺪﻓﻦ ﺗﺤﺖ ﺍﻟﻤﺬﺑﺢ ﻛﻤﺎ ﺟﺎء ﻓﻲ ﺳﻔﺮ ﺍﻟﺮﺅﻳﺎ‪َ " .‬ﺭﺃَ ْﻳ�ﺖُ ﺗ َْﺤ�ﺖَ ﺍ ْﻟ َﻤ ْ�ﺬﺑَ ِ‬ ‫ﺸ َﻬﺎ َﺩ ِﺓ ﺍﻟﱠﺘِﻲ َﻛﺎﻧَﺖْ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ" )ﺭﺅ‪(۹ :٦‬‬ ‫ﻗُﺘِﻠُﻮﺍ ِﻣﻦْ ﺃَ ْﺟ ِﻞ َﻛﻠِ َﻤ ِﺔ ﷲِ‪َ ،‬ﻭ ِﻣﻦْ ﺃَ ْﺟ ِﻞ ﺍﻟ ﱠ‬ ‫‪ ‬ﻭﺃﻳﻀ �ﺎ ً ﻛﺎﻧ��ﺖ ﻋﻈ��ﺎﻡ ﻳﻮﺳ��ﻒ ﻣ��ﻊ ﺍﻟﺸ��ﻌﺐ ﺧ��ﻼﻝ ﺍﻟﺮﺣﻠ��ﺔ ﺭﻣ��ﺰﺍً ﻟﻠﻜﻨﻴﺴ��ﺔ ﺍﻟﺘ��ﻲ‬ ‫ﺗﺤﻤﻞ ﺫﻛﺮﻯ ﺍﻟﻘﺪﻳﺴﻴﻦ ﺍﻟﺬﻳﻦ ﺳﺒﻘﻮﺍ ﻓﺮﻗﺪﻭﺍ‪) .‬ﺍﻟﺴﻨﻜﺴﺎﺭ ﻭﺍﻟﻤﺠﻤﻊ(‬ ‫* ﷲ ﻳﻘﻮﺩ ﺍﻟﺸﻌﺐ ﻧﺤﻮ ﺍﻟﺒﺤﺮ‪:‬‬ ‫‪۲‬‬ ‫‪۱‬‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﺃَﻥْ ﻳَ ْﺮ ِﺟ ُﻌﻮﺍ َﻭﻳَ ْﻨ ِﺰﻟُﻮﺍ ﺃَ َﻣﺎ َﻡ ﻓَ ِﻢ‬ ‫ﺳﻰ ﻗَﺎﺋِﻼً‪َ » :‬ﻛﻠﱢ ْﻢ ﺑَﻨِﻲ ﺇِ ْ‬ ‫َﻭ َﻛﻠﱠ َﻢ ﺍﻟ ﱠﺮ ُ‬ ‫ﺏ ُﻣﻮ َ‬ ‫ﺻﻔُﻮﻥَ ‪ُ .‬ﻣﻘَﺎﺑِﻠَﻪُ ﺗَ ْﻨ ِﺰﻟُﻮﻥَ ِﻋ ْﻨ َﺪ ﺍ ْﻟﺒَ ْﺤ ِﺮ‪.‬‬ ‫ﺙ ﺑَﻴْﻦَ َﻣ ْﺠ َﺪ َﻝ َﻭﺍ ْﻟﺒَ ْﺤ ِﺮ‪ ،‬ﺃَ َﻣﺎ َﻡ ﺑَ ْﻌ َﻞ َ‬ ‫ﺍ ْﻟ ِﺤﻴ ُﺮﻭ ِ‬ ‫‪۳‬‬ ‫ﻖ َﻋﻠَ ْﻴ ِﻬ ِﻢ‬ ‫ﺳﺘَ ْﻐﻠَ َ‬ ‫ﺽ‪ .‬ﻗَ ِﺪ ﺍ ْ‬ ‫ﻓَﻴَﻘُﻮ ُﻝ ﻓِ ْﺮﻋ َْﻮﻥُ ﻋَﻦْ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪ُ :‬ﻫ ْﻢ ُﻣ ْﺮﺗَﺒِ ُﻜﻮﻥَ ﻓِﻲ ﺍﻷَ ْﺭ ِ‬ ‫ﻴﻊ‬ ‫ﺍ ْﻟﻘَ ْﻔ ُﺮ‪َ ٤ .‬ﻭﺃُ َ‬ ‫ﺐ ﻓِ ْﺮﻋ َْﻮﻥَ َﺣﺘﱠﻰ ﻳَ ْ‬ ‫ﺷ ﱢﺪ ُﺩ ﻗَ ْﻠ َ‬ ‫ﺴ َﻌﻰ َﻭ َﺭﺍ َء ُﻫ ْﻢ‪ ،‬ﻓَﺄَﺗَ َﻤ ﱠﺠ ُﺪ ﺑِﻔِ ْﺮﻋ َْﻮﻥَ َﻭﺑِ َﺠ ِﻤ ِ‬ ‫ﺼ ِﺮﻳﱡﻮﻥَ ﺃَﻧﱢﻲ ﺃَﻧَﺎ ﺍﻟ ﱠﺮ ﱡﺏ«‪ .‬ﻓَﻔَ َﻌﻠُﻮﺍ ﻫ َﻜ َﺬﺍ‪) .‬ﺧﺮ‪(٤-۱ :۱٤‬‬ ‫ﺸ ِﻪ‪َ ،‬ﻭﻳَ ْﻌ ِﺮﻑُ ﺍ ْﻟ ِﻤ ْ‬ ‫َﺟ ْﻴ ِ‬

‫‪ ‬ﻣﺎﺯﺍﻝ ﺍﻟﺸﻌﺐ ﻓﻲ ﻁﺮﻳﻖ ﺧﺮﻭﺟﻬﻢ ﻣﻦ ﻣﺼﺮ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻗﺪ ﻭﺻﻠﻮﺍ ﺇﻟﻰ ﺇﻳﺜﺎﻡ ﻓﻲ‬ ‫ﻁﺮﻑ ﺍﻟﺒﺮﻳﺔ ﻭﻟﻜﻦ ﺟﺎءﺕ ﺃﻭﺍﻣﺮ ﺍﻟﺮﺏ ﺑﺎﻻﺗﺠﺎﻩ ﺟﻨﻮﺑﺎ ً ﻋﻨﺪ ﺍﻟﺒﺤﺮ‪ .‬ﻭﻛﺎﻥ ﻗﺼﺪ ﷲ‬ ‫ﺃﻥ ﻳﻈﻬﺮﻭﺍ ﻛﺄﻧﻬﻢ ﻗﺪ ﺿﻠﻮﺍ ﺍﻟﻄﺮﻳﻖ ﺑﺴﻴﺮﻫﻢ ﺟﻨﻮﺑﺎ ً ﻓﻲ ﺍﺗﺠﺎﻩ ﺍﻟﺒﺤﺮ ﺍﻷﺣﻤﺮ‪،‬‬ ‫‪۸٦ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬

‫ﻭﺇﻣﻌﺎﻧﺎ ً ﻓﻲ ﺗﻀﻠﻴﻞ ﻓﺮﻋﻮﻥ‪ ،‬ﺃﻣﺮﻫﻢ ﺃﻥ ﻳﻨﺰﻟﻮﺍ ﻋﻨﺪ ﺍﻟﺒﺤﺮ ﺣﻴﺚ ﻻ ﺳﺒﻴﻞ ﻟﻠﻬﺮﻭﺏ‬ ‫ﻋﺒﺮ ﺍﻟﺒﺤﺮ ﻓﻴﺘﺸﺠﻊ ﻓﺮﻋﻮﻥ ﻭﻳﺘﺒﻌﻬﻢ ﺑﺠﻨﻮﺩﻩ ﺣﺘﻰ ﻳﺮﺩﻫﻢ ﻣﺮﺓ ﺃﺧﺮﻯ ﺇﻟﻰ ﻋﺒﻮﺩﻳﺘﻪ‬ ‫ﺇﺫ ﻻ ﻣﻔﺮ ﻣﻦ ﺍﺳﺘﺴﻼﻣﻬﻢ ﻓﺎﻟﺒﺤﺮ ﺃﻣﺎﻣﻬﻢ ﻭﺍﻟﻌﺪﻭ ﺧﻠﻔﻬﻢ‪ .‬ﻭﺣﻴﻨﺌﺬ ﻳﺘﺪﺧﻞ ﺍﻟﺮﺏ‬ ‫ﺑﻘﺪﺭﺗﻪ ﻭﻳﻘﻀﻲ ﻋﻠﻰ ﻓﺮﻋﻮﻥ ﻭﻛﻞ ﺟﻴﺸﻪ ﻓﻴﻌﺮﻑ ﺍﻟﻤﺼﺮﻳﻮﻥ ﺃﻧﻪ ﺍﻟﺮﺏ‪.‬‬ ‫* ﻧﺪﻡ ﻓﺮﻋﻮﻥ ﻋﻠﻰ ﺇﻁﻼﻕ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ‪:‬‬ ‫ﺐ ﻓِ ْﺮﻋ َْﻮﻥَ َﻭ َﻋﺒِﻴ ِﺪ ِﻩ َﻋﻠَﻰ‬ ‫ﺼ َﺮ ﺃَﻥﱠ ﺍﻟ ﱠ‬ ‫ﻓَﻠَ ﱠﻤﺎ ﺃُ ْﺧﺒِ َﺮ َﻣﻠِ ُﻚ ِﻣ ْ‬ ‫ﺏ‪ ،‬ﺗَ َﻐﻴ ﱠ َﺮ ﻗَ ْﻠ ُ‬ ‫ﺐ ﻗَ ْﺪ ﻫ َ​َﺮ َ‬ ‫ﺸ ْﻌ َ‬ ‫ﺍﻟ ﱠ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ِﻣﻦْ ِﺧ ْﺪ َﻣﺘِﻨَﺎ؟« ‪٦‬ﻓَ َ‬ ‫ﺐ‪ .‬ﻓَﻘَﺎﻟُﻮﺍ‪َ » :‬ﻣﺎ َﺫﺍ ﻓَ َﻌ ْﻠﻨَﺎ َﺣﺘﱠﻰ ﺃَ ْﻁﻠَ ْﻘﻨَﺎ ﺇِ ْ‬ ‫ﺸ ﱠﺪ َﻣ ْﺮ َﻛﺒَﺘَﻪُ‬ ‫ﺸ ْﻌ ِ‬ ‫‪۷‬‬ ‫ﺳﺖﱠ ِﻣﺌَ ِﺔ َﻣ ْﺮ َﻛﺒَ ٍﺔ )ﻋﺠﻠﺔ ﺣﺮﺑﻴﺔ ﺗﻘﻮﺩﻫﺎ ﺍﻟﺨﻴﻞ( ُﻣ ْﻨﺘ َ​َﺨﺒَ ٍﺔ‬ ‫َﻭﺃَ َﺧ َﺬ ﻗَ ْﻮ َﻣﻪُ َﻣ َﻌﻪُ‪َ .‬ﻭﺃَ َﺧ َﺬ ِ‬ ‫ﺼ َﺮ َﻭ ُﺟﻨُﻮﺩًﺍ َﻣ ْﺮ َﻛﺒِﻴﱠﺔً )ﻣﺪﺭﺑﻴﻦ ﻋﻠﻰ ﺭﻛﻮﺏ ﺍﻟﻤﺮﻛﺒﺎﺕ( َﻋﻠَﻰ‬ ‫ﺕ ِﻣ ْ‬ ‫َﻭ َ‬ ‫ﺳﺎﺋِ َﺮ َﻣ ْﺮ َﻛﺒَﺎ ِ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪،‬‬ ‫َﺟ ِﻤﻴ ِﻌ َﻬﺎ‪َ ۸ .‬ﻭ َ‬ ‫ﺳ َﻌﻰ َﻭ َﺭﺍ َء ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺐ ﻓِ ْﺮﻋ َْﻮﻥَ َﻣﻠِ ِﻚ ِﻣ ْ‬ ‫ﺼ َﺮ َﺣﺘﱠﻰ َ‬ ‫ﺷ ﱠﺪ َﺩ ﺍﻟ ﱠﺮ ﱡﺏ ﻗَ ْﻠ َ‬ ‫‪۹‬‬ ‫ﺼ ِﺮﻳﱡﻮﻥَ َﻭ َﺭﺍ َء ُﻫ ْﻢ َﻭﺃَﺩ َْﺭ ُﻛﻮ ُﻫ ْﻢ‪.‬‬ ‫َﻭﺑَﻨُﻮ ﺇِ ْ‬ ‫ﺴ َﻌﻰ ﺍ ْﻟ ِﻤ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ َﺧﺎ ِﺭ ُﺟﻮﻥَ ﺑِﻴَ ٍﺪ َﺭﻓِﻴ َﻌ ٍﺔ‪ .‬ﻓَ َ‬ ‫ﺸ ِﻪ‪َ ،‬ﻭ ُﻫ ْﻢ ﻧَﺎ ِﺯﻟُﻮﻥَ ﻉ َِ◌ ْﻧ َﺪ ﺍ ْﻟﺒَ ْﺤ ِﺮ ﻉ َِ◌ ْﻧ َﺪ‬ ‫ﺕ ﻓِ ْﺮﻋ َْﻮﻥَ َﻭﻓُ ْﺮ َ‬ ‫ﺳﺎﻧِ ِﻪ َﻭ َﺟ ْﻴ ِ‬ ‫َﺟ ِﻤﻴ ُﻊ َﺧ ْﻴ ِﻞ َﻣ ْﺮ َﻛﺒَﺎ ِ‬

‫ﺻﻔُﻮﻥَ ‪).‬ﺧﺮ‪(۹-٥ :۱٤‬‬ ‫ﺙ‪ ،‬ﺃَ َﻣﺎ َﻡ ﺑَ ْﻌ َﻞ َ‬ ‫ﻓَ ِﻢ ﺍ ْﻟ ِﺤﻴ ُﺮﻭ ِ‬ ‫‪ ‬ﻳﺎ ﻟﻜﺒﺮﻳﺎء ﺍﻟﺒﺸﺮ ﻭﻏﻄﺮﺳﺘﻬﻢ ﻭﻋﻨﺎﺩﻫﻢ ﻓﻠﻢ ﺗﻜﺪ ﺩﻣﻮﻉ ﺍﻟﻤﺼﺮﻳﻴﻦ ﺗﺠ�ﻒ ﻋﻠ�ﻰ‬ ‫ﺃﺑﻨ��ﺎﺋﻬﻢ ﺇﻻ ﻭﻋ��ﺎﺩ ﺍﻟﻌﻨ��ﺎﺩ ﻭﺍﻟﻌﺠﺮﻓ��ﺔ ﻳﺤﺮﻛ��ﺎﻥ ﻓﺮﻋ��ﻮﻥ ﻟﻴﻄ��ﺎﺭﺩ ﺍﻟﺸ��ﻌﺐ ﻓﺎﻧ��ﺪﻓﻊ ﻣ��ﻊ‬ ‫ﺟﻨ��ﻮﺩﻩ ﻭﻣﺮﻛﺒﺎﺗ��ﻪ ﻟﻠﺴ��ﻌﻲ ﻭﺭﺍء ﺑﻨ��ﻲ ﺇﺳ��ﺮﺍﺋﻴﻞ ﻭﺇﺩﺭﺍﻛﻬ��ﻢ ﻭﻫ��ﻢ ﻣﺤﺎﺻ��ﺮﻭﻥ ﻋﻨ��ﺪ‬ ‫ﺍﻟﺒﺤﺮ‪ ،‬ﺟﻴﺶ ﺟﺒﺎﺭ ﻣﺴﻠﺢ ﺗﻬﺎﺑ�ﻪ ﻛ�ﻞ ﺟﻴ�ﻮﺵ ﺍﻟﻤﻨﻄﻘ�ﺔ‪ ،‬ﻳﻄ�ﺎﺭﺩ ﻗﻮﻣ�ﺎ ً ﻣ�ﻦ ﺍﻟﻌﺒﻴ�ﺪ ﻟ�ﻢ‬ ‫ﻳﻤﺴﻜﻮﺍ ﺳﻴﻔﺎ ً ﻓﻲ ﺣﻴﺎﺗﻬﻢ‪ ،‬ﻭﻻ ﻳﻤﻠﻜﻮﻥ ﺧﺒﺮﺓ ﺣﺮﺑﻴﺔ ﺗﻤﻜﻨﻬﻢ ﻣﻦ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺃﻧﻔﺴﻬﻢ‪.‬‬ ‫‪ ‬ﻭﻋﺠﻴﺐ ﺣﻘﺎ ً ﻫﻮ ﻋﻨﺎﺩ ﻓﺮﻋﻮﻥ‪ .‬ﻓﻘﺪ ﺗﻨﺎﺳﻰ ﻗﻮﺓ ﷲ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﺘﻲ ﺃﺟﺒﺮﺗﻪ ﻋﻠﻰ‬ ‫ﺇﻁﻼﻕ ﺍﻟﺸﻌﺐ ﺑﻌﺪ ﻋﺸ�ﺮ ﺿ�ﺮﺑﺎﺕ ﻭﺧ�ﺮﺍﺏ ﺍﻟ�ﺒﻼﺩ ﻭﻣ�ﻮﺕ ﺍﻷﺑﻜ�ﺎﺭ ﻓﺨ�ﺮﺝ ﺧﻠﻔﻬ�ﻢ‬ ‫ﻏﻴﺮ ﻣﺪﺭﻙ ﺃﻧﻪ ﻳﺴﻌﻰ ﻧﺤﻮ ﺣﺘﻔﻪ‪ ،‬ﺑﻌ�ﺪ ﺃﻥ ﺍﺳ�ﺘﻨﻔﺬ ﻓ�ﺮﺹ ﺍﻟﻨﺠ�ﺎﺓ ﻭﻟ�ﻢ ﻳ�ﺘﻌﻆ ﺣﺘ�ﻰ‬ ‫ﺑﻌﺪ ﻣ�ﻮﺕ ﺍﺑﻨ�ﻪ ﻭﻣ�ﻊ ﺃﻥ ﷲ ﻟ�ﻢ ﻳﺸ�ﺄ ﻫ�ﻼﻙ ﺍﻟﻤﺼ�ﺮﻳﻴﻦ ﻭﻟﻜ�ﻦ ﻓﺮﻋ�ﻮﻥ ﻧﻔﺴ�ﻪ ﺃﺻ�ﺮ‬ ‫ﻋﻠﻰ ﺍﻟﻌﻨﺎﺩ ﻭﺇﻫﻼﻙ ﻧﻔﺴﻪ ﻓﻠﻢ ﻳﺴﺘﻄﻊ ﺍﻟﻘﺪﻳﺮ ﺃﻥ ﻳﺨﻠﺼﻪ ﻣﻦ ﻋﻨﺎﺩﻩ ﻭﺗﺮﻛﻪ ﻟﻤﺼﻴﺮﻩ‬ ‫‪۸۷ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬

‫* ﻓﺰﻉ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻟﺮﺅﻳﺔ ﺍﻟﺠﻴﺶ ﺍﻟﻤﺼﺮﻱ‪:‬‬ ‫‪۱۰‬‬ ‫ﺍﺣﻠُﻮﻥَ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ُﻋﻴُﻮﻧَ ُﻬ ْﻢ‪َ ،‬ﻭﺇِ َﺫﺍ ﺍ ْﻟ ِﻤ ْ‬ ‫ﺏ ﻓِ ْﺮﻋ َْﻮﻥُ َﺭﻓَ َﻊ ﺑَﻨُﻮ ﺇِ ْ‬ ‫ﻓَﻠَ ﱠﻤﺎ ﺍ ْﻗﺘ َ​َﺮ َ‬ ‫ﺼ ِﺮﻳﱡﻮﻥَ َﺭ ِ‬ ‫‪۱۱‬‬ ‫ﺳﻰ‪َ » :‬ﻫ ْﻞ‬ ‫ﺻ َﺮ َﺥ ﺑَﻨُﻮ ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﺇِﻟَﻰ ﺍﻟ ﱠﺮ ﱢ‬ ‫َﻭ َﺭﺍ َء ُﻫ ْﻢ‪ .‬ﻓَﻔَ ِﺰ ُﻋ ِﻮﺍ ِﺟ ًّﺪﺍ‪َ ،‬ﻭ َ‬ ‫ﺏ‪َ .‬ﻭﻗَﺎﻟُﻮﺍ ﻟِ ُﻤﻮ َ‬

‫ﺻﻨَﻌْﺖَ ﺑِﻨَﺎ َﺣﺘﱠﻰ‬ ‫ﺴﺖْ ﻗُﺒُﻮ ٌﺭ ﻓِﻲ ِﻣ ْ‬ ‫ﺼ َﺮ ﺃَ َﺧ ْﺬﺗَﻨَﺎ ﻟِﻨَ ُﻤﻮﺕَ ﻓِﻲ ﺍ ْﻟﺒَ ﱢﺮﻳ ﱠ ِﺔ؟ َﻣﺎ َﺫﺍ َ‬ ‫ﻷَﻧﱠﻪُ ﻟَ ْﻴ َ‬ ‫‪۱۲‬‬ ‫ﺼ َﺮ ﻗَﺎﺋِﻠِﻴﻦَ ‪:‬‬ ‫ﺲ ﻫ َﺬﺍ ﻫ َُﻮ ﺍ ْﻟ َﻜﻼَ ُﻡ ﺍﻟﱠ ِﺬﻱ َﻛﻠﱠ ْﻤﻨَﺎﻙَ ﺑِ ِﻪ ﻓِﻲ ِﻣ ْ‬ ‫ﺃَ ْﺧ َﺮ ْﺟﺘَﻨَﺎ ِﻣﻦْ ِﻣ ْ‬ ‫ﺼ َﺮ؟ ﺃَﻟَ ْﻴ َ‬ ‫ﺼ ِﺮﻳﱢﻴﻦَ ِﻣﻦْ ﺃَﻥْ ﻧَ ُﻤﻮﺕَ ﻓِﻲ‬ ‫ﺼ ِﺮﻳﱢﻴﻦَ ؟ ﻷَﻧﱠﻪُ َﺧ ْﻴ ٌﺮ ﻟَﻨَﺎ ﺃَﻥْ ﻧَ ْﺨ ِﺪ َﻡ ﺍ ْﻟ ِﻤ ْ‬ ‫ُﻛﻒﱠ َﻋﻨﱠﺎ ﻓَﻨَ ْﺨ ِﺪ َﻡ ﺍ ْﻟ ِﻤ ْ‬ ‫‪۱۳‬‬ ‫ﺏ ﺍﻟﱠ ِﺬﻱ‬ ‫ﺳﻰ ﻟِﻠ ﱠ‬ ‫ﺹ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺐ‪» :‬ﻻَ ﺗ َ​َﺨﺎﻓُﻮﺍ‪ .‬ﻗِﻔُﻮﺍ َﻭﺍ ْﻧﻈُ ُﺮﻭﺍ َﺧﻼَ َ‬ ‫ﺍ ْﻟﺒَ ﱢﺮﻳﱠ ِﺔ«‪ .‬ﻓَﻘَﺎ َﻝ ُﻣﻮ َ‬ ‫ﺸ ْﻌ ِ‬ ‫ﻀﺎ ﺇِﻟَﻰ‬ ‫ﺼﻨَ ُﻌﻪُ ﻟَ ُﻜ ُﻢ ﺍ ْﻟﻴَ ْﻮ َﻡ‪ .‬ﻓَﺈِﻧﱠﻪُ َﻛ َﻤﺎ َﺭﺃَ ْﻳﺘُ ُﻢ ﺍ ْﻟ ِﻤ ْ‬ ‫ﻳَ ْ‬ ‫ﺼ ِﺮﻳﱢﻴﻦَ ﺍ ْﻟﻴَ ْﻮ َﻡ‪ ،‬ﻻَ ﺗَ ُﻌﻮﺩُﻭﻥَ ﺗ َ​َﺮ ْﻭﻧَ ُﻬ ْﻢ ﺃَ ْﻳ ً‬ ‫‪۱٤‬‬ ‫َﺼ ُﻤﺘُﻮﻥَ «‪) .‬ﺧﺮ‪(۱٤ -۱۰ :۱٤‬‬ ‫ﺍﻷَﺑَ ِﺪ‪ .‬ﺍﻟ ﱠﺮ ﱡﺏ ﻳُﻘَﺎﺗِ ُﻞ َﻋ ْﻨ ُﻜ ْﻢ َﻭﺃَ ْﻧﺘُ ْﻢ ﺗ ْ‬

‫‪ ‬ﻛﺎﻥ ﺍﻟﻤﻮﻗﻒ ﻋﺼﻴﺒﺎ ً ﺟﺪﺍً ﻓﺎﻟﻤﺼﺮﻳﻮﻥ ﻣﻦ ﻧﺎﺣﻴﺔ ﻭﺍﻟﺒﺤﺮ ﻣﻦ ﻧﺎﺣﻴﺔ‪ ،‬ﻭﺍﻟﻬﻼﻙ‬ ‫ﻣﺤﺘﻢ ﺑﻜﻞ ﻣﻨﻄﻖ ﺑﺸﺮﻱ‪ .‬ﻭﻟﻜﻦ ﺃﻳﻦ ﻛﺎﻥ ﺍﻟﻤﻨﻄﻖ ﻓﻲ ﻛﻞ ﻣﺎ ﺣﺪﺙ ﻣﻌﻬﻢ ﻣﻦ‬ ‫ﺿﺮﺑﺎﺕ ﻭﻣﻌﺠﺰﺍﺕ؟ ﺑﻞ ﺃﻳﻦ ﻫﻮ ﺍﻟﻤﻨﻄﻖ ﻭﻋﻤﻮﺩ ﺍﻟﺴﺤﺎﺏ ﻳﺘﻘﺪﻣﻬﻢ ﻓﻲ ﻣﻌﺠﺰﺓ‬ ‫ﻣﺴﺘﻤﺮﺓ ﻣﻤﺘﺪﺓ؟‬ ‫‪ ‬ﻭﻫﻜﺬﺍ ‪ -‬ﻣﻊ ﺃﻭﻝ ﺿﻴﻘﺔ ‪ -‬ﻅﻬﺮﺕ ﺭﻭﺡ ﺍﻟﺸﻚ ﻭﺍﻟﺘﺬﻣﺮ ﻭﻧﺴﻮﺍ ﻋﺠﺎﺋﺐ ﷲ‬ ‫ﺴﻮﺍ ﺃَ ْﻓ َﻌﺎﻟَﻪُ َﻭﻋ َ​َﺠﺎﺋِﺒَﻪُ ﺍﻟﱠﺘِﻲ ﺃَ َﺭﺍ ُﻫ ْﻢ‪ .‬ﻟَ ْﻢ ﻳَ ْﺬ ُﻛ ُﺮﻭﺍ ﻳَ َﺪﻩُ ﻳَ ْﻮ َﻡ‬ ‫ﻣﻌﻬﻢ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻤﺮﻧﻢ" َﻭﻧَ ُ‬ ‫ﻓَﺪَﺍ ُﻫ ْﻢ ِﻣﻦَ ﺍ ْﻟ َﻌﺪ ﱢُﻭ‪َ ،‬ﺣ ْﻴ ُ‬ ‫ﺻﻮﻋَﻦَ ‪".‬‬ ‫ﺚ َﺟ َﻌ َﻞ ﻓِﻲ ِﻣ ْ‬ ‫ﺼ َﺮ ﺁﻳَﺎﺗِ ِﻪ‪َ ،‬ﻭﻋ َ​َﺠﺎﺋِﺒَﻪُ ﻓِﻲ ﺑِﻼَ ِﺩ ُ‬ ‫)ﻣﺰ‪(٤۳-٤۲ ،۱۱ :۷۸‬‬ ‫‪ ‬ﻣﻦ ﺍﻟﻤﺤﺰﻥ ﺣﻘﺎ ً ﺃﻥ ﻳﻨﺴ�ﻰ ﺍﻹﻧﺴ�ﺎﻥ ﺳ�ﺮﻳﻌﺎ ً ﺃﻋﻤ�ﺎﻝ ﷲ ﻣﻌ�ﻪ! ﻓﻴ�ﺎ ﻟﺨﺠﻠﻨ�ﺎ ﻋﻠ�ﻰ‬ ‫ﻫﺬﻩ ﺍﻟﺬﺍﻛﺮﺓ ﺍﻟﺘﻲ ﺗﺠﻌﻠﻨﺎ ﻧﻨﺴﻰ ﺃﻋﻤﺎﻝ ﷲ ﺍﻟﻜﺜﻴﺮﺓ ﻓﻲ ﺍﻟﻤﺎﺿﻲ ﺍﻟﻘﺮﻳﺐ ﻭﺍﻟﺒﻌﻴﺪ‪.‬‬ ‫‪ ‬ﺗﻤ��ﺎﺩﻯ ﺑﻨ��ﻮ ﺇﺳ��ﺮﺍﺋﻴﻞ ﻓﺄﺧ��ﺬﻭﺍ ﻳﺠﻠ��ﺪﻭﻥ ﻣﻮﺳ��ﻰ ﺑﺴ��ﻴﺎﻁ ﺍﻟﻠﺴ��ﺎﻥ ﻭﻻﺫﻉ ﺍﻟﻜ��ﻼﻡ‬ ‫ﻣﺘﻬﻜﻤﻴﻦ ﻋﻠﻴ�ﻪ‪ :‬ﺇﻥ ﺍﻟﻘﺒ�ﻮﺭ ﻓ�ﻲ ﻣﺼ�ﺮ ﻛﺜﻴ�ﺮﺓ ﻓﻠﻤ�ﺎﺫﺍ ﺃﺗﻴ�ﺖ ﺑﻨ�ﺎ ﻟﻨ�ﺪﻓﻦ ﻫﻨ�ﺎ؟ ﺍﺗﺮﻛﻨ�ﺎ‬ ‫ﻧﻌﻮﺩ ﻟﺨﺪﻣﺔ ﻓﺮﻋﻮﻥ ﻭﻛﻔﺎﻙ ﻣﻦ ﺃﺣﻼﻡ ﺍﻟﻴﻘﻈﺔ ﺍﻟﺘﻲ ﺗﺠﺮﻧﺎ ﻟﻠﻬﻼﻙ‪ .‬ﻭﻟﻜﻦ ﻣﻮﺳﻰ ﻟﻢ‬ ‫ﻳﻬﺘﺰ ﺃﻣﺎﻡ ﺛﻮﺭﺗﻬﻢ ﻭﻻ ﺃﻣﺎﻡ ﺟﺤﺎﻓﻞ ﺍﻟﺠﻴﻮﺵ ﺍﻟﻤﻘﺒﻠﺔ ﻧﺤﻮﻩ ﺑﻞ ﺃﺧﺬ ﻳﺸﺠﻌﻬﻢ ﻭﻳﻌﺪﻫﻢ‬ ‫‪۸۸ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬

‫ﺃﻧﻬﺎ ﺁﺧﺮ ﻣﺮﺓ ﻳﺮﻭﻥ ﻓﻴﻬ�ﺎ ﺍﻟﻤﺼ�ﺮﻳﻴﻦ‪ ،‬ﻭﻻ ﺷ�ﻚ ﺃﻧﻬ�ﻢ ﺯﺍﺩﻭﺍ ﻓ�ﻲ ﺗﻬﻜﻤﻬ�ﻢ ﻓﺄﺟ�ﺎﺑﻮﻩ‪:‬‬ ‫ﻧﻌﻢ ﻟﻦ ﻧﺮﺍﻫﻢ ﺛﺎﻧﻴﺔ ﻓﻨﺤﻦ ﺳﻨﻬﻠﻚ ﺧﻼﻝ ﺩﻗﺎﺋﻖ ‪ . ......‬ﺃﻣﺎ ﻫﻮ ﻓﻘ�ﺎﻝ ﻣﻘﻮﻟﺘ�ﻪ ﺍﻟﺨﺎﻟ�ﺪﺓ‬ ‫َﺼ ُﻤﺘُﻮﻥَ ‪) ".‬ﺧﺮ‪(۱٤:۱٤‬‬ ‫"ﺍﻟ ﱠﺮ ﱡﺏ ﻳُﻘَﺎﺗِ ُﻞ َﻋ ْﻨ ُﻜ ْﻢ َﻭﺃَ ْﻧﺘُ ْﻢ ﺗ ْ‬ ‫‪ ‬ﻭﺍﻟﻌﺠﻴ��ﺐ ﺃﻥ ﻣﻮﺳ��ﻰ ﻗ��ﺎﻝ ﻫ��ﺬﺍ ﻗﺒ��ﻞ ﺃﻥ ﻳ��ﺪﺭﻙ ﻣ��ﺎ ﻫ��ﻲ ﻭﺳ��ﻴﻠﺔ ﺍﻟﺨ��ﻼﺹ‪ .‬ﻓﻬ��ﻢ‬ ‫ﻣﺤﺎﺻ���ﺮﻭﻥ‪ ،‬ﻭﺑ���ﺎﻟﻘﻄﻊ ﻟ���ﻢ ﻳﺘﻮﻗ���ﻊ ﺃﻥ ﺍﻟﺒﺤ���ﺮ ﺳﻴﻨﺸ���ﻖ! ﻭﻟﻜﻨ���ﻪ ﻛ���ﺎﻥ ﻭﺍﺛﻘ���ﺎ ً ﺃﻥ ﷲ‬ ‫ﺳﻴﺘﺼ��ﺮﻑ ﺑﻄﺮﻳﻘ��ﺔ ﻣ��ﺎ ﻓﺄﺧ��ﺬ ﻳﻬ��ﺪﺉ ﺍﻟﺸ��ﻌﺐ ﻭﻳﺸ��ﺠﻌﻬﻢ ﻭﻟﻜﻨ��ﻪ ﻓ��ﻲ ﺃﻋﻤﺎﻗ��ﻪ ﻛ��ﺎﻥ‬ ‫ﻳﺼﺮﺥ ﻟﻠﺮﺏ ﺃﻥ ﻳﺴﺮﻉ ﺑﺎﻟﻨﺠﺎﺓ‪.‬‬ ‫* ﺷﻖ ﺍﻟﺒﺤﺮ ﺍﻷﺣﻤﺮ‪:‬‬ ‫‪۱٥‬‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﺃَﻥْ ﻳَ ْﺮ َﺣﻠُﻮﺍ‪.‬‬ ‫َﺼ ُﺮ ُﺥ ﺇِﻟَ ﱠﻲ؟ ﻗُ ْﻞ ﻟِﺒَﻨِﻲ ﺇِ ْ‬ ‫ﺳﻰ‪َ » :‬ﻣﺎ ﻟَﻚَ ﺗ ْ‬ ‫ﻓَﻘَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫‪۱٦‬‬ ‫ﺳ ِﻂ‬ ‫َﺼﺎﻙَ َﻭ ُﻣ ﱠﺪ ﻳَﺪَﻙَ َﻋﻠَﻰ ﺍ ْﻟﺒَ ْﺤ ِﺮ َﻭ ُ‬ ‫ﺷﻘﱠﻪُ‪ ،‬ﻓَﻴَﺪ ُْﺧ َﻞ ﺑَﻨُﻮ ﺇِ ْ‬ ‫َﻭ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﻓِﻲ َﻭ َ‬ ‫ﺍﺭﻓَ ْﻊ ﺃَ ْﻧﺖَ ﻋ َ‬

‫ﺼ ِﺮﻳﱢﻴﻦَ َﺣﺘﱠﻰ ﻳَﺪ ُْﺧﻠُﻮﺍ َﻭ َﺭﺍ َء ُﻫ ْﻢ‪،‬‬ ‫ﺴ ِﺔ‪َ ۱۷ .‬ﻭﻫَﺎ ﺃَﻧَﺎ ﺃُ َ‬ ‫ﻮﺏ ﺍ ْﻟ ِﻤ ْ‬ ‫ﺍ ْﻟﺒَ ْﺤ ِﺮ َﻋﻠَﻰ ﺍ ْﻟﻴَﺎﺑِ َ‬ ‫ﺷ ﱢﺪ ُﺩ ﻗُﻠُ َ‬ ‫‪۱۸‬‬ ‫ﺼ ِﺮﻳﱡﻮﻥَ ﺃَﻧﱢﻲ ﺃَﻧَﺎ‬ ‫ﺳﺎﻧِ ِﻪ‪ .‬ﻓَﻴَ ْﻌ ِﺮﻑُ ﺍ ْﻟ ِﻤ ْ‬ ‫ﺸ ِﻪ‪ ،‬ﺑِ َﻤ ْﺮ َﻛﺒَﺎﺗِ ِﻪ َﻭﻓُ ْﺮ َ‬ ‫ﻓَﺄَﺗَ َﻤ ﱠﺠ ُﺪ ﺑِﻔِ ْﺮﻋ َْﻮﻥَ َﻭ ُﻛ ﱢﻞ َﺟ ْﻴ ِ‬ ‫‪۱۹‬‬ ‫ﺴﺎﺋِ ُﺮ ﺃَ َﻣﺎ َﻡ‬ ‫ﺳﺎﻧِ ِﻪ«‪ .‬ﻓَﺎ ْﻧﺘَﻘَ َﻞ َﻣﻼَ ُﻙ ﷲِ ﺍﻟ ﱠ‬ ‫ﺍﻟ ﱠﺮ ﱡﺏ ِﺣﻴﻦَ ﺃَﺗَ َﻤ ﱠﺠ ُﺪ ﺑِﻔِ ْﺮﻋ َْﻮﻥَ َﻭ َﻣ ْﺮ َﻛﺒَﺎﺗِ ِﻪ َﻭﻓُ ْﺮ َ‬ ‫ﺏ ِﻣﻦْ ﺃَ َﻣﺎ ِﻣ ِﻬ ْﻢ َﻭ َﻭﻗَﻒَ‬ ‫ﺴ َﻜ ِﺮ ﺇِ ْ‬ ‫َﻋ ْ‬ ‫ﺳﺎ َﺭ َﻭ َﺭﺍ َء ُﻫ ْﻢ‪َ ،‬ﻭﺍ ْﻧﺘَﻘَ َﻞ َﻋ ُﻤﻮ ُﺩ ﺍﻟ ﱠ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ َﻭ َ‬ ‫ﺴ َﺤﺎ ِ‬ ‫‪۲۰‬‬ ‫ﺎﺏ‬ ‫ﺴ َﻜ ِﺮ ﺇِ ْ‬ ‫ﺼ ِﺮﻳﱢﻴﻦَ َﻭ َﻋ ْ‬ ‫ﺴ َﻜ ِﺮ ﺍ ْﻟ ِﻤ ْ‬ ‫َﻭ َﺭﺍ َء ُﻫ ْﻢ‪ .‬ﻓَﺪ َ​َﺧ َﻞ ﺑَﻴْﻦَ َﻋ ْ‬ ‫ﺎﺭ ﺍﻟ ﱠ‬ ‫ﺴ َﺤ ُ‬ ‫ﺻ َ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪َ ،‬ﻭ َ‬ ‫ﺿﺎ َء ﺍﻟﻠﱠ ْﻴ َﻞ‪ .‬ﻓَﻠَ ْﻢ ﻳَ ْﻘﺘَ ِﺮ ْﺏ ﻫ َﺬﺍ ﺇِﻟَﻰ َﺫﺍﻙَ ُﻛ ﱠﻞ ﺍﻟﻠﱠ ْﻴ ِﻞ‪) .‬ﺧﺮ‪(۲۰-۱٥ :۱٤‬‬ ‫َﻭﺍﻟﻈﱠﻼَ ُﻡ َﻭﺃَ َ‬

‫‪ ‬ﻛﺎﻥ ﻣﻮﺳﻰ ﻳﺼﺮﺥ ﻓﻲ ﺃﻋﻤﺎﻗﻪ ﺻﺮﺍﺧﺎ ً ﺻﺎﻣﺘﺎ ً‪ .‬ﻭﻟﻢ ﻳﺬﻛﺮ ﺍﻟﻜﺘﺎﺏ ﺃﻧﻪ ﻗﺎﻝ ﺷﻴﺌﺎ ً‬ ‫ﻭﻟﻜﻦ ﷲ ﻗﺪ ﺳﻤﻊ ﺃﻧﺎﺕ ﻗﻠﺒﻪ ﻭﻗﺎﻝ ﻟﻪ ﻟﻤﺎﺫﺍ ﺗﺼﺮﺥ ؟ ﺛﻢ ﻛﺸﻒ ﻟﻪ ﻋﻦ ﻁﺮﻳﻖ ﺍﻟﻨﺠﺎﺓ‬ ‫ﺍﻟ��ﺬﻱ ﻳﺘﻤﺜ��ﻞ ﻓ��ﻲ ﺃﻥ ﻳﻤ��ﺪ ﻋﺼ��ﺎﻩ ﻋﻠ��ﻰ ﺍﻟﺒﺤ��ﺮ ﻭﻳﺸ��ﻘﻪ ﻓﻴﻌﺒ��ﺮ ﺑﻨ��ﻮ ﺇﺳ��ﺮﺍﺋﻴﻞ ﻭﻳﻬﻠ��ﻚ‬ ‫ﻓﺮﻋﻮﻥ ﻭﺟﻴﺸﻪ‪ .‬ﺛﻢ ﺣﺪﺙ ﻣﻮﻗﻒ ﻓﺮﻳﺪ ﻟﻢ ﻳﺘﻜﺮﺭ ﻋﺒﺮ ﺍﻟﺘﺎﺭﻳﺦ‪ :‬ﺍﻟ�ﺮﺏ ﺑﻨﻔﺴ�ﻪ ‪ -‬ﻓ�ﻲ‬ ‫ﻋﻤﻮﺩ ﺍﻟﺴﺤﺎﺏ ﺃﻭ ﺍﻟﻨﺎﺭ‪ -‬ﻳﺘﻘﺪﻡ ﺍﻟﺸﻌﺐ ﻟﻴﺸﺠﻌﻬﻢ‪ ،‬ﻓﺈﺫﺍ ﺷ�ﻌﺮﻭﺍ ﺃﻥ ﺍﻟﺨﻄ�ﺮ ﻭﺭﺍءﻫ�ﻢ‬ ‫ﻳﻐﻴﺮ ﺍﻟﻌﻤﻮﺩ ﻣﻜﺎﻧﻪ ﻟﻴﻘﻒ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻦ ﺍﻷﻋﺪﺍء‪ ،‬ﻭﻫﻜﺬﺍ ﻳﻔﻌ�ﻞ ﺍﻟ�ﺮﺏ ﻣ�ﻊ ﺃﺑﻨﺎﺋ�ﻪ ﺣﺘ�ﻰ‬ ‫ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﻓﻴﺸﺠﻌﻬﻢ ﻭﻳﺤﻤﻴﻬﻢ ﻭﻳﺪﺍﻓﻊ ﻋﻨﻬﻢ ﻭﻳﻘﺎﺗﻞ ﻋﻨﻬﻢ ﻭﻫﻢ ﺻﺎﻣﺘﻮﻥ‪.‬‬ ‫‪۸۹ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬

‫‪ ‬ﺇﺫﺍ ﻭﺍﺟﻬﺘﻚ ﺿﻴﻘﺎﺕ‪ ،‬ﻭﻣﺎ ﺃﻛﺜﺮﻫﺎ ﻓﻲ ﺍﻟﺤﻴﺎﺓ‪ ،‬ﻓﺘـ َ َﻌـﻠـ ﱠﻢ ﺃﻥ ﺗﻀ�ﻊ ﷲ ﺑﻴﻨ�ﻚ ﻭﺑ�ﻴﻦ‬ ‫ﺍﻟﻀﻴﻘﺔ‪ .‬ﻓﺈﻥ ﻓﻌﻠﺖ ﻫﺬﺍ ﻓﺴﺘﻨﻘﺸﻊ ﺍﻟﻀﻴﻘﺔ ﻭﺗﺒﺼﺮ ﷲ ﺑﻘﻮﺗﻪ ﻳﺘﺪﺧﻞ ﻟﺤﻠﻬﺎ‪.‬ﻭﻟﻜ�ﻦ ﺇﻥ‬ ‫ﻛﺎﻧﺖ ﺍﻟﻀﻴﻘﺔ ﻗﺎﺋﻤﺔ ﺑﻴﻨﻚ ﻭﺑﻴﻦ ﷲ‪ ،‬ﻓﺴﻴﺨﺘﻔﻲ ﷲ ﻭﺗﻈﻞ ﺍﻟﻀﻴﻘﺔ ﺃﻣﺎﻡ ﻋﻴﻨﻴﻚ‪.‬‬ ‫* ﻋﺒﻮﺭ ﺍﻟﺒﺤﺮ ﺍﻷﺣﻤﺮ‪:‬‬ ‫‪۲۱‬‬ ‫ﺷ ِﺪﻳ َﺪ ٍﺓ ُﻛ ﱠﻞ‬ ‫ﻳﺢ ﺷ َْﺮﻗِﻴ ﱠ ٍﺔ َ‬ ‫َﻭ َﻣ ﱠﺪ ُﻣﻮ َ‬ ‫ﺳﻰ ﻳَ َﺪﻩُ َﻋﻠَﻰ ﺍ ْﻟﺒَ ْﺤ ِﺮ‪ ،‬ﻓَﺄ َ ْﺟ َﺮﻯ ﺍﻟ ﱠﺮ ﱡﺏ ﺍ ْﻟﺒَ ْﺤ َﺮ ﺑِ ِﺮ ٍ‬ ‫‪۲۲‬‬ ‫ﺳ ِﻂ ﺍ ْﻟﺒَ ْﺤ ِﺮ‬ ‫ﺸ ﱠ‬ ‫ﺴﺔً َﻭﺍ ْﻧ َ‬ ‫ﻖ ﺍ ْﻟ َﻤﺎ ُء‪ .‬ﻓَﺪ َ​َﺧ َﻞ ﺑَﻨُﻮ ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﻓِﻲ َﻭ َ‬ ‫ﺍﻟﻠﱠ ْﻴ ِﻞ‪َ ،‬ﻭ َﺟ َﻌ َﻞ ﺍ ْﻟﺒَ ْﺤ َﺮ ﻳَﺎﺑِ َ‬

‫ﺴﺎ ِﺭ ِﻫ ْﻢ‪َ ۲۳ .‬ﻭﺗَﺒِ َﻌ ُﻬ ُﻢ‬ ‫ﺴ ِﺔ‪َ ،‬ﻭﺍ ْﻟ َﻤﺎ ُء ُ‬ ‫ﺳﻮ ٌﺭ ﻟَ ُﻬ ْﻢ ﻋَﻦْ ﻳَ ِﻤﻴﻨِ ِﻬ ْﻢ َﻭﻋَﻦْ ﻳَ َ‬ ‫َﻋﻠَﻰ ﺍ ْﻟﻴَﺎﺑِ َ‬ ‫ﺳ ِﻂ‬ ‫ﺍ ْﻟ ِﻤ ْ‬ ‫ﺳﺎﻧِ ِﻪ ﺇِﻟَﻰ َﻭ َ‬ ‫ﺼ ِﺮﻳﱡﻮﻥَ َﻭﺩ َ​َﺧﻠُﻮﺍ َﻭ َﺭﺍ َء ُﻫ ْﻢ‪َ .‬ﺟ ِﻤﻴ ُﻊ َﺧ ْﻴ ِﻞ ﻓِ ْﺮﻋ َْﻮﻥَ َﻭ َﻣ ْﺮ َﻛﺒَﺎﺗِ ِﻪ َﻭﻓُ ْﺮ َ‬

‫‪۲٤‬‬ ‫ﺏ ﺃَﺷ َْﺮﻑَ )ﺃﻟﻘﻰ ﺑﺮﻋﺒﻪ(‬ ‫ﺢ )ﻧﻬﺎﻳﺔ ﺍﻟﻠﻴﻞ( ﺃَﻥﱠ ﺍﻟ ﱠﺮ ﱠ‬ ‫ﻳﻊ ﱡ‬ ‫ﺍﻟﺼ ْﺒ ِ‬ ‫ﺍ ْﻟﺒَ ْﺤ ِﺮ‪َ .‬ﻭ َﻛﺎﻥَ ﻓِﻲ َﻫ ِﺰ ِ‬ ‫ﺼ ِﺮﻳﱢﻴﻦَ ‪،‬‬ ‫ﺴ َﻜ َﺮ ﺍ ْﻟ ِﻤ ْ‬ ‫ﺏ‪َ ،‬ﻭﺃَ ْﺯﻋ َ​َﺞ َﻋ ْ‬ ‫ﺴ َﻜ ِﺮ ﺍ ْﻟ ِﻤ ْ‬ ‫َﻋﻠَﻰ َﻋ ْ‬ ‫ﺼ ِﺮﻳﱢﻴﻦَ ﻓِﻲ َﻋ ُﻤﻮ ِﺩ ﺍﻟﻨﱠﺎ ِﺭ َﻭﺍﻟ ﱠ‬ ‫ﺴ َﺤﺎ ِ‬ ‫‪۲٥‬‬ ‫ﺳﺎﻗُﻮﻫَﺎ ﺑِﺜَ ْﻘﻠَ ٍﺔ )ﺑﺘﻌﺐ ﻭﺻﻌﻮﺑﺔ(‪ .‬ﻓَﻘَﺎ َﻝ‬ ‫َﻭ َﺧﻠَ َﻊ ﺑَ َﻜ َﺮ ) َﻋﺠـ َﻞ( َﻣ ْﺮ َﻛﺒَﺎﺗِ ِﻬ ْﻢ َﺣﺘﱠﻰ َ‬ ‫ﺼ ِﺮﻳﱢﻴﻦَ َﻋ ْﻨ ُﻬ ْﻢ«‪.‬‬ ‫ﺏ ﻳُﻘَﺎﺗِ ُﻞ ﺍ ْﻟ ِﻤ ْ‬ ‫ﺏ ِﻣﻦْ ﺇِ ْ‬ ‫ﺍ ْﻟ ِﻤ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪ ،‬ﻷَﻥﱠ ﺍﻟ ﱠﺮ ﱠ‬ ‫ﺼ ِﺮﻳﱡﻮﻥَ ‪» :‬ﻧَ ْﻬ ُﺮ ُ‬

‫)ﺧﺮ‪(۲٥-۲۱ :۱٤‬‬ ‫‪ ‬ﺳ��ﺎﺭ ﺍﻟﺸ��ﻌﺐ ﻧﺤ��ﻮ ﺍﻟﺒﺤ��ﺮ ﻳﺘﻘ��ﺪﻣﻬﻢ ﻣﻮﺳ��ﻰ ﻭﷲ ﺑﻨﻔﺴ��ﻪ ﻳﺤﻤ��ﻲ ﻅﻬ��ﺮﻫﻢ ﺇﻟ��ﻰ ﺃﻥ‬ ‫ﻭﺻﻠﻮﺍ ﺇﻟﻰ ﺣﺎﻓﺔ ﺍﻟﻤﻴﺎﻩ ﻭﻫﻨﺎ ﻣﺪ ﻣﻮﺳﻰ ﻋﺼﺎﻩ ﻋﻠ�ﻰ ﺍﻟﺒﺤ�ﺮ ﻛﻤ�ﺎ ﺃﻣ�ﺮﻩ ﷲ‪ ،‬ﻓﺒ�ﺪﺃﺕ‬ ‫ﺭﻳﺢ ﺷﺮﻗﻴﺔ ﺗﻬﺐ ﻋﻠﻰ ﺍﻟﺒﺤﺮ ﻋﻠﻰ ﻣﺪﺍﺭ ﺳﺎﻋﺎﺕ ﺍﻟﻠﻴ�ﻞ ﻛﻠ�ﻪ‪ ،‬ﻭﺗﺒﺎﻳﻨ�ﺖ ﺭﺩﻭﺩ ﺍﻟﻔﻌ�ﻞ‬ ‫ﻣﺎ ﺑﻴﻦ ﺷﻜﺮ ﻭﺗﻬﻠﻴﻞ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻭﺷﻜﻮﻙ ﻭﺗﻬﻜﻢ ﺍﻵﺧﺮﻳﻦ ﺣﺘﻰ ﺑﺪﺃﺕ ﺍﻟﻴﺎﺑﺴ�ﺔ ﺗﻈﻬ�ﺮ‬ ‫ﻭﺳﻂ ﺍﻟﺒﺤﺮ ﺭﻭﻳﺪﺍً ﺭﻭﻳﺪﺍً ﻭﺻﻮﺕ ﺍﻟﻤﺸﻜﻜﻴﻦ ﻳﺤ�ﺬﺭﻫﻢ ﻣ�ﻦ ﺍﻷﺭﺽ ﺍﻟﻤﻮﺣﻠ�ﺔ ﺍﻟﺘ�ﻲ‬ ‫ﺳﻴﺴﻘﻄﻮﻥ ﻓﻴﻬﺎ‪.‬‬ ‫‪ ‬ﻳﺎ ﺗﺮﻯ ﻣﺎﺫﺍ ﻛﺎﻧﺖ ﻣﺸﺎﻋﺮ ﻣﻮﺳﻰ ﺧﻼﻝ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺎﺕ ﺍﻟﻌﺼﻴﺒﺔ؟ ﻫﻞ ﺧﺎﻑ ﺃﻥ‬ ‫ﻳﻘﺘﻠﻪ ﺍﻟﺸﻌﺐ ﻟﻮ ﻟﻢ ﻳﺤﺪﺙ ﺷﻲء؟ ﻫﻞ ﺷﻚ ﻓﻲ ﺣﺪﻭﺙ ﺍﻟﻤﻌﺠﺰﺓ ﺃﻡ ﻅﻞ ﻭﺍﺛﻘﺎ ً ﻳﻨﺘﻈ�ﺮ‬ ‫ﺧﻼﺹ ﺍﻟﺮﺏ ؟ ﺇﻥ ﺃﻗﺴﻰ ﺷﻲء ﻓﻲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻤﻮﺍﻗ�ﻒ ﻫ�ﻮ ﺍﻻﻧﺘﻈ�ﺎﺭ‪ ...‬ﺍﻟ�ﺬﻱ ﺗﻤ�ﺮ‬ ‫ﻓﻴﻪ ﺍﻟﺜﺎﻧﻴﺔ ﻭﻛﺄﻧﻬﺎ ﺳﻨﺔ‪ .‬ﻭﻟﻜﻦ ﺫﻟﻚ ﻳﻌﻜﺲ ﺩﺭﺟﺔ ﺍﻹﻳﻤﺎﻥ‪.‬‬ ‫‪۹۰ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬

‫‪ ‬ﺍﻧﺗﻅﺭ ﺍﻟ�ﺭﺏ‪ ..‬ﺗﻘ�ﻭ ﻭﻟﻳﺗﺷ�ﺩﺩ ﻗﻠﺑ�ﻙ‪ :‬ﻟﻘ�ﺪ ﺃﻏﻠ�ﻖ ﺇﻳﻠﻴ�ﺎ ﺍﻟﺴ�ﻤﺎء ﺑﻜﻠﻤ�ﺔ ﻟﻤ�ﺪﺓ ﺛ�ﻼﺙ ﺳ�ﻨﻮﺍﺕ‬ ‫ﻭﻟﻜ��ﻦ ﻟﻤ��ﺎ ﺃﺭﺍﺩ ﺃﻥ ﻳﻔﺘﺤﻬ��ﺎ ﺻ��ﻠﻰ ﻭﺭﻛ��ﻊ ﻭﺗﻀ��ﺮﻉ ‪ ۷‬ﻣ��ﺮﺍﺕ ﻭﻓ��ﻲ ﻛ��ﻞ ﻣ��ﺮﺓ ﻛ��ﺎﻥ‬ ‫ﻳﺮﺳﻞ ﻏﻼﻣﻪ ﻟﻴﺮﻯ ﺇﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﺳﺤﺎﺏ؟ ﻭﺑﻌﺪ ﺳﺎﺑﻊ ﻣﺮﺓ‪ ،‬ﺭﺟﻊ ﺍﻟﻐﻼﻡ ﻳﻘ�ﻮﻝ ﻟ�ﻪ‬ ‫ﻫﻨ��ﺎﻙ ﻏﻴﻤ��ﺔ ﻗ��ﺪﺭ ﻛ��ﻒ ﺇﻧﺴ��ﺎﻥ‪ .‬ﻟ��ﻢ ﻳﻤ��ﻞ ﺇﻳﻠﻴ�ﺎ ﻣ��ﻦ ﺗﻜ��ﺮﺍﺭ ﺍﻟﺼ��ﻼﺓ ﻭﺍﻟﺘﻀ��ﺮﻉ ﻷﻧ��ﻪ‬ ‫ﻳﻌﺮﻑ ﻛﻴﻒ ﻳﻨﺘﻈﺮ ﺍﻟﺮﺏ‪.‬‬ ‫ ﻅﻞ ﺍﻟﺘﻼﻣﻴﺬ ﻳﺼﺮﺧﻮﻥ ﻁﻮﺍﻝ ﺍﻟﻠﻴ�ﻞ ﺇﺫ ﻛ�ﺎﺩﺕ ﺳ�ﻔﻴﻨﺘﻬﻢ ﺗﻐ�ﺮﻕ ﻭﻟﻜ�ﻦ ﻟ�ﻢ ﻳ�ﺄﺕ ﷲ‬‫ﺇﻻ ﻓﻲ ﺍﻟﻬﺰﻳ�ﻊ ﺍﻟﺮﺍﺑ�ﻊ‪ -‬ﺟ�ﺎءﻫﻢ ﻣﺎﺷ�ﻴﺎ ً ﻋﻠ�ﻰ ﺍﻟﻤ�ﺎء ﻭﻟ�ﻢ ﻳﻴﺄﺳ�ﻮﺍ ﻷﻧﻬ�ﻢ ﺗﻌﻠﻤ�ﻮﺍ ﻛﻴ�ﻒ‬ ‫ﻳﻨﺘﻈﺮﻭﻥ ﺍﻟﺮﺏ‪.‬‬ ‫ ﺳﻤﻊ ﺍﻟﺮﺏ ﺃﻥ ﻟﻌﺎﺯﺭ ﺣﺒﻴﺒﻪ ﻣﺮﻳﺾ ﻓﻠﻢ ﻳﺴﺮﻉ ﺇﻟﻴﻪ ﻟﻴﺸﻔﻴﻪ ﺑ�ﻞ ﻟﺒ�ﺚ ﻣﻜﺎﻧ�ﻪ ﺣﺘ�ﻰ‬‫ﺳﻤﻊ ﺃﻧﻪ ﻣﺎﺕ ﻭﻫﻨﺎ ﺫﻫﺐ ﻻ ﻟﻴﺸﻔﻲ ﻣﺮﻳﻀﺎ ً ﺑﻞ ﻟﻴﺤُﻲ ﻣﻴﺘﺎ ً ﻟﻪ ﺃﺭﺑﻌﺔ ﺃﻳ�ﺎﻡ ﻓ�ﻲ ﺍﻟﻘﺒ�ﺮ‬ ‫ﻭﻗ��ﺪ ﺍﻧ��ﺘﻦ ﻭﻣ��ﺎ ﺃﻛﺒ��ﺮ ﺍﻟﻔ��ﺮﻕ ﺑ��ﻴﻦ ﺍﻟﻤﻌﺠ��ﺰﺗﻴﻦ‪ .‬ﻭﻗﺘﻬ��ﺎ ﺗﻌﻠﻤ��ﺖ ﻣ��ﺮﻳﻢ ﻭﻣﺮﺛ��ﺎ ﻛﻴ��ﻒ‬ ‫ﺗﻨﺘﻈﺮﺍﻥ ﺍﻟﺮﺏ‪.‬‬ ‫ ﷲ ﻟ��ﻪ ﺣﻜﻤ��ﺔ ﻣ��ﻦ ﻛ��ﻞ ﺍﻧﺘﻈ��ﺎﺭ ﻳﺴ��ﻤﺢ ﻟﻨ��ﺎ ﺃﻥ ﻧﺠﺘ��ﺎﺯﻩ ﻭﻟﺴ �ﻨﺎ ﻧ �ﺪﻋﻲ ﻣﻌﺮﻓ��ﺔ ﻫ��ﺬﻩ‬‫ﺍﻟﺤﻜﻤﺔ‪ ،‬ﻭﻓﻲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﻧﻌﺮﻑ ﺟﻴﺪﺍً ﻗﺴﻮﺓ ﺍﻻﻧﺘﻈﺎﺭ ﻭﺻﻌﻮﺑﺘﻪ ﻭﻟﻜ�ﻦ ﻟﻨ�ﺎ ﺭﺟ�ﺎء‬ ‫ﺃﻥ ﻛﻞ ﺍﻷﺷﻴﺎء ﺗﻌﻤﻞ ﻣﻌﺎ ً ﻟﻠﺨﻴ�ﺮ ﻟﻠ�ﺬﻳﻦ ﻳﺤﺒ�ﻮﻥ ﷲ ﻭﻫ�ﺬﺍ ﻫ�ﻮ ﻣ�ﺎ ﻳﻌﺰﻳﻨ�ﺎ ﻓ�ﻲ ﻭﺳ�ﻂ‬ ‫ﺗﺠﺎﺭﺏ ﺍﻟﺤﻴﺎﺓ‪.‬‬ ‫‪ ‬ﻋﺻﺎ ﻣﻭﺳﻰ‪ :‬ﻣﺎ ﻫﻮ ﺳﺮ ﺗﻠﻚ ﺍﻟﻌﺼﺎ ﺍﻟﻐﺮﻳﺒﺔ‪ ،‬ﺗﺎﺭﺓ ﺗﺘﺤﻮﻝ ﺣﻴﺔ ﻭﺗ�ﺎﺭﺓ ﺗﺤﻴ�ﻞ ﻣ�ﺎء‬ ‫ﺍﻟﻨﻬﺮ ﺩﻣ�ﺎ ً ﻭﻫ�ﺎ ﻫ�ﻲ ﺍﻵﻥ ﺗﺸ�ﻖ ﺍﻟﺒﺤ�ﺮ ﻭﺗﺠﻌ�ﻞ ﺍﻟﻤ�ﺎء ﺳ�ﻮﺭﺍً !! ﻟ�ﻢ ﺗﻜ�ﻦ ﻋﺼ�ﺎ ﻣ�ﻦ‬ ‫ﺍﻷﺑﻨ�ﻮﺱ ﻭﻟ��ﻢ ﺗﻜ��ﻦ ﻫ�ﻲ ﺗﻠ��ﻚ ﺍﻟﻌﺼ��ﺎ ﺍﻟﻤﺼ��ﻘﻮﻟﺔ ﺍﻟﻤﺮﺻ�ﻌﺔ ﺑﺎﻟﺤﺠ��ﺎﺭﺓ ﺍﻟﻜﺮﻳﻤ��ﺔ ﺑ��ﻞ‬ ‫ﻣﺠﺮﺩ ﻏﺼﻦ ﺟﺎﻑ ﻣﻦ ﺃﺣﺪ ﺗﻠﻚ ﺍﻷﺷ�ﺠﺎﺭ ﺍﻟﺒﺮﻳ�ﺔ‪ ،‬ﻭﻟﻜ�ﻦ ﺍﻟﺴ�ﺮ ﺃﻧﻬ�ﺎ ﻛﺎﻧ�ﺖ ﻓ�ﻲ ﻳ�ﺪ‬ ‫ﻣﻮﺳﻰ ﻭﻣﻮﺳﻰ ﻧﻔﺴﻪ ﻛﺎﻥ ﻓﻲ ﻳﺪ ﷲ‪.‬‬ ‫ﻟﻴﺘﻨﺎ ﻧﺘﻤﺜﻞ ﺑﻤﻮﺳ�ﻰ ﺍﻟﻨﺒ�ﻲ ﻓﻨﻤﺴ�ﻚ ﺑﻌﺼ�ﺎ ﺍﻟ�ﺮﺏ‪ ،‬ﺃﻱ ﺻ�ﻠﻴﺒﻪ ﺍﻟﻤﻘ�ﺪﺱ‪ ،‬ﻭﻧﻀ�ﺮﺏ‬ ‫ﺑﻬﺎ ﺃﻣﻮﺍﺝ ﺍﻟﺨﻄﻴﺔ ﺍﻟﺜﺎﺋﺮﺓ ﺩﺍﺧﻠﻨﺎ ﻓﻴﻨﻔﺘﺢ ﻟﻨﺎ ﻁﺮﻳﻖ ﻳﻬﻠﻚ ﺃﻋﺪﺍءﻧﺎ ﺍﻟﺮﻭﺣﻴﻴﻦ‪.‬‬ ‫‪۹۱ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬

‫‪ ‬ﻭﻟﺬﺍ ﻓﺈﻥ ﻧﻔﺲ ﺍﻟﻌﺼﺎ ﻻ ﺗﺼﻨﻊ ﺭﺑ�ﻊ ﻣﻌﺠ�ﺰﺓ ﻟ�ﻮ ﺃﻣﺴ�ﻚ ﺑﻬ�ﺎ ﻓﺮﻋ�ﻮﻥ‪ ،‬ﻭﻋﺼ�ﺎ‬ ‫ﻓﺮﻋﻮﻥ ﺍﻟﺬﻫﺒﻴﺔ ﺍﻟﻤﺮﺻﻌﺔ ﻻ ﺗﺸﻖ ﺑﺤﺮﺍً ﻭﻻ ﺣﺘﻰ ﺗﺮﻋﺔ ﺿﻴﻘﺔ‪.‬‬ ‫‪ ‬ﻗﻴﻤﺘﻚ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻟﻴﺴﺖ ﻓﻲ ﺟﻤﺎﻟﻚ ﻭﻻ ﻓ�ﻲ ﻣ�ﺎ ﺗﻤﺘﻠﻜ�ﻪ ﻣ�ﻦ ﻛﻨ�ﻮﺯ ﺍﻟﻤ�ﺎﻝ ﺃﻭ ﺍﻟﻌﻠ�ﻢ‬ ‫ﺑ���ﻞ ﻓ���ﻲ ﺫﻟ���ﻚ ﺍﻟ���ﺬﻱ ﻳﻤﺴ���ﻚ ﺑ���ﻚ‪ ،‬ﻓ���ﺈﻥ ﻛﺎﻧ���ﺖ ﻳ���ﺪ ﺍﻟﻘ���ﺪﻳﺮ ﻫ���ﻲ ﺍﻟﺘ���ﻲ ﺗﻤﺴ���ﻚ ﺑ���ﻚ‪،‬‬ ‫ﻓﺜﻖ ﺃﻧﻬﺎ ﺳﺘﺼﻨﻊ ﺑﻚ ﺍﻟﻜﺜﻴﺮ ﻭﺍﻟﻜﺜﻴﺮ ﻣﻬﻤﺎ ﻛﺎﻥ ﺗﻮﺍﺿﻊ ﺇﻣﻜﺎﻧﻴﺎﺗ�ﻚ‪ ،‬ﻭﺇﻥ ﻛﻨ�ﺖ ﺑ�ﻴﻦ‬ ‫ﻳﺪﻱ ﻋﺪﻭ ﺍﻟﺨﻴﺮ‪ ،‬ﻓﺎﺣﺬﺭ ﻟﺌﻼ ﺗﺼﺎﺣﺐ ﻓﺮﻋﻮﻥ ﻓﻲ ﺃﺑﺪﻳﺘﻪ ﺍﻟﺘﻌﻴﺴﺔ ‪.‬‬

‫‪ ‬ﺃﺧﻴ��ﺮﺍً‪ ،‬ﻭﺑﻌ��ﺪ ﻁ��ﻮﻝ ﺍﻧﺘﻈ��ﺎﺭ‪ ،‬ﻅﻬ��ﺮ ﻁﺮﻳ��ﻖ ﻭﺳ��ﻂ ﺍﻟﺒﺤ��ﺮ ﻭﺣ��ﺪﺛﺖ ﺍﻟﻤﻌﺠ��ﺰﺓ‬ ‫ﻭﺧﺎﻟﻒ ﺍﻟﻤﺎء ﻁﺒﻴﻌﺘﻪ ﺍﻟﺴﺎﺋﻠﺔ ﻭﻭﻗ�ﻒ ﻛﺎﻟﺴ�ﻮﺭ ﻋﻠ�ﻰ ﺍﻟﺠ�ﺎﻧﺒﻴﻦ ﺣﺘ�ﻰ ﻳﻌﺒ�ﺮ ﺍﻟﺸ�ﻌﺐ‪،‬‬ ‫ﻭﺍﺑﺘﺪﺃ ﺍﻟﻌﺒﻮﺭ ﺍﻟﻌﻈﻴﻢ‪.‬‬ ‫‪‬ﻻ ﺷﻚ ﺃﻥ ﺍﻟﺸﻌﺐ ﺍﻧﺒﻬﺮ ﺑﺎﻟﺴﻴﺮﻋﻠﻰ ﺍﻟﻴﺎﺑﺴﺔ ﻭﺳﻂ ﺍﻟﺒﺤﺮ ﻭﺣﻮﻟﻬﻢ ﺃﺳﻮﺍﺭ ﻋﺎﻟﻴ�ﺔ‬ ‫ﻣﻦ ﺍﻟﻤﻴﺎﻩ ﻭﻟﻌﻞ ﺍﻷﻁﻔﺎﻝ ﻛ�ﺎﻧﻮﺍ ﻫ�ﻢ ﺍﻷﻛﺜ�ﺮ ﺍﺳ�ﺘﻤﺘﺎﻋﺎ ً ﺑﺘﻠ�ﻚ ﺍﻟﺮﺣﻠ�ﺔ ﺍﻟﻔﺮﻳ�ﺪﺓ ﻓﻬ�ﻢ ﻟ�ﻢ‬ ‫ﻳﺤﻤﻠ��ﻮﺍ ﺍﻟﻬ��ﻢ ﺑﺴ��ﺒﺐ ﻓﺮﻋ��ﻮﻥ ﻭﺟﻴﺸ��ﻪ ﻭﻻ ﺑﻜﻴﻔﻴ��ﺔ ﺍﻟﻌﺒ��ﻮﺭ ﻭﺍﻟﻮﺻ��ﻮﻝ ﺇﻟ��ﻰ ﺍﺭﺽ‬ ‫ﺍﻟﻤﻮﻋﺪ ﺑﻞ ﻟﻌﻠﻬﻢ ﺍﻧﺸﻐﻠﻮﺍ ﺑﻤﺘﺎﺑﻌﺔ ﺍﻷﺳﻤﺎﻙ ﺍﻟﻤﻠﻮﻧﺔ ﺍﻟﺘﻲ ﺗﺘﺤﺮﻙ ﻓﻲ ﺍﻟﻤ�ﺎء ﺑﺠ�ﺎﻧﺒﻬﻢ‬ ‫ﻭﻳﻮﺩﻭﻥ ﻟﻮ ﻣﺪﻭﺍ ﺃﻳﺪﻳﻬﻢ ﻟﻴﻤﺴﻜﻮﻫﺎ!!‬ ‫‪۹۲ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬

‫‪ ‬ﻓ��ﻲ ﺗﻠ��ﻚ ﺍﻷﺛﻨ��ﺎء ﻛ��ﺎﻥ ﻋﻤ��ﻮﺩ ﺍﻟﻨ��ﺎﺭ ﻳ��ﺰﻋﺞ ﺟ��ﻴﺶ ﻓﺮﻋ��ﻮﻥ ﺣﺘ��ﻰ ﺧﺎﻓ��ﺖ ﺍﻟﺨﻴ��ﻞ‬ ‫ﻭﺗﺮﺍﺟﻌ��ﺖ ﻭﺃﺩﻯ ﺫﻟ��ﻚ ﺇﻟ��ﻰ ﺧﻠ��ﻊ ﻋﺠ��ﻞ ﺍﻟﻤﺮﻛﺒ��ﺎﺕ ﺍﻟﺤﺮﺑﻴ��ﺔ ﻓﺨ��ﺎﻑ ﺍﻟﺠﻨ��ﻮﺩ ﺃﻳﻀ �ﺎ ً‬ ‫ﻭﻁﻠﺒﻮﺍ ﻣﻦ ﻓﺮﻋﻮﻥ ﺍﻟﺘﺮﺍﺟﻊ ﻷﻧﻬﻢ ﺃﺣﺴﻮﺍ ﺑﻘﻮﺓ ﺍﻹﻟﻪ ﺍﻟ�ﺬﻱ ﻳﺤ�ﺎﺭﺑﻬﻢ‪ .‬ﻭﻟﻴﺘ�ﻪ ﺗﻨ�ﺎﺯﻝ‬ ‫ﻋﻦ ﻋﻨﺎﺩﻩ ﻗﻠﻴﻼً ﻟﻴﻨﺼﺖ ﻟﻬﻢ ﻭﻟﻜﻨﻪ ﺑﺼ�ﻠﻔﻪ ﻭﻛﺒﺮﻳﺎﺋ�ﻪ‪ ،‬ﺷ�ﺪﺩ ﺃﻭﺍﻣ�ﺮﻩ ﺑﻤﺘﺎﺑﻌ�ﺔ ﺑﻨ�ﻲ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ ﺩﺍﺧﻞ ﺍﻟﺒﺤﺮ ﻭﻫﻮ ﻻ ﻳﻌﻠﻢ ﺃﻧﻪ ﺑﻌﻨﺎﺩﻩ ﻳﻨﺘﺤﺮ ﻭﻳﻘﻮﺩ ﺍﻟﺠﻴﺶ ﻛﻠﻪ ﻟﻠﻬﻼﻙ‪.‬‬ ‫‪ ‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﺒﻮﺭ ﺍﻟﺒﺤﺮ ﺭﻣﺰﺍً ﻟﻠﻤﻌﻤﻮﺩﻳﺔ ﺍﻟﺘﻲ ﻓﻴﻬﺎ ﻧﺪﻓﻦ ﻣﻊ ﺍﻟﻤﺴﻴﺢ ﺍﻟﻤﺘﺄﻟﻢ‬ ‫ﻭﻧﻘﻮﻡ ﻟﻠﺘﻤﺘﻊ ﺑﻘﻴﺎﻣﺘﻪ‪ .‬ﻓﺈﻥ ﻧﻔﺲ ﺍﻟﻤﻮﻗﻒ ﻳﺰﺧﺮ ﺑﺎﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺮﻣﻮﺯ‪ ،‬ﻭﻫﺬﻩ ﺑﻌﻀﻬﺎ‪:‬‬ ‫‪۱‬ـ ﻗـ َ ﱠﺴﻰ ﻓﺮﻋﻮﻥ ﻗﻠﺒﻪ ﻟﻜﻲ ﻳُﻬﻠِﻚ ﺍﻟﺸﻌﺐ ﻓﻬﻠﻚ ﻫﻮ ﻭﺟﻨﻮﺩﻩ‪ .‬ﺗﻤﺎﻣﺎ ً ﻛﻤﺎ ﻗ ﱠﺴﻰ ﺇﺑﻠﻴﺲ‬ ‫ﻗﻠﺒﻪ ﻟﻴﻘﺘﻞ ﺍﻟﻤﺴﻴﺢ ﻭﻳﺒﻴﺪ ﺍﺳﻤﻪ ﻣﻦ ﻛﻮﺭﺓ ﺍﻷﺣﻴﺎء‪ ،‬ﻭﺇﺫﺍ ﺑﻪ ﻳُﻬﺰﻡ ﻭﻳﻬﻠﻚ ﺟﻴﺸﻪ‪.‬‬ ‫‪۲‬ـ ﺭﺃﻯ ﻓﺮﻋﻮﻥ ﺍﻟﺒﺤﺮ ﻣﻨﺸﻘﺎ ً ﻓﺎﻧﺪﻓﻊ ﻭﺭﺍء ﺍﻟﺸﻌﺐ ﻭﻟﻢ ﻳﺨﻒ‪ ،‬ﻭﺭﺃﻯ ﺇﺑﻠﻴﺲ‬ ‫ﻳﺒﺎﻝ ﺑﻞ ﺍﻧﺪﻓﻊ ﻟﻴﻜﻤﻞ ﺍﻟﺼﻠﺐ‪.‬‬ ‫ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺜﺎﺋﺮﺓ ﻓﻲ ﻟﺤﻈﺎﺕ ﺻﻠﺐ ﺍﻟﻤﺴﻴﺢ ﻭﻟﻢ ِ‬ ‫‪۳‬ـ ﺿﺮﺏ ﻣﻮﺳﻰ ﺍﻟﺒﺤﺮ ﺑﻌﺼﺎﻩ ﻟﻴﻬﻠﻚ ﺟﻴﺶ ﻓﺮﻋﻮﻥ ﻭﺿﺮﺏ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ‬ ‫ﺇﺑﻠﻴﺲ ﺑﺼﻠﻴﺒﻪ ﻟﻴﻬﻠﻜﻪ‪.‬‬ ‫‪٤‬ـ ﺑﻌﺪ ﺍﻟﻌﺒﻮﺭ‪ ،‬ﺍﺟﺘﺎﺯ ﺍﻟﺸﻌﺐ ﺍﻟﺒﺮﻳﺔ‪ .‬ﻭﻧﺤﻦ ﺃﻳﻀﺎ ً ﺇﺫ ﺗﻤﺘﻌﻨﺎ ﺑﻌﻤﻞ ﺍﻟﺼﻠﻴﺐ ﻓﻲ‬ ‫ﺍﻟﻤﻌﻤﻮﺩﻳﺔ‪ ،‬ﻧﺠﺘﺎﺯ ﺑﺮﻳﺔ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ ﻣﻊ ﻗﺎﺋﺪﻧﺎ ﺍﻟﻤﺴﻴﺢ ﺣﺘﻰ ﻧﺒﻠﻎ ﺃﻭﺭﺷﻠﻴﻢ ﺍﻟﺴﻤﺎﻭﻳﺔ‪.‬‬ ‫‪ ‬ﻭﻧﻼﺣﻆ ﺃﻥ ﺫﻛﺮ ﻛﻠﻤﺔ "ﺭﻳﺢ ﺷﺪﻳﺪﺓ ﺗﺤﺮﻙ ﺍﻟﻤﺎء" ﻟﻪ ﺩﻻﻟﺔ ﻋﻤﻴﻘﺔ‪ .‬ﻓﻬﻮ ﺇﺷﺎﺭﺓ‬ ‫ﻟﻠﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ ،‬ﺇﻥ ﻛﻠﻤﺔ ﺭﻳﺢ ﺃﻭ ﺭﻭﺡ ﺑﺎﻟﻴﻮﻧﺎﻧﻴﺔ ﻫﻲ " ﺇﺑﻨﻔﻤﺎ"‬ ‫ﻭﻓﻲ ﺑﺪﺍﻳﺔ ﺳﻔﺮ ﺍﻟﺘﻜﻮﻳﻦ‪ ،‬ﺫﻛﺮ ﺃﻥ ﺭﻭﺡ ﷲ ﻳﺮﻑ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻤﻴﺎﻩ‪ ،‬ﻭﻓﻲ ﻗﺼﺔ‬ ‫ﻣﺮﻳﺾ ﺑﻴﺖ ﺣﺴﺪﺍ ﻛﺎﻥ ﻣﻼﻙ ﻳﻨﺰﻝ ﻟﻴﺤﺮﻙ ﺍﻟﻤﺎء ﻓﻴﺼﻴﺮ ﻟﻪ ﻗﻮﺓ ﺷﻔﺎء‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﻤﻌﻤﻮﺩﻳﺔ‪ ،‬ﻳﺤﺮﻙ ﺍﻟﻜﺎﻫﻦ ﺍﻟﻤﺎء ﺇﺷﺎﺭﺓ ﻟﺤﻠﻮﻝ ﺭﻭﺡ ﷲ ﺍﻟﻘﺪﻭﺱ‪.‬‬ ‫ﻭﻗﺪ ﺗﻜﻠﻢ ﺍﻟﻘﺪﻳﺲ ﺩﻳﺪﻳﻤﻮﺱ ﺍﻟﻀﺮﻳﺮ ﻋﻦ ﺗﻘﺪﻳﺲ ﺍﻟﻤﺎء ﺑﺎﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻭﻋﻦ‬ ‫ﻋﺒﻮﺭ ﺍﻟﺒﺤﺮ ﺍﻷﺣﻤﺮ ﻛﺮﻣﺰ ﻟﻠﻤﻌﻤﻮﺩﻳﺔ ﻭﻗﺎﻝ‪] :‬ﺍﻟﺒﺤﺮ ﺍﻷﺣﻤﺮ ﺍﻟﺬﻱ ﺃﻓﺴﺢ‬ ‫ﻟﻺﺳﺮﺍﺋﻴﻠﻴﻴﻦ ﻋﺒﻮﺭﻩ ﺩﻭﻥ ﺧﻮﻑ ﻭﺃﻧﻘﺬﻫﻢ ﻣﻦ ﺍﻟﺸﺮﻭﺭ ﺍﻟﺘﻲ ﺗﻮﻋﺪﻫﻢ ﺑﻬﺎ‬ ‫‪۹۳ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬

‫ﺍﻟﻤﺼﺮﻳﻮﻥ‪ ،‬ﻭﻛﻞ ﺗﺎﺭﻳﺦ ﺧﺮﻭﺝ ﺍﻟﻴﻬﻮﺩ ﻣﻦ ﺃﺭﺽ ﻣﺼﺮ‪ ،‬ﻫﺬﻩ ﺟﻤﻴﻌﻬﺎ ﺭﻣﺰ‬ ‫ﻟﻠﺨﻼﺹ ﺍﻟﺬﻱ ﻳﺘﻢ ﻓﻲ ﺍﻟﻤﻌﻤﻮﺩﻳﺔ‪ .‬ﻓﻤﺼﺮ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻫﻲ ﺭﻣﺰ ﻟﻠﻌﺎﻟﻢ ﺍﻟﺬﻱ ﻧﺼﻨﻊ‬ ‫ﻓﻴﻪ ﺗﻌﺎﺳﺘﻨﺎ ﺑﺄﻧﻔﺴﻨﺎ ﺑﺎﻟﺤﻴﺎﺓ ﺍﻟﺸﺮﻳﺮﺓ‪ ،‬ﻭﺍﻟﺸﻌﺐ ﺍﻟﺬﻱ ﺧﺮﺝ ﻣﻦ ﻣﺼﺮ ﻫﻢ ﺍﻟﺬﻳﻦ‬ ‫ﺍﺳﺘﻨﺎﺭﻭﺍ ﺑﺎﻟﻤﻌﻤﻮﺩﻳﺔ‪ ،‬ﻭﺍﻟﻤﻴـــﺎﻩ ﺍﻟﺘﻲ ﺑﻮﺍﺳﻄﺘﻬﺎ ﺗﻢ ﺍﻟﺨﻼﺹ ﺗﻤﺜﻞ ﺍﻟﻤﻌﻤﻮﺩﻳﺔ‪،‬‬ ‫ﻭﻓﺮﻋﻮﻥ ﻭﺟﻨﻮﺩﻩ ﻳﻤﺜﻠﻮﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺃﺗﺒﺎﻋﻪ[‪.‬‬ ‫‪ ‬ﻭﺃﻣ�ﺎﻡ ﺃﻭﺍﻣ��ﺮ ﻓﺮﻋ��ﻮﻥ ﺍﻟﻤﺸ��ﺪﺩﺓ ﺭﺿ�ﺦ ﺍﻟﺠﻨ��ﻮﺩ ﻭﺳ��ﺎﻗﻮﺍ ﺍﻟﻤﺮﻛﺒ�ﺎﺕ ﻣﺘﻀ��ﺮﺭﻳﻦ‬ ‫ﻭﺗﺒﻌﻮﺍ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻭﻫﻨﺎ ﻻﺑﺪ ﺃﻥ ﻧﺘﻮﻗﻒ ﺃﻣﺎﻡ ﻧﻮﻋﻴﻦ ﻣﻦ ﺍﻟﻌﺒﻮﺭ‪:‬‬ ‫ﻋﺒﻮﺭ ﻣﻦ ﺍﻟﻌﺎﻟﻢ ﻣﺜﻞ ﻋﺒﻮﺭ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺬﻳﻦ ﺗﺮﻛﻮﺍ ﻣﺼﺮ ﻣﺘﺠﻬ�ﻴﻦ ﺇﻟ�ﻰ ﻛﻨﻌ�ﺎﻥ‬ ‫ﻭﻋﺒﻮﺭ ﻣﻊ ﺍﻟﻌﺎﻟﻢ ﻣﺜﻞ ﻓﺮﻋﻮﻥ ﻭﺟﻴﺸﻪ‪ ،‬ﺣﻴﺚ ﻋﺒﺮﻭﺍ ﻟﻠﻬﻼﻙ‪...‬‬ ‫ﺍﺣﺬﺭ ﻣﻦ ﺃﻳﻦ ﻭﺇﻟﻰ ﺃﻳﻦ ﺗﻌﺒﺮ؟ ﻣﻦ ﺍﻟﻌﺎﻟﻢ ﺇﻟﻰ ﻛﻨﻌﺎﻥ ﺃﻡ ﻣﻊ ﺍﻟﻌﺎﻟﻢ ﻟﻠﻬﻼﻙ؟؟!‬ ‫* ﻫﻼﻙ ﻓﺮﻋﻮﻥ ﻭﺟﻴﺸﻪ‪:‬‬ ‫‪۲٦‬‬ ‫ﺼ ِﺮﻳﱢﻴﻦَ ‪َ ،‬ﻋﻠَﻰ‬ ‫ﺳﻰ‪ُ » :‬ﻣ ﱠﺪ ﻳَﺪَﻙَ َﻋﻠَﻰ ﺍ ْﻟﺒَ ْﺤ ِﺮ ﻟِﻴَ ْﺮﺟ َﻊ ﺍ ْﻟ َﻤﺎ ُء َﻋﻠَﻰ ﺍ ْﻟ ِﻤ ْ‬ ‫ﻓَﻘَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫‪۲۷‬‬ ‫ﺎﻝ‬ ‫ﺳﺎﻧِ ِﻬ ْﻢ«‪ .‬ﻓَ َﻤ ﱠﺪ ُﻣﻮ َ‬ ‫َﻣ ْﺮ َﻛﺒَﺎﺗِ ِﻬ ْﻢ َﻭﻓُ ْﺮ َ‬ ‫ﺳﻰ ﻳَ َﺪﻩُ َﻋﻠَﻰ ﺍ ْﻟﺒَ ْﺤ ِﺮ ﻓَ َﺮ َﺟ َﻊ ﺍ ْﻟﺒَ ْﺤ ُﺮ ِﻋ ْﻨ َﺪ ﺇِ ْﻗﺒَ ِ‬ ‫ﺼ ِﺮﻳﱡﻮﻥَ ﻫَﺎ ِﺭﺑُﻮﻥَ ﺇِﻟَﻰ ﻟِﻘَﺎﺋِ ِﻪ‪ .‬ﻓَ َﺪﻓَ َﻊ ﺍﻟ ﱠﺮ ﱡﺏ‬ ‫ﺢ ِﺇﻟَﻰ َﺣﺎﻟِ ِﻪ ﺍﻟﺪﱠﺍﺋِ َﻤ ِﺔ‪َ ،‬ﻭﺍ ْﻟ ِﻤ ْ‬ ‫ﱡ‬ ‫ﺍﻟﺼ ْﺒ ِ‬ ‫‪۲۸‬‬ ‫ﻴﻊ‬ ‫ﺍ ْﻟ ِﻤ ْ‬ ‫ﺼ ِﺮﻳﱢﻴﻦَ ﻓِﻲ َﻭ َ‬ ‫ﺕ َﻭﻓُ ْﺮ َ‬ ‫ﺳ ِﻂ ﺍ ْﻟﺒَ ْﺤ ِﺮ‪ .‬ﻓَ َﺮ َﺟ َﻊ ﺍ ْﻟ َﻤﺎ ُء َﻭ َﻏﻄﱠﻰ َﻣ ْﺮ َﻛﺒَﺎ ِ‬ ‫ﺳﺎﻥَ َﺟ ِﻤ ِ‬

‫ﺍﺣ ٌﺪ‪َ ۲۹ .‬ﻭﺃَ ﱠﻣﺎ ﺑَﻨُﻮ‬ ‫ﺶ ﻓِ ْﺮﻋ َْﻮﻥَ ﺍﻟﱠ ِﺬﻱ ﺩ َ​َﺧ َﻞ َﻭ َﺭﺍ َء ُﻫ ْﻢ ﻓِﻲ ﺍ ْﻟﺒَ ْﺤ ِﺮ‪ .‬ﻟَ ْﻢ ﻳَ ْﺒ َ‬ ‫ﻖ ِﻣ ْﻨﻬُ ْﻢ َﻭﻻَ َﻭ ِ‬ ‫َﺟ ْﻴ ِ‬ ‫ﺳﻮ ٌﺭ ﻟَ ُﻬ ْﻢ ﻋَﻦْ ﻳَ ِﻤﻴﻨِ ِﻬ ْﻢ‬ ‫ﺇِ ْ‬ ‫ﺳ ِﻂ ﺍ ْﻟﺒَ ْﺤ ِﺮ‪َ ،‬ﻭﺍ ْﻟ َﻤﺎ ُء ُ‬ ‫ﺴ ِﺔ ﻓِﻲ َﻭ َ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﻓَ َﻤﺸ َْﻮﺍ َﻋﻠَﻰ ﺍ ْﻟﻴَﺎﺑِ َ‬ ‫ﺴﺎ ِﺭ ِﻫ ْﻢ‪). .‬ﺧﺮ ‪(۲۹-۲٦ :۱٤‬‬ ‫َﻭﻋَﻦْ ﻳَ َ‬ ‫‪ ‬ﻳﺎ ﻟﻬﺎ ﻣﻦ ﻓﻘﺮﺓ ﺗﺤﻤﻞ ﺍﻟﻤﻘﺎﺑﻠﺔ ﺍﻟﻌﺠﻴﺒﺔ ﺑﻴﻦ ﺃﻣﺔ ﻣﻦ ﺍﻟﻌﺒﻴﺪ ﻭﻟﻜﻦ ﺍﻟﺮﺏ ﻣﻌﻬﺎ‬ ‫ﻭﺃﻣﺔ ﻣﻦ ﺧﻴﺮ ﺍﻟﻤﺤﺎﺭﺑﻴﻦ ﻭﻟﻜﻦ ﺍﻟﺮﺏ ﺿﺪﻫﺎ ‪ ........‬ﺑﻴﻦ ﻣﺎء ﻳﻘﻒ ﺳﻮﺭﺍً ﻟﻴﺤﻤﻲ‬ ‫ﻖ ﻣﻨﻪ ﻭﻻ ﻭﺍﺣﺪ!‬ ‫ﺷﻌﺐ ﷲ ‪ ،‬ﻭﻧﻔﺲ ﺍﻟﻤﺎء ﻳﻨﺪﻓﻊ ﻣﻬﻠﻜﺎ ﺟﻴﺶ ﻓﺮﻋﻮﻥ ﺣﺘﻰ ﻟﻢ ﻳﺒ َ‬ ‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﻔﺎﺭﻕ ﺑﻴﻦ ﻣﻦ ﻳﻘﻔﻮﻥ ﻋﻦ ﻳﻤﻴﻦ ﺍﻟﺮﺏ ﻭﻣﻦ ﻳﻘﻔﻮﻥ ﻋﻦ ﻳﺴﺎﺭﻩ‬ ‫ﻫﻨﺎ ﻋﻠﻰ ﺍﻷﺭﺽ ﻓﻜﻢ ﻭﻛﻢ ﻳﻜﻮﻥ ﺍﻟﻔﺎﺭﻕ ﻓﻲ ﺍﻟﺴﻤﺎء؟‬ ‫‪۹٤ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬

‫* ﺧﻼﺹ ﺇﺳﺮﺍﺋﻴﻞ ‪:‬‬ ‫‪۳۰‬‬ ‫ﺳ� َ�ﺮﺍﺋِﻴ ُﻞ‬ ‫ﺼ � ِﺮﻳﱢﻴﻦَ ‪َ .‬ﻭﻧَﻈَ� َ�ﺮ ﺇِ ْ‬ ‫ﺳ� َ�ﺮﺍﺋِﻴ َﻞ ِﻣ��ﻦْ ﻳَ � ِﺪ ﺍ ْﻟ ِﻤ ْ‬ ‫�ﺺ ﺍﻟ � ﱠﺮ ﱡﺏ ﻓِ��ﻲ ﺫﻟِ��ﻚَ ﺍ ْﻟﻴَ� ْ�ﻮ ِﻡ ﺇِ ْ‬ ‫ﻓَ َﺨﻠﱠ� َ‬ ‫‪۳۱‬‬ ‫ﻒ◌َ ﻋْ� َﻞ ﺍ ْﻟ َﻌ ِﻈ�ﻴ َﻢ ﺍﻟﱠ� ِﺬﻱ‬ ‫ﺍ ْﻟ ِﻤ ْ‬ ‫َﺎﻁ ِﺊ ﺍ ْﻟﺒَ ْﺤ� ِﺮ‪َ .‬ﻭ َﺭﺃَﻯ ﺇِ ْ‬ ‫ﺼ ِﺮﻳﱢﻴﻦَ ﺃَ ْﻣ َﻮﺍﺗًﺎ َﻋﻠَﻰ ﺷ ِ‬ ‫ﺳ َ�ﺮﺍﺋِﻴ ُﻞ ﺍ ْﻟ ِ‬

‫ﺳ�ﻰ‪.‬‬ ‫ﺻ�ﻨَ َﻌﻪُ ﺍﻟ� ﱠﺮ ﱡﺏ ﺑِﺎ ْﻟ ِﻤ ْ‬ ‫ﺏ َﻭﺁ َﻣﻨُ�ﻮﺍ ﺑِ�ﺎﻟ ﱠﺮ ﱢ‬ ‫ﺐ ﺍﻟ� ﱠﺮ ﱠ‬ ‫ﺼ� ِﺮﻳﱢﻴﻦَ ‪ ،‬ﻓَ َﺨ�ﺎﻑَ ﺍﻟﺸﱠ� ْﻌ ُ‬ ‫ﺏ َﻭﺑِ َﻌ ْﺒ� ِﺪ ِﻩ ُﻣﻮ َ‬ ‫َ‬ ‫)ﺧﺮ ‪(۳۱-۳۰ :۱٤‬‬ ‫‪ ‬ﺗﻌﻮﺩ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﻮﻥ ﻁﻮﺍﻝ ﻗﺮﻭﻥ ﺃﻥ ﻳﺮﺗﺠﻔﻮﺍ ﺧـــﻮﻓﺎ ً ﻣﻦ ﺍﻟﻤﺼﺮﻳﻴﻦ ﻓﻤﻌﻈﻤﻬﻢ‬ ‫ﺫﺍﻕ ﻟﻬﻴﺐ ﺍﻟﺴﻴﺎﻁ ﺍﻟﺘﻲ ﻻ ﺗﺮﺣﻢ ﺍﻟﻌﺒﻴﺪ ﺃﻣﺜﺎﻟﻬﻢ‪ ،‬ﻭﻟﻜﻦ ﺍﻵﻥ ﻫﺎ ﻫﻢ ﺍﻟﻤﺼﺮﻳﻮﻥ‬ ‫ﺟﺜﺜﺎ ً ﻣﺘﻨﺎﺛﺮﺓ‪ ،‬ﻭﻳﺨﺒﺮﻧﺎ ﺍﻟﻮﺣﻲ ﺍﻟﻤﻘﺪﺱ ﺃﻥ ﺍﻟﺸﻌﺐ ﺁﻣﻦ ﺑﺎﻟﺮﺏ ﻭﺑﻌﺒﺪﻩ ﻣﻮﺳﻰ!!‬ ‫ﻭﻛﺄﻥ ﻛﻞ ﻣﺎ ﺳﺒﻖ ﻟﻢ ﻳﻜﻦ ﺑﻌﺪ ﻛﺎﻓﻴﺎ ً ﻟﻐﺮﺱ ﺑﺬﺭﺓ ﺍﻹﻳﻤﺎﻥ ﻭﻛﺎﻥ ﻻﺑﺪ ﻣﻦ ﻛﻞ ﻫﺬﻩ‬ ‫ﺍﻟﻤﻌﺠﺰﺍﺕ ﻟﻨﺰﻉ ﺍﻟﺸﻚ ﻣﻦ ﻗﻠﻮﺑﻬﻢ‪.‬‬ ‫ﻭﻟﻜﻦ ﻛﻢ ﺳﻴﺪﻭﻡ ﻫﺬﺍ ﺍﻹﻳﻤﺎﻥ؟ ﻫﺬﺍ ﻣﺎ ﺳﺘﺠﻴﺐ ﻋﻨﻪ ﺍﻷﺣﺪﺍﺙ ﺍﻟﺘﺎﻟﻴﺔ‪.‬‬ ‫‪ ‬ﻗﺪ ﻳﺘﻌﺎﻁﻒ ﺍﻟﺒﻌﺾ ﻣﻨﺎ ﻣﻊ ﺍﻟﻔﺮﺍﻋﻨﺔ ﺑﺤﻜﻢ ﺍﻋﺘﺰﺍﺯﻧﺎ ﺑﺤﻀﺎﺭﺗﻨﺎ ﺍﻟﻘﺪﻳﻤﺔ‪،‬‬ ‫ﻭﻳﺸﻌﺮ ﺑﺎﻟﺘﺄﻧﻴﺐ ﻟﺘﻌﺎﻁﻔﻪ ﻣﻊ ﺇﺳﺮﺍﺋﻴﻞ ﺿﺪ ﺷﻌﺒﻪ ﻣﻦ ﺍﻟﻤﺼﺮﻳﻴﻦ‪ ،‬ﻓﻠﻨﺘﺬﻛﺮ ﺣﻴﻨﺌﺬ‪:‬‬ ‫ ﺃﻭﻻً‪ :‬ﻛﺎﻥ ﺍﻟﻔﺮﺍﻋﻨﺔ ﺃﺻﺤﺎﺏ ﺣﻀﺎﺭﺓ ﻳﺸﻬﺪ ﻟﻬﺎ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﺗﻤﻴﺰﻫﻢ ﻓﻲ‬‫ﺍﻟﻤﺠﺎﻻﺕ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻓﻘﻂ ﺑﻞ ﻛﺎﻧﻮﺍ ﺑﺎﻷﺣﺮﻯ ﻳﻬﺘﻤﻮﻥ ﺑﺎﻟﺨﻠﻮﺩ ﺣﺘﻰ ﺃﻧﻬﻢ ﻟﻢ ﻳﻬﺘﻤﻮﺍ‬ ‫ﺑﺒﻨﺎء ﺍﻟﻘﺼﻮﺭ ﺍﻟﻔﺨﻤﺔ ﺑﻘﺪﺭ ﺍﻫﺘﻤﺎﻣﻬﻢ ﺑﺒﻨﺎء ﺍﻟﻤﻌﺎﺑﺪ ﻭﺍﻷﻫﺮﺍﻡ‪ ،‬ﻭﻗﺪ ﺣﺎﻭﻟﻮﺍ‬ ‫ﺃﻥ ﻳﺼﻠﻮﺍ ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﷲ ﻭﻧﺎﺩﻯ ﺃﺧﻨﺎﺗﻮﻥ ﺑﻮﺣﺪﺍﻧﻴﺔ ﺍﻹﻟﻪ‪ ،‬ﻭﻟﻢ ﺗﺘﻤﻴﺰ ﻋﺒﺎﺩﺍﺗﻬﻢ‬ ‫ﺑﺎﻟﻔﺠﻮﺭ ﻭﺍﻟﻨﺠﺎﺳﺔ ﺃﻭ ﺍﻟﺬﺑﺎﺋﺢ ﺍﻟﺒﺸﺮﻳﺔ ﻛﻤﺎ ﻓﻌﻠﺖ ﺳﺎﺋﺮ ﺍﻟﺸﻌﻮﺏ ﺍﻟﺘﻲ ﺃﺑﺎﺩﻫﺎ ﷲ ﺑﻴﺪ‬ ‫ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ‪.‬‬ ‫ ﺛﺎﻧﻴﺎ ً‪ :‬ﻛﺎﻧﺖ ﻣﻌﺘﻘﺪﺍﺕ ﺍﻟﻤﺼﺮﻳﻴﻦ ﺍﻟﻘﺪﻣﺎء ﻣﻨﺎﺧﺎ ً ﺟﻴﺪﺍً ﻟﻘﺒﻮﻝ ﺍﻟﻤﺴﻴﺤﻴﺔ‪ .‬ﻭﻟﻢ ﻳﺠﺪ‬‫ﺍﻟﻤﺼﺮﻳﻮﻥ ﺻﻌﻮﺑﺔ ﺑﺎﻟﻐﺔ ﻓﻲ ﺗﺤﻮﻳﻞ ﻣﻌﺎﺑﺪﻫﻢ ﺇﻟﻰ ﻛﻨﺎﺋﺲ ﻭﺇﺩﺭﺍﻙ ﺃﻥ ﺍﻟﺼﻠﻴﺐ ﻫﻮ‬ ‫ﻣﻔﺘﺎﺡ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺤﻘﻴﻘﻲ‪ ،‬ﻭﺃﻥ ﺍﻟﺮﺏ ﻫﻮ ﺷﻤﺲ ﺍﻟﺒﺮ ﺍﻟﺤﻘﻴﻘﻲ ﻭﻟﻴﺲ ﺭﻉ‪ ،‬ﻭﺃﻥ ﺍﻟﺤﻴﺎﺓ‬ ‫ﺍﻷﺑﺪﻳﺔ ﺳﺘﻜﻮﻥ ﻣﻦ ﺧﻼﻝ ﻗﻴﺎﻣﺔ ﺍﻷﺟﺴﺎﺩ ﻭﻟﻴﺲ ﺑﺠﻮﺩﺓ ﺗﺤﻨﻴﻄﻬﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﺗﻐﻠﻐﻞ‬ ‫‪۹٥ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬

‫ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻤﺴﻴﺤﻴﺔ ﺳﺮﻳﻌﺎ ﻓﻲ ﺃﺭﺽ ﻣﺼﺮ ﻭﺗﺤﻮﻟﺖ ﺍﻷﻟﺤﺎﻥ ﺍﻟﻔﺮﻋﻮﻧﻴﺔ ﺍﻟﺮﺍﺋﻌﺔ‬ ‫ﺇﻟﻰ ﺗﺮﺍﺙ ﻗﺒﻄﻲ ﻋﺮﻳﻖ ﺑﻌﺪ ﺗﻐﻴﻴﺮ ﺍﻟﻜﻠﻤﺎﺕ ﺑﻤﺎ ﻳﻨﺎﺳﺐ ﺍﻹﻳﻤﺎﻥ ﺍﻟﻤﺴﻴﺤﻲ‪.‬‬ ‫ ﺛﺎﻟﺜﺎ ً ‪ :‬ﻋﺎﻗﺐ ﷲ ﺫﻟﻚ ﺍﻟﻔﺮﻋﻮﻥ ﻟﻌﻨﺎﺩﻩ ﺍﻟﺸﺨﺼﻲ ﻭﻗﺴﻮﺓ ﻗﻠﺒﻪ ﻭﻫﻮ ﻳﺴﺘﺤﻖ‬‫ﺍﻟﻌﻘﺎﺏ ﻷﻧﻪ ﻟﻢ ﻳﺘﻌﻆ ﻣﻦ ﺍﻟﻀﺮﺑﺎﺕ ﻓﺄﻏﺮﻕ ﺟﻴﺸﻪ ﻓﻲ ﻋﻤﻖ ﺍﻟﺒﺤﺮ ﺟﺰﺍء ﻟﻜﺒﺮﻳﺎﺋﻪ‪.‬‬ ‫ ﺭﺍﺑﻌﺎ ً‪ :‬ﻻ ﺗﻮﺟﺪ ﺃﻱ ﻋﻼﻗﺔ ﺑﻴﻦ ﺗﻌﺎﻁﻔﻨﺎ ﻣﻊ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻛﺸﻌﺐ ﷲ ﻗﺒﻞ ﺍﻟﻤﻴﻼﺩ‪،‬‬‫ﻭﺑﻴﻦ ﺇﺩﺍﻧﺘﻨﺎ ﻟﺪﻭﻟﺔ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺤﺪﻳﺜﺔ‪ ،‬ﻓﻘﺪ ﺯﺍﻟﺖ ﻋﻨﻬﻢ ﺍﻟﺒﻨﻮﻳﺔ ﻭﺍﻻﺧﺘﻴﺎﺭ ﻣﻨﺬ ﻗﺎﻝ‬ ‫ﻟﻬﻢ ﺍﻟﺮﺏ "ﻫ َُﻮ َﺫﺍ ﺑَ ْﻴﺘُ ُﻜ ْﻢ ﻳُ ْﺘ َﺮ ُﻙ ﻟَ ُﻜ ْﻢ َﺧ َﺮﺍﺑًﺎ" )ﻣﺖ ‪ (۳۸-۲۳‬ﻭﻗﺎﻟﻮﺍ‪َ " :‬ﺩ ُﻣﻪ ﻋﻠﻴﻨﺎ‬ ‫ﻭﻋَﻠﻰ ﺃﻭﻻ ِﺩﻧﺎ" )ﻣﺖ ‪(۲٥ :۲۷‬‬ ‫* ﺗﺴﺒﺤﺔ ﺍﻟﻐﻠﺒﺔ‪:‬‬ ‫‪۱‬‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﻫ ِﺬ ِﻩ ﺍﻟﺘﱠ ْ‬ ‫ﺳﻰ َﻭﺑَﻨُﻮ ﺇِ ْ‬ ‫ﺏ َﻭﻗَﺎﻟُﻮﺍ‪» :‬ﺃُ َﺭﻧﱢ ُﻢ ﻟِﻠ ﱠﺮ ﱢ‬ ‫ﻴﺤﺔَ ﻟِﻠ ﱠﺮ ﱢ‬ ‫ﺏ ﻓَﺈِﻧﱠﻪُ‬ ‫ﺴﺒ ِ َ‬ ‫ِﺣﻴﻨَﺌِ ٍﺬ َﺭﻧﱠ َﻢ ُﻣﻮ َ‬ ‫‪۲‬‬ ‫ﺻﺎ َﺭ‬ ‫ﻗَ ْﺪ ﺗَ َﻌﻈﱠ َﻢ‪ .‬ﺍ ْﻟﻔَ َﺮ َ‬ ‫ﺸﻴ ِﺪﻱ‪َ ،‬ﻭﻗَ ْﺪ َ‬ ‫ﺱ َﻭ َﺭﺍ ِﻛﺒَﻪُ ﻁَ َﺮ َﺣ ُﻬ َﻤﺎ ﻓِﻲ ﺍ ْﻟﺒَ ْﺤ ِﺮ‪ .‬ﺍﻟ ﱠﺮ ﱡﺏ ﻗُ ﱠﻮﺗِﻲ َﻭﻧَ ِ‬ ‫‪۳‬‬ ‫ﺳ ُﻤﻪُ‪.‬‬ ‫ﺏ‪ .‬ﺍﻟ ﱠﺮ ﱡﺏ ﺍ ْ‬ ‫ﺻﻲ‪ .‬ﻫ َﺬﺍ ﺇِﻟ ِﻬﻲ ﻓَﺄ ُ َﻣ ﱢﺠ ُﺪﻩُ‪ ،‬ﺇِﻟﻪُ ﺃَﺑِﻲ ﻓَﺄ ُ َﺭﻓﱢ ُﻌﻪُ‪ .‬ﺍﻟ ﱠﺮ ﱡ‬ ‫ﺏ َﺭ ُﺟ ُﻞ ﺍ ْﻟ َﺤ ْﺮ ِ‬ ‫َﺧﻼَ ِ‬ ‫ﻀ ُﻞ ُﺟﻨُﻮ ِﺩ ِﻩ ﺍ ْﻟ َﻤ ْﺮ َﻛﺒِﻴﱠ ِﺔ ﻓِﻲ‬ ‫‪َ ٤‬ﻣ ْﺮ َﻛﺒَﺎﺕُ ﻓِ ْﺮﻋ َْﻮﻥَ َﻭ َﺟ ْﻴ ُ‬ ‫ﺸﻪُ ﺃَ ْﻟﻘَﺎ ُﻫ َﻤﺎ ﻓِﻲ ﺍ ْﻟﺒَ ْﺤ ِﺮ‪ ،‬ﻓَ َﻐ ِﺮ َ‬ ‫ﻕ ﺃَ ْﻓ َ‬ ‫‪٥‬‬ ‫ﺎﻕ َﻛ َﺤ َﺠ ٍﺮ‪٦ .‬ﻳَ ِﻤﻴﻨُ َﻚ‬ ‫ﺑَ ْﺤ ِﺮ ُ‬ ‫ﺳﻮﻑَ ‪ ،‬ﺗُ َﻐﻄﱢﻴ ِﻬ ُﻢ ﺍﻟ ﱡﻠ َﺠ ُﺞ )ﺍﻷﻣﻮﺍﺝ(‪ .‬ﻗَ ْﺪ َﻫﺒَﻄُﻮﺍ ﻓِﻲ ﺍﻷَ ْﻋ َﻤ ِ‬

‫ﺏ ﺗ َُﺤﻄﱢ ُﻢ ﺍ ْﻟ َﻌ ُﺪ ﱠﻭ‪َ ۷ .‬ﻭﺑِ َﻜ ْﺜ َﺮ ِﺓ َﻋﻈَ َﻤﺘِ َﻚ ﺗَ ْﻬ ِﺪ ُﻡ‬ ‫ﻳَﺎ َﺭ ﱡﺏ ُﻣ ْﻌﺘَ ﱠﺰﺓٌ ﺑِﺎ ْﻟﻘُﺪ َْﺭ ِﺓ‪ .‬ﻳَ ِﻤﻴﻨُﻚَ ﻳَﺎ َﺭ ﱡ‬ ‫‪۸‬‬ ‫ﻳﺢ ﺃَ ْﻧﻔِﻚَ )ﺍﻟﺰﻓﻴﺮ(‬ ‫ﺳ َﺨﻄَﻚَ )ﻏﻀﺒﻚ( ﻓَﻴَﺄْ ُﻛﻠُ ُﻬ ْﻢ َﻛﺎ ْﻟﻘَ ﱢ‬ ‫ﺳ ُﻞ َ‬ ‫ُﻣﻘَﺎ ِﻭ ِﻣﻴﻚَ ‪ .‬ﺗ ُْﺮ ِ‬ ‫ﺶ‪َ ،‬ﻭﺑِ ِﺮ ِ‬ ‫ﻱ )ﺍﻟﻤﻴﺎﻩ ﺍﻟﺠﺎﺭﻳﺔ ﺻﺎﺭﺕ ﻣﻨﺘﺼﺒﺔ( َﻛ َﺮﺍﺑِﻴَ ٍﺔ‬ ‫ﺖ ﺍ ْﻟ َﻤ َﺠﺎ ِﺭ َ‬ ‫ﺖ ﺍ ْﻟ ِﻤﻴَﺎﻩُ‪ .‬ﺍ ْﻧﺘ َ‬ ‫َﺼﺒَ ِ‬ ‫ﺗ َ​َﺮﺍ َﻛ َﻤ ِ‬

‫‪۹‬‬ ‫ﺴ ُﻢ‬ ‫ﺐ ﺍ ْﻟﺒَ ْﺤ ِﺮ‪ .‬ﻗَﺎ َﻝ ﺍ ْﻟ َﻌﺪ ﱡُﻭ‪ :‬ﺃَ ْﺗﺒَ ُﻊ‪ ،‬ﺃُ ْﺩ ِﺭﻙُ‪ ،‬ﺃُﻗَ ﱢ‬ ‫ﺕ ﺍﻟﻠﱡ َﺠ ُﺞ ﻓِﻲ ﻗَ ْﻠ ِ‬ ‫)ﺍﻟﺘﻞ ﺍﻟﻤﺮﺗﻔﻊ(‪ .‬ﺗ َ​َﺠ ﱠﻤ َﺪ ِ‬ ‫‪۱۰‬‬ ‫ﻳﺤﻚَ ﻓَ َﻐﻄﱠﺎ ُﻫ ُﻢ‬ ‫ﺴﻲ‪ .‬ﺃُ َﺟ ﱢﺮ ُﺩ َ‬ ‫َﻏﻨِﻴ َﻤﺔً‪ .‬ﺗَ ْﻤﺘَﻠِ ُﺊ ِﻣ ْﻨ ُﻬ ْﻢ ﻧَ ْﻔ ِ‬ ‫ﺳ ْﻴﻔِﻲ‪ .‬ﺗُ ْﻔﻨِﻴ ِﻬ ْﻢ ﻳَ ِﺪﻱ‪ .‬ﻧَﻔَ ْﺨﺖَ ﺑِ ِﺮ ِ‬

‫ﺹ ﻓِﻲ ِﻣﻴَﺎ ٍﻩ َﻏﺎ ِﻣ َﺮ ٍﺓ‪َ ۱۱ .‬ﻣﻦْ ِﻣ ْﺜﻠُﻚَ ﺑَﻴْﻦَ ﺍﻵﻟِ َﻬ ِﺔ ﻳَﺎ َﺭ ﱡﺏ؟ َﻣﻦْ‬ ‫ﺍ ْﻟﺒَ ْﺤ ُﺮ‪َ .‬ﻏﺎ ُ‬ ‫ﺻﻮﺍ َﻛﺎﻟ ﱠﺮ َ‬ ‫ﺻﺎ ِ‬ ‫ﺐ؟ ‪۱۲‬ﺗَ ُﻤ ﱡﺪ ﻳَ ِﻤﻴﻨَ َﻚ‬ ‫ﺻﺎﻧِ ًﻌﺎ ﻋ َ​َﺠﺎﺋِ َ‬ ‫ﻴﺢ‪َ ،‬‬ ‫ﺳ ِﺔ‪َ ،‬ﻣ ُﺨﻮﻓًﺎ ﺑِﺎﻟﺘﱠ َ‬ ‫ِﻣ ْﺜﻠُﻚَ ُﻣ ْﻌﺘَ ًّﺰﺍ ﻓِﻲ ﺍ ْﻟﻘَﺪَﺍ َ‬ ‫ﺴﺎﺑِ ِ‬ ‫‪۱۳‬‬ ‫ﺴ َﻜ ِﻦ‬ ‫ﺷ ُﺪ ﺑِ َﺮ ْﺃﻓَﺘِﻚَ ﺍﻟ ﱠ‬ ‫ﺐ ﺍﻟﱠ ِﺬﻱ ﻓَ َﺪ ْﻳﺘَﻪُ‪ .‬ﺗَ ْﻬ ِﺪﻳ ِﻪ ﺑِﻘُ ﱠﻮﺗِﻚَ ﺇِﻟَﻰ َﻣ ْ‬ ‫ﻓَﺘَ ْﺒﺘَﻠِ ُﻌ ُﻬ ُﻢ ﺍﻷَ ْﺭ ُ‬ ‫ﺸ ْﻌ َ‬ ‫ﺽ‪ .‬ﺗ ُْﺮ ِ‬

‫‪۱٤‬‬ ‫ﺴ ِﻄﻴﻦَ ‪ِ ۱٥ .‬ﺣﻴﻨَﺌِ ٍﺬ‬ ‫ﺴ َﻤ ُﻊ ﺍﻟ ﱡ‬ ‫ﺳ ﱠﻜﺎﻥَ ﻓِﻠِ ْ‬ ‫ْﺳﻚَ ‪ .‬ﻳَ ْ‬ ‫ﻮﺏ ﻓَﻴَ ْﺮﺗَ ِﻌﺪُﻭﻥَ ‪ .‬ﺗَﺄْ ُﺧ ُﺬ ﺍﻟ ﱠﺮ ْﻋ َﺪﺓُ ُ‬ ‫ﺸ ُﻌ ُ‬ ‫ﻗُﺪ ِ‬

‫‪۹٦ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬

‫ﺎﻥ َﻛ ْﻨ َﻌﺎﻥَ ‪.‬‬ ‫ﻭﺏ َﺟ ِﻤﻴ ُﻊ ُ‬ ‫ﻮﺁﺏ ﺗَﺄْ ُﺧ ُﺬ ُﻫ ُﻢ ﺍﻟ ﱠﺮ ْﺟﻔَﺔُ‪ .‬ﻳَ ُﺬ ُ‬ ‫ﻳَ ْﻨ َﺪ ِﻫ ُ‬ ‫ﺶ ﺃُ َﻣ َﺮﺍ ُء ﺃَﺩُﻭ َﻡ‪ .‬ﺃَ ْﻗ ِﻮﻳَﺎ ُء ُﻣ َ‬ ‫ﺳ ﱠﻜ ِ‬ ‫‪۱٦‬‬ ‫ﺼ ُﻤﺘُﻮﻥَ َﻛﺎ ْﻟ َﺤ َﺠ ِﺮ َﺣﺘﱠﻰ ﻳَ ْﻌﺒُ َﺮ‬ ‫ْﺐ‪ .‬ﺑِ َﻌﻈَ َﻤ ِﺔ ِﺫ َﺭﺍ ِﻋﻚَ ﻳَ ْ‬ ‫ﺗَﻘَ ُﻊ َﻋﻠَ ْﻴ ِﻬ ِﻢ ﺍ ْﻟ َﻬ ْﻴﺒَﺔُ َﻭ ﱡ‬ ‫ﺍﻟﺮﻋ ُ‬ ‫‪۱۷‬‬ ‫ﺳ ُﻬ ْﻢ ﻓِﻲ َﺟﺒَ ِﻞ‬ ‫ﺷ ْﻌﺒُﻚَ ﻳَﺎ َﺭ ﱡﺏ‪َ .‬ﺣﺘﱠﻰ ﻳَ ْﻌﺒُ َﺮ ﺍﻟ ﱠ‬ ‫َ‬ ‫ﺸ ْﻌ ُ‬ ‫ﺐ ﺍﻟﱠ ِﺬﻱ ﺍ ْﻗﺘَﻨَ ْﻴﺘَﻪُ‪ .‬ﺗَ ِﺠﻲ ُء ﺑِ ِﻬ ْﻢ َﻭﺗَ ْﻐ ِﺮ ُ‬ ‫ﺱ ﺍﻟﱠ ِﺬﻱ َﻫﻴﱠﺄ َ ْﺗﻪُ ﻳَﺪَﺍﻙَ ﻳَﺎ َﺭ ﱡﺏ‪.‬‬ ‫ﺻﻨَ ْﻌﺘَﻪُ ﻳَﺎ َﺭ ﱡﺏ ﻟِ َ‬ ‫ﺎﻥ ﺍﻟﱠ ِﺬﻱ َ‬ ‫ِﻣ َ‬ ‫ﺴ َﻜﻨِﻚَ ﺍ ْﻟ َﻤ ْﻘ ِﺪ ِ‬ ‫ﻴﺮﺍﺛِﻚَ‪ ،‬ﺍ ْﻟ َﻤ َﻜ ِ‬ ‫‪۱۹‬‬ ‫‪۱۸‬‬ ‫ﺳﺎﻧِ ِﻪ‬ ‫ﺍﻟ ﱠﺮ ﱡﺏ ﻳَ ْﻤﻠِ ُﻚ ﺇِﻟَﻰ ﺍﻟ ﱠﺪ ْﻫ ِﺮ َﻭﺍﻷَﺑَ ِﺪ«‪ .‬ﻓَﺈِﻥﱠ َﺧ ْﻴ َﻞ ﻓِ ْﺮﻋ َْﻮﻥَ ﺩ َ​َﺧﻠَﺖْ ﺑِ َﻤ ْﺮ َﻛﺒَﺎﺗِ ِﻪ َﻭﻓُ ْﺮ َ‬ ‫ﺴ ِﺔ‬ ‫ﺇِﻟَﻰ ﺍ ْﻟﺒَ ْﺤ ِﺮ‪َ ،‬ﻭ َﺭ ﱠﺩ ﺍﻟ ﱠﺮ ﱡﺏ َﻋﻠَ ْﻴ ِﻬ ْﻢ َﻣﺎ َء ﺍ ْﻟﺒَ ْﺤ ِﺮ‪َ .‬ﻭﺃَ ﱠﻣﺎ ﺑَﻨُﻮ ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﻓَ َﻤﺸ َْﻮﺍ َﻋﻠَﻰ ﺍ ْﻟﻴَﺎﺑِ َ‬ ‫ﺳ ِﻂ ﺍ ْﻟﺒَ ْﺤ ِﺮ‪ .‬ﻓَﺄ َ َﺧ َﺬﺕْ َﻣ ْﺮﻳَ ُﻢ ﺍﻟﻨﱠﺒِﻴﱠﺔُ ﺃُ ْﺧﺖُ ﻫَﺎ ُﺭﻭﻥَ ﺍﻟﺪﱡﻑﱠ ﺑِﻴَ ِﺪﻫَﺎ‪َ ،‬ﻭ َﺧ َﺮ َﺟﺖْ َﺟ ِﻤﻴ ُﻊ‬ ‫ﻓِﻲ َﻭ َ‬ ‫‪۲۱‬‬ ‫ﺏ ﻓَﺈِﻧﱠﻪُ ﻗَ ْﺪ ﺗَ َﻌﻈﱠ َﻢ‪.‬‬ ‫ﺺ‪َ .‬ﻭﺃَ َﺟﺎﺑَ ْﺘ ُﻬ ْﻢ َﻣ ْﺮﻳَ ُﻢ‪َ » :‬ﺭﻧﱢ ُﻤﻮﺍ ﻟِﻠ ﱠﺮ ﱢ‬ ‫ﺍﻟﻨﱢ َ‬ ‫ﺴﺎ ِء َﻭ َﺭﺍ َءﻫَﺎ ﺑِ ُﺪﻓُ ٍ‬ ‫ﻮﻑ َﻭ َﺭ ْﻗ ٍ‬

‫ﺱ َﻭ َﺭﺍ ِﻛﺒَﻪُ ﻁَ َﺮ َﺣﻬُ َﻤﺎ ﻓِﻲ ﺍ ْﻟﺒَ ْﺤ ِﺮ«‪) .‬ﺧﺮ‪(۲۱-۱ :۱٥‬‬ ‫ﺍ ْﻟﻔَ َﺮ َ‬ ‫‪ ‬ﻻ ﻳﻤﻜ��ﻦ ﻟﻘﻠ��ﻢ ﺃﻥ ﻳﻌﺒ��ﺮ ﻋ��ﻦ ﺭﻫﺒ��ﺔ ﻫ��ﺬﺍ ﺍﻟﻤﺸ �ﻬﺪ ﺍﻟﻌﺠﻴ��ﺐ ﺍﻟ��ﺬﻱ ﻋﺎﺷ��ﻪ ﺷ��ﻌﺐ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻟﻤﺎ ﻭﺟﺪﻭﺍ ﺃﻧﻔﺴﻬﻢ ﺳﺎﺋﺮﻳﻦ ﻋﻠ�ﻰ ﺍﻟﻴﺎﺑﺴ�ﺔ ﻓ�ﻲ ﻭﺳ�ﻂ ﺍﻟﺒﺤ�ﺮ ﻭﺍﻟﻤ�ﺎء ﺳ�ﻮﺭ‬ ‫ﻟﻬﻢ ﻋﻦ ﻳﻤﻴﻨﻬﻢ ﻭﻋﻦ ﻳﺴﺎﺭﻫﻢ‪ ،‬ﺑﻴﻨﻤﺎ ﺟﻴﺶ ﻓﺮﻋﻮﻥ ﻭﻣﺮﻛﺒﺎﺗﻪ ﻗﺪ ﻏﻄﺘﻬﻢ ﺍﻟﻤﻴﺎﻩ ﻭﻟﻢ‬ ‫ﻳﺒﻖ ﻣ�ﻨﻬﻢ ﻭﻻ ﻭﺍﺣ�ﺪ! ﻟﻘ�ﺪ ﺭﺃﻯ ﺍﻟﺸ�ﻌﺐ ﺃﻣﺎﻣ�ﻪ ﺍﻟﺤﻴ�ﺎﺓ ﻭﺍﻟﻤ�ﻮﺕ ﻣﺘﻤﺜﻠ�ﻴﻦ ﻓ�ﻲ ﻧﺠﺎﺗ�ﻪ‬ ‫ﻭﻫﻼﻙ ﺃﻋﺪﺍﺋﻪ ﻓﺨﺎﻓﻮﺍ ﺍﻟﺮﺏ ﺍﻟﺬﻱ ﺑﻴﺪﻩ ﺍﻟﺤﻴﺎﺓ ﻭﺍﻟﻤﻮﺕ ﻭﺁﻣﻨﻮﺍ ﺑﻪ ﻭﺑﻌﺒﺪﻩ ﻣﻮﺳﻰ‪.‬‬ ‫‪ ‬ﺍﻟﺘﺴ��ﺒﻴﺢ ﻫ��ﻮ ﺛﻤ��ﺮ ﺍﻟﺸ��ﻔﺎﻩ ﺍﻟﻤﻌﺘﺮﻓ��ﺔ ﺑﻔﻀ��ﻞ ﷲ ﻭﻗ��ﻮﺓ ﺧﻼﺻ��ﻪ‪ ،‬ﻛﻤ��ﺎ ﺃﻥ ﻫ��ﺬﻩ‬ ‫ﺍﻟﺘﺴﺒﺤﺔ ﻫﻲ ﺃﻭﻝ ﺗﺮﻧﻴﻤﺔ ﺃﻧﺸﺪﻫﺎ ﺍﻟﻤﻔﺪﻳﻮﻥ ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ ﻟﺬﻟﻚ ﻭﺿ�ﻌﺘﻬﺎ ﺍﻟﻜﻨﻴﺴ�ﺔ‬ ‫ﻓﻲ ﺗﺴﺒﺤﺔ ﻧﺼﻒ ﺍﻟﻠﻴﻞ ﻟﺘﻜﻮﻥ ﺃﻭﻝ ﻧﺸﻴﺪ )ﺍﻟﻬﻮﺱ ﺍﻷﻭﻝ( ﻧﺮﺗﻠﻪ ﻣﻌﺎ ً ﻗﺒ�ﻞ ﻓﺠ�ﺮ ﻛ�ﻞ‬ ‫ﻳﻮﻡ ﻣﻤﺠﺪﻳﻦ ﷲ ﺍﻟﺬﻱ ﺑﺎﻟﻤﺠﺪ ﻗﺪ ﺗﻤﺠﺪ‪.‬‬ ‫‪ ‬ﻭﺍﻟﻌﺠﻴﺐ ﺃﻥ ﺗﺴﺒﺤﺔ ﻣﻮﺳﻰ ﻫﺬﻩ ﺳﺘﺒﻘﻰ ﺇﻟ�ﻰ ﺍﻷﺑ�ﺪ ﺣﺘ�ﻰ ﺃﻧﻨ�ﺎ ﺳ�ﻨﺠﺪ ﻟﻬ�ﺎ ﺻ�ﺪﻯ‬ ‫�ﺎﺝ ُﻣ ْﺨ�ﺘَﻠِ ٍﻂ ﺑِﻨَ�ﺎ ٍﺭ‪،‬‬ ‫ﻓﻲ ﺳﻔﺮ ﺍﻟﺮﺅﻳﺎ ﺣﻴﻦ ﻳﻨﺸ�ﺪﻫﺎ ﺍﻟﻐ�ﺎﻟﺒﻮﻥ‪َ " .‬ﻭ َﺭﺃَ ْﻳ�ﺖُ َﻛﺒَ ْﺤ� ٍﺮ ِﻣ�ﻦْ ُﺯ َﺟ ٍ‬ ‫ﺳ ِﻤ ِﻪ‪َ ،‬ﻭﺍﻗِﻔِﻴﻦَ َﻋﻠَﻰ ﺍ ْﻟﺒَ ْﺤ� ِﺮ‬ ‫ﺳ َﻤﺘِ ِﻪ َﻭ َﻋ َﺪ ِﺩ ﺍ ْ‬ ‫ﺶ َﻭ ُ‬ ‫ﺻ َ‬ ‫ﻮﺭﺗِ ِﻪ َﻭ َﻋﻠَﻰ ِ‬ ‫َﻭﺍ ْﻟ َﻐﺎﻟِﺒِﻴﻦَ َﻋﻠَﻰ ﺍ ْﻟ َﻮ ْﺣ ِ‬ ‫‪۳‬‬ ‫ﺳ�ﻰ َﻋ ْﺒ� ِﺪ ﷲِ‪َ ،‬ﻭﺗ َْﺮﻧِﻴ َﻤ�ﺔَ‬ ‫ﱡ‬ ‫ﺎﺟ ﱢﻲ‪َ ،‬ﻣ َﻌ ُﻬ ْﻢ ﻗِﻴﺜَ َ‬ ‫ﺎﺭﺍﺕُ ﷲِ‪َ ،‬ﻭ ُﻫ ْﻢ ﻳُ َﺮﺗﱢﻠُ�ﻮﻥَ ﺗ َْﺮﻧِﻴ َﻤ�ﺔَ ُﻣﻮ َ‬ ‫ﺍﻟﺰ َﺟ ِ‬ ‫ﺍﻹﻟ�ﻪُ ﺍ ْﻟﻘَ�ﺎ ِﺩ ُﺭ َﻋﻠَ�ﻰ ُﻛ� ﱢﻞ‬ ‫ﺍ ْﻟ َﺨ ُﺮ ِ‬ ‫ﻭﻑ ﻗَﺎﺋِﻠِﻴﻦَ ‪»:‬ﻋ َِﻈﻴ َﻤﺔٌ َﻭﻋ َِﺠﻴﺒَﺔٌ ِﻫ َﻲ ﺃَ ْﻋ َﻤﺎﻟُﻚَ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟ ﱠﺮ ﱡﺏ ِ‬ ‫‪۹۷ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈﻴﻢ‬ ‫‪٤‬‬ ‫�ﺎﺭ ﱡﺏ َﻭﻳُ َﻤ ﱢﺠ� ُﺪ‬ ‫ﱢﻳﺴ�ﻴﻦَ ! َﻣ�ﻦْ ﻻَ ﻳَ َﺨﺎﻓُ�ﻚَ ﻳَ َ‬ ‫َﻲ ٍء! ﻋَﺎ ِﺩﻟَﺔٌ َﻭ َﺣﻖ ِﻫ َﻲ ﻁُ ُﺮﻗُﻚَ ﻳَ�ﺎ َﻣﻠِ�ﻚَ ﺍ ْﻟﻘِﺪ ِ‬ ‫ﺷ ْ‬ ‫�ﺠﺪُﻭﻥَ ﺃَ َﻣﺎ َﻣ��ﻚَ ‪ ،‬ﻷَﻥﱠ‬ ‫ﺳ�ﻴَﺄْﺗُﻮﻥَ َﻭﻳَ ْ‬ ‫ﺍ ْ‬ ‫ﺳ� َﻤﻚَ ؟ ﻷَﻧﱠ��ﻚَ َﻭ ْﺣ�ﺪَﻙَ ﻗُ�ﺪ ٌ‬ ‫ﺴ� ُ‬ ‫ﱡﻭﺱ‪ ،‬ﻷَﻥﱠ َﺟ ِﻤﻴ� َﻊ ﺍﻷُ َﻣ� ِ�ﻢ َ‬ ‫ﺃَ ْﺣ َﻜﺎ َﻣ��ﻚَ ﻗَ � ْﺪ ﺃُ ْﻅ ِﻬ� َ�ﺮﺕْ ‪) ".‬ﺭﺅ‪ (٤-۲ :۱٥‬ﺇﺫﻥ ﻓﺎﻹﺻ��ﺤﺎﺡ ‪ ۱٥‬ﻣ��ﻦ ﺳ��ﻔﺮ ﺍﻟﺨ��ﺮﻭﺝ‬

‫ﻳﻘﺎﺑﻠﻪ ﺍﻹﺻﺤﺎﺡ ‪ ۱٥‬ﻣﻦ ﺳﻔﺮ ﺍﻟﺮﺅﻳﺎ ﻭﻓﻲ ﻛﻠﻴﻬﻤﺎ ﻧﺠﺪ ﺗﺴﺒﺤﺔ ﺍﻟﻤﻔﺪﻳﻴﻦ ﻭﺍﻟﻐﺎﻟﺒﻴﻦ‪.‬‬ ‫‪ ‬ﻗ��ﺎﺩ ﻣﻮﺳ��ﻰ ﺍﻟﺸ��ﻌﺐ ﻓ��ﻲ ﺍﻟﺘﺴ��ﺒﻴﺢ ﻣﻤﺠ��ﺪﺍً ﷲ ﻋﻠ��ﻰ ﺻ��ﻨﻴﻌﻪ ﺍﻟﻌﺠﻴ��ﺐ ﻣ��ﻊ ﺷ��ﻌﺒﻪ‬ ‫ﻭﻫﺬﻩ ﻫﻲ ﺃﻭﻝ ﺗﺴﺒﺤﺔ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺪﺱ ﻛﻠﻪ ﻭﺗﻨﻘﺴﻢ ﺇﻟﻰ ﻣﻮﺿﻮﻋﻴﻦ‪-:‬‬ ‫‪ - ۱‬ﺇﻧﻘﺎﺫ ﷲ ﻟﺸﻌﺒﻪ ﻭﺇﻫﻼﻙ ﺃﻋﺪﺍﺋﻬﻢ )ﻉ‪.(۱۲-۱‬‬ ‫‪ - ۲‬ﻧﺒﻮﺓ ﻋﻦ ﺩﺧﻮﻟﻬﻢ ﻛﻨﻌﺎﻥ ﻭﺍﻧﺘﺼﺎﺭﻫﻢ ﻋﻠﻰ ﺳﻜﺎﻧﻬﺎ )ﻉ‪.(۱۹-۱۳‬‬ ‫‪ ‬ﻅﻬﺮﺕ ﻗﻮﺓ ﷲ ﻛﻤﺤﺎﺭﺏ ﺟﺒﺎﺭ ﺃﻋﻈﻢ ﻣﻦ ﻛﻞ ﺍﻟﻤﺤﺎﺭﺑﻴﻦ ﺇﺫ ﺃﻧﻘﺬ ﺷﻌﺒﻪ ﻭﺃﻏﺮﻕ‬ ‫ﺃﻋﺪﺍءﻫﻢ‪ ،‬ﻭﻫﻜﺬﺍ ﻳﺘﺄﻛﺪ ﺍﻟﺸﻌﺐ ﺃﻥ ﷲ ﺃﻋﻈ�ﻢ ﻣ�ﻦ ﻛ�ﻞ ﺍﻵﻟﻬ�ﺔ ﺍﻟﻮﺛﻨﻴ�ﺔ‪ُ ،‬ﻣﺴﺒ�ـ ﱠﺢ ﻓ�ﻮﻕ‬ ‫ﺍﻟﻜﻞ ﻭﺻﺎﻧﻊ ﻣﻌﺠﺰﺍﺕ ﻻ ﻳﺘﺨﻴﻠﻬﺎ ﻋﻘﻞ‪.‬‬ ‫‪ ‬ﺧﺎﻓﺖ ﻛﻞ ﺷ�ﻌﻮﺏ ﺍﻷﺭﺽ ﻣ�ﻦ ﻗ�ﻮﺓ ﺇﻟ�ﻪ ﺑﻨ�ﻲ ﺇﺳ�ﺮﺍﺋﻴﻞ ﻋﻨ�ﺪﻣﺎ ﺳ�ﻤﻌﻮﺍ ﺑﻌﺠﺎﺋﺒ�ﻪ‬ ‫ﻭﻛﻴﻒ ﺃﻫﻠﻚ ﺃﻗﻮﻯ ﺟﻴﺶ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﻓﻲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻭﻫﻮ ﺍﻟﺠﻴﺶ ﺍﻟﻤﺼﺮﻱ‪.‬‬ ‫ﺷ���ﺎﺭﻛﺖ ﺍﻟﻨﺴ���ﺎء ﺃﻳﻀ���ﺎ ً ﻓ���ﻲ ﺍﻟﺘﺴ���ﺒﻴﺢ‪ ،‬ﺑﻘﻴ���ﺎﺩﺓ ﻣ���ﺮﻳﻢ ﺃﺧ���ﺖ ﻫ���ﺎﺭﻭﻥ ﻭﻣﻮﺳ���ﻰ‪،‬‬ ‫ﻣﺴ��ﺘﺨﺪﻣﺎﺕ ﺍﻟ��ﺪﻓﻮﻑ ﻛ��ﺂﻻﺕ ﻣﻮﺳ��ﻴﻘﻴﺔ ﻟﻠﺘﻌﺒﻴ��ﺮ ﻋ��ﻦ ﻓ��ﺮﺣﻬﻦ‪ ،‬ﻭﺑ��ﺎﺭﻛﻦ ﷲ ﺍﻟ��ﺬﻱ‬ ‫ﺧﻠﺺ ﺷﻌﺒﻪ ﻣﻦ ﺃﻋﺪﺍﺋﻪ‪.‬‬ ‫‪ ‬ﻭﻧﻌﺒﺮ ﻋﻦ ﻫﺬﻩ ﺍﻟﻤﻌﺠﺰﺓ ﻓﻲ ﻟﺒﺶ )ﺗﻔﺴﻴﺮ( ﺍﻟﻬﻮﺱ ﺍﻷﻭﻝ ﻗﺎﺋﻠﻴﻦ‪:‬‬ ‫ﺑﺎﻟﻘﻄــــــــﻊ ﺍﻧﻘﻄـــــــــــﻊ ﺍﻟﺒﺤــــــــــــﺮ ﻭﺍﻟﻌﻤـــﻖ ﺍﻟﻌﻤﻴــــــﻖ ﺻﺎﺭ ﻣﺴﻠﻜـﺎ ً‬ ‫ﺃﺭﺽ ﻏﻴﺮ ﻅﺎﻫﺮﺓ ﺃﺷﺮﻗﺖ ﺍﻟﺸﻤﺲ ﻋﻠﻴﻬﺎ ﻭﻁﺮﻳﻘﺎ ً ﻏﻴﺮ ﻣﺴﻠﻮﻛﺔ ﻣﺸﻮﺍ ﻋﻠﻴﻬـﺎ‬ ‫ﻣــــــــــﺎء ﻣﻨﺤــــــــﻞ ﺍﻧﺘﺼــﺐ ﻭﺍﻗﻔـــــﺎ ً‬

‫ﺑﻔﻌـــــــﻞ ﻣﻌﺠـــــــــــﺰﻱ ﻋﺠﻴـــﺐ‪.‬‬

‫ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺃﺭﻭﻉ ﺗﺴﺒﺤﺔ ﻧﻨﺸﺪﻫﺎ ﺣﺘﻰ ﺍﻵﻥ ﻣﻤﺠﺪﻳﻦ ﷲ ﺍﻟﺬﻱ ﺧﻠﺼﻨﺎ ﻣﻦ ﻋﺒﻮﺩﻳﺔ‬ ‫ﺇﺑﻠﻴﺲ ﻭﺃﻋﺪ ﻟﻨﺎ ﻣﻜﺎﻧﺎ ً ﻓﻲ ﺃﻭﺭﺷﻠﻴﻢ ﺍﻟﺴﻤﺎﺋﻴﺔ‪.‬‬

‫‪۹۸ ‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‬ ‫ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬ ‫‪ ‬ﺑﻌﺪ ﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﻈ�ﻴﻢ ﻭﻋﺒ�ﻮﺭ ﺍﻟﺒﺤ�ﺮ ﺑﻤﻌﺠ�ﺰﺓ ﻟ�ﻢ ﻳﻜ�ﻦ ﻣﺜﻠﻬ�ﺎ ﻗ�ﺒﻼً‪ ،‬ﺑ�ﺪﺃ ﺍﻟﺸ�ﻌﺐ‬ ‫ﻣﺮﺣﻠﺔ ﺟﺪﻳﺪﺓ ﻟﻌﺒﻮﺭ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‪ ...‬ﻣﻠﻴ�ﻮﻧﻲ ﻧﻔ�ﺲ ﺑ�ﺪﻭﻥ ﻣ�ﺎء ﺃﻭ ﻏ�ﺬﺍء ﺃﻭ ﻛﺴ�ﺎء‪...‬‬ ‫ﻓﻘﻂ ﻟﻬﻢ ﺭﺏ ﺍﻟﺴﻤﺎء‪ .‬ﻛﺎﻥ ﻣﻦ ﺍﻟﻤﺘﻮﻗﻊ ﺃﻥ ﺗﺴ�ﺘﻐﺮﻕ ﺍﻟﺮﺣﻠ�ﺔ ﺑﻀ�ﻌﺔ ﺷ�ﻬﻮﺭ ﻭﻟﻜﻨﻬ�ﺎ‬ ‫ﺩﺍﻣﺖ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﻛﺜﻴﺮﺍً‪ .‬ﺗﻌﺎﻟﻮﺍ ﻧﺘﺘﺒﻊ ﺭﺣﻠﺔ ﺍﻟﺸﻌﺐ ﻟﻨﺴﺘﻔﻴﺪ ﺑﻜﻞ ﺧﻄﻮﺓ ﻣﻨﻬﺎ‪.‬‬ ‫* ﺍﻻﺭﺗﺤﺎﻝ ﻓﻲ ﺍﻟﺒﺮﻳﺔ ‪) :‬ﻣﻦ ﻣﺎﺭﺓ ﺇﻟﻰ ﺇﻳﻠﻴﻢ(‬ ‫ﺴ�ﺎ ُﺭﻭﺍ‬ ‫ﺳﻰ ﺑِﺈ ِ ْ‬ ‫ﺛُ ﱠﻢ ْ‬ ‫ﺳ َ�ﺮﺍﺋِﻴ َﻞ ِﻣ�ﻦْ ﺑَ ْﺤ� ِﺮ ُ‬ ‫ﺳ�ﻮﻑَ َﻭ َﺧ َﺮ ُﺟ�ﻮﺍ ﺇِﻟَ�ﻰ ﺑَ ﱢﺮﻳﱠ� ِﺔ ﺷُ�ﻮ ٍﺭ‪ .‬ﻓَ َ‬ ‫ﺍﺭﺗ َ​َﺤ َﻞ ُﻣﻮ َ‬ ‫�ﺎﻡ ﻓِ��ﻲ ﺍ ْﻟﺒَ ﱢﺮﻳﱠ � ِﺔ َﻭﻟَ � ْﻢ ﻳَ ِﺠ �ﺪُﻭﺍ َﻣ��ﺎ ًء‪۲۳ .‬ﻓَ َﺠ��ﺎ ُءﻭﺍ ﺇِﻟَ��ﻰ َﻣ��ﺎ ﱠﺭﺓَ‪َ ،‬ﻭﻟَ � ْﻢ ﻳَ ْﻘ � ِﺪ ُﺭﻭﺍ ﺃَﻥْ‬ ‫ﺛَﻼَﺛَ �ﺔَ ﺃَﻳﱠ� ٍ‬ ‫‪۲٤‬‬ ‫ﺐ‬ ‫�ﻲ ﺍ ْ‬ ‫ﺳ� ُﻤ َﻬﺎ » َﻣ�ﺎ ﱠﺭﺓَ«‪ .‬ﻓَﺘَ� َﺬ ﱠﻣ َﺮ ﺍﻟﺸﱠ� ْﻌ ُ‬ ‫ﻳَﺸ َْﺮﺑُﻮﺍ َﻣ�ﺎ ًء ِﻣ�ﻦْ َﻣ�ﺎ ﱠﺭﺓَ ﻷَﻧﱠ�ﻪُ ُﻣ ﱞ�ﺮ‪ .‬ﻟِ�ﺬﻟِﻚَ ُﺩ ِﻋ َ‬ ‫‪۲٥‬‬ ‫َ�ﺠ َﺮﺓً‬ ‫ﺼ َ�ﺮ َﺥ ﺇِﻟَ�ﻰ ﺍﻟ� ﱠﺮ ﱢ‬ ‫ْ�ﺮ ُ‬ ‫ﺏ‪ .‬ﻓَ�ﺄ َ َﺭﺍﻩُ ﺍﻟ� ﱠﺮ ﱡﺏ ﺷ َ‬ ‫ﺏ؟ « ﻓ َ َ‬ ‫ﺳﻰ ﻗَﺎﺋِﻠِﻴﻦَ ‪َ » :‬ﻣ�ﺎ َﺫﺍ ﻧَﺸ َ‬ ‫َﻋﻠَﻰ ُﻣﻮ َ‬

‫ﻳﻀ�ﺔً َﻭ ُﺣ ْﻜ ًﻤ�ﺎ‪َ ،‬ﻭ ُﻫﻨَ�ﺎﻙَ‬ ‫ﺿ� َﻊ ﻟَ�ﻪُ ﻓَ ِﺮ َ‬ ‫�ﺎﺭ ﺍ ْﻟ َﻤ�ﺎ ُء ﻋ َْ�ﺬﺑًﺎ‪ُ .‬ﻫﻨَ�ﺎﻙَ َﻭ َ‬ ‫ﺼ َ‬ ‫ﻓَﻄَ َﺮ َﺣ َﻬﺎ ﻓِﻲ ﺍ ْﻟ َﻤ�ﺎ ِء ﻓَ َ‬

‫‪۲٦‬‬ ‫ﻖ ﻓِ�ﻲ َﻋ ْﻴﻨَ ْﻴ� ِﻪ‪،‬‬ ‫َﺼﻨَ ُﻊ ﺍ ْﻟ َﺤ ﱠ‬ ‫ﺏ ﺇِﻟ ِﻬﻚَ ‪َ ،‬ﻭﺗ ْ‬ ‫ﺍ ْﻣﺘ َ​َﺤﻨَﻪُ‪ .‬ﻓَﻘَﺎ َﻝ‪» :‬ﺇِﻥْ ُﻛ ْﻨﺖَ ﺗَ ْ‬ ‫ﺕ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺴ َﻤ ُﻊ ﻟِ َ‬ ‫ﺼ ْﻮ ِ‬ ‫ﺿ � ْﻌﺘُﻪُ َﻋﻠَ��ﻰ‬ ‫َﻭﺗ ْ‬ ‫ﺿ��ﺎ َﻣ��ﺎ ِﻣ ﱠﻤ��ﺎ َﻭ َ‬ ‫ﻀ � ِﻪ‪ ،‬ﻓَ َﻤ َﺮ ً‬ ‫َﺼ � َﻐﻰ ﺇِﻟَ��ﻰ َﻭ َ‬ ‫ﺻ��ﺎﻳَﺎﻩُ َﻭﺗ َْﺤﻔَ �ﻆُ َﺟ ِﻤﻴ � َﻊ ﻓَ َﺮﺍﺋِ ِ‬

‫ﺿ ُﻊ َﻋﻠَ ْﻴﻚَ ‪ .‬ﻓَﺈِﻧﱢﻲ ﺃَﻧَﺎ ﺍﻟ ﱠﺮ ﱡﺏ ﺷَﺎﻓِﻴﻚَ «‪.‬‬ ‫ﺍ ْﻟ ِﻤ ْ‬ ‫ﺼ ِﺮﻳﱢﻴﻦَ ﻻَ ﺃَ َ‬ ‫‪۲۷‬‬ ‫ﺳ ْﺒ ُﻌﻮﻥَ ﻧَ ْﺨﻠَﺔً‪ .‬ﻓَﻨَﺰَ ﻟُﻮﺍ ُﻫﻨَ�ﺎﻙَ‬ ‫ﺛُ ﱠﻢ َﺟﺎ ُءﻭﺍ ﺇِﻟَﻰ ﺇِﻳﻠِﻴ َﻢ َﻭ ُﻫﻨَﺎﻙَ ﺍ ْﺛﻨَﺘَﺎ َﻋﺸ َْﺮﺓَ َﻋﻴْﻦَ َﻣﺎ ٍء َﻭ َ‬ ‫ِﻋ ْﻨ َﺪ ﺍ ْﻟ َﻤﺎ ِء‪) .‬ﺧﺮ‪(۲۷ -۲۲ :۱٥‬‬ ‫ ﺷﻮﺭ‪ :‬ﻣﻌﻨﺎﻫﺎ ﺳﻮﺭ ﻭﺗﻘﻊ ﺷﻤﺎﻝ ﺑﺮﻳﺔ ﺳﻴﻨﺎء ﻭﻫﻲ ﺑﺮﻳﺔ ﺟﺮﺩﺍء‪.‬‬‫ ﻣﺎﺭﺓ‪ :‬ﺑﺮﻳﺔ ﻣﻴﺎﻫﻬﺎ ﻣﺮﺓ ﻭﺗﻘﻊ ﺟﻨﻮﺏ ﻋﻴﻮﻥ ﻣﻮﺳﻰ ﺷﺮﻕ ﺧﻠﻴﺞ ﺍﻟﺴﻮﻳﺲ‪.‬‬‫ ﺇﻳﻠﻴﻢ‪ :‬ﻣﻌﻨﺎﻫﺎ ﺃﺷﺠﺎﺭ ﻭﻫﻲ ﻭﺍﺣﺔ ﺧﺼﺒﺔ ﺗﻘﻊ ﺟﻨﻮﺏ ﺷﺮﻕ ﻣﺎﺭﺓ‪.‬‬‫‪ ‬ﻣ��ﺎ ﺃﻥ ﻋﺒ��ﺮ ﺍﻟﺸ��ﻌﺐ ﻭﻓ��ﺮﺡ ﻭﺗﻬﻠ��ﻞ ﺣﺘ��ﻰ ﺑ��ﺪﺃﺕ ﺍﻟﺘﺠ��ﺎﺭﺏ ﻭﺍﻵﻻﻡ‪ ،‬ﻓﻘ��ﺪ ﺳ��ﺎﺭﻭﺍ‬ ‫ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﻲ ﺑﺮﻳ�ﺔ ﺳ�ﻴﻨﺎء ﺍﻟﻘﺎﺣﻠ�ﺔ ﻭﻟ�ﻢ ﻳﺠ�ﺪﻭﺍ ﻣ�ﺎ ًء‪ ،‬ﻭﺇﺫ ﺷ�ﻌﺮﻭﺍ ﺑ�ﺎﻟﻌﻄﺶ ﺗ�ﺬﻣﺮﻭﺍ‬ ‫ﻋﻠﻰ ﻣﻮﺳﻰ – ﻓﻲ ﻣﺸﻬﺪ ﺳﻴﺘﻜﺮﺭ ﻣﺮﺍﺭﺍً – ﻭﻟﻤ�ﺎ ﻭﺻ�ﻠﻮﺍ ﺇﻟ�ﻰ ﺍﻟﻤ�ﺎء ﻭﺟ�ﺪﻭﻩ ﻣ�ﺮﺍً‪.‬‬ ‫‪۹۹ ‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫ﻭﺻﺮﺥ ﻣﻮﺳﻰ ﺇﻟﻰ ﷲ ﻛﻌﺎﺩﺗﻪ ﻓﻲ ﺍﻟﻀﻴﻘﺎﺕ‪ ،‬ﻓﺄﺭﺷﺪﻩ ﺍﻟﺮﺏ ﺇﻟﻰ ﺷﺠﺮﺓ ﺃﻟﻘﺎﻫ�ﺎ ﻓ�ﻲ‬ ‫ﺍﻟﻤﻴﺎﻩ ﻓﺼ�ﺎﺭﺕ ﺣﻠ�ﻮﺓ‪ .‬ﻭﻛ�ﺎﻥ ﻫ�ﺬﺍ ﻫ�ﻮ ﺃﻭﻝ ﺩﺭﻭﺱ ﺍﻹﻳﻤ�ﺎﻥ ﺍﻟﺘ�ﻲ ﺍﺟﺘﺎﺯﻫ�ﺎ ﻣﻮﺳ�ﻰ‬ ‫ﺑﻨﺠﺎﺡ ﺑﻴﻨﻤﺎ ﻓﺸﻞ ﺍﻟﺸﻌﺐ ﻓﻲ ﻓﻬﻢ ﺃﻥ ﷲ ﻳﺴﺘﻄﻴﻊ ﻛﻞ ﺷﻲء‪.‬‬ ‫‪ ‬ﻛﺎﻥ ﻫﺬﺍ ﺍﻣﺘﺤﺎﻧﺎ ً ﻟﻠﺸﻌﺐ )ﻫﻨﺎﻙ ﺍﻣﺘﺤﻨﻪ( ﻭﷲ ﻻ ﻳﻤﺘﺤﻦ ﺷﻌﺒﻪ ﻟﻴﻌ�ﺮﻑ ﺇﻥ ﻛ�ﺎﻥ‬ ‫ﺳ��ﻴﺠﺘﺎﺯ ﺍﻻﻣﺘﺤ��ﺎﻥ ﻭﻳ��ﻨﺠﺢ ﺃﻭ ﺃﻧ��ﻪ ﻟ��ﻦ ﻳﺠﺘ��ﺎﺯﻩ ﻓﻴﺮﺳ��ﺐ‪� .‬ﺎہﻠﻟ ﻳﻌﻠ��ﻢ ﻣﻘ��ﺪﻣﺎ ً ﻧﺘﻴﺠ��ﺔ‬ ‫ﺍﻻﻣﺘﺤﺎﻥ‪ .‬ﻟﻜﻨﻪ ﻳﺮﻳﺪ ﺃﻥ ﻧﺘﺰﻛﻰ ﻭﻧﺘﻘﺪﻡ ﻋﻦ ﻁﺮﻳﻖ ﻫﺬﻩ ﺍﻻﺧﺘﺒﺎﺭﺍﺕ‪.‬‬ ‫‪ ‬ﻭﺍﻟﺸﺠﺮﺓ ﻛﺎﻧﺖ ﺭﻣﺰﺍً ﻟﻠﺼﻠﻴﺐ ﺍﻟﺬﻱ َﺣ ﱠﻮﻝ ﻣﺮﺍﺭﺓ ﺣﻴﺎﺗﻨﺎ ﺇﻟﻰ ﻋﺬﻭﺑﺔ‪ ،‬ﻭﺍﺳ�ﺘﺒﺪﻝ‬ ‫ﻣﺎ ﻧﺤﻤﻠﻪ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻘﺪﻳﻢ ﺑﺎﻟﻄﺒﻴﻌﺔ ﺍﻟﺠﺪﻳﺪﺓ ﺍﻟﺘﻲ ﺻﺎﺭﺕ ﻟﻨﺎ ﻓ�ﻲ ﺍﻟﻤﺴ�ﻴﺢ‬ ‫ﻳﺴﻮﻉ‪ .‬ﻭﻛﻤﺎ ﻁﺮﺡ ﻣﻮﺳﻰ ﺍﻟﺸﺠﺮﺓ ﻓﻲ ﺍﻟﻤﺎء ﻭ ُﺩﻓِﻨـ َﺖ ﻓﻴﻪ ﻓﺠﻌﻠﺘﻪ ﻋﺬﺑﺎً‪ ،‬ﻫﻜﺬﺍ ﺑ�ﺪﻓﻦ‬ ‫ﺍﻟﻤﺴﻴﺢ ﻓﻲ ﺍﻟﻘﺒﺮ ﺃﺣﻴﺎﻧﺎ ﻣﻦ ﺍﻟﻤﻮﺕ ﻭﺃﻋﻄﺎﻧﺎ ﺣﻴﺎﺓ ﺟﺪﻳﺪﺓ ﻣﻌﻪ‪ .‬ﻭﻭﺿﻊ ﺍﻟﺸﺠﺮﺓ ﻓ�ﻲ‬ ‫ﺍﻟﻤﺎء ﻳﺮﻣﺰ ﺇﻟﻰ ﺳﺮ ﺍﻟﻤﻌﻤﻮﺩﻳﺔ ﺍﻟﺬﻱ ﻧﻠﻨﺎﻩ ﻣﻦ ﺑﺮﻛﺎﺕ ﺍﻟﺼﻠﻴﺐ‪.‬‬ ‫‪ ‬ﻭﺇﻥ ﺗﻌﻘ�ﺪﺕ ﺍﻟﻤﺸ��ﺎﻛﻞ ﺃﻣﺎﻣﻨ��ﺎ‪ ،‬ﻓﻠﻨﻄﻠ��ﺐ ﻣ��ﻦ ﷲ ﺃﻥ ﻳﺘ��ﺪﺧﻞ ﻓﻴﻬ��ﺎ ﻓﻴﺤ��ﻮﻝ ﻣ��ﺎ ﻫ��ﻮ‬ ‫ﻟﻠﻤ��ﻮﺕ ﺇﻟ��ﻰ ﻣ��ﺎ ﻫ��ﻮ ﻟﻠﺤﻴ��ﺎﺓ‪ .‬ﻓ�ﺈﺫﺍ ﻋﺸ��ﻨﺎ ﺑﻤﻨﻄ��ﻖ ﺍﻟﺼ��ﻠﻴﺐ ﻓﻠ��ﻦ ﻧﻌ��ﺎﻧﻲ ﻣ��ﻦ ﺍﻟﻤ��ﺮﺍﺭ‬ ‫ﺍﻟﺪﺍﺧﻠﻲ ﺑ�ﻞ ﺳ�ﻴﻜﻮﻥ ﻛ�ﻞ ﺷ�ﺊ ﺣﻠ�ﻮﺍً ﻓ�ﻲ ﺣﻴﺎﺗﻨ�ﺎ‪ .‬ﻷﻧﻨ�ﺎ ﺇﻥ ﻗﺒﻠﻨ�ﺎ ﺣﻤ�ﻞ ﺍﻟﺼ�ﻠﻴﺐ ﻓﻠ�ﻦ‬ ‫ﻧﺘﺬﻣﺮ‪ ،‬ﻭﺳﺘﺘﺤﻮﻝ ﺁﻻﻣﻨﺎ ﺇﻟﻰ ﻋﺬﻭﺑﺔ ﻭﺗﺴﺒﻴﺢ‪.‬‬ ‫‪ ‬ﻭﻟﻨﻼﺣﻆ ﺃﻥ ﺃﻭﻟﻰ ﻣﻌﺠﺰﺍﺕ ﺍﻟﺒﺮﻳﺔ ﻛﺎﻧﺖ ﺗﺤﻮﻳﻞ ﺍﻟﻤﺎء ﺍﻟﻤﺮ )ﺭﻣ�ﺰ ﺍﻷﻟ�ﻢ( ﺇﻟ�ﻰ‬ ‫ﻣﺎء ﻋﺬﺏ )ﺭﻣﺰ ﺍﻟﺮﺍﺣﺔ ﻭﺍﻟﺘﻌﺰﻳﺎﺕ( ‪.‬‬ ‫ﻭﺃﻭﻟﻰ ﻣﻌﺠﺰﺍﺕ ﺍﻟﻤﺴﻴﺢ ﻛﺎﻧﺖ ﺗﺤﻮﻳﻞ ﺍﻟﻤﺎء ﺍﻟﻌﺬﺏ ﺇﻟﻰ ﺧﻤﺮ )ﺭﻣﺰ ﺍﻟﻔﺮﺡ(‪.‬‬ ‫ﺃﻣ��ﺎ ﺍﻟﻤﻌﺠ��ﺰﺓ ﺍﻟﺘ��ﻲ ﻧﺘﻤﺘ��ﻊ ﺑﻬ��ﺎ ﻳﻮﻣﻴ��ﺎ ﻓﻬ��ﻲ ﺗﺤ��ﻮﻝ ﺍﻟﺨﻤ��ﺮ )ﺍﻟﻔ��ﺮﺡ( ﺇﻟ��ﻰ ﺩﻡ ﺍﻟﻤﺴ��ﻴﺢ‬ ‫)ﺍﻟﻔﺪﺍء( ﻓﻴﻜﻮﻥ ﻓﺮﺣﻨﺎ ﺍﻟﺤﻘﻴﻘﻲ ﺑﺎﻟﻔﺪﺍء ﺍﻟﻤﺠﺎﻧﻲ ﺍﻟﺬﻱ ﻭﻫﺒﻪ ﺍﻟﺮﺏ ﻟﻨﺎ ‪.‬‬ ‫ﻫﺬﺍ ﻫﻮ ﺳﺮ ﺍﻟﺤﻴﺎﺓ ﻣﻊ ﺍﻟﻤﺴﻴﺢ ‪ .‬ﻓﻤﻦ ﻳﺘﺒﻌ�ﻪ ﺗﺘﺤ�ﻮﻝ ﻣ�ﺮﺍﺭﺓ ﺣﻴﺎﺗ�ﻪ ﺇﻟ�ﻰ ﻋﺬﻭﺑ�ﺔ‪ ،‬ﺛ�ﻢ‬ ‫ﺗﺘﺤﻮﻝ ﺇﻟﻰ ﺃﻓﺮﺍﺡ ﺭﻭﺣﻴﺔ ﻷﻧﻪ ﻳﺘﻤﺘﻊ ﺑﻔﺪﺍء ﺍﻟﺼﻠﻴﺐ ﻭﻓﺮﺣﺔ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫‪ ‬ﺑﻌﺩ ﻛﻝ ﻣﺎﺭﺓ ﻫﻧﺎﻙ ﺇﻳﻠ�ﻳﻡ‪ :‬ﺣﻴ�ﺚ ﺍﻟﺘﻌﺰﻳ�ﺎﺕ ﺍﻟﻜﺜﻴ�ﺮﺓ‪ ...‬ﻧﺨﻴ�ﻞ ﻣﺜﻤ�ﺮ ﻭﻣ�ﺎء ﻛﺜﻴ�ﺮ‪ .‬ﺎہﻠﻟ‬ ‫ﻳﺴﻤﺢ ﻟﻨﺎ ﺑﺄﻥ ﻧﻌﺒﺮ ﻣﻦ ﻣ�ﺎﺭﺓ ﺇﻟ�ﻰ ﺇﻳﻠ�ﻴﻢ ﺃﻱ ﺧ�ﻼﻝ ﺟﻬﺎﺩﻧ�ﺎ ﻧﻨﺘﻘ�ﻞ ﻣ�ﺮﺍﺭﺍً ﻣ�ﻦ ﺍﻵﻻﻡ‬ ‫ﺇﻟﻰ ﺍﻟﺘﻌﺰﻳﺎﺕ ‪ ..‬ﻭﻫﻜﺬﺍ ﻳﻨﻤﻮ ﺍﻹﻳﻤﺎﻥ ﺗﺪﺭﻳﺠﻴﺎ ً‪.‬‬ ‫ﻭﻓﺘ��ﺮﺍﺕ ﺍﻟﺘﻌﺰﻳ��ﺔ ﻫ��ﻲ ﻋﺮﺑ��ﻮﻥ ﺍﻷﻓ��ﺮﺍﺡ ﺍﻟﺴ��ﻤﺎﺋﻴﺔ‪ ،‬ﻛﻤ��ﺎ ﺃﻥ ﺇﻳﻠ��ﻴﻢ ﻭﺍﻟﻨﺨﻴ��ﻞ ﻭﻋﻴ��ﻮﻥ‬ ‫ﺍﻟﻤﺎء ﻫﻢ ﻋﺮﺑﻮﻥ ﻟﻜﻨﻌﺎﻥ ﺍﻷﺭﺿﻴﺔ ﺍﻟﺘﻲ ﺗﻔﻴﺾ ﻟﺒﻨﺎ ً ﻭﻋﺴﻼً‪.‬‬ ‫ﻭﺇﺫﺍ ﺳﻤﺢ ﷲ ﺑﺒﻌﺾ ﺍﻵﻻﻡ ﺧ�ﻼﻝ ﺍﻟﺮﺣﻠ�ﺔ ﻓﻬ�ﺬﻩ ﻟﻴﺴ�ﺖ ﺍﻟﻨﻬﺎﻳ�ﺔ ﺑ�ﻞ ﻣ�ﻦ ﺍﻟﻤﺆﻛ�ﺪ ﺃﻥ‬ ‫ﻫﻨﺎﻙ ﺃﻓﺮﺍﺣﺎ ً ﺗﻌﻘﺐ ﺍﻵﻻﻡ‪ .‬ﻓﺒﻌﺪ ﻛﻞ ﻣﺎﺭﺓ‪...‬ﻫﻨﺎﻙ ﺇﻳﻠﻴﻢ‪ .‬ﻓﺈﻥ ﻛﻨﺖ ﺍﻵﻥ ﺗﺠﺘﺎﺯ ﻣﺎﺭﺓ‬ ‫ﻓﺎﺻﺒﺮ ﻭﻻ ﺗﺘﺬﻣﺮ ‪ ...‬ﻓﺄﻧﺖ ﻗﺮﻳﺐ ﺟﺪﺍً ﻣﻦ ﺇﻳﻠﻴﻢ ﺣﻴﺚ ﺗﺠﺪ ﺍﻟﺮﺍﺣﺔ ﻭﺍﻟﻌﺰﺍء‪.‬‬ ‫ﻭﺗﺸﻴﺮ‪ ۱۲‬ﻋﻴﻦ ﻣﺎء ﻓﻲ ﺇﻳﻠﻴﻢ ﺇﻟﻰ ‪ ۱۲‬ﺗﻠﻤﻴﺬﺍً ﻭ‪ ۷۰‬ﻧﺨﻠﺔ ﺇﻟﻰ ‪ ۷۰‬ﺭﺳ�ﻮﻻً )ﻓ�ﺎﻟﻌﺒﻮﺭ‬ ‫ﻛﺎﻥ ﻣﻦ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ ﻟﻠﻌﻬﺪ ﺍﻟﺠﺪﻳﺪ(‬ ‫ﻭﻳﺸﻴﺮﻭﻥ ﺃﻳﻀﺎ ً ﺇﻟﻰ ‪ ۱۲‬ﺳﺒﻄﺎ ً )ﺃﺑﻨﺎء ﻳﻌﻘ�ﻮﺏ( ﻭ‪ ۷۰‬ﺷ�ﻴﺨﺎ ً )ﺍﻟ�ﺬﻳﻦ ﻋﻴ�ﻨﻬﻢ ﻣﻮﺳ�ﻰ‬ ‫ﻓﻴﻤﺎ ﺑﻌﺪ ﻋﺪ‪. (۱٦ :۱۱‬‬ ‫* ﺗﺬﻣﺮ ﺍﻟﺸﻌﺐ ﺑﺴﺒﺐ ﺍﻟﺠﻮﻉ‪:‬‬ ‫‪۱‬‬ ‫�ﻴﻦ‪ ،‬ﺍﻟﱠﺘِ�ﻲ ﺑَ�ﻴْﻦَ‬ ‫ﺍﺭﺗ َ​َﺤﻠُﻮﺍ ِﻣﻦْ ﺇِﻳﻠِﻴ َﻢ‪َ .‬ﻭﺃَﺗَﻰ ُﻛ ﱡﻞ َﺟ َﻤﺎ َﻋ ِﺔ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺛُ ﱠﻢ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﺇِﻟَﻰ ﺑَ ﱢﺮﻳﱠ� ِﺔ ِ‬ ‫ﺳ ٍ‬ ‫ﺽ‬ ‫ﺲ َﻋﺸ َ​َﺮ ِﻣﻦَ ﺍﻟ ﱠ‬ ‫ﺳﻴﻨَﺎ َء ﻓِﻲ ﺍ ْﻟﻴَ ْﻮ ِﻡ ﺍ ْﻟ َﺨﺎ ِﻣ َ‬ ‫ﺇِﻳﻠِﻴ َﻢ َﻭ ِ‬ ‫ﺸ ْﻬ ِﺮ ﺍﻟﺜﱠﺎﻧِﻲ ﺑَ ْﻌ َﺪ ُﺧ ُﺮ ِ‬ ‫ﻭﺟ ِﻬ ْﻢ ِﻣﻦْ ﺃَ ْﺭ ِ‬ ‫‪۲‬‬ ‫ﺳﻰ َﻭﻫَﺎ ُﺭﻭﻥَ ﻓِﻲ ﺍ ْﻟﺒَ ﱢﺮﻳﱠ ِﺔ‪َ ۳ .‬ﻭﻗَ�ﺎ َﻝ‬ ‫ِﻣ ْ‬ ‫ﺼ َﺮ‪ .‬ﻓَﺘَ َﺬ ﱠﻣ َﺮ ُﻛ ﱡﻞ َﺟ َﻤﺎ َﻋ ِﺔ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ َﻋﻠَﻰ ُﻣﻮ َ‬ ‫ﺴ�ﻴﻦَ ِﻋ ْﻨ� َﺪ‬ ‫ﺽ ِﻣ ْ‬ ‫ﻟَ ُﻬ َﻤﺎ ﺑﻨُﻮ ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪» :‬ﻟَ ْﻴﺘَﻨَﺎ ُﻣ ْﺘﻨَﺎ ﺑِﻴَ� ِﺪ ﺍﻟ� ﱠﺮ ﱢ‬ ‫ﺼ َ�ﺮ‪ ،‬ﺇِ ْﺫ ُﻛﻨﱠ�ﺎ َﺟﺎﻟِ ِ‬ ‫ﺏ ﻓِ�ﻲ ﺃَ ْﺭ ِ‬

‫ﺸﺒَ ِﻊ‪ .‬ﻓَﺈِﻧﱠ ُﻜ َﻤﺎ ﺃَ ْﺧ َﺮ ْﺟﺘُ َﻤﺎﻧَﺎ ﺇِﻟَﻰ ﻫ َﺬﺍ ﺍ ْﻟﻘَ ْﻔ ِﺮ )ﺍﻟﺼﺤﺮﺍء( ﻟِ َﻜ ْﻲ‬ ‫ﻗُﺪُﻭ ِﺭ ﺍﻟﻠﱠ ْﺤ ِﻢ ﻧَﺄْ ُﻛ ُﻞ ُﺧ ْﺒﺰًﺍ ﻟِﻠ ﱠ‬ ‫ﻮﻉ«‪) .‬ﺧﺮ‪(۳-۱ :۱٦‬‬ ‫ﺗُ ِﻤﻴﺘَﺎ ُﻛ ﱠﻞ ﻫ َﺬﺍ ﺍ ْﻟ ُﺠ ْﻤ ُﻬﻮ ِﺭ ﺑِﺎ ْﻟ ُﺠ ِ‬

‫‪ ‬ﻭﺻﻞ ﺍﻟﺸﻌﺐ ﺇﻟﻰ ﺑﺮﻳﺔ ﺳﻴﻦ ﺑﻌﺪ ﺷﻬﺮ ﻣﻦ ﺧﺮﻭﺟﻬﻢ ﻣﻦ ﻣﺼﺮ‪ .‬ﻭﻛﺎﻥ ﺍﻟﻄﻌ�ﺎﻡ‬ ‫ﻗﺪ ﻧﻔﺬ ﻣﻨﻬﻢ ﻓﻠﻢ ﻳﺠﺪﻭﺍ ﻣﺎ ﻳﺄﻛﻠﻮﻧﻪ‪ ،‬ﻭﻛﻌ�ﺎﺩﺗﻬﻢ ﻓ�ﺈﻥ ﺃﻭﻝ ﻣ�ﺎ ﻳﻔﻌﻠﻮﻧ�ﻪ ﻫ�ﻮ ﺇﻟﻘ�ﺎء ﺍﻟﻠ�ﻮﻡ‬ ‫ﻋﻠﻰ ﻣﻮﺳﻰ ﻭﺍﻟﺘﺬﻣﺮ ﻋﻠﻴﻪ‪ .‬ﻛﺎﻥ ﺍﻻﻣﺘﺤﺎﻥ ﺍﻷﻭﻝ ﻟﻠﺸﻌﺐ ﻓﻲ ﻣﺎﺭﺓ‪ ،‬ﻋﻨ�ﺪﻣﺎ ﺗ�ﺬﻣﺮﻭﺍ‬ ‫ﻗﺎﺋﻠﻴﻦ‪ :‬ﻣﺎﺫﺍ ﻧﺸﺮﺏ؟ ﻭﺍﻵﻥ ﻫﺎ ﻫﻢ ﻳﺠﺘﺎﺯﻭﻥ ﺍﻻﻣﺘﺤﺎﻥ ﺍﻟﺜﺎﻧﻲ ﺑﻘﻮﻟﻬﻢ ﻣﺎﺫﺍ ﻧﺄﻛﻞ؟‬ ‫‪۱۰۱‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫‪ ‬ﻣﺴﻜﻴﻦ ﻣﻮﺳﻰ ﺍﻟﻨﺒﻲ ﻓﻤﺎ ﺃﺻﻌﺐ ﺃﻥ ﻳﺠﺪ ﺍﻟﻤﺮء ﻧﻔﺴﻪ ﻣﺴ�ﺌﻮﻻً ﻋ�ﻦ ﺟ�ﻴﺶ ﻣ�ﻦ‬ ‫ﺍﻟﺒﺸ��ﺮ‪ ،‬ﺍﻹﻧﺴ��ﺎﻥ ﺍﻟﻌ��ﺎﺩﻱ ﻗ��ﺪ ﻳﺠ��ﺪ ﺻ��ﻌﻮﺑﺔ ﻓ��ﻲ ﺗ��ﺪﺑﻴﺮ ﺃﻣ��ﺮ ﻋﺎﺋﻠﺘ��ﻪ ﺍﻟﺘ��ﻲ ﻻ ﻳﺘﻌ��ﺪﻯ‬ ‫ﻋ��ﺪﺩﻫﺎ ﺃﺻ��ﺎﺑﻊ ﺍﻟﻴ��ﺪ ﺍﻟﻮﺍﺣ��ﺪﺓ‪ .‬ﺃﻣ��ﺎ ﻣ��ﻦ ﻳﺘ��ﻮﻟﻰ ﻣﺴ��ﺌﻮﻟﻴﺔ ﺭﺣﻠ��ﺔ ﻳﺸ��ﺘﺮﻙ ﻓﻴﻬ��ﺎ ﺑﻀ��ﻊ‬ ‫ﻋﺸ��ﺮﺍﺕ ﻓﻬ��ﻮ ﻳﺠﻬ��ﺪ ﻧﻔﺴ��ﻪ ﻟﺘ��ﺪﺑﻴﺮ ﺃﺩﻕ ﺍﻟﺘﻔﺎﺻ��ﻴﻞ ﻣ��ﻦ ﻣﻮﺍﺻ��ﻼﺕ ﻭﻁﻌ��ﺎﻡ ﻭﻣ��ﺎء‬ ‫ﻭﻣﺴ��ﻜﻦ‪ ،‬ﻓﻤ��ﺎ ﺑ��ﺎﻟﻜﻢ ﺑﺤ��ﺎﻝ ﻣﻮﺳ��ﻰ ﺍﻟﻨﺒ��ﻲ ﺍﻟ��ﺬﻱ ﺣﻤ��ﻞ ﻋﻠ��ﻰ ﻛﺎﻫﻠ��ﻪ ﻋ��ﺐء ﻣﻠﻴ��ﻮﻧﻲ‬ ‫ﺷ��ﺨﺺ ﻭﻣﻄﻠ��ﻮﺏ ﻣﻨ��ﻪ ﺃﻥ ﻳﻌﺒ��ﺮ ﺑﻬ��ﻢ ﻣﺌ��ﺎﺕ ﺍﻷﻣﻴ��ﺎﻝ ﻓ��ﻲ ﺍﻟﺒﺮﻳ��ﺔ‪ .‬ﻭﻣ��ﻨﻬﻢ ﺍﻟﺮﺿ��ﻴﻊ‬ ‫ﻭﺍﻟﻤﺮﻳﺾ ﻭﺍﻟﻌﺠﻮﺯ ﻭﺍﻟﻀﻌﻴﻒ‪ .‬ﻭﻟﻴﺘﻬﻢ ﻛ�ﺎﻧﻮﺍ ﻳﺘﻤﺘﻌ�ﻮﻥ ﺑﺎﻟﻬ�ﺪﻭء ﻭﺍﻟﻠﻄ�ﻒ‪ ،‬ﻟﻜ�ﻨﻬﻢ‬ ‫ﻟﻸﺳﻒ ﻛﺎﻧﻮﺍ ﺳﺮﻳﻌﻲ ﺍﻟﺘﺬﻣﺮ‪.‬‬ ‫‪ ‬ﻓﻲ ﺍﻟﻤﺮﺓ ﺍﻟﺴﺎﺑﻘﺔ ﺗ�ﺬﻣﺮﻭﺍ ﺑﺴ�ﺒﺐ ﻣ�ﺮﺍﺭﺓ ﺍﻟﻤ�ﺎء ﻭﻫ�ﺎ ﻫ�ﻢ ﺍﻵﻥ ﻳﺘ�ﺬﻣﺮﻭﻥ ﺑﺴ�ﺒﺐ‬ ‫ﻧﻘﺺ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﻣﻊ ﺃﻭﻝ ﺻﺮﺧﺔ ﻣﻦ ﺍﻟﻤﻌﺪﺓ ﺍﻟﺨﺎﻭﻳﺔ ﻧﺴﻮﺍ ﺃﻥ ﻣﻦ ﻋﺒ�ﺮ ﺑﻬ�ﻢ ﺍﻟﺒﺤ�ﺮ‬ ‫ﻭﺣﻮﻝ ﺍﻟﻤﺎء ﺍﻟﻤﺮ ﻋﺬﺑﺎ ً‪ ،‬ﻫﻮ ﻧﻔﺴﻪ ﻗﺎﺩﺭ ﻋﻠﻰ ﺗﺪﺑﻴﺮ ﻁﻌﺎﻡ ﻟﻬﻢ‪.‬‬ ‫ﻭﻟﻨﻼﺣﻆ ﺃﻧﻬﻢ ﻓﻲ ﺟﻮﻋﻬﻢ ﻋﺎﻳﺮﻭﺍ ﻣﻮﺳـﻰ ﺃﻧﻬﻢ ﻛﺎﻧﻮﺍ ﻓﻲ ﻣﺼـﺮ ﻳﺄﻛﻠــﻮﻥ ﺍﻟﻠــــﺤﻢ‬ ‫ﻭﺍﻟﺨﺒﺰ ﺣﺘﻰ ﺍﻟﺸﺒﻊ! ﺑﻴﻨﻤﺎ ﺍﻟﺤﻘﻴﻘﺔ ﻫﻲ ﺃﻥ ﺃﻭﻟﺌﻚ ﺍﻟﻌﺒﻴﺪ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳ�ﺬﻭﻗﻮﻥ ﺍﻟﻠﺤ�ﻢ ﺇﻻ‬ ‫ﻓﻴﻤﺎ ﻧﺪﺭ‪ .‬ﻭﺗﻨﺎﺳﻮﺍ ﺳﻴﺎﻁ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﺘﻲ ﻣﺎ ﺯﺍﻟﺖ ﺁﺛﺎﺭﻫ�ﺎ ﻣﺤﻔ�ﻮﺭﺓ ﻋﻠ�ﻰ ﻅﻬ�ﻮﺭﻫﻢ‪،‬‬ ‫ﻭﺗﻨﺎﺳﻮﺍ ﺃﻁﻔﺎﻟﻬﻢ ﺍﻟﺬﻛﻮﺭ ﺍﻟﺬﻳﻦ ﻟﻔﻈﻮﺍ ﺃﻧﻔﺎﺳﻬﻢ ﺍﻟﺒﺮﻳﺌﺔ ﻓﻲ ﻣﻴﺎﻩ ﺍﻟﻨﻴﻞ‪.‬‬ ‫ﻫﻜﺬﺍ ﻓﻲ ﺣﺮﻭﺏ ﺇﺑﻠﻴﺲ ﻳﺬﻛﺮﻧﺎ ﺑﻠﺬﺍﺕ ﺍﻟﺨﻄﻴﺔ ﻭﻳﻨﺴﻴﻨﺎ ﺁﻻﻡ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﻣﺮﺍﺭﻫﺎ‪.‬‬ ‫‪ ‬ﻭﻟﻢ ﻳﻜﻦ ﺍﻟﺠﻮﻉ ﻫﻮ ﺍﻟﺴﺒﺐ ﺍﻟﻮﺣﻴﺪ ﻟﻠﺘﺬﻣﺮ ﺑﻞ ﻛﺎﻥ ﻁﺒﻌﻬﻢ ﺍﻟﺮﺩﻱء‪ ،‬ﺑﺪﻟﻴﻞ ﺃﻧﻬ�ﻢ‬ ‫ﺑﻌﺪﻣﺎ ﺷﺒﻌﻮﺍ ﻣﻦ ﺍﻟﻤﻦ ﻋﺎﺩﻭﺍ ﻟﻠﺘﺬﻣﺮ ﻭﻗﺎﻟﻮﺍ ﺃﻧﻪ ﻁﻌﺎﻡ ﺳﺨﻴﻒ ﻛﻤﺎ ﺳ�ﻨﺮﻯ ﻓﻴﻤ�ﺎ ﺑﻌ�ﺪ‬ ‫)ﻋﺪ‪ (٦-٤:۱۱‬ﻭﺍﺷﺘﻬﻮﺍ ﺍﻟﻠﺤﻢ‪ .‬ﻭﺳﻨﺮﻯ ﻛﻴﻒ ﺃﻥ ﻣﻮﺳﻰ ﺍﻟﺬﻱ ﺻﺎﻡ ‪ ٤۰‬ﻳﻮﻣﺎ ً ﻗﺎﺑ�ﻞ‬ ‫ﷲ ﻭﺗﺴﻠﻢ ﻣﻨﻪ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻜﺘﻮﺑﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﺸﻌﺐ ﺍﻟ�ﺬﻱ ﺃﻛ�ﻞ ﻭﺷ�ﺒﻊ ﻗ�ﺎﻡ ﻟﻠﻌ�ﺐ )ﺍﻟﺰﻧ�ﺎ(‬ ‫ﺃﻣ�ﺎﻡ ﺍﻟﻌﺠ�ﻞ ﺍﻟ�ﺬﻫﺒﻲ )ﻛﻤ��ﺎ ﺳ�ﺘﺮﻯ ﻓﻴﻤ�ﺎ ﺑﻌ�ﺪ(‪ ،‬ﻟ��ﺬﻟﻚ ﻋﻠ�ـ ﱠﻢ ﺍﻟﻤﺴ�ﻴﺢ ‪ -‬ﻟ�ﻪ ﺍﻟﻤﺠ��ﺪ‪ -‬ﺃﻥ‬ ‫ﺟﻨﺲ ﺍﻟﺸﻴﻄﺎﻥ ﻻ ﻳﺨ�ﺮﺝ ﺇﻻ ﺑﺎﻟﺼ�ﻼﺓ ﻭﺍﻟﺼ�ﻮﻡ‪ ،‬ﺍﻟﻠ�ﺬﻳﻦ ﺑﻬﻤ�ﺎ ﻧﺴ�ﺘﻄﻴﻊ ﺃﻥ ﻧﻨﺘﺼ�ﺮ‬ ‫ﻋﻠﻰ ﺷﻬﻮﺓ ﺍﻟﻌﻴﻦ ﻭﺷﻬﻮﺓ ﺍﻟﺠﺴﺪ ﻭﺗﻌﻈﻢ ﺍﻟﻤﻌﻴﺸﺔ‪ ،‬ﻭﻫﻲ ﺗﻤﺜﻞ ﺍﻟﻌﺜﺮﺍﺕ ﺍﻟﺘﻲ ﻳـ ُﻠﻘﻴﻬﺎ‬ ‫ﻋﺪﻭ ﺍﻟﺨﻴﺮ ﺃﻣﺎﻣﻨﺎ ﻭﺍﻟﺘﻲ ﺑﺴﺒﺒﻬﺎ ﻳﺮﺟ�ﻊ ﺍﻟﻜﺜﻴ�ﺮﻭﻥ ﺇﻟ�ﻰ ﻣﺼ�ﺮ ﺑﻘﻠ�ﻮﺑﻬﻢ‪ ،‬ﺃﻱ ﺑﻌ�ﺪ ﺃﻥ‬ ‫‪۱۰۲‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫ﻳﺘﺬﻭﻗﻮﺍ ﺣﻴﺎﺓ ﺍﻟﺤﺮﻳﺔ ﻣﻊ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﻳﻨﺴﻮﻥ ﺑﺮﻛ�ﺎﺕ ﷲ ‪ ،‬ﻭﻟ�ﺬﺓ ﺍﻟﺨﻄﻴ�ﺔ ﺗﺠﻌﻠﻬ�ﻢ‬ ‫ﻳﺸﺘﻬﻮﻥ ﺍﻟﺬﻝ ﺑﺪﻳﻼ ﻋﻦ ﺍﻟﺤﺮﻳﺔ‪.‬‬ ‫‪ ‬ﺧﻁﻭﺭﺓ ﺍﻟﺗ�ﺫﻣﺭ! ﻻ ﻳﺠ�ﺐ ﺃﻥ ﻧﻠ�ﻮﻡ ﺑﻨ�ﻲ ﺇﺳ�ﺮﺍﺋﻴﻞ‪ ،‬ﻓ�ﻨﺤﻦ ﺍﻟ�ﺬﻳﻦ ﻧﺘﻤﺘ�ﻊ ﺑ�ﺎﻟﻜﺜﻴﺮ ﻣ�ﻦ‬ ‫ﺧﻴﺮﺍﺕ ﷲ ﻭﺑﺮﻛﺎﺗﻪ ﻛﺜﻴﺮﺍ ﻣﺎ ً ﻧﻔﻌﻞ ﻣﺜﻠﻬﻢ‪.‬‬ ‫ﻭﻟﻸﺳﻒ ﻓﺈﻥ ﺳﻠﺴﻠﺔ ﺍﻟﺘﺬﻣﺮ ﻗﺪ ﻻ ﺗﻨﻘﻄﻊ‪.‬‬ ‫ﻓﻨﺠ��ﺪ ﺍﻟﺸ��ﻔﺎﻩ ﺍﻟﺘ��ﻲ ﺗﺸ��ﺘﺮﻙ ﻓ��ﻲ ﺗ��ﺮﺍﻧﻴﻢ ﺍﻟﺸ��ﻜﺮ ﻭﺍﻟﺘﺴ��ﺒﻴﺢ ﻛﺜﻴ��ﺮﺍً ﻣ��ﺎ ﺗﺸ��ﻜﻮ ﻭﺗﺘ��ﺬﻣﺮ‪.‬‬ ‫ﻭﻳﺨﺘﻠﻂ ﺗﺬﻣﺮﻧﺎ ﺑﺎﻟﻄﻌﺎﻡ ﺍﻟ�ﺬﻱ ﻧﺄﻛﻠ�ﻪ ﻷﻧﻨ�ﺎ ﻻ ﻧﺮﺿ�ﻰ ﻋﻠﻴ�ﻪ ﻓﻨﺘ�ﺬﻣﺮ ﻋﻠ�ﻰ ﻧﻮﻋ�ﻪ ﺃﻭ‬ ‫ﻁﺮﻳﻘﺔ ﺗﺠﻬﻴﺰﻩ‪ ،‬ﻭﺣﺘﻰ ﻋﻠﻰ ﻣﻦ ﺟﻬّﺰﻩ!‬ ‫ﻭﻛﺜﻴﺮﺍً ﻣﺎ ﻧﺘﺬﻣﺮ ﻋﻠﻰ ﺃﺣﻮﺍﻝ ﺍﻟﻄﻘﺲ ﺍﻟﺬﻱ ﻳﻔﺴﺪ ﻣﺎ ﺧﻄﻄﻨﺎ ﻟﻪ‪.‬‬ ‫ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﺎ ﻧﺘﺬﻣﺮ ﺑﺴﺒﺐ ﺃﻋﻤﺎﻟﻨﺎ ﺍﻟﻴﻮﻣﻴﺔ ﻷﻧﻬﺎ ﻣﺘﻌﺒﺔ ﺃﻭ ﻣﻤﻠﺔ‪.‬‬ ‫ّ‬ ‫ﺇﻥ ﺍﻟﺘﺬﻣﺮ ﺧﻄﻴ�ﺔ ﺷ�ﺪﻳﺪﺓ ﻧﻘ�ﻊ ﻓﻴﻬ�ﺎ ﻛﻠﻨ�ﺎ‪ ،‬ﺛ�ﻢ ﻧﻘ�ﻒ ﻭﻧ�ﺮﺩﺩ "ﻧﺸ�ﻜﺮﻙ ﻋﻠ�ﻰ ﻛ�ﻞ ﺣ�ﺎﻝ‬ ‫�ﻲ‬ ‫ﺴ�ﻲ ٰﺍﻟ� ﱠﺮ ﱠ‬ ‫ﺏ‪َ ،‬ﻭﻻ ﺗَ ْﻨ َ‬ ‫ﻭﻣﻦ ﺃﺟﻞ ﻛﻞ ﺣﺎﻝ ﻭﻓﻲ ﻛﻞ ﺣ�ﺎﻝ" ﺃﻭ ﻧﻘ�ﻮﻝ »ﺑَ�ﺎ ِﺭ ِﻛﻲ ﻳَ�ﺎ ﻧَ ْﻔ ِ‬ ‫ﺴ ْ‬ ‫ﺴﻨَﺎﺗِ ِﻪ«‪ ...‬ﻓﻬﻞ ﻧﺨﺪﻉ ﷲ ﺃﻡ ﻧﺨﺪﻉ ﺃﻧﻔﺴﻨﺎ؟!‬ ‫ُﻛ ﱠﻞ َﺣ َ‬ ‫‪ ‬ﻭﺍﻟﻤﺘﺬﻣﺮﻭﻥ ﻛﺜﻴﺮﻭ ﺍﻟﻨﺴﻴﺎﻥ‪ :‬ﻳﻨﺴﻮﻥ ﺑﺮﻛﺎﺕ ﷲ ﺍﻟﻜﺜﻴﺮﺓ‪ ،‬ﻭﻻ ﻳﺘﺬﻛﺮﻭﻥ ﺇﻻ ﻣﺎ‬ ‫ﻳﻈﻨﻮﻥ ﺃﻧﻪ ﺳﻲء‪ ...‬ﺣﺘﻰ ﻭﺇﻥ ﺍﺗﻀﺢ ﻓﻴﻤﺎ ﺑﻌﺪ ﺃﻧﻪ ﻟﺨﻴﺮﻫﻢ‪.‬‬ ‫‪ ‬ﻭﺍﻟﻤﺘﺬﻣﺮﻭﻥ ﻗﺼﻴﺮﻭ ﺍﻟﻨﻈﺮ‪ :‬ﺇﻧﻬﻢ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﺮﻭﺍ ﻋﻨﺎﻳ�ﺔ ﷲ ﻣ�ﻦ ﺧﻠ�ﻒ‬ ‫ﺍﻟﻈﺮﻭﻑ ﺍﻟﺼﻌﺒﺔ ﺍﻟﺘﻲ ﻳﻤ�ﺮﻭﻥ ﺑﻬ�ﺎ‪ .‬ﻓﻴﺮﻛ�ﺰﻭﻥ ﻋﻠ�ﻰ ﺍﻟﻀ�ﻴﻘﺔ ﺍﻟﻮﻗﺘﻴ�ﺔ ﻭﻳﺘﺠ�ﺎﻫﻠﻮﻥ‬ ‫ﻣﺤﺒﺔ ﷲ ﺍﻟﻤﺨﺘﺒﺌﺔ ﺧﻠﻒ ﺍﻟﻐﻴﻮﻡ‪ ،‬ﻭﺍﻟﺪﻣﻮﻉ ﺍﻟﺘﻲ ﺗﻤ�ﻸ ﻋﻴ�ﻮﻧﻬﻢ ﺗﺤﺠ�ﺐ ﻋ�ﻨﻬﻢ ﺭﺅﻳ�ﺔ‬ ‫ﻳﺪ ﷲ ﺍﻟﺘﻲ ﺗﻤﺘﺪ ﻟﻤﻌﻮﻧﺘﻬﻢ‪.‬‬ ‫ﺍﻹﻳﻤﺎﻥ ‪ :‬ﻓﻲ ﻛﻞ ﻭﺭﻁـﺔ ﻳـﻌـﺘـﻘـﺪﻭﻥ ﺃﻥ ﷲ ﻟـﻦ ﻳـﺤﻠـــﻬﺎ‬ ‫‪ ‬ﻭﺍﻟﻤﺘﺬﻣﺮﻭﻥ ﻗﻠﻴﻠﻮ ِ‬ ‫ﻓﻴﻴﺄﺳﻮﻥ‪ ،‬ﻣﻊ ﺃﻧﻬﻢ ﻟﻮ ﺗ�ﺄﻣﻠﻮﺍ ﻟﺤﻈ�ﺔ ﻭﺍﺣ�ﺪﺓ ﻟ�ﺮﺃﻭﺍ ﻛ�ﻢ ﻳﻌﺘﻨ�ﻲ ﷲ ﺑﻬ�ﻢ‪ ،‬ﻭﺑﺼ�ﻤﺎﺕ‬ ‫ﻫﺬﻩ ﺍﻟﻌﻨﺎﻳﺔ ﺗﻤﻸ ﺍﻟﻤﺎﺿﻲ ﻭﺍﻟﺤﺎﺿﺮ ﻓﻠﻤﺎﺫﺍ ﻧﺸﻚ ﺃﻧﻬﺎ ﺳﺘﺘﻐﻴﺮ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ؟!‬ ‫‪ ‬ﻭﺍﻟﺘﺬﻣﺮ ﻣﺮﺽ ﺳﺮﻳﻊ ﺍﻟﻌﺪﻭﻯ ﺳﻬﻞ ﺍﻻﻧﺘﺸﺎﺭ‪ :‬ﻳﺠﻠﺲ ﺍﻷﺻﺪﻗﺎء ﺳ�ﻮﻳﺎ ً ﻭﻳﻔﻜ�ﺮ‬ ‫ﺃﺣ��ﺪﻫﻢ ﻓ��ﻲ ﻓ��ﺘﺢ ﻣﻮﺿ��ﻮﻉ ﻟﻠﺤ��ﻮﺍﺭ ﻓﻴﺠ��ﺪ ﺃﻥ ﺃﻛﺜ��ﺮ ﻣ��ﺎ ﻳﺠ��ﺬﺏ ﺍﻧﺘﺒ�ﺎﻩ ﺍﻟﺴ��ﺎﻣﻌﻴﻦ ﻫ��ﻮ‬ ‫‪۱۰۳‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫ﺍﻟﺸﻜﻮﻯ ﻣﻦ ﺃﻣ�ﺮ ﻣ�ﺎ‪ ،‬ﺍﻟﺰﺣ�ﺎﻡ ﺃﻭ ﻅ�ﺮﻭﻑ ﺍﻟﻌﻤ�ﻞ ﻭﺍﻟﻐ�ﻼء ﺃﻭ ﺍﻟﺴﻴﺎﺳ�ﺔ‪ ...‬ﺇﻟ�ﺦ ﺇﻟ�ﺦ‪.‬‬ ‫ﻭﻓﻲ ﺩﻗﺎﺋﻖ ﻳﺸﺎﺭﻙ ﺍﻟﺠﻤﻴﻊ ﺑﺤﻤﺎﺱ ﻭﺗﻨﻔﺠﺮ ﺑﺮﺍﻛﻴﻦ ﺍﻟﺸﻜﻮﻯ ﻭﺍﻟﺘﺬﻣﺮ ﻭﺑﺪﻻً ﻣﻦ ﺃﻥ‬ ‫ﺗﺮﻓﺮﻑ ﺭﻭﺡ ﺍﻟﺸ�ﻜﺮ ﻭﺍﻟﺘﺴ�ﺒﻴﺢ ﻋﻠ�ﻰ ﺍﻟﻤﻜ�ﺎﻥ ﺗﺴ�ﻮﺩ ﺭﻭﺡ ﺍﻟﺘﺒ�ﺮﻡ ﻭﺍﻟﺘ�ﺬﻣﺮ ﺍﻟﺘ�ﻲ ﻻ‬ ‫ﺗﺘﻬﻢ ﺍﻟﻈﺮﻭﻑ ﺃﻭ ﺍﻟﻘﺎﺩﺓ ﺑﻘﺪﺭ ﻣﺎ ﺗﺘﻬﻢ ﷲ ﻧﻔﺴﻪ! ﻓﺎﺣﺬﺭ ﻳﺎ ﺻﺪﻳﻘﻲ ﺃﻥ ﺗﺼﺎﺏ ﺑﻬﺬﻩ‬ ‫ﺍﻟﻌﺪﻭﻯ ﺃﻭ ﺃﻥ ﺗﻜﻮﻥ ﻣﺼﺪﺭﺍً ﻟﻬﺎ‪.‬‬ ‫* ﷲ ﻳﻌﺪ ﻣﻮﺳﻰ ﺑﺈﺭﺳﺎﻝ ﺍﻟﻤﻦ ﻭﺍﻟﺴﻠﻮﻯ‪:‬‬ ‫ﺐ‬ ‫ﺴ � َﻤﺎ ِء‪ .‬ﻓَﻴَ ْﺨ � ُﺮ ُﺝ ﺍﻟ ﱠ‬ ‫ﺳ��ﻰ‪َ » :‬ﻫ��ﺎ ﺃَﻧَ��ﺎ ﺃُ ْﻣ ِﻄ � ُﺮ ﻟَ ُﻜ � ْﻢ ُﺧ ْﺒ �ﺰًﺍ ِﻣ��ﻦَ ﺍﻟ ﱠ‬ ‫ﺸ � ْﻌ ُ‬ ‫ﻓَﻘَ��ﺎ َﻝ ﺍﻟ � ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫ﻮﺳ��ﻲ ﺃَ ْﻡ ﻻَ‪.‬‬ ‫�ﻲ ﺃَ ْﻣﺘ َِﺤ �ﻨَ ُﻬ ْﻢ‪ ،‬ﺃَﻳَ ْ‬ ‫َﻭﻳَ ْﻠﺘَﻘِﻄُ��ﻮﻥَ َﺣ َ‬ ‫ﺴ �ﻠُ ُﻜﻮﻥَ ﻓِ��ﻲ ﻧَﺎ ُﻣ ِ‬ ‫ﺎﺟ �ﺔَ ﺍ ْﻟﻴَ� ْ�ﻮ ِﻡ ﺑِﻴَ ْﻮ ِﻣ َﻬ��ﺎ‪ .‬ﻟِ َﻜ� ْ‬ ‫‪٥‬‬ ‫ﺿ ْﻌـﻒَ َﻣﺎ‬ ‫َﻭﻳَ ُﻜﻮﻥُ ﻓِﻲ ﺍ ْﻟﻴَ ْﻮ ِﻡ ﺍﻟ ﱠ‬ ‫ﺱ ﺃَﻧﱠ ُﻬ ْﻢ ﻳُ َﻬﻴﱢﺌُﻮﻥَ َﻣﺎ ﻳَـ ِﺠـﻴﺌـ ُﻮﻥَ ﺑِ ِﻪ ﻓَﻴَـ ُﻜﻮﻥُ ِ‬ ‫ﺴﺎ ِﺩ ِ‬ ‫ﻳَ ْﻠﺘَﻘِﻄُﻮﻧَﻪُ ﻳَ ْﻮ ًﻣﺎ ﻓَﻴَ ْﻮ ًﻣﺎ«‪.‬‬ ‫‪٦‬‬ ‫ﺏ‬ ‫�ﻊ ﺑَﻨِ��ﻲ ﺇِ ْ‬ ‫ﺴ��ﺎ ِء ﺗَ ْﻌﻠَ ُﻤ��ﻮﻥَ ﺃَﻥﱠ ﺍﻟ� ﱠﺮ ﱠ‬ ‫ﺳ� َ�ﺮﺍﺋِﻴ َﻞ‪» :‬ﻓِ��ﻲ ﺍ ْﻟ َﻤ َ‬ ‫ﻓَﻘَ��ﺎ َﻝ ُﻣﻮ َ‬ ‫ﺳ��ﻰ َﻭ َﻫ��ﺎ ُﺭﻭﻥُ ﻟِ َﺠ ِﻤﻴ� ِ‬ ‫‪۷‬‬ ‫ﺳ�ﺘِ َﻤﺎ ِﻋ ِﻪ ﺗَ� َﺬ ﱡﻣ َﺮ ُﻛ ْﻢ‬ ‫ﺏﻻ ْ‬ ‫ﺽ ِﻣ ْ‬ ‫ﺎﺡ ﺗ َ​َ�ﺮ ْﻭﻥَ َﻣ ْﺠ� َﺪ ﺍﻟ� ﱠﺮ ﱢ‬ ‫ﺼ َ�ﺮ‪َ .‬ﻭﻓِ�ﻲ ﺍﻟ ﱠ‬ ‫ﺃَ ْﺧ َﺮ َﺟ ُﻜ ْﻢ ِﻣﻦْ ﺃَ ْﺭ ِ‬ ‫ﺼ �ﺒ َ ِ‬

‫ﺏ‪َ .‬ﻭﺃَ ﱠﻣﺎ ﻧَ ْﺤﻦُ ﻓَ َﻤﺎ َﺫﺍ َﺣﺘﱠﻰ ﺗَﺘَ َﺬ ﱠﻣ ُﺮﻭﺍ َﻋﻠَ ْﻴﻨَﺎ؟«‪.‬‬ ‫َﻋﻠَﻰ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺎﺡ‬ ‫ﺴ�ﺎ ِء ﻟَ ْﺤ ًﻤ�ﺎ ﻟِﺘَ�ﺄْ ُﻛﻠُﻮﺍ‪َ ،‬ﻭﻓِ�ﻲ ﺍﻟ ﱠ‬ ‫ﺳﻰ‪» :‬ﺫﻟِﻚَ ﺑِﺄَﻥﱠ ﺍﻟ ﱠﺮ ﱠ‬ ‫ﺏ ﻳُ ْﻌ ِﻄ�ﻴ ُﻜ ْﻢ ﻓِ�ﻲ ﺍ ْﻟ َﻤ َ‬ ‫َﻭﻗَﺎ َﻝ ُﻣﻮ َ‬ ‫ﺼ �ﺒ َ ِ‬ ‫ﺏ ﺗَ� َﺬ ﱡﻣ َﺮ ُﻛ ُﻢ ﺍﻟﱠ� ِﺬﻱ ﺗَﺘَ� َﺬ ﱠﻣ ُﺮﻭﻥَ َﻋﻠَ ْﻴ� ِﻪ‪َ .‬ﻭﺃَ ﱠﻣ�ﺎ ﻧَ ْﺤ�ﻦُ ﻓَ َﻤ�ﺎ َﺫﺍ؟‬ ‫ُﺧ ْﺒﺰًﺍ ﻟِﺘَ ْ‬ ‫ﺸﺒَ ُﻌﻮﺍ‪ ،‬ﻻ ْ‬ ‫ﺎﻉ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺳﺘِ َﻤ ِ‬

‫‪۹‬‬ ‫ﺳ�ﻰ ﻟِ َﻬ�ﺎ ُﺭﻭﻥَ ‪» :‬ﻗُ� ْﻞ ﻟِ ُﻜ� ﱢﻞ َﺟ َﻤﺎﻋَ� ِﺔ‬ ‫ﺲ َﻋﻠَ ْﻴﻨَﺎ ﺗَ َﺬ ﱡﻣ ُﺮ ُﻛ ْﻢ ﺑَ ْﻞ َﻋﻠَ�ﻰ ﺍﻟ� ﱠﺮ ﱢ‬ ‫ﻟَ ْﻴ َ‬ ‫ﺏ«‪َ .‬ﻭﻗَ�ﺎ َﻝ ُﻣﻮ َ‬ ‫ﺳ� ِﻤ َﻊ ﺗَ� َﺬ ﱡﻣ َﺮ ُﻛ ْﻢ«‪۱۰.‬ﻓَ َﺤ�ﺪ َ‬ ‫َﺙ ﺇِ ْﺫ َﻛ�ﺎﻥَ‬ ‫ﺑَﻨِﻲ ﺇِ ْ‬ ‫�ﺎﻡ ﺍﻟ� ﱠﺮ ﱢ‬ ‫ﺏ ﻷَﻧﱠ�ﻪُ ﻗَ� ْﺪ َ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪ :‬ﺍ ْﻗﺘَ ِﺮﺑُﻮﺍ ﺇِﻟَ�ﻰ ﺃَ َﻣ ِ‬

‫ﺏ‬ ‫ﻫَﺎ ُﺭﻭﻥُ ﻳُ َﻜﻠﱢ ُﻢ ُﻛ ﱠﻞ َﺟ َﻤﺎ َﻋ ِﺔ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﺃَﻧﱠ ُﻬ ُﻢ ﺍ ْﻟﺘَﻔَﺘُﻮﺍ ﻧَ ْﺤ َ�ﻮ ﺍ ْﻟﺒَ ﱢﺮﻳﱠ� ِﺔ‪َ ،‬ﻭﺇِ َﺫﺍ َﻣ ْﺠ� ُﺪ ﺍﻟ� ﱠﺮ ﱢ‬ ‫‪۱۲‬‬ ‫‪۱۱‬‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪.‬‬ ‫ﺳ ِﻤ ْﻌﺖُ ﺗَ َﺬ ﱡﻣ َﺮ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﻗَ ْﺪ ﻅَ َﻬ َﺮ ﻓِﻲ ﺍﻟ ﱠ‬ ‫ﺳﻰ ﻗَﺎﺋِﻼً‪َ » :‬‬ ‫ﺏ‪ .‬ﻓَ َﻜﻠﱠ َﻢ ﺍﻟ ﱠﺮ ﱡﺏ ُﻣﻮ َ‬ ‫ﺴ َﺤﺎ ِ‬

‫ﺎﺡ ﺗَﺸْ�ﺒَ ُﻌﻮﻥَ ُﺧ ْﺒ�ﺰًﺍ‪َ ،‬ﻭﺗَ ْﻌﻠَ ُﻤ�ﻮﻥَ‬ ‫ﺸﻴﱠ ِﺔ ﺗَﺄْ ُﻛﻠُﻮﻥَ ﻟَ ْﺤ ًﻤ�ﺎ‪َ ،‬ﻭﻓِ�ﻲ ﺍﻟ ﱠ‬ ‫َﻛﻠﱢ ْﻤ ُﻬ ْﻢ ﻗَﺎﺋِﻼً‪ :‬ﻓِﻲ ﺍ ْﻟ َﻌ ِ‬ ‫ﺼ �ﺒ َ ِ‬ ‫ﺃَﻧﱢﻲ ﺃَﻧَﺎ ﺍﻟ ﱠﺮ ﱡﺏ ﺇِﻟ ُﻬ ُﻜ ْﻢ«‪ ) .‬ﺧﺮ‪(۱۲-٤ :۱٦‬‬ ‫‪ ‬ﺃﻣﻄﺮ ﷲ ﻟﻬﻢ ﺧﺒﺰﺍً ﻣﻦ ﺍﻟﺴﻤﺎء ﻛﻞ ﻳﻮﻡ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﻳﺠﻤﻌﻮﻥ ﺍﻟﻀﻌﻒ!!‬ ‫ﻭﺍﻣﺘﺤﻨﻬﻢ ﷲ ﻓﻲ ﻣﻮﺿﻮﻉ ﺍﻟﻤﻦ ﺑﻄﻠﺒﻴﻦ‪:‬‬ ‫ ﺃﻭﻻً‪ :‬ﺃﻻ ﻳﺤﻤﻠﻮﺍ ﺃﻛﺜﺮ ﻣﻦ ﺍﺣﺘﻴﺎﺟﻬﻢ‪ ،‬ﻓﻬﻮ ﺳﻴﻌﻄﻴﻬﻢ ﻣﻨﻪ ﻛﻞ ﻳﻮﻡ‪.‬‬‫‪۱۰٤‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫ ﻭﺛﺎﻧﻴﺎ ً‪ :‬ﺃﻻ ﻳﺒﺤﺜﻮﺍ ﻋﻨﻪ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪ ،‬ﻷﻥ ﺍﻟﺴﺒﺖ ﻣﻜﺮﺱ ﻟﻠﺮﺏ‪.‬‬‫‪ ‬ﻭﻗﺪ ﻓﺸﻠﻮﺍ ﻓﻲ ﻛﻼ ﺍﻻﻣﺘﺤﺎﻧﻴﻦ ﻓﺸﻼً ﺫﺭﻳﻌ�ﺎ ً! ﻭﺍﻻﻣﺘﺤ�ﺎﻥ ﻟ�ﻴﺲ ﻭﺳ�ﻴﻠﺔ ﻹﺣ�ﺮﺍﺝ‬ ‫ﻣﻦ ﻳﻤﺮ ﺑﻪ‪ ،‬ﻭﻻ ﻟﻜﻲ ﻳﻌﺮﻑ ﺭﺩ ﻓﻌﻠﻬﻢ ‪ ...‬ﻓﻬﻮ ﻳﻌﻠﻢ ﻛﻞ ﺷﻲء ﻗﺒﻞ ﺣﺪﻭﺛﻪ‪.‬‬ ‫ﻭﻟﻜﻨﻪ ﻭﺳﻴﻠﺔ ﻟﻠﺘﻌﻠﻴﻢ ﻟﻌﻞ ﺍﻹﻧﺴﺎﻥ ﻳﺘﻌﻠﻢ ﻣﻦ ﺃﺧﻄﺎﺋﻪ ﻓﻼ ﻳﻜﺮﺭﻫﺎ ﻣﺴﺘﻘﺒﻼً‪.‬‬ ‫‪ ‬ﻭﺍﻟﺴ��ﻠﻮﻯ ﻫ��ﻲ ﻁﻴ��ﻮﺭ ﺍﻟﺴ��ﻤﺎﻥ ﺍﻟﺘ��ﻲ ﺗﻬ��ﺎﺟﺮ ﻣ��ﻦ ﺃﻭﺭﺑ��ﺎ ﻓﺘﺼ��ﻞ ﻣﻨﻬﻜ��ﺔ ﻭﻳﺴ��ﻬﻞ‬ ‫ﺍﺻﻄﻴﺎﺩﻫﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﺃﻁﻌﻤﻬﻢ ﺍﻟﺮﺏ ﺑﻴﺪﻩ ﺍﻟﻘﻮﻳﺔ ﺍﻟﺘﻲ ﺳﺒﻖ ﺃﻥ ﺃﺧﺮﺟﺘﻬﻢ ﻣﻦ ﻣﺼﺮ‪.‬‬ ‫* ﻧﺰﻭﻝ ﺍﻟﻤﻦ ﻭﺍﻟﺴﻠﻮﻯ‪:‬‬ ‫ﺳﻘِﻴﻂُ‬ ‫ﺖ ﺍ ْﻟ َﻤ َﺤﻠﱠﺔَ‪َ .‬ﻭﻓِﻲ ﺍﻟ ﱠ‬ ‫ﺴﺎ ِء ﺃَﻥﱠ ﺍﻟ ﱠ‬ ‫ﺎﺡ َﻛﺎﻥَ َ‬ ‫ﺴ ْﻠ َﻮﻯ َ‬ ‫ﻓَ َﻜﺎﻥَ ﻓِﻲ ﺍ ْﻟ َﻤ َ‬ ‫ﺻ ِﻌﺪَﺕْ َﻭ َﻏﻄﱠ ِ‬ ‫ﺼﺒ َ ِ‬ ‫‪۱٤‬‬ ‫ﺳﻘِﻴﻂُ ﺍﻟﻨﱠ�ﺪَﻯ ﺇِ َﺫﺍ َﻋﻠَ�ﻰ َﻭ ْﺟ� ِﻪ ﺍ ْﻟﺒَ ﱢﺮﻳﱠ� ِﺔ ◌َ ﺷ� ْﻲ ٌء‬ ‫ﺍﻟﻨﱠﺪَﻯ َﺣ َﻮﺍﻟَ ِﻲ ﺍ ْﻟ َﻤ َﺤﻠﱠ ِﺔ‪َ .‬ﻭﻟَ ﱠﻤﺎ ْ‬ ‫ﺍﺭﺗَﻔَ َﻊ َ‬

‫‪۱٥‬‬ ‫ﺳ َ�ﺮﺍﺋِﻴ َﻞ ﻗَ�ﺎﻟُﻮﺍ‬ ‫ﻖ ِﻣ ْﺜ� ُﻞ ﻗُﺸُ�ﻮ ٍﺭ‪َ .‬ﺩﻗِﻴ� ٌ‬ ‫َﺩﻗِﻴ ٌ‬ ‫ﺽ‪ .‬ﻓَﻠَ ﱠﻤ�ﺎ َﺭﺃَﻯ ﺑَﻨُ�ﻮ ﺇِ ْ‬ ‫ﻖ َﻛﺎ ْﻟ َﺠﻠِﻴ� ِﺪ َﻋﻠَ�ﻰ ﺍﻷَ ْﺭ ِ‬

‫ﺳ�ﻰ‪» :‬ﻫ َُ�ﻮ‬ ‫ﺑَ ْﻌ ُ‬ ‫ﺾ‪َ » :‬ﻣﻦْ ﻫ َُ�ﻮ؟« ﻷَﻧﱠ ُﻬ� ْﻢ ﻟَ� ْﻢ ﻳَ ْﻌ ِﺮﻓُ�ﻮﺍ َﻣ�ﺎ ﻫ َُ�ﻮ‪ .‬ﻓَﻘَ�ﺎ َﻝ ﻟَ ُﻬ� ْﻢ ُﻣﻮ َ‬ ‫ﻀ ُﻬ ْﻢ ﻟِﺒَ ْﻌ ٍ‬ ‫ﺍ ْﻟ ُﺨ ْﺒ ُﺰ ﺍﻟﱠ ِﺬﻱ ﺃَ ْﻋﻄَﺎ ُﻛ ُﻢ ﺍﻟ ﱠﺮ ﱡﺏ ﻟِﺘَﺄْ ُﻛﻠُﻮﺍ‪۱٦ .‬ﻫ َﺬﺍ ﻫ َُﻮ ﺍﻟﺸ ْﱠﻲ ُء ﺍﻟﱠ ِﺬﻱ ﺃَ َﻣ َﺮ ﺑِ ِﻪ ﺍﻟ ﱠﺮ ﱡﺏ‪ .‬ﺍِ ْﻟﺘَﻘِﻄُ�ﻮﺍ‬ ‫ﺱ َﻋﻠَ�ﻰ ﻋَ� َﺪ ِﺩ‬ ‫ﺍﺣ ٍﺪ َﻋﻠَ�ﻰ َﺣ َ‬ ‫ﺴ� ِ‬ ‫ِﻣ ْﻨﻪُ ُﻛ ﱡﻞ َﻭ ِ‬ ‫ﺐ ﺃُ ْﻛﻠِ� ِﻪ‪ُ .‬ﻋ ِﻤ� ًﺮﺍ )ﻟﺘ�ﺮﻳﻦ ﻭﺛﻠ�ﺚ ﺗﻘﺮﻳﺒ�ﺎ ً( ﻟِﻠ� ﱠﺮ ْﺃ ِ‬ ‫ﺍﺣ ٍﺪ ﻟِﻠﱠ ِﺬﻳﻦَ ﻓِﻲ َﺧ ْﻴ َﻤﺘِ ِﻪ«)ﺧﺮ‪(۱٦-۱۳ :۱٦‬‬ ‫ﻮﺳ ُﻜ ْﻢ ﺗَﺄْ ُﺧ ُﺬﻭﻥَ ‪ُ ،‬ﻛ ﱡﻞ َﻭ ِ‬ ‫ﻧُﻔُ ِ‬

‫‪ ‬ﺗﻢ ﻓﻌﻼً ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺮﺏ ﻓﻤﺮﺕ ﺃﺳ�ﺮﺍﺏ ﺍﻟﺴ�ﻤﺎﻥ ﻭﺃﺧ�ﺬ ﻣﻨﻬ�ﺎ ﺍﻟﺸ�ﻌﺐ ﻛﻔﺎﻳﺘ�ﻪ ﻭﻓ�ﻲ‬ ‫ﺍﻟﺼﺒﺎﺡ ﺍﻟﺒ�ﺎﻛﺮ ﻧ�ﺰﻝ ﺍﻟﻤ�ﻦ ﻣ�ﻊ ﺍﻟﻨ�ﺪﻯ‪ ،‬ﻭﺗﺴ�ﺎءﻝ ﺍﻟﺸ�ﻌﺐ ﻋﻨ�ﻪ ﻗ�ﺎﺋﻠﻴﻦ "ﻣ�ﻦ ﻫ�ﻮ؟"‬ ‫ﻓﺄﺟﺎﺑﻬﻢ ﻣﻮﺳﻰ ﺑﺄﻧﻪ ﺍﻟﺨﺒﺰ ﺍﻟﺴﻤﺎﻭﻱ ﺍﻟ ُﻤﻌﻄﻰ ﻟﻬ�ﻢ ﻣ�ﻦ ﷲ‪ .‬ﻭﺟﻤ�ﻊ ﻛ�ﻞ ﻭﺍﺣ�ﺪ ﻣ�ﻨﻬﻢ‬ ‫ﺎﺏ ِﻣ�ﻦْ ﻓَ ْ�ﻮﻕُ‪،‬‬ ‫ﻋﻠﻰ ﺣﺴﺐ ﺃﻛﻠﻪ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﻣ�ﺎ ﺣ�ﺪﺛﻨﺎ ﻋﻨ�ﻪ ﺍﻟﻤﺰﻣ�ﻮﺭ " ﻓَ�ﺄ َ َﻣ َﺮ ﺍﻟ ﱠ‬ ‫�ﺤ َ‬ ‫ﺴ َ‬ ‫‪۲٤‬‬ ‫ﺴ� َﻤﺎ ِء ﺃَ ْﻋ َ‬ ‫ﻄ�ﺎ ُﻫ ْﻢ‪.‬‬ ‫ﺕ‪َ .‬ﻭﺃَ ْﻣﻄَ َ�ﺮ َﻋﻠَ� ْﻴ ِﻬ ْﻢ َﻣﻨًّ�ﺎ ﻟِﻸَ ْﻛ ِ�ﻞ‪َ ،‬ﻭﺑُ� ﱠﺮ ﺍﻟ ﱠ‬ ‫ﺼ�ﺎ ِﺭﻳ َﻊ ﺍﻟ ﱠ‬ ‫َﻭﻓَﺘ َ​َﺢ َﻣ َ‬ ‫ﺎﻭﺍ ِ‬ ‫ﺴ� َﻤ َ‬ ‫‪۲٦‬‬ ‫‪۲٥‬‬ ‫ﺷ� ْ�ﺮﻗِﻴﱠﺔً ﻓِ��ﻲ‬ ‫ﺳ � َﻞ َﻋﻠَ � ْﻴ ِﻬ ْﻢ ﺯَﺍﺩًﺍ ﻟِﻠ ﱢ‬ ‫�ﺎﺝ َ‬ ‫ﺸ �ﺒَ ِﻊ‪ .‬ﺃَ َﻫ� َ‬ ‫ﺴ��ﺎﻥُ ُﺧ ْﺒ��ﺰَ ﺍ ْﻟ َﻤﻼَﺋِ َﻜ � ِﺔ‪ .‬ﺃَ ْﺭ َ‬ ‫ﺍﻹ ْﻧ َ‬ ‫ﺃَ َﻛ � َﻞ ِ‬ ‫ﻕ ﺑِﻘُ ﱠﻮﺗِ � ِﻪ َﺟﻨُﻮﺑِﻴﱠ�ﺔً‪َ ۲۷ .‬ﻭﺃَ ْﻣ َ‬ ‫ﺏ‪َ ،‬ﻭ َﻛ َﺮ ْﻣ� ِ�ﻞ‬ ‫ﺳ��ﺎ َ‬ ‫ﺍﻟ ﱠ‬ ‫ﺴ � َﻤﺎ ِء‪َ ،‬ﻭ َ‬ ‫ﻄ� َ�ﺮ َﻋﻠَ � ْﻴ ِﻬ ْﻢ ﻟَ ْﺤ ًﻤ��ﺎ ِﻣ ْﺜ � َﻞ ﺍﻟﺘﱡ� َ�ﺮﺍ ِ‬ ‫‪۲۸‬‬ ‫ﺴ��ﺎ ِﻛﻨِ ِﻬ ْﻢ‪.‬‬ ‫ﺕ ﺃَ ْﺟﻨِ َﺤ� ٍﺔ‪َ .‬ﻭﺃَ ْ‬ ‫�ﻂ َﻣ َﺤﻠﱠ�ﺘِ ِﻬ ْﻢ َﺣ� َ�ﻮﺍﻟَ ْﻲ َﻣ َ‬ ‫ﺳ�ﻘَﻄَ َﻬﺎ ﻓِ��ﻲ َﻭ َ‬ ‫ﺳ� ِ‬ ‫ﺍ ْﻟﺒَ ْﺤ� ِﺮ ﻁُﻴُ��ﻮ ًﺭﺍ َﺫ َﻭﺍ ِ‬

‫ﺸ ْﻬ َﻮﺗِ ِﻬ ْﻢ‪) ".‬ﻣﺰ‪(۲۹-۲۳ :۷۸‬‬ ‫ﺷﺒِ ُﻌﻮﺍ ِﺟ ًّﺪﺍ‪َ ،‬ﻭﺃَﺗَﺎ ُﻫ ْﻢ ﺑِ َ‬ ‫‪۲۹‬ﻓَﺄ َ َﻛﻠُﻮﺍ َﻭ َ‬ ‫‪۱۰٥‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫‪ ‬ﻛﻴﻒ ﻳﺮﻣﺰ ﺍﻟﻤﻦ ﻟﺮﺏ ﺍﻟﻤﺠﺪ ﻳﺴﻮﻉ ﺍﻟﻤﺴﻴﺢ؟‬ ‫ﻛﺎﻥ ﺍﻟﻤﻦ ﺍﻟﺴﻤﺎﻭﻱ ﻫﻮ ﺃﺣ�ﺪ ﺍﻹﺷ�ﺎﺭﺍﺕ ﺍﻟﺼ�ﺮﻳﺤﺔ ﻟﺴ�ﺮ ﺍﻹﻓﺨﺎﺭﺳ�ﺘﻴﺎ ‪ ،‬ﻭﻗ�ﺪ ﺷ�ﺮﺡ‬ ‫ﺍﻟﺮﺏ ﻫﺬﺍ ﺍﻷﻣﺮ ﺑﻨﻔﺴﻪ ﻟﻠﻴﻬﻮﺩ ‪ -‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻟﻢ ﻳﻔﻬﻤﻮﻩ ﻓﻲ ﺫﻟﻚ ﺍﻟﺤﻴﻦ‪ ،‬ﻓﻘﺎﻝ ﻟﻬﻢ‪:‬‬ ‫ﺃَﻧَﺎ ﻫ َُﻮ ُﺧ ْﺒ ُﺰ ﺍ ْﻟ َﺤﻴَﺎ ِﺓ‪ .‬ﺁﺑَﺎ ُﺅ ُﻛ ْﻢ ﺃَ َﻛﻠُﻮﺍ ﺍ ْﻟ َﻤﻦﱠ ﻓِﻲ ﺍ ْﻟﺒَ ﱢﺮﻳﱠ� ِﺔ َﻭ َﻣ�ﺎﺗُﻮﺍ‪ .‬ﻫ� َﺬﺍ ﻫ َُ�ﻮ ﺍ ْﻟ ُﺨ ْﺒ� ُﺰ ﺍﻟﻨﱠ�ﺎ ِﺯ ُﻝ‬ ‫�ﻲ ﺍﻟﱠ� ِﺬﻱ ﻧَ�ﺰَ َﻝ‬ ‫ِﻣﻦَ ﺍﻟ ﱠ‬ ‫ﺍﻹ ْﻧ َ‬ ‫ﺴ�ﺎﻥُ َﻭﻻَ ﻳَ ُﻤ�ﻮﺕَ ‪ .‬ﺃَﻧَ�ﺎ ﻫ َُ�ﻮ ﺍ ْﻟ ُﺨ ْﺒ� ُﺰ ﺍ ْﻟ َﺤ ﱡ‬ ‫ﺴ َﻤﺎ ِء‪ ،‬ﻟِ َﻜ ْﻲ ﻳَﺄْ ُﻛ َﻞ ِﻣ ْﻨ�ﻪُ ِ‬

‫ْﻄ�ﻲ‬ ‫ِﻣﻦَ ﺍﻟ ﱠ‬ ‫ﺴ َﻤﺎ ِء‪ .‬ﺇِﻥْ ﺃَ َﻛ َﻞ ﺃَ َﺣ ٌﺪ ِﻣﻦْ ﻫ َﺬﺍ ﺍ ْﻟ ُﺨ ْﺒ ِﺰ ﻳَ ْﺤﻴَﺎ ﺇِﻟَ�ﻰ ﺍﻷَﺑَ� ِﺪ‪َ .‬ﻭﺍ ْﻟ ُﺨ ْﺒ� ُﺰ ﺍﻟﱠ� ِﺬﻱ ﺃَﻧَ�ﺎ ﺃُﻋ ِ‬ ‫ﻀ�ﺎ‬ ‫ﺎﺻ� َﻢ ﺍ ْﻟﻴَ ُﻬ�ﻮ ُﺩ ﺑَ ْﻌ ُ‬ ‫ﻀــ ُﻬـ�ـ ْﻢ ﺑَ ْﻌ ً‬ ‫ﺴ ِﺪﻱ ﺍﻟﱠ ِﺬﻱ ﺃَ ْﺑ ِﺬﻟُﻪُ ِﻣﻦْ ﺃَ ْﺟ ِﻞ َﺣﻴَﺎ ِﺓ ﺍ ْﻟ َﻌﺎﻟَ ِﻢ«‪ .‬ﻓَ َﺨ َ‬ ‫ﻫ َُﻮ َﺟ َ‬

‫ﻖ‬ ‫ﺴ�ﻮ ُﻉ‪»:‬ﺍ ْﻟ َﺤ� ﱠ‬ ‫ﺴ َﺪﻩُ ﻟِﻨَﺄْ ُﻛ َﻞ؟« ﻓَﻘَﺎ َﻝ ﻟَ ُﻬ ْﻢ ﻳَ ُ‬ ‫ـﻄﻴَﻨَﺎ َﺟ َ‬ ‫ﻗَﺎﺋــِﻠـِﻴﻦَ ‪َ »:‬ﻛﻴْﻒَ ﻳَـ ْﻘـ ِﺪ ُﺭ ﻫ َﺬﺍ ﺃَﻥْ ﻳُـ ْﻌ ِ‬ ‫ﺲ ﻟَ ُﻜ� ْﻢ َﺣﻴَ�ﺎﺓٌ‬ ‫ﺍ ْﻟ َﺤ ﱠ‬ ‫ﺎﻥ َﻭﺗَﺸ َْﺮﺑُﻮﺍ َﺩ َﻣ�ﻪُ‪ ،‬ﻓَﻠَ� ْﻴ َ‬ ‫ﺍﻹ ْﻧ َ‬ ‫ﻖ ﺃَﻗُﻮ ُﻝ ﻟَ ُﻜ ْﻢ‪ :‬ﺇِﻥْ ﻟَ ْﻢ ﺗَﺄْ ُﻛﻠُﻮﺍ َﺟ َ‬ ‫ﺴ ِ‬ ‫ﺴ َﺪ ﺍ ْﺑ ِﻦ ِ‬

‫ﺏ َﺩ ِﻣ��ﻲ ﻓَﻠَ �ﻪُ َﺣﻴَ��ﺎﺓٌ ﺃَﺑَ ِﺪﻳﱠ�ﺔٌ‪َ ،‬ﻭﺃَﻧَ��ﺎ ﺃُﻗِﻴ ُﻤ �ﻪُ ﻓِ��ﻲ ﺍ ْﻟﻴَ� ْ�ﻮ ِﻡ‬ ‫ﺴ � ِﺪﻱ َﻭﻳَ ْ‬ ‫ﺸ� َ�ﺮ ُ‬ ‫ﻓِ��ﻴ ُﻜ ْﻢ‪َ .‬ﻣ��ﻦْ ﻳَﺄْ ُﻛ � ُﻞ َﺟ َ‬ ‫ﺸ� َ�ﺮ ْﺏ‬ ‫ﺴ� ِﺪﻱ َﻭﻳَ ْ‬ ‫ﺴ� ِﺪﻱ َﻣﺄْ َﻛ� ٌﻞ َﺣ�ﻖ َﻭ َﺩ ِﻣ�ﻲ َﻣ ْ‬ ‫ﺸ� َ�ﺮ ٌ‬ ‫ﺏ َﺣ�ﻖ‪َ .‬ﻣ�ﻦْ ﻳَﺄْ ُﻛ� ْﻞ َﺟ َ‬ ‫ﺍﻷَ ِﺧﻴ� ِﺮ‪ ،‬ﻷَﻥﱠ َﺟ َ‬

‫ﺏ‪ ،‬ﻓَ َﻤ�ﻦْ ﻳَ�ﺄْ ُﻛ ْﻠﻨِﻲ‬ ‫ﺳﻠَﻨِﻲ‬ ‫ُ‬ ‫َﺩ ِﻣﻲ ﻳَ ْﺜﺒُﺖْ ﻓِ ﱠﻲ َﻭﺃَﻧَﺎ ﻓِﻴ ِﻪ‪َ .‬ﻛ َﻤﺎ ﺃَ ْﺭ َ‬ ‫�ﻲ ﺑِ�ﺎﻵ ِ‬ ‫�ﻲ‪َ ،‬ﻭﺃَﻧَ�ﺎ َﺣ ﱞ‬ ‫ﺍﻵﺏ ﺍ ْﻟ َﺤ ﱡ‬ ‫ﺲ َﻛ َﻤ�ﺎ ﺃَ َﻛ� َﻞ ﺁﺑَ�ﺎ ُﺅ ُﻛ ُﻢ ﺍ ْﻟ َﻤ�ﻦﱠ‬ ‫ﻓَ ُﻬ َﻮ ﻳَ ْﺤﻴَﺎ ﺑِﻲ‪ .‬ﻫ َﺬﺍ ﻫ َُﻮ ﺍ ْﻟ ُﺨ ْﺒ ُﺰ ﺍﻟﱠ ِﺬﻱ ﻧَﺰَ َﻝ ِﻣﻦَ ﺍﻟ ﱠ‬ ‫ﺴ� َﻤﺎ ِء‪ .‬ﻟَ� ْﻴ َ‬

‫َﻭ َﻣﺎﺗُﻮﺍ‪َ .‬ﻣﻦْ ﻳَﺄْ ُﻛ ْﻞ ﻫ َﺬﺍ ﺍ ْﻟ ُﺨ ْﺒﺰَ ﻓَﺈِﻧﱠﻪُ ﻳَ ْﺤﻴَﺎ ﺇِﻟَﻰ ﺍﻷَﺑَ ِﺪ«‪) .‬ﻳﻮ ‪(٥۸ – ٤۸ : ٦‬‬

‫‪ ‬ﻭﺃﻭﺟﻪ ﺍﻟﺘﺸﺎﺑﻪ ﻭﺍﻟﺮﻣﺰ ﺑﻴﻦ ﺍﻟﻤﻦ ﻭﺍﻟﺮﺏ ﻳﺴﻮﻉ ﺍﻟﻤﺴﻴﺢ ﻟﻪ ﺍﻟﻤﺠﺪ ﻛﺜﻴﺮﺓ ‪:‬‬ ‫‪ -۱‬ﺃﻛﻞ ﺍﻟﺸﻌﺐ ﺍﻟﻤﻦ ﺑﻌﺪ ﺍﻟﻌﺒﻮﺭ )ﺍﻟﻤﻌﻤﻮﺩﻳ�ﺔ(‪ ،‬ﻭﻧﺤ�ﻦ ﺃﻳﻀ�ﺎ ً ﺑﻌ�ﺪ ﺍﻟﻤﻌﻤﻮﺩﻳ�ﺔ ﻳﻘ�ﺪﻡ‬ ‫ﻟﻨﺎ ﺍﻟﺮﺏ ﺟﺴﺪﻩ ﻁﻌﺎﻣﺎ ً ﺭﻭﺣﻴﺎ ً ﺣﻘﻴﻘﻴﺎ ً ﻳﺸﺒﻊ ﺍﻟﻨﻔﺲ ﻭﻳﻬﺒﻬﺎ ﺣﻴﺎﺓ ﺃﺑﺪﻳﺔ‪.‬‬ ‫‪۲‬ـ ﺑﺪﺃ ﻧﺰﻭﻝ ﺍﻟﻤﻦ ﻳ�ﻮﻡ ﺍﻷﺣ�ﺪ‪ ،‬ﻭﺍﻟﻤﺴ�ﻴﺢ ﺑﻘﻴﺎﻣﺘ�ﻪ ﺃﻋﻄﺎﻧ�ﺎ ﺣﻴ�ﺎﺓ ﺟﺪﻳ�ﺪﺓ ﻳ�ﻮﻡ ﺍﻷﺣ�ﺪ‪،‬‬ ‫ﻭﺻﺎﺭ ﻫﻮ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﺻﻨﻌﻪ ﺍﻟﺮﺏ ﻟﻨﺒﺘﻬﺞ ﻭﻧﻔﺮﺡ ﻓﻴﻪ‪.‬‬ ‫‪۳‬ـ ﺳﻘﻂ ﺍﻟﻤﻦ ﻣﻦ ﺍﻟﺴﻤﺎء‪ ،‬ﻭﺍﻟﻤﺴﻴﺢ ﺃﻳﻀﺎ ً ﺃﺗﻰ ﻣﻦ ﺍﻟﺴﻤﺎء‪.‬‬ ‫‪٤‬ـ ﺃﺧﺬ ﻛﻞ ﻭﺍﺣﺪ ﺣﺴﺐ ﺍﺣﺘﻴﺎﺟﻪ‪ ،‬ﻭﺍﻟﻤﺴﻴﺢ ﻳـ ُﺸﺒﻊ ﻛﻞ ﻭﺍﺣﺪ ﺑﺤﺴﺐ ﺍﺣﺘﻴﺎﺟﻪ‪.‬‬ ‫‪٥‬ـ ﺍﺯﺩﺭﻯ ﺍﻟﺸﻌﺐ ﺑﺎﻟﻤﻦ ﻭﻗﺎﻟﻮﺍ ﺃﻧﻪ ﻟ�ﻴﺲ ﺩﺳ�ﻤﺎ ً ﻣﺜ�ﻞ ﻁﻌ�ﺎﻡ ﺍﻟﻤﺼ�ﺮﻳﻴﻦ‪ ،‬ﻭﺍﻟﻤﺴ�ﻴﺢ‬ ‫ﺃﻳﻀﺎ ً ﺍﺯﺩﺭﻭﺍ ﺑﻪ ﻭﻗﺎﻟﻮﺍ ﺃﻧﻪ ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﻛﻴﻒ ﻳﻘﺪﺭ ﺃﻥ ﻳﻌﻄﻴﻨﺎ ﺟﺴﺪﻩ )ﻳﻮﺣﻨﺎ‪.(٦‬‬ ‫‪۱۰٦‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫ﺻﻒَ ﺍﻟﻤﻦ ﺃﻧﻪ ﺩﻗﻴ�ﻖ ﺃﺑ�ﻴﺾ ﻛﺎﻟﺠﻠﻴ�ﺪ‪ ،‬ﻭﺍﻟﻤﺴ�ﻴﺢ ﻛﺎﻧ�ﺖ ﺛﻴﺎﺑ�ﻪ ﺗﻠﻤ�ﻊ ﻛ�ﺎﻟﺜﻠﺞ ﻓ�ﻲ‬ ‫‪٦‬ـ ُﻭ ِ‬ ‫ﺍﻟﺘﺠﻠﻲ‪ ،‬ﻭﻁﻌﻢ ﺍﻟﻤﻦ ﻛﺮﻗﺎﻕ ﺑﻌﺴ�ﻞ‪ ،‬ﻭﺍﻟﻤﺴ�ﻴﺢ ﻛ�ﺬﻟﻚ ﺣﻠﻘ�ﻪ ﺣ�ﻼﻭﺓ ﻭﻛﻠ�ﻪ ﻣﺸ�ﺘﻬﻴﺎﺕ‬ ‫)ﻧﺶ‪.(٦:٥‬‬ ‫‪۷‬ـ ﻛﺎﻥ ﺍﻟﺸﻌﺐ ﻳﻠﺘﻘﻂ ﺍﻟﻤﻦ ﺻﺒﺎﺣﺎ ً ﻛﻞ ﻳﻮﻡ‪ ،‬ﻭﻧﺤﻦ ﻧﺤﺘ�ﺎﺝ ﺃﻥ ﻧﺘﻐ�ﺬﻯ ﺑ�ﺎﻟﺮﻭﺡ ﻛ�ﻞ‬ ‫ﺻﺒﺎﺡ‪ ،‬ﻭﺇﻥ ﺗﺄﺧﺮ ﺍﻟﺸﻌﺐ ﻛﺎﻧﺖ ﺍﻟﺸﻤﺲ ﺗﺬﻳﺐ ﺍﻟﻤﻦ ﻓﻼ ﻳﺠﺪﻭﻧ�ﻪ‪ ،‬ﻭﻧﺤ�ﻦ ﻋﻠﻴﻨ�ﺎ ﺃﻥ‬ ‫ﻧﺴﻌﻰ ﺑﺎﻛﺮﺍً ﻟﻨﺘﻘﺎﺑﻞ ﻣﻊ ﺍﻟﻤﺴ�ﻴﺢ ﻟﻨﺸ�ﺒﻊ ﺑ�ﻪ ﻭﻳﻜ�ﻮﻥ ﻫ�ﻮ ﺃﻭﻝ ﻣ�ﻦ ﻧﻬ�ﺘﻢ ﺑ�ﻪ ﻭﺇﻻ ﻓﻠ�ﻦ‬ ‫ﻧﺠﺪﻩ "ﺍﻟﺬﻳﻦ ﻳﺒﻜﺮﻭﻥ ﺇﻟ ّﻲ ﻳﺠﺪﻭﻧﻨﻲ" )ﺃﻡ‪.(۱۷:۸‬‬ ‫ﻄﺤﻦ ﻭﻳ�ـ ُ َﺪﻕ ﻟﻴﺼ�ﻴﺮ ﺻ��ﺎﻟﺤﺎ ً ﻟﻸﻛ�ﻞ‪ ،‬ﻭﺍﻟﺴ��ﻴﺪ ﺍﻟﻤﺴﻴـ��ـﺢ‬ ‫‪۸‬ـ� ﻛ��ﺎﻥ ﺍﻟﻤ�ﻦ ﻳـ ُﻠﺘﻘـ��ـ َﻂ ﻭﻳ�ـ ُ َ‬ ‫ﺗﺄﻧﺲ ﻭﺗﺄﻟﻢ ﻭﺻﻠﺐ ﻭﻣﺎﺕ ﻟﻴﺼﻴﺮ ﻏﺬﺍ ًء ﻭﺳﺮ ﺣﻴﺎﺓ ﻟﻤﻦ ﻳﺄﻛﻠﻪ )ﺭﺍﺟﻊ ﻳﻮ‪.(٦‬‬ ‫‪۹‬ـ ﻛﺎﻥ ﺍﺣﺘﻘﺎﺭ ﺍﻟﺸﻌﺐ ﻟﻠﻤﻦ ﺳ�ﺒﺒﺎ ً ﻓ�ﻲ ﻋﻘﻮﺑ�ﺔ ﺷ�ﺪﻳﺪﺓ ﻟﻬ�ﻢ‪ ،‬ﻭﻛ�ﺬﻟﻚ ﻣ�ﻦ ﻳﺄﻛ�ﻞ ﺟﺴ�ﺪ‬ ‫ﺍﻟﺮﺏ ﻭﺩﻣﻪ ﺑﺪﻭﻥ ﺍﺳﺘﺤﻘﺎﻕ ﻳﻨﺎﻝ ﺩﻳﻨﻮﻧﺔ ﻟﻨﻔﺴﻪ )‪۱‬ﻛﻮ‪.(۳۳-۲۷:۱۱‬‬ ‫‪ ‬ﺍﻟﺟﻬﺎﺩ ﻭﺍﻟﻧﻌﻣ�ﺔ‪ :‬ﺃﺩﺭﻛﺖ ﻛﻨﻴﺴ�ﺘﻨﺎ ﺍﻷﺭﺛﻮﺫﻭﻛﺴ�ﻴﺔ ﺑﺪﻗ�ﺔ ﻁﺒﻴﻌ�ﺔ ﺍﻟﻌﻼﻗ�ﺔ ﺑ�ﻴﻦ ﺍﻟﺠﻬ�ﺎﺩ‬ ‫ﻭﺍﻟﻨﻌﻤ��ﺔ‪ ،‬ﻓﺎﻟﻨﻌﻤ��ﺔ ﻫ��ﻲ ﻋﻄﻴ��ﺔ ﷲ ﺍﻟﻤﺠﺎﻧﻴ��ﺔ ﻟﻺﻧﺴ��ﺎﻥ‪ ...‬ﻭﻷﻥ ﷲ ﺻ��ﺎﻟﺢ ﻭﺧـ َﻴ �ـ ﱢﺮ‬ ‫ﻓﻨﻌﻤﺘ��ﻪ ﻣﻤﻨﻮﺣ��ﺔ ﻟﻠﺠﻤﻴ��ﻊ ﻣﺠﺎﻧ�ﺎ ً ﺑ�ﻼ ﺳ��ﺒﺐ‪ ،‬ﻭﺑ��ﻼ ﻣﻘﺎﺑ��ﻞ‪ ،‬ﻓ��ﺎﻟﻤﻦ ﻳﻨ��ﺰﻝ ﻣﺠﺎﻧ�ﺎ ً ﻟﻜ��ﻞ‬ ‫ﺍﻟﺸﻌﺐ ﻳﻮﻣﻴﺎ ً ‪-‬ﺍﻷﺑﺮﺍﺭ ﻣﻨﻬﻢ ﻭﺍﻷﺷﺮﺍﺭ‪ -‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ ﺍﻟﻤﺠﺎﻧﻴﺔ ﻻ ﺗﻠﻐ�ﻰ ﺣﺮﻳ�ﺔ‬ ‫ﺍﻹﻧﺴ�ﺎﻥ ﻭﺇﺭﺍﺩﺗ�ﻪ ﻭﻣﺸ��ﺎﺭﻛﺘﻪ ‪ -‬ﻭﻟ�ﻮ ﺑﻤﺠﻬ��ﻮﺩ ﺿ�ﺌﻴﻞ‪ -‬ﻟﻜ��ﻲ ﻳﻨﺎﻟﻬ�ﺎ ﻭﻫ��ﻮ ﻣ�ﺎ ﻳُ َﺴ� ﱠﻤﻰ‬ ‫ﺑﺎﻟﺠﻬ��ﺎﺩ ﺍﻟﺮﻭﺣ��ﻲ‪ .‬ﻟ��ﺬﺍ ﻗ��ﺎﻝ ﺍﻟﻘ��ﺪﻳﺲ ﺃﻏﺴ��ﻄﻴﻨﻮﺱ‪" :‬ﷲ ﺍﻟ��ﺬﻱ ﺧﻠﻘ��ﻚ ﺑ��ﺪﻭﻧﻚ ﻟ��ﻦ‬ ‫ﻳﺨﻠﺼ��ﻚ ﺑ��ﺪﻭﻧﻚ‪ ".‬ﻓ��ﺈﺭﺍﺩﺓ ﷲ ﻭﺣ��ﺪﻫﺎ ﻻ ﺗﻜﻔ��ﻲ"ﻛ��ﻢ ﻣ��ﺮﺓ ﺃﺭﺩﺕ‪ ..‬ﻭﻟ��ﻢ ﺗﺮﻳ��ﺪﻭﺍ"‬ ‫)ﻟﻮ‪ (۳٤:۱۳‬ہﻠﻟ ﻳﻌﺒﺮ ﻋﻦ ﺭﻏﺒﺘﻪ ﻓﻲ ﺧﻼﺻﻨﺎ ﺑﻨﻌﻤﺘﻪ ﺍﻟﻤﺠﺎﻧﻴﺔ‪ ،‬ﻭﻧﺤﻦ ﻧﻌﺒﺮ ﻋﻦ‬ ‫ﺇﺭﺍﺩﺗﻨﺎ ﻓﻲ ﻗﺒﻮﻝ ﻫﺬﺍ ﺍﻟﺨﻼﺹ ﺑﺠﻬﺎﺩﻧﺎ ﺍﻟﻤﺘﻮﺍﺿﻊ‪.‬‬ ‫‪ ‬ﻭﻫﻜ��ﺬﺍ ﻧ��ﺮﻯ ﺃﻥ ﷲ ﺃﻧ��ﺰﻝ ﺍﻟﻤ��ﻦ ﺣ��ﻮﻝ ﺍﻟﺸ��ﻌﺐ ﻭﻟﻜﻨ��ﻪ ﻟ��ﻢ ﻳﻀ��ﻌﻪ ﻓ��ﻲ ﺃﻓ��ﻮﺍﻫﻬﻢ!‬ ‫ﻭﻛ��ﺎﻥ ﻻ ﺑ��ﺪ ﻟﻜ��ﻞ ﻣ��ﻨﻬﻢ ﺃﻥ ﻳﻤ��ﺪ ﻳ��ﺪﻩ ﻣﺒﻜ��ﺮﺍً ﻟﻴﻠﺘﻘﻄ��ﻪ ﻭﻳﺄﻛ��ﻞ ﻣﻨ��ﻪ ﻭﻫ��ﺬﺍ ﻫ��ﻮ ﺍﻟﺠﻬ��ﺎﺩ‬ ‫ﺍﻟﺒﺴﻴﻂ ﺍﻟﻤﻄﻠﻮﺏ ﻣﻨﻪ ﻟﻜﻲ ﻳﺴﺘﻔﻴﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ‪.‬‬ ‫‪۱۰۷‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫‪ ‬ﻭﻧﻔ��ﺲ ﺍﻟﻔﻜ��ﺮ ﻳﻨﻄﺒ��ﻖ ﻋﻠ��ﻰ ﺍﻹﻓﺨﺎﺭﺳ��ﺘﻴﺎ ﻭﺍﻟﺘﻮﺑ��ﺔ ﻭﺍﻟﺼ��ﻼﺓ ﻭﺍﻟﻔﻀ��ﺎﺋﻞ‪ ...‬ﻛﻠﻬ��ﺎ‬ ‫ﻧـِﻌـَﻢ ﻣﺠﺎﻧﻴﺔ ﻻ ﻳﺴﺘﻔﻴﺪ ﻣﻨﻬﺎ ﺣﻘﺎ ً ﺇﻻ ﻣﻦ ﻳﺠﺎﻫﺪ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻴﻬﺎ ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ‪.‬‬ ‫* ﺍﻟﺘﻘﺎﻁ ﺍﻟﻤﻦ‪:‬‬ ‫ﻀ ِ�ﻞ‬ ‫ﻓَﻔَ َﻌ َﻞ ﺑَﻨُﻮ ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﻫ َﻜ َﺬﺍ َﻭﺍ ْﻟﺘَﻘَﻄُﻮﺍ ﺑَﻴْﻦَ ُﻣ َﻜﺜﱢ ٍﺮ َﻭ ُﻣﻘَﻠﱢﻞ‪َ .‬ﻭﻟَ ﱠﻤﺎ َﻛ�ﺎﻟُﻮﺍ ﺑِ�ﺎ ْﻟ ُﻌ ِﻤ ِﺮ ﻟَ� ْﻢ ﻳُ ْﻔ ِ‬ ‫ﺐ ﺃُ ْﻛﻠِ ِﻪ‪.‬‬ ‫ﺍ ْﻟ ُﻤ َﻜﺜﱢ ُﺮ َﻭﺍ ْﻟ ُﻤﻘَﻠﱢ ُﻞ ﻟَ ْﻢ ﻳُ ْﻨﻘِ ْ‬ ‫ﺍﺣ ٍﺪ َﻋﻠَﻰ َﺣ َ‬ ‫ﺴ ِ‬ ‫ﺺ َﻛﺎﻧُﻮﺍ ﻗَ ِﺪ ﺍ ْﻟﺘَﻘَﻄُﻮﺍ ُﻛ ﱡﻞ َﻭ ِ‬ ‫)ﺧﺮ‪(۱۸-۱۷:۱٦‬‬ ‫‪ ‬ﻳﺘﻬﺎﻓﺖ ﺍﻟﻨ�ﺎﺱ ﻋﻠ�ﻰ ﺟﻤ�ﻊ ﺃﻛﺒ�ﺮ ﻧﺼ�ﻴﺐ ﻣ�ﻦ ﺍﻟ�ﺮﺯﻕ‪ ،‬ﻭﻣ�ﻦ ﻳﺠ�ﺪ ﻧﺼ�ﻴﺒﻪ ﻗﻠ�ﻴﻼً‬ ‫ﻳُﺤﺒَﻂ ﻟﻘﻠﺔ ﺭﺯﻗﻪ ﻭﻣﻦ ﻳﺠﻤﻊ ﻧﺼﻴﺒﺎ ُ ﻛﺒﻴ�ﺮﺍً ﻳﻨﻈ�ﺮ ﺇﻟ�ﻰ ﻣ�ﻦ ﺃﺧ�ﺬ ﺃﻛﺜ�ﺮ ﻣﻨ�ﻪ ﻓﻴﺘﺤﺴ�ﺮ‬ ‫ﻋﻠﻰ ﺣﺎﻟﻪ‪ .‬ﻭﻟﻜﻦ ﺍﻟﺮﺏ ﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ ﻳﻀﻊ ﺑﺼﻤﺘﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻧﺼﺒﺔ ﻓﺘﻜﻮﻥ ﺍﻟﻨﺘﻴﺠﺔ‬ ‫ﺃﻥ ﻣﻦ ﺟﻤﻊ ﻛﺜﻴﺮﺍً ﻟﻢ ﻳﻔﻀﻞ ﻣﻨﻪ ﺷﻴﺌﺎً‪ ،‬ﻭﻣﻦ ﺟﻤﻊ ﻗﻠﻴﻼً ﻟﻢ ﻳﺸﻌﺮ ﺑﺎﻻﺣﺘﻴﺎﺝ‪.‬‬ ‫ﺳ�ﻰ ﺑَ� ْﻞ‬ ‫ﺎﺡ« ﻟ ِﻜﻨﱠ ُﻬ ْﻢ ﻟَ ْﻢ ﻳَ ْ‬ ‫ﻖ ﺃَ َﺣ ٌﺪ ِﻣ ْﻨﻪُ ﺇِﻟَﻰ ﺍﻟ ﱠ‬ ‫ﺴ� َﻤ ُﻌﻮﺍ ﻟِ ُﻤﻮ َ‬ ‫َﻭﻗَﺎ َﻝ ﻟَ ُﻬ ْﻢ ُﻣﻮ َ‬ ‫ﺳﻰ‪»:‬ﻻَ ﻳُ ْﺒ ِ‬ ‫ﺼﺒ َ ِ‬ ‫ﺴ� َ‬ ‫ﺳ���ﻰ‬ ‫��ﺎﺱ ﺇِﻟَ���ﻰ ﺍﻟ ﱠ‬ ‫ﺃَ ْﺑﻘَ���ﻰ ِﻣ ْﻨ���ﻪُ ﺃُﻧَ� ٌ‬ ‫��ﺨﻂَ َﻋﻠَ��� ْﻴ ِﻬ ْﻢ ُﻣﻮ َ‬ ‫ﺎﺡ‪،‬ﻓَﺘ َ​َﻮﻟﱠ َﺪ ﻓِﻴ��� ِﻪ ﺩُﻭ ٌﺩ َﻭﺃَ ْﻧ���ﺘَﻦَ ‪.‬ﻓَ َ‬ ‫ﺼ���ﺒَ ِ‬

‫‪۲۱‬‬ ‫ﺖ‬ ‫ﺍﺣ � ٍﺪ َﻋﻠَ��ﻰ َﺣ َ‬ ‫ﺼ �ﺒ َ ً‬ ‫ﺎﺣﺎ ﻓَ َ‬ ‫ﺻ �ﺒ َ ً‬ ‫َﻭ َﻛ��ﺎﻧُﻮﺍ ﻳَ ْﻠﺘَﻘِﻄُﻮﻧَ �ﻪُ َ‬ ‫ﺐ ﺃُ ْﻛﻠِ � ِﻪ‪َ .‬ﻭﺇِ َﺫﺍ َﺣ ِﻤﻴَ � ِ‬ ‫ﺴ� ِ‬ ‫ﺎﺣﺎ ُﻛ � ﱡﻞ َﻭ ِ‬ ‫ﻭﺏ‪) .‬ﺧﺮ‪(۲۱-۱۹ :۱٦‬‬ ‫ﺍﻟ ﱠ‬ ‫ﺲ َﻛﺎﻥَ ﻳَ ُﺬ ُ‬ ‫ﺸ ْﻤ ُ‬

‫‪ ‬ﻣﺎ ﺃﻋﻈﻢ ﺃﻥ ﻳﺒﺪﺃ ﺍﻹﻧﺴﺎﻥ ﻳﻮﻣﻪ ﻣﺒﻜﺮﺍً ﺑﺎﻟﺒﺤ�ﺚ ﻋ�ﻦ ﺍﻟﻤ�ﻦ ﺍﻟﺴ�ﻤﺎﻭﻱ ﻟﻴﻘﺘ�ﺎﺕ ﺑ�ﻪ‬ ‫ﻭﻣﻦ ﻳﺘﺄﺧﺮ ً ﻓﻘﺪ ﻻ ﻳﺠﺪﻩ "ﺍﻟﱠ ِﺬﻳﻦَ ﻳُﺒَ ﱢﻜ ُﺮﻭﻥَ ﺇِﻟَ ﱠﻲ ﻳَ ِﺠﺪُﻭﻧَﻨِﻲ" )ﺃﻡ ‪(۱۷:۸‬‬ ‫ﻛﺎﻥ ﺍﻟﺸﻌﺐ ﻋﺪﻳﻢ ﺍﻹﻳﻤﺎﻥ ﻭﻟﺬﺍ ﻳﺘﻮﻗﻊ ﻣﻦ ﷲ ﻋﺪﻡ ﺍﻷﻣﺎﻧﺔ!‬ ‫ﻟﺬﺍ ﻓﻬﻢ ﻳﺠﻤﻌﻮﻥ ﻗﺪﺭ ﺍﻟﻤﺴﺘﻄﺎﻉ ﻣﻦ ﺍﻟﻤﻦ ﺿﺎﺭﺑﻴﻦ ﺑﻜﻼﻡ ﻣﻮﺳ�ﻰ ﻋ�ﺮﺽ ﺍﻟﺤ�ﺎﺋﻂ‪.‬‬ ‫ﻓﻤﺎﺫﺍ ﻳﻜﻮﻥ ﺍﻟﻤﺼﻴﺮ؟ ﺍﻟﻤﻦ ﻳﻨﺘﻦ‪ ،‬ﻭﻣﻮﺳﻰ ﻳﺴﺨﻂ‪ ،‬ﻭﷲ ﻳﺸ�ﻔﻖ ﻋﻠ�ﻰ ﺟﻬ�ﻞ ﺍﻟﺸ�ﻌﺐ‬ ‫ﻭﻟﻜﻨﻪ ﻳﻈﻞ ﺃﻣﻴﻨﺎ ً ﺭﻏﻢ ﻛﻞ ﺷﻲء‪.‬‬ ‫‪۲۲‬‬ ‫ﺍﺣ� ِﺪ‪ .‬ﻓَ َﺠ�ﺎ َء‬ ‫ﺛُ ﱠﻢ َﻛﺎﻥَ ﻓِﻲ ﺍ ْﻟﻴَ ْﻮ ِﻡ ﺍﻟ ﱠ‬ ‫ﺱ ﺃَﻧﱠ ُﻬ ُﻢ ﺍ ْﻟﺘَﻘَﻄُﻮﺍ ُﺧ ْﺒﺰًﺍ ُﻣ َ‬ ‫ﻀﺎ َﻋﻔًﺎ‪ُ ،‬ﻋ ِﻤ َﺮ ْﻳ ِﻦ ﻟِ ْﻠ َﻮ ِ‬ ‫ﺴﺎ ِﺩ ِ‬ ‫ﺳ�ﻰ‪۲۳ .‬ﻓَﻘَ�ﺎ َﻝ ﻟَ ُﻬ� ْﻢ‪» :‬ﻫ� َﺬﺍ َﻣ�ﺎ ﻗَ�ﺎ َﻝ ﺍﻟ� ﱠﺮ ﱡﺏ‪َ :‬ﻏ�ﺪًﺍ‬ ‫ﺳ�ﺎ ِء ﺍ ْﻟ َﺠ َﻤﺎﻋَ� ِﺔ َﻭﺃَ ْﺧﺒَ� ُﺮﻭﺍ ُﻣﻮ َ‬ ‫ُﻛ� ﱡﻞ ُﺭﺅَ َ‬

‫ﺏ‪ْ .‬‬ ‫ﺍﺧﺒِ ُﺰﻭﺍ َﻣﺎ ﺗ َْﺨﺒِ� ُﺰﻭﻥَ َﻭﺍ ْﻁﺒُ ُﺨ�ﻮﺍ َﻣ�ﺎ ﺗَ ْﻄﺒُ ُﺨ�ﻮﻥَ ‪َ .‬ﻭ ُﻛ� ﱡﻞ َﻣ�ﺎ‬ ‫ﱠﺱ ﻟِﻠ ﱠﺮ ﱢ‬ ‫ﺳ ْﺒﺖٌ ُﻣﻘَﺪ ٌ‬ ‫ُﻋ ْﻄﻠَﺔٌ‪َ ،‬‬ ‫‪۲٤‬‬ ‫ﺳ�ﻰ‪ ،‬ﻓَﻠَ� ْﻢ‬ ‫ﻀ َﻞ َ‬ ‫ﺿ ُﻌﻮﻩُ ﺇِﻟَﻰ ﺍ ْﻟ َﻐ ِﺪ َﻛ َﻤﺎ ﺃَ َﻣ َﺮ ُﻣﻮ َ‬ ‫ﺿ ُﻌﻮﻩُ ِﻋ ْﻨ َﺪ ُﻛ ْﻢ ﻟِﻴُ ْﺤﻔَﻆَ ﺇِﻟَﻰ ﺍ ْﻟ َﻐ ِﺪ«‪ .‬ﻓَ َﻮ َ‬ ‫ﻓَ ِ‬ ‫‪۱۰۸‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬ ‫‪۲٥‬‬ ‫ﺳ� ْﺒﺘًﺎ‪.‬‬ ‫ﺳ�ﻰ‪ُ » :‬ﻛﻠُ�ﻮﻩُ ﺍ ْﻟﻴَ ْ�ﻮ َﻡ‪ ،‬ﻷَﻥﱠ ﻟِﻠ� ﱠﺮ ﱢ‬ ‫ﺏ ﺍ ْﻟﻴَ ْ�ﻮ َﻡ َ‬ ‫�ﺎﺭ ﻓِﻴ� ِﻪ ﺩُﻭ ٌﺩ‪ .‬ﻓَﻘَ�ﺎ َﻝ ُﻣﻮ َ‬ ‫ﺻ َ‬ ‫ﻳُ ْﻨﺘِﻦْ َﻭﻻَ َ‬ ‫ﺳ� ْﺒﺖٌ ‪،‬‬ ‫ﺳﺘﱠﺔَ ﺃَﻳﱠ ٍﺎﻡ ﺗَ ْﻠﺘَﻘِﻄُﻮﻧَﻪُ‪َ ،‬ﻭﺃَ ﱠﻣﺎ ﺍ ْﻟﻴَ ْ�ﻮ ُﻡ ﺍﻟ ﱠ‬ ‫ﺴ�ﺎﺑِ ُﻊ ﻓَﻔِﻴ� ِﻪ َ‬ ‫ﺍ ْﻟﻴَ ْﻮ َﻡ ﻻَ ﺗ َِﺠﺪُﻭﻧَﻪُ ﻓِﻲ ﺍ ْﻟ َﺤ ْﻘ ِﻞ‪ِ .‬‬

‫ﻮﺟ ُﺪ ﻓِﻴ ِﻪ«‪) .‬ﺧﺮ‪(۲٦-۲۲: ۱٦‬‬ ‫ﻻَ ﻳ ُ َ‬ ‫‪ ‬ﻫﺬﻩ ﺃﻭﻝ ﻣﺮﺓ ﻧﺴﻤﻊ ﻓﻴﻬﺎ ﻋﻦ ﺍﻟﺴﺒﺖ‪ ،‬ﻭﺍﻟﻜﻠﻤﺔ ﺗﻌﻨﻰ ﺭﺍﺣﺔ‪ .‬ﻭﻟﺬﺍ ﻟ�ﻢ ﻧﺴ�ﻤﻊ ﻋ�ﻦ‬ ‫ﺍﻟﺴﺒﺖ ﺇﻻ ﺑﻌﺪﻣﺎ ﺃﻋﻄﺎﻫﻢ ﺍﻟﺮﺏ ﺍﻟﻤﻦ ﻁﻌﺎﻣﺎ ً ﻓﺼﺎﺭ ﻟﻬﻢ ﺭﺍﺣﺔ ﺣﻘﻴﻘﻴﺔ‪.‬‬ ‫ﻭﺍﻟﻌﺠﻴﺐ ﺃﻥ ﺍﻟﻤﻦ ﺍﻟﺬﻱ ﻳﻨﺘﻦ ﻛﻞ ﺍﻷﻳﺎﻡ ﻳﻌﺮﻑ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻭﻳﺴﺘﺠﻴﺐ ﻷﻣﺮ ﷲ ﻓ�ﻼ‬ ‫ﻳﻨﺘﻦ ﻓﻲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺑﺎﻟﺬﺍﺕ!‬ ‫ﻣﺎ ﺃﻋﻈﻤﻚ ﻳﺎ ﺭﺏ‪ ....‬ﻛﻞ ﺍﻟﺨﻠﻴﻘﺔ ﺗﻄﻴﻌﻚ ﻣﺎ ﻋﺪﺍ ﺃﻓﻀﻞ ﻣﺎ ﻓﻴﻬﺎ ﻭﻫﻮ ﺍﻹﻧﺴﺎﻥ!!‬ ‫‪َ ۲۷‬ﻭ َﺣﺪ َ‬ ‫ﺐ َﺧ َﺮ ُﺟﻮﺍ ﻟِﻴَ ْﻠﺘَﻘِﻄُﻮﺍ ﻓَﻠَ ْﻢ ﻳَ ِﺠﺪُﻭﺍ‪۲۸ .‬ﻓَﻘَ�ﺎ َﻝ‬ ‫ﺾ ﺍﻟ ﱠ‬ ‫َﺙ ﻓِﻲ ﺍ ْﻟﻴَ ْﻮ ِﻡ ﺍﻟ ﱠ‬ ‫ﺎﺑﻊ ﺃَﻥﱠ ﺑَ ْﻌ َ‬ ‫ﺸ ْﻌ ِ‬ ‫ﺴ ِ‬ ‫ﺎﻱ َﻭﺷ َ​َﺮﺍﺋِ ِﻌﻲ؟ ‪۲۹‬ﺍُ ْﻧﻈُ� ُﺮﻭﺍ! ﺇِﻥﱠ‬ ‫ﺻﺎﻳَ َ‬ ‫ﺳﻰ‪» :‬ﺇِﻟَﻰ َﻣﺘَﻰ ﺗَﺄْﺑَ ْﻮﻥَ ﺃَﻥْ ﺗ َْﺤﻔَﻈُﻮﺍ َﻭ َ‬ ‫ﺍﻟ ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫ﺴ�ﻮﺍ‬ ‫ﺱ ُﺧ ْﺒ�ﺰَ ﻳَ ْ�ﻮ َﻣ ْﻴ ِﻦ‪ْ .‬‬ ‫ﺴﺒْﺖَ ‪ .‬ﻟِﺬﻟِﻚَ ﻫ َُﻮ ﻳُ ْﻌ ِﻄﻴ ُﻜ ْﻢ ﻓِﻲ ﺍ ْﻟﻴَ ْﻮ ِﻡ ﺍﻟ ﱠ‬ ‫ﺍﻟ ﱠﺮ ﱠ‬ ‫ﺏ ﺃَ ْﻋﻄَﺎ ُﻛ ُﻢ ﺍﻟ ﱠ‬ ‫ﺍﺟﻠِ ُ‬ ‫ﺴﺎ ِﺩ ِ‬ ‫‪۳۰‬‬ ‫ﺍﺡ‬ ‫�ﺎﺑﻊ«‪ .‬ﻓَﺎ ْ‬ ‫ﺍﺣ� ٍﺪ ﻓِ�ﻲ َﻣ َﻜﺎﻧِ� ِﻪ‪ .‬ﻻَ ﻳَ ْﺨ� ُﺮ ْﺝ ﺃَ َﺣ� ٌﺪ ِﻣ�ﻦْ َﻣ َﻜﺎﻧِ� ِﻪ ﻓِ�ﻲ ﺍ ْﻟﻴَ ْ�ﻮ ِﻡ ﺍﻟ ﱠ‬ ‫ﺳ�ﺘ َ​َﺮ َ‬ ‫ُﻛ ﱡﻞ َﻭ ِ‬ ‫ﺴ ِ‬ ‫ﺎﺑﻊ‪) .‬ﺧﺮ‪(۳۰-۲۷ :۱٦‬‬ ‫ﺍﻟ ﱠ‬ ‫ﺐ ﻓِﻲ ﺍ ْﻟﻴَ ْﻮ ِﻡ ﺍﻟ ﱠ‬ ‫ﺸ ْﻌ ُ‬ ‫ﺴ ِ‬

‫‪ ‬ﻛﻌ��ﺎﺩﺓ ﺍﻹﻧﺴ��ﺎﻥ ﻻ ﻳﺼ��ﺪﻕ ﺃﻥ ﺍﻟﻨ��ﺎﺭ ﺗﺤ��ﺮﻕ ﺇﻻ ﺑﻌ��ﺪ ﺃﻥ ﻳﻜﺘ��ﻮﻱ ﺑﻠﻬﻴﺒﻬ��ﺎ‪ ،‬ﻭﻟﻴﺘ��ﻪ‬ ‫ﻳﺼ��ﺪﻕ ﺑﻌ��ﺪ ﻣ��ﺮﺓ ﺃﻭ ﻣ��ﺮﺗﻴﻦ ﻓﻬ��ﻮ ﻛﺜﻴ��ﺮﺍً ﻣ��ﺎ ﻳﺼ��ﺮ ﻋﻠ��ﻰ ﺍﻟﺨﻄ��ﺄ ﺣﺘ��ﻰ ﺍﻟﻤﻨﺘﻬ��ﻰ‪.‬‬ ‫ﻟﻘﺪ ﺃﻣﺮﻫﻢ ﷲ ﺃﻻ ﻳﺠﻤﻌﻮﺍ ﺃﻛﺜﺮ ﻣﻦ ﺍﺣﺘﻴﺎﺝ ﻳﻮﻣﻬﻢ ﻓﻌﺼﻮﺍ‪.‬‬ ‫ﻭﺃﻣﺮﻫﻢ ﺃﻻ ﻳﺨﺮﺟﻮﺍ ﻓﻲ ﺍﻟﺴﺒﺖ ﻷﻧﻬﻢ ﻟﻦ ﻳﺠﺪﻭﻩ ﻓﺨﺮﺟﻮﺍ‬ ‫ﻭﻟﻢ ﻳﺘﺮﻙ ﺍﻹﻧﺴﺎﻥ ﻭﺻﻴﺔ ﺇﻻ ﻭﻛﺴﺮﻫﺎ ﻣﺮﺍﺭﺍً ﻭﺗﻜﺮﺍﺭﺍً ﻭﻛﺄﻧﻪ ﻓﻲ ﻛ�ﻞ ﻣ�ﺮﺓ ﻳﺠ�ﺮﺏ‬ ‫ﷲ ﻣﻦ ﺟﺪﻳﺪ ﻫﻞ ﻭﺻﻴﺘﻪ ﺻﺎﺩﻗﺔ ﺃﻡ ﻻ؟‬ ‫‪ ‬ﻗــَ ﱢﺩﺱ ﻳﻭﻣﺎ ً ﻟﻠﺭﺏ‪:‬‬

‫ﻁﻐﺖ ﺍﻟﺤﻴﺎﺓ ﺑﻤﺸﻐﻮﻟﻴﺎﺗﻬﺎ ﻋﻠﻰ ﺍﻟﺒﺸﺮ ﻓﺄﺻﺒﺤﻮﺍ ﻳﺮﻛﻀﻮﻥ‬

‫ﺎﻁ ٌﻞ‬ ‫ﻻﻫﺜﻴﻦ ﻣﻨﻬﻜﻴﻦ ﻓﻲ ﺳﺒﺎﻕ ﻻ ﻳﻨﺘﻬﻲ ﺇﻻ ﻋﻨﺪ ﺑﺎﺏ ﺍﻟﻘﺒﺮ ﻟﻴﻜﺘﺸﻔﻮﺍ ﺃﻧﻪ "ﺍ ْﻟ ُﻜ ﱡﻞ ﺑَ ِ‬ ‫ﺲ‪).".‬ﺟﺎ ‪(۱۱:۲‬‬ ‫ﻳﺢ‪َ ،‬ﻭﻻَ َﻣ ْﻨﻔَ َﻌﺔَ ﺗ َْﺤﺖَ ﺍﻟ ﱠ‬ ‫ﺾ ﱢ‬ ‫َﻭﻗَ ْﺒ ُ‬ ‫ﺸ ْﻤ ِ‬ ‫ﺍﻟﺮ ِ‬

‫‪۱۰۹‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫‪ ‬ﻟﻴﺘﻨﺎ ﻻ ﻧﺘﺮﻙ ﺃﻧﻔﺴﻨﺎ ﻟﻠﺘﻬﺎﻭﻥ ﺑﻞ ﻣﻦ ﺍﻟﺒﺪﺍﻳﺔ ﻧﺘﻌﻠﻢ ﺃﻥ ﻧﻘﺪﺱ ﻭﻗﺖ ﺍﻟﺮﺏ‪.‬‬ ‫ﻓﻮﺻ��ﻴﺔ "ﺍﺫﻛ��ﺮ ﻳ��ﻮﻡ ﺍﻟﺴ��ﺒﺖ ﻟﺘﻘﺪﺳ��ﻪ" )ﺧ��ﺮ‪ (۸ :۲۰‬ﻟ��ﻢ ﺗ �ـُﺤﺬﻑ ﻭﺇﻥ ﻛ��ﺎﻥ ﻳ��ﻮﻡ‬ ‫ﺍﻟﺴ��ﺒﺖ ﻗ��ﺪ ﺗﻐﻴ��ﺮ ﺇﻟ��ﻰ ﺍﻷﺣ��ﺪ ﺑﻌ��ﺪ ﻗﻴﺎﻣ��ﺔ ﺍﻟﻤﺴ��ﻴﺢ‪ .‬ﻭﻣ��ﻊ ﺗﻐﻴ��ﺮ ﻣﻮﺍﻋﻴ��ﺪ ﺍﻟﻌﻄ��ﻼﺕ‬ ‫ﺃﺻﺒﺤﺖ ﺍﻟﻘﺪﺍﺳﺎﺕ ﻭﺍﻻﺟﺘﻤﺎﻋﺎﺕ ﻳﻮﻣﻴﺎ ً ﻟﻜﻲ ﻻ ﺗﺤﺮﻡ ﻅﺮﻭﻑ ﺍﻟﻌﻤﻞ ﺃﺣﺪﺍً‪.‬‬ ‫‪ ‬ﻭﻟﻜﻦ ﻣﺒﺪﺃ ﺗﻜﺮﻳﺲ ﻭﻗﺖ ﻟﻠﺮﺏ ﺳﻴﻈﻞ ﻗﺎﺋﻤﺎ ً ﺩﻭﻣ�ﺎً‪ ،‬ﺳ�ﻮﺍء ﺍﻷﺣ�ﺪ ﺃﻭ ﺍﻟﺠﻤﻌ�ﺔ ﺃﻭ‬ ‫ﺃﻱ ﻳ��ﻮﻡ ﺁﺧ��ﺮ ﺃﻭ ﺣﺘ��ﻰ ﺟ��ﺰء ﻣ��ﻦ ﻫ��ﺬﺍ ﺍﻟﻴ��ﻮﻡ ﺃﻭ ﺫﺍﻙ‪ .‬ﺍﻟﻤﻬ��ﻢ ﺃﻧﻨ��ﺎ ﻓ��ﻲ ﻫ��ﺬﺍ ﺍﻟﻮﻗ��ﺖ‬ ‫ﻤﻜ��ﺮﺱ ہﻠﻟ ﻧﺴ��ﺘﺮﻳﺢ ﻣ��ﻦ ﻛ��ﻞ ﻣﺸ��ﺎﻏﻞ ﺍﻟﺤﻴ��ﺎﺓ ﻛ��ﻲ ﻧﺨﺼﺼ��ﻪ ﻟﻠﻘ��ﺪﺍﺱ ﺃﻭﺍﻻﺟﺘﻤ��ﺎﻉ‬ ‫ﻟﻠﺨﺪﻣﺔ ﺃﻭ ﻟﻠﺼﻼﺓ‪ ..‬ﺇﻟﺦ‪ ..‬ﻭﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻳﺠﺐ ﺃﻥ ﻳﻘﺘﻄﻊ ﺃﻭﻻً ‪ -‬ﻣﺜﻞ ﺍﻟﻌﺸﻮﺭ ﺗﻤﺎﻣ�ﺎ ً‪-‬‬ ‫ﻷﻧﻪ ﻟﻮ ﺗﺮﻛﻨﺎﻩ ﻟﻠﻈﺮﻭﻑ ﻓﻠﻦ ﻧﺠﺪﻩ ﺃﺑﺪﺍً ﻭﺗﻔﺮ ﺍﻟﺴﺎﻋﺎﺕ ﻭﺍﻷﻳ�ﺎﻡ ﺑ�ﻞ ﻭﺍﻟﻌﻤ�ﺮ ﻛﻠ�ﻪ ﺛ�ﻢ‬ ‫ﺑ�ﺢ ﺍ ْﻟ َﻌ�ﺎﻟَ َﻢ ُﻛﻠﱠ�ﻪُ‬ ‫ﺴﺎﻥُ ﻟَ ْﻮ َﺭ َ‬ ‫ﺍﻹ ْﻧ َ‬ ‫ﻧﺘﺤﺴﺮ ﻋﻨﺪﻣﺎ ﻧﺴﻤﻊ ﻛﻠﻤﺎﺕ ﺍﻟﻜﺘﺎﺏ "ﻷَﻧﱠﻪُ َﻣﺎ َﺫﺍ ﻳَ ْﻨﺘَﻔِ ُﻊ ِ‬ ‫ﺴ ِﻪ؟"‪) .‬ﻣﺖ‪(۲٦ :۱٦‬‬ ‫ﺍﻹ ْﻧ َ‬ ‫ﺴ َﺮ ﻧَ ْﻔ َ‬ ‫ﺴﺎﻥُ ﻓِﺪَﺍ ًء ﻋَﻦْ ﻧَ ْﻔ ِ‬ ‫َﻭ َﺧ ِ‬ ‫ﺴﻪُ؟ ﺃَ ْﻭ َﻣﺎ َﺫﺍ ﻳُ ْﻌ ِﻄﻲ ِ‬ ‫* ﺣﻔﻆ ﺍﻟﻤﻦ‪:‬‬ ‫‪۳۲‬‬ ‫ﱠ�ﻲ ُء ﺍﻟﱠ� ِﺬﻱ ﺃَ َﻣ َ�ﺮ ﺑِ� ِﻪ ﺍﻟ� ﱠﺮ ﱡﺏ‪ِ .‬ﻣ� ْﻞ ُء ﺍ ْﻟ ُﻌ ِﻤ� ِﺮ ِﻣ ْﻨ�ﻪُ ﻳَ ُﻜ�ﻮﻥُ‬ ‫َﻭﻗَﺎ َﻝ ُﻣﻮ َ‬ ‫ﺳﻰ‪» :‬ﻫ� َﺬﺍ ﻫ َُ�ﻮ ﺍﻟﺸ ْ‬ ‫ﻟِ ْﻠ ِﺤ ْﻔ ِﻆ ﻓِﻲ ﺃَ ْﺟﻴَﺎﻟِ ُﻜ ْﻢ‪ .‬ﻟِ َﻜ ْﻲ ﻳَ َﺮ ْﻭﺍ ﺍ ْﻟ ُﺨ ْﺒﺰَ ﺍﻟﱠ ِﺬﻱ ﺃَ ْﻁ َﻌ ْﻤﺘُ ُﻜ ْﻢ ﻓِﻲ ﺍ ْﻟﺒَ ﱢﺮﻳﱠ ِﺔ ِﺣﻴﻦَ ﺃَ ْﺧ َﺮ ْﺟﺘُ ُﻜ ْﻢ ِﻣ�ﻦْ‬ ‫‪۳۳‬‬ ‫ﺍﺟ َﻌ� ْﻞ ﻓِﻴ� ِﻪ‬ ‫ﺽ ِﻣ ْ‬ ‫ﺍﺣ�ﺪًﺍ َﻭ ْ‬ ‫ﺳ�ﻰ ﻟِ َﻬ�ﺎ ُﺭﻭﻥَ ‪ُ » :‬ﺧ ْ�ﺬ ﻗِ ْ‬ ‫ﺼ َﺮ«‪َ .‬ﻭﻗَ�ﺎ َﻝ ُﻣﻮ َ‬ ‫ﺴ�ﻄًﺎ )ﺇﻧ�ﺎء( َﻭ ِ‬ ‫ﺃَ ْﺭ ِ‬ ‫�ﻆ ﻓِ�ﻲ ﺃَ ْﺟﻴَ�ﺎﻟِ ُﻜ ْﻢ«‪َ ۳٤ .‬ﻛ َﻤ�ﺎ ﺃَ َﻣ َ�ﺮ‬ ‫ﺿ ْﻌﻪُ ﺃَ َﻣﺎ َﻡ ﺍﻟ� ﱠﺮ ﱢ‬ ‫ِﻣ ْﻞ َء ﺍ ْﻟ ُﻌ ِﻤ ِﺮ) ‪۲٫۳‬ﻟﺘﺮ( َﻣﻨًّﺎ‪َ ،‬ﻭ َ‬ ‫ﺏ ﻟِ ْﻠ ِﺤ ْﻔ ِ‬

‫ﺿ� َﻌﻪُ ﻫَ�ﺎ ُﺭﻭﻥُ ﺃَ َﻣ�ﺎ َﻡ ﺍﻟﺸﱠ� َﻬﺎ َﺩ ِﺓ )ﺗ�ﺎﺑﻮﺕ ﺍﻟﻌﻬ�ﺪ ﻓ�ﻲ ﺧﻴﻤ�ﺔ ﺍﻻﺟﺘﻤ�ﺎﻉ(‬ ‫ﺳﻰ َﻭ َ‬ ‫ﺍﻟ ﱠﺮ ﱡﺏ ُﻣﻮ َ‬ ‫‪۳٥‬‬ ‫ﺽ ﻋَ�ﺎ ِﻣ َﺮ ٍﺓ‪.‬‬ ‫ﻟِ ْﻠ ِﺤ ْﻔ ِﻆ‪َ .‬ﻭﺃَ َﻛ َﻞ ﺑَﻨُﻮ ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﺍ ْﻟ َﻤﻦﱠ ﺃَ ْﺭﺑَ ِﻌ�ﻴﻦَ َ‬ ‫ﺳ�ﻨَﺔً َﺣﺘﱠ�ﻰ َﺟ�ﺎ ُءﻭﺍ ﺇِﻟَ�ﻰ ﺃَ ْﺭ ٍ‬ ‫ﺽ َﻛ ْﻨ َﻌ�ﺎﻥَ ‪َ ۳٦ .‬ﻭﺃَ ﱠﻣ�ﺎ ﺍ ْﻟ ُﻌ ِﻤ� ُﺮ ) ‪۲٫۳‬ﻟﺘ�ﺮ( ﻓَ ُﻬ َ�ﻮ‬ ‫ﺃَ َﻛﻠُﻮﺍ ﺍ ْﻟ َﻤﻦﱠ َﺣﺘﱠﻰ َﺟﺎ ُءﻭﺍ ﺇِﻟَﻰ ﻁَ َ�ﺮ ِ‬ ‫ﻑ ﺃَ ْﺭ ِ‬

‫ﺍﻹﻳﻔَ ِﺔ )‪۲۳‬ﻟﺘﺮﺍً(‪) .‬ﺧﺮ‪(۳٦-۳۲ :۱٦‬‬ ‫ُﻋ ْ‬ ‫ﺸ ُﺮ ِ‬ ‫‪ ‬ﺃﻣﺮ ﷲ ﻣﻮﺳﻰ ﺑﺤﻔﻆ ﻛﻤﻴﺔ ﻣﻦ ﺍﻟﻤﻦ )‪ ۲٫۳‬ﻟﺘﺮ( ﺩﺍﺧﻞ ﺇﻧﺎء ﻟﻴﺘﺬﻛﺮﻭﺍ ﻋﻠ�ﻰ ﻣ�ﺮ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ ﻣﻌﺠﺰﺓ ﺍﻟﺮﺏ ﺑﺈﻁﻌﺎﻣﻬﻢ ﻓ�ﻲ ﺍﻟﺒﺮﻳ�ﺔ‪ .‬ﻭﺍﺳ�ﺘﻤﺮ ﷲ ﻳﺮﺳ�ﻞ ﺍﻟﻤ�ﻦ ﻳﻮﻣﻴ�ﺎ ً ﻟﻤ�ﺪﺓ‬ ‫‪ ٤۰‬ﺳﻨﺔ ﺣﺘﻰ ﻭﺻﻠﻮﺍ ﺇﻟﻰ ﺣﺪﻭﺩ ﻛﻨﻌﺎﻥ ﻭﺃﻛﻠﻮﺍ ﻣﻦ ﺛﻤﺎﺭﻫﺎ ﻭﺣﻴﻨﺌﺬ ﺍﻧﻘﻄﻊ ﺍﻟﻤﻦ‪.‬‬ ‫‪۱۱۰‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫‪ ‬ﺭﻣﻮﺯ ﻟﻠﻌﺬﺭﺍء ﻣﺮﻳﻢ‬ ‫ﺍﻋﺘﺒ��ﺮﺕ ﺍﻟﻜﻨﻴﺴ��ﺔ ﻗﺴ��ﻂ‬ ‫ﺍﻟﻤﻦ ﺭﻣﺰﺍً ﻟﻠﻌﺬﺭﺍء ﺍﻟﺘﻲ‬ ‫ﺣﻤﻠ��ﺖ ﻓ��ﻲ ﺑﻄﻨﻬ��ﺎ ﺍﻟﻤ��ﻦ‬ ‫ﺍﻟﻌﻘﻠﻲ ﺍﺑﻦ ﷲ ﺍﻟﻤﺘﺠﺴﺪ‬ ‫ﻭﻛ����ﺬﻟﻚ ﺃﻳﻀ����ﺎ ً ﺗ����ﺎﺑﻮﺕ‬ ‫ﺍﻟﻌﻬﺪ ﺍﻟﺬﻱ ﻳﺤ�ﻮﻱ ﻛﻠﻤ�ﺔ‬ ‫ﷲ‪ .‬ﻭﺃﻳﻀ�������ﺎ ً ﺷ�������ﻮﺭﻳﺔ‬ ‫ﻫ�ﺎﺭﻭﻥ ﻭﺍﻟﻌﻠﻴﻘ��ﺔ ﻷﻧﻬﻤ��ﺎ‬ ‫ﻻ ﻳﺤﺘﺮﻗ��ﺎﻥ ﺭﻏ��ﻢ ﺟﻤ��ﺮ‬ ‫ﺍﻟﻨﺎﺭ ﺍﻟﻤﺘﺤﺪ ﺑﻬﻤﺎ‪ ،‬ﺃﻣـــﺎ‬ ‫ﻋﺼﺎ ﻫﺎﺭﻭﻥ ﻓﻬﻲ ﺭﻣﺰ ﻟﻠﻌﺬﺭﺍء ﻷﻥ ﻛﻠﻴﻬﻤﺎ ﺃﺛــﻤﺮﺍ ﺑــﺪﻭﻥ ﺯﺭﻉ ﺑﺸﺮ ‪.‬‬ ‫* ﺗﺬﻣﺮ ﺟﺪﻳﺪ ﺑﺴﺒﺐ ﺍﻟﻌﻄﺶ‪:‬‬ ‫ﺍﺣﻠِ ِﻬ ْﻢ‬ ‫ﺍﺭﺗ َ​َﺤ��� َﻞ ُﻛ��� ﱡﻞ َﺟ َﻤﺎﻋَ��� ِﺔ ﺑَﻨِ���ﻲ ﺇِ ْ‬ ‫ﺛُ��� ﱠﻢ ْ‬ ‫ﺐ َﻣ َ‬ ‫���ﻴﻦ ﺑِ َﺤ َ‬ ‫ﺳ َ‬ ‫���ﺮ ِ‬ ‫ﺴ��� ِ‬ ‫���ﺮﺍﺋِﻴ َﻞ ِﻣ���ﻦْ ﺑَ ﱢﺮﻳﱠ��� ِﺔ ِ‬ ‫ﺳ ٍ‬ ‫ﺏ‬ ‫ﺐ ﺃَ ْﻣ ِﺮ ﺍﻟ ﱠﺮ ﱢ‬ ‫ْ�ﺮ َ‬ ‫ﺏ‪َ ،‬ﻭﻧَﺰَ ﻟُﻮﺍ ﻓِﻲ َﺭﻓِﻴ ِﺪﻳ َﻢ‪َ .‬ﻭﻟَ ْﻢ ﻳَ ُﻜﻦْ َﻣﺎ ٌء ﻟِﻴَﺸ َ‬ ‫ﻮﺟ ِ‬ ‫)ﻛﻤﺠﻤﻮﻋﺎﺕ( َﻋﻠَﻰ ُﻣ ِ‬ ‫‪۲‬‬ ‫ﺏ‪ «.‬ﻓَﻘَ��ﺎ َﻝ ﻟَ ُﻬ � ْﻢ‬ ‫ﺳ��ﻰ َﻭﻗَ��ﺎﻟُﻮﺍ‪» :‬ﺃَ ْﻋﻄُﻮﻧَ��ﺎ َﻣ��ﺎ ًء ﻟِﻨَ ْ‬ ‫ﺍﻟ ﱠ‬ ‫ﺎﺻ � َﻢ ﺍﻟ ﱠ‬ ‫ﺸ � ْﻌ ُ‬ ‫ﺸ � ْﻌ ُ‬ ‫ﺸ� َ�ﺮ َ‬ ‫ﺐ ُﻣﻮ َ‬ ‫ﺐ‪ .‬ﻓَ َﺨ َ‬ ‫ﺐ ﺇِﻟَ�ﻰ‬ ‫ﺶ ُﻫﻨَﺎﻙَ ﺍﻟ ﱠ‬ ‫ﺎﺻ ُﻤﻮﻧَﻨِﻲ؟ ﻟِ َﻤﺎ َﺫﺍ ﺗ َُﺠ ﱢﺮﺑُﻮﻥَ ﺍﻟ ﱠﺮ ﱠ‬ ‫ﺸ ْﻌ ُ‬ ‫ﺏ؟« َﻭﻋ َِﻄ َ‬ ‫ُﻣﻮ َ‬ ‫ﺳﻰ‪» :‬ﻟِ َﻤﺎ َﺫﺍ ﺗ َُﺨ ِ‬

‫ﺼ َ�ﺮ ﻟِﺘُ ِﻤﻴﺘَﻨَ�ﺎ‬ ‫ﺻ� َﻌ ْﺪﺗَﻨَﺎ ِﻣ�ﻦْ ِﻣ ْ‬ ‫ﺳ�ﻰ َﻭﻗَ�ﺎﻟُﻮﺍ‪» :‬ﻟِ َﻤ�ﺎ َﺫﺍ ﺃَ ْ‬ ‫ﺍ ْﻟ َﻤﺎ ِء‪َ ،‬ﻭﺗَ� َﺬ ﱠﻣ َﺮ ﺍﻟﺸﱠ� ْﻌ ُ‬ ‫ﺐ َﻋﻠَ�ﻰ ُﻣﻮ َ‬ ‫‪٤‬‬ ‫ﺏ ﻗَﺎﺋِﻼً‪َ » :‬ﻣﺎ َﺫﺍ ﺃَ ْﻓ َﻌ ُﻞ ﺑِﻬ� َﺬﺍ‬ ‫ﺳﻰ ﺇِﻟَﻰ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺼ َﺮ َﺥ ُﻣﻮ َ‬ ‫ﺶ؟ « ﻓ َ َ‬ ‫َﻭﺃَ ْﻭﻻَ َﺩﻧَﺎ َﻭ َﻣ َﻮ ِ‬ ‫ﺍﺷﻴَﻨَﺎ ﺑِﺎ ْﻟ َﻌﻄَ ِ‬ ‫ﺐ؟ ﺑَ ْﻌ َﺪ ﻗَﻠِﻴﻞ ﻳَ ْﺮ ُﺟ ُﻤﻮﻧَﻨِﻲ«)ﺧﺮ‪(٤-۱ :۱۷‬‬ ‫ﺍﻟ ﱠ‬ ‫ﺸ ْﻌ ِ‬ ‫‪ ‬ﺍﻧﺘﻘﻞ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﻛﻤﺠﻤﻮﻋﺎﺕ ﻭﺃﺗﻮﺍ ﺇﻟﻰ ﺭﻓﻴﺪﻳﻢ ﻭﻣﻌﻨﺎﻫ�ﺎ ﺭﺍﺣ�ﺎﺕ‪ ،‬ﻭﺗﻘ�ﻊ ﻓ�ﻲ‬ ‫ﺟﻨﻮﺏ ﻏﺮﺏ ﺳﻴﻨﺎء‪ .‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻤﻜﺎﻥ ﻗ�ﺎﺣﻼً ﻟ�ﻴﺲ ﻓﻴ�ﻪ ﻣ�ﺎء‪ .‬ﻓﺘ�ﺬﻣﺮ ﺍﻟﺸ�ﻌﺐ ﺑﺸ�ﺪﺓ‬ ‫ﻋﻠﻰ ﻣﻮﺳﻰ ﺣﺘﻰ ﻛ�ﺎﺩﻭﺍ ﻳﺮﺟﻤﻮﻧ�ﻪ! ﻭﻧﺴ�ﻮﺍ ﷲ ﻭﺁﻳﺎﺗ�ﻪ ﺍﻟﺘ�ﻲ ﺻ�ﻨﻌﻬﺎ ﻣﻌﻬ�ﻢ ﻭﻧﺴ�ﻮﺍ‬ ‫ﺍﻟﻤﻦ ﻭﺍﻟﺴﻠﻮﻯ‪ ،‬ﻧﺴﻮﺍ ﻛﻞ ﺷﻲء‪ ،‬ﻭﻟﻢ ﻳﺒﻖ ﻟﺪﻳﻬﻢ ﺳﻮﻯ ﺍﻟﺘﺬﻣﺮ ﺍﻟﺬﻱ ﻳﺜﺒﺖ ﺃﻥ ﻓﻬﻤﻬﻢ‬ ‫‪۱۱۱‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫ﻣ���ﺎﺯﺍﻝ ﺑﻄﻴﺌ���ﺎ ً ﻭﺇﻳﻤ���ﺎﻧﻬﻢ ﻣ���ﺎﺯﺍﻝ ﺿ���ﻌﻴﻔﺎ ً ﻭﺃﻧﻬ���ﻢ ﻣ���ﺎﺯﺍﻟﻮﺍ ﻓ���ﻲ ﺣﺎﺟ���ﺔ ﻟﻤﺰﻳ���ﺪ ﻣ���ﻦ‬ ‫ﺍﻻﻣﺘﺤﺎﻧﺎﺕ ﻭﺍﻟﺘﺠﺎﺭﺏ ﻟﺘﺜﺒﻴﺖ ﺇﻳﻤﺎﻧﻬﻢ‪.‬‬ ‫‪ ‬ﺗﻘﻠﺑ��ﺎﺕ ﺍﻟﺟﻣ��ﻭﻉ‪ :‬ﻣ��ﺎ ﺃﺳ��ﺮﻉ ﺗﻘﻠﺒ��ﺎﺕ ﺍﻟﺠﻤ��ﻮﻉ! ﺃﺣﻴﺎﻧ��ﺎ ﻳﺸ��ﺒﻬﻮﻥ ﺣﺮﻛ��ﺔ ﻗﻄﻴ��ﻊ ﻣ��ﻦ‬ ‫ﺍﻟﺜﻴﺮﺍﻥ ﻳﺠ�ﺮﻱ ﻣﺴ�ﺮﻋﺎ ً ﻓ�ﻲ ﺍﺗﺠ�ﺎﻩ ﻣ�ﺎ‪ ،‬ﻭﻓﺠ�ﺄﺓ ﻳﻐﻴ�ﺮ ﺃﺣ�ﺪﻫﻢ ﺍﺗﺠ�ﺎﻩ ﺣﺮﻛﺘ�ﻪ ﻓﻴﺘﺒﻌ�ﻪ‬ ‫ﺍﻟﻘﻄﻴﻊ ﻛﻠﻪ ﺑﻼ ﻭﻋ�ﻲ‪ .‬ﻓﻤﻮﺳ�ﻰ‪ ،‬ﺍﻟ�ﺬﻱ ﻫﺘﻔ�ﺖ ﻟ�ﻪ ﺍﻟﺠﻤ�ﻮﻉ ﺑﻌ�ﺪ ﺷ�ﻖ ﺍﻟﺒﺤ�ﺮ ﻭﻏ�ﺮﻕ‬ ‫ﻓﺮﻋﻮﻥ ﻳُﻬﺪﺩ ﺍﻟﻴﻮﻡ ﺑﺎﻟﺮﺟﻢ!‬ ‫‪ ‬ﻭﻟﻜﻦ ﻟﻤﺎﺫﺍ ﺍﻟﻌﺠﺐ؟! ﺃﻟﻌﻠﻪ ﺃﻋﻈ�ﻢ ﻣ�ﻦ ﺫﺍﻙ ﺍﻟ�ﺬﻱ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﺨﺘﻄﻔ�ﻮﻩ ﻟﻴﺠﻌﻠ�ﻮﻩ‬ ‫ﻣﻠﻜﺎ ً ﻳﻮﻡ ﺃﺷﺒﻌﻬﻢ ﻣﻦ ﺍﻟﺨﺒﺰﺍﺕ‪ ،‬ﻭﺑﻌﺪﻫﺎ ﻫﺘﻔﻮﺍ ﺍﺻﻠﺒﻪ ﺍﺻﻠﺒﻪ ﻓﻜﺎﻥ ﻟﻬﻢ ﻣﺎ ﺃﺭﺍﺩﻭﺍ‪.‬‬ ‫‪ ‬ﻭﺣﺪﺙ ﻧﻔﺲ ﺍﻟﻤﻮﻗﻒ ﺃﻳﻀﺎ ً ﻣﻊ ﺑﻮﻟﺲ ﻭﺑﺮﻧﺎﺑﺎ ﻓﻲ ﻟﺴﺘﺮﺓ ﺣﻴﺚ ﺍﻋﺘﺒﺮﺕ‬ ‫ﺍﻟﺠﻤﻮﻉ ﺃﻧﻬﻤﺎ ﺇﻟﻬﺎﻥ ﻧﺰﻻ ﺇﻟﻰ ﺍﻷﺭﺽ ﻭﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﺬﺑﺤﻮﺍ ﻟﻬﻤﺎ ﺍﻟﺬﺑﺎﺋﺢ ﻭﺑﻌﺪ ﻗﻠﻴﻞ‬ ‫ﺭﺟﻤﻮﻫﻤﺎ ﺑﺎﻟﺤﺠﺎﺭﺓ ﻭﺟﺮﻭﻫﻤﺎ ﺧﺎﺭﺝ ﺍﻟﻤﺪﻳﻨﺔ !! )ﺃﻉ ‪.(۱٤‬‬ ‫* ﻣﺎء ﻣﻦ ﺍﻟﺼﺨﺮﺓ‪:‬‬ ‫ﺳﻰ‪ُ » :‬ﻣ ﱠﺮ ﻗُﺪﱠﺍ َﻡ ﺍﻟ ﱠ‬ ‫َﺼ�ﺎﻙَ‬ ‫ﺐ‪َ ،‬ﻭ ُﺧ ْﺬ َﻣ َﻌﻚَ ِﻣﻦْ ُ‬ ‫ﻮﺥ ﺇِ ْ‬ ‫ﺳ َ�ﺮﺍﺋِﻴ َﻞ‪َ .‬ﻭﻋ َ‬ ‫ﻓَﻘَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫ﺸ ْﻌ ِ‬ ‫ﺷﻴ ُ ِ‬ ‫ﺿ َﺮﺑْﺖَ ﺑِ َﻬﺎ ﺍﻟﻨﱠ ْﻬ َﺮ ُﺧ ْﺬﻫَﺎ ﻓِﻲ ﻳَ ِﺪﻙَ َﻭ ْﺍﺫﻫ َْﺐ‪٦ .‬ﻫَﺎ ﺃَﻧَ�ﺎ ﺃَﻗِ�ﻒُ ﺃَ َﻣﺎ َﻣـ�ـﻚَ ُﻫﻨَ�ﺎﻙَ َﻋﻠَ�ﻰ‬ ‫ﺍﻟﱠﺘِﻲ َ‬ ‫ﺐ«‪.‬‬ ‫ﺼ� ْ�ﺨ َﺮﺓَ ﻓَﻴَ ْﺨ� ُﺮ ُﺝ ِﻣ ْﻨ َﻬ��ﺎ َﻣ��ﺎ ٌء ﻟِﻴَ ْ‬ ‫ﺏ ﺍﻟ ﱠ‬ ‫�ﺐ‪ ،‬ﻓَﺘ ْ‬ ‫ﺏ ﺍﻟ ﱠ‬ ‫ﺍﻟ ﱠ‬ ‫ﺸ� ْﻌ ُ‬ ‫َﻀ� ِﺮ ُ‬ ‫ﺸ� َ�ﺮ َ‬ ‫ﺼ� ْ�ﺨ َﺮ ِﺓ ﻓِ��ﻲ ُﺣﻮ ِﺭﻳ� َ‬ ‫ﺴ �ﺔ َ‬ ‫�ﻮﻥ ُ‬ ‫ﺳ� َ�ﺮﺍﺋِﻴ َﻞ َﻭ َﺩ َﻋ��ﺎ ﺍ ْ‬ ‫ﻮﺥ ﺇِ ْ‬ ‫�ﻊ » َﻣ ﱠ‬ ‫ﻓَﻔَ َﻌ � َﻞ ُﻣﻮ َ‬ ‫ﺳ � َﻢ ﺍ ْﻟ َﻤ ْﻮ ِ‬ ‫ﺳ��ﻰ ﻫ َﻜ � َﺬﺍ ﺃَ َﻣ��ﺎ َﻡ ُﻋﻴُ� ِ‬ ‫ﺿ� ِ‬ ‫ﺷ �ﻴ ُ ِ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪َ ،‬ﻭ ِﻣــﻦْ ﺃَ ْﺟــ ِﻞ‬ ‫)ﻣﺨﺎﺻﻤﺔ( َﻭ َﻣ ِﺮﻳﺒَﺔَ )ﺗﺠﺮﺑﺔ( « ِﻣﻦْ ﺃَ ْﺟ ِﻞ ُﻣ َﺨﺎﺻــ َ َﻤ ِﺔ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺳ ِﻄﻨَﺎ ﺍﻟ ﱠﺮ ﱡﺏ ﺃَ ْﻡ ﻻَ؟«‪) .‬ﺧﺮ‪(۷-٥ :۱۷‬‬ ‫ﺏ ﻗَﺎﺋِﻠِﻴﻦَ ‪» :‬ﺃَﻓِﻲ َﻭ ْ‬ ‫ﺗ َْﺠ ِﺮﺑَﺘِ ِﻬ ْﻢ ﻟِﻠ ﱠﺮ ﱢ‬

‫‪ ‬ﺻﺮﺥ ﻣﻮﺳﻰ ﺇﻟﻰ ﷲ ﻟﻜﻲ ﻳﻨﻘﺬﻩ ﻣﻦ ﻫﺬﻩ ﺍﻟﺠﻤﻮﻉ ﺍﻟﻬﺎﺋﺠﺔ ﻓﺄﺭﺷﺪﻩ ﷲ ﺃﻥ ﻳﺄﺧ�ﺬ‬ ‫ﻋﺼﺎﻩ ﻓﻲ ﻳﺪﻩ ﻭﻳﻤﺮ ﺃﻣﺎﻡ ﺷﻴﻮﺥ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻳﺄﺧﺬﻫﻢ ﻣﻌﻪ ﺇﻟﻰ ﺻﺨﺮﺓ ﻓ�ﻲ ﺣﻮﺭﻳ�ﺐ‬ ‫ﻟﻴﻜﻮﻧ��ﻮﺍ ﺷ��ﻬﻮﺩﺍً ﻋﻠ��ﻰ ﺍﻟﻤﻌﺠ��ﺰﺓ ﺛ��ﻢ ﻳﻀ��ﺮﺏ ﺍﻟﺼ��ﺨﺮﺓ ﻓﻴﺨ��ﺮﺝ ﻣﻨﻬ��ﺎ ﻣ��ﺎء ﻟﻴﺸ��ﺮﺏ‬ ‫ﺍﻟﺸﻌﺐ‪ .‬ﻭﻗﺎﻝ ﷲ ﻟﻤﻮﺳﻰ ﻫﺎ ﺃﻧﺎ ﺃﻗﻒ ﺃﻣﺎﻣﻚ ﻫﻨﺎﻙ‪ ) .‬ﺑﻌﺎﻣﻮﺩ ﺍﻟﺴﺤﺎﺏ(‬ ‫‪ ‬ﻋﺠﻴﺐ ﻫﻮ ﷲ ﻓﻲ ﻟﻄﻔﻪ ﻭﻁﻮﻝ ﺃﻧﺎﺗﻪ‪ ،‬ﻛﻢ ﻣﻦ ﻣﺮﺓ ﺗﺬﻣﺮ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﻟﺸﻌﺐ‪ ،‬ﻭﻓﻲ‬ ‫ﻳﺢ ﺗ َْ�ﺬﻫ َُﺐ َﻭﻻَ ﺗَ ُﻌ�ﻮ ُﺩ‪) ".‬ﻣ�ﺰ‪(۳۹ :۷۸‬‬ ‫ﻛﻞ ﻣﺮﺓ ﻳﺘﺬﻛﺮ ﷲ ﺿﻌﻔﻬﻢ " َﺫ َﻛ َﺮ ﺃَﻧﱠ ُﻬ ْﻢ ﺑَ َ‬ ‫ﺸ ٌﺮ‪ِ .‬ﺭ ٌ‬ ‫‪۱۱۲‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫ﻭﻳﻌ���ﺎﻣﻠﻬﻢ ﻛﺄﻁﻔ���ﺎﻝ ﻓ���ﻲ ﺍﻹﻳﻤ���ﺎﻥ ﻭﺑ���ﺪﻻً ﻣ���ﻦ ﻣﻌ���ﺎﻗﺒﺘﻬﻢ ﻋﻠ���ﻰ ﺍﻟﺘ���ﺬﻣﺮ ﻧﺠ���ﺪﻩ ﻳﻠﺒ���ﻲ‬ ‫ﺍﺣﺘﻴﺎﺟﺎﺗﻬﻢ ﻋﻠﻰ ﺃﻣﻞ ﺃﻥ ﻳﻨﻀﺠﻮﺍ ﻓﻲ ﺍﻹﻳﻤﺎﻥ‪.‬‬ ‫‪ ‬ﻭﻫﻨﺎﻙ ﻓﻲ ﺭﻓﻴﺪﻳﻢ ﺗﻌﻠﻢ ﻣﻮﺳﻰ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﷲ‪-:‬‬ ‫ ﺗﻌﻠﻢ ﻣﻮﺳﻰ ﺩﺭﺳﺎ ً ﻋﻦ ﻁﻮﻝ ﺃﻧﺎﺓ ﷲ ﻋﻠﻰ ﺍﻟﻤﺘ�ﺬﻣﺮﻳﻦ‪ .‬ﻓﻠ�ﻮ ﺃﻥ ﷲ ﺃﻫﻠﻜﻨ�ﺎ ﺑﺴ�ﺒﺐ‬‫ﻛﺜ�ﺮﺓ ﺧﻄﺎﻳﺎﻧ��ﺎ ﻟﻤ��ﺎ ﺑﻘ��ﻲ ﻣﻨ��ﺎ ﺇﻧﺴ��ﺎﻥ ﻭﺍﺣ�ﺪ‪ ،‬ﻟﻜ��ﻦ ﷲ ﻓ��ﻲ ﻣﺤﺒﺘ��ﻪ ﻳﻄﻴ��ﻞ ﺃﻧﺎﺗ��ﻪ ﻋﻠﻴﻨ��ﺎ‪.‬‬ ‫�ﻮﻝ‬ ‫ﻭﻟﻨﺴﺘﻤﻊ ﺇﻟﻰ ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻟﺮﺳﻮﻝ ﺑﻮﻟﺲ‪»:‬ﺃَ ْﻡ ﺗَ ْ‬ ‫ﺴ�ﺘَ ِﻬﻴﻦُ ﺑِ ِﻐﻨَ�ﻰ ﻟُ ْﻄﻔِ� ِﻪ َﻭﺇِ ْﻣ َﻬﺎﻟِ� ِﻪ َﻭﻁُ ِ‬ ‫ﺃَﻧَﺎﺗِ ِﻪ‪َ ،‬ﻏ ْﻴ َﺮ ﻋَﺎﻟِ ٍﻢ ﺃَﻥﱠ ﻟُ ْﻄﻒَ ٰ ٰ ّ‬ ‫ﷲِ ﺇِﻧﱠ َﻤﺎ ﻳَ ْﻘﺘَﺎﺩُﻙَ ﺇِﻟَﻰ ٰﺍﻟﺘﱠ ْﻮﺑَ ِﺔ؟« ﴿ﺭﻭ‪.﴾٤ :۲‬‬

‫ ﻭﺗﻌﻠﻢ ﻣﻮﺳﻰ ﺃﻥ ﷲ ﺣﺎﺿﺮ ﻣﻌﻪ ﺩﺍﺋﻤﺎً‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪» :‬ﻫَﺎ ﺃَﻧَﺎ ﺃَﻗِﻒُ ﺃَ َﻣﺎ َﻣﻚَ ُﻫﻨَﺎﻙَ َﻋﻠَﻰ‬‫ﺼ ْ�ﺨ َﺮ ِﺓ« ﴿ﺧ�ﺮ‪ .﴾٦ :۱۷‬ﺇﻥ ﻛﻨ�ﺎ ﻧﻔﻌ�ﻞ ﺷ�ﻴﺌﺎ ً ﺻ�ﺎﻟﺤﺎ ً ﻓ�ﺈﻥ ﷲ ﻣﻮﺟ�ﻮﺩ ﻣﻌﻨ�ﺎ‪ ،‬ﻭﻫ��ﻮ‬ ‫ٰﺍﻟ ﱠ‬ ‫ﻣﺼﺪﺭ ﻛﻞ ﻋﻤﻞ ﺻﺎﻟﺢ ﻧﻘﻮﻡ ﺑﻪ‪.‬‬ ‫ ﻭﺃﺧﻴﺮﺍً ﺗﻌﻠﻢ ﻛﻠﻴﻢ ّ‬‫ﷲ ﻣﻮﺳﻰ ﺩﺭﺳﺎ ً ﻋﻈﻴﻤﺎ ً ﻭﻫﻮ ﺃﻥ ﻗﻮﺗﻪ ﻣﺤﺪﻭﺩﺓ‪.‬‬ ‫ﻓﻌﻨﺪﻣﺎ ﻳﻨﺠﺢ ﺍﻟﻘﺎﺋﺪ ﻓﻲ ﻣﻮﺍﺟﻬ�ﺔ ﺍﻟﻤﺸ�ﻜﻼﺕ ﺍﻟﺘ�ﻲ ﺗﻌﺘﺮﺿ�ﻪ ﻛﺜﻴ�ﺮﺍً ﻣ�ﺎ ﻳ�ـ ُ َﺠ ﱠﺮﺏ ﺑ�ﺄﻥ‬ ‫ﻳﺤﺴﺐ ﻧﻔﺴﻪ ﺃﻧﻪ ﺷﻲء‪ ،‬ﻭﻟﻜﻦ ّ‬ ‫ﷲ ﻳﻮﻗﻈﻪ ﻟﻴﻌﻠـ ﱠﻤﻪ ﺃﻥ ﺍﻟﻨﺠﺎﺡ ﻣﻦ ﺍﻟ�ﺮﺏ ﻭﺣ�ﺪﻩ‪ ،‬ﻭﺃﻥ‬ ‫ﺱ َﻋﻠَ�ﻰ‬ ‫ﺍﻟﻘﺎﺋﺪ ﺑﺪﻭﻥ ﺍﻟﺮﺏ ﻋﺎﺟﺰ ﺗﻤﺎﻣﺎ ً‪ .‬ﻭﻣﺎ ﺃﺟﻤﻞ ﻗﻮﻝ ﺇﺷﻌﻴﺎء‪َ » :‬ﻫ ْﻞ ﺗَ ْﻔﺘ َِﺨ� ُﺮ ٰﺍ ْﻟﻔَ�ﺄْ ُ‬

‫����ﺮ ُﻙ‬ ‫����ﺎﻁ ِﻊ ﺑِ َﻬ�����ﺎ‪ ،‬ﺃَ ْﻭ ﻳَﺘَ َﻜﺒﱠ����� ُﺮ ٰﺍ ْﻟ ِﻤ ْﻨ َ‬ ‫����ﻴﺐ ﻳُ َﺤ� ﱢ‬ ‫ﻀ� َ‬ ‫ﺸ�����ﺎ ُﺭ َﻋﻠَ�����ﻰ ُﻣ� َ‬ ‫����ﺮ ﱢﺩ ِﺩ ِﻩ؟ َﻛ�����ﺄَﻥﱠ ٰﺍ ْﻟﻘَ ِ‬ ‫ٰﺍ ْﻟﻘَ� ِ‬ ‫َﺭﺍﻓِ َﻌﻪُ؟«﴿ﺇﺵ‪ .﴾۱٥ :۱۰‬ﻭﻣﺎ ﻧﺤﻦ ﺇﻻ ﻓﺌﻮﺱ ﺑﻴﻦ ﻳﺪﻱ ﺍﻟﺮﺏ‪ ،‬ﻧﺴﻠـ ﱢﻢ ﺃﻧﻔﺴﻨﺎ ﻟﻪ‬ ‫ﻟﻴﺼﻨﻊ ﺑﻨﺎ ﻭﻣﻨﺎ ﺍﻟﺨﺪﻣﺔ ﺍﻟﺘﻲ ﻳﺮﻳﺪﻫﺎ‪.‬‬ ‫‪ ‬ﺇﻥ ﷲ ﻣﻌﻨﺎ ﺩﺍﺋﻤﺎ ً ﻭﻣﺨﺎﺯﻧﻪ ﻋﺠﻴﺒﺔ ﻻ ﺗﻨﻀﺐ ﺃﺑﺪﺍً‪.‬‬ ‫ﻣﻦ ﻳﻘﻮﻝ ﺇﻥ ﺍﻟﺼﺨﺮﺓ ﺗﺨﺮﺝ ﻣﺎ ًء؟‬ ‫�ﺎﻥ‪َ :‬ﻣ�ﺎ‬ ‫ﺣﻘﺎ ً ﻫﺬﺍ ﻫﻮ‪َ " :‬ﻣﺎ ﻟَ ْﻢ ﺗ َ​َﺮ َﻋ ْﻴﻦٌ َﻭﻟَ ْﻢ ﺗَ ْ‬ ‫�ﺎﻝ ﺇِ ْﻧ َ‬ ‫ﺴ َﻤ ْﻊ ﺃُ ُﺫﻥٌ َﻭﻟَ� ْﻢ ﻳَ ْﺨﻄُ ْ�ﺮ َﻋﻠَ�ﻰ ﺑَ ِ‬ ‫ﺴ ٍ‬ ‫ﺃَ َﻋ ﱠﺪﻩُ ﷲُ ﻟِﻠﱠ ِﺬﻳﻦَ ﻳُ ِﺤ ﱡﺒﻮﻧَﻪُ‪ .‬ﻓَﺄ َ ْﻋﻠَﻨَﻪُ ﷲُ ﻟَﻨَﺎ ﻧَ ْﺤﻦُ ﺑِ ُﺮﻭ ِﺣ ِﻪ‪۱﴿ ".‬ﻛﻮ ‪.﴾۱۰-۹ :۲‬‬ ‫ﺇﻥ ﷲ ﻫﻮ ﺻﺨﺮﻧﺎ ﺍﻟﺬﻱ ﻳﺴﺘﺠﻴﺐ ﺻﻼﺗﻨﺎ ﻭﻳﻤﻨﺤﻨﺎ ﻣﺎ ﻧﺤﺘﺎﺝ ﺇﻟﻴﻪ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻋ�ﺪﻡ‬ ‫ﺍﺳﺘﺤﻘﺎﻗﻨﺎ‪.‬‬ ‫‪۱۱۳‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫‪ ‬ﻳﺰﺧﺮ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ ﺑﺘﺸﺒﻴﻪ ﷲ ﺑﺎﻟﺼ�ﺨﺮﺓ‪ .‬ﻭﻟﻌ�ﻞ ﺃﻭﻝ ﻣ�ﻦ ﺍﺳ�ﺘﺨﺪﻡ ﻫ�ﺬﺍ ﺍﻟﺘﺸ�ﺒﻴﻪ‬ ‫‪٤‬‬ ‫ﺻ�ﻨِﻴ ُﻌﻪُ‪.‬‬ ‫ﻫﻮ ﻣﻮﺳﻰ ﺍﻟﻨﺒﻲ ﻓﻲ ﻗﻮﻟﻪ‪ " :‬ﺃَ ْﻋﻄُﻮﺍ َﻋﻈَ َﻤﺔً ِﻹﻟ ِﻬﻨَﺎ‪ .‬ﻫ َُﻮ ﺍﻟ ﱠ‬ ‫ﺼ ْ�ﺨ ُﺮ ﺍ ْﻟ َﻜﺎ ِﻣ� ُﻞ َ‬ ‫ﻖ َﻭﻋَﺎ ِﺩ ٌﻝ ﻫ َُﻮ‪)".‬ﺗﺚ‪(٤-۳ :۳۲‬‬ ‫ﺻﺪﱢﻳ ٌ‬ ‫ﺇِﻥﱠ َﺟ ِﻤﻴ َﻊ ُ‬ ‫ﺳﺒُﻠِ ِﻪ َﻋ ْﺪ ٌﻝ‪ .‬ﺇِﻟﻪُ ﺃَ َﻣﺎﻧَ ٍﺔ ﻻَ َﺟ ْﻮ َﺭ ﻓِﻴ ِﻪ ِ‬

‫‪ ‬ﺍﻟﺼﺨﺮﺓ ﻛﺎﻧﺖ ﺭﻣﺰﺍً ﻟﻠﻤﺴﻴﺢ‪:‬‬ ‫ﺍﺣﺪًﺍ‬ ‫ ﺍﻟﺼﺨﺮﺓ ﺗﺸﻴﺮ ﻟﻠﻤﺴﻴﺢ ﻛﻤﺎ ﻗﺎﻝ ﺑﻮﻟﺲ ﺍﻟﺮﺳﻮﻝ " َﻭ َﺟ ِﻤﻴ َﻌ ُﻬ ْﻢ َ‬‫ﺷ ِﺮﺑُﻮﺍ ﺷ َ​َﺮﺍﺑًﺎ َﻭ ِ‬ ‫ﺖ‬ ‫ﻭﺣﻴًّ��ﺎ‪ ،‬ﻷَﻧﱠ ُﻬ � ْﻢ َﻛ��ﺎﻧُﻮﺍ ﻳَ ْ‬ ‫ﻭﺣﻴﱠ � ٍﺔ ﺗَ��ﺎﺑِ َﻌﺘِ ِﻬ ْﻢ‪َ ،‬ﻭﺍﻟ ﱠ‬ ‫ﺸ� َ�ﺮﺑُﻮﻥَ ِﻣ��ﻦْ َ‬ ‫ﺼ� ْ�ﺨ َﺮﺓُ َﻛﺎﻧَ � ِ‬ ‫ﺻ� ْ�ﺨ َﺮ ٍﺓ ُﺭ ِ‬ ‫ُﺭ ِ‬ ‫ﻴﺢ‪۱) ".‬ﻛﻮ‪ .(٤:۱۰‬ﻭﺿﺮﺏ ﺍﻟﺼﺨﺮﺓ ﻳﺸﻴﺮ ﻟﻶﻻﻡ ﺍﻟﺘﻲ ﺟﺎﺯ ﻓﻴﻬ�ﺎ ﺍﻟﻤﺴ�ﻴﺢ‪،‬‬ ‫ﺴ َ‬ ‫ﺍ ْﻟ َﻤ ِ‬ ‫ﻭﺍﻟﻤ��ﺎء ﺍﻟ��ﺬﻱ ﺗﻔﺠ��ﺮ ﻣ��ﻦ ﺍﻟﺼ��ﺨﺮﺓ ﻳﺮﻣ��ﺰ ﻟﻠ��ﺮﻭﺡ ﺍﻟﻘ��ﺪﺱ‪ ،‬ﻭﻣ��ﺎ ﻛﻨ��ﺎ ﻟﻨﺤﺼ��ﻞ ﻋﻠ��ﻰ‬ ‫ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻣﺎ ﻟﻢ ﻳـ ُﻀﺮﺏ ﺍﻟﻤﺴﻴﺢ ﻣﺤﺘﻤﻼً ﺛﻤﻦ ﺧﻄﺎﻳﺎﻧﺎ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪.‬‬ ‫ﺻﻠِﺐ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻟﺬﻟﻚ ﻣﺎ ﻛﺎﻥ ﻳﺠﺐ ﺃﻥ ﺗﻀﺮﺏ ﺍﻟﺼ�ﺨﺮﺓ ﺳ�ﻮﻯ ﻣ�ﺮﺓ‬ ‫ ﻭﺍﻟﻤﺴﻴﺢ ُ‬‫ﻭﺍﺣﺪﺓ‪ .‬ﻭﻋﻠﻰ ﺍﻟﺼ�ﻠﻴﺐ ﻁُ ِﻌ�ﻦَ ﺍﻟﻤﺴ�ﻴﺢ ﻓ�ﻲ ﺟﻨﺒ�ﻪ ﻓﺨ�ﺮﺝ ﺩﻡ ﻭﻣ�ﺎء ﻛﻔ�ﺎﺭﺓ ﻭﺗﻄﻬﻴ�ﺮﺍً‬ ‫ﺐ‬ ‫ﻟﻜﻞ ﻣﻦ ﻳﺆﻣﻦ ﺑﻪ‪ .‬ﻭﻷﻥ ﺇﺳﺮﺍﺋﻴﻞ ﻛﻠﻪ ﺍﺷﺘﺮﻙ ﻓﻲ ﺻﻠﺐ ﺍﻟﻤﺴ�ﻴﺢ‪ ،‬ﻭﺍﻟﻤﺴ�ﻴﺢ ﺻُ�ﻠِ َ‬ ‫ﺃﻣﺎﻡ ﺍﻟﺸﻌﺐ‪ ،‬ﻓﻌﻞ ﻣﻮﺳﻰ ﻫﻜﺬﺍ ﺃﻣﺎﻡ ﻋﻴﻮﻥ ﺷﻴﻮﺥ ﺇﺳﺮﺍﺋﻴﻞ‪.‬‬ ‫ ﻭﻣﻦ ﺍﻟﻤﻼﺣﻆ ﺃﻥ ﷲ ﻟﻢ ﻳـ ُﻨﺰﻝ ﻣﻄﺮﺍً ﻣﻦ ﺍﻟﺴﻤﺎء ﻟﺌﻼ ﻳﻈﻨﻪ ﺍﻟﺸﻌﺐ ﻣﻄﺮﺍً ﻋﺎﺩﻳﺎ ً‪،‬‬‫ﻭﻫﺬﺍ ﺍﻟﻤﺎء ﻟﻢ ﻳﻜﻦ ﻣﺎ ًء ﻋﺎﺩﻳ�ﺎ ً ﺑ�ﻞ ﺃﺳ�ﻤﺎﻩ ﺑ�ﻮﻟﺲ ﺍﻟﺮﺳ�ﻮﻝ ﺷ�ﺮﺍﺑﺎ ً ﺭﻭﺣﻴ�ﺎ ً ﻓﻬ�ﻮ ﺭﻣ�ﺰ‬ ‫ﺸ� َ�ﺮ ْﺏ‪.‬‬ ‫�ﺶ ﺃَ َﺣ� ٌﺪ ﻓَ ْﻠﻴُ ْﻘﺒِ� ْﻞ ﺇِﻟَ� ﱠﻲ َﻭﻳَ ْ‬ ‫ﻟﻠ��ﺮﻭﺡ ﺍﻟﻘ��ﺪﺱ‪ ،‬ﻟ��ﺬﻟﻚ ﻗ��ﺎﻝ ﺍﻟﺴ��ﻴﺪ ﺍﻟﻤﺴ��ﻴﺢ »ﺇِﻥْ ﻋ َِﻄ� َ‬ ‫‪۳۸‬‬ ‫�ﻲ«‪۳۹ .‬ﻗَ�ﺎ َﻝ ﻫ� َﺬﺍ‬ ‫َﻣﻦْ ﺁ َﻣﻦَ ﺑِﻲ‪َ ،‬ﻛ َﻤﺎ ﻗَﺎ َﻝ ﺍ ْﻟ ِﻜﺘ ُ‬ ‫َﺎﺏ‪ ،‬ﺗ َْﺠ� ِﺮﻱ ِﻣ�ﻦْ ﺑَ ْﻄﻨِ� ِﻪ ﺃَ ْﻧ َﻬ�ﺎ ُﺭ َﻣ�ﺎ ٍء َﺣ ﱟ‬ ‫ُﺱ ﻟَ� ْﻢ‬ ‫ﻭﺡ ﺍﻟﱠ ِﺬﻱ َﻛ�ﺎﻥَ ﺍ ْﻟ ُﻤ ْﺆ ِﻣﻨُ�ﻮﻥَ ﺑِ� ِﻪ ُﻣ ْ�ﺰ ِﻣ ِﻌﻴﻦَ ﺃَﻥْ ﻳَ ْﻘﺒَﻠُ�ﻮﻩُ‪ ،‬ﻷَﻥﱠ ﱡ‬ ‫َﻦ ﱡ‬ ‫ﻭﺡ ﺍ ْﻟﻘُ�ﺪ َ‬ ‫ﺍﻟ�ﺮ َ‬ ‫ﻋ ِ‬ ‫ﺍﻟﺮ ِ‬ ‫‪٤۰‬‬ ‫�ﻊ ﻟَ ﱠﻤ�ﺎ‬ ‫ْﻄ َﻲ ﺑَ ْﻌﺪُ‪ ،‬ﻷَﻥﱠ ﻳَ ُ‬ ‫ﻳَ ُﻜﻦْ ﻗَ ْﺪ ﺃُﻋ ِ‬ ‫ﺴﻮ َﻉ ﻟَ ْﻢ ﻳَ ُﻜﻦْ ﻗَ� ْﺪ ُﻣ ﱢﺠ� َﺪ ﺑَ ْﻌ� ُﺪ‪ .‬ﻓَ َﻜﺜِﻴ� ُﺮﻭﻥَ ِﻣ�ﻦَ ﺍ ْﻟ َﺠ ْﻤ ِ‬ ‫ﺳ ِﻤ ُﻌﻮﺍ ﻫ َﺬﺍ ﺍ ْﻟ َﻜﻼَ َﻡ ﻗَﺎﻟُﻮﺍ‪»:‬ﻫ َﺬﺍ ﺑِﺎ ْﻟ َﺤﻘِﻴﻘَ ِﺔ ﻫ َُﻮ ﺍﻟﻨﱠﺒِ ﱡﻲ«‪ ) .‬ﻳﻮ‪.(٤۰-۳۷:۷‬‬ ‫َ‬

‫ ﻭﻧﻼﺣﻆ ﺃﻥ ﺍﻟﺸﻌﺐ ﻟﻢ ﻳﺘﻤﺘﻊ ﺑﻬﺬﺍ ﺍﻟﺸﺮﺍﺏ ﺍﻟﺮﻭﺣﻲ ﺇﻻ ﺑﻌﺪ ﺫﺑﺢ ﺧ�ﺮﻭﻑ ﺍﻟﻔﺼ�ﺢ‬‫)ﺍﻟﻔﺪﺍء(‪ ،‬ﺛﻢ ﻋﺒﻮﺭ ﺍﻟﺒﺤﺮ )ﺍﻟﻤﻌﻤﻮﺩﻳﺔ(‪ ،‬ﺛﻢ ﺿﺮﺏ ﺟﻴﺶ ﻓﺮﻋﻮﻥ ﻭﻏﺮﻗ�ﻪ )ﻫﺰﻳﻤ�ﺔ‬ ‫ﺇﺑﻠﻴﺲ(‪ ،‬ﻭﺃﺧﻴﺮﺍً ﺍﻟﻤﺮﻭﺭ ﺑﺈﻳﻠﻴﻢ )ﻗﺒ�ﻮﻝ ﻛ�ﺮﺍﺯﺓ ﻭﺗﻌﻠ�ﻴﻢ ‪ ۱۲‬ﺗﻠﻤﻴ�ﺬﺍً ﻭ‪ ۷۰‬ﺭﺳ�ﻮﻻً(‪.‬‬ ‫ﻭﻫ��ﺬﻩ ﺇﺷ��ﺎﺭﺓ ﺇﻟ��ﻰ ﺍﻻﻣ��ﺘﻼء ﺑ��ﺎﻟﺮﻭﺡ ﺍﻟﻘ��ﺪﺱ ﻣ��ﻦ ﺧ��ﻼﻝ ﺍﻹﻳﻤ��ﺎﻥ ﺑﺬﺑﻴﺤ��ﺔ ﺍﻟﺼ��ﻠﻴﺐ‬ ‫‪۱۱٤‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫)ﻓﺼﺤﻨﺎ ﺍﻟﺠﺪﻳﺪ( ﻭﻗﺒﻮﻝ ﺍﻟﻤﻌﻤﻮﺩﻳﺔ ﻭﺍﻟﻤﻴﺮﻭﻥ‪ ،‬ﻭﺣﻴ�ﺎﺓ ﺍﻟﺘﻮﺑ�ﺔ ﺍﻟﻤﺴ�ﺘﻤﺮﺓ ﻭﺍﻟﻨﺼ�ﺮﺓ‬ ‫ﻋﻠﻰ ﺍﻟﺸﺮ ﻭﺍﻟﺘﻠﻤﺬﺓ ﻋﻠﻰ ﺍﻟﻜﺜﻴﺮﻳﻦ‪.‬‬ ‫* ﺣﺮﺏ ﻣﻊ ﻋﻤﺎﻟﻴﻖ‪:‬‬ ‫ﻖ )ﺷﻌﺐ ﻣﻦ‬ ‫‪َ ۸‬ﻭﺃَﺗَﻰ َﻋ َﻤﺎﻟِﻴ ُ‬ ‫ﺏ‬ ‫ﺎﺭ َ‬ ‫ﻁﻮﺍﻝ ﺍﻟﻘﺎﻣﺔ( َﻭ َﺣ َ‬ ‫ﻓِﻲ‬

‫َﺭﻓِﻴ ِﺪﻳ َﻢ‪.‬‬

‫ﺳ َﺮﺍﺋِﻴ َﻞ‬ ‫ﺇِ ْ‬ ‫‪۹‬‬ ‫ﺳﻰ ﻟِﻴَﺸُﻮ َﻉ‪:‬‬ ‫ﻓَﻘَﺎ َﻝ ُﻣﻮ َ‬ ‫»ﺍ ْﻧﺘ َِﺨ ْﺐ ﻟَﻨَﺎ ِﺭ َﺟﺎﻻً َﻭ ْ‬ ‫ﺍﺧ ُﺮ ْﺝ‬ ‫ﻖ‪َ .‬ﻭ َﻏﺪًﺍ‬ ‫َﺣﺎ ِﺭ ْﺏ َﻋ َﻤﺎﻟِﻴ َ‬

‫ﺱ ﺍﻟﺘﱠﻠﱠ ِﺔ‬ ‫ﺃَﻗِﻒُ ﺃَﻧَﺎ َﻋﻠَﻰ َﺭ ْﺃ ِ‬

‫َﺼﺎ ﷲِ ﻓِﻲ‬ ‫)ﺗﻞ( َﻭﻋ َ‬ ‫ﻳَ ِﺪﻱ«‪۱۰ .‬ﻓَﻔَ َﻌ َﻞ ﻳَﺸُﻮ ُﻉ َﻛ َﻤﺎ‬ ‫ﺏ‬ ‫ﺳﻰ ﻟِﻴُ َﺤﺎ ِﺭ َ‬ ‫ﻗَﺎ َﻝ ﻟَﻪُ ُﻣﻮ َ‬ ‫ﺳﻰ‬ ‫َﻋ َﻤــﺎﻟِــﻴ َ‬ ‫ﻖ ‪َ .‬ﻭﺃَ ﱠﻣﺎ ُﻣﻮ َ‬

‫‪۱۱‬‬ ‫ﺳ��ﻰ ﻳَ�� َﺪﻩُ ﺃَﻥﱠ‬ ‫ﺱ ﺍﻟﺘﱠﻠﱠ�� ِﺔ‪َ .‬ﻭ َﻛ��ﺎﻥَ ﺇِ َﺫﺍ َﺭﻓَ�� َﻊ ُﻣﻮ َ‬ ‫َﻭﻫَ��ﺎ ُﺭﻭﻥُ َﻭ ُﺣ��ﻮ ُﺭ ﻓَ َ‬ ‫ﺼ�� ِﻌﺪُﻭﺍ َﻋﻠَ��ﻰ َﺭ ْﺃ ِ‬ ‫‪۱۲‬‬ ‫ﺳ��ﻰ‬ ‫�ﺾ ﻳَ� َﺪﻩُ ﺃَﻥﱠ َﻋ َﻤ��ﺎﻟِﻴ َ‬ ‫ﺇِ ْ‬ ‫ﻖ ﻳَ ْﻐﻠِ� ُ‬ ‫ﺳ� َ�ﺮﺍﺋِﻴ َﻞ ﻳَ ْﻐﻠِ� ُ‬ ‫�ﺎﺭﺕْ ﻳَ�ﺪَﺍ ُﻣﻮ َ‬ ‫ﺻ� َ‬ ‫�ﺐ‪ .‬ﻓَﻠَ ﱠﻤ��ﺎ َ‬ ‫�ﺐ‪َ ،‬ﻭﺇِ َﺫﺍ َﺧﻔَ� َ‬

‫�ﺲ‬ ‫ﺿ� َﻌﺎﻩُ ﺗ َْﺤﺘَ�ﻪُ ﻓَ َﺠﻠَ َ‬ ‫ﺛَﻘِﻴﻠَﺘَ ْﻴ ِﻦ‪)،‬ﺗﻌﺐ ﻣﻦ ﻁﻮﻝ ﻣﺪﺓ ﺭﻓﻊ ﺍﻟﺬﺭﺍﻋﻴﻦ( ﺃَ َﺧ َﺬﺍ َﺣ َﺠ� ًﺮﺍ َﻭ َﻭ َ‬ ‫ﺍﺣ � ُﺪ ِﻣ��ﻦْ ُﻫﻨَ��ﺎ َﻭ َ‬ ‫ﺍﻵﺧ � ُﺮ ِﻣ��ﻦْ ُﻫﻨَ��ﺎﻙَ ‪.‬‬ ‫َﻋﻠَ ْﻴ� ِﻪ‪َ .‬ﻭ َﺩ َﻋ � َﻢ )ﺳ��ﻨﺪ( َﻫ��ﺎ ُﺭﻭﻥُ َﻭ ُﺣ��ﻮ ُﺭ ﻳَ َﺪ ْﻳ � ِﻪ‪ ،‬ﺍ ْﻟ َﻮ ِ‬

‫ﻖ َﻭﻗَ ْﻮ َﻣ�ﻪُ ﺑِ َﺤ� ﱢﺪ‬ ‫ﺲ‪۱۳ .‬ﻓَ َﻬ�ﺰَ َﻡ ﻳَﺸُ�ﻮ ُﻉ َﻋ َﻤ�ﺎﻟِﻴ َ‬ ‫ﻓَ َﻜﺎﻧَﺖْ ﻳَ�ﺪَﺍﻩُ ﺛَ�ﺎﺑِﺘَﺘَ ْﻴ ِﻦ ﺇِﻟَ�ﻰ ُﻏ� ُﺮﻭ ِ‬ ‫ﺏ ﺍﻟﺸﱠ� ْﻤ ِ‬ ‫ﻒ‪) .‬ﺧﺮ‪(۱۳-۸ :۱۷‬‬ ‫ﺍﻟ ﱠ‬ ‫ﺴ ْﻴ ِ‬ ‫‪ ‬ﻫﺬﻩ ﺃﻭﻝ ﻣﺮﺓ ﻧﻘﺮﺃ ﻓﻴﻬﺎ ﻋﻦ ﺷﻌﺐ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺨﺎﺭﺝ ﻣﻦ ﻣﺼﺮ ﺃﻧﻪ ﺍﺷﺘﺒﻚ ﻓﻲ‬ ‫ﺣﺮﺏ ﻣﻊ ﻋﺪﻭﻩ‪ .‬ﻓﻤﻦ ﻫﻮ ﻋﻤﺎﻟﻴﻖ ﻭﻣﺎ ﻫﻲ ﻗﺼﺔ ﻫﺬﺍ ﺍﻟﺸﻌﺐ؟‬

‫‪۱۱٥‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫‪ ‬ﻋﻤﺎﻟﻴﻖ ﻫﻮ ﺃﺣﺪ ﺃﺣﻔﺎﺩ ﻋﻴﺴﻮ ﻭﻣﻌﻨﻰ ﺍﻻﺳﻢ ﺃﻧﻪ " ﺷﻌﺐ ﻳﻜﺘﺴﺢ ﻛﻞ ﻣﺎ ﺃﻣﺎﻣﻪ "‬ ‫ﻭﻛﺎﻥ ﻧﺴﻞ ﻋﻤﺎﻟﻴﻖ ﺷﻌﺒﺎ ً ﻗﻮﻳﺎ ً ‪ ......‬ﺇﻻ ﺃﻧﻪ ﻫُﺰﻡ ﻛﺜﻴﺮﺍً ﻭﻁـ ُﺮﺩ ﻣﻦ ﻭﻁﻨﻪ ﻓﻲ‬ ‫ﻓﻠﺴﻄﻴﻦ ﻭﻋﺎﺷﻮﺍ ﻛﺒﺪﻭ ُﺭ ﱠﺣﻞ ﻣﺘﻨﻘﻠﻴﻦ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‪.‬‬ ‫ﻭﻷﻥ ﻋﻤﺎﻟﻴﻖ ﻫﻢ ﻧﺴﻞ ﻋﻴﺴﻮ ‪ -‬ﺍﻟﺬﻱ ﺑﺎﻉ ﺍﻟﺒﻜﻮﺭﻳﺔ ﺑﻄﺒﻖ ﻋﺪﺱ ‪ -‬ﻓﻬﻮ ﻳﺮﻣﺰ ﺩﺍﺋﻤﺎ ً‬ ‫ﺇﻟﻰ ﺍﻟﺠﺴﺪ ﺍﻟﺬﻱ ﻳﺸﺘﻬﻲ ﺿﺪ ﺍﻟﺮﻭﺡ‪.‬‬ ‫ﻭﻛﺎﻥ ﺍﻟﻈﻬﻮﺭ ﺍﻟﻤﻔﺎﺟﺊ ﻟﺸﻌﺐ ﺇﺳﺮﺍﺋﻴﻞ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﻨﻄﻘﺔ ﻣﺼﺪﺭﺍً ﻻﻧﺰﻋﺎﺝ ﺷﻌﺐ‬ ‫ﻋﻤﺎﻟﻴﻖ ﺇﺫ ﺍﻋﺘﺒﺮﻭﻩ ﺍﻧﺘﻬﺎﻛﺎ ً ﻹﻗﻠﻴﻤﻬﻢ‪ .‬ﻭﻟﻜﻦ ﺍﻟﺴﺒﺐ ﺍﻟﺮﺋﻴﺴﻲ ﺍﻟﺬﻱ ﺟﻌﻠﻬﻢ ﻳﺤﺎﺭﺑﻮﻥ‬ ‫ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻫﻮ ﻅﻬﻮﺭ ﺍﻟﻤﺎء )ﻣﻦ ﺍﻟﺼﺨﺮﺓ( ﻓﻲ ﻫﺬﻩ ﺍﻟﺒﺮﻳﺔ ﺍﻟﻘﺎﺣﻠﺔ‪ ،‬ﻓﺄﺭﺍﺩ‬ ‫ﻋﻤﺎﻟﻴﻖ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﻣﻨﺎﺑﻊ ﺍﻟﻤﺎء‪ ،‬ﻭﻛﺄﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺤﺴﺪ ﺍﻹﻧﺴﺎﻥ ﺣﻴﻦ ﻳﺪﺧﻞ ﻓﻲ‬ ‫ﻁﺮﻳﻖ ﺍﻻﻣﺘﻼء ﺑﺎﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻓﻴﻜﺜﻒ ﺍﻟﺤﺮﺏ ﻋﻠﻴﻪ‪.‬‬ ‫‪ ‬ﻛﺎﻥ ﻳﺸﻮﻉ ﻳﻐﻠﺐ ﻋﻤﺎﻟﻴﻖ ﻁﻮﺍﻝ ﻓﺘﺮﺓ ﻭﻗﻮﻑ ﻣﻮﺳﻰ ﻟﻠﺼ�ﻼﺓ ﺭﺍﻓﻌ�ﺎ ً ﻳﺪﻳ�ﻪ ﻋﻠ�ﻰ‬ ‫ﺷﻜﻞ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﺗﻌﺐ ﻣﻮﺳﻰ ﻭﺧﻔﺾ ﻳﺪﻳﻪ ﻳﻨﻬﺰﻡ ﻳﺸﻮﻉ!!‬ ‫ﻓﻠﻤﺎ ﺗﻌﺐ ﻣﻮﺳﻰ ﺟﺪﺍً ﻣﻦ ﺍﺳﺘﻤﺮﺍﺭﻳﺔ ﺭﻓﻊ ﻳﺪﻳﻪ‪ ،‬ﺟﺎء ﻫﺎﺭﻭﻥ ﺭﺋﻴﺲ ﺍﻟﻜﻬﻨﺔ )ﻣﻤﺜﻼً‬ ‫ﻟﻠﻤﺴﻴﺢ‪ -‬ﺭﺋﻴﺲ ﻛﻬﻨﺘﻨﺎ ﺍﻷﻋﻈﻢ( ﻭﻣﻌﻪ ﺣـ�ـﻮﺭ ﻣ�ﻦ ﺳﺒــــ�ـﻂ ﻳﻬ�ﻮﺫﺍ )ﺍﻟ�ﺬﻱ ﻳﺨ�ﺮﺝ‬ ‫ﻣﻨﻪ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ( ﻟﻴﺴﻨﺪﺍ ﻳﺪﻳﻪ ﻭﻳﻈ�ﻞ ﻣﻨﻈ�ﺮ ﺍﻟﺼ�ﻠﻴﺐ ﻗﺎﺋﻤ�ﺎ ً ﻁ�ﻮﺍﻝ ﺍﻟﻤﻌﺮﻛ�ﺔ‪ ،‬ﻓ�ﻲ‬ ‫ﺇﺷﺎﺭﺓ ﻭﺍﺿﺤﺔ ﺇﻟﻰ ﻗﻮﺓ ﺍﻟﺼﻠﻴﺐ ﺍﻟﺘﻲ ﺗﻬﺰﻡ ﺇﺑﻠﻴﺲ ﻭﺟﻨﻮﺩﻩ‪ .‬ﻭﻓﺎﻋﻠﻴﺔ ﻁﻠﺒ�ﺔ ﻣﻮﺳ�ﻰ‬ ‫ﺍﻟﺒﺎﺭ ﺍﻟﺘﻲ ﺗﻘﺘﺪﺭ ﻛﺜﻴﺮﺍ ﻓﻲ ﻓﻌﻠﻬﺎ‪.‬‬ ‫ ﻣﺮﺓ ﺃﺧﺮﻯ ﻧﺮﻯ ﺍﺷﺘﺮﺍﻙ ﺍﻟﺠﻬﺎﺩ ﻭﺍﻟﻨﻌﻤﺔ ﻓﻲ ﺍﻟﺨﻼﺹ‪ .‬ﻓﺒﺪﻭﻥ ﺭﻓﻊ ﻳﺪﻱ ﻣﻮﺳ�ﻰ‬‫ﺲ‬ ‫ﻟﻠﺴﻤﺎء )ﺍﻟﻨﻌﻤﺔ( ﻳﻨﻬﺰﻡ ﺍﻟﺸﻌﺐ "ﻷَﻧﱠ ُﻜ ْﻢ ﺑِﺎﻟﻨﱢ ْﻌ َﻤ� ِﺔ ُﻣ َﺨﻠﱠ ُ‬ ‫�ﺎﻥ‪َ ،‬ﻭﺫﻟِ�ﻚَ ﻟَ� ْﻴ َ‬ ‫ﺎﻹﻳ َﻤ ِ‬ ‫ﺼ�ﻮﻥَ ‪ ،‬ﺑِ ِ‬ ‫ِﻣ ْﻨ ُﻜ ْﻢ‪ .‬ﻫ َُﻮ ﻋ َِﻄﻴﱠﺔُ ﷲِ )ﺃﻑ‪ ،.(۸:۲‬ﻭﺑﺪﻭﻥ ﺟﺪﻳﺔ ﻳﺸﻮﻉ ﻓﻲ ﺍﻟﺤﺮﺏ )ﺍﻟﺠﻬﺎﺩ(‪ ،‬ﻧﺼﻞ‬ ‫ﺻ���� ْﻴﺪًﺍ" )ﺃﻡ‪، (۲۷:۱۲‬‬ ‫ﺴ���� ُﻚ َ‬ ‫����ﺎﻭﺓُ ﻻَ ﺗَ ْﻤ ِ‬ ‫ﺃﻳﻀ����ﺎ ﺇﻟ����ﻰ ﻧﻔ����ﺲ ﺍﻟﻨﺘﻴﺠ����ﺔ ﻷﻥ "ﺍﻟ ﱠﺮ َﺧ َ‬ ‫ﺿ ﱠﺪ ﺍ ْﻟ َﺨ ِﻄﻴﱠ ِﺔ )ﻋﺐ‪(٦:۱۲‬‬ ‫ﻭﺍﻟﻤﻨﺘﺼﺮﻭﻥ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻘَﺎ ِﻭ ُﻣﻮﻥ َﺣﺘﱠﻰ ﺍﻟﺪ ِﱠﻡ ُﻣ َﺠﺎ ِﻫ ِﺪﻳﻦَ ِ‬ ‫ﺃﻱ ﺃﻥ ﺍﻟﻨﻌﻤﺔ ﻗﺪ ﺗﺴﺒﻖ ﺍﻟﺠﻬﺎﺩ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻻ ﺗﺼﻞ ﺇﻟﻰ ﻏﺎﻳﺘﻬﺎ ﺑﺪﻭﻧﻪ‪.‬‬ ‫‪۱۱٦‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫‪ ‬ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺤﺮﺏ ﻣﻊ ﻓﺮﻋﻮﻥ ﻭ ﺍﻟﺤﺮﺏ ﻣﻊ ﻋﻤﺎﻟﻴﻖ‪-:‬‬ ‫ﻭﺍﺟﻪ ﺍﻟﺸﻌﺐ ﻓﺮﻋﻮﻥ )ﺍﻟﺬﻱ ﻳﺮﻣﺰ ﻟﻠﺸﻴﻄﺎﻥ( ﻭﺟﻴﺸﻪ‪ .‬ﻭﻟﻜﻨﻪ ﻟﻢ ﻳﺤﺎﺭﺑﻬﻢ ﺑﻞ ﺗﻮﻟﻰ‬ ‫ﺍﻟﺮﺏ ﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﻢ‪ ،‬ﻭﻛﺎﻥ ﻛﻞ ﺍﻟﻤﻄﻠﻮﺏ ﻣﻨﻬﻢ ﺃﻥ ﻳﻘﻔﻮﺍ ﺻﺎﻣﺘﻴﻦ ﻭﻳﻨﻈﺮﻭﺍ ﺧ�ﻼﺹ‬ ‫ﺍﻟ��ﺮﺏ‪ .‬ﺃﻱ ﺃﻥ ﻧﻌﻤ��ﺔ ﷲ ﻫ��ﻲ ﺍﻟﺘ��ﻲ ﺗﻮﻟ��ﺖ ﻣﻬﻤ��ﺔ ﺗﺨﻠﻴﺼ��ﻬﻢ ﻣ��ﻦ ﻗﺒﻀ��ﺔ ﺍﻟﺸ��ﻴﻄﺎﻥ‪،‬‬ ‫ﻭﻫﻜﺬﺍ ﻳﺄﺧﺬ ﺍﻟﺮﺏ ﺑﻴ�ﺪ ﺍﻟﻤﺒﺘ�ﺪﺉ ﺍﻟ�ﺬﻱ ﻻ ﻳﺴ�ﺘﻄﻴﻊ ﺃﻥ ﻳﺠﺎﻫ�ﺪ ﻟﻴﺨﻠﺼ�ﻪ ﻣ�ﻦ ﻓﺮﻋ�ﻮﻥ‬ ‫)ﺇﺑﻠﻴﺲ( ﻭﻳﻌﺒﺮ ﺑﻪ ﺍﻟﺒﺤ�ﺮ )ﺍﻟﻤﻌﻤﻮﺩﻳ�ﺔ( ﻭﻳﻄﻌﻤ�ﻪ ﺍﻟﻤ�ﻦ )ﺍﻹﻓﺨﺎﺭﺳ�ﺘﻴﺎ( ﻭﻳﻌﻄﻴ�ﻪ ﺃﻥ‬ ‫ﻳﺸ�ﺮﺏ ﻣ�ﻦ ﺍﻟﺼ�ﺨﺮﺓ )ﺍﻻﻣ�ﺘﻼء ﺑ�ﺎﻟﺮﻭﺡ ﺍﻟﻘ�ﺪﺱ(‪ .‬ﺛ�ﻢ ﻳﻀ�ﻌﻪ ﻋﻠ�ﻰ ﻁﺮﻳ�ﻖ ﺍﻟﺠﻬ�ﺎﺩ‬ ‫ﺍﻟﻤﺆﺩﻱ ﺇﻟﻰ ﻛﻨﻌﺎﻥ )ﺑﺮﻳﺔ ﺳﻴﻨﺎء(‪ .‬ﻓ�ﺈﺫﺍ ﻣ�ﺎ ﻭﺍﺟ�ﻪ ﻋﻤ�ﺎﻟﻴﻖ )ﺷ�ﻬﻮﺍﺕ ﺍﻟﺠﺴ�ﺪ( ﻳﺠ�ﺐ‬ ‫ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﺴﻠﺢ ﺑﺎﻟﻨﻌﻤﺔ )ﺻﻼﺓ ﻣﻮﺳ�ﻰ( ﻭﻳﺠﺎﻫ�ﺪ ﻭﻳﻘ�ﺎﻭﻡ ﺣﺘ�ﻰ ﺍﻟ�ﺪﻡ )ﺟﺪﻳ�ﺔ ﻳﺸ�ﻮﻉ‬ ‫ﻭﺟﻨﻮﺩﻩ(‪ .‬ﻭﻫﻜﺬﺍ ﻳﻨﺘﺼﺮ ﻭﻳﺸﻖ ﻁﺮﻳﻘﻪ ﺇﻟﻰ ﻛﻨﻌﺎﻥ )ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ(‬ ‫‪ ‬ﻭﻛﺎﻥ ﻛﻼ ﻣﻦ ﻣﻮﺳﻰ ﻭﻳﺸﻮﻉ ﻳﻤﺜﻼﻥ ﻭﺟﻬﻴﻦ ﻣﺨﺘﻠﻔﻴﻦ ﻟﻌﻤﻞ ﺍﻟﻤﺴﻴﺢ‪ ،‬ﻓﻤﻮﺳﻰ‬ ‫ﻉ‬ ‫ﺴﻮ ُ‬ ‫ﻳﻤﺜﻞ ﺍﻟﻤﺴﻴﺢ ﺍﻟﺬﻱ ﻳﺸﻔﻊ ﻓﻴﻨﺎ "◌َ ﺇِﻥْ ﺃَ ْﺧﻄَﺄ َ ﺃَ َﺣ ٌﺪ ﻓَﻠَﻨَﺎ َ‬ ‫ﺏ‪ ،‬ﻳَ ُ‬ ‫ﺷﻔِﻴ ٌﻊ ِﻋ ْﻨ َﺪ ﺍﻵ ِ‬ ‫ﻴﺢ ﺍ ْﻟﺒَﺎ ّﺭ‪۱) :‬ﻳﻮ‪ ، (۱:۲‬ﻭﻳﺸﻮﻉ ﻳﻤﺜﻞ ﺍﻟﻤﺴﻴﺢ ﺍﻟﺬﻱ ﻳﺤﺎﺭﺏ ﻣﻊ ﺷﻌﺒﻪ‪ ،‬ﻓﻬﻮ‬ ‫ﺴ ُ‬ ‫ﺍ ْﻟ َﻤ ِ‬ ‫ﺐ " )ﺭﺅ‪ (۲:٦‬ﻭﺑﺪﻭﻧﻪ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻧﻨﺘﺼﺮ‪.‬‬ ‫" َ َﺧ َﺮ َﺝ َﻏﺎﻟِﺒًﺎ َﻭﻟِ َﻜ ْﻲ ﻳَ ْﻐﻠِ َ‬ ‫‪ ‬ﻫﺬﻩ ﺃﻭﻝ ﻣﺮﺓ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﺳﻢ ﻳﺸﻮﻉ ﺧﺎﺩﻡ ﻣﻮﺳﻰ ﻭﻫﻮ ﻣﻦ ﺳ�ﺒﻂ ﺇﻓ�ﺮﺍﻳﻢ ﻭﻛ�ﺎﻥ‬ ‫ﺍﺳ���ﻤﻪ "ﻫﻮﺷ���ﻊ" )= ﺧﻼﺻ���ﻲ( ﻓﻐﻴ���ﺮ ﻣﻮﺳ���ﻰ ﺍﺳ���ﻤﻪ ﺇﻟ���ﻰ "ﻳﺸ���ﻮﻉ" )= ﺍﻟ���ﺮﺏ‬ ‫ﺧﻼﺻﻲ( )ﻋﺪ‪.(۸:۱۳‬‬ ‫* ﺗﺨﻠﻴﺪ ﺫﻛﺮﻯ ﺍﻻﻧﺘﺼﺎﺭ‪:‬‬ ‫‪۱٤‬‬ ‫ﺴﺎ ِﻣ ِﻊ ﻳَﺸُ�ﻮ َﻉ‪.‬‬ ‫ﺿ ْﻌﻪُ ﻓِﻲ َﻣ َ‬ ‫ﺏ‪َ ،‬ﻭ َ‬ ‫ﻓَﻘَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫ﺳﻰ‪» :‬ﺍ ْﻛﺘ ُْﺐ ﻫ َﺬﺍ ﺗ َْﺬ َﻛﺎ ًﺭﺍ ﻓِﻲ ﺍ ْﻟ ِﻜﺘَﺎ ِ‬

‫‪۱٥‬‬ ‫ﺳ�ﻰ َﻣ ْ�ﺬﺑَ ًﺤﺎ َﻭ َﺩﻋَ�ﺎ‬ ‫ﺳ ْﻮﻑَ ﺃَ ْﻣ ُﺤﻮ ِﺫ ْﻛ َﺮ َﻋ َﻤﺎﻟِﻴ َ‬ ‫ﺖ ﺍﻟ ﱠ‬ ‫ﻓَﺈِﻧﱢﻲ َ‬ ‫ﺴ َﻤﺎ ِء«‪ .‬ﻓَﺒَﻨَﻰ ُﻣﻮ َ‬ ‫ﻖ ِﻣﻦْ ﺗ َْﺤ ِ‬ ‫‪۱٦‬‬ ‫ﺏ َﻣ� َﻊ‬ ‫ﺍ ْ‬ ‫ﺏ َﺣ� ْ�ﺮ ٌ‬ ‫ﺏ‪ .‬ﻟِﻠ� ﱠﺮ ﱢ‬ ‫�ﻲ ﺍﻟ� ﱠﺮ ﱢ‬ ‫ﺳ� َﻤﻪُ »ﻳَ ْﻬ� َ�ﻮ ْﻩ ﻧِ ﱢ‬ ‫ﺴ��ﻲ«‪َ .‬ﻭﻗَ��ﺎ َﻝ‪» :‬ﺇِﻥﱠ ﺍ ْﻟﻴَ� َﺪ َﻋﻠَ��ﻰ ُﻛ ْﺮ ِ‬ ‫ﺳ� ﱢ‬

‫ﻖ ِﻣﻦْ ﺩ َْﻭ ٍﺭﺇِﻟَﻰ ﺩ َْﻭ ٍﺭ )ﺟﻴﻞ ﺇﻟﻰ ﺟﻴﻞ( «‪) .‬ﺧﺮ‪(۱٦-۱٤ :۱۷‬‬ ‫َﻋ َﻤﺎﻟِﻴ َ‬

‫‪۱۱۷‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫‪ ‬ﻭﺑﻌﺪ ﻫﺰﻳﻤﺔ ﻋﻤﺎﻟﻴﻖ‪ ،‬ﺑﻨﻰ ﻣﻮﺳﻰ ﻣﺬﺑﺤﺎ ً ﻟﻠﺮﺏ ﻭﺩﻋﺎﻩ "ﻳﻬﻮﻩ ﻧﺴ�ﻲ" ﺃﻱ ﺍﻟ�ﺮﺏ‬ ‫ﺭﺍﻳﺘ��ﻲ ﺃﻭ َﻋـﻠ �ـ َﻤﻲ‪ ،‬ﻓ��ﺎﻟﺮﺏ ﻫ��ﻮ ﻓﺨ��ﺮﻫﻢ ﺍﻟﺤﻘﻴﻘ��ﻲ ﻭﻓ��ﻲ ﺳ��ﺒﻴﻠﻪ ﻳﺠﺎﻫ��ﺪﻭﻥ ﻭﺑﻘﻮﺗ��ﻪ‬ ‫ﻳﻐﻠﺒﻮﻥ‪ ،‬ﻭﻫﻮ ﺭﺍﻳﺘﻨﺎ ﻧﺮﻓﻌﻪ ﻭﻧﻨﻈﺮ ﺇﻟﻴﻪ ﻭﻧﻔﺘﺨﺮ ﺑﻪ ﻭﻧﻌﺘﺮﻑ ﺑﻪ ﻭﻧﺴﻴﺮ ﺑﺄﻭﺍﻣﺮﻩ‪.‬‬ ‫‪ ‬ﺇﻥ ﺍﻟﻴﺪ ﻋﻠﻰ ﻛﺮﺳﻲ ﺍﻟﺮﺏ ﺗﻌﻨﻲ ﺃﻥ ﺍﻟﺮﺏ ﻳﻘﺴﻢ ﻋﻠ�ﻰ ﺇﺑ�ﺎﺩﺓ ﻋﻤ�ﺎﻟﻴﻖ ﻓ�ﻲ ﺣﺮﺑ�ﻪ‬ ‫ﺿﺪ ﷲ ﻭﺷ�ﻌﺒﻪ ﻋﻠ�ﻰ ﻣ�ﺪﻯ ﺍﻷﺟﻴ�ﺎﻝ ﻭﻫ�ﻮ ﻣ�ﺎ ﺗﺤﻘ�ﻖ ﻓﻴﻤ�ﺎ ﺑﻌ�ﺪ ﻓﻘ�ﺪ ﺣ�ﺎﺭﺑﻬﻢ ﺷ�ﺎﻭﻝ‬ ‫ﺍﻟﻤﻠﻚ )‪۱‬ﺻﻢ ‪ (٤۸ :۱٤‬ﺛﻢ ﻛﺴﺮﻫﻢ ﺩﺍﻭﺩ ﺍﻟﻤﻠﻚ )‪۲‬ﺻﻢ ‪.(۱۱ :۸‬‬ ‫ﺃﻭ ﻗﺪ ﻳُﻘﺼﺪ ﺑﻬﺎ ﺃﻥ ﻳﺪ ﻣﻮﺳ�ﻰ ﻟﻤﺴ�ﺖ ﺍﻟﻌ�ﺮﺵ ﺍﻹﻟﻬ�ﻲ ﺑﺼ�ﻼﺗﻪ ﻓﺎﺳ�ﺘﺠﺎﺏ ﷲ ﺑﻘ�ﻮﺓ‬ ‫ﺑﺴﺒﺐ ﻫﺬﻩ ﺍﻷﻳﺎﺩﻱ ﺍﻟﻄﺎﻫﺮﺓ ﺍﻟﻤﺮﻓﻮﻋﺔ ﺃﻣﺎﻣﻪ‪ ،‬ﻭﻫﻨﺎ ﻳُﻠﻘﺐ ﺍﻟﻤﺬﺑﺢ ﺑﻜﺮﺳﻲ ﺍﻟﺮﺏ‪.‬‬ ‫* ﺯﻳﺎﺭﺓ ﻳﺜﺮﻭﻥ ﻛﺎﻫﻦ ﻣﺪﻳﺎﻥ ﻟﻤﻮﺳﻰ ﻭﻣﺸﻮﺭﺗﻪ ﺍﻟﺤﻜﻴﻤﺔ‪) :‬ﺧﺮ‪(۲۷-۱ :۱۸‬‬ ‫‪ ‬ﻭﺻﻠﺖ ﺃﻧﺒﺎء ﺍﻻﻧﺘﺼﺎﺭ ﺍﻟﻌﻈﻴﻢ ﻋﻠﻰ ﻋﻤﺎﻟﻴﻖ ﺇﻟﻰ ﻳﺜﺮﻭﻥ ﻛﺎﻫﻦ ﻣﺪﻳﺎﻥ ﻭﺣﻤ�ﻰ‬ ‫ﻣﻮﺳﻰ‪ ،‬ﺍﻟﺬﻱ ﺳﻤﻊ ﺃﻳﻀﺎ ً ﻋﻤﺎ ﺻﻨﻌﻪ ﷲ ﻣﻊ ﻣﻮﺳﻰ ﻣ�ﻦ ﺿ�ﺮﺑﺎﺕ ﻭﻣﻌﺠ�ﺰﺍﺕ ﻓ�ﻲ‬ ‫ﻣﺼﺮ ﺣﺘﻰ ﻋﺒﺮ ﺑﻬﻢ ﺍﻟﺒﺤﺮ ﻣﻨﺘﺼﺮﺍً ﻋﻠﻰ ﻓﺮﻋﻮﻥ ﻭﺟﻨﻮﺩﻩ‪.‬‬ ‫ﻓﻘ��ﺎﻡ ﻳﺜ��ﺮﻭﻥ ﻭﺃﺧ��ﺬ ﺻ��ﻔﻮﺭﺓ ﺍﺑﻨﺘ��ﻪ ﻭﺣﻔﻴﺪﻳ��ﻪ ﻭﺫﻫ��ﺐ ﻟﻠﻘ��ﺎء ﻣﻮﺳ��ﻰ ﺍﻟ��ﺬﻱ ﺧ��ﺮﺝ‬ ‫ﻟﻠﺘﺮﺣﻴﺐ ﺑﻪ ﻭﺳﺠﺪ ﺃﻣﺎﻣﻪ ﺍﺣﺘﺮﺍﻣﺎ ً ﻭﺗﻮﻗﻴﺮﺍً! ‪......‬‬ ‫ﻭﻫﻨﺎ ﻧﺮﻯ ﻋﻈﻢ ﺍﺗﻀﺎﻉ ﻣﻮﺳﻰ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻩ ﷲ ﺃﻥ ﻳﺸ�ﻖ ﺍﻟﺒﺤ�ﺮ ﺑﻌﺼ�ﺎﻩ ﻭﻟﻜﻨ�ﻪ ﻻ‬ ‫ﻳﺴﺘﻜﺜﺮ ﻳﺴﺠﺪ ﺍﺣﺘﺮﺍﻣﺎ ً ﺃﻣﺎﻡ ﺣﻤﻴﻪ‪.‬‬ ‫ﻭﻗﺺ ﻣﻮﺳﻰ ﻋﻠﻰ ﺣﻤﻴﻪ ﻭﺯﻭﺟﺘﻪ ﻭﺍﺑﻨﻴﻪ ﺟﻤﻴﻊ ﻋﺠﺎﺋﺐ ﺍﻟﺮﺏ ﺍﻟﺘﻲ ﺻﻨﻌﻬﺎ ﻣﻌﻪ‪،‬‬ ‫ﻓ َﻤ ﱠﺠﺪ ﻳﺜﺮﻭﻥ ﺍﻟﺮﺏ ﻭﺍﻋﺘﺮﻑ ﺑﻪ ﻛﺈﻟﻪ ﺃﻋﻈﻢ ﻣﻦ ﻛﻞ ﻟﻬﺔ ﻭﻗﺪﻡ ﺫﺑﺎﺋﺢ ہﻠﻟ‪.‬‬ ‫‪ ‬ﻭﻛﺎﻥ ﻣﻮﺳﻰ ﻳﺘﺤﻤﻞ ﻣﺴ�ﺌﻮﻟﻴﺔ ﺍﻟﻘﻀ�ﺎء ﻭﺣ�ﺪﻩ ﺣﺮﺻ�ﺎ ً ﻋﻠ�ﻰ ﺍﻟﻌ�ﺪﻝ ﻭﺧﻮﻓ�ﺎ ً ﻣ�ﻦ‬ ‫ﺗﻔﺸﻲ ﺍﻟﻈﻠﻢ ﺃﻭ ﺍﻟﺤﻜﻢ ﺑﻐﻴﺮ ﻣﺎ ﻳﺮﺿﻲ ﷲ‪ .‬ﻭﻛﻠﻨﺎ ﻧﻌﻠﻢ ﺃﻥ ﻧﻈﺎﻡ ﺍﻟﻘﻀﺎء ﺍﻟﻌ�ﺎﺩﻝ ﻫ�ﻮ‬ ‫ﻭﺍﺣ��ﺪ ﻣ��ﻦ ﺃﻫ��ﻢ ﺍﻟﻘﻀ��ﺎﻳﺎ ﺍﻟﺘ��ﻲ ﺗﻤ��ﺲ ﺣﻴ��ﺎﺓ ﺍﻟﺸ��ﻌﻮﺏ‪ .‬ﻭﻛ��ﺎﻥ ﻣﻮﺳ��ﻰ ﻳﺤﻤ��ﻞ ﻫ��ﺬﻩ‬ ‫ﺍﻟﻤﺴﺌﻮﻟﻴﺔ ﻭﺣﺪﻩ ﻓﻴﺴﺄﻝ ﷲ ﺛﻢ ﻳُﻌـ َﺮﱢ ﻑ ﺍﻟﺸﻌﺐ ﺑﻔﺮﺍﺋﻀﻪ ﻭﺷﺮﺍﺋﻌﻪ‪.‬‬ ‫ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﻛﺎﻥ ﻣﺮﻫﻘﺎ ً ﻟﻤﻮﺳﻰ ﻭﻟﻠﺸﻌﺐ ﻣﻌﺎ ً ﻭﻳﺆﺩﻱ ﺇﻟﻰ ﺗﻌﻄﻴﻞ ﺍﻟﺒﺖ ﻓﻲ‬ ‫‪۱۱۸‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫ﺍﻟﻘﻀﺎﻳﺎ ﻁﻮﻳﻼً‪ ،‬ﻓﺎﻷﻣﺮ ﻓﻮﻕ ﻁﺎﻗﺔ ﻓﺮﺩ ﻭﺍﺣﺪ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻗﺪﺭﺍﺗﻪ ﻭﻣﻮﺍﻫﺒﻪ‪.‬‬ ‫‪ ‬ﻭﻟﻤﺎ ﻻﺣﻆ ﻳﺜﺮﻭﻥ ﺫﻟﻚ‪ ،‬ﺗﻘﺪﻡ ﺇﻟﻰ ﻣﻮﺳﻰ ﺑﻤﺸ�ﻮﺭﺓ ﺣﻜﻴﻤ�ﺔ ﺗ�ﺘﻠﺨﺺ ﻓ�ﻲ ﻭﺿ�ﻊ‬ ‫ﻫﻴﻜ��ﻞ ﺗﻨﻈﻴﻤ��ﻲ ﻳﺘﻜ��ﻮﻥ ﻣ��ﻦ ﺭﺅﺳ��ﺎء ﻋﺸ��ﺮﺍﺕ ﻭﺧﻤﺎﺳ��ﻴﻦ ﻭﻣﺌ��ﺎﺕ ﻭﺁﻻﻑ ﻳﻘﻀ��ﻮﻥ‬ ‫ﻟﻠﻨﺎﺱ ﻭﺃﻣﺎ ﺍﻷﻣﻮﺭ ﺍﻟﺼﻌﺒﺔ ﻓﻴﻘﺪﻣﻮﻧﻬﺎ ﺇﻟﻰ ﻣﻮﺳﻰ ﻟﻴﺴﺄﻝ ﷲ ﻓﻴﻬﺎ‪.‬‬ ‫ﻭﻟﻢ ﻳﻌﺘﺮﺽ ﻣﻮﺳﻰ ﻭﻟﻢ ﻳﺴﺘﻨﻜﻒ ﺃﻥ ﻳﺄﺧ�ﺬ ﺑﻤﺸ�ﻮﺭﺓ ﺣﻤﻴ�ﻪ ﻭﻫ�ﻮ ﻛﻠ�ﻴﻢ ﷲ ﻭﺻ�ﺎﻧﻊ‬ ‫ﺍﻹﻧﺠ��ﺎﺯﺍﺕ ﻭﺍﻟﻤﻌﺠ��ﺰﺍﺕ‪ ،‬ﺑ��ﻞ ﺑﻜ��ﻞ ﺗﻮﺍﺿ��ﻊ ﺃﻁ��ﺎﻉ ﻧﺼ��ﻴﺤﺔ ﺣﻤﻴ��ﻪ ﻭﻧﻔ��ﺬ ﻣﺸ��ﻮﺭﺗﻪ‬ ‫ﺍﻟﺤﻜﻴﻤﺔ ﺍﻟﺘﻲ ﺧﻔﻔﺖ ﻋﻨﻪ ﺍﻟﻜﺜﻴﺮ ﺛﻢ ﺻﺮﻓﻪ ﺑﺴﻼﻡ ﻓﻤﻀﻰ ﻳﺜﺮﻭﻥ ﺇﻟﻰ ﺃﺭﺿﻪ‪.‬‬ ‫ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻤﺸﻮﺭﺓ ﻣﻦ ﺃﺣﻜﻢ ﻣﺎ ﻗﻴﻞ ﻓﻲ ﺍﻹﺩﺍﺭﺓ ﻭﺍﻟﻘﻴﺎﺩﺓ ﻋﺒﺮ ﺍﻟﻌﺼﻮﺭ‪ .‬ﻭﻣ�ﺎﺯﺍﻝ‬ ‫ﻫﺬﺍ ﺍﻟﻬﺮﻡ ﺍﻟﻘﻴﺎﺩﻱ ﻣﻦ ﺃﻧﺠﺢ ﻧﻈﻢ ﺍﻹﺩﺍﺭﺓ ﺣﺘﻰ ﺍﻟﻴﻮﻡ‪.‬‬ ‫‪ .‬ﻻ ﺗﺧﺩﻡ ﻭﺣﺩﻙ ‪. :‬‬

‫ﻛﺎﻥ ﻳﺜﺮﻭﻥ ﺣﻜﻴﻤﺎ ً ﻣﺤﺒﺎ ً ﺷﺠﺎﻋﺎ ً ﻓﻲ ﺍﻧﺘﻘﺎﺩﻩ ﻟﻤﻮﺳﻰ‪.‬‬ ‫ﻭﻛﺎﻥ ﻧﻘﺪﻩ ﺑﻨـ ﱠﺎ ًء‪ ،‬ﻭﻟﺬﺍ ﺷﺠﻊ ﻣﻮﺳﻰ ﻋﻠﻰ ﺗﻜﻮﻳﻦ ﻗﻴﺎﺩﺍﺕ ﻣﻦ ﺃﻋﻤﺎﺭ ﻣﺨﺘﻠﻔﺔ ﺗﺴﺘﻄﻴﻊ‬ ‫ﺍﻟﻘﻴ��ﺎﻡ ﺑﺎﻟﻌﻤ��ﻞ ﻣﻌ��ﻪ‪ ،‬ﻭ ِﻣ��ﻦ ﺑﻌ��ﺪﻩ‪ .‬ﻭﻻ ﺷ��ﻚ ﺃﻥ ﺍﻻﺳ��ﺘﻔﺎﺩﺓ ﻣ��ﻦ ﺃﺻ��ﺤﺎﺏ ﺍﻟﻮﺯﻧ��ﺎﺕ‬ ‫ﻭﺍﻟﻤﻮﺍﻫﺐ ﻭﺍﻹﻣﻜﺎﻧﻴﺎﺕ ﺍﻟﻤﺪﻓﻮﻧﺔ ﻫﻲ ﻣﻬﺎﺭﺓ ﻳﺠﺐ ﺃﻥ ﻳﺘﺤﻠﻰ ﺑﻬﺎ ﺍﻟﻘﺎﺋﺪ‪.‬‬ ‫ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﺴﺘﺄﺛﺮ ﺑﺎﻟﺨﺪﻣﺔ ‪ -‬ﺣﺘﻰ ﻟﻮ ﻛﺎﻥ ﺃﻣﻴﻨﺎ ً ﺟﺪﺍً‪ -‬ﻳﺮﻫ�ﻖ ﻧﻔﺴ�ﻪ ﻭﻳﺤ�ﺮﻡ‬ ‫ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺧﺪﻣﺔ ﻳﺴﺘﻄﻴﻌﻮﻥ ﻳﻘﺪﻣﻮﻫﺎ ہﻠﻟ ﻭﻹﺧﻮﺗﻬﻢ ﻣﻦ ﺍﻟﺒﺸﺮ‪ .‬ﻛﻤﺎ ﺃﻧﻪ ﻳﺤﺮﻡ‬ ‫ﺍﻟﻜﻨﻴﺴﺔ ﻣﻦ ﺇﻋﺪﺍﺩ ﺃﺟﻴﺎﻝ ﺗﺘﺤﻤﻞ ﻣﺴ�ﺌﻮﻟﻴﺎﺕ ﺍﻟﺨﺪﻣ�ﺔ ﺑﻌ�ﺪ ﺃﻥ ﻳﻌﺠ�ﺰ ﻫ�ﻮ ﻋ�ﻦ ﺍﻟﻘﻴ�ﺎﻡ‬ ‫ﺑﻬﺎ ﺑﻨﻔﺴﻪ‪ .‬ﺇﻧﻬﺎ ﺣﻘﺎ ً ﻧﺼﻴﺤﺔ ﺟﺪﻳﺮﺓ ﺑﺄﻥ ﻧﻄﺒﻘﻬﺎ ﻓﻲ ﻛﻞ ﺍﻷﺟﻴﺎﻝ‪.‬‬ ‫* ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‪:‬‬ ‫ﺼ� َ�ﺮ‪ ،‬ﻓِ��ﻲ ﺫﻟِ��ﻚَ ﺍ ْﻟﻴَ� ْ�ﻮ ِﻡ‬ ‫ﻓِ��ﻲ ﺍﻟ ﱠ‬ ‫ﺽ ِﻣ ْ‬ ‫ﻭﺝ ﺑَﻨِ��ﻲ ﺇِ ْ‬ ‫ﺸ � ْﻬ ِﺮ ﺍﻟﺜﱠﺎﻟِ� ِ‬ ‫ﺳ� َ�ﺮﺍﺋِﻴ َﻞ ِﻣ��ﻦْ ﺃَ ْﺭ ِ‬ ‫ﺚ ﺑَ ْﻌ � َﺪ ُﺧ� ُﺮ ِ‬ ‫‪۲‬‬ ‫ﺳ�ﻴﻨَﺎ َء ﻓَﻨَﺰَ ﻟُ�ﻮﺍ‬ ‫ﺳﻴﻨَﺎ َء‪ْ .‬‬ ‫ﺍﺭﺗ َ​َﺤﻠُﻮﺍ ِﻣ�ﻦْ َﺭﻓِﻴ� ِﺪﻳ َﻢ َﻭ َﺟ�ﺎ ُءﻭﺍ ﺇِﻟَ�ﻰ ﺑَ ﱢﺮﻳﱠ� ِﺔ ِ‬ ‫َﺟﺎ ُءﻭﺍ ﺇِﻟَﻰ ﺑَ ﱢﺮﻳﱠ ِﺔ ِ‬ ‫‪۳‬‬ ‫ﻓِﻲ ﺍ ْﻟﺒَ ﱢﺮﻳﱠ ِﺔ‪ُ .‬ﻫﻨَﺎﻙَ ﻧَﺰَ َﻝ ﺇِ ْ‬ ‫ﺼ� ِﻌ َﺪ ﺇِﻟَ�ﻰ ﷲِ‪ .‬ﻓَﻨَ�ﺎﺩَﺍﻩُ‬ ‫ﺳﻰ ﻓ َ َ‬ ‫ﺳ َﺮﺍﺋِﻴ ُﻞ ُﻣﻘَﺎﺑِ َﻞ ﺍ ْﻟ َﺠﺒَ ِﻞ‪َ .‬ﻭﺃَ ﱠﻣﺎ ُﻣﻮ َ‬ ‫ﺳ َ�ﺮﺍﺋِﻴ َﻞ‪٤ :‬ﺃَ ْﻧ�ﺘُ ْﻢ‬ ‫�ﻮﺏ‪َ ،‬ﻭﺗ ُْﺨﺒِ� ُﺮ ﺑَﻨِ�ﻲ ﺇِ ْ‬ ‫ﺖ ﻳَ ْﻌﻘُ َ‬ ‫ﺍﻟ ﱠﺮ ﱡﺏ ِﻣﻦَ ﺍ ْﻟ َﺠﺒَ ِﻞ ﻗَﺎﺋِﻼً‪» :‬ﻫ َﻜ� َﺬﺍ ﺗَﻘُ�ﻮ ُﻝ ﻟِﺒَ ْﻴ� ِ‬

‫ﺴ�ﻮ ِﺭ َﻭ ِﺟﺌْ�ﺖُ ﺑِ ُﻜ� ْﻢ ﺇِﻟَ� ﱠﻲ‪.‬‬ ‫ﺻﻨَ ْﻌﺖُ ﺑِﺎ ْﻟ ِﻤ ْ‬ ‫ﺼ ِﺮﻳﱢﻴﻦَ ‪َ .‬ﻭﺃَﻧَﺎ َﺣ َﻤ ْﻠﺘُ ُﻜ ْﻢ َﻋﻠَﻰ ﺃَ ْﺟﻨِ َﺤ ِﺔ ﺍﻟﻨﱡ ُ‬ ‫َﺭﺃَ ْﻳﺘُ ْﻢ َﻣﺎ َ‬ ‫‪۱۱۹‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬ ‫‪٥‬‬ ‫ﻴ�ﻊ‬ ‫ﺼ ْﻮﺗِﻲ‪َ ،‬ﻭ َﺣﻔِ ْﻈﺘُ ْﻢ َﻋ ْﻬ ِﺪﻱ ﺗَ ُﻜﻮﻧُ�ﻮﻥَ ﻟِ�ﻲ َﺧﺎ ﱠ‬ ‫ﺳ ِﻤ ْﻌﺘُ ْﻢ ﻟِ َ‬ ‫ﻓَﺎﻵﻥَ ﺇِﻥْ َ‬ ‫ﺻ�ﺔً ِﻣ�ﻦْ ﺑَ� ْﻴ ِﻦ َﺟ ِﻤ ِ‬ ‫‪٦‬‬ ‫ﺳ�ﺔً‪.‬‬ ‫ﺍﻟ ﱡ‬ ‫ﺽ‪َ .‬ﻭﺃَ ْﻧ�ﺘُ ْﻢ ﺗَ ُﻜﻮﻧُ�ﻮﻥَ ﻟِ�ﻲ َﻣ ْﻤﻠَ َﻜ�ﺔَ َﻛ َﻬﻨَ� ٍﺔ َﻭﺃُ ﱠﻣ�ﺔً ُﻣﻘَ ﱠﺪ َ‬ ‫ﺸ ُﻌﻮ ِ‬ ‫ﺏ‪ .‬ﻓَ�ﺈِﻥﱠ ﻟِ�ﻲ ُﻛ� ﱠﻞ ﺍﻷَ ْﺭ ِ‬

‫ﺳ َﺮﺍﺋِﻴ َﻞ«‪) .‬ﺧﺮ‪(٦-۱ :۱۹‬‬ ‫ﻫ ِﺬ ِﻩ ِﻫ َﻲ ﺍ ْﻟ َﻜﻠِ َﻤﺎﺕُ ﺍﻟﱠﺘِﻲ ﺗُ َﻜﻠﱢ ُﻢ ﺑِ َﻬﺎ ﺑَﻨِﻲ ﺇِ ْ‬ ‫‪ ‬ﻟ����ﻢ ﻳﻜ����ﻦ ﻣﻤﻜﻨ����ﺎ ً ﻟﻠﺨ����ﺎﺭﺝ ﻣ����ﻦ ﺃﺭﺽ‬ ‫ﺍﻟﻌﺒﻮﺩﻳﺔ ﺃﻥ ﻳﺒﻠﻎ ﺃﺭﺽ ﺍﻟﻤﻮﻋﺪ ﻭﻳﺴﺘﻘﺮ ﻓ�ﻲ‬ ‫ﻧﻬﺭ ﺍﻷﺭﺩﻥ‬

‫ﺃﻭﺭﺷ��ﻠﻴﻢ ﺩﻭﻥ ﺃﻥ ﻳﺴ��ﺘﻠﻢ ﺍﻟﺸ��ﺮﻳﻌﺔ ﺍﻹﻟﻬﻴ��ﺔ‪.‬‬

‫ﺍﻟﺑــــﺣﺭ‬ ‫ﺍﻟﻣﺗﻭﺳـــــﻁ‬

‫ﺍﻟﺑﺣﺭ ﺍﻟــﻣـﻳـﺕ‬

‫��ﺎہﻠﻟ ﻳ���ﻮﺩ ﺃﻥ ﻳﺴ���ﻜﺐ ﺍﻟﻨﻌﻤ���ﺔ ﻋﻠ���ﻰ ﺷ���ﻌﺒﻪ‬ ‫ﺑﺸ����ﺮﻁ ﺃﻥ ﻳﺠﺎﻫ����ﺪ ﺍﻟﺸ����ﻌﺐ ﻓ����ﻲ ﺍﻻﻟﺘ����ﺰﺍﻡ‬

‫ﺭﻋﻣﺳﻳﺱ‬

‫ﺳﻛﻭﺕ‬

‫ﺑﺎﻟﺸ��ﺮﻳﻌﺔ‪ .‬ﻭﻫﻜ��ﺬﺍ ﺟ��ﺎء ﺍﻟﺸ��ﻌﺐ ﺇﻟ��ﻰ ﺑﺮﻳ��ﺔ‬

‫ﺟﺎﺳـ‬ ‫ــﺎﻥ‬ ‫ﺇﻳﺛﺎﻡ‬ ‫ﺑﻌﻝ ﺻﻔﻭﻥ‬

‫ﻣﺎﺭﺓ‬

‫ﺳ��ﻴﻨﺎء ﻭﺍﺳ��ﺘﻘﺮﻭﺍ ﻫﻨ��ﺎﻙ ﻣ��ﻦ ﺍﻟﺸ��ﻬﺮ ﺍﻟﺜﺎﻟ��ﺚ‬

‫ﻓﻡ ﺍﻟﺣﻳﺭﻭﺙ‬

‫ﻣﺩﻳﺎﻥ‬

‫ﺧﻠﻳ‬

‫ﺧﻠﻳ‬

‫ﺞ ﺍﻟﻌﻘﺑﺔ‬

‫ﺳﻨﺔ ﻛﺎﻣﻠﺔ ﺗﻘﺮﻳﺒﺎ ً‪ .‬ﻭﻫﻨﺎﻙ ﺍﺳﺘﻠﻤﻮﺍ ﺍﻟﻮﺻ�ﺎﻳﺎ‬

‫ﺞ ﺍﻟﺳ‬

‫ﻟﻠﺨ��ﺮﻭﺝ )ﺭﻗ��ﻢ ‪ ۳‬ﻳﺸ��ﻴﺮ ﻟﻠﻘﻴﺎﻣ��ﺔ( ﻭﻟﻤـــ��ـﺪﺓ‬

‫ﺭﻓﻳﺩﻳﻡ‬

‫ﺑﺭﻳﺔ‬ ‫ﺳﻳﻥ‬

‫ﻭﻳﺱ‬

‫ﺇﻳﻠﻳﻡ‬

‫ﺟﺑــــﻝ‬ ‫ﺳﻳﻧﺎء‬

‫ﺍﻟﺑﺣﺭ‬ ‫ﺍﻷﺣﻣـــــــــــــــﺭ‬

‫ﻭﺃﻗﺎﻣﻮﺍ ﺧﻴﻤﺔ ﺍﻻﺟﺘﻤﺎﻉ‪.‬‬

‫‪ ‬ﻭﻗﺎﻝ ﷲ ﻟﻤﻮﺳﻰ ﺃﻧﻬ�ﻢ ﺳ�ﻴﻜﻮﻧﻮﻥ ﺧﺎﺻ�ﺘﻪ ﺇﻥ ﺳ�ﻤﻌﻮﺍ ﻟﺼ�ﻮﺗﻪ ﻭﺣﻔﻈ�ﻮﺍ ﻋﻬ�ﺪﻩ‪.‬‬ ‫ﻭﻫﺬﻩ ﻫ�ﻲ ﻏﺎﻳ�ﺔ ﺍﻟﺸ�ﺮﻳﻌﺔ ﺃﻥ �ﺒﺢ ﻣﺨﺼﺼ�ﻴﻦ ہﻠﻟ‪ ،‬ﻭﻣ�ﻊ ﺃﻥ ﷲ ﻟ�ﻪ ﻛ�ﻞ ﺍﻷﺭﺽ‬ ‫ﻟﻜﻨﻪ ﻳﺮﻳــــﺪ ﺃﻥ ﻧﻜﻮﻥ ﺧﺎﺻﺘﻪ‪ ،‬ﻓﻬﻮ ﻳﻬﺘﻢ ﺑﺎﻟﺠﻤﻴﻊ ﻭﻟﻜﻦ ﺷ�ﻌﺒﻪ ﺍﻟﻤﺨﺘ�ﺎﺭ ﻫ�ﻮ ﺍﻻﺑ�ﻦ‬ ‫ﺍﻟﺒﻜﺮ )ﻭﺍﻵﻥ ﺣﻠﺖ ﺍﻟﻜﻨﻴﺴﺔ ﺭﻭﺣﻴﺎ ً ﻣﻜﺎﻥ ﺷﻌﺐ ﺇﺳﺮﺍﺋﻴﻞ(‪.‬‬ ‫‪ ‬ﺣﻣﻠ�ﺗﻛﻡ ﻋﻠ�ﻰ ﺃﺟﻧﺣ�ﺔ ﺍﻟﻧﺳ�ﻭﺭ‪ :‬ﺗﻌﻠ�ﻢ ﺍﻹﻧﺴ�ﺎﻥ ﺍﻷﻭﻝ ﺍﻟﺴ�ﺒﺎﺣﺔ ﻣﻨ�ﺬ ﻓﺠ�ﺮ ﺍﻟﺘ�ﺎﺭﻳﺦ‪ ،‬ﺃﻣ�ﺎ‬ ‫ﺍﻟﻄﻴﺮﺍﻥ ﻓﻈﻞ ﺣﻠﻤﺎ ً ﺑﻌﻴﺪ ﺍﻟﻤﻨﺎﻝ‪ ،‬ﻭﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻨﻈﺮ ﻣﺘﺤﺴﺮﺍً ﺇﻟ�ﻰ ﻁﻴ�ﻮﺭ ﺍﻟﺴ�ﻤﺎء‬ ‫ﺑﺼﻔﺔ ﻋﺎﻣﺔ‪ ،‬ﻭﺇﻟﻰ ﺍﻟﻨﺴﺮ ﻣﻠﻚ ﺍﻟﻄﻴﻮﺭ ﺑﺼﻔﺔ ﺧﺎﺻﺔ‪ ،‬ﻓﻬﻮ ﻻ ﻳﻄﻴﺮ ﻓﻘﻂ‪ ،‬ﺑﻞ ﻳﺤﻠﻖ‬ ‫ﻓ��ﻲ ﺍﻟﺴ��ﻤﺎء ﺍﻟﺸ��ﺎﻫﻘﺔ ﻭﻻ ﻳﺤﺘ��ﺎﺝ ﺃﻥ ﻳﺮﻓ��ﺮﻑ ﻛﺜﻴ��ﺮﺍً ﺑﺠﻨﺎﺣﻴ��ﻪ ﺍﻟﻘ��ﻮﻳﻴﻦ ﻟ��ﺬﺍ ﻳﻀ��ﻊ‬ ‫ﺃﻓﺮﺍﺧﻪ ﺍﻟﺼﻐﻴﺮﺓ ﻋﻠﻴﻬﻤﺎ ﻭﻳﺤﻠﻖ ﺑﻬﺎ ﻭﻳﻌﻠﻤﻬﺎ ﺍﻟﻄﻴﺮﺍﻥ‪.‬‬ ‫‪ ‬ﻭﻗﺪ ﺍﺳﺘﻌﻤﻞ ﺍﻟﺮﺏ ﻫﺬﺍ ﺍﻟﺘﺸﺒﻴﻪ ﺑﺎﻟﺬﺍﺕ ﻟﻴﺼﻒ ﻟﻠﺸﻌﺐ ﺻﻨﻴﻌﻪ ﻣﻌﻬﻢ ﻓﻬﻮ‬ ‫ﺃﺧﺬﻫﻢ ﻋﺎﻟﻴﺎ ً )ﻟﻠﺴﻤﺎﻭﻳﺎﺕ( ﻭﺣﻤﻠﻬﻢ ﻟﻴﺤﻔﻈﻬﻢ ﻣﻦ ﺃﻱ ﺧﻄﺮ ﻭﻁﺎﺭ ﺑﻬﻢ ﺑﺴﺮﻋﺔ‬ ‫‪۱۲۰‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫)ﺧﺮﺝ ﺑﻬﻢ ﻣﻦ ﻣﺼﺮ ﺑﺴﺮﻋﺔ( ﻭﻫﻮ ﻳﻌﻠﻤﻬﻢ ﺍﻟﻄﻴﺮﺍﻥ )ﺍﻟﺠﻬﺎﺩ( ﺑﺼﺒﺮ ﻭﻁﻮﻝ ﺃﻧﺎﺓ‬ ‫ﺏ ﻓَﻴُ َﺠ ﱢﺪﺩُﻭﻥَ ﻗُ ﱠﻮﺓً‪ .‬ﻳَ ْﺮﻓَ ُﻌﻮﻥَ ﺃَ ْﺟﻨِ َﺤﺔً‬ ‫ﺣﺘﻰ ﻳﺼﺒﺤﻮﺍ ﺃﻗﻮﻳﺎء ﺃﺷﺪﺍء‪َ ".‬ﻭﺃَ ﱠﻣﺎ ُﻣ ْﻨﺘ َِﻈ ُﺮﻭ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﻀﻮﻥَ َﻭﻻَ ﻳَ ْﺘ َﻌﺒُﻮﻥَ ‪ .‬ﻳَ ْﻤﺸُﻮﻥَ َﻭﻻَ ﻳُ ْﻌﻴُﻮﻥَ ‪) ".‬ﺃﺵ‪(۳۱ :٤۰‬‬ ‫ﺴﻮ ِﺭ‪ .‬ﻳَ ْﺮ ُﻛ ُ‬ ‫َﻛﺎﻟﻨﱡ ُ‬ ‫* ﺍﻟﺸﻌﺐ ﻳﻌﺪ ﺑﺎﻟﺘﻤﺴﻚ ﺑﺎﻟﺸﺮﻳﻌﺔ‪:‬‬ ‫ﺷﻴ ُ َ‬ ‫ﻮﺥ ﺍﻟ ﱠ‬ ‫ﺳﻰ َﻭ َﺩﻋَﺎ ُ‬ ‫ﺻ�ﺎﻩُ‬ ‫ﺕ ﺍﻟﱠﺘِ�ﻲ ﺃَ ْﻭ َ‬ ‫ﺐ َﻭ َﻭ َ‬ ‫ﻓَ َﺠﺎ َء ُﻣﻮ َ‬ ‫ﺿ َﻊ ﻗُﺪﱠﺍ َﻣ ُﻬ ْﻢ ُﻛ ﱠﻞ ﻫ� ِﺬ ِﻩ ﺍ ْﻟ َﻜﻠِ َﻤ�ﺎ ِ‬ ‫ﺸ ْﻌ ِ‬ ‫‪۸‬‬ ‫ﺐ َﻣ ًﻌﺎ َﻭﻗَﺎﻟُﻮﺍ‪ُ » :‬ﻛ ﱡﻞ َﻣﺎ ﺗَ َﻜﻠﱠ َﻢ ﺑِ ِﻪ ﺍﻟ ﱠﺮ ﱡﺏ ﻧَ ْﻔ َﻌ ُﻞ«‪ .‬ﻓَ َﺮ ﱠﺩ‬ ‫ﺎﺏ َﺟ ِﻤﻴ ُﻊ ﺍﻟ ﱠ‬ ‫ﺑِ َﻬﺎ ﺍﻟ ﱠﺮ ﱡﺏ‪ .‬ﻓَﺄ َ َﺟ َ‬ ‫ﺸ ْﻌ ِ‬ ‫ﺏ‪) .‬ﺧﺮ‪(۸-۷ :۱۹‬‬ ‫ﺳﻰ َﻛﻼَ َﻡ ﺍﻟ ﱠ‬ ‫ﺐ ﺇِﻟَﻰ ﺍﻟ ﱠﺮ ﱢ‬ ‫ُﻣﻮ َ‬ ‫ﺸ ْﻌ ِ‬ ‫‪ ‬ﺍﻧﺪﻓﻊ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﻓﻲ ﺍﻟﻮﻋ�ﻮﺩ ﺑﺎﻟﻄﺎﻋ�ﺔ ﺍﻟﻜﺎﻣﻠ�ﺔ ﻟﻜ�ﻞ ﻭﺻ�ﺎﻳﺎ ﺍﻟ�ﺮﺏ ﻭﺷ�ﺮﻳﻌﺘﻪ‬ ‫ﻭﻛﺄﻧﻬ��ﺎ ﺑﺪﻳﻬﻴ��ﺔ ﻻ ﺗﺤﺘ��ﺎﺝ ﻣ�ﻨﻬﻢ ﻟﻠﺘ��ﺮﻭﻱ ﻓ��ﻲ ﺍﻟﺘﻔﻜﻴ��ﺮ ﺃﻭ ﻁﻠ��ﺐ ﻣﻌﻮﻧ��ﺔ ﺍﻟ��ﺮﺏ ﺣﺘ��ﻰ‬ ‫ﻳﺴﺘﻄﻴﻌﻮﺍ ﺃﻥ ﻳﻨﻔ�ﺬﻭﻫﺎ‪ ،‬ﻭﻳ�ﺎ ﻟﻴ�ﺘﻬﻢ ﻗ�ﺎﻟﻮﺍ "ﻟﻴﻌﻴﻨﻨ�ﺎ ﺍﻟ�ﺮﺏ ﺣﺘ�ﻰ ﻧﻔﻌ�ﻞ" ﺑ�ﺪﻻً ﻣ�ﻦ ﺃﻥ‬ ‫ﻳﻘﻮﻟﻮﺍ ﺑﻤﻞء ﺍﻟﻔﻢ "ﻛﻞ ﻣﺎ ﺗﻜﻠ�ﻢ ﺑ�ﻪ ﺍﻟ�ﺮﺏ ﻧﻔﻌ�ﻞ" ﺇﻧﻬ�ﻢ ﻳﺸ�ﺒﻬﻮﻥ ﺍﻷﺭﺽ ﺍﻟﻤﺤﺠ�ﺮﺓ‬ ‫ﺍﻟﺘﻲ ﻳﺜﻤﺮ ﺯﺭﻋﻬﺎ ﺳﺮﻳﻌﺎ ً ﺛﻢ ﻳﺬﺑﻞ ﺑﺄﺳﺮﻉ ﻣﻤﺎ ﻧﻤﺎ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﻻ ﻧﺘﻜﻠﻢ ﻋﻦ ﺫﻟ�ﻚ ﺍﻟﺠﻴ�ﻞ‬ ‫ﻣﻦ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﺇﻧﻤﺎ ﻧﺘﻜﻠﻢ ﻋﻦ ﺃﻧﻔﺴﻨﺎ‪ ،‬ﻋﺎﻟﻤﻴﻦ ﺃﻥ ﺟﻤﻴﻊ ﺗﻠﻚ ﺍﻷﻣﻮﺭ ﻛﺘﺒ�ﺖ ﻣﺜ�ﺎﻻً‬ ‫ﻟﻨﺎ ﻧﺤﻦ ﺍﻟﺬﻳﻦ ﻧﻌﺪ ﺛﻢ ﻧﺤﻨﺚ ﻗﺒﻞ ﺃﻥ ﻳﺠﻒ ﻣﺪﺍﺩ ﺍﻟﻌﻬﺪ ﺍﻟﺬﻱ ﻛﺘﺒﻨﺎﻩ‪.‬‬ ‫ﻭﻣﻦ ﺍﻷﻛﺮﻡ ﻟﻨﺎ ﺃﻻ ﻧﻌﺪ ﻣﻦ ﺃﻥ ﻧﺤﻨﺚ ﺑﺎﻟﻮﻋﺪ‪ ،‬ﻟﻴﺼﺪﻕ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬ ‫ﻛﻡ ﻭﻋﺩﺕ ﷲ ﻭﻋﺩﺍً ﺣﺎﻧﺛﺎ ً‬

‫ﻟﻳﺗﻧﻲ ﻣﻥ ﺧﻭﻑ ﺿﻌﻔﻲ ﻟﻡ ﺃﻋﺩ‪.‬‬

‫* ﺍﻻﺳﺘﻌﺪﺍﺩ ﻻﺳﺘﻼﻡ ﺍﻟﺸﺮﻳﻌﺔ‪:‬‬ ‫ﺐ ِﺣﻴﻨَ َﻤﺎ‬ ‫ﺴ َﻤ َﻊ ﺍﻟ ﱠ‬ ‫ﺏ ﻟِ َﻜ ْﻲ ﻳَ ْ‬ ‫ﺕ ﺇِﻟَ ْﻴﻚَ ﻓِﻲ ﻅَﻼَ ِﻡ ﺍﻟ ﱠ‬ ‫ﺸ ْﻌ ُ‬ ‫ﻓَﻘَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫ﺴ َﺤﺎ ِ‬ ‫ﺳﻰ‪» :‬ﻫَﺎ ﺃَﻧَﺎ ﺁ ٍ‬ ‫ﺐ‪.‬‬ ‫ﺳ�ﻰ ﺍﻟ� ﱠﺮ ﱠ‬ ‫ﻀ�ﺎ ﺇِﻟَ�ﻰ ﺍﻷَﺑَ� ِﺪ«‪َ .‬ﻭﺃَ ْﺧﺒَ َ�ﺮ ُﻣﻮ َ‬ ‫ﺃَﺗَ َﻜﻠﱠ ُﻢ َﻣ َﻌﻚَ‪ ،‬ﻓَﻴُ ْﺆ ِﻣﻨُ�ﻮﺍ ﺑِ�ﻚَ ﺃَ ْﻳ ً‬ ‫ﺏ ﺑِ َﻜ�ﻼَ ِﻡ ﺍﻟﺸﱠ� ْﻌ ِ‬

‫ﺳ� ُﻬ ُﻢ‬ ‫ﺐ َﻭﻗَ ﱢﺪ ْ‬ ‫ﺳ��ﻰ‪ْ » :‬ﺍﺫﻫ ْ‬ ‫)ﻭﻋ�ﻮﺩﻫﻢ ﺑﺤﻔ��ﻆ ﺍﻟﻮﺻ�ﺎﻳﺎ( ﻓَﻘَ��ﺎ َﻝ ﺍﻟ� ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫َ�ﺐ ﺇِﻟَ��ﻰ ﺍﻟﺸﱠ� ْﻌ ِ‬ ‫ﺚ‪ .‬ﻷَﻧﱠ�ﻪُ ﻓِ�ﻲ ﺍ ْﻟﻴَ ْ�ﻮ ِﻡ‬ ‫ﺴﻠُﻮﺍ ﺛِﻴَﺎﺑَ ُﻬ ْﻢ‪َ ،‬ﻭﻳَ ُﻜﻮﻧُﻮﺍ ُﻣ ْ‬ ‫ﺴ�ﺘَ ِﻌﺪﱢﻳﻦَ ﻟِ ْﻠﻴَ ْ�ﻮ ِﻡ ﺍﻟﺜﱠﺎﻟِ� ِ‬ ‫ﺍ ْﻟﻴَ ْﻮ َﻡ َﻭ َﻏﺪًﺍ‪َ ،‬ﻭ ْﻟﻴَ ْﻐ ِ‬ ‫ﺐ‬ ‫ﺳ�ﻴﻨَﺎ َء‪َ .‬ﻭﺗُﻘِ�ﻴ ُﻢ ﻟِﻠﺸﱠ� ْﻌ ِ‬ ‫ﺐ َﻋﻠَ�ﻰ َﺟﺒَ ِ�ﻞ ِ‬ ‫ﻴ�ﻊ ﺍﻟﺸﱠ� ْﻌ ِ‬ ‫ﺍﻟﺜﱠﺎﻟِ ِ‬ ‫ﺚ ﻳَ ْﻨ ِﺰ ُﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﺃَ َﻣﺎ َﻡ ﻉ ُِ◌ﻳُ ِ‬ ‫ﻮﻥ َﺟ ِﻤ ِ‬ ‫ﺴ��ﻮﺍ‬ ‫ﺍﺣﺘَ � ِﺮ ُﺯﻭﺍ ِﻣ��ﻦْ ﺃَﻥْ ﺗ ْ‬ ‫ﺎﺣﻴَ � ٍﺔ‪ ،‬ﻗَ��ﺎﺋِﻼً‪ْ :‬‬ ‫َﺼ � َﻌﺪُﻭﺍ ﺇِﻟَ��ﻰ ﺍ ْﻟ َﺠﺒَ� ِ�ﻞ ﺃَ ْﻭ ﺗَ َﻤ ﱡ‬ ‫ُﺣ �ﺪُﻭﺩًﺍ ِﻣ��ﻦْ ُﻛ � ﱢﻞ ﻧَ ِ‬ ‫ﺴﻪُ ﻳَ ٌﺪ ﺑَ ْﻞ ﻳُ ْﺮ َﺟ ُﻢ َﺭ ْﺟ ًﻤﺎ ﺃَ ْﻭ ﻳُ ْﺮ َﻣﻰ َﺭ ْﻣﻴً�ﺎ‪.‬‬ ‫ﺲ ﺍ ْﻟ َﺠﺒَ َﻞ ﻳُ ْﻘﺘَ ُﻞ ﻗَ ْﺘﻼً‪ .‬ﻻَ ﺗَ َﻤ ﱡ‬ ‫ﻁَ َﺮﻓَﻪُ‪ُ .‬ﻛ ﱡﻞ َﻣﻦْ ﻳَ َﻤ ﱡ‬ ‫‪۱۲۱‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫ﺼ�� َﻌﺪُﻭﻥَ ﺇِﻟَ��ﻰ‬ ‫��ﻮﻕ ﻓَ ُﻬ�� ْﻢ ﻳَ ْ‬ ‫ﺴ��ﺎﻧًﺎ ﻻَ ﻳَ ِﻌ ُ‬ ‫��ﻴﺶ‪ .‬ﺃَ ﱠﻣ��ﺎ ِﻋ ْﻨ�� َﺪ َ‬ ‫ﺑَ ِﻬﻴ َﻤ��ﺔً َﻛ��ﺎﻥَ ﺃَ ْﻡ ﺇِ ْﻧ َ‬ ‫��ﻮ ِ‬ ‫ﺻ ْ‬ ‫ﺕ ﺍ ْﻟﺒُ ِ‬ ‫ﺴ�ﻠُﻮﺍ ﺛِﻴَ�ﺎﺑَ ُﻬ ْﻢ‪.‬‬ ‫ﺐ َﻭ َﻏ َ‬ ‫ﱠﺱ ﺍﻟﺸﱠ� ْﻌ َ‬ ‫ﺐ‪َ ،‬ﻭﻗَ�ﺪ َ‬ ‫ﺍ ْﻟ َﺠﺒَ ِﻞ«‪.‬ﻓَﺎ ْﻧ َﺤﺪ َ​َﺭ ُﻣﻮ َ‬ ‫ﺳﻰ ِﻣﻦَ ﺍ ْﻟ َﺠﺒَ ِﻞ ﺇِﻟَﻰ ﺍﻟﺸﱠ� ْﻌ ِ‬ ‫ﺚ‪ .‬ﻻَ ﺗَ ْﻘ ُﺮﺑُﻮﺍ ﺍ ْﻣ َﺮﺃَﺓً ‪).‬ﺧﺮ‪(۱٥-۹:۱۹‬‬ ‫َﻭﻗَﺎ َﻝ ﻟِﻠ ﱠ‬ ‫ﺐ‪ُ :‬ﻛﻮﻧُﻮﺍ ُﻣ ْ‬ ‫ﺴﺘَ ِﻌﺪﱢﻳﻦَ ﻟِ ْﻠﻴَ ْﻮ ِﻡ ﺍﻟﺜﱠﺎﻟِ ِ‬ ‫ﺸ ْﻌ ِ‬ ‫‪ ‬ﺗﻌﻤﺪ ﺍﻟﺮﺏ ﺃﻥ ﻳﺴﻤﻊ ﺍﻟﺸﻌﺐ ﺻﻮﺗﻪ ﻟﻴﻌﺮﻓﻮﺍ ﺃﻥ ﻣﻮﺳﻰ ﻻ ﻳﺘﻜﻠﻢ ﻣﻦ ﺫﺍﺗﻪ‪ .‬ﻭﺃﻧﻪ‬ ‫ﻻ ﻳﻤﻜﻦ ﺍﻻﻗﺘﺮﺍﺏ ﺇﻟﻰ ﷲ ﺇﻻ ﻋﻦ ﻁﺮﻳﻖ ﻭﺳ�ﻴﻂ‪ ،‬ﺃﻱ ﻣﻮﺳ�ﻰ ﻛﺨ�ﺎﺩﻡ ﻟ ﻓ�ﻲ ﺍﻟﻌﻬ�ﺪ‬ ‫ﺍﻟﻘﺪﻳﻢ ‪ ،‬ﻭﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﺠﺪﻳ�ﺪ ﺻ�ﺎﺭ ﺍﻟﻮﺳ�ﻴﻂ ﻫ�ﻮ ﺍﻟﺴ�ﻴﺪ ﺍﻟﻤﺴ�ﻴﺢ ﻛ�ﺎﺑﻦ ﻭﺣﻴ�ﺪ ﻟ‪ ،‬ﻭﻗ�ﺪ‬ ‫ﺷﺮﺡ ﺑﻮﻟﺲ ﺍﻟﺮﺳﻮﻝ ﻫﺬﻩ ﺍﻟﻤﻘﺎﺭﻧﺔ ﺑﺎﻟﺘﻔﺼﻴﻞ ﻓﻲ ﺭﺳﺎﻟﺘﻪ ﻟﻠﻌﺒﺮﺍﻧﻴﻴﻦ‪:‬‬ ‫ﺏ َﻭﻅَﻼَ ٍﻡ َﻭﺯَ ْﻭﺑَ َﻌ ٍﺔ‪،‬‬ ‫ﺱ ُﻣ ْ‬ ‫ﻀﻄَ ِﺮ ٍﻡ ﺑِﺎﻟﻨﱠﺎ ِﺭ‪َ ،‬ﻭﺇِﻟَﻰ َ‬ ‫ﺿﺒَﺎ ٍ‬ ‫"ﻷَﻧﱠ ُﻜ ْﻢ ﻟَ ْﻢ ﺗَﺄْﺗُﻮﺍ ﺇِﻟَﻰ َﺟﺒَﻞ َﻣ ْﻠ ُﻤﻮ ٍ‬ ‫ﺳ� ِﻤ ُﻌﻮﻩُ ِﻣ��ﻦْ ﺃَﻥْ ﺗُ��ﺰَﺍ َﺩ ﻟَ ُﻬ� ْﻢ َﻛﻠِ َﻤ�ﺔٌ‪،‬‬ ‫ﺕ‪ ،‬ﺍ ْ‬ ‫ﺳ�ﺘَ ْﻌﻔَﻰ ﺍﻟﱠ� ِﺬﻳﻦَ َ‬ ‫�ﺎﻑ ﺑُ��ﻮﻕ َﻭ َ‬ ‫ﺕ َﻛﻠِ َﻤ��ﺎ ٍ‬ ‫ﺻ� ْ�ﻮ ِ‬ ‫َﻭ ُﻫﺘَ� ِ‬ ‫ﺴ ْﻬ ٍﻢ«‪.‬‬ ‫ﻷَﻧﱠ ُﻬ ْﻢ ﻟَ ْﻢ ﻳَ ْﺤﺘَ ِﻤﻠُﻮﺍ َﻣﺎ ﺃُ ِﻣ َﺮ ﺑِ ِﻪ‪َ » :‬ﻭﺇِﻥْ َﻣ ﱠ‬ ‫ﺖ ﺍ ْﻟ َﺠﺒَ َﻞ ﺑَ ِﻬﻴ َﻤﺔٌ‪ ،‬ﺗ ُْﺮ َﺟ ُﻢ ﺃَ ْﻭ ﺗ ُْﺮ َﻣﻰ ﺑِ َ‬ ‫ﺴ ِ‬ ‫�ﺐ َﻭ ُﻣ ْﺮﺗَ ِﻌ� ٌﺪ«‪ .‬ﺑَ� ْﻞ ﻗَ� ْﺪ ﺃَﺗَ ْﻴ�ﺘُ ْﻢ‬ ‫ﺳﻰ‪»:‬ﺃَﻧَ�ﺎ ُﻣ ْﺮﺗَ ِﻌ ٌ‬ ‫َﻭ َﻛﺎﻥَ ﺍ ْﻟ َﻤ ْﻨﻈَ ُﺮ ﻫ َﻜ َﺬﺍ ُﻣ ِﺨﻴﻔًﺎ َﺣﺘﱠﻰ ﻗَﺎ َﻝ ُﻣﻮ َ‬ ‫ﺕ ﻫُ� ْﻢ‬ ‫�ﻲ‪ .‬ﺃُﻭ ُﺭﺷَ�ﻠِﻴ َﻢ ﺍﻟ ﱠ‬ ‫ﺴ� َﻤﺎ ِﻭﻳﱠﺔ َﻭﺇِﻟَ�ﻰ َﺭﺑَ َ�ﻮﺍ ٍ‬ ‫ﺇِﻟَﻰ َﺟﺒَ ِﻞ ِ‬ ‫ﺻ ْﻬﻴَ ْﻮﻥَ ‪َ ،‬ﻭﺇِﻟَﻰ َﻣ ِﺪﻳﻨَ ِﺔ ﷲِ ﺍ ْﻟ َﺤ ﱢ‬ ‫ﻴ�ﻊ‪،‬‬ ‫ﺴ�ﺔُ ﺃَ ْﺑ َﻜ�ﺎ ٍﺭ َﻣ ْﻜﺘُ�ﻮﺑِﻴﻦَ ﻓِ�ﻲ ﺍﻟ ﱠ‬ ‫‪،‬ﻭ َﻛﻨِﻴ َ‬ ‫ﺎﻭﺍ ِ‬ ‫ﺴ� َﻤ َ‬ ‫َﻣ ْﺤﻔِ ُﻞ َﻣﻼَﺋِ َﻜ ٍﺔ َ‬ ‫ﺕ‪َ ،‬ﻭﺇِﻟَ�ﻰ ﷲِ َﺩﻳﱠ ِ‬ ‫�ﺎﻥ ﺍ ْﻟ َﺠ ِﻤ ِ‬ ‫ﺵ‬ ‫�ﻴﻂ ﺍ ْﻟ َﻌ ْﻬ� ِﺪ ﺍ ْﻟ َﺠ ِﺪﻳ� ِﺪ‪ ،‬ﻳَ ُ‬ ‫ﺴ��ﻮﻉَ‪َ ،‬ﻭﺇِﻟَ��ﻰ ﺩ َِﻡ َﺭ ﱟ‬ ‫ﺳ� ِ‬ ‫ﺍﺡ ﺃَ ْﺑ� َ�ﺮﺍ ٍﺭ ُﻣ َﻜ ﱠﻤﻠِ��ﻴﻦَ ‪َ ،‬ﻭﺇِﻟَ�ﻰ َﻭ ِ‬ ‫َﻭﺇِﻟَ�ﻰ ﺃَ ْﺭ َﻭ ِ‬ ‫ﻀ َﻞ ِﻣﻦْ ﻫَﺎﺑِﻴ َﻞ‪) ".‬ﻋﺐ‪.(۲٤-۱۸:۱۲‬‬ ‫ﻳَﺘَ َﻜﻠﱠ ُﻢ ﺃَ ْﻓ َ‬

‫ﻳﺮ ﺷﻴﺌﺎ ً‪.‬‬ ‫‪ ‬ﻭﻟﻜﻦ ﺍﻟﺸﻌﺐ ﺍﻟﺬﻱ ﺳﻤﻊ ﻫﺬﺍ ﺍﻟﺼﻮﺕ ﻟﻢ َ‬ ‫ﻓﺎﻟﺴﺤﺎﺏ ﻭﺍﻟﻀﺒﺎﺏ ﻳﻐﻠﻔﺎﻥ ﺍﻟﻤﺸﻬﺪ ﺑﺎﻟﻮﻗﺎﺭ ﻭﺍﻟﻐﻤﻮﺽ‪.‬‬ ‫ﻭﺍﻟﺴﺤﺎﺏ ﻳﺸﻴﺮ ﺇﻟﻰ ﻣﺠﺪ ﷲ‪ ،‬ﺃﻣﺎ ﺍﻟﻀﺒﺎﺏ ﻓﻴﺸﻴﺮ ﺇﻟﻰ ﺍﻷﺳﺮﺍﺭ ﺍﻹﻟﻬﻴﺔ‪.‬‬ ‫ﻭﻛﻼﻫﻤﺎ ﻳﺤﻤﻴﺎﻥ ﺍﻟﺸﻌﺐ ﻣﻦ ﺭﺅﻳﺔ ﻧﻮﺭ ﷲ ﻭﻣﺠﺪﻩ ﻓﻨﺤﻦ ﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻨﻈﺮ ﺇﻟ�ﻰ‬ ‫ﺍﻟﺸﻤﺲ‪ ،‬ﻓﻜﻢ ﻭﻛﻢ ﺃﻥ ﻧﻨﻈﺮ ﺇﻟﻰ ﷲ ﺫﺍﺗﻪ!‬ ‫‪ ‬ﻣﺮﺓ ﺃﺧﺮﻯ ﻧﺮﻯ ﷲ ﻳﺘﺮﺍءﻯ ﻟﻬﻢ ﻓ�ﻲ ﺍﻟﻴ�ﻮﻡ ﺍﻟﺜﺎﻟ�ﺚ‪ ،‬ﻣ�ﺬﻛﺮﺍً ﺇﻳﺎﻧ�ﺎ ﺑﺎﻟﻘﻴﺎﻣ�ﺔ ﺍﻟﺘ�ﻲ‬ ‫ﺑﻬﺎ ﻳﻬﺒﻨﺎ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺠﺪﻳﺪﺓ ﺍﻟﻘﺎﺩﺭﺓ ﻋﻠﻰ ﺗﻨﻔﻴﺬ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻹﻟﻬﻴﺔ‪.‬‬ ‫ﻭﺃﻣﺮﻫﻢ ﷲ ﺑﺎﻻﺳﺘﻌﺪﺍﺩ ﺍﻟﺨﺎﺭﺟﻲ ﺃﻱ ﺑﺎﻟﺘﻘﺪﻳﺲ ﺍﻟﺠﺴﺪﻱ ﻋﻦ ﻁﺮﻳﻖ ﻏﺴ�ﻞ ﺍﻟﺜﻴ�ﺎﺏ‪.‬‬ ‫ﻛﻢ ﺃﻣﺮﻫﻢ ﺑﺎﻻﺳﺘﻌﺪﺍﺩ ﺍﻟﺪﺍﺧﻠﻲ ﻭﻫﻮ ﺍﻷﻫﻢ ﻋﻦ ﻁﺮﻳﻖ ﺍﻟﻘﺪﺍﺳﺔ ﻭﻋﺰﻝ ﺍﻟﺸﺮ‪. .‬‬ ‫‪۱۲۲‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫* ﻅﻬﻮﺭ ﷲ ﻋﻠﻰ ﺍﻟﺠﺒﻞ‪:‬‬ ‫‪۱٦‬‬

‫َﻭ َﺣ�ﺪ َ‬ ‫ﺚ ﻟَ ﱠﻤ��ﺎ َﻛ��ﺎﻥَ‬ ‫َﺙ ﻓِ��ﻲ ﺍ ْﻟﻴَ� ْ�ﻮ ِﻡ ﺍﻟﺜﱠﺎﻟِ� ِ‬ ‫ﻕ‬ ‫ﺎﺭﺕْ ُﺭﻋُﻮ ٌﺩ َﻭﺑُ ُﺮﻭ ٌ‬ ‫ﺍﻟ ﱠ‬ ‫ﺼﺒ َ ُ‬ ‫ﺻ َ‬ ‫ﺎﺡ ﺃَﻧﱠﻪُ َ‬ ‫ﻭَ ﺡَ‬

‫�����ﻞ‪،‬‬ ‫�����ﺤ ٌ‬ ‫ﺳ َ‬ ‫َﻭ َ‬ ‫ﺎﺏ ﺛَﻘِﻴ����� ٌﻞ َﻋﻠَ�����ﻰ ﺍ ْﻟ َﺠﺒَ ِ‬ ‫ﺎﺭﺗَ َﻌ � َﺪ‬ ‫ﺻ� ْ�ﻮﺕُ ﺑُ��ﻮﻕ َ‬ ‫ﺷ � ِﺪﻳ ٌﺪ ِﺟ � ًّﺪﺍ‪ .‬ﻓَ ْ‬ ‫َﻭ َ‬ ‫ﺐ ﺍﻟﱠ��� ِﺬﻱ ﻓِ���ﻲ ﺍ ْﻟ َﻤ َﺤﻠﱠ��� ِﺔ‪.‬‬ ‫ُﻛ��� ﱡﻞ ﺍﻟﺸﱠ��� ْﻌ ِ‬ ‫‪۱۷‬‬ ‫ﺳ����ﻰ ﺍﻟ ﱠ‬ ‫ﺐ ِﻣ����ﻦَ‬ ‫ﺸ���� ْﻌ َ‬ ‫���ﺮ َﺝ ُﻣﻮ َ‬ ‫َﻭﺃَ ْﺧ� َ‬

‫ﺍ ْﻟ َﻤ َﺤﻠﱠ��� ِﺔ ﻟِ ُﻤﻼَﻗَ���ﺎ ِﺓ ﷲِ‪ ،‬ﻓَ َﻮﻗَﻔُ���ﻮﺍ ﻓِ���ﻲ‬ ‫‪۱۸‬‬ ‫ﺳ�ﻴﻨَﺎ َء‬ ‫ﺃَ ْ‬ ‫ﺳﻔَ ِﻞ ﺍ ْﻟ َﺠﺒَ ِﻞ‪َ .‬ﻭ َﻛ�ﺎﻥَ َﺟﺒَ� ُﻞ ِ‬ ‫ﺏ ﻧَ�ﺰَ َﻝ‬ ‫ُﻛﻠﱡﻪُ ﻳُﺪ ﱢَﺧﻦُ ِﻣ�ﻦْ ﺃَ ْﺟ ِ�ﻞ ﺃَﻥﱠ ﺍﻟ� ﱠﺮ ﱠ‬

‫ﺻ����� ِﻌ َﺪ ﺩ َُﺧﺎﻧُ�����ﻪُ‬ ‫َﻋﻠَ ْﻴ����� ِﻪ ﺑِﺎﻟﻨﱠ�����ﺎ ِﺭ‪َ ،‬ﻭ َ‬ ‫ﺍﺭﺗ َ​َﺠــــﻒَ ُﻛ ﱡﻞ‬ ‫ُﻮﻥ‪َ ،‬ﻭ ْ‬ ‫ﺎﻥ ﺍﻷَﺗ ِ‬ ‫َﻛﺪُﺧـــ ِ‬ ‫‪۱۹‬‬ ‫ﻮﻕ ﻳَ ْﺰﺩَﺍ ُﺩ ﺍ ْ‬ ‫ﺳ�ﻰ ﻳَ�ﺘَ َﻜﻠﱠ ُﻢ َﻭﷲُ ﻳُ ِﺠﻴﺒُ�ﻪُ‬ ‫ﺷﺘِﺪَﺍﺩًﺍ ِﺟ ًّﺪﺍ‪َ ،‬ﻭ ُﻣﻮ َ‬ ‫ﺍ ْﻟ َﺠﺒَ ِﻞ ِﺟ ًّﺪﺍ‪ .‬ﻓَ َﻜﺎﻥَ َ‬ ‫ﺻ ْﻮﺕُ ﺍ ْﻟﺒُ ِ‬

‫ﺕ‪) .‬ﺧﺮ‪(۱۹-۱٦ :۱۹‬‬ ‫ﺑِ َ‬ ‫ﺼ ْﻮ ٍ‬ ‫‪ ‬ﻳ �ﺎ ﻟ��ﻪ ﻣ��ﻦ ﻣﺸ��ﻬﺪ ﻋﻈ��ﻴﻢ ﻅ��ﻞ ﻣﺤﻔ��ﻮﺭﺍً ﻓ��ﻲ ﺫﺍﻛ��ﺮﺗﻬﻢ‪ ،‬ﻓ��ﺎﻟﻌﻴﻮﻥ ﻳﺒﻬﺮﻫ��ﺎ ﺍﻟﺒ��ﺮﻕ‬ ‫ﻭﺍﻵﺫﺍﻥ ﻳﻘﺘﺤﻤﻬﺎ ﺻﻮﺕ ﺍﻟﺮﻋﺪ ﻭﺍﻟﺒﻮﻕ‪ ،‬ﻭﺍﻷﻧﻮﻑ ﺗﺸﻢ ﺭﺍﺋﺤﺔ ﺍﻟﺪﺧﺎﻥ ﻭﺍﻟﺠﺒﻞ ﻛﻠ�ﻪ‬ ‫ﻳﺮﺗﺠﻒ ﻣﺤﺪﺛﺎ ً ﺯﻟﺰﻟﺔ ﻣﺪﻭﻳﺔ ﺍﺭﺗﻌ�ﺪ ﺑﺴ�ﺒﺒﻬﺎ ﻛ�ﻞ ﺍﻟﺸ�ﻌﺐ ﺩﻭﻥ ﺃﻥ ﻳﺠﺴ�ﺮ ﺃﻱ ﻣ�ﻨﻬﻢ‬ ‫ﻋﻠﻰ ﺍﻻﻗﺘﺮﺍﺏ ﻟﻴﺲ ﻓﻘﻂ ﺗﻨﻔﻴﺬﺍً ﻷﻣﺮ ﺍﻟﺮﺏ ﻭﻟﻜﻦ ﺭﻋﺒﺎ ً ﻣﻦ ﺍﻟﻤﺸﻬﺪ ﺍﻟﻤﻬﻴﺐ‪.‬‬ ‫‪ ‬ﻭﺷﺘﺎﻥ ﺑﻴﻦ ﻣﺎ ﺣﺪﺙ ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ ﻣ�ﻦ ﺑ�ﺮﻭﻕ ﻭﺭﻋ�ﻮﺩ ﺟﻌﻠ�ﺖ ﻣﻮﺳ�ﻰ ﻧﻔﺴ�ﻪ‬ ‫ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﻣﺮﺗﻌﺐ ﻭﻣﺮﺗﻌﺪ )ﻋﺐ‪ (۲۱:۱۲‬ﻭﻣﺎ ﻧﺮﺍﻩ ﻓ�ﻲ ﺍﻟﻌﻬ�ﺪ ﺍﻟﺠﺪﻳ�ﺪ ﺣﻴ�ﺚ ﺟ�ﺎء‬ ‫ﺍﻟﻤﺴﻴﺢ ﻭﺟﻠﺲ ﻣﻊ ﺍﻟﺨﻄﺎﺓ ﻭﺍﻟﻌﺸﺎﺭﻳﻦ‪ ،‬ﻭﺃﺻﺒﺤﻨﺎ ﻣﺪﻋﻮﻳﻦ ﻻ ﺃﻥ ﻧﻘﺘﺮﺏ ﺇﻟﻴﻪ ﻓﻘﻂ‬ ‫ﺑﻞ ﺑﺎﻷﺣﺮﻯ ﺃﻥ ﻧﺘﺤﺪ ﺑﻪ ﻭﻧﻘﺘﺎﺕ ﻣﻦ ﺟﺴﺪﻩ ﻭﺩﻣﻪ! ﻣﺎ ﺃﻋﻈﻢ ﺗﻮﺍﺿﻌﻚ ﻳﺎ ﺭﺏ!‬

‫‪۱۲۳‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫* ﺗﺤﺬﻳﺮ ﻟﻠﺸﻌﺐ‪:‬‬ ‫‪۲۰‬‬ ‫ﺱ‬ ‫ﺱ ﺍ ْﻟ َﺠﺒَ ِ�ﻞ‪َ ،‬ﻭ َﺩﻋَ�ﺎ ﷲُ ُﻣﻮ َ‬ ‫َﻭﻧَﺰَ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ َﻋﻠَ�ﻰ َﺟﺒَ ِ�ﻞ ِ‬ ‫ﺳ�ﻰ ﺇِﻟَ�ﻰ َﺭ ْﺃ ِ‬ ‫ﺳ�ﻴﻨَﺎ َء‪ ،‬ﺇِﻟَ�ﻰ َﺭ ْﺃ ِ‬ ‫ﺐ ﻟِﺌَﻼﱠ ﻳَ ْﻘﺘ َِﺤ ُﻤﻮﺍ ﺇِﻟَ�ﻰ‬ ‫ﺳﻰ‪»:‬ﺍ ْﻧ َﺤ ِﺪ ْﺭ َﺣ ﱢﺬ ِﺭ ﺍﻟ ﱠ‬ ‫ﺸ ْﻌ َ‬ ‫ﺳﻰ‪ .‬ﻓَﻘَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫ﺼ ِﻌ َﺪ ُﻣﻮ َ‬ ‫ﺍ ْﻟ َﺠﺒَ ِﻞ‪ .‬ﻓَ َ‬

‫ﻀﺎ ﺍ ْﻟ َﻜ َﻬﻨَﺔُ ﺍﻟﱠ ِﺬﻳﻦَ ﻳَ ْﻘﺘَ ِﺮﺑُﻮﻥَ ﺇِﻟَ�ﻰ‬ ‫ﺴﻘُﻂَ ِﻣ ْﻨ ُﻬ ْﻢ َﻛﺜِﻴ ُﺮﻭﻥَ ‪َ .‬ﻭ ْﻟﻴَﺘَﻘَﺪ ْ‬ ‫ﺏ ﻟِﻴَ ْﻨﻈُ ُﺮﻭﺍ‪ ،‬ﻓَﻴَ ْ‬ ‫ﺍﻟ ﱠﺮ ﱢ‬ ‫ﱠﺱ ﺃَ ْﻳ ً‬ ‫ﺶ ﺑِ ِﻬ ِﻢ ﺍﻟ ﱠﺮ ﱡﺏ«‪.‬‬ ‫ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺏ ﻟِﺌَﻼﱠ ﻳَ ْﺒ ِﻄ َ‬ ‫ﺏ‪» :‬ﻻَ ﻳَ ْﻘ � ِﺪ ُﺭ ﺍﻟ ﱠ‬ ‫ﺳ��ﻴﻨَﺎ َء‪ ،‬ﻷَﻧﱠ��ﻚَ ﺃَ ْﻧ��ﺖَ‬ ‫ﺐ ﺃَﻥْ ﻳَ ْ‬ ‫ﺳ��ﻰ ﻟِﻠ � ﱠﺮ ﱢ‬ ‫ﺸ � ْﻌ ُ‬ ‫ﻓَﻘَ��ﺎ َﻝ ُﻣﻮ َ‬ ‫ﺼ � َﻌ َﺪ ﺇِﻟَ��ﻰ َﺟﺒَ� ِ�ﻞ ِ‬ ‫‪۲٤‬‬ ‫ﺐ ﺍ ْﻧ َﺤ� ِﺪ ْﺭ ﺛُ� ﱠﻢ‬ ‫َﺣ ﱠﺬ ْﺭﺗَﻨَﺎ ﻗَﺎﺋِﻼً‪ :‬ﺃَﻗِ ْﻢ ُﺣ�ﺪُﻭﺩًﺍ ﻟِ ْﻠ َﺠﺒَ ِ�ﻞ َﻭﻗَ ﱢﺪ ْ‬ ‫ﺳ�ﻪُ«‪ .‬ﻓَﻘَ�ﺎ َﻝ ﻟَ�ﻪُ ﺍﻟ� ﱠﺮ ﱡﺏ‪ْ » :‬ﺍﺫﻫَ� ِ‬ ‫ﺏ‬ ‫ﺍﺻ َﻌ ْﺪ ﺃَ ْﻧﺖَ َﻭﻫَﺎ ُﺭﻭﻥُ َﻣ َﻌﻚَ ‪َ .‬ﻭﺃَ ﱠﻣﺎ ﺍ ْﻟ َﻜ َﻬﻨَﺔُ َﻭﺍﻟ ﱠ‬ ‫ﺐ ﻓَﻼَ ﻳَ ْﻘﺘ َِﺤ ُﻤﻮﺍ ﻟِﻴَ ْ‬ ‫ْ‬ ‫ﺼ َﻌﺪُﻭﺍ ﺇِﻟَ�ﻰ ﺍﻟ� ﱠﺮ ﱢ‬ ‫ﺸ ْﻌ ُ‬ ‫‪۲٥‬‬ ‫ﺐ َﻭﻗَﺎ َﻝ ﻟَ ُﻬ ْﻢ‪) .‬ﺧﺮ‪(۲٥-۲۰ :۱۹‬‬ ‫ﺳﻰ ﺇِﻟَﻰ ﺍﻟ ﱠ‬ ‫ﺶ ﺑِ ِﻬ ْﻢ«‪ .‬ﻓَﺎ ْﻧ َﺤﺪ َ​َﺭ ُﻣﻮ َ‬ ‫ﻟِﺌَﻼﱠ ﻳَ ْﺒ ِﻄ َ‬ ‫ﺸ ْﻌ ِ‬ ‫‪ ‬ﺣﻘﺎ ً ﺇﻥ ﻣﺸﻬﺪ ﺍﻟﺤﻀﻮﺭ ﺍﻹﻟﻬﻲ ﻣﻬﻴﺐ ﻭﺟﻠﻴﻞ‪ ،‬ﻭﻳﺴﺘﺪﻋﻲ ﺍﺳ�ﺘﻌﺪﺍﺩﺍً ﺧﺎﺻ�ﺎ ً ﻣ�ﻦ‬ ‫ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ‪ ،‬ﻭﻓﻬﻤﺎ ً ﻭﺗﺤ�ﺬﻳﺮﺍً ﻟﺒ�ﺎﻗﻲ ﺍﻟﺸ�ﻌﺐ‪ ،‬ﺣﺘ�ﻰ ﻻ ﻳ�ﺪﻓﻊ ﺍﻟﻔﻀ�ﻮﻝ ﺑﻌﻀ�ﻬﻢ‬ ‫ﺇﻟ��ﻰ ﺍﻻﻗﺘ��ﺮﺍﺏ ﻣ��ﻦ ﺍﻟﺠﺒ��ﻞ ﻓﻴ��ﺪﻓﻊ ﺣﻴﺎﺗ��ﻪ ﺛﻤﻨ �ﺎ ً ﻟﻔﻀ��ﻮﻟﻪ‪ .‬ﻭﻟ��ﻢ ﻳﺼ��ﻌﺪ ﺳ��ﻮﻯ ﻣﻮﺳ��ﻰ‬ ‫ﻭﻫﺎﺭﻭﻥ‪ ،‬ﻣــﻮﺳﻰ ﻣﻤﺜﻼً ﻟﻠﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ‪ -‬ﺍﻟﻜﻠﻤﺔ ﺍﻹﻟﻬﻴﺔ ‪ -‬ﻭﻫﺎﺭﻭﻥ ﻣﻤﺜﻼً ﻟﻜﻬﻨﻮﺕ‬ ‫ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﺭﺋﻴﺲ ﻛﻬﻨﺘﻨﺎ ﺍﻟﺬﻱ ﻳﺪﺧﻞ ﺇﻟﻰ ﺍﻟﻤﻘﺪﺳﺎﺕ ﺍﻹﻟﻬﻴﺔ ﻭﺑﺪﻭﻧﻪ ﻧﻬﻠﻚ‪.‬‬ ‫ﻭﺳﻤﺢ ﷲ ﻟﻠﻜﻬﻨﺔ ﺃﻥ ﻳﻘﺘﺮﺑﻮﺍ ﺑﻌﺾ ﺍﻟﺸﻲء ﻣﻦ ﺍﻟﺠﺒﻞ ﺑﺸﺮﻁ ﺃﻥ ﻳﺘﻘﺪﺳﻮﺍ‪.‬‬ ‫* ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﻌﺸﺮ‪:‬‬ ‫‪ ‬ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﻌﺸﺮ ﻗﺪﻳﻤﺔ ﻭﺟﺪﻳﺪﺓ ﻓﻲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ‪.‬‬ ‫ﻓﻬﻲ ﻟﻴﺴﺖ ﻟﻠﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ ﻓﻘﻂ ﺑﻞ ﻟﻜﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ‪.‬‬ ‫ﻛﻠﻤﺎﺕ ﻗﻠﻴﻠﺔ ﻣﻌﺪﻭﺩﺓ ﻭﻟﻜﻦ ﻣﻔﻬﻮﻣﻬﺎ ﻋﻤﻴﻖ ﻭﻟﺬﺍ ﻛﺘﺒﻬﺎ ﷲ ﺑﻨﻔﺴﻪ‪.‬‬ ‫‪ ‬ﻭﺑﻌﺪ ﺁﻻﻑ ﺍﻟﺘﺠﺎﺭﺏ ﺛﺒﺖ ﻋﺠﺰ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻟﻮﺻﺎﻳﺎ‪.‬‬ ‫ﻭﻅﻦ ﺍﻟﺒﺸﺮ ﺃﻥ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﻓﻮﻕ ﻁﺎﻗﺎﺗﻬﻢ ﻭﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻬﻢ ﻁﺎﻋﺘﻬﺎ‪.‬‬ ‫ﺑﻞ ﻭﻛﺜﻴﺮﺍً ﻣﺎ ﺍﻋﺘﺒﺮﻭﻫﺎ ﺗـ َﺤـ َﻜـﱡﻤﺎ ً ﻣﻦ ﷲ ﻓﻲ ﺣﺮﻳﺘﻬﻢ‪.‬‬ ‫ﻭﺧ���ﺪﻉ ﺇﺑﻠ���ﻴﺲ ﺍﻟﺒﺸ���ﺮ ﻣ���ﺮﺓ ﺃﺧ���ﺮﻯ‪ ،‬ﻓﺼ���ﺪﻗﻮﺍ ﺃﻥ ﺍﻟﻮﺻ���ﻴﺔ ﺍﻟﻤﻮﺿ���ﻮﻋﺔ ﻟﺤﻴ���ﺎﺗﻬﻢ‬ ‫ﻭﺣﺮﻳﺘﻬﻢ‪ ،‬ﺇﻧﻤﺎ ﻫﻲ ﻣﻦ ﺃﺟﻞ ﻋﺒﻮﺩﻳﺘﻬﻢ ﻭﺣﺮﻣﺎ ﻧﻬﻢ ﻣﻦ ﻟﺬﺍﺗﻬﻢ‪.‬‬ ‫‪۱۲٤‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫‪ ‬ﻭﺍﻟﻮﺻﺎﻳﺎ ﻛﻠﻬﺎ ﻓﻲ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ ﻫ�ﻲ ﺍﻟﻤــﺤ�ـﺒﺔ ﺃﺭﺑ�ﻊ ﻭﺻ�ﺎﻳﺎ ﻓ�ﻲ ﺍﻟﻠ�ﻮﺡ ﺍﻷﻭﻝ‬ ‫ﻛﻠﻬﺎ ﻋﻦ ﻣﺤﺒﺔ ﷲ ‪ ،‬ﻭﺳﺖ ﻭﺻﺎﻳﺎ ﻓﻲ ﺍﻟﻠﻮﺡ ﺍﻟﺜﺎﻧﻲ ﻛﻠﻬﺎ ﻋﻦ ﻣﺤﺒﺔ ﺍﻟﻘﺮﻳﺐ‪.‬‬

‫ﺍﻟﻠﻭﺡ ﺍﻷﻭﻝ‬

‫ﻳﺷﻣﻝ ﺃﺭﺑﻊ ﻭﺻﺎﻳﺎ ﺗﺧﺗﺹ‬ ‫ﺑﻌﻼﻗﺔ ﺍﻹﻧﺳﺎﻥ ﺑﺎہﻠﻟ‪.‬‬ ‫‪ -1‬ﺃﻧﺎ ﺍﻟﺭﺏ ﺍﻟﻬﻙ‪...‬‬ ‫ﻻ ﻳﻛﻥ ﻟﻙ ﺁﻟﻬﺔ ﺃﺧﺭﻯ ﺃﻣﺎﻣﻲ‪.‬‬ ‫‪ -2‬ﻻ ﺗﺻﻧﻊ ﻟﻙ ﺗﻣﺛﺎﻻً ﻣﻧﺣﻭﺗﺎً‬ ‫ﻭﻻ ﺻﻭﺭﺓ‪ ...‬ﻻ ﺗﺳﺟﺩ ﻟﻬﻥ‬ ‫ﻭﻻ ﺗﻌﺑﺩﻫﻥ‪.‬‬ ‫‪ -3‬ﻻ ﺗﻧﻁﻕ ﺑﺎﺳﻡ ﺇﻟﻬﻙ ﺑﺎﻁﻼً‪.‬‬ ‫‪ -4‬ﺍﺫﻛﺭ ﻳﻭﻡ ﺍﻟﺳﺑﺕ ﻟﺗﻘﺩﺳﻪ‪.‬‬

‫ﺍﻟﻠﻭﺡ ﺍﻟﺛﺎﻧﻲ‬

‫ﻳﺷﻣﻝ ﺳﺕ ﻭﺻﺎﻳﺎ ﺗﺧﺗﺹ‬ ‫ﺑﻌﻼﻗﺔ ﺍﻹﻧﺳﺎﻥ ﺑﻘﺭﻳﺑﻪ‬

‫ﺍﻟﻭﺻﺎﻳﺎ‬ ‫ﺍﻟﻌﺷﺭ‬

‫‪ -5‬ﺃﻛﺭﻡ ﺃﺑﺎﻙ ﻭ ﺃﻣﻙ‬ ‫ﻟﻛﻲ ﺗﻁﻭﻝ ﺃﻳﺎﻣﻙ ﻋﻠﻰ ﺍﻷﺭﺽ‪.‬‬ ‫‪ -6‬ﻻ ﺗﻘﺗﻝ‪.‬‬ ‫‪ -7‬ﻻ ﺗﺯﻥ‪.‬‬ ‫‪ -8‬ﻻ ﺗﺳﺭﻕ‪.‬‬ ‫‪ -9‬ﻻ ﺗﺷﻬﺩ ﻋﻠﻰ ﻗﺭﻳﺑﻙ‬ ‫ﺷﻬﺎﺩﺓ ﺯﻭﺭ‪.‬‬ ‫‪ -10‬ﻻ ﺗﺷﺗﻪ ﺷﻳﺋﺎً ﻣﻣﺎ ﻟﻘﺭﻳﺑﻙ‪.‬‬

‫ﺑﻬﺎﺗﻳﻥ‬ ‫ﺍﻟﻭﺻﻳﺗﻳﻥ‬ ‫ﻣﺣﺑﺔ ﷲ‬ ‫ﻭﻣﺣﺑﺔ‬ ‫ﺍﻟﻘﺭﻳﺏ‬ ‫ﺗﺗﻠﺧﺹ ﻛﻝ‬ ‫ﺍﻟﻭﺻﺎﻳﺎ‬

‫» ﺗُﺣِﺏﱡ ﺍﻟﺭﱠﺏﱠ ﺇِﻟﻬَﻙَ ﻣِﻥْ ﻛُﻝﱢ ﻗَﻠْﺑِﻙَ‪ ،‬ﻭَﻣِﻥْ ﻛُﻝﱢ ﻧَﻔْﺳِﻙَ‪ ،‬ﻭَﻣِﻥْ ﻛُﻝﱢ ﻗُﺩْﺭَﺗِﻙَ‪،‬‬ ‫ﻭَﻣِﻥْ ﻛُﻝﱢ ﻓِﻛْﺭِﻙَ‪ ،‬ﻭَﻗَﺭِﻳﺑَﻙَ ﻣِﺛْﻝَ ﻧَﻔْﺳِﻙَ«‪) .‬ﻟﻭ‪(27 :10‬‬ ‫‪.‬‬ ‫ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﻌﺸﺮ ﺑﻴﻦ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ ﻭﺍﻟﻌﻬﺪ ﺍﻟﺠﺪﻳﺪ‬

‫‪۱۲٥‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫ﺕ ﻟﻴﻨﻘﺾ ﺑﻞ ﻟﻴﻜﻤﻞ‬ ‫ﺟﺪﻭﻝ ﻳﻮﺿﺢ ﺃﻥ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﻟﻢ ﻳﺄ ِ‬ ‫‪ ‬ﺷﺮﻳﻌﺔ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ ‪‬‬ ‫‪ ‬ﺧﺮ‪ " ۳ :۲۰‬ﺃﻧﺎ ﺍﻟﺮﺏ ﺇﻟﻬﻚ ﻻ ﻳﻜﻦ‬ ‫ﻟﻚ ﺁﻟﻬﺔ ﺃﺧﺮﻯ ﺃﻣﺎﻣﻲ‪".‬‬ ‫‪ ‬ﺧ���ﺮ‪ " :۲۰‬ﻻ ﺗﺼ���ﻨﻊ ﻟ���ﻚ ﺗﻤﺜ���ﺎﻻً‬ ‫ﻣﻨﺤﻮﺗﺎ ً‪".‬‬ ‫‪ ‬ﺧ��ﺮ‪ " ۷ :۲۰‬ﻻ ﺗﻨﻄ��ﻖ ﺑﺎﺳ��ﻢ ﺇﻟﻬ��ﻚ‬ ‫ﺑﺎﻁﻼً‪".‬‬ ‫‪ ‬ﺧ����ﺮ‪ " ۸ :۲۰‬ﺍﺫﻛ����ﺮ ﻳ����ﻮﻡ ﺍﻟﺴ����ﺒﺖ‬ ‫ﻟﺘﻘﺪﺳﻪ‪".‬‬ ‫‪ ‬ﺧ���ﺮ‪ " ۱۲ :۲۰‬ﺃﻛ���ﺮﻡ ﺃﺑ���ﺎﻙ ﻭﺃﻣ���ﻚ‬ ‫ﻟﻜﻲ ﺗﻄﻮﻝ ﺃﻳﺎﻣﻚ‪".‬‬ ‫‪ ‬ﺧﺮ ‪ " ۱۳ :۲۰‬ﻻ ﺗﻘﺘﻞ‪".‬‬ ‫‪ ‬ﺧﺮ‪ " ۱٤ :۲۰‬ﻻ ﺗﺰﻥ‪".‬‬ ‫‪ ‬ﺧﺮ‪ " ۱٥ :۲۰‬ﻻ ﺗﺴﺮﻕ‪".‬‬ ‫‪ ‬ﺧﺮ‪ " ۱٦ :۲۰‬ﻻ ﺗﺸﻬﺪ ﻋﻠﻰ ﻗﺮﻳﺒﻚ‬ ‫ﺷﻬﺎﺩﺓ ﺯﻭﺭ‪".‬‬ ‫‪ ‬ﺧ��ﺮ‪ " ۱۷ :۲۰‬ﻻ ﺗﺸ��ﺘﻪ ﺷ��ﻴﺌﺎ ً ﻣﻤ��ﺎ‬ ‫ﻟﻘﺮﻳﺒﻚ‪".‬‬

‫‪ ‬ﺷﺮﻳﻌﺔ ﺍﻟﻌﻬﺪ ﺍﻟﺠﺪﻳﺪ ‪‬‬ ‫‪ ‬ﻣ����ﺖ‪ "۱۰ :٤‬ﻟِﻠ����ﺮﱠﺏﱢ ﺇِﻟ ِﻬ����ﻚَ ﺗَ ْﺴ���� ُﺠ ُﺪ‬ ‫َﻭﺇِﻳﱠﺎﻩُ َﻭﺣْ َﺪﻩُ ﺗَ ْﻌﺒُ ُﺪ‪".‬‬ ‫‪‬ﻟ��ﻮ‪"۱۳:۱٦‬ﻻَ ﻳَ ْﻘ � ِﺪ ُﺭ ﺧَ ��ﺎ ِﺩ ٌﻡ ﺃَ ْﻥ ﻳَ ْﺨ�� ِﺪ َﻡ‬ ‫َﺳﻴﱢ َﺪﻳ ِْﻦ‪".‬‬ ‫‪ ‬ﻣ��ﺖ‪ "۳۷ ،۳٤ :٥‬ﻻَ ﺗَﺤْ ﻠِﻔُ��ﻮﺍ ْﺍﻟﺒَﺘﱠ��ﺔ‪،‬‬ ‫ﺑَﻞْ ﻟِﻴَ ُﻜ ْﻦ َﻛﻼَ ُﻣ ُﻜ ْﻢ‪ :‬ﻧَ َﻌ ْﻢ ﻧَ َﻌ ْﻢ‪ ،‬ﻻَ ﻻَ‪".‬‬ ‫‪ ‬ﻣﺮ‪» ۲۸-۲۷ :۲‬ﺍﻟ ﱠﺴﺒ ُ‬ ‫�ﻞ‬ ‫ْﺖ ﺇِﻧﱠ َﻤ�ﺎ ُﺟ ِﻌ َ‬ ‫ﺍﻹ ْﻧ َﺴ ُ‬ ‫ﺖ‪.‬‬ ‫ﺎﻥ ﻷَﺟْ ِﻞ ﺍﻟ ﱠﺴ ْﺒ ِ‬ ‫ﺎﻥ ﻻَ ِ‬ ‫ﺍﻹ ْﻧ َﺴ ِ‬ ‫ﻷَﺟْ ِﻞ ِ‬ ‫ﺖ ﺃَ ْﻳﻀًﺎ«‪.‬‬ ‫ﺎﻥ ﻫُ َﻮ َﺭﺏﱡ ﺍﻟ ﱠﺴ ْﺒ ِ‬ ‫ﺍﻹ ْﻧ َﺴ ِ‬ ‫ﺇِ ًﺫﺍ ﺍﺑ ُْﻦ ِ‬ ‫‪ ‬ﻣﺖ‪َ " ۳۷ :۱۰‬ﻣ ْﻦ ﺃَ َﺣ�ﺐﱠ ﺃَﺑً�ﺎ ﺃَﻭْ ﺃُ ًّﻣ�ﺎ‬ ‫ﺃَ ْﻛﺜَ َﺮ ِﻣﻨﱢﻲ ﻓَﻼَ ﻳَ ْﺴﺘ َِﺤﻘﱡﻨِﻲ‪".‬‬ ‫ﻀ�ﺐُ َﻋﻠَ�ﻰ‬ ‫‪ ‬ﻣﺖ‪ُ "َ ۲۲ :٥‬ﻛ ﱠﻞ َﻣ ْﻦ ﻳَ ْﻐ َ‬ ‫ﺎﻁﻼً ﻳَ ُﻜ ُ‬ ‫ﺐ ْﺍﻟ ُﺤ ْﻜ ِﻢ"‬ ‫ﻮﻥ ُﻣ ْﺴﺘَﻮْ ِﺟ َ‬ ‫ﺃَ ِﺧﻴ ِﻪ ﺑَ ِ‬ ‫‪ ‬ﻣﺖ‪ " ۲۸ :٥‬ﺇِ ﱠﻥ ُﻛ ﱠﻞ َﻣ ْﻦ ﻳَ ْﻨﻈُ� ُﺮ ﺇِﻟَ�ﻰ‬ ‫ﺍ ْﻣ َﺮﺃَ ٍﺓ ﻟِﻴَ ْﺸﺘَ ِﻬﻴَﻬَﺎ‪ ،‬ﻓَﻘَ ْﺪ ﺯَ ﻧَﻰ ﺑِﻬَﺎ ﻓِﻲ ﻗَ ْﻠﺒِ ِﻪ‪".‬‬ ‫ْ‬ ‫�����������ﻦ ﺃَ َﺭﺍ َﺩ ﺃَ ْﻥ‬ ‫‪ ‬ﻣ������������ﺖ‪َ "٤۰ :٥‬ﻭ َﻣ�‬ ‫ﺎﺻ َﻤﻚَ َﻭﻳَﺄْ ُﺧ َﺬ ﺛَﻮْ ﺑَﻚَ ﻓَﺎ ْﺗﺮ ْ‬ ‫ُﻙ ﻟَﻪُ ﺍﻟ�ﺮﱢ ﺩَﺍ َء‬ ‫ﻳُﺨَ ِ‬ ‫ﺃَ ْﻳﻀًﺎ‪".‬‬ ‫‪ ‬ﻣ���ﺖ‪ُ " ۳٦ :۱۲‬ﻛ��� ﱠﻞ َﻛﻠِ َﻤ��� ٍﺔ ﺑَﻄﱠﺎﻟَ��� ٍﺔ‬ ‫ﻳَ �ﺘَ َﻜﻠﱠ ُﻢ ﺑِﻬَ��ﺎ ﺍﻟﻨﱠ��ﺎﺱُ َﺳ��ﻮْ ﻑَ ﻳُ ْﻌﻄُ��ﻮﻥَ َﻋ ْﻨﻬَ��ﺎ‬ ‫ﱢﻳﻦ‪".‬‬ ‫ِﺣ َﺴﺎﺑًﺎ ﻳَﻮْ َﻡ ﺍﻟﺪ ِ‬ ‫‪ ‬ﻟﻮ‪َ"۱٥ :۱۲‬ﺗ َ​َﺤﻔﱠﻈُﻮﺍ ِﻣﻦَ ﺍﻟﻄﱠ َﻤ ِﻊ‪".‬‬

‫‪۱۲٦‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫ﺕ ﻟﻴ�ﻨﻘﺾ ﺑ�ﻞ ﻟﻴﻜﻤ�ﻞ‪ .‬ﻭﻳﻘﻀ�ﻲ‬ ‫‪ ‬ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺠﺪﻭﻝ ﻧﺮﻯ ﺃﻥ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﻟﻢ ﻳﺄ ِ‬ ‫ﻋﻠﻰ ﺟ�ﺬﻭﺭ ﺍﻟﺨﻄﻴﺌ�ﺔ ﻭﻟ�ﻴﺲ ﻋﻠ�ﻰ ﺛﻤﺎﺭﻫ�ﺎ ﻓﻘ�ﻂ ‪ ،‬ﻭﻳﺴ�ﻤﻮ ﺑﺎﻟﻮﺻ�ﻴﺔ ﻟﻴﺠﻌﻠﻬ�ﺎ ﺣﻴ�ﺎﺓ‬ ‫ﻧﻌﻴﺸﻬﺎ ﻭﻟﻴﺴﺖ ﻓﺮﻭﺿﺎ ﻧﺘﻤﻤﻬﺎ‬ ‫‪ ‬ﺍﻟﻭﺻﻳﺔ ﻟﺣﻣﺎﻳﺗﻧﺎ ﻭﻟﻳﺳﺕ ﻻﻣﺗﺣﺎﻧﻧﺎ‪ :‬ﺍﻋﺘﺎﺩ ﻛﺜﻴﺮﻭﻥ ﻋﻠﻰ ﺍﻟﻨﻈﺮ ﺇﻟ�ﻰ ﻭﺻ�ﻴﺔ ﷲ ﻭﻛﺄﻧﻬ�ﺎ‬ ‫ﺍﻣﺘﺤ���ﺎﻥ ﻋﺴ���ﻴﺮ ﻳﻀ���ﻌﻪ ﷲ ﻟﻌﺒﻴ���ﺪﻩ ﻓ���ﺈﺫﺍ ﻧﺠﺤ���ﻮﺍ ﻛﺎﻓ���ﺄﻫﻢ ﺑ���ﺎﻟﻤﻠﻜﻮﺕ‪ ،‬ﻭﺇﺫﺍ ﻓﺸ���ﻠﻮﺍ‬ ‫ﻓﻤﺼﻴﺮﻫﻢ ﻓﻲ ﺟﻬﻨﻢ!‬ ‫ﻭﻟﻜﻦ ﺍﻟﺤﻘﻴﻘﺔ ﺃﻥ ﺍﻟﻮﺻﻴﺔ ﻟﻴﺴﺖ ﺍﻣﺘﺤﺎﻧﺎ ً ﻟﻄﺎﻋﺘﻨﺎ ﺑﻘﺪﺭ ﻣﺎ ﻫﻲ ﻗﺎﻧﻮﻥ ﺇﻟﻬ�ﻲ ﻭﺿ�ﻌﻪ‬ ‫ﺍﻟﻘﺪﻳﺮ ﺑﺤﻜﻤﺔ ﻣﺘﻨﺎﻫﻴﺔ ﻟﻴﺤﻤﻲ ﺑﻪ ﺃﺑﻨﺎءﻩ ﻣ�ﻦ ﺍﻟﺸ�ﺮﻭﺭ ﻭﺍﻟﻤﺨ�ﺎﻁﺮ‪ .‬ﻛﻤ�ﺎ ﺃﻥ ﺍﻟﻮﺻ�ﻴﺔ‬ ‫ﺋﻤﺎً ﻫﻲ ﺩﻟﻴﻞ ﺇﻳﻤﺎﻥ ﻭﻣﺤﺒﺔ ہﻠﻟ‪ ،‬ﺇﻥ ﻛﻨﺘﻢ ﺗﺤﺒﻮﻧﻨﻲ ﻓﺎﺣﻔﻈﻮﺍ ﻭﺻﺎﻳﺎﻱ‪) .‬ﻳﻮ‪(۱٥ :۱٤‬‬

‫ﺑﺎﻹﻳﻤﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻟﻤﺎ ُﺩﻋﻲ ﺃﻁﺎﻉ‪) .‬ﻋﺐ‪(۸ :۱۱‬‬ ‫‪ ‬ﻓﻤ��ﺜﻼً ﺑﺎﻟﻨﺴ��ﺒﺔ ﻟﻠﻘ��ﻮﺍﻧﻴﻦ ﺍﻟﻤﺪﻧﻴ��ﺔ‪ :‬ﺇﺫﺍ ﻧﻈﺮﻧ��ﺎ ﺇﻟ��ﻰ ﺍﻟﻘ��ﺎﻧﻮﻥ ﺍﻟ��ﺬﻱ ﻳﺤ��ﺪﺩ ﺳ��ﺮﻋﺔ‬ ‫ﺍﻟﺴ��ﻴﺎﺭﺓ ﻋﻠ��ﻰ ﺃﻧ��ﻪ ﻗﻴ��ﺪ ﻳﺤ��ﺪ ﻣ��ﻦ ﺣﺮﻳﺘﻨ��ﺎ‪ ،‬ﺃﻭ ﺧﺼ��ﻢ ﻳﺘ��ﺮﺑﺺ ﺑﻨ��ﺎ ﻟﻨﻘ��ﻊ ﻓ��ﻲ ﺍﻟﻐﺮﺍﻣ��ﺔ‬ ‫ﻀﺢ‬ ‫ﻭﺍﻟﻌﻘﻮﺑﺔ‪ ،‬ﻓﺴﻨﺠﺪ ﺃﻧﻨﺎ ﻧﺒﺬﻝ ﻗﺼﺎﺭﻯ ﺟﻬﺪﻧﺎ ﻟﻠﺘﺤﺎﻳﻞ ﻋﻠﻴﻪ ﻭﻛﺴﺮﻩ ﺩﻭﻥ ﺃﻥ ﻳـ ُﻔﺘـ َ َ‬ ‫ﺃﻣﺮﻧﺎ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﺍﻗﺘﻨﻌﻨ�ﺎ ﺑ�ﻪ ﻭﺍﻋﺘﺒﺮﻧ�ﺎﻩ ﺳ�ﻮﺭﺍً ﻳﺤﻤﻴﻨ�ﺎ ﻣ�ﻦ ﻣﺨ�ﺎﻁﺮ ﺍﻟﺴ�ﺮﻋﺔ ﻻ ﺳ�ﻮﺭﺍً‬ ‫ﻳﺴﺠﻨﻨﺎ ﻭﻳﻌﻄﻠﻨﺎ‪ ،‬ﻓﺴﻨﺠﺪ ﺃﻧﻔﺴﻨﺎ ﺳﻌﺪﺍ ًء ﺑﻄﺎﻋﺘﻪ ﺷﺎﻛﺮﻳﻦ ﻣﻦ ﻭﺿﻌﻪ ﻟﻴﺤﺎﻓﻆ ﻋﻠﻴﻨﺎ‪.‬‬ ‫‪ ‬ﻭﺇﺫﺍ ﺍﺗﻔﻘﻨﺎ ﺃﻥ ﺑﻌﺾ ﺍﻟﻘﻮﺍﻧﻴﻦ ﺍﻷﺭﺿﻴﺔ ﻗﺪ ﺗﻔﺘﻘﺮ ﺇﻟﻰ ﺍﻟﺤﻜﻤﺔ‪ ،‬ﺳﻮﺍء ﻓﻲ‬ ‫ﺍﻟﺘﺸﺮﻳﻊ ﺃﻭ ﻓﻲ ﺍﻟﺘﻄﺒﻴﻖ‪ ،‬ﻓﻬﻞ ﻧﺸﻚ ﺃﻳﻀﺎ ً ﻓﻲ ﺍﻟﻘﻮﺍﻧﻴﻦ ﺍﻟﺴﻤﺎﻭﻳﺔ‪ ،‬ﻓﻨﺘﺤــــﺎﻳﻞ ﻋﻠﻴﻬﺎ‬ ‫ﻭﻧﺴﻌﻰ ﻟﻜﺴﺮﻫﺎ ﻓﻲ ﺍﻟﺨﻔﺎء؟ ﺃﻡ ﻧﺸﻜﺮ ﷲ ﺍﻟﺬﻱ ﻭﺿﻌﻬﺎ ﻟﺘﻨﻴﺮ ﺍﻟﻄﺮﻳﻖ ﺃﻣﺎﻣﻨﺎ ؟‬ ‫‪ ‬ﺍﻟﻭﺻ��ﺎﻳﺎ ﻭﺍﻟﻧ��ﺎﻣﻭﺱ‪ ...‬ﻟﻠﺗﺷ��ﺧﻳﺹ ﺃﻡ ﻟﻠﻌ��ﻼﺝ؟ ﺃﻭﻟ��ﻰ ﺧﻄ��ﻮﺍﺕ ﺍﻟﺸ��ﻔﺎء ﺗﺒ �ﺪﺃ ﺑ��ﺎﻋﺘﺮﺍﻑ‬ ‫ﺍﻟﻤﺮﻳﺾ ﺑﻤﺮﺿﻪ‪ ،‬ﻓﻴﺒ�ﺪﺃ ﺍﻟﻄﺒﻴ�ﺐ ﻓ�ﻲ ﺗﺸ�ﺨﻴﺺ ﺍﻟﻌﻠ�ﺔ‪ ،‬ﻭﺭﺑﻤ�ﺎ ﻳﺴ�ﺘﻌﻴﻦ ﺑﺎﻷﺷ�ﻌﺎﺕ‬ ‫ﻭﺍﻟﺘﺤﺎﻟﻴ��ﻞ‪ .‬ﻭﻛﻠﻨ��ﺎ ﻧﺤﻤ��ﻞ ﻫ �ـ َ ﱠﻢ ﺇﺟ��ﺮﺍء ﻫ��ﺬﻩ ﺍﻟﻔﺤﻮﺻ��ﺎﺕ ﺍﻟﺘ��ﻲ ﺗﻠﻘ��ﻲ ﺍﻟﻀ��ﻮء ﻋﻠ��ﻰ‬ ‫ﺍﻟﻤﺮﺽ ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﻟﺪﻳﻬﺎ ﺳﻼﺣﺎ ً ﻟﻌﻼﺟﻪ ﺃﻭ ﺩﻭﺍ ًء ﺷﺎﻓﻴﺎ ً‪.‬‬ ‫‪ ‬ﻭﺑﻌﺪ ﺍﻧﺘﻬﺎء ﻣﺮﺣﻠﺔ ﺍﻟﺘﺸﺨﻴﺺ ﻳﺄﺗﻲ ﺩﻭﺭ ﺍﻟﻄﺒﻴﺐ ﺍﻟﻤﻌﺎﻟﺞ ﺍﻟﺬﻱ ﻻ ﻳﻨﻘﺾ ﻋﻤﻞ‬ ‫ﺯﻣﻼﺋﻪ ﺍﻟ�ﺬﻳﻦ ﺷﺨﺼ�ﻮﺍ ﺍﻟﻤ�ﺮﺽ ﺑ�ﻞ ﻳـ ُﻜـ َﻤ�ـ ﱢﻞ‪ ،‬ﻭﻫ�ﺬﺍ ﺑﺎﻟﺘﻤ�ﺎﻡ ﻫ�ﻮ ﻋﻤ�ﻞ ﺍﻟﻨﻌﻤ�ﺔ ﻓ�ﻲ‬ ‫‪۱۲۷‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫ﺍﻟﻌﻬﺪ ﺍﻟﺠﺪﻳﺪ ﻣﻦ ﺧﻼﻝ ﺃﺳﺮﺍﺭ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﺍﻟﺘﻲ ﻳﺘﻮﺟﻬﺎ ﺳﺮ ﺍﻹﻓﺨﺎﺭﺳﺘﻴﺎ‪ ،‬ﺣﻴﺚ ﻳﻬﺒﻨﺎ‬ ‫ﺍﻟﺮﺏ ﻗﻮﺓ ﺍﻟﺸﻔﺎء ﻣﻦ ﺧﻼﻝ ﺍﺗﺤﺎﺩﻧﺎ ﺑﺠﺴﺪ ﺍﻟﺮﺏ ﻭﺩﻣﻪ‪.‬‬ ‫‪ ‬ﻭﻗ��ﺪ ﻛ��ﺎﻥ ﺍﻟﻨ��ﺎﻣﻮﺱ ﻫ�ﻮ ﺃﺩﺍﺓ ﺍﻟﺘﺸ��ﺨﻴﺺ ﺃﻭ ﺍﻟﻤ��ﺮﺁﺓ ﺍﻟﺘ��ﻲ ﺗﻈﻬ��ﺮ ﻗﺒﺤﻨ��ﺎ ﻭﺗﻔﻀ��ﺢ‬ ‫��ﺮ‬ ‫ﺧﻄﺎﻳﺎﻧ��ﺎ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﻬ��ﺐ ﻟﻨ��ﺎ ﺳ��ﺒﻞ ﺍﻟﻌ��ﻼﺝ‪َ " ،‬ﻭﺃَ ﱠﻣ��ﺎ ﺍﻟﻨﱠ��ﺎ ُﻣ ُ‬ ‫��ﻲ ﺗَ ْﻜﺜُ َ‬ ‫ﻮﺱ ﻓَ��ﺪ َ​َﺧ َﻞ ﻟِ َﻜ ْ‬ ‫ﺍ ْﻟ َﺨ ِﻄﻴﱠﺔُ‪َ .‬ﻭﻟ ِﻜﻦْ َﺣ ْﻴ ُ‬ ‫ﺕ ﺍ ْﻟ َﺨ ِﻄﻴﱠﺔُ ْ‬ ‫ﺕ ﺍﻟﻨﱢ ْﻌ َﻤﺔُ ِﺟ ًّﺪﺍ‪) " .‬ﺭﻭ‪ (۲۰:٥‬ﻣﻤﺎ ﺟﻌ�ﻞ‬ ‫ﺍﺯﺩَﺍ َﺩ ِ‬ ‫ﺚ َﻛﺜُ َﺮ ِ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻳﺸﻌﺮ ﺑﻌﺠﺰﻩ ﻭﺑﺤﺎﺟﺘﻪ ﻟﻤﺨﻠﺺ ﻣﻦ ﺧﻼﻝ ﻋﻬﺪ ﺟﺪﻳﺪ ﺗﻜﺘﺐ ﻓﻴﻪ ﺍﻟﻮﺻ�ﺎﻳﺎ‬ ‫ﺩﺍﺧ�ﻞ ﺍﻟﻘﻠ�ﺐ‪ ،‬ﻭﻟﻴﺴ�ﺖ ﻓﻘ�ﻂ ﻋﻠ��ﻰ ﺃﻟ�ﻮﺍﺡ ﺣﺠﺮﻳ�ﺔ‪ ،‬ﻭﻫ�ﻮ ﻣ��ﺎ ﺗﻨﺒ�ﺄ ﻋﻨ�ﻪ ﺇﺭﻣﻴ�ﺎ ﺍﻟﻨﺒ��ﻲ‪:‬‬ ‫ﺖ ﻳَ ُﻬـــ�ـﻮ َﺫﺍ َﻋ ْﻬ�ﺪًﺍ‬ ‫ﺖ ﺇِ ْ‬ ‫ﺳ َ�ﺮﺍﺋِﻴ َﻞ َﻭ َﻣ� َﻊ ﺑَ ْﻴ� ِ‬ ‫»ﻫَﺎ ﺃَﻳﱠﺎ ٌﻡ ﺗَﺄْﺗِﻲ‪ ،‬ﻳَﻘُﻮ ُﻝ ﺍﻟ ﱠﺮ ﱡﺏ‪َ ،‬ﻭﺃَ ْﻗﻄَ ُﻊ َﻣ َﻊ ﺑَ ْﻴ� ِ‬

‫ﺴ� ْﻜﺘُ ُﻬ ْﻢ ﺑِﻴَ� ِﺪ ِﻫ ْﻢ ﻷُ ْﺧ� ِﺮ َﺟ ُﻬ ْﻢ ِﻣ�ﻦْ‬ ‫ﺲ َﻛﺎ ْﻟ َﻌ ْﻬ ِﺪ ﺍﻟﱠ� ِﺬﻱ ﻗَﻄَ ْﻌﺘُ�ﻪُ َﻣ� َﻊ ﺁﺑَ�ﺎﺋِ ِﻬ ْﻢ ﻳَ ْ�ﻮ َﻡ ﺃَ ْﻣ َ‬ ‫َﺟ ِﺪﻳﺪًﺍ‪.‬ﻟَ ْﻴ َ‬

‫ﻀﺘُ ُﻬ ْﻢ‪ ،‬ﻳَﻘُﻮ ُﻝ ﺍﻟ ﱠﺮ ﱡﺏ‪ .‬ﺑَ ْﻞ ﻫ َﺬﺍ ﻫ َُﻮ ﺍ ْﻟ َﻌ ْﻬ ُﺪ ﺍﻟﱠ ِﺬﻱ‬ ‫ﻀﻮﺍ َﻋ ْﻬ ِﺪﻱ ﻓَ َﺮﻓَ ْ‬ ‫ﺽ ِﻣ ْ‬ ‫ﺼ َﺮ‪ِ ،‬ﺣﻴﻦَ ﻧَﻘَ ُ‬ ‫ﺃَ ْﺭ ِ‬ ‫َﺍﺧﻠِ ِﻬ� ْﻢ‬ ‫ﺖ ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﺑَ ْﻌ َﺪ ﺗِ ْﻠﻚَ ﺍﻷَﻳﱠ ِﺎﻡ‪ ،‬ﻳَﻘُﻮ ُﻝ ﺍﻟ ﱠﺮ ﱡﺏ‪ :‬ﺃَ ْﺟ َﻌ� ُﻞ ﺷَ� ِﺮﻳ َﻌﺘِﻲ ﻓِ�ﻲ ﺩ ِ‬ ‫ﺃَ ْﻗﻄَ ُﻌﻪُ َﻣ َﻊ ﺑَ ْﻴ ِ‬ ‫ﺷ ْﻌﺒًﺎ‪) .‬ﺇﺭ‪(۳۳-۳۱:۳۱‬‬ ‫َﻭﺃَ ْﻛﺘُﺒُ َﻬﺎ َﻋﻠَﻰ ﻗُﻠُﻮﺑِ ِﻬ ْﻢ‪َ ،‬ﻭﺃَ ُﻛﻮﻥُ ﻟَ ُﻬ ْﻢ ﺇِﻟ ًﻬﺎ َﻭ ُﻫ ْﻢ ﻳَ ُﻜﻮﻧُﻮﻥَ ﻟِﻲ َ‬ ‫ﺍﺣ �ﺪًﺍ‪،‬‬ ‫ْﻄ��ﻴ ِﻬ ْﻢ ﻗَ ْﻠﺒً��ﺎ َﻭ ِ‬ ‫ﻭﻳﺘﻨﺒ��ﺄ ﺣﺰﻗﻴ��ﺎﻝ ﺃﻳﻀ �ﺎ ً ﻋ��ﻦ ﻗﻠ��ﺐ ﻟﺤﻤ��ﻲ ﻭﻟ��ﻴﺲ ﺣﺠﺮﻳ��ﺎ ً " َﻭﺃُﻋ ِ‬ ‫�ﺐ‬ ‫ْﻄ�ﻴ ِﻬ ْﻢ ﻗَ ْﻠ َ‬ ‫ﻭﺣﺎ َﺟ ِﺪﻳﺪًﺍ‪َ ،‬ﻭﺃَ ْﻧ� ِﺰ ُﻉ ﻗَ ْﻠ َ‬ ‫َﺍﺧﻠِ ُﻜ ْﻢ ُﺭ ً‬ ‫�ﺐ ﺍ ْﻟ َﺤ َﺠ� ِﺮ ِﻣ�ﻦْ ﻟَ ْﺤ ِﻤ ِﻬ� ْﻢ َﻭﺃُﻋ ِ‬ ‫َﻭﺃَ ْﺟ َﻌ ُﻞ ﻓِﻲ ﺩ ِ‬ ‫ﻟَ ْﺤ ٍ�ﻢ")ﺣ��ﺰ‪ .(۱۹:٥‬ﻓﻜﻴ�ﻒ ﻳﻌﻄﻴﻨ��ﺎ ﷲ ﻫ�ﺬﺍ ﺍﻟﻘﻠ��ﺐ؟ ﻫ�ﺬﺍ ﻫ��ﻮ ﻋﻤ�ﻞ ﺍﻟ��ﺮﻭﺡ ﺍﻟﻘ��ﺪﺱ‪،‬‬ ‫ﺭﻭﺡ ﺍﻟﻤﺤﺒﺔ ﺍﻟﺘﻲ ﺍﻧﺴﻜﺒﺖ ﻓﻲ ﻗﻠﻮﺑﻨﺎ‪ ،‬ﻓﺘﻤﻨﻌﻨﺎ ﻋ�ﻦ ﻣﺨﺎﻟﻔ�ﺔ ﺍﻟﻮﺻ�ﺎﻳﺎ "ﻣ�ﻦ ﻳﺤﺒﻨ�ﻲ‬ ‫ﻳﺤﻔ���ﻆ ﻭﺻ���ﺎﻳﺎﻱ" )ﻳ���ﻮ‪ .(۲۳:۱٤‬ﻓﻘ���ﺪ ﺻ���ﺎﺭﺕ ﺍﻟﻮﺻ���ﺎﻳﺎ ﻣﺤﻔ���ﻮﺭﺓ ﻓ���ﻲ ﻗﻠﻮﺑﻨ���ﺎ‪،‬‬ ‫ﻭﻧﻄﻴﻌﻬﺎ ﺣﺒﺎ ً ﻓﻲ ﷲ ﻭﻟﻴﺲ ﻓﻘﻂ ﺧﻮﻓﺎ ً ﻣﻦ ﺟﻬﻨﻢ ﻭﻻ ﻁﻤﻌﺎ ً ﻓﻲ ﺍﻟﻤﻠﻜﻮﺕ‪.‬‬ ‫*ﺧﻴﻤﺔ ﺍﻻﺟﺘﻤﺎﻉ‪):‬ﺧﺮ‪(۲٥‬‬ ‫‪ ‬ﻛﺎﻧﺖ ﺍﻟﺨﻴﻤﺔ ﻣﻜﺎﻥ ﻟﻘﺎء ﷲ ﻣﻊ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻗﺪ ﺃﺗﺎﺣﺖ ﻟﺒﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﺃﻥ ﻳﻌ�ﺎﻳﻨﻮﺍ‬ ‫ﻣﺠﺪ ﷲ ﻛﻞ ﻳﻮﻡ ﻓ�ﻲ ﺍﻟﻠﻴ�ﻞ ﻭﺍﻟﻨﻬ�ﺎﺭ ﺑﻌ�ﺎﻣﻮﺩ ﺍﻟﻨ�ﺎﺭ ﻭﺍﻟﺴ�ﺤﺎﺏ‪ ،‬ﺃﻣ�ﺎ ﻓ�ﻲ ﺍﻟﻤﺴ�ﻴﺢ ﻓﻘ�ﺪ‬ ‫ﻛﺎﻧﺖ ﺍﻟﺨﻴﻤﺔ ﺭﻣﺰﺍً ﻟﺤﻠـﻮﻟﻪ ﺑﻴﻨﻨﺎ ﻭﺭﺅﻳﺘﻨﺎ ﻟﻤﺠﺪﻩ " ﻭﺭﺃﻳﻨﺎ ﻣﺠﺪﻩ ﻣﺠﺪﺍً ﻛﻤ�ﺎ ﻟﻮﺣﻴ�ﺪ‬ ‫ﻣﻦ ﺍﻵﺏ ﻣﻤﻠﻮء ﻧﻌﻤﺔ ﻭﺣﻘﺎ " ) ﻳﻮ ‪.(۱٤ : ۱‬‬ ‫‪۱۲۸‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫‪ ‬ﻳﺸ��ﺘﻬﻲ ﷲ ﺃﻥ ﻧﺼ��ﻨﻊ ﻟ��ﻪ ﻣﺴ��ﻜﻨﺎ ﻓ��ﻲ ﻭﺳ��ﻄﻨﺎ ﻭﺍﻋ��ﺪﺍً ﺇﻳﺎﻧ��ﺎ ﺑﺮﺅﻳﺘ��ﻪ ﻭﻫ��ﻮ ﻣ��ﺎ ﻻ‬ ‫ﻳﺘﺤﻘﻖ ﺇﻻ ﺑﺎﻟﻘﺪﺍﺳﺔ ﺍﻟﺘﻲ ﺑﻬﺎ ﻳﻘﻴﻢ ﺍﻹﻧﺴﺎﻥ ﺧﻴﻤﺔ ﷲ ﺩﺍﺧﻞ ﻗﻠﺒﻪ‪.‬‬ ‫ﺍﻟﺩﺍﺭ ﺍﻟﺧﺎﺭﺟﻳﺔ‬

‫ﺍﻟﻘــــــــــــــــــﺩﺱ‬

‫ﻗـﺩﺱ ﺍﻷﻗﺩﺍﺱ‬

‫ﺍﻟﺪﺍﺭ ﺍﻟﺨﺎﺭﺟﻴﺔ‬

‫ﺷﻜﻞ ﺗﻮﺿﻴﺤﻲ ﻟﻠﺨﻴﻤﺔ ﻭﻣﺤﺘﻮﻳﺎﺗﻬﺎ‬ ‫ﻣﺬﺑﺢ ﺍﻟﻨﺤﺎﺱ‪ :‬ﺑﺎﻟﺪﺍﺭ ﺍﻟﺨﺎﺭﺟﻴﺔ ﻭﻋﻠﻴﻪ ﺗﻘﺪﻡ ﺍﻟﺬﺑﺎﺋﺢ‬ ‫ﻭﺍﻟﻤﺤﺮﻗﺎﺕ ﺑﺼﻮﺭﺓ ﺩﺍﺋﻤﺔ ﻟﻴﻨﺎﻝ ﺍﻟﺸﻌﺐ ﻏﻔﺮﺍﻧﺎ ً ﻣﻦ ﺧﻼﻝ ﺍﻟﺪﻡ‪.‬‬ ‫ﺍﻟﻤﺮﺣﻀﺔ‪ :‬ﻭﻳﻮﺟﺪ ﺑﻬﺎ ﻣﺎء ﻳﻐﺘﺴﻞ ﺑﻪ ﺍﻟﻜﻬﻨﺔ ﻗﺒﻞ ﺩﺧﻮﻟﻬﻢ ﺇﻟﻰ‬ ‫ﺍﻟﻘﺪﺱ‪ .‬ﺗﺸﻴﺮ ﺇﻟﻰ ﺍﻟﻤﻌﻤﻮﺩﻳﺔ ﺍﻟﺘﻲ ﺗﻬﺐ ﻭﻻﺩﺓ ﺟﺪﻳﺪﺓ‬ ‫ﺍﻟﻤﻨﺎﺭﺓ ﺍﻟﺬﻫﺒﻴﺔ‪ :‬ﺗﺘﻜﻮﻥ ﻣﻦ ﺳﺒﻊ ﺷﻌﺐ ﺗﺸﻴﺮ ﺇﻟﻰ ﻛﻤﺎﻝ ﻋﻤﻞ‬

‫ﺍﻟﻘـــــﺪﺱ‬

‫ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ .‬ﻛﻤﺎ ﺗﺸﻴﺮ ﻟﻠﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﻧﻮﺭ ﺍﻟﻌﺎﻟﻢ‪.‬‬ ‫ﻣﺎﺋﺪﺓ ﺧﺒﺰ ﺍﻟﻮﺟﻮﻩ‪ :‬ﻳﻮﺿﻊ ﻋﻠﻴﻬﺎ ‪ ۱۲‬ﺭﻏﻴﻒ ﺍﻟﺨﺒﺰ ﻛﻌﺪﺩ‬ ‫ﺍﻷﺳﺒﺎﻁ ﻭﻳﺘﻢ ﺗﻐﻴﻴﺮﻫﺎ ﻛﻞ ﺳﺒﺖ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺳﺮ ﺍﻹﻓﺨﺎﺭﺳﺘﻴﺎ‪.‬‬ ‫ﻣﺬﺑﺢ ﺍﻟﺒﺨﻮﺭ‪ :‬ﻣﻮﺟﻮﺩ ﺑﺎﻟﻘﺪﺱ ﺃﻣﺎﻡ ﺍﻟﺤﺠﺎﺏ ﺍﻟﺬﻱ ﻳﻔﺼﻞ‬

‫ﻗﺪﺱ ﺍﻷﻗﺪﺍﺱ‬

‫ﺍﻟﻘﺪﺱ ﻋﻦ ﻗﺪﺱ ﺍﻷﻗﺪﺍﺱ ﻭﻋﻠﻴﻪ ﻳﻘﺪﻡ ﺍﻟﻜﺎﻫﻦ ﺑﺨﻮﺭﺍً ﻳﻮﻣﻴﺎً‪.‬‬ ‫ﺗﺎﺑﻮﺕ ﺍﻟﻌﻬﺪ‪ :‬ﻣﻮﺟﻮﺩ ﻓﻲ ﻗﺪﺱ ﺍﻷﻗﺪﺍﺱ ﺍﻟﺬﻱ ﻻ ﻳﺪﺧﻠﻪ ﺃﺣﺪ‬ ‫ﺳﻮﻯ ﺭﺋﻴﺲ ﺍﻟﻜﻬﻨﺔ ﻓﻲ ﻳﻮﻡ ﺍﻟﻜﻔﺎﺭﺓ ﻟﻴﺮﺵ ﺍﻟﺪﻡ ﻋﻠﻰ ﻏﻄﺎء‬ ‫ﺍﻟﺘﺎﺑﻮﺕ ﻛﻔﺎﺭﺓ ﻋﻦ ﺧﻄﺎﻳﺎﻩ ﻭﺧﻄﺎﻳﺎ ﺷﻌﺒﻪ‪ .‬ﻭﺩﺍﺧﻞ ﺍﻟﺘﺎﺑﻮﺕ ﻳﻮﺟﺪ‬ ‫ﻟﻮﺣﺎ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻗﺴﻂ ﺍﻟﻤﻦ ﻭﻋﺼﺎ ﻫﺎﺭﻭﻥ ﺍﻟﺘﻲ ﺃﻓﺮﺧﺖ‪.‬‬ ‫‪۱۲۹‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫ﻫﺎﺭﻭﻥ ﻳﺼﻨﻊ ﻋﺠﻼً ﺫﻫﺒﻴﺎ !!‬ ‫ﺐ َﻋﻠَ�ﻰ‬ ‫ﻭﻝ ِﻣ�ﻦَ ﺍ ْﻟ َﺠﺒَ ِ�ﻞ‪ْ ،‬‬ ‫ﺍﺟﺘَ َﻤ� َﻊ ﺍﻟﺸﱠ� ْﻌ ُ‬ ‫َﻭﻟَ ﱠﻤﺎ َﺭﺃَﻯ ﺍﻟﺸﱠ� ْﻌ ُ‬ ‫ﺐ ﺃَﻥﱠ ُﻣﻮ َ‬ ‫ﺳ�ﻰ ﺃَ ْﺑﻄَ�ﺄ َ ﻓِ�ﻲ ﺍﻟﻨﱡ� ُﺰ ِ‬ ‫ﺳ��ﻰ ﺍﻟ ﱠﺮ ُﺟ� َﻞ‬ ‫َﻫ��ﺎ ُﺭﻭﻥَ َﻭﻗَ��ﺎﻟُﻮﺍ ﻟَ�ﻪُ‪» :‬ﻗُ� ِ�ﻢ ْ‬ ‫ﺍﺻ�ﻨَ ْﻊ ﻟَﻨَ��ﺎ ﺁﻟِ َﻬ�ﺔً ﺗ َِﺴ��ﻴ ُﺮ ﺃَ َﻣﺎ َﻣﻨَ��ﺎ‪ ،‬ﻷَﻥﱠ ﻫ� َﺬﺍ ُﻣﻮ َ‬ ‫ﺻ��ﺎﺑَﻪُ«‪۲ .‬ﻓَﻘَ��ﺎ َﻝ ﻟَ ُﻬ�� ْﻢ ﻫَ��ﺎ ُﺭﻭﻥُ ‪:‬‬ ‫ﺽ ِﻣ ْ‬ ‫ﺍﻟﱠ�� ِﺬﻱ ﺃَ ْ‬ ‫��ﺮ‪ ،‬ﻻَ ﻧَ ْﻌﻠَ�� ُﻢ َﻣ��ﺎ َﺫﺍ ﺃَ َ‬ ‫ﺼ َ‬ ‫ﺻ�� َﻌ َﺪﻧَﺎ ِﻣ��ﻦْ ﺃَ ْﺭ ِ‬ ‫»ﺍ ْﻧ ِﺰﻋُﻮﺍ ﺃَ ْﻗ َﺮﺍﻁَ ﱠ‬ ‫ﺴﺎﺋِ ُﻜ ْﻢ َﻭﺑَﻨِﻴ ُﻜ ْﻢ َﻭﺑَﻨَﺎﺗِ ُﻜ ْﻢ َﻭﺍﺗُﻮﻧِﻲ ﺑِ َﻬﺎ«‪.‬‬ ‫ﺍﻥ ﻧِ َ‬ ‫ﺍﻟﺬ َﻫ ِ‬ ‫ﺐ ﺍﻟﱠﺘِﻲ ﻓِﻲ ﺁ َﺫ ِ‬ ‫ﺐ ﺃَ ْﻗ َﺮﺍﻁَ ﱠ‬ ‫ﺐ ﺍﻟﱠﺘِﻲ ﻓِﻲ ﺁ َﺫﺍﻧِ ِﻬ� ْﻢ َﻭﺃَﺗ َْ�ﻮﺍ ﺑِ َﻬ�ﺎ ﺇِﻟَ�ﻰ ﻫَ�ﺎ ُﺭﻭﻥَ ‪٤ .‬ﻓَﺄ َ َﺧ� َﺬ‬ ‫‪۳‬ﻓَﻨَﺰَ َﻉ ُﻛ ﱡﻞ ﺍﻟ ﱠ‬ ‫ﺍﻟﺬ َﻫ ِ‬ ‫ﺸ ْﻌ ِ‬ ‫ﺴﺒُﻮ ًﻛﺎ‪ .‬ﻓَﻘَ�ﺎﻟُﻮﺍ‪» :‬ﻫ� ِﺬ ِﻩ ﺁﻟِ َﻬﺘُ�ﻚَ‬ ‫ﺻﻨَ َﻌﻪُ ِﻋ ْﺠﻼً َﻣ ْ‬ ‫ﻴﻞ‪َ ،‬ﻭ َ‬ ‫ﺫﻟِﻚَ ِﻣﻦْ ﺃَ ْﻳ ِﺪﻳ ِﻬ ْﻢ َﻭ َ‬ ‫ﺎﻹ ْﺯ ِﻣ ِ‬ ‫ﺻ ﱠﻮ َﺭﻩُ ﺑِ ِ‬ ‫ﺼ� َ�ﺮ«‪٥ .‬ﻓَﻠَ ﱠﻤ��ﺎ ﻧَﻈَ� َ�ﺮ َﻫ��ﺎ ُﺭﻭﻥُ ﺑَﻨَ��ﻰ َﻣ� ْ�ﺬﺑَ ًﺤﺎ‬ ‫ﺽ ِﻣ ْ‬ ‫ﺳ� َ�ﺮﺍﺋِﻴ ُﻞ ﺍﻟﱠﺘِ��ﻲ ﺃَ ْ‬ ‫ﻳَ��ﺎ ﺇِ ْ‬ ‫ﺻ � َﻌ َﺪ ْﺗﻚَ ِﻣ��ﻦْ ﺃَ ْﺭ ِ‬ ‫‪٦‬‬ ‫ﺻ� َﻌﺪُﻭﺍ‬ ‫ﺏ«‪ .‬ﻓَﺒَ ﱠﻜ� ُﺮﻭﺍ ﻓِ��ﻲ ﺍ ْﻟ َﻐ� ِﺪ َﻭﺃَ ْ‬ ‫ﺃَ َﻣﺎ َﻣ�ﻪُ‪َ ،‬ﻭﻧَ��ﺎﺩَﻯ َﻫ��ﺎ ُﺭﻭﻥُ َﻭﻗَ��ﺎ َﻝ‪َ » :‬ﻏ�ﺪًﺍ ِﻋﻴ� ٌﺪ ﻟِﻠ� ﱠﺮ ﱢ‬ ‫ﺐ‪.‬‬ ‫ﺲ ﺍﻟﺸﱠ� ْﻌ ُ‬ ‫ﺳﻼَ َﻣ ٍﺔ‪َ .‬ﻭ َﺟﻠَ َ‬ ‫ﺕ َﻭﻗَ ﱠﺪ ُﻣﻮﺍ َﺫﺑَﺎﺋِ َﺢ َ‬ ‫ﺏ ﺛُ� ﱠﻢ ﻗَ�ﺎ ُﻣﻮﺍ ﻟِﻠﱠ ِﻌ� ِ‬ ‫ﺐ ﻟِﻸَ ْﻛ ِ�ﻞ َﻭﺍﻟﺸ ْﱡ�ﺮ ِ‬ ‫ُﻣ ْﺤ َﺮﻗَﺎ ٍ‬

‫)ﺧﺮ‪(٦-۱ :۳۲‬‬ ‫‪ ‬ﻳﺎ ﻟﻠﻤﻔﺎﺭﻗﺔ ﺍﻟﻬﺎﺋﻠﺔ ﺑﻴﻦ ﻣ�ﺎ ﻛ�ﺎﻥ ﻳﺠ�ﺮﻱ ﻓ�ﻮﻕ ﺍﻟﺠﺒ�ﻞ ﻭﻣ�ﺎ ﻳﺠ�ﺮﻱ ﻋﻨ�ﺪ ﺳ�ﻔﺤﻪ!!‬ ‫ﻓ��ﻮﻕ ﺍﻟﺠﺒ��ﻞ ﻛ��ﺎﻥ ﻣﻮﺳ��ﻰ ﺑ �ﻴﻦ ﻳ��ﺪﻱ ﷲ ﻳﺘﺤ��ﺪﺙ ﺇﻟﻴ��ﻪ ﻓﻤ �ﺎ ً ﻟﻔ��ﻢ‪ ،‬ﻳﺤ��ﻴﻂ ﺑ��ﻪ ﺍﻟﺴ �ﺤﺎﺏ‬ ‫ﻭﺍﻟﻀﺒﺎﺏ ﻭﻫ�ﻮ ﻳﺘﺴ�ﻠﻢ ﻣ�ﻦ ﷲ ﻟ�ﻮﺣﻲ ﺍﻟﺸ�ﺮﻳﻌﺔ ﻭﻣﻮﺍﺻ�ﻔﺎﺕ ﺧﻴﻤ�ﺔ ﺍﻻﺟﺘﻤ�ﺎﻉ ﻭﻗ�ﺪ‬ ‫ﻅﻞ ﻣﻮﺳﻰ ﻓﻮﻕ ﺍﻟﺠﺒﻞ ﺃﺭﺑﻌﻴﻦ ﻧﻬﺎﺭﺍً ﻭﺃﺭﺑﻌﻴﻦ ﻟﻴﻠﺔ )ﺧﺮ‪.(۱۸ :۲٤‬‬ ‫ﺃﻣﺎ ﻓﻲ ﺳ�ﻔﺢ ﺍﻟﺠﺒ�ﻞ ﻓﻜ�ﺎﻥ ﻫﻨ�ﺎﻙ ﺍﻟﺸ�ﻌﺐ ﺍﻟﻤﺘﻤ�ﺮﺩ ﺍﻟ�ﺬﻱ ﻣ� ﱠﻞ ﻣ�ﻦ ﺍﻻﻧﺘﻈ�ﺎﺭ ﻓﺄﺧ�ﺬﺕ‬ ‫ﺍﻟﻈﻨ���ﻮﻥ ﺗﻠﻌ���ﺐ ﺑﺮﺅﻭﺳ���ﻬﻢ‪ ،‬ﻓﻤ���ﻨﻬﻢ ﻣ���ﻦ ﻅ���ﻦ ﺃﻥ ﻣﻮﺳ���ﻰ ﻗ���ﺪ ﺃﺻ���ﺎﺑﻪ ﻣﻜ���ﺮﻭﻩ‪ ،‬ﺃﻭ‬ ‫ﺍﺧﺘــ ُ ِﻄﻒ ﻣﺜﻞ ﺃﺧﻨﻮﺥ ﻭﺻﻌﺪ ﻟﻠﺴﻤﺎء‪.‬‬ ‫ﻭﺑﻐ�ﺾ ﺍﻟﻨﻈ��ﺮ ﻋ��ﻦ ﺍﻋﺘﻘ�ﺎﺩﻫﻢ‪ ،‬ﻓﻘ��ﺪ ﺍﺟﺘﻤ��ﻊ ﺭﺃﻱ ﺍﻟﺸ��ﻌﺐ ﻋﻠ�ﻰ ﺣﺘﻤﻴ��ﺔ ﺍﻟﺒﺤ��ﺚ ﻋ��ﻦ‬ ‫ﺑﺪﻳﻞ ﻟﻤﻮﺳﻰ ﺑﻞ ﻭﺑﺪﻳﻞ ﻟﻺﻟﻪ ﺍﻟﺬﻱ ﻋ�ﺮﻓﻬﻢ ﺑ�ﻪ ﻣﻮﺳ�ﻰ! ﺍﻹﻟ�ﻪ ﺍﻟ�ﺬﻱ ﻣ�ﺎ ﺯﺍﻝ ﻳﺮﺳ�ﻞ‬ ‫ﻟﻬﻢ ﺍﻟﻤﻦ ﻛﻞ ﺻﺒﺎﺡ‪ ،‬ﻭﻳﺮﺳﻞ ﻟﻬﻢ ﺍﻟﻤﺎء ﻣﻦ ﺍﻟﺼﺨﺮﺓ‪ ،‬ﺍﻹﻟﻪ ﺍﻟ�ﺬﻱ ﻣ�ﺎ ﺯﺍﻝ ﻭﺳ�ﻄﻬﻢ‬ ‫ﺑﻌﺎﻣﻮﺩ ﺍﻟﺴﺤﺎﺏ ﻭﻋﺎﻣﻮﺩ ﺍﻟﻨﺎﺭ! ﺃﻳﺔ ﺟﺮﺃﺓ ﺗﻠﻚ ﺍﻟﺘﻲ ﻳﺘﻤﺘﻊ ﺑﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺍﻟ�ﺬﻱ ﻳﺴ�ﺒﻚ‬ ‫ﻋﺠﻼ ﻟﻴﻌﺒﺪﻩ ﻭﻁﻌﻢ ﺍﻟﻤﻦ ﻣﺎ ﺯﺍﻝ ﻓﻲ ﻓﻤﻪ‪ ........‬ﺣﻘﺎ ﻛﺎﻧﻮﺍ ﺑﻼ ﻋﺬﺭ‪.‬‬ ‫‪۱۳۰‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫‪ ‬ﻭﻫﻜ�ﺬﺍ ﺍﺟﺘﻤ��ﻊ ﺍﻟﺸ�ﻌﺐ ﺿ��ﺪ ﻫ��ﺎﺭﻭﻥ ﻭﺿ�ﻐﻄﻮﺍ ﻋﻠﻴ��ﻪ ﻟﻴﺼ��ﻨﻊ ﻟﻬ�ﻢ ﺁﻟﻬ��ﺔ ﺗﺴ��ﻴﺮ‬ ‫ﺃﻣﺎﻣﻬﻢ ﻭﻟﻌﻠﻬ�ﻢ ﺃﺭﺍﺩﻭﺍ ﻣﺤﺎﻛ�ﺎﺓ ﺁﻟﻬ�ﺔ ﻣﺼ�ﺮ ﻭﻅﻨ�ﻮﺍ ﺃﻥ ﺇﻟﻬﻬ�ﻢ ﺍﻟﻮﺍﺣ�ﺪ ﺍﻟ�ﺬﻱ ﻋﺮﻓ�ﻮﻩ‬ ‫ﺑﻮﺍﺳﻄﺔ ﻣﻮﺳﻰ ﻗﺪ ﻫﺠﺮﻫﻢ ﺑﻬﺠﺮﺓ ﻣﻮﺳﻰ ﻟﻬﻢ!‬ ‫‪ ‬ﻭﺧﺎﻑ ﻫﺎﺭﻭﻥ ﻣﻦ ﺛﻮﺭﺗﻬﻢ ﻭﺍﺭﺗﻌﺐ ﻣﻦ ﺗﺠﻤﻌﻬﻢ‪ ،‬ﻓﺤﺎﻭﻝ ﺃﻥ ﻳُﺼﻌـ ﱢﺐ ﺍﻟﻤﺴ�ﺄﻟﺔ‬ ‫ﻋﻠﻴﻬﻢ ﻓﻄﻠﺐ ﺃﻥ ﻳﺄﺗﻮﻩ ﺑﺬﻫﺐ ﻧﺴﺎﺋﻬﻢ ﻟﻌﻞ ﺣﺒﻬﻢ ﻟﻠﺬﻫﺐ ﻳﻌﻄﻠﻬﻢ‪.‬‬ ‫ﻭﻟﻜﻦ ﻟﺪﻫﺸﺘﻪ ﺍﻟﺸﺪﻳﺪﺓ ﺟﺎءﻭﻩ ﺑﺎﻟﺬﻫﺐ ﻭﻭﺟﺪ ﻫﺎﺭﻭﻥ ﻧﻔﺴ�ﻪ ﻓ�ﻲ ﻣ�ﺄﺯﻕ ﻭﻟﻸﺳ�ﻒ ﻟ�ﻢ‬ ‫ﻳﻘﺎﻭﻡ ﻟﻠﺨﺮﻭﺝ ﻣﻨﻪ‪ ،‬ﻓﺘ�ﻮﺭﻁ ﻣﻌﻬ�ﻢ‪ ،‬ﻭﻟ�ﻢ ﻳﺴ�ﺘﻄﻊ ‪ -‬ﺑ�ﻞ ﻟ�ﻢ ﻳﺤ�ﺎﻭﻝ‪ -‬ﺃﻥ ﻳ�ﻮﺍﺟﻬﻬﻢ‪...‬‬ ‫ﻓﻬﻞ ﻳﻤﻜﻦ ﺃﻥ ﻳﺘﺒﺮﺃ ﻫﺎﺭﻭﻥ؟ ﻗﻄﻌﺎ ً ﻻ‪ ،‬ﻓﻘﺪ ﺃﻣﺴﻚ ﺍﻹﺯﻣﻴﻞ ﺑﻴﺪﻩ ﻭﺻﻨﻊ ﻟﻬﻢ ﺍﻟﻌﺠﻞ‪.‬‬ ‫‪ ‬ﻭﻟﻤ��ﺎ ﺭﺃﻭﺍ ﺍﻟﻌﺠ �ﻞ ﻗ��ﺎﻟﻮﺍ "ﻫ��ﺬﻩ ﺁﻟﻬﺘ��ﻚ ﻳ��ﺎ ﺇﺳ��ﺮﺍﺋﻴﻞ ﺍﻟﺘ��ﻲ ﺃﺻ��ﻌﺪﺗﻚ ﻣ��ﻦ ﺃﺭﺽ‬ ‫ﻣﺼﺮ" ﻳﺎ ﻟﻠﻜﺎﺭﺛﺔ! ﺃﺣﻘﺎ ً ﻫﻞ ﻫﺬﺍ ﺍﻟﺘﻤﺜﺎﻝ ﺍﻷﺑﻜﻢ ﻫ�ﻮ ﺇﻟﻬﻬ�ﻢ ﺍﻟ�ﺬﻱ ﺿ�ﺮﺏ ﻓﺮﻋ�ﻮﻥ‪،‬‬ ‫ﻭﺷﻖ ﺍﻟﺒﺤ�ﺮ ﺃﻣ�ﺎﻣﻬﻢ ﻭﺃﻏ�ﺮﻕ ﻓﺮﻋ�ﻮﻥ ﻭﺟﻨ�ﻮﺩﻩ؟ ﻛﻴ�ﻒ ﺍﺳ�ﺘﻄﺎﻋﻮﺍ ﻧﺴ�ﻴﺎﻥ ﻛ�ﻞ ﻫ�ﺬﻩ‬ ‫�ﺠﺪُﻭﺍ‬ ‫ﺳ َ‬ ‫ﻳﺐ‪َ ،‬ﻭ َ‬ ‫ﺻﻨَ ُﻌﻮﺍ ِﻋ ْﺠﻼً ﻓِﻲ ُﺣﻮ ِﺭ َ‬ ‫ﺍﻟﻌﺠﺎﺋﺐ ﺑﻬﺬﻩ ﺍﻟﺴﺮﻋﺔ!! ﻟﺬﺍ ﻳﻘﻮﻝ ﺍﻟﻤﺮﺗﻞ " َ‬ ‫‪۲۱‬‬ ‫‪۲۰‬‬ ‫ﺼ� ُﻬ ُﻢ‪،‬‬ ‫ﺎﻝ ﺛَ ْﻮ ٍﺭ ﺁ ِﻛ ِﻞ ُﻋ ْ‬ ‫ﻟِﺘِ ْﻤﺜَﺎﻝ َﻣ ْ‬ ‫ﺐ‪ .‬ﻧَ ُ‬ ‫ﺴﻮﺍ ﷲَ ُﻣ َﺨﻠﱢ َ‬ ‫ﺴﺒ ُ ٍ‬ ‫ﺸ ٍ‬ ‫ﻮﻙ‪َ ،‬ﻭﺃَ ْﺑ َﺪﻟُﻮﺍ َﻣ ْﺠ َﺪ ُﻫ ْﻢ ﺑِ ِﻤﺜَ ِ‬ ‫‪۲۲‬‬ ‫�ﺎﻡ‪َ ،‬ﻭ َﻣ َﺨ��ﺎ ِﻭﻑَ َﻋﻠَ��ﻰ ﺑَ ْﺤ � ِﺮ‬ ‫ﺼ �ﺎﻧِ َﻊ َﻋﻈَ��ﺎﺋِ َﻢ ﻓِ��ﻲ ِﻣ ْ‬ ‫ﺍﻟ ﱠ‬ ‫ﺼ� َ�ﺮ‪َ ،‬ﻭﻋ َ​َﺠﺎﺋِ� َ‬ ‫ﺽ َﺣ� ٍ‬ ‫�ﺐ ﻓِ��ﻲ ﺃَ ْﺭ ِ‬

‫ﻮﻑ " )ﻣﺰ‪(۲۲-۱۹ :۱۰٦‬‬ ‫ُ‬ ‫ﺳ ٍ‬ ‫‪ ‬ﻻ ﺗﺴﺘﻐﺮﺏ ﻛﺜﻴﺮﺍً ﻛﻴﻒ ﺍﻧﺤﺪﺭ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﻫﻜ�ﺬﺍ‪ ،‬ﻓﻤ�ﺎ ﺃﻛﺜ�ﺮ ﻣ�ﺎ ﻳﺘﺒ� ﱠﺪﻝ ﺍﻟﺸ�ﻜﺮ‬ ‫ﺑﺎﻟﺠﺤﻮﺩ‪ .‬ﻭﻳﺒﺘﻌﺪ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﻋﺒﺎﺩﺓ ﺍﻹﻟﻪ ﺍﻟﺤﻘﻴﻘﻲ ﻟﻴﻌﺒﺪ ﺃﻭﺛﺎﻧﺎ ً ﺻﻨﻌﻬﺎ ﺑﻴﺪﻳﻪ‪.‬‬ ‫ﺃﻟ��ﻴﺲ ﻫ��ﺬﺍ ﻣ��ﺎ ﻧﻔﻌﻠ��ﻪ ﺣﺘ��ﻰ ﺍﻟﻴ��ﻮﻡ؟ ﻓﻨﻀ��ﻊ ﺛﻘﺘﻨ��ﺎ ﻓ��ﻲ ﺍﻟﻤ��ﺎﻝ ﺃﻭ ﺍﻟﺴ��ﻠﻄﺔ ﺃﻭ ﺍﻟﺼ��ﺤﺔ‬ ‫ﻭﺍﻟﻨﻔﻮﺫ‪ ،‬ﻓﻨﺼﺮﻑ ﺍﻟﻮﻗﺖ ﻛﻠﻪ ﻓﻲ ﺍﻟﻤﺎﺩﻳﺎﺕ ﺳﻴﻦ ﺣﻴﺎﺗَﻨﺎ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺻِﻠَﺘﻨﺎ ﺑﺎہﻠﻟ؟‬ ‫‪ ‬ﻭﻫ��ﺎ ﻫ��ﻮ ﻫ��ﺎﺭﻭﻥ ﻳﺤ��ﺎﻭﻝ ﺇﺻ��ﻼﺡ ﻏﻠﻄﺘ��ﻪ ﺍﻟﺒﺸ��ﻌﺔ ﺑﺴ��ﺘﺎﺭ ﺍﻟﺘﻌﺒ��ﺪ ﻟﻠ��ﺮﺏ ﻓﻴﺒﻨ��ﻲ‬ ‫ﻣﺬﺑﺤﺎ ً ﻭﻳﺪﻋﻮ ﺍﻟﺸﻌﺐ ﻹﻗﺎﻣﺔ ﻋﻴﺪ ﻟﻠﺮﺏ ﻭﺗﻘﺪﻳﻢ ﺍﻟﺬﺑﺎﺋﺢ ﻟﻪ‪ .‬ﻭﻟﻜﻦ ﻟﻤﻦ ﻫ�ﺬﺍ ﺍﻟﻤ�ﺬﺑﺢ؟‬ ‫ﻭﺃﻱ ﻋﻴﺪ ﻫﺬﺍ؟ ﻭﻟﻤﻦ ﺗـ ُ ُ◌ﻗ َﺪﻡ ﺍﻟﺬﺑﺎﺋﺢ؟ ﺇﻧ�ﻪ ﻫﻨ�ﺎ ﻳﺸ�ﺒﻪ ﺇﻧﺴ�ﺎﻧﺎ ً ﻳﻌ�ﻴﺶ ﺑﻌﻴ�ﺪﺍً ﻛ�ﻞ ﺍﻟﺒﻌ�ﺪ‬ ‫ﻋﻦ ﷲ ﻓﻲ ﺳﻠﻮﻛﻪ ﻭﺃﻋﻤﺎﻟﻪ ﺛﻢ ﻧﺮﺍﻩ ﻳﺼﻠﻲ ﻭﻳﺬﻫﺐ ﻟﻠﻜﻨﻴﺴﺔ ﻟﻴﺮﺿﻲ ﺿﻤﻴﺮﻩ‪.‬‬ ‫‪۱۳۱‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫‪ ‬ﻭﻣﻤﺎ ﻳﺰﻳﺪ ﺍﻷﻣﺮ ﺑﺸﺎﻋﺔ ﺃﻥ ﺍﻟﺸﻌﺐ ﺑﻌﺪ ﺗﻘﺪﻳﻢ ﺍﻟﺬﺑﺎﺋﺢ ﻗﺎﻡ )ﻟﻠﻌﺐ(‪ ،‬ﻭﺍﻟﻠﻌﺐ ﻫﻨ�ﺎ‬ ‫ﻟﻴﺲ ﻟﻬﻮﺍً ﺑﺮﻳﺌﺎ ً‪ ،‬ﺑﻞ ﻫﻮ ﻣﻤﺎﺭﺳﺎﺕ ﺟﻨﺴﻴﺔ ﺟﻤﺎﻋﻴﺔ ﻳﻘﻠﺪﻭﻥ ﻓﻴﻬﺎ ﻣﺎ ﺗﻔﻌﻠ�ﻪ ﺍﻟﺸ�ﻌﻮﺏ‬ ‫ﺍﻟﻮﺛﻨﻴﺔ ﻓﻲ ﻋﺒﺎﺩﺍﺗﻬﺎ ﻓﺘﺠﻠﺐ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﺍﻟﻠﻌﻨﺔ‪ .‬ﻭﻟﻌﻞ ﻫﺬﺍ ﺍﻟﻔﺠﻮﺭ ﺍﻟﻤﺼﺎﺣﺐ ﻟﻌﺒﺎﺩﺓ‬ ‫ﺍﻷﻭﺛﺎﻥ ﻛﺎﻥ ﺩﺍﻓﻌﺎ ً ﻛﺒﻴﺮﺍً ﻭﺭﺍء ﺣﻤﺎﺳﻬﻢ ﻟﻬﺬﺍ ﺍﻹﻟﻪ ﺍﻟﺬﻱ ﻳﺮﺿﻲ ﺃﺩﻧﻰ ﺷﻬﻮﺍﺗﻬﻢ‪.‬‬ ‫‪ ‬ﻣﻭﻗﻑ ﻫﺎﺭﻭﻥ‪:‬‬

‫ﻛﺎﻥ ﺍﻟﺮﺏ ﻳﺼﻒ ﻟﻤﻮﺳﻰ ﻓﻮﻕ ﺍﻟﺠﺒﻞ ﻛﻴﻔﻴﺔ ﺗﻘﺪﻳﺲ ﺍﻟﻜﻬﻨﺔ‪،‬‬

‫ﻫﺎﺭﻭﻥ ﻭﻧﺴﻠﻪ‪ ،‬ﻭﻛﻴﻔﻴﺔ ﺻﻨﻊ ﻣﻼﺑﺲ ﺍﻟﻜﻬﻨﻮﺕ‪ ،‬ﻭﻓﻲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﻛﺎﻥ ﻫﺎﺭﻭﻥ‬ ‫ﻳﻤﺴﻚ ﺍﻹﺯﻣﻴﻞ ﺑﻴﺪﻳﻪ ﻟﻴﻨﺤﺖ ﺍﻟﻌﺠﻞ ﺍﻟﺬﻫﺒﻲ ﻭﻳﺸﺎﺭﻙ ﻓﻲ ﺗﻠﻚ ﺍﻟﺴﻘﻄﺔ ﺍﻟﺒﺸﻌﺔ‪.‬‬ ‫‪ ‬ﺣﻘﺎ ً ﻟﻢ ﻳﻜﻦ ﻫﺎﺭﻭﻥ ﻫﻮ ﺍﻟﻤﺤﺮﺽ‪ ،‬ﻭﻗﺪ ﺣﺎﻭﻝ ﻋﻠﻰ ﺍﺳﺘﺤﻴﺎء ﺃﻥ ﻳﻌﻄﻞ ﺍﻟﺸ�ﻌﺐ‬ ‫ﺃﻭ ﻳﻤﻨﻌ��ﻪ ﻣ��ﻦ ﺧ��ﻼﻝ ﻁﻠ��ﺐ ﺍﻟ��ﺬﻫﺐ‪ ،‬ﻭﻟﻜ��ﻦ ﻳﻈ��ﻞ ﻫ��ﺬﺍ ﺍﻟﻤﻮﻗ��ﻒ ﻧﻘﻄ��ﺔ ﺳ��ﻮﺩﺍء ﻓ��ﻲ‬ ‫ﺗﺎﺭﻳﺨﻪ‪ .‬ﻗﺪ ﻧﻠﺘﻤﺲ ﻟﻪ ﺑﻌﺾ ﺍﻷﻋﺬﺍﺭ ﺍﻟﺒﺸﺮﻳﺔ ﻟﻜﻮﻧﻪ ﺗﺤﺖ ﺿﻐﻂ ﺍﻷﻏﻠﺒﻴﺔ‪ ،‬ﻭﻟﻜ�ﻦ‬ ‫ﺍﻟﺤ��ﻖ ﺃﻧ��ﻪ ﻋﻨ��ﺪﻣﺎ ﻳﺘﻌ��ﺎﺭﺽ ﺭﺃﻱ ﺍﻷﻏﻠﺒﻴ��ﺔ ﻣ��ﻊ ﺭﺃﻱ ﷲ ﻓﻴﻨﺒﻐ��ﻲ ﺃﻥ ﻳﻜ��ﻮﻥ ﻣﻮﻗﻔﻨ��ﺎ‬ ‫ُ‬ ‫ﺃﻁﻌ�ﺖ ﷲ ﻭﺣ�ﺪﻱ‪ ،‬ﻭﺇﻥ‬ ‫ﺣﺎﺳﻤﺎ ً ً◌‪ .‬ﻭﻛﺎﻥ ﻳﺠﺪﺭ ﺑ�ﻪ ﺃﻥ ﻳﻘ�ﻮﻝ‪ :‬ﺳ�ﺄﻁﻴﻊ ﷲ ﺣﺘ�ﻰ ﻟ�ﻮ‬ ‫ﻗﺎﻟﻮﺍ ﻟﻪ ﻟﻤﺎﺫﺍ ﺗﺼﺮ ﻋﻠﻰ ﻣﻮﻗﻔﻚ ﺑﻴﻨﻤﺎ ﺍﻟﻌﺎﻟﻢ ﻛﻠ�ﻪ ﺿ�ﺪﻙ‪ ،‬ﻓﻴ�ﺮﺩ ﺑﺜﻘ�ﺔ ﻣﺜ�ﻞ ﺍﻟﻘ�ﺪﻳﺲ‬ ‫ﺃﺛﻨﺎﺳﻴﻮﺱ‪ :‬ﻭﺃﻧﺎ ﺿﺪ ﺍﻟﻌﺎﻟﻢ‪.‬‬ ‫ﻭﻟﻜﻨﻪ ﻟﻸﺳﻒ ﺷﺎﺑﻪ ﺑﻴﻼﻁﺲ ﺍﻟﺒﻨﻄ�ﻲ ﺍﻟ�ﺬﻱ ﺍﺷ�ﺘﺮﻙ ﻓ�ﻲ ﺟﺮﻳﻤ�ﺔ ﺍﻟﺤﻜ�ﻢ ﻋﻠ�ﻰ ﺍﻟﺒ�ﺎﺭ‬ ‫ﻣﻜﺘﻔﻴﺎ ﺑﻐﺴﻴﻞ ﻳﺪﻳﻪ ﻣﻦ ﻫﺬﺍ ﺍﻹﺛﻢ‪ ،‬ﻣﺨﺪﺭﺍً ﺿﻤﻴﺮﻩ ﺑﺄﻧﻪ ﻳﺨﻀﻊ ﻟﺮﺃﻱ ﺍﻷﻏﻠﺒﻴﺔ‪.‬‬ ‫‪ ‬ﻭﻟﻜﻦ ﻫﺎﺭﻭﻥ‪ ،‬ﻟﻸﺳﻒ ﻟ�ﻢ ﻳﻘ�ﻞ ﻫ�ﺬﺍ ﻭﻻ ﺫﺍﻙ‪ ،‬ﺑ�ﻞ ﻧﺤ�ﺖ ﺍﻟﺘﻤﺜ�ﺎﻝ ﺑﻴﺪﻳ�ﻪ ﻭﻋﻨ�ﺪﻣﺎ‬ ‫ﻋﺎﺗﺒﻪ ﻣﻮﺳﻰ ﺑﻌ�ﺪ ﻧﺰﻭﻟ�ﻪ ﻣ�ﻦ ﻋﻠ�ﻰ ﺍﻟﺠﺒ�ﻞ ﺣ�ﺎﻭﻝ ﺍﻟﺘﻨﺼ�ﻞ ﻣ�ﻦ ﺟﺮﻣ�ﻪ ﻭﺍﺩﻋ�ﻰ ﺃﻧ�ﻪ‬ ‫ﺃﻟﻘﻰ ﺍﻟﺬﻫﺐ ﻓﻲ ﺍﻟﻨﺎﺭ ﻓﺨﺮﺝ ﻋﺠﻼ ﺫﻫﺒﻴﺎ ً !!‬ ‫ﻭﻟﻢ ﺗﺴﺘﻐﺮﻕ ﻫﺬﻩ ﺍﻟﺴﻘﻄﺔ ﺳﺎﻋﺎﺕ ﻗﻠﻴﻠﺔ ﻣﻦ ﻫﺎﺭﻭﻥ ﻭﺍﻟﺸﻌﺐ‪ ،‬ﻓﺈﻋ�ﺪﺍﺩ ﺍﻟﺘﻤﺜ�ﺎﻝ ﺃﻣ�ﺮ‬ ‫ﻳﺴﺘﻐﺮﻕ ﺃﻳﺎﻣﺎ ً‪ ،‬ﻛﺎﻧﻮﺍ ﻳﺬﻫﺒﻮﻥ ﺧﻼﻟﻬﺎ ﻟﺠﻤﻊ ﺍﻟﻤ�ﻦ ﺻ�ﺒﺎﺣﺎ ﺛ�ﻢ ﻳﻨﻬﻤﻜ�ﻮﻥ ﻓ�ﻲ ﺻ�ﻨﻊ‬ ‫ﺍﻟﻮﺛﻦ ﻟﻴﺨﻮﻧﻮﺍ ﷲ ﺍﻟﺬﻱ ﻳﻄﻌﻤﻬﻢ ﻳﻮﻣﻴﺎ ﻓﻲ ﺫﻟﻚ ﺍﻟﻘﻔﺮ‪ ،‬ﻭﺭﻏﻢ ﻣ�ﺮﺍﺭﺓ ﺍﻟﺨﻴﺎﻧ�ﺔ ﻳﻈ�ﻞ‬ ‫ﷲ ﺃﻣﻴﻨﺎ ً‪،‬ﻻ ﻳﻘﺪﺭ ﺃﻥ ﻳﻨﻜﺮ ﻧﻔﺴﻪ‪ ،‬ﻣﻬﻤﺎ ﺗﻄﺎﻭﻝ ﺍﻹﻧﺴﺎﻥ ﻭﺟﺤﺪ! ﻣﺎ ﺃﻋﻈﻤﻚ ﻳﺎ ﺭﺏ‪.‬‬ ‫‪۱۳۲‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫* ﺷﻔﺎﻋﺔ ﻣﻮﺳﻰ‪:‬‬ ‫ﺽ‬ ‫ﺴ� َﺪ ﺷَ� ْﻌﺒُﻚَ ﺍﻟﱠ� ِﺬﻱ ﺃَ ْ‬ ‫ﺐ ﺍ ْﻧ ِﺰ ْﻝ‪ .‬ﻷَﻧﱠﻪُ ﻗَ ْﺪ ﻓَ َ‬ ‫ﻓَﻘَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫ﺳﻰ‪ْ » :‬ﺍﺫ َﻫ ِ‬ ‫ﺻ� َﻌ ْﺪﺗَﻪُ ِﻣ�ﻦْ ﺃَ ْﺭ ِ‬ ‫ﺻ��ﻨَ ُﻌﻮﺍ ﻟَ ُﻬ��� ْﻢ ِﻋ ْﺠ���ﻼً‬ ‫ِﻣ ْ‬ ‫ﺻ��� ْﻴﺘُ ُﻬ ْﻢ ﺑِ��� ِﻪ‪َ .‬‬ ‫��ﻖ ﺍﻟﱠ�� ِﺬﻱ ﺃَ ْﻭ َ‬ ‫��ﺮ‪ .‬ﺯَ ﺍ ُﻏ���ﻮﺍ َ‬ ‫ﺼ َ‬ ‫ﺳ�� ِﺮﻳ ًﻌﺎ َﻋ� ِ‬ ‫��ﻦ ﺍﻟﻄﱠ ِﺮﻳ� ِ‬ ‫ﺻ� َﻌ َﺪ ْﺗﻚَ‬ ‫ﺳ َ�ﺮﺍﺋِﻴ ُﻞ ﺍﻟﱠﺘِ�ﻲ ﺃَ ْ‬ ‫ﺳ َﺠﺪُﻭﺍ ﻟَﻪُ َﻭ َﺫﺑَ ُﺤﻮﺍ ﻟَﻪُ َﻭﻗَﺎﻟُﻮﺍ‪ :‬ﻫ� ِﺬ ِﻩ ﺁﻟِ َﻬﺘُ�ﻚَ ﻳَ�ﺎ ﺇِ ْ‬ ‫َﻣ ْ‬ ‫ﺴﺒُﻮ ًﻛﺎ‪َ ،‬ﻭ َ‬ ‫ﺐ‬ ‫ﺳﻰ‪َ » :‬ﺭﺃَ ْﻳﺖُ ﻫ َﺬﺍ ﺍﻟ ﱠ‬ ‫ﺐ َﻭﺇِ َﺫﺍ ﻫ َُﻮ َ‬ ‫ﺽ ِﻣ ْ‬ ‫ﺷ ْﻌ ٌ‬ ‫ﺻ ْﻠ ُ‬ ‫ﺐ ُ‬ ‫ﺸ ْﻌ َ‬ ‫ﺼ َﺮ«‪َ .‬ﻭﻗَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫ِﻣﻦْ ﺃَ ْﺭ ِ‬

‫‪۱۰‬‬ ‫ﺷ ْﻌﺒًﺎ ﻋ َِﻈﻴ ًﻤﺎ«‪.‬‬ ‫ﺻﻴﱢ َﺮﻙَ َ‬ ‫ﻀﺒِﻲ َﻋﻠَ ْﻴ ِﻬ ْﻢ َﻭﺃُ ْﻓﻨِﻴَ ُﻬ ْﻢ‪ ،‬ﻓَﺄ ُ َ‬ ‫ﺍﻟ ﱠﺮﻗَﺒَ ِﺔ‪ .‬ﻓَﺎﻵﻥَ ﺍ ْﺗ ُﺮ ْﻛﻨِﻲ ﻟِﻴَ ْﺤ َﻤﻰ َﻏ َ‬ ‫ﻀﺒُﻚَ َﻋﻠَﻰ ﺷَ� ْﻌﺒِﻚَ‬ ‫ﺳﻰ ﺃَ َﻣﺎ َﻡ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺏ ﺇِﻟ ِﻬ ِﻪ‪َ ،‬ﻭﻗَﺎ َﻝ‪» :‬ﻟِ َﻤﺎ َﺫﺍ ﻳَﺎ َﺭ ﱡﺏ ﻳَ ْﺤ َﻤﻰ َﻏ َ‬ ‫َﻀ ﱠﺮ َﻉ ُﻣﻮ َ‬ ‫ﻓَﺘ َ‬

‫ﺼ َﺮ ﺑِﻘُ ﱠﻮ ٍﺓ ﻋ َِﻈﻴ َﻤ ٍﺔ َﻭﻳَ ٍﺪ َ‬ ‫ﺼ� ِﺮﻳﱡﻮﻥَ‬ ‫ﺷ ِﺪﻳ َﺪ ٍﺓ؟ ﻟِ َﻤﺎ َﺫﺍ ﻳَﺘَ َﻜﻠﱠ ُﻢ ﺍ ْﻟ ِﻤ ْ‬ ‫ﺽ ِﻣ ْ‬ ‫ﺍﻟﱠ ِﺬﻱ ﺃَ ْﺧ َﺮ ْﺟﺘَﻪُ ِﻣﻦْ ﺃَ ْﺭ ِ‬ ‫ﺽ؟ ﺍِ ْﺭ ِﺟ� ْﻊ‬ ‫ﻗَﺎﺋِﻠِﻴﻦَ ‪ :‬ﺃَ ْﺧ َﺮ َﺟ ُﻬ ْﻢ ﺑِ ُﺨ ْﺒ ٍ‬ ‫ﺚ ﻟِﻴَ ْﻘ�ﺘُﻠَ ُﻬ ْﻢ ﻓِ�ﻲ ﺍ ْﻟ ِﺠﺒَ ِ‬ ‫�ﺎﻝ‪َ ،‬ﻭﻳُ ْﻔﻨِ�ﻴَ ُﻬ ْﻢ ﻋَ�ﻦْ َﻭ ْﺟ� ِﻪ ﺍﻷَ ْﺭ ِ‬ ‫ﺳ َ�ﺮﺍﺋِﻴ َﻞ‬ ‫�ﺤﺎ َ‬ ‫ﻕ َﻭﺇِ ْ‬ ‫ﻀﺒِﻚَ‪َ ،‬ﻭﺍ ْﻧ َﺪ ْﻡ َﻋﻠَ�ﻰ ﺍﻟﺸ ﱢﱠ�ﺮ ﺑِﺸَ� ْﻌﺒِﻚَ ‪ .‬ﺍُ ْﺫ ُﻛ ْ�ﺮ ﺇِ ْﺑ َ�ﺮﺍ ِﻫﻴ َﻢ َﻭﺇِ ْ‬ ‫ﺳ َ‬ ‫ﻋَﻦْ ُﺣ ُﻤ ﱢﻮ َﻏ َ‬ ‫ْﻄ�ﻲ‬ ‫ﺴﻚَ َﻭﻗُ ْﻠﺖَ ﻟَ ُﻬ ْﻢ‪ :‬ﺃُ َﻛﺜﱢ ُﺮ ﻧَ ْ‬ ‫ﻮﻡ ﺍﻟ ﱠ‬ ‫ﺴ� َﻤﺎ ِء‪َ ،‬ﻭﺃُﻋ ِ‬ ‫َﻋﺒِﻴﺪَﻙَ ﺍﻟﱠ ِﺬﻳﻦَ َﺣﻠَ ْﻔﺖَ ﻟَ ُﻬ ْﻢ ﺑِﻨَ ْﻔ ِ‬ ‫ﺴﻠَ ُﻜ ْﻢ َﻛﻨُ ُﺠ ِ‬ ‫ﺽ ﺍﻟﱠﺘِﻲ ﺗَ َﻜﻠﱠ ْﻤﺖُ َﻋ ْﻨ َﻬﺎ ﻓَﻴَ ْﻤﻠِ ُﻜﻮﻧَ َﻬﺎ ﺇِﻟَﻰ ﺍﻷَﺑَ ِﺪ«‪ .‬ﻓَﻨَ ِﺪ َﻡ ﺍﻟ� ﱠﺮ ﱡﺏ َﻋﻠَ�ﻰ‬ ‫ﻧَ ْ‬ ‫ﺴﻠَ ُﻜ ْﻢ ُﻛ ﱠﻞ ﻫ ِﺬ ِﻩ ﺍﻷَ ْﺭ ِ‬ ‫ﺸ ْﻌﺒِ ِﻪ‪) .‬ﺧﺮ‪(۱٤-۷ :۳۲‬‬ ‫ﺍﻟﺸ ﱢﱠﺮ ﺍﻟﱠ ِﺬﻱ ﻗَﺎ َﻝ ﺇِﻧﱠﻪُ ﻳَ ْﻔ َﻌﻠُﻪُ ﺑِ َ‬ ‫‪ ‬ﻭﻣﻦ ﻋﻠﻴﺎء ﺳﻤﺎﺋﻪ‪ ،‬ﺭﺃﻯ ﷲ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﺸﻌﺐ ﻓﺸﻌﺮ ﺑﻤﻬﺎﻧﺔ ﺍﻟﺨﻴﺎﻧﺔ‪.‬‬ ‫ﺷﻌﺮ ﺑﺎﻷﺳﻰ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻓﻪ ﺇﻻ ﺍﻟﻌﺮﻳﺲ ﺍﻟﺬﻱ ﻗﺪﻡ ﺃﻏﻠﻰ ﻣ�ﺎ ﻳﻤﻠ�ﻚ ﻟﻌﺮﻭﺳ�ﻪ ﺍﻟﺘ�ﻲ‬ ‫ﺍﺧﺘﺎﺭﻫﺎ ﺩﻭﻧﺎ ً ﻋﻦ ﺍﻷﺧﺮﻳﺎﺕ ‪ -‬ﻻ ﻟﺤﺴ�ﻨﻬﺎ ﺑ�ﻞ ﻟﻔ�ﺮﻁ ﻣﺤﺒﺘ�ﻪ ‪ -‬ﻭﻟﻜ�ﻦ ﺍﻟﻌ�ﺮﻭﺱ ﻓ�ﻲ‬ ‫ﺃﻭﻝ ﻓﺮﺻﺔ ﺧﺎﻧﺘﻪ ﻣﻊ ﺃﻟﺪ ﺃﻋﺪﺍﺋﻪ ! ﻭﻟﻸﺳﻒ ﻓﻨﺤﻦ ﻛﺜﻴﺮﺍً ﻣﺎ ﻧﻘﻠﺪ ﺗﻠﻚ ﺍﻟﺨﺎﺋﻨﺔ!‬ ‫‪ ‬ﻭﻣﻦ ﺷﺪﺓ ﻏﻀﺒﻪ ﻧﺴﺐ ﷲ ﺍﻟﺸﻌﺐ ﻟﻤﻮﺳﻰ ﻗﺎﺋﻼً ﻟ�ﻪ "ﻗ�ﺪ ﻓﺴ�ﺪ ﺷ�ﻌﺒﻚ" ﻭﻛﺄﻧ�ﻪ‬ ‫ﻳﻌﻠﻦ ﺃﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺪﻋﻮﻫﻢ ﺷﻌﺒﻪ ﺑﻌﺪﻣﺎ ﺳﺠﺪﻭﺍ ﻭﺫﺑﺤﻮﺍ ﻟﻠﻌﺠﻞ ﺍﻟﺬﻫﺒﻲ‪.‬‬ ‫‪ ‬ﻭﻣﻤﺎ ﻳﻠﻔﺖ ﺍﻟﻨﻈﺮ ﻗﻮﻝ ﷲ ﻟﻤﻮﺳﻰ "ﺍﺗﺮﻛﻨﻲ ﻟﻴﺤﻤﻰ ﻏﻀﺒﻲ ﻋﻠﻴﻬﻢ ﻭﺃﻓﻨ�ﻴﻬﻢ"‬ ‫ﻭﻛﺄﻥ ﻣﻮﺳﻰ ﻳﻘﻴﺪ ﷲ ﻓﻼ ﻳﻘﺪﺭ ﺃﻥ ﻳﻌﺎﻗﺐ ﻫﺬﺍ ﺍﻟﺸﻌﺐ ﺩﻭﻥ ﺍﻟﺤﺼ�ﻮﻝ ﻋﻠ�ﻰ ﻣﻮﺍﻓﻘ�ﺔ‬ ‫ﻣﻮﺳﻰ ﺃﻭﻻً! ﻳﺎ ﻟﺘﻮﺍﺿﻊ ﺍﻟﺮﺏ ﻭﻣﺤﺒﺘﻪ ﻭﺗﺒﺎﺳﻄﻪ ﻣﻊ ﻗﺪﻳﺴﻴﻪ!! ﺗﻤﺎﻣﺎ ً ﻛﻤ�ﺎ ﻓﻌ�ﻞ ﻣ�ﻊ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﻓﻠﻢ ﻳﺴﺘﻄﻊ ﺃﻥ ﻳﺨﻔﻲ ﻋﻨﻪ ﻣﺎ ﻫﻮ ﻣﺰﻣﻊ ﺃﻥ ﻳﻔﻌﻠﻪ ﺑﺴﺪﻭﻡ ﻭﻋﻤﻮﺭﺓ‪.‬‬ ‫‪۱۳۳‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫‪ ‬ﺃﻣﺎ ﻣﻮﺳﻰ ﻓﻘﺪ ﺍﺭﺗﻌﺐ ﺟﺪﺍً ﻋﻨﺪﻣﺎ ﺳﻤﻊ ﻫﺬﺍ ﺍﻟﺘﻬﺪﻳﺪ‪ ،‬ﻭﺗﻮﺳﻞ ﺇﻟ�ﻰ ﷲ ﺑﺸ�ﺪﺓ ﻣ�ﻦ‬ ‫ﺃﺟﻞ ﺷﻌﺒﻪ ﻭﻟﻢ ﻳﻠﺘﻔﺖ ﻟﻮﻋﺪ ﺍﻟﺮﺏ ﻟ�ﻪ ﺷﺨﺼ�ﻴﺎ ً " ﻭﺃﺻ�ﻴﺮﻙ ﺷ�ﻌﺒﺎ ً ﻋﻈﻴﻤ�ﺎ ً " ﻓﺄﺧ�ﺬ‬ ‫ﻳﻌﺪﺩ ﺍﻟﺤﺠﺞ ﺍﻟﺘﻲ ﺗﺪﻋﻮ ﷲ ﻟﻠﺼﻔﺢ ﻓﻨﺴﺐ ﺍﻟﺸﻌﺐ ﻣﺮﺓ ﺃﺧﺮﻯ ﻟﻠﺮﺏ‪ ،‬ﻭﺃﺧﺬ ﻳﺬﻛﺮﻩ‬ ‫ﺑﻮﻋ���ﻮﺩﻩ ﻹﺑ���ﺮﺍﻫﻴﻢ ﻭﺇﺳ���ﺤﻖ ﻭﻳﻌﻘ���ﻮﺏ‪ ،‬ﻭﺑﺎﻟﺸ���ﻤﺎﺗﺔ ﺍﻟﻤﺘﻮﻗﻌ���ﺔ ﻣ���ﻦ ﺍﻟﻤﺼ���ﺮﻳﻴﻦ‪.‬‬ ‫‪ ‬ﻭﻣ��ﺎ ﺃﻋﺠ��ﺐ ﺍﻟﻔ��ﺎﺭﻕ ﺑ��ﻴﻦ ﻣﻮﺳ��ﻰ ﺍﻟﺸ��ﻔﻴﻊ ﺍﻟ��ﺬﻱ ﻳﺴ��ﻮﻕ ﺍﻟﺤﺠ��ﺔ ﻭﺭﺍء ﺍﻷﺧ��ﺮﻯ‬ ‫ﺩﻓﺎﻋ �ﺎ ً ﻋ��ﻦ ﻫ��ﺬﺍ ﺍﻟﺸ��ﻌﺐ‪ ،‬ﻭﻣﻮﺳ��ﻰ ﺍﻟﺴ��ﺎﺑﻖ ﺍﻟ��ﺬﻱ ﻛ��ﺎﻥ ﻳﺒ��ﺬﻝ ﻗﺼ��ﺎﺭﻯ ﺟﻬ��ﺪﻩ ﺃﻣ��ﺎﻡ‬ ‫ﺍﻟﻌﻠﻴﻘ��ﺔ ﻗﺒ��ﻞ ﺫﻟ��ﻚ ﺑﺒﻀ��ﻌﺔ ﺷ��ﻬﻮﺭ ﻟﻠﺘﻬ��ﺮﺏ ﻣ��ﻦ ﺍﻟﻨ��ﺰﻭﻝ ﺇﻟ��ﻰ ﻣﺼ��ﺮ ﻟﺘﺨﻠ��ﻴﺺ ﻧﻔ��ﺲ‬ ‫ﺍﻟﺸﻌﺐ!‬ ‫ﻭﺃﻣﺎﻡ ﻫﺬﺍ ﺍﻟﺤﺐ ﺃﻅﻬﺮ ﷲ ﺗﺮﺍﺟﻌﺎ ً ﻋﻦ ﺣﻤﻮ ﻏﻀﺒﻪ ﻭﻗﺒ�ﻞ ﺷ�ﻔﺎﻋﺔ ﻣﻮﺳ�ﻰ‪ ...‬ﺍﻟ�ﺬﻱ‬ ‫ﻟﻢ ﻳﻜـــﻦ ﻗﺪ ﺃﺩﺭﻙ ﺑﻌﺪ ﺑﺸﺎﻋﺔ ﻣﺎ ﺻﻨﻌﻪ ﺍﻟﺸﻌﺐ‪.‬‬ ‫ﻗ��ﻭﺓ ﺍﻟﺷ��ﻔﺎﻋﺔ‪ :‬ﺇﻥ ﻟﺸ��ﻔﺎﻋﺔ ﺍﻟﻘﺪﻳﺴ��ﻴﻦ ﻗ��ﻮﺓ ﻋﻈﻴﻤ��ﺔ ﻭﺩﺍﻟ��ﺔ ﻋﻨ��ﺪ ﷲ‪ ،‬ﺳ��ﻮﺍء ﻛ��ﺎﻥ ﻫ��ﺆﻻء‬ ‫ﺍﻟﻘﺪﻳﺴﻮﻥ ﺃﺣﻴﺎ ًء ﻓﻲ ﺍﻟﺠﺴﺪ ﺃﻭ ﺍﻧﺘﻘﻠﻮﺍ ﺇﻟﻰ ﺍﻟﻔﺮﺩﻭﺱ‪.‬‬ ‫ﻭﻛﻠﻨ��ﺎ ﺗﻌﻮﺩﻧ��ﺎ ﺃﻥ ﻧﺼ��ﻠﻲ ﻣ��ﻦ ﺃﺟ��ﻞ ﺑﻌﻀ �ﻨﺎ ﻓ��ﻲ ﺍﻟﻀ��ﻴﻖ ﺃﻭ ﺍﻟﻤ��ﺮﺽ‪ ،‬ﻭﻟ��ﺬﺍ ﻓﻤ��ﻦ‬ ‫ﺍﻟﻌﺠﻴ���ﺐ ﺃﻥ ﻧﻄﻠ���ﺐ ﺍﻟﻤﺸ���ﺎﺭﻛﺔ ﻓ���ﻲ ﺍﻟﺼ���ﻼﺓ ﻣ���ﻦ ﺃﺧﻮﺗﻨ���ﺎ ﺍﻟ���ﺬﻳﻦ ﻋﻠ���ﻰ ﺍﻷﺭﺽ‬ ‫ﺍﻟﻤﺸﻐﻮﻟﻴﻦ ﺑﻤﺌﺎﺕ ﺍﻟﻤﻬﺎﻡ‪ ،‬ﻭﻧﺴﺘﻨﻜﻒ ﺃﻭ ﻧﻨﻜﺮ ﻁﻠﺐ ﺍﻟﺸ�ﻔﺎﻋﺔ ﻣ�ﻦ ﺍﻟﻘﺪﻳﺴ�ﻴﻦ‪ ،‬ﺍﻟ�ﺬﻳﻦ‬ ‫ﺗﻨﻴﺤﻮﺍ ﻭﻟﻢ ﻳﻌﺪ ﻟﻬﻢ ﺷﺎﻏﻞ ﺳﻮﻯ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﻄﻠﺒﺔ !‬ ‫ﻟﻴﺘﻨﺎ ﺇﺫﺍ ﻁـ ُﻠِﺐ ﻣﻨﺎ ﺍﻟﺼﻼﺓ ﻣﻦ ﺃﺟﻞ ﺃﺣﺪ‪ ،‬ﻧﻔﻌ�ﻞ ﻫ�ﺬﺍ ﻛﻮﺍﺟ�ﺐ ﻣﻘ�ﺪﺱ ﺩﻭﻥ ﺍﺳ�ﺘﻬﺘﺎﺭ‬ ‫ﻷﺟ ِﻞ ﺑَ ْﻌﺾ" )ﻳﻊ‪.(۱٦:٥‬‬ ‫ﻀ ُﻜﻢ ْ‬ ‫ﺻﻠﱡﻮﺍ ﺑَ ْﻌ ُ‬ ‫ﻣﺘﺬﻛﺮﻳﻦ ﻗﻮﻝ ﻣﻌﻠﻤﻨﺎ ﻳﻌﻘﻮﺏ " َ‬ ‫‪ ‬ﻓﻧﺩﻡ ﺍﻟﺭﺏ!! ﻳﺘﻮﻗﻒ ﺍﻟﻜﺜﻴﺮﻭﻥ ‪ -‬ﻭﻟﻬﻢ ﺑﻌﺾ ﺍﻟﺤﻖ ‪ -‬ﻋﻨﺪ ﻫﺬﺍ ﺍﻟﺘﻌﺒﻴﺮ‪ ،‬ﻭﻳﺘﻌﺠﺒﻮﻥ‬ ‫ﻛﻴﻒ ﻳﻨﺪﻡ ﺍﻟﺮﺏ ﻭﻫﻮ ﺍﻟﻌﺎﻟﻢ ﺑﻜﻞ ﺷﻲء ﻗﺒﻞ ﺣﺪﻭﺛﻪ! ﻭﻟﻬﻢ ﻧﻘﻮﻝ ﺃﻧﻨﺎ ﻋﻨﺪﻣﺎ ﻧﺘﺮﺟﻢ‬ ‫ﻣﺸﺎﻋﺮ ﺍﻟﻜﺒﺎﺭ ﻟﻸﻁﻔﺎﻝ ﻧﺴﺘﺨﺪﻡ ﺃﻗﺮﺏ ﻟﻔﻆ ﻳﻤﻜﻦ ﻟﻠﻄﻔﻞ ﺃﻥ ﻳﺪﺭﻛﻪ ﻟﻨﺼﻒ ﻟﻪ ﻣﺎ‬ ‫ﻗﺪ ﻳﻌﺠﺰ ﻋﻦ ﻓﻬﻤﻪ‪ ،‬ﻓﻤﺎ ﺑﺎﻟﻨﺎ ﻭﷲ ﻳﺼﻒ ﻣﺸﺎﻋﺮﻩ ﺍﻹﻟﻬﻴﺔ ﻟﻠﺒﺸﺮ ﺫﻭﻱ ﺍﻹﺩﺭﺍﻙ‬ ‫ﺍﻟﻤﺤﺪﻭﺩ ﻓﻴﺴﺘﺨﺪﻡ ﺃﻗﺮﺏ ﻛﻠﻤﺔ ﻓﻲ ﻟﻐﺘﻬﻢ ﻟﻮﺻﻒ ﻣﺎ ﻳﺸﻌﺮ ﺑﻪ ﻣﻦ ﺣﺰﻥ ﻭﺃﺳﻰ‬ ‫ﺍﻷﺏ ﺍﻟﺬﻱ ﻳﻀﻄﺮ ﻣﺮﻏﻤﺎ ً ﺃﻥ ﻳﻌﺎﻗﺐ ﺃﺑﻨﺎءﻩ‪.‬‬ ‫‪۱۳٤‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫* ﻣﻮﺳﻰ ﻳﻜﺴﺮ ﻟﻮﺣﻲ ﺍﻟﺸﺮﻳﻌﺔ‪:‬‬ ‫‪۱٥‬‬ ‫�ﺎﻥ‬ ‫ﺼ َﺮﻑَ ُﻣﻮ َ‬ ‫ﻓَﺎ ْﻧ َ‬ ‫�ﺎﻥ َﻣ ْﻜﺘُﻮﺑَ ِ‬ ‫ﺳﻰ َﻭﻧَﺰَ َﻝ ِﻣﻦَ ﺍ ْﻟ َﺠﺒَ ِ�ﻞ َﻭﻟَ ْﻮ َﺣ�ﺎ ﺍﻟﺸﱠ� َﻬﺎ َﺩ ِﺓ ﻓِ�ﻲ ﻳَ� ِﺪ ِﻩ‪ :‬ﻟَ ْﻮ َﺣ ِ‬ ‫‪۱٦‬‬ ‫َﻋﻠَﻰ َﺟﺎﻧِﺒَ ْﻴ ِﻬ َﻤﺎ‪ِ .‬ﻣﻦْ ُﻫﻨَ�ﺎ َﻭ ِﻣ�ﻦْ ُﻫﻨَ�ﺎ َﻛﺎﻧَ�ﺎ َﻣ ْﻜﺘُ�ﻮﺑَ ْﻴ ِﻦ‪.‬‬ ‫ﺻ� ْﻨ َﻌﺔُ ﷲِ‪،‬‬ ‫ﺎﻥ ُﻫ َﻤ�ﺎ َ‬ ‫َﻭﺍﻟﻠﱠ ْﻮ َﺣ� ِ‬ ‫‪۱۷‬‬ ‫ﺐ ﻓِ�ﻲ‬ ‫َﻭﺍ ْﻟ ِﻜﺘَﺎﺑَﺔُ ِﻛﺘَﺎﺑَﺔُ ﷲِ َﻣ ْﻨﻘُﻮ َ‬ ‫ﺳ� ِﻤ َﻊ ﻳَﺸُ�ﻮ ُﻉ َ‬ ‫ﺷﺔٌ َﻋﻠَ�ﻰ ﺍﻟﻠﱠ ْ�ﻮ َﺣ ْﻴ ِﻦ‪َ .‬ﻭ َ‬ ‫ﺻ ْ�ﻮﺕَ ﺍﻟﺸﱠ� ْﻌ ِ‬ ‫‪۱۸‬‬ ‫ﺎﺡ‬ ‫ﺲ َ‬ ‫ﺻ ْﻮﺕُ ﻗِﺘَﺎﻝ ﻓِ�ﻲ ﺍ ْﻟ َﻤ َﺤﻠﱠ� ِﺔ«‪ .‬ﻓَﻘَ�ﺎ َﻝ‪» :‬ﻟَ� ْﻴ َ‬ ‫ﺳﻰ‪َ » :‬‬ ‫ُﻫﺘَﺎﻓِ ِﻪ ﻓَﻘَﺎ َﻝ ﻟِ ُﻤﻮ َ‬ ‫ﺻ ْ�ﻮﺕَ ِ‬ ‫ﺻ �ﻴ َ ِ‬ ‫ﺳ��ﺎ ِﻣ ٌﻊ«‪.‬‬ ‫ﺎﺡ ﺍ ْﻟ َﻜ ْ‬ ‫ﺍﻟﻨﱡ ْ‬ ‫ﺻ� ْ�ﻮﺕَ ِﻏﻨَ��ﺎ ٍء ﺃَﻧَ��ﺎ َ‬ ‫ﺴ� َ�ﺮ ِﺓ )ﺍﻟﻬﺰﻳﻤ��ﺔ(‪ ،‬ﺑَ � ْﻞ َ‬ ‫ﺼ� َ�ﺮ ِﺓ َﻭﻻَ َ‬ ‫ﺻ� ْ�ﻮﺕَ ِ‬ ‫ﺻ �ﻴ َ ِ‬

‫‪۱۹‬‬ ‫�ﺐ‬ ‫ﻀ� ُ‬ ‫�ﻲ َﻏ َ‬ ‫ﺼ� َ�ﺮ ﺍ ْﻟ ِﻌ ْﺠ� َﻞ َﻭﺍﻟ� ﱠﺮ ْﻗ َ‬ ‫ﺏ ﺇِﻟَ��ﻰ ﺍ ْﻟ َﻤ َﺤﻠﱠ� ِﺔ ﺃَﻧﱠ�ﻪُ ﺃَ ْﺑ َ‬ ‫َﻭ َﻛ��ﺎﻥَ ِﻋ ْﻨ� َﺪ َﻣﺎ ﺍ ْﻗﺘَ� َ�ﺮ َ‬ ‫ﺺ‪ ،‬ﻓَ َﺤ ِﻤ� َ‬ ‫ﺳ�ﻔَ ِﻞ ﺍ ْﻟ َﺠﺒَ ِ�ﻞ‪۲۰ .‬ﺛُ� ﱠﻢ ﺃَ َﺧ� َﺬ ﺍ ْﻟ ِﻌ ْﺠ� َﻞ‬ ‫ﺴ َﺮ ُﻫ َﻤﺎ ﻓِ�ﻲ ﺃَ ْ‬ ‫ﺳﻰ‪َ ،‬ﻭﻁَ َﺮ َﺡ ﺍﻟﻠﱠ ْﻮ َﺣ ْﻴ ِﻦ ِﻣﻦْ ﻳَ َﺪ ْﻳ ِﻪ َﻭ َﻛ ﱠ‬ ‫ُﻣﻮ َ‬

‫ﺎﺭ ﻧَﺎ ِﻋ ًﻤﺎ‪َ ،‬ﻭ َﺫ ﱠﺭﺍﻩُ َﻋﻠَﻰ َﻭ ْﺟ� ِﻪ ﺍ ْﻟ َﻤ�ﺎ ِء‪،‬‬ ‫ﺻ َ‬ ‫ﺻﻨَ ُﻌﻮﺍ َﻭﺃَ ْﺣ َﺮﻗَﻪُ ﺑِﺎﻟﻨﱠﺎ ِﺭ‪َ ،‬ﻭﻁَ َﺤﻨَﻪُ َﺣﺘﱠﻰ َ‬ ‫ﺍﻟﱠ ِﺬﻱ َ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪) .‬ﺧﺮ‪(۲۰-۱٥ :۳۲‬‬ ‫ﺳﻘَﻰ ﺑَﻨِﻲ ﺇِ ْ‬ ‫َﻭ َ‬ ‫‪ ‬ﻧﺰﻝ ﻣﻮﺳ�ﻰ ﻣﺴ�ﺮﻋﺎً‪ ،‬ﻭﻣﻌ�ﻪ ﻟﻮﺣ�ﺎ ﺍﻟﻌﻬ�ﺪ ﻓ�ﺎﻟﺘﻘﻰ ﻳﺸ�ﻮﻉ‪ ،‬ﺍﻟ�ﺬﻱ ﺳ�ﻤﻊ ﺿ�ﺠﻴﺞ‬ ‫ﺍﻟﺸﻌﺐ ﻓﻈﻦ ﺃﻥ ﻫﻨﺎﻙ ﻗﺘﺎﻻً‪ ،‬ﻭﻟﻜﻦ ﻣﻮﺳﻰ ﺃﺧﺒﺮﻩ ﺃﻥ ﻫﺬﺍ ﺻﻮﺕ ﻏﻨﺎء!‬ ‫ﻓﻠﻤﺎ ﻧﺰﻝ ﻣﻮﺳﻰ ﻭﺃﺑﺼﺮ ﺍﻟﻌﺠﻞ ﻭﺍﻟﺮﻗﺺ ﺛﺎﺭ ﺛﻮﺭﺓ ﻋﺎﺭﻣ�ﺔ‪ .‬ﻭﺭﺃﻯ ﺃﻥ ﺍﻟﺸ�ﻌﺐ ﻗ�ﺪ‬ ‫ﺣﻄ�ﻢ ﺍﻟﺸ�ﺮﻳﻌﺔ ﺗﺤﻄﻴﻤ�ﺎ ً ﻭﺑﺎﻟﺘ��ﺎﻟﻲ ﻓ�ﺈﻥ ﺍﻟﻠ�ﻮﺣﻴﻦ ﺍﻟﻠ�ﺬﻳﻦ ﺑ��ﻴﻦ ﻳﺪﻳ�ﻪ ﺳﻴﺼ�ﺒﺤﺎﻥ ﺩﻟﻴ��ﻞ‬ ‫ﺇﺩﺍﻧﺔ ﻟﻬﻢ‪ ،‬ﻓﺤﻄﻤﻬﻤﺎ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﻭﻫﻮ ﻓﻲ ﺛ�ﻮﺭﺓ ﻏﻀ�ﺒﻪ‪ ،‬ﺛ�ﻢ ﺣ�ﺮﻕ ﺍﻟﻌﺠ�ﻞ ﻭﻁﺤﻨ�ﻪ‬ ‫ﻭﺭﻣﻰ ﺭﻣﺎﺩﻩ ﻓﻲ ﺍﻟﻤﺎء ﻭﺳ�ﻘﻰ ﺍﻟﺸ�ﻌﺐ ﻣ�ﻦ ﺫﻟ�ﻚ ﺍﻟﻤ�ﺎء ﺍﻟﻤ�ﺮ ﺍﻟﻤﺴ�ﻤﻢ ‪ ،‬ﻟﻴ�ﺪﺭﻙ ﻛ�ﻞ‬ ‫ﺇﻧﺴﺎﻥ ﺃﻧﻪ ﻻ ﺑﺪ ﺃﻥ ﻳﺸﺮﺏ ﻣﻦ ﺍﻟﺜﻤﺎﺭ ﺍﻟﻤﺮﺓ ﻟﺨﻄﺎﻳﺎﻩ‪.‬‬ ‫* ﻣﻮﺳﻰ ﻳﻠﻮﻡ ﻫﺎﺭﻭﻥ‪:‬‬ ‫‪۲۱‬‬ ‫ﺐ َﺣﺘﱠ�ﻰ َﺟﻠَﺒْ�ﺖَ َﻋﻠَ ْﻴ� ِﻪ َﺧ ِﻄﻴﱠ�ﺔً‬ ‫ﺻ�ﻨَ َﻊ ﺑِ�ﻚَ ﻫ� َﺬﺍ ﺍﻟﺸﱠ� ْﻌ ُ‬ ‫ﺳﻰ ﻟِ َﻬ�ﺎ ُﺭﻭﻥَ ‪َ » :‬ﻣ�ﺎ َﺫﺍ َ‬ ‫َﻭﻗَﺎ َﻝ ُﻣﻮ َ‬ ‫‪۲۲‬‬ ‫ﺐ ﺃَﻧﱠ�ﻪُ ﻓِ�ﻲ‬ ‫ﻀ ُ‬ ‫ﺳ�ﻴﱢ ِﺪﻱ‪ .‬ﺃَ ْﻧ�ﺖَ ﺗَ ْﻌ� ِﺮﻑُ ﺍﻟﺸﱠ� ْﻌ َ‬ ‫�ﺐ َ‬ ‫ﻋ َِﻈﻴ َﻤﺔً؟« ﻓَﻘَﺎ َﻝ ﻫَﺎ ُﺭﻭﻥُ ‪» :‬ﻻَ ﻳَ ْﺤ َﻢ َﻏ َ‬ ‫‪۲۳‬‬ ‫ﺳ�ﻰ ﺍﻟ ﱠﺮ ُﺟ� َﻞ ﺍﻟﱠ� ِﺬﻱ‬ ‫َ‬ ‫�ﻲ‪ْ :‬‬ ‫ﺍﺻ�ﻨَ ْﻊ ﻟَﻨَ�ﺎ ﺁﻟِ َﻬ�ﺔً ﺗ َِﺴ�ﻴ ُﺮ ﺃَ َﻣﺎ َﻣﻨَ�ﺎ‪ ،‬ﻷَﻥﱠ ﻫ� َﺬﺍ ُﻣﻮ َ‬ ‫ﺷ ّﺮ‪ .‬ﻓَﻘَ�ﺎﻟُﻮﺍ ﻟِ َ‬ ‫‪۲٤‬‬ ‫ﺽ ِﻣ ْ‬ ‫ﺃَ ْ‬ ‫ﺻﺎﺑَﻪُ‪ .‬ﻓَﻘُ ْﻠﺖُ ﻟَ ُﻬ ْﻢ‪َ :‬ﻣﻦْ ﻟَﻪُ َﺫﻫ ٌ‬ ‫َﺐ ﻓَ ْﻠﻴَ ْﻨ ِﺰ ْﻋﻪُ‬ ‫ﺼ َﺮ‪ ،‬ﻻَ ﻧَ ْﻌﻠَ ُﻢ َﻣﺎ َﺫﺍ ﺃَ َ‬ ‫ﺻ َﻌ َﺪﻧَﺎ ِﻣﻦْ ﺃَ ْﺭ ِ‬

‫َﻭﻳُ ْﻌ ِﻄﻨِﻲ‪ .‬ﻓَﻄَ َﺮ ْﺣﺘُﻪُ ﻓِﻲ ﺍﻟﻨﱠﺎ ِﺭ ﻓَ َﺨ َﺮ َﺝ ﻫ َﺬﺍ ﺍ ْﻟ ِﻌ ْﺠ ُﻞ«‪) .‬ﺧﺮ ‪(۲٤-۲۱ :۳۲‬‬ ‫‪۱۳٥‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫‪ ‬ﻫﻨﺎ ﺗﻈﻬﺮ ﺣﻜﻤﺔ ﻣﻮﺳﻰ ﻭﺣﺰﻣﻪ ﻭﻫﻴﺒﺔ ﷲ ﺍﻟﺘﻲ ﻓﻴﻪ ﻭﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺩﺓ‪ .‬ﻓﺒﻌ�ﺪ‬ ‫�ﺎﺽ‬ ‫ﺃﻥ ﺣ�ﺮﻕ ﺟﺴ��ﻢ ﺍﻟﺠﺮﻳﻤ��ﺔ ﺑ�ﺪﺃ ﻳﻠ��ﻮﻡ ﻫ��ﺎﺭﻭﻥ ﺃﺧ�ﺎﻩ ﺍﻷﻛﺒ��ﺮ‪ ،‬ﺍﻟ��ﺬﻱ ﻛ�ﺎﻥ ﺑﻤﺜﺎﺑ��ﺔ ﻗ� ٍ‬ ‫ﻣﺴﺌﻮﻝ ﻋﻦ ﺍﻟﺸﻌﺐ‪ ،‬ﻭﻟﻜﻦ ﻣﻮﺳﻰ ﺭﺟﻊ ﻓﻮﺟﺪﻩ ﻗﺪ ﺃﻓﺴﺪ ﺍﻟﺸﻌﺐ‪.‬‬ ‫‪ ‬ﻭﺧﺎﻑ ﻫﺎﺭﻭﻥ ﻭﺍﺩﻋﻰ ﺃﻧﻪ ﻁﺮﺡ ﺍﻟﺬﻫﺐ ﻓﻲ ﺍﻟﻨﺎﺭ ﻓﺨﺮﺝ ﻫﺬﺍ ﺍﻟﻌﺠﻞ!! ﻣﻊ ﺃﻧﻪ‬ ‫ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺳﺒﻜﻪ ﻭﻧﺤﺘﻪ ﺑﺎﻷﺯﻣﻴ�ﻞ‪ ،‬ﻭﻳ�ﺎ ﻟ�ﻪ ﻣ�ﻦ ﻋ�ﺬﺭ ﺃﻗ�ﺒﺢ ﻣ�ﻦ ﺫﻧ�ﺐ‪ ،‬ﻻ ﺳ�ﻴﻤﺎ ﺃﻥ‬ ‫ﻣﻮﺳﻲ ﻗﺪ ﻁﺮﺡ ﺍﻟﻌﺠﻞ ﻓﻲ ﺍﻟﻨﺎﺭ ﻓﺎﻧﺼﻬﺮ ﻭﺍﺣﺘﺮﻕ‪ .‬ﻭﻛﺎﻥ ﺃﻛﺮﻡ ﻟﻪ ﻛﺜﻴﺮﺍً ﺃﻥ ﻳﻘ�ﻮﻝ‬ ‫ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ ‪" :‬ﺃﺧﻄﺄﺕُ " ﻭﻟﻜﻨﻬﺎ ﻛﻠﻤﺔ ﺻﻌﺒﺔ ﻳﻨﺪﺭ ﻣﻦ ﻳﻌﺮﻑ ﻛﻴﻒ ﻳﻨﻄﻘﻬﺎ‪.‬‬ ‫* ﺍﻟﻌﻘﺎﺏ ﺍﻟﺮﺍﺩﻉ ‪ :‬ﺛﻼﺛﺔ ﺁﻻﻑ ﻧﻔﺲ ﺗﻬﻠﻚ ﻧﺘﻴﺠﺔ ﺍﻟﺨﻄﻴﺔ‬ ‫‪۲٥‬‬ ‫ﺳ��ﻰ ﺍﻟ ﱠ‬ ‫ﺐ ﺃَﻧﱠ�ﻪُ ُﻣ َﻌ� ًّﺮﻯ ﻷَﻥﱠ َﻫ��ﺎ ُﺭﻭﻥَ َﻛ��ﺎﻥَ ﻗَ� ْﺪ َﻋ� ﱠﺮﺍﻩُ ﻟِ ْﻠ ُﻬ� ْ�ﺰ ِء ﺑَ�ﻴْﻦَ‬ ‫ﺸ� ْﻌ َ‬ ‫َﻭﻟَ ﱠﻤ��ﺎ َﺭﺃَﻯ ُﻣﻮ َ‬ ‫‪۲٦‬‬ ‫�ﺎﺟﺘَ َﻤ َﻊ‬ ‫ﺏ ﻓَ�ﺈِﻟَ ﱠﻲ«‪ .‬ﻓَ ْ‬ ‫ﺏ ﺍ ْﻟ َﻤ َﺤﻠﱠ� ِﺔ‪َ ،‬ﻭﻗَ�ﺎ َﻝ‪َ » :‬ﻣ�ﻦْ ﻟِﻠ� ﱠﺮ ﱢ‬ ‫ُﻣﻘَﺎ ِﻭ ِﻣﻴ ِﻪ‪َ ،‬ﻭﻗَﻒَ ُﻣﻮ َ‬ ‫ﺳﻰ ﻓِ�ﻲ ﺑَ�ﺎ ِ‬ ‫‪۲۷‬‬ ‫ﺿ� ُﻌﻮﺍ ُﻛ� ﱡﻞ‬ ‫ﺇِﻟَ ْﻴ ِﻪ َﺟ ِﻤﻴ ُﻊ ﺑَﻨِ�ﻲ ﻻَ ِﻭﻱ‪ .‬ﻓَﻘَ�ﺎ َﻝ ﻟَ ُﻬ� ْﻢ‪» :‬ﻫ َﻜ� َﺬﺍ ﻗَ�ﺎ َﻝ ﺍﻟ� ﱠﺮ ﱡﺏ ﺇِﻟ�ﻪُ ﺇِ ْ‬ ‫ﺳ َ�ﺮﺍﺋِﻴ َﻞ‪َ :‬‬

‫ﺏ ﻓِﻲ ﺍ ْﻟ َﻤ َﺤﻠﱠ� ِﺔ‪َ ،‬ﻭﺍ ْﻗﺘُﻠُ�ﻮﺍ‬ ‫ﺳ ْﻴﻔَﻪُ َﻋﻠَﻰ ﻓَ ْﺦ ِ◌ ِﺫ ِﻩ َﻭ ُﻣ ﱡﺮﻭﺍ َﻭ ْ‬ ‫ﺍﺣ ٍﺪ َ‬ ‫ﺏ ﺇِﻟَﻰ ﺑَﺎ ٍ‬ ‫ﺍﺭ ِﺟ ُﻌﻮﺍ ِﻣﻦْ ﺑَﺎ ٍ‬ ‫َﻭ ِ‬ ‫‪۲۸‬‬ ‫ﺐ‬ ‫ﺍﺣ ٍﺪ ﻗَ ِﺮﻳﺒَ�ﻪُ«‪ .‬ﻓَﻔَ َﻌ� َﻞ ﺑَﻨُ�ﻮ ﻻَ ِﻭﻱ ﺑِ َﺤ َ‬ ‫ﺍﺣ ٍﺪ َ‬ ‫ﺴ� ِ‬ ‫ﺎﺣﺒَﻪُ َﻭ ُﻛ ﱡﻞ َﻭ ِ‬ ‫ﺻ ِ‬ ‫ﺍﺣ ٍﺪ ﺃَ َﺧﺎﻩُ َﻭ ُﻛ ﱡﻞ َﻭ ِ‬ ‫ُﻛ ﱡﻞ َﻭ ِ‬ ‫ﻑ َﺭ ُﺟ�ﻞ‪َ ۲۹ .‬ﻭﻗَ�ﺎ َﻝ‬ ‫ﻗَ ْﻮ ِﻝ ُﻣﻮ َ‬ ‫ﺐ ﻓِ�ﻲ ﺫﻟِ�ﻚَ ﺍ ْﻟﻴَ ْ�ﻮ ِﻡ ﻧَ ْﺤ� ُﻮ ﺛَﻼَﺛَ� ِﺔ ﺁﻻَ ِ‬ ‫ﺳ�ﻰ‪َ .‬ﻭ َﻭﻗَ� َﻊ ِﻣ�ﻦَ ﺍﻟﺸﱠ� ْﻌ ِ‬

‫ﺍﺣ ٍﺪ ﺑِﺎ ْﺑﻨــ ِ ِﻪ َﻭﺑِﺄ َ ِﺧﻴــ ِﻪ‪ ،‬ﻓَﻴُﻌـْ ِﻄـﻴـ َ ُﻜ ُﻢ‬ ‫ﺳﻰ‪» :‬ﺍ ْﻣﻸُﻭﺍ ﺃَ ْﻳ ِﺪﻳَ ُﻜ ُﻢ ﺍ ْﻟﻴَ ْﻮ َﻡ ﻟِﻠ ﱠﺮ ﱢ‬ ‫ُﻣﻮ َ‬ ‫ﺏ‪َ ،‬ﺣﺘﱠﻰ ُﻛ ﱡﻞ َﻭ ِ‬ ‫ﺍ ْﻟﻴَ ْﻮ َﻡ ﺑَ َﺮ َﻛﺔً«‪) .‬ﺧﺮ ‪(۲۹-۲٥ :۳۲‬‬

‫‪ ‬ﺍﻟﺘﻔﺖ ﻣﻮﺳﻰ ﻓﻮﺟﺪ ﺍﻟﺸﻌﺐ ﻳﺮﻗﺺ ﻓ�ﻲ ﺧﻼﻋ�ﺔ ﻭﻗ�ﺪ ﺗﻌ�ﺮﻯ‪ ،‬ﻷَﻥﱠ ﻫَ�ﺎ ُﺭﻭﻥَ َﻛ�ﺎﻥَ‬ ‫ﻗَ ْﺪ َﻋ ﱠﺮﺍﻩُ ﻟِ ْﻠ ُﻬ ْﺰ ِء ﺑَﻴْﻦَ ُﻣﻘَﺎ ِﻭ ِﻣﻴ ِﻪ‪ ،‬ﺃﻱ ﺃﻧﻪ ﻛﺎﻥ ﻗ�ﺪ ﺗ�ﺮﻛﻬﻢ ﻳﻔﻌﻠ�ﻮﻥ ﻣ�ﺎ ﻳﺸ�ﺎءﻭﻥ‪ ،‬ﻟﻌﻠﻬ�ﻢ‬ ‫ﻳﻔﻴﻘﻮﻥ ﺇﺫ ﻳﺮﻭﻥ ﺃﻧﻔﺴﻬﻢ ﻗﺪ ﺻﺎﺭﻭﺍ ﻫﺰءﺍً ﻭﺳﻂ ﺍﻟﻘﻠﺔ ﺍﻟﺘﻲ ﺭﻓﻀﺖ ﻫﺬﺍ ﺍﻟﻔﺠﻮﺭ‪.‬‬ ‫ﻭﻻ ﺷﻚ ﺃﻥ ﻧﺰﻭﻝ ﻣﻮﺳﻰ ﻭﺛﻮﺭﺗﻪ ﻗﺪ ﺃﺧﺠﻼ ﺃﻏﻠﺐ ﺍﻟﺸ�ﻌﺐ ﻓﺎﻧﺴ�ﺤﺒﻮﺍ ﺇﻟ�ﻰ ﺧﻴ�ﺎﻣﻬﻢ‬ ‫ﻧﺎﺩﻣﻴﻦ ﺃﻣﺎ ﺍﻟﺒﻘﻴﺔ ﺍﻟﻤﺘﺸﺒﺜﺔ ﺑﺎﻟﺨﻄﻴﺔ ﻟﻠﻤﻨﺘﻬﻰ ﻓﻘﺪ ﺍﺳﺘﻮﺟﺒﺖ ﺍﻟﻌﻘﻮﺑﺔ ﺍﻟﺮﺍﺩﻋﺔ‪.‬‬ ‫ﻭﻗﺎﻝ ﻣﻮﺳﻰ‪" :‬ﻣ�ﻦ ﻛ�ﺎﻥ ﺃﻣﻴﻨ�ﺎ ً ﻟﻠ�ﺮﺏ ﻓﻠﻴ�ﺄﺕ ﺇﻟ� ﱠﻲ" ﻓ�ﺎﺟﺘﻤﻊ ﺇﻟﻴ�ﻪ ﺍﻟﻼﻭﻳ�ﻮﻥ ﻓﻄﻠ�ﺐ‬ ‫ﻣﻨﻬﻢ ﺇﺑﺎﺩﺓ ﺍﻟﺸﺮ ﻣﻦ ﺍﻟﺸﻌﺐ ﻓﻘﺘﻠﻮﺍ ‪ ۳۰۰۰‬ﺭﺟﻞ ﺩﻭﻥ ﺍﻋﺘﺒﺎﺭ ﻟﺼﺪﺍﻗﺔ ﺃﻭ ﻗﺮﺍﺑﺔ ‪.‬‬ ‫‪۱۳٦‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫* ﻣﻮﺳﻰ ﻳﺘﺸﻔﻊ ﺛﺎﻧﻴﺔ ﻟﺸﻌﺒﻪ‪:‬‬ ‫‪۳۰‬‬ ‫ﺻ َﻌ ُﺪ‬ ‫ﺳﻰ ﻗَﺎ َﻝ ﻟِﻠ ﱠ‬ ‫ﺐ‪» :‬ﺃَ ْﻧﺘُ ْﻢ ﻗَ ْﺪ ﺃَ ْﺧﻄَﺄْﺗُ ْﻢ َﺧ ِﻄﻴﱠﺔً ﻋ َِﻈﻴ َﻤﺔً‪ ،‬ﻓَﺄ َ ْ‬ ‫َﻭ َﻛﺎﻥَ ﻓِﻲ ﺍ ْﻟ َﻐ ِﺪ ﺃَﻥﱠ ُﻣﻮ َ‬ ‫ﺸ ْﻌ ِ‬ ‫ﺏ َﻭﻗَﺎ َﻝ‪»:‬ﺁ ِﻩ ﻗَ� ْﺪ ﺃَ ْﺧﻄَ�ﺄ َ‬ ‫ﺳﻰ ﺇِﻟَﻰ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺍﻵﻥَ ﺇِﻟَﻰ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺏ ﻟَ َﻌﻠﱢﻲ ﺃُ َﻛﻔﱢ ُﺮ َﺧ ِﻄﻴﱠﺘَ ُﻜ ْﻢ«‪ .‬ﻓَ َﺮ َﺟ َﻊ ُﻣﻮ َ‬

‫ﺐ‬ ‫ﻫ َﺬﺍ ﺍﻟ ﱠ‬ ‫ﺸ ْﻌ ُ‬ ‫ﺐ َﺧ ِﻄﻴﱠﺔً ﻋ َِﻈﻴ َﻤﺔً َﻭ َ‬ ‫ﺴ ِﻬ ْﻢ ﺁﻟِ َﻬﺔً ِﻣﻦْ َﺫ َﻫ ٍ‬ ‫ﺻﻨَ ُﻌﻮﺍ ﻷَ ْﻧﻔُ ِ‬ ‫ﻭﺍﻵﻥَ ﺇِﻥْ َﻏﻔَ ْﺮﺕَ َﺧ ِﻄﻴﱠﺘَ ُﻬ ْﻢ َﻭﺇِﻻﱠ ﻓَﺎ ْﻣ ُﺤﻨِﻲ ِﻣﻦْ ِﻛﺘَﺎﺑِﻚَ ﺍﻟﱠ ِﺬﻱ َﻛﺘَﺒْﺖَ «‬ ‫‪۳٤‬‬ ‫‪۳۳‬‬ ‫ﺐ ﺍﻫْ� ِﺪ‬ ‫ﻓَﻘَﺎ َﻝ ﺍﻟ� ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫ﺳ�ﻰ‪َ » :‬ﻣ�ﻦْ ﺃَ ْﺧﻄَ�ﺄ َ ﺇِﻟَ� ﱠﻲ ﺃَ ْﻣ ُﺤ�ﻮﻩُ ِﻣ�ﻦْ ِﻛﺘَ�ﺎﺑِﻲ‪َ .‬ﻭﺍﻵﻥَ ْﺍﺫﻫَ� ِ‬ ‫ﺐ ﺇِﻟَﻰ َﺣ ْﻴ ُ‬ ‫ﺴﻴ ُﺮ ﺃَ َﻣﺎ َﻣﻚَ ‪َ .‬ﻭﻟ ِﻜﻦْ ﻓِﻲ ﻳَ ْﻮ ِﻡ ﺍ ْﻓﺘِﻘَ�ﺎ ِﺩﻱ ﺃَ ْﻓﺘَﻘِ� ُﺪ‬ ‫ﺍﻟ ﱠ‬ ‫ﺸ ْﻌ َ‬ ‫ﺚ َﻛﻠﱠ ْﻤﺘُﻚَ ‪ .‬ﻫ َُﻮ َﺫﺍ َﻣﻼَ ِﻛﻲ ﻳَ ِ‬ ‫‪۳٥‬‬ ‫ﺏ ﺍﻟ � ﱠﺮ ﱡﺏ ﺍﻟ ﱠ‬ ‫ﺻ �ﻨَ َﻌﻪُ‬ ‫ﺻ �ﻨَ ُﻌﻮﺍ ﺍ ْﻟ ِﻌ ْﺠ � َﻞ ﺍﻟﱠ � ِﺬﻱ َ‬ ‫ﺐ‪ ،‬ﻷَﻧﱠ ُﻬ � ْﻢ َ‬ ‫ﺸ � ْﻌ َ‬ ‫ﻀ� َ�ﺮ َ‬ ‫ﻓِ��ﻴ ِﻬ ْﻢ َﺧ ِﻄﻴﱠ �ﺘَ ُﻬ ْﻢ«‪ .‬ﻓَ َ‬

‫ﻫَﺎ ُﺭﻭﻥُ ‪) .‬ﺧﺮ‪(۳٥-۳۰ :۳۲‬‬ ‫‪ ‬ﻣﺎﺯﺍﻝ ﺿﻤﻴﺮ ﻣﻮﺳﻰ ﻣﺜﻘﻼً ﺑ ِﻌﻈ�ـ َﻢ ﺍﻟﺨﻄﻴ�ﺔ ﺍﻟﺘ�ﻲ ﻓﻌﻠﻬ�ﺎ ﺍﻟﺸ�ﻌﺐ‪ ،‬ﺑﺘ�ﺮﻛﻬﻢ ﺍﻹﻟ�ﻪ‬ ‫ﺍﻟﺤ��ﻲ ﻭﻋﺒ��ﺎﺩﺗﻬﻢ ﻟ��ﻮﺛﻦ ﻣ��ﻦ ﺻ��ﻨﻊ ﺃﻳ��ﺪﻳﻬﻢ‪ ،‬ﻓﺤﻄ��ﻢ ﺍﻟ��ﻮﺛﻦ ﻭﻁﺤﻨ��ﻪ ﻭﺫﺭﺍﻩ ﻋ��ﻞ ﺍﻟﻤ�ﺎء‬ ‫�ﻒ ﻟﻠﺘﻜﻔﻴ�ﺮ ﻋ��ﻦ ﺧﻄﻴ��ﺔ‬ ‫ﻭﺳ�ﻘﺎﻫﻢ ﺛ��ﻢ ﻗﺘ�ﻞ ﺛﻼﺛ��ﺔ ﺁﻻﻑ ﻣ�ﻦ ﺍﻷﺷ��ﺮﺍﺭ‪ ،‬ﻛ�ﻞ ﻫ��ﺬﺍ ﻟ�ﻢ ﻳﻜ� ِ‬ ‫ﺍﻟﺸﻌﺐ ﻟﺬﻟﻚ ﻗﺮﺭ ﻣﻮﺳﻰ ﺍﻟﺼﻌﻮﺩ ﺇﻟﻰ ﺍﻟﺠﺒﻞ ﻣﺮﺓ ﺛﺎﻧﻴﺔ ﻟﻌﻠﻪ ﻳﻜﻔﺮ ﻋﻦ ﺧﻄﻴﺘﻬﻢ‪.‬‬ ‫‪ ‬ﻟﻘ��ﺪ ﻛ��ﺎﻥ ﻣﻮﺳ��ﻰ ﻋﻈﻴﻤ�ﺎ ً ﻓ��ﻲ ﺣﺒ��ﻪ ﻭﻗ��ﺎﻝ ﻋﻨ��ﻪ ﺍﻟﻘ��ﺪﻳﺲ ﻛﻠﻴﻤﻨ��ﺪﺱ ﺍﻟﺴ��ﻜﻨﺪﺭﻱ‪:‬‬ ‫] ﻣﺎ ﺃﻋﻈﻢ ﻛﻤﺎﻟﻪ ﻓﻲ ﺗﻔﻀﻴﻠﻪ ﺃﻥ ﻳﻤﻮﺕ ﻣ�ﻊ ﺷ�ﻌﺒﻪ ﻋ�ﻦ ﺃﻥ ﻳﺤﻴ�ﺎ ﻭﺣ�ﺪﻩ[‪ .‬ﻭﻛ�ﺎﻥ ﻟ�ﻪ‬ ‫ﻧﺒﻞ ﻭﺷﻬﺎﻣﺔ ﻗﺒﻄﺎﻥ ﺍﻟﺴﻔﻴﻨﺔ‪ ،‬ﺍﻟ�ﺬﻱ ﺇﺫﺍ ﺍﺳﺘﺸ�ﻌﺮ ﺍﻟﺨﻄ�ﺮ ﻳ�ﺄﺑﻰ ﺃﻥ ﻳﻨﺠ�ﻮ ﻭﺣ�ﺪﻩ‪ ،‬ﺑ�ﻞ‬ ‫ﻳﺼ�ﺮ ﺃﻥ ﻳﻜ�ﻮﻥ ﻫ�ﻮ ﻭﺳ�ﻔﻴﻨﺘﻪ ﻭﺭﻛﺎﺑﻬ�ﺎ ﻭﺣ�ﺪﺓ ﻭﺍﺣ�ﺪﺓ ‪ ،‬ﻓ�ﺈﻥ ﻧﺠ�ﻮﺍ ﻓﻠ�ﻴﻜﻦ ﻫ�ﻮ ﺁﺧ��ﺮ‬ ‫ﺍﻟﻨﺎﺟﻴﻦ‪ ،‬ﻭﺇﻥ ﻫﻠﻜﻮﺍ ﻓﻠﻴﻜﻦ ﻫ�ﻮ ﺃﻭﻝ ﺍﻟﻬ�ﺎﻟﻜﻴﻦ‪ ،‬ﻭﻫﻜ�ﺬﺍ ﻧﻄ�ﻖ ﻣﻮﺳ�ﻰ ﺑ�ﺄﻋﻈﻢ ﺃﻗﻮﺍﻟ�ﻪ‬ ‫��ﺮﺕَ َﺧ ِﻄﻴﱠ��ﺘَ ُﻬ ْﻢ ‪َ ...‬ﻭﺇِﻻﱠ ﻓَ��ﺎ ْﻣ ُﺤﻨِﻲ ِﻣ��ﻦْ ِﻛﺘَﺎﺑِ��ﻚَ ﺍﻟﱠ�� ِﺬﻱ َﻛﺘَﺒْ��ﺖَ "‬ ‫ﻭﻫ��ﻲ ‪َ " :‬ﻭﺍﻵﻥَ ﺇِﻥْ َﻏﻔَ ْ‬ ‫ﻭﻳﺎ ﻟﻬﺎ ﻣﻦ ﻛﻠﻤﺎﺕ ﺍﺳﺘﺪﺭﺕ ﻧﺒﻊ ﺍﻟﻤﺮﺍﺣﻢ ﻣﻦ ﺇﻟﻬﻨﺎ ﺍﻟﺤﻨﻮﻥ ﻭﻫﻮ ﻳﺮﻯ ﻫ�ﺬﺍ ﺍﻟﺮﺍﻋ�ﻲ‬ ‫ﺍﻷﻣﻴﻦ ﻳﻮﺩ ﺃﻥ ﻳﻀﻊ ﻧﻔﺴﻪ ﻓﺪﺍ ًء ﻋﻦ ﺷﻌﺒﻪ‪ ،‬ﺗﻤﺎﻣﺎ ً ﻛﻤﺎ ﻓﻌ�ﻞ ﺍﻟﻜ�ﺎﺭﺯ ﺍﻟﻌﻈ�ﻴﻢ ﺑ�ﻮﻟﺲ‬ ‫ﻴﺢ ﻷَ ْﺟ ِ�ﻞ‬ ‫ﺴﻲ َﻣ ْﺤ ُﺮﻭ ًﻣﺎ ِﻣﻦَ ﺍ ْﻟ َﻤ ِ‬ ‫ﺍﻟﺮﺳﻮﻝ ﻳﻮﻡ ﻗﺎﻝ‪" :‬ﻓَﺈِﻧﱢﻲ ُﻛ ْﻨﺖُ ﺃَ َﻭ ﱡﺩ ﻟَ ْﻮ ﺃَ ُﻛﻮﻥُ ﺃَﻧَﺎ ﻧَ ْﻔ ِ‬ ‫ﺴ ِ‬ ‫ﺴﺪ"ِ )ﺭﻭ‪.(۳:۹‬‬ ‫ﺐ ﺍ ْﻟ َﺠ َ‬ ‫ﺴ َ‬ ‫ﺴﺒَﺎﺋِﻲ َﺣ َ‬ ‫ﺇِ ْﺧ َﻮﺗِﻲ ﺃَ ْﻧ ِ‬ ‫‪۱۳۷‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫‪ ‬ﻭﻻ ﻳﻮﺟﺪ ﻏﻴﺮ ﺍﻵﺏ ﺍﻟﺴﻤﺎﻭﻱ ﺍﻟﺬﻱ ﻳﺪﺭﻙ ﺣﻘﺎ ً ﻛﻴﻒ ﻳﻀﻊ ﺃﺣﺪ ﻧﻔﺴﻪ ﻣ�ﻦ ﺃﺟ�ﻞ‬ ‫ﺃﺣﺒﺎﺋﻪ‪ .‬ﻭﻳﻘﻮﻝ ﺍﻟﺮﺏ ﻓﻲ ﻧﻔﺴﻪ ﺭﺩﺍً ﻋﻠﻰ ﺭﻏﺒﺘﻲ ﻣﻮﺳﻰ ﻭﺑﻮﻟﺲ‪:‬‬ ‫ﺷﻔﺎﻋﺘﻜﻤﺎ ﻋﻈﻴﻤﺔ ﻭﻣﻘﺒﻮﻟ�ﺔ ﻋﻨ�ﺪﻱ ﻛﺸ�ﻔﺎﻋﺔ ﺗﻮﺳ�ﻠﻴﺔ‪ ،‬ﺃﻣ�ﺎ ﺍﻟﺸ�ﻔﺎﻋﺔ ﺍﻟﻜﻔﺎﺭﻳ�ﺔ ﺍﻟﺘ�ﻲ‬ ‫ﺗﻤﺤﻮ ﺇﺛﻢ ﻫﺆﻻء ﻭﻏﻴﺮﻫﻢ ﻓﻼ ﻳﻘﺪﻣﻬﺎ ﻏﻴﺮ ﺩﻡ ﺍﺑﻨﻲ ﺍﻟﻮﺣﻴﺪ ﻳﺴﻮﻉ ﺍﻟﻤﺴﻴﺢ‪.‬‬ ‫‪ ‬ﻭﺃﻋﻠ��ﻦ ﷲ ﻟﻤﻮﺳ��ﻰ ﺃﻥ ﺭﺣﻤﺘ��ﻪ ﻻ ﺗﻨ��ﺎﻗﺾ ﻋﺪﻟ��ﻪ‪ ،‬ﻓﻤ��ﻦ ﺃﺧﻄ��ﺄ ﺇﻟﻴ��ﻪ ﻫ��ﻮ ﺍﻟ��ﺬﻱ‬ ‫ﺳﻴﻤﺤﻮﻩ ﻣ�ﻦ ﻛﺘﺎﺑ�ﻪ‪ ،‬ﻭﺃﻧ�ﻪ ﻟ�ﻦ ﻳﺒﻴ�ﺪﻫﻢ ﺍﻵﻥ ﻭﻟ ِﻜ ْﻨ�ﻪ ﺳ�ﻴَ ْﻔﺘَﻘِ ُﺪ ﻓِ�ﻴ ِﻬ ْﻢ َﺧ ِﻄﻴﱠ�ﺘَ ُﻬ ْﻢ‪ ،‬ﺃﻱ ﻟ�ﻦ‬ ‫ﻳﺴﻤﺢ ﻟﻬﺬﺍ ﺍﻟﺠﻴ�ﻞ ﺑ�ﺪﺧﻮﻝ ﺃﺭﺽ ﺍﻟﻤﻮﻋ�ﺪ ﻭﺃﻥ ﻣﻼﻛ�ﻪ ﺳ�ﻴﺮﺍﻓﻘﻬﻢ ﻭﻟﻜﻨ�ﻪ ﻟ�ﻦ ﻳﺴ�ﻴﺮ‬ ‫ﺑﻨﻔﺴﻪ ﻣﻌﻬﻢ ﻛﻤﺎ ﻛﺎﻥ ﻳﻔﻌﻞ ﻗﺒﻞ ﺫﻟﻚ‪.‬‬ ‫* ﷲ ﻳﺮﻓﺾ ﺍﻟﻤﺴﻴﺮ ﻭﺳﻂ ﺷﻌﺒﻪ ‪:‬‬ ‫ﺻ� َﻌ ْﺪﺗَﻪُ ِﻣ��ﻦْ‬ ‫ﺍﺻ� َﻌ ْﺪ ِﻣ��ﻦْ ُﻫﻨَ��ﺎ ﺃَ ْﻧ��ﺖَ َﻭﺍﻟ ﱠ‬ ‫ﺐ ﺍﻟﱠ� ِﺬﻱ ﺃَ ْ‬ ‫ﺐ ْ‬ ‫ﺸ� ْﻌ ُ‬ ‫َﻭﻗَ��ﺎ َﻝ ﺍﻟ� ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫ﺳ��ﻰ‪ْ » :‬ﺍﺫ َﻫ� ِ‬ ‫ﺴ �ﻠِﻚَ‬ ‫�ﺤﺎ َ‬ ‫�ﻮﺏ ﻗَ��ﺎﺋِﻼً‪ :‬ﻟِﻨَ ْ‬ ‫ﺽ ﺍﻟﱠﺘِ��ﻲ َﺣﻠَ ْﻔ��ﺖُ ِﻹ ْﺑ� َ�ﺮﺍ ِﻫﻴ َﻢ َﻭﺇِ ْ‬ ‫ﺽ ِﻣ ْ‬ ‫ﻕ َﻭﻳَ ْﻌﻘُ� َ‬ ‫ﺳ� َ‬ ‫ﺼ� َ�ﺮ ﺇِﻟَ��ﻰ ﺍﻷَ ْﺭ ِ‬ ‫ﺃَ ْﺭ ِ‬

‫ﺳ��� ُﻞ ﺃَ َﻣﺎ َﻣ��ﻚَ َﻣﻼَ ًﻛ���ﺎ‪َ ،‬ﻭﺃَ ْﻁ�� ُﺮ ُﺩ ﺍ ْﻟ َﻜ ْﻨ َﻌ���ﺎﻧِﻴﱢﻴﻦَ َﻭﺍﻷَ ُﻣ��ﻮ ِﺭﻳﱢﻴﻦَ َﻭﺍ ْﻟ ِﺤﺜﱢﻴﱢ���ﻴﻦَ‬ ‫ْﻄﻴ َﻬ��ﺎ‪َ .‬ﻭﺃَﻧَ��ﺎ ﺃُ ْﺭ ِ‬ ‫ﺃُﻋ ِ‬ ‫ﺻ� َﻌ ُﺪ‬ ‫ﺴ�ﻼً‪ .‬ﻓَ�ﺈِﻧﱢﻲ ﻻَ ﺃَ ْ‬ ‫ﺽ ﺗَﻔِ ُ‬ ‫ﻴﺾ ﻟَﺒَﻨً�ﺎ َﻭ َﻋ َ‬ ‫َﻭﺍ ْﻟﻔِ ِﺮ ﱢﺯﻳﱢﻴﻦَ َﻭﺍ ْﻟ ِﺤ ﱢﻮﻳﱢﻴﻦَ َﻭﺍ ْﻟﻴَﺒُ ِ‬ ‫ﻮﺳﻴﱢﻴﻦَ ‪ .‬ﺇِﻟَﻰ ﺃَ ْﺭ ٍ‬ ‫ﻳﻖ«‪).‬ﺧﺮ ‪( ۳-۱ : ۳۳‬‬ ‫ﺳ ِﻄﻚَ ﻷَﻧﱠﻚَ َ‬ ‫ﺷ ْﻌ ٌ‬ ‫ﺻ ْﻠ ُ‬ ‫ﺐ ُ‬ ‫ﻓِﻲ َﻭ َ‬ ‫ﺐ ﺍﻟ ﱠﺮﻗَﺒَﺔُ ِ◌‪ ،‬ﻟِﺌَﻼﱠ ﺃُ ْﻓﻨِﻴَﻚَ ﻓِﻲ ﺍﻟﻄﱠ ِﺮ ِ‬ ‫‪ ‬ﻋـﺎﺩ ﷲ ﻳـﻨﺴـﺐ ﺍﻟﺸﻌﺐ ﻟـﻤـﻮﺳـﻰ ﻗﺎﺋـﻼً ﻟﻪ‪ :‬ﺍﻟﺸﻌﺐ ﺍﻟ�ﺬﻱ ﺃﺧﺮﺟﺘ�ﻪ ﻣ�ﻦ ﺃﺭﺽ‬ ‫ﻣﺼ��ﺮ ﻭﻛﺄﻧ��ﻪ ﻟ�ﻢ ﻳﻌ��ﺪ ﺷ��ﻌﺒﻪ‪ ،‬ﻭﺭﻏ��ﻢ ﺧﻴ��ﺎﻧﺘﻬﻢ ﻓ��ﺈﻥ ﷲ ﻳﻈ��ﻞ ﺃﻣﻴﻨ�ﺎ ً‪ ،‬ﻭﻫ��ﺎ ﻫ��ﻮ ﻳ��ﺄﻣﺮ‬ ‫ﻣﻮﺳﻰ ﺃﻥ ﻳﺼﻌﺪ ﻣﻊ ﺍﻟﺸﻌﺐ ﺇﻟﻰ ﻛﻨﻌﺎﻥ‪ ،‬ﻭﻟﻜﻨﻪ ﻟﻦ ﻳﺼﻌﺪ ﻓﻲ ﻭﺳﻄﻬﻢ ﺑﻞ ﺳﻴﺮﺳﻞ‬ ‫ﺃﻣﺎﻣﻬﻢ ﻣﻼﻛﻪ‪ ،‬ﻷﻧ�ﻪ ﻟ�ﻮ ﺗﻮﺍﺟ�ﺪ ﻭﺳ�ﻄﻬﻢ ﻓﻘ�ﺪ ﻳﻔﻨ�ﻴﻬﻢ ﻋﻘﺎﺑ�ﺎ ً ﻟﻬ�ﻢ‪ ،‬ﻷﻧ�ﻪ ◌َ ﺃَﻳﱠ�ﺔُ ﺷَ� ِﺮ َﻛ ٍﺔ‬ ‫ﻟِﻠﻨﱡﻮ ِﺭ َﻣ َﻊ ﺍﻟ ﱡ‬ ‫ﻴﺢ َﻣ َﻊ ﺑَﻠِﻴ َﻌﺎ َﻝ؟ )ﺍﻟﺸﻴﻄﺎﻥ(‬ ‫ﻈ ْﻠ َﻤ ِﺔ؟ َﻭﺃَ ﱡ‬ ‫ﻱ ﺍﺗﱢﻔَﺎﻕ ﻟِ ْﻠ َﻤ ِ‬ ‫ﺴ ِ‬ ‫)‪۲‬ﻛﻮ‪(۱٥ -۱٤ :٦‬‬ ‫‪ ‬ﺷﻌﺏ ﺻﻠﺏ ﺍﻟﺭﻗﺑﺔ! ﺗﻜﺮﺭ ﻫﺬﺍ ﺍﻟﺘﻌﺒﻴﺮ ﻛﺜﻴﺮﺍً ﻟﻮﺻﻒ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﺍﻟﺤﻖ ﺃﻥ ﻫﺬﺍ‬ ‫ﺍﻟﺘﻌﺒﻴﺮ ﻳـ ُﻄﻠﻖ ﺃﺻﻼ ﻋﻠﻰ ﺍﻟﺪﻭﺍﺏ ﻭﺍﻟﺨﻴﻞ ﺍﻟﺘﻲ ﺗﺘﻤﺮﺩ ﻋﻠﻰ ﺍﻟﺘﺮﻭﻳﺾ ﻭﺗﺄﺑﻰ‬ ‫ﺍﻻﻧﺼﻴﺎﻉ ﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﻟﻘﺎﺋﺪ ﺍﻟﺬﻱ ﻳﺸﺪ ﺍﻟﻠﺠﺎﻡ ﺑﻘﻮﺓ ﻟﻴﺒﻌﺪ ﺍﻟﺪﺍﺑﺔ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺨﺎﻁﺊ‬ ‫ﺍﻟﺬﻱ ﺗﺴﻠﻜﻪ ﻭﻟﻜﻨﻬﺎ ﺗـﺼﻠﺐ ﺭﻗﺒﺘﻬﺎ ﻓﺘﻌﺎﻧﺪ ﻭﻻ ﺗﻐﻴﺮ ﻁﺮﻳﻘﻬﺎ‪.‬‬ ‫‪۱۳۸‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫ﻓﺈﺫﺍ ﻋﺮﻓﻨﺎ ﺃﻥ ﺍﻟﺘﻮﺑﺔ ﻫﻲ ﺗﻐﻴﻴﺮ ﺍﻟﻄﺮﻳﻖ ﻭﺃﻥ ﷲ ﻫﻮ ﺍﻟﻘﺎﺋﺪ‪ ،‬ﻳﺴﺘﻄﻴﻊ ﻛﻞ ﻣﻨﺎ ﺃﻥ‬ ‫ﻳﻤﺘﺤﻦ ﻧﻔﺴﻪ ﻟﺌﻼ ﻳﻜﻮﻥ ﺻﻠﺐ ﺍﻟﺮﻗﺒﺔ ﻳﺠﺮﻱ ﻣﺴﺮﻋﺎ ً ﻧﺤﻮ ﺍﻟﻬﻼﻙ ﻭﻳﺮﻓﺾ ﻓﺮﺹ‬ ‫ﺍﻟﺘﻮﺑﺔ ﺍﻟﻤﺘﺠﺪﺩﺓ ﻳﻮﻣﺎ ً ﺑﻌﺪ ﻳﻮﻡ‪.‬‬ ‫* ﺍﻟﺸﻌﺐ ﻳﻨﻮﺡ ﺑﺴﺒﺐ ﻗﺮﺍﺭ ﺍﻟﺮﺏ ‪:‬‬ ‫ﺳ ِﻤ َﻊ ﺍﻟ ﱠ‬ ‫ﻀ� ْﻊ ﺃَ َﺣ� ٌﺪ ِﺯﻳﻨَﺘَ�ﻪُ َﻋﻠَ ْﻴ� ِﻪ‪َ ٥ .‬ﻭ َﻛ�ﺎﻥَ‬ ‫ﺐ ﻫ َﺬﺍ ﺍ ْﻟ َﻜ�ﻼَ َﻡ ﺍﻟ ﱡ‬ ‫ﺴ�ﻮ َء ﻧَ ُ‬ ‫ﺸ ْﻌ ُ‬ ‫�ﺎﺣﻮﺍ َﻭﻟَ� ْﻢ ﻳَ َ‬ ‫ﻓَﻠَ ﱠﻤﺎ َ‬ ‫ﺐ ﺍﻟ ﱠﺮﻗَﺒَ �ﺔُ ِ◌‪ .‬ﺇِﻥْ‬ ‫ﺳ� َ�ﺮﺍﺋِﻴ َﻞ‪ :‬ﺃَ ْﻧ �ﺘُ ْﻢ َ‬ ‫ﺳ��ﻰ‪» :‬ﻗُ � ْﻞ ﻟِﺒَﻨِ��ﻲ ﺇِ ْ‬ ‫ﺷ � ْﻌ ٌ‬ ‫ﺻ � ْﻠ ُ‬ ‫ﺐ ُ‬ ‫ﺍﻟ � ﱠﺮ ﱡﺏ ﻗَ � ْﺪ ﻗَ��ﺎ َﻝ ﻟِ ُﻤﻮ َ‬ ‫ﺻ ِﻌــﺪْﺕُ‬ ‫َ‬ ‫ﻟَ ْﺤ َ‬ ‫ﺳ ِﻄ ُﻜ ْﻢ ﺃَ ْﻓﻨَ ْﻴﺘُ ُﻜ ْﻢ‪َ .‬ﻭﻟ ِﻜ ِﻦ ﺍﻵﻥَ ْ‬ ‫ﺻﻨَ ُﻊ‬ ‫ﺍﺧﻠَ ْﻊ ِﺯﻳﻨَﺘَﻚَ َﻋ ْﻨﻚَ ﻓَﺄ َ ْﻋﻠَ َﻢ َﻣﺎ َﺫﺍ ﺃَ ْ‬ ‫ﺍﺣ َﺪﺓً ﻓِﻲ َﻭ َ‬ ‫ﻈﺔً َﻭ ِ‬ ‫‪٦‬‬ ‫ﻳﺐ‪) .‬ﺧﺮ‪(٦-٤ :۳۳‬‬ ‫ﺑِﻚَ «‪ .‬ﻓَﻨَﺰَ َﻉ ﺑَﻨُﻮ ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ِﺯﻳﻨَﺘَ ُﻬ ْﻢ ِﻣﻦْ َﺟﺒَ ِﻞ ُﺣﻮ ِﺭ َ‬ ‫‪ ‬ﺃﺩﺭﻙ ﻣﻮﺳﻰ ﻭﺍﻟﺸﻌﺐ ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﻘﻮﺑﺔ ﺃﺷﺪ ﻣﻦ ﺃﻱ ﻭﺑ�ﺄ ﺃﻭ ﺿ�ﺮﺑﺔ ﻷﻧﻬ�ﺎ ﺗﻌﻨ�ﻲ‬ ‫ﻏﻴ��ﺎﺏ ﺍﻹﻋ��ﻼﻥ ﻭﺍﻟﺘﻮﺟﻴ��ﻪ ﺍﻹﻟﻬ��ﻲ‪ ،‬ﻭﻫ �ﻮ ﻣ��ﺎ ﻛ��ﺎﻥ ﻳﻤﻴ��ﺰ ﺇﺳ��ﺮﺍﺋﻴﻞ ﻣ��ﻦ ﺑ��ﻴﻦ ﺟﻤﻴ��ﻊ‬ ‫ﺍﻟﺸﻌﻮﺏ‪ ،‬ﻣﻤﺎ ﺍﺳﺘﻮﺟﺐ ﺍﻟﻨﻮﺍﺡ ﻭﻧﺰﻉ ﺍﻟﺰﻳﻨﺔ ﺇﻅﻬﺎﺭﺍً ﻟﻨﺪﻣﻬﻢ ﻭﺗﺬﻟﻠﻬﻢ ﺃﻣﺎﻡ ﷲ‪ .‬ﺗﻠ�ﻚ‬ ‫ﺍﻟﺰﻳﻨﺔ ﺍﻟﺘﻲ ﺳﺒﻖ ﺃﻥ ﺍﺳ�ﺘﺨﺪﻣﻮﻫﺎ ﻟﺼ�ﻨﻊ ﺍﻟ�ﻮﺛﻦ‪ ،‬ﺍﻟﻴ�ﻮﻡ ﻧﺰﻋﻮﻫ�ﺎ ﻟﻌ�ﻞ ﷲ ﻳﺘ�ﺮﺍءﻑ‬ ‫ﻋﻠﻴﻬﻢ‪ .‬ﻓﻬﻞ ﻳﺘﺤﻨﻦ ﺍﻟﺮﺏ ﻭﻳﺮﺟﻊ ﻋﻦ ﻗﺮﺍﺭﻩ ﺃﻡ ﻳﺘﻤﺴﻚ ﺑﺎﻟﻌﻘﻮﺑﺔ ﺍﻟﻤﺴﺘﺤﻘﺔ؟‬ ‫* ﷲ ﻳﺘﻜﻠﻢ ﻓﻲ ﺍﻟﺨﻴﻤﺔ‪:‬‬ ‫‪۷‬‬ ‫َ�ﻦ ﺍ ْﻟ َﻤ َﺤﻠﱠ� ِﺔ‪َ ،‬ﻭ َﺩﻋَﺎﻫَ�ﺎ‬ ‫ﺳ�ﻰ ﺍ ْﻟ َﺨ ْﻴ َﻤ�ﺔَ َﻭﻧَ َ‬ ‫َﻭﺃَ َﺧ َﺬ ُﻣﻮ َ‬ ‫ﺼ�ﺒَ َﻬﺎ ﻟَ�ﻪُ َﺧ�ﺎ ِﺭ َﺝ ﺍ ْﻟ َﻤ َﺤﻠﱠ� ِﺔ‪ ،‬ﺑَ ِﻌﻴ�ﺪًﺍ ﻋ ِ‬

‫�ﺎﻉ ﺍﻟﱠﺘِ�ﻲ‬ ‫ﺏ ﻳَ ْﺨ� ُﺮ ُﺝ ﺇِﻟَ�ﻰ َﺧ ْﻴ َﻤ� ِﺔ ْ‬ ‫» َﺧ ْﻴ َﻤﺔَ ْ‬ ‫�ﺐ ﺍﻟ� ﱠﺮ ﱠ‬ ‫ﺎﻉ«‪ .‬ﻓَ َﻜﺎﻥَ ُﻛ ﱡﻞ َﻣ�ﻦْ ﻳَ ْﻄﻠُ ُ‬ ‫ﺍﻻﺟﺘِ َﻤ ِ‬ ‫ﺍﻻﺟﺘِ َﻤ ِ‬ ‫َﺧ��ﺎ ِﺭ َﺝ ﺍ ْﻟ َﻤ َﺤﻠﱠ � ِﺔ‪َ ۸ .‬ﻭ َﻛ��ﺎﻥَ َﺟ ِﻤﻴ � ُﻊ ﺍﻟ ﱠ‬ ‫ﺳ��ﻰ ﺇِﻟَ��ﻰ ﺍ ْﻟ َﺨ ْﻴ َﻤ � ِﺔ ﻳَﻘُﻮ ُﻣ��ﻮﻥَ‬ ‫ﺐ ﺇِ َﺫﺍ َﺧ� َ�ﺮ َﺝ ُﻣﻮ َ‬ ‫ﺸ � ْﻌ ِ‬ ‫ﺳ�ﻰ َﺣﺘﱠ�ﻰ ﻳَ�ﺪ ُْﺧ َﻞ ﺍ ْﻟ َﺨ ْﻴ َﻤ�ﺔَ‪.‬‬ ‫ﺏ َﺧ ْﻴ َﻤﺘِ� ِﻪ َﻭﻳَ ْﻨﻈُ� ُﺮﻭﻥَ َﻭ َﺭﺍ َء ُﻣﻮ َ‬ ‫ﺍﺣ ٍﺪ ﻓِﻲ ﺑَ�ﺎ ِ‬ ‫َﻭﻳَﻘِﻔُﻮﻥَ ُﻛ ﱡﻞ َﻭ ِ‬ ‫‪۹‬‬ ‫ﺏ ﺍ ْﻟ َﺨ ْﻴ َﻤ� ِﺔ‪.‬‬ ‫َﻭ َﻛﺎﻥَ َﻋ ُﻤﻮ ُﺩ ﺍﻟ ﱠ‬ ‫ﺏ ﺇِ َﺫﺍ ﺩ َ​َﺧ َﻞ ُﻣﻮ َ‬ ‫ﺳ�ﻰ ﺍ ْﻟ َﺨ ْﻴ َﻤ�ﺔَ‪ ،‬ﻳَ ْﻨ� ِﺰ ُﻝ َﻭﻳَﻘِ�ﻒُ ِﻋ ْﻨ� َﺪ ﺑَ�ﺎ ِ‬ ‫ﺴ َﺤﺎ ِ‬ ‫ﺏ‬ ‫ﺳﻰ‪۱۰ .‬ﻓَﻴَ َﺮﻯ َﺟ ِﻤﻴ ُﻊ ﺍﻟ ﱠ‬ ‫ﺐ َﻋ ُﻤﻮ َﺩ ﺍﻟ ﱠ‬ ‫َﻭﻳَﺘَ َﻜﻠﱠ ُﻢ ﺍﻟ ﱠﺮ ﱡﺏ َﻣ َﻊ ُﻣﻮ َ‬ ‫ﺏ‪َ ،‬ﻭﺍﻗِﻔًﺎ ِﻋ ْﻨ� َﺪ ﺑَ�ﺎ ِ‬ ‫ﺴ َﺤﺎ ِ‬ ‫ﺸ ْﻌ ِ‬

‫ﺏ َﺧ ْﻴ َﻤﺘِ� ِﻪ‪َ ۱۱ .‬ﻭﻳُ َﻜﻠﱢ� ُﻢ ﺍﻟ� ﱠﺮ ﱡﺏ‬ ‫ﺍ ْﻟ َﺨ ْﻴ َﻤ ِﺔ‪َ ،‬ﻭﻳَﻘُﻮ ُﻡ ُﻛ ﱡﻞ ﺍﻟ ﱠ‬ ‫ﺐ َﻭﻳَ ْ‬ ‫ﺍﺣ ٍﺪ ﻓِﻲ ﺑَ�ﺎ ِ‬ ‫ﺴ ُﺠﺪُﻭﻥَ ُﻛ ﱡﻞ َﻭ ِ‬ ‫ﺸ ْﻌ ِ‬ ‫ﺳﻰ ﺇِﻟَﻰ ﺍ ْﻟ َﻤ َﺤﻠﱠ ِﺔ َﻛ�ﺎﻥَ‬ ‫ﺎﺣﺒَﻪُ‪َ .‬ﻭﺇِ َﺫﺍ َﺭ َﺟ َﻊ ُﻣﻮ َ‬ ‫ﺳﻰ َﻭ ْﺟ ًﻬﺎ ﻟِ َﻮ ْﺟ ٍﻪ‪َ ،‬ﻛ َﻤﺎ ﻳُ َﻜﻠﱢ ُﻢ ﺍﻟ ﱠﺮ ُﺟ ُﻞ َ‬ ‫ُﻣﻮ َ‬ ‫ﺻ ِ‬ ‫َﺍﺧ� ِ�ﻞ ﺍ ْﻟ َﺨ ْﻴ َﻤ � ِﺔ‪) .‬ﺧ��ﺮ‪(۱۱-۷ :۳۳‬‬ ‫َﺧﺎ ِﺩ ُﻣ �ﻪُ ﻳَ ُ‬ ‫ﺸ��ﻮ ُﻉ ْﺑ��ﻦُ ﻧُ��ﻮﻥَ ﺍ ْﻟ ُﻐ �ﻼَ ُﻡ‪ ،‬ﻻَ ﻳَ ْﺒ� َ�ﺮ ُﺡ ِﻣ��ﻦْ ﺩ ِ‬ ‫‪۱۳۹‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫‪ ‬ﺍﻟﺨﻄﻴﺔ ﻫﻲ ﺳﺒﺐ ﺣﺮﻣﺎﻧﻨﺎ ﻣﻦ ﺍﻟﺘﻤﺘﻊ ﺑﻮﺟﻮﺩ ﷲ ﻓﻲ ﻭﺳﻄﻨﺎ ﻭﺭﺅﻳﺘﻨ�ﺎ ﻟ�ﻪ‪ .‬ﺎہﻠﻟ‬ ‫ﻧﺎﺭ ﺁﻛﻠﺔ ﻭﻭﺟﻮﺩ ﺧﻄﻴﺔ ﻓﻴﻨ�ﺎ ﻳﺜﻴ�ﺮ ﻏﻀ�ﺐ ﷲ‪ ،‬ﻭﻟﻬ�ﺬﺍ ﻳﻘ�ﻮﻝ ﻟﻠﺸ�ﻌﺐ‪" :‬ﺇﻥ ﺻ�ﻌﺪﺕ‬ ‫ﻟﺤﻈﺔ ﻭﺍﺣﺪﺓ ﻓﻲ ﻭﺳﻄﻜﻢ ﺃﻓﻨﻴﺘﻜﻢ‪".‬‬ ‫‪ ‬ﻛﺎﻧ��ﺖ ﻫﻨ��ﺎﻙ ﺧﻴﻤ��ﺔ ﻣﺨﺼﺼ��ﺔ ﻻﺟﺘﻤ��ﺎﻉ ﻣﻮﺳ��ﻰ ﻣ��ﻊ ﷲ‪ ،‬ﻭﻗ��ﺪ ﺃﺧ��ﺬﻫﺎ ﻣﻮﺳ��ﻰ‬ ‫ﻭﻧﺼﺒﻬﺎ ﺧﺎﺭﺝ ﺍﻟﻤﺤﻠﺔ‪ ،‬ﺩﻟﻴﻼً ﻋﻠﻰ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﻘﻄﻴﻌﺔ ﺑﻴﻦ ﷲ ﻭﺷﻌﺒﻪ‪ ،‬ﺍﻟﺬﻱ ﻟﻢ ﻳﺸ�ﺄ‬ ‫ﺐ‬ ‫ﺃﻥ ﻳُﺒﻘﻲ ﷲ ﻓﻲ ﻣﻌﺮﻓﺘﻪ‪ ،‬ﻟﺬﻟﻚ ﺭﻓﺾ ﷲ ﺍﻟﺴﻜﻨﻰ ﻓﻲ ﻭﺳﻄﻬﻢ‪ ،‬ﻓَ َﻜﺎﻥَ ُﻛ ﱡﻞ َﻣﻦْ ﻳَ ْﻄﻠُ ُ‬ ‫ﺏ ﻳَ ْﺨ ُﺮ ُﺝ ﺇِﻟَﻰ َﺧﺎ ِﺭ َﺝ ﺍ ْﻟ َﻤ َﺤﻠﱠ ِﺔ‪ ،‬ﻭﻓﻲ ﻫ�ﺬﺍ ﺇﺷ�ﺎﺭﺓ ﺇﻟ�ﻰ ﺍﻟﺴ�ﻴﺪ ﺍﻟﻤﺴ�ﻴﺢ ﺍﻟ�ﺬﻱ ﺻُ�ﻠِﺐ‬ ‫ﺍﻟ ﱠﺮ ﱠ‬ ‫َﺎﺭﻩُ )ﻋﺐ‪(۱۳:۱۳‬‬ ‫ﺧﺎﺭﺝ ﺃﻭﺭﺷﻠﻴﻢ‪ .‬ﻓَ ْﻠﻨَ ْﺨ ُﺮ ْﺝ ﺇِ ًﺫﺍ ﺇِﻟَ ْﻴ ِﻪ َﺧﺎ ِﺭ َﺝ ﺍ ْﻟ َﻤ َﺤﻠﱠ ِﺔ َﺣﺎ ِﻣﻠِﻴﻦَ ﻋ َ‬ ‫‪ ‬ﻭﻛﺎﻥ ﻣﻮﺳﻰ ﻳﺬﻫﺐ ﺇﻟﻰ ﺍﻟﺨﻴﻤﺔ ﻟﻴﻄﻠﺐ ﻣﺸﻮﺭﺓ ﷲ‪ ،‬ﺃﻣﺎ ﺍﻟﺸﻌﺐ ﻓﻜ�ﺎﻧﻮﺍ ﻳﻘﻔ�ﻮﻥ‬ ‫ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺧﻴﺎﻣﻬﻢ ﻭﻳﺴﺠﺪﻭﻥ ﺧﺎﺷﻌﻴﻦ ﻋﻨﺪ ﺣﻠﻮﻝ ﻋﻤﻮﺩ ﺍﻟﺴﺤﺎﺏ ﻋﻠﻰ ﺍﻟﺨﻴﻤﺔ‪.‬‬ ‫‪ ‬ﻣﻭﺳﻰ ﻛﻠﻳﻡ ﷲ‪ :‬ﺍﺧﺘﺺ ﷲ ﺑﻌﺾ ﻗﺪﻳﺴﻴﻪ ﺑﺎﻣﺘﻴﺎﺯﺍﺕ ﻣﻌﻴﻨﺔ ﻟﻢ ﺗـ ُﻤﻨـ َﺢ ﻟﻐﻴﺮﻫﻢ‪،‬‬ ‫ﻭﻟﻌﻞ ﺃﻭﺿﺢ ﻫﺬﻩ ﺍﻻﻣﺘﻴﺎﺯﺍﺕ ﻓﻲ ﺣﻴﺎﺓ ﻣﻮﺳﻰ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺸﺮﻑ ﺍﻟﻌﻈﻴﻢ ﺃﻱ ﺃﻥ‬ ‫ﺎﺣﺒَﻪُ"‬ ‫ﺳﻰ َﻭ ْﺟ ًﻬﺎ ﻟِ َﻮ ْﺟ ٍﻪ‪َ ،‬ﻛ َﻤﺎ ﻳُ َﻜﻠﱢ ُﻢ ﺍﻟ ﱠﺮ ُﺟ ُﻞ َ‬ ‫"ﻳُ َﻜﻠﱢ ُﻢ ﺍﻟ ﱠﺮ ﱡﺏ ُﻣﻮ َ‬ ‫ﺻ ِ‬ ‫ﻟﻬﺬﺍ ُﺩﻋﻲ ﻣﻮﺳﻰ"ﻛﻠﻴﻢ ﷲ" ﻭﻳﺎ ﻟﻪ ﻣﻦ ﻟﻘﺐ ﻳﻌﺒﺮ ﻋﻦ ﺃﻋﻈﻢ ﻣﺎ ﻓﻲ ﺣﻴﺎﺓ ﻣﻮﺳﻰ‪،‬‬ ‫ﻓﻠﻢ ﻳـ ُﻠﻘـ ﱠﺐ ﺑﺼﺎﻧﻊ ﺍﻟﻤﻌﺠﺰﺍﺕ‪،‬ﻭﻻ ﻗﺎﻫﺮ ﻓﺮﻋﻮﻥ ﻭﻻ ﻣﺤﺮﺭ ﺍﻟﻌﺒﻴﺪ‪ ،‬ﻭﻟﻜﻨﻪ‬ ‫ﺑﺎﻷﺣﺮﻯ ﻛﻠﻴﻢ ﷲ‪ ،‬ﻭﻧﺤﻦ ﺃﻳﻀﺎ ً ﻟﺪﻳﻨﺎ ﻓﺮﺻﺔ ﻳﻮﻣﻴﺔ ﻟﻨﺘﻜﻠﻢ ﻣﻊ ﷲ ﻓﻬﻞ ﻧﺴﺘﺜﻤﺮﻫﺎ ﺃﻡ‬ ‫ﻧﻔﻘﺪﻫﺎ ﻷﻋﺬﺍﺭ ﻭﺍﻫﻴﺔ ﻭﺣﺠﺞ ﺑﺎﻟﻴﺔ؟‬ ‫* ﻣﻮﺳﻰ ﻳﺘﺸﻔﻊ ﻭﷲ ﻳﺴﺘﺠﻴﺐ ﻭﻳﻌﻮﺩ ﻟﻠﻤﺴﻴﺮ ﻣﻊ ﺍﻟﺸﻌﺐ‪:‬‬ ‫‪۱۲‬‬ ‫ﺐ‪َ ،‬ﻭﺃَ ْﻧ��ﺖَ ﻟَ � ْﻢ‬ ‫ﺻ � ِﻌ ْﺪ ﻫ � َﺬﺍ ﺍﻟ ﱠ‬ ‫ﺏ‪» :‬ﺍ ْﻧﻈُ� ْ�ﺮ‪ .‬ﺃَ ْﻧ��ﺖَ ﻗَﺎﺋِ � ٌﻞ ﻟِ��ﻲ‪ :‬ﺃَ ْ‬ ‫ﺳ��ﻰ ﻟِﻠ � ﱠﺮ ﱢ‬ ‫ﺸ � ْﻌ َ‬ ‫َﻭﻗَ��ﺎ َﻝ ُﻣﻮ َ‬ ‫ﻀﺎ ﻧِ ْﻌ َﻤﺔً ﻓِ�ﻲ‬ ‫ﺳ ُﻞ َﻣ ِﻌﻲ‪َ .‬ﻭﺃَ ْﻧﺖَ ﻗَ ْﺪ ﻗُ ْﻠﺖَ ‪ :‬ﻋ َ​َﺮ ْﻓﺘُﻚَ ﺑِﺎ ْ‬ ‫ﺳ ِﻤﻚَ‪َ ،‬ﻭ َﻭ َﺟﺪْﺕَ ﺃَ ْﻳ ً‬ ‫ﺗُ َﻌ ﱢﺮ ْﻓﻨِﻲ َﻣﻦْ ﺗ ُْﺮ ِ‬

‫َﻋ ْﻴﻨَ ﱠﻲ‪۱۳ .‬ﻓَﺎﻵﻥَ ﺇِﻥْ ُﻛ ْﻨﺖُ ﻗَ ْﺪ َﻭ َﺟﺪْﺕُ ﻧِ ْﻌ َﻤﺔً ﻓِﻲ َﻋ ْﻴﻨَ ْﻴﻚَ ﻓَ َﻌﻠﱢ ْﻤﻨِﻲ ﻁَ ِﺮﻳﻘَ�ﻚَ َﺣﺘﱠ�ﻰ ﺃَ ْﻋ ِﺮﻓَ�ﻚَ‬ ‫ﺷ ْﻌﺒُﻚَ «‪.‬‬ ‫ﻟِ َﻜ ْﻲ ﺃَ ِﺟ َﺪ ﻧِ ْﻌ َﻤﺔً ﻓِﻲ َﻋ ْﻴﻨَ ْﻴﻚَ ‪َ .‬ﻭﺍ ْﻧﻈُ ْﺮ ﺃَﻥﱠ ﻫ ِﺬ ِﻩ ﺍﻷُ ﱠﻣﺔَ َ‬ ‫‪۱٤‬‬ ‫ﻓﺄﺭﻳﺤﻚَ «‪.‬‬ ‫ﺴﻴ ُﺮ‬ ‫ُ‬ ‫ﻓَﻘَﺎ َﻝ‪َ » :‬ﻭﺟـْﻬﻲ ﻳَ ِ‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬ ‫‪۱٥‬‬ ‫ُﺼ� ِﻌ ْﺪﻧَﺎ ِﻣ�ﻦْ ﻫ ُﻬﻨَ�ﺎ‪،‬‬ ‫ﺴ ْﺮ َﻭ ْﺟ ُﻬﻚَ )ﺃﻧﺖ ﺑﻨﻔﺴﻚ ﺗﺴﻴﺮ ﻣﻌﻨﺎ( ﻓَ�ﻼَ ﺗ ْ‬ ‫ﻓَﻘَﺎ َﻝ ﻟَﻪُ‪» :‬ﺇِﻥْ ﻟَ ْﻢ ﻳَ ِ‬ ‫ﺴﻴ ِﺮﻙَ َﻣ َﻌﻨَ�ﺎ؟‬ ‫‪۱٦‬ﻓَﺈِﻧﱠﻪُ ﺑِ َﻤﺎ َﺫﺍ ﻳُ ْﻌﻠَ ُﻢ ﺃَﻧﱢﻲ َﻭ َﺟﺪْﺕُ ﻧِ ْﻌ َﻤﺔً ﻓِﻲ َﻋ ْﻴﻨَ ْﻴﻚَ ﺃَﻧَﺎ َﻭ َ‬ ‫ﺷ ْﻌﺒُﻚَ ؟ ﺃَﻟَ ْﻴ َ‬ ‫ﺲ ﺑِ َﻤ ِ‬

‫ﺽ«‪.‬‬ ‫ﻴﻊ ﺍﻟ ﱡ‬ ‫ﻓَﻨَ ْﻤﺘَﺎﺯَ ﺃَﻧَﺎ َﻭ َ‬ ‫ﺸ ُﻌﻮ ِ‬ ‫ﺏ ﺍﻟﱠ ِﺬﻳﻦَ َﻋﻠَﻰ َﻭ ْﺟ ِﻪ ﺍﻷَ ْﺭ ِ‬ ‫ﺷ ْﻌﺒُﻚَ ﻋَﻦْ َﺟ ِﻤ ِ‬ ‫‪۱۷‬‬ ‫ﻀﺎ ﺍﻟﱠ� ِﺬﻱ ﺗَ َﻜﻠﱠ ْﻤ�ﺖَ َﻋ ْﻨ�ﻪُ ﺃَ ْﻓ َﻌﻠُ�ﻪُ‪ ،‬ﻷَﻧﱠ�ﻚَ َﻭ َﺟ�ﺪْﺕَ‬ ‫ﺳﻰ‪» :‬ﻫ َﺬﺍ ﺍﻷَ ْﻣ ُﺮ ﺃَ ْﻳ ً‬ ‫ﻓَﻘَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫ﺳ ِﻤﻚَ «‪) .‬ﺧﺮ‪(۱۷ -۱۲ :۳۳‬‬ ‫ﻧِ ْﻌ َﻤﺔً ﻓِﻲ َﻋ ْﻴﻨَ ﱠﻲ‪َ ،‬ﻭﻋ َ​َﺮ ْﻓﺘُﻚَ ﺑِﺎ ْ‬ ‫‪ ‬ﻳﺎ ﻟﻪ ﻣﻦ ﺣﻮﺍﺭ ﻋﻤﻴﻖ ﺑﻴﻦ ﻣﺤﺒـَﻴﻦ ﻟﻜﻞ ﻣﻨﻬﻤﺎ ﺩﺍﻟﺔ ﻋﻈﻴﻤﺔ ﻋﻨﺪ ﺍﻵﺧﺮ ﻓﻤﻮﺳ�ﻰ‬ ‫ﻳﺬﻛﺮ ﺍﻟﺮﺏ ﺑﻮﻋﻮﺩﻩ ﻗﺎﺋﻼً ﻟﻪ " ﺃﻧﺖ ﻗ�ﺪ ﻗﻠ�ﺖ " ﻭﻳﺼ�ﺮ ﻋﻠ�ﻰ ﺃﻧ�ﻪ ﻟ�ﻦ ﻳﺮﺿ�ﻰ ﻋ�ﻦ‬ ‫ﷲ ﺑﺪﻳﻼً ً◌ ﻳﺴﻴﺮ ﻣﻌﻬﻢ ﺣﺘﻰ ﻟﻮ ﻛﺎﻥ ﻣﻼﻛﺎ ً‪ ،‬ﻓﻤ�ﺎ ﺃﺑﻠ�ﻎ ﻫ�ﺬﺍ ﺍﻟﺤ�ﺪﻳﺚ ﻭﻣ�ﺎ ﺃﻗ�ﻮﻯ ﻫ�ﺬﻩ‬ ‫ﺍﻟﺪﺍﻟﺔ ﺍﻟﺘﻰ ﺗﺠﻌ�ﻞ ﺍﻟﻘ�ﺪﻳﺮ ﻳﺘﻨ�ﺎﺯﻝ ﻭﻳﺮﺿ�ﻰ ﺑﻤ�ﺎ ﻁﻠﺒ�ﻪ ﻣﻮﺳ�ﻰ ﻓﻴﻘ�ﻮﻝ ﻟ�ﻪ " ﻭﺟﻬ�ﻲ‬ ‫ﻳﺴﻴﺮ ﻓﺄﺭﻳﺤﻚ " ﻓﻴﺘﻨﻔﺲ ﻣﻮﺳﻰ ﺍﻟﺼﻌﺪﺍء ﻭﻳﺸﻌﺮ ﺃﻧﻪ ﺃﺧﻴﺮﺍً ﻳﺴﺘﻄﻴﻊ ﻗﻴﺎﺩﺓ ﺍﻟﺸﻌﺐ‬ ‫ﺛﺎﻧﻴﺔ ﻷﻥ ﺍﻟﺮﺏ ﺑﻨﻔﺴﻪ ﺳﻴﺴﺘﻤﺮ ﻓﻲ ﺍﻟﺴﻴﺮ ﻣﻌﻬﻢ‪.‬‬ ‫‪ ‬ﻭﺟﻬﻲ ﻳﺳﻳﺭ ﻓﺄﺭﻳﺣﻙ‪ :‬ﻣﺎ ﺃﻋﺠﺐ ﺗﻮﺍﺿﻊ ﷲ ﻭﻟﻄﻔ�ﻪ ﻭﺗﺤﻨﻨ�ﻪ‪ ،‬ﻭﻣ�ﺎ ﺃﺳ�ﻬﻞ ﺃﻥ ﻳُﻐﻠ�ﺐ‬ ‫ﻣﻦ ﺗﺤﻨﻨﻪ ﺃﻣﺎﻡ ﺗﺬﻟﻞ ﺍﻹﻧﺴﺎﻥ ﻭﺇﺻﺮﺍﺭﻩ ﻋﻠﻰ ﻣﺮﺍﻓﻘﺔ ﷲ ﻟﻪ‪ ،‬ﻭﺇﻋﻼﻧﻪ ﻋ�ﻦ ﻋﺠ�ﺰﻩ‪،‬‬ ‫ﻭﻟﺬﺍ ﻓﻘﺪ ﻏﻴـ ﱠﺮ ﺇﻟﻬﻨﺎ ﺍﻟﺤﻨﻮﻥ ﻗ�ﺮﺍﺭﻩ ﻣ�ﻦ ﺃﺟ�ﻞ ﺧ�ﺎﻁﺮ ﻣﻮﺳ�ﻰ‪ ،‬ﺃﻣ�ﺎ ﺍﻟﺒﺸ�ﺮ ﻓﻤﻌﻈﻤﻬ�ﻢ‬ ‫ﺃﻗﺴﻰ ﻛﺜﻴﺮﺍً‪ ،‬ﻭﻻ ﻳﺘﻨﺎﺯﻟﻮﻥ ﻋﻦ ﺭﺃﻳﻬﻢ ﻭﻛﺄﻥ ﻛﻠﻤﺘﻬﻢ ﻻ ﺗـ ُ َﺮﺩ‪.‬‬ ‫ﻭﻛﻢ ﻣﻦ ﺑﻴﻮﺕ ﻭﻛﻨﺎﺋﺲ ُﺩﻣﺮﺕ ﺑﺴﺒﺐ ﺍﻟﺘﺸﺒﺚ ﺑﺎﻟﺮﺃﻱ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﷲ ﺑﻌﻈﻤﺘﻪ ﻳُﻈﻬﺮ‬ ‫ﺍﻟﺘﻨﺎﺯﻝ ﻣﻦ ﺃﺟﻞ ﺇﻧﺴﺎﻥ‪ ،‬ﺃﻓﻼ ﺗﺘﻨﺎﺯﻝ ﺃﻧﺖ ﻋﻦ ﺭﺃﻳﻚ ﻣﻦ ﺃﺟﻞ ﺧﺎﻁﺮ ﺃﺧﻴﻚ!‬ ‫* ﺃﺭﻧﻲ ﻣﺠﺪﻙ‪:‬‬ ‫‪۱۸‬ﻓَﻘَﺎ َﻝ )ﻣﻮﺳﻰ(‪» :‬ﺃَ ِﺭﻧِﻲ َﻣ ْﺠﺪَﻙَ «‪.‬‬ ‫‪۱۹‬‬ ‫ﺏ ﻗُ�ﺪﱠﺍ َﻣﻚَ ‪.‬‬ ‫ﻓَﻘَﺎ َﻝ )ﷲ( ‪» :‬ﺃُ ِﺟﻴ ُﺰ ُﻛ ﱠﻞ ُﺟﻮ َﺩﺗِﻲ )ﻛـ َ َﺮﻣﻲ( ﻗُ�ﺪﱠﺍ َﻣﻚَ ‪َ .‬ﻭﺃُﻧَ�ﺎ ِﺩﻱ ﺑِﺎ ْ‬ ‫ﺳ ِ�ﻢ ﺍﻟ� ﱠﺮ ﱢ‬

‫َﻭﺃَﺗ َ​َﺮﺍ َءﻑُ َﻋﻠَﻰ َﻣﻦْ ﺃَﺗ َ​َﺮﺍ َءﻑُ ‪َ ،‬ﻭﺃَ ْﺭ َﺣ ُﻢ َﻣﻦْ ﺃَ ْﺭ َﺣ ُﻢ«‪.‬‬ ‫‪۲۰‬‬ ‫ﻴﺶ«‪.‬‬ ‫ﺴﺎﻥَ ﻻَ ﻳَ َﺮﺍﻧِﻲ َﻭﻳَ ِﻌ ُ‬ ‫ﺍﻹ ْﻧ َ‬ ‫َﻭﻗَﺎ َﻝ‪» :‬ﻻَ ﺗَ ْﻘ ِﺪ ُﺭ ﺃَﻥْ ﺗ َ​َﺮﻯ َﻭ ْﺟ ِﻬﻲ‪ ،‬ﻷَﻥﱠ ِ‬ ‫‪۲۲‬‬ ‫‪۲۱‬‬ ‫ﺍﺟﺘَﺎﺯَ‬ ‫ﺼ ْﺨ َﺮ ِﺓ‪َ .‬ﻭﻳَ ُﻜﻮﻥُ َﻣﺘَﻰ ْ‬ ‫َﻭﻗَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ‪» :‬ﻫ َُﻮ َﺫﺍ ِﻋ ْﻨ ِﺪﻱ َﻣ َﻜﺎﻥٌ ‪ ،‬ﻓَﺘَﻘِﻒُ َﻋﻠَﻰ ﺍﻟ ﱠ‬ ‫‪۱٤۱‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫ﺳ�ﺘُ ُﺮﻙَ ﺑِﻴَ� ِﺪﻱ َﺣﺘﱠ��ﻰ ﺃَ ْﺟﺘَ�ﺎﺯَ ‪۲۳ .‬ﺛُ� ﱠﻢ‬ ‫ﺼ ْ�ﺨ َﺮ ِﺓ‪َ ،‬ﻭﺃَ ْ‬ ‫ﺿ� ُﻌﻚَ ﻓِ��ﻲ ﻧُ ْﻘ َ�ﺮ ٍﺓ ِﻣ��ﻦَ ﺍﻟ ﱠ‬ ‫َﻣ ْﺠ� ِﺪﻱ‪ ،‬ﺃَﻧﱢ��ﻲ ﺃَ َ‬ ‫ﺃَ ْﺭﻓَ ُﻊ ﻳَ ِﺪﻱ ﻓَﺘَ ْﻨﻈُ ُﺮ َﻭ َﺭﺍﺋِﻲ‪َ ،‬ﻭﺃَ ﱠﻣﺎ َﻭ ْﺟ ِﻬﻲ ﻓَﻼَ ﻳُ َﺮﻯ«‪).‬ﺧﺮ‪(۲۳-۱۸ :۳۳‬‬ ‫ﻳﻜﺘﻒ ﻣﻮﺳﻰ ﺑﻮﻋﺪ ﺍﻟﺮﺏ ﺃﻥ ﻳﺴﻴﺮ ﻣﻌﻬﻢ!! ﺑﻞ ﺍﺷﺘﺎﻕ ﻓﻲ ﻏﻤﺮﺓ ﻓﺮﺣﺘﻪ ﺇﻟﻰ‬ ‫‪ ‬ﻟﻢ‬ ‫ِ‬ ‫ﺍﻟﻤﺰﻳﺪ‪ ،‬ﻭﻁﻠﺐ ﻣﻦ ﷲ ﺃﻥ ﻳﺮﻳﻪ ﻣﺠﺪﻩ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﻞ ﻣﻦ ﻳﺤﺐ ﷲ ﻻ ﻳﻜﺘﻔﻲ ﺃﺑ�ﺪﺍً‪ ،‬ﻭﻻ‬ ‫ﻳﺮﺗﻮﻱ ﻣﻦ ﺗﻠﻚ ﺍﻟﻤﺤﺒﺔ ﺑﻞ ﻧﺠﺪﻩ ﺩﺍﺋﻤﺎ ً ﻳﻄﻠﺐ ﺍﻟﻤﺰﻳﺪ‪.‬‬ ‫‪ ‬ﻭﻛﺎﻥ ﺭﺩ ﺍﻟﺮﺏ "ﺃﺟﻴﺰ ﻛﻞ ﺟ�ﻮﺩﺗﻲ ﻗ�ﺪﺍﻣﻚ"‪ ،‬ﻓ�ﻠﻟ ﻳﺸ�ﺘﺎﻕ ﺃﻥ ﻳﻌﻠ�ﻦ ﻣﺠ�ﺪﻩ ﻟﻨ�ﺎ‪،‬‬ ‫ﻭﻟﻜﻨﻪ ﻻ ﻳﻔﻌﻞ ﻷﻧﻨﺎ ﻟﻦ ﻧﺤﺘﻤﻞ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﻬﻮ ﻳﻌﻠﻦ ﻣﺠﺪﻩ ﻣﻦ ﺧﻼﻝ َﻛ َﺮﻣ�ﻪ ﻭﻋﻄﺎﻳ�ﺎﻩ‪،‬‬ ‫ﻟﻜﻨﻨﺎ ﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺮﺍﻩ ﻓﻲ ﻣﺠﺪﻩ‪ ،‬ﻷﻥ ﺍﻟﻬﻮﺓ ﻋﻈﻴﻤ�ﺔ ﺟ�ﺪﺍً ﺑ�ﻴﻦ ﷲ ﺍﻟﻐﻴ�ﺮ ﻣﺤ�ﺪﻭﺩ‬ ‫ﻭﺍﻹﻧﺴﺎﻥ ﺍﻟﻤﺤﺪﻭﺩ‪ ،‬ﻭﻻ ﻳﻤﻜﻦ ﺍﺟﺘﻴﺎﺯﻫﺎ ﺇﻻ ﺑﺘﻨﺎﺯﻝ ﺍﻟﻐﻴﺮ ﻣﺤﺪﻭﺩ ﻭﺍﺗﺤﺎﺩﻩ ﺑﻄﺒﻴﻌﺘﻨﺎ‬ ‫ﻣﺠﺘﺎﺯﺍً ﺍﻟﻤﻮﺕ ﻣﻦ ﺃﺟﻠﻨﺎ ﻟﻜﻲ ﻳﻌﻄﻴﻨﺎ ﻁﺒﻴﻌﺔ ﺟﺪﻳﺪﺓ ﺑﻬﺎ ﻧﻘﺪﺭ ﺃﻥ ﻧﻌﺎﻳﻦ ﷲ‪.‬‬ ‫‪ ‬ﻭﷲ ﻳﻌﻠﻦ ﻟﻨﺎ ﺫﺍﺗﻪ ﺩﺍﺧﻞ ﻧﻔﻮﺳﻨﺎ ﻗﺪﺭ ﻣﺎ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺮﻯ‪ ،‬ﻟﻜﻦ ﺟ�ﻮﻫﺮ ﻻﻫﻮﺗ�ﻪ‬ ‫ﻻ ﻳﻘﺪﺭ ﺃﺣﺪ ﺃﻥ ﻳﻌﺎﻳﻨﻪ‪ .‬ﻭﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﺳ�ﺆﺍﻝ ﻓﻴﻠ�ﺒﺲ ﻟﻠﻤﺴ�ﻴﺢ "ﺃﺭﻧ�ﺎ ﺍﻵﺏ ﻭﻛﻔﺎﻧ�ﺎ"‬ ‫ﻓﻬﻮ ﻟﻢ ﻳﻔﻬﻢ ﺃﻧﻪ ﻻ ﻳﻤﻜﻦ ﺭﺅﻳﺔ ﻣﺠﺪ ﻻﻫﻮﺗﻪ‪ ،‬ﺇﻧﻤﺎ ﺍﻟﻄﺮﻳ�ﻖ ﺍﻟﻮﺣﻴ�ﺪ ﻟﻤﻌﺎﻳﻨ�ﺔ ﷲ ﻫ�ﻮ‬ ‫ﺐ ﻷﻧَ ُﻬ�ﻢ ﻳُ َﻌﺎﻳﻨ�ـ ُﻮﻥ )ﻳ�ﺮﻭﻥ( ﷲ‪) ".‬ﻣ�ﺖ‪(۸ :٥‬‬ ‫ﻧﻘﺎﻭﺓ ﺍﻟﻘﻠﺐ "ﻁـ ُﻮﺑَﻰ ﻟﻸﻧﻘِﻴﺎ ِء ﺍﻟﻘـ َ ْﻠ ِ‬ ‫ﻟﻴﺲ ﺑﺎﻟﻨﻈﺮ‪ ،‬ﻭﻟﻜﻦ ﺑﺈﻋﻼﻧﺎﺕ ﷲ ﻟﻬﻢ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻛ ٌﻞ ﺑﻘﺪﺭ ﻣﺎ ﻳﺤﺘﻤﻞ‪.‬‬ ‫‪ ‬ﻗﻮﻝ ﺍﻟﺮﺏ"ﺃﺗﺮﺍءﻑ ﻋﻠﻰ ﻣﻦ ﺃﺗﺮﺍءﻑ" ﺗﺸﻴﺮ ﻷﻥ ﻣﺮﺍﺣﻢ ﷲ ﻣﺠﺎﻧﻴﺔ‪ ،‬ﻻ ﺃﺣﺪ‬ ‫ﻳﺴﺘﺤﻘﻬﺎ‪ ،‬ﺑﻞ ﻫﻮ ﻓﻲ ﻧﻌﻤﺘﻪ ﻳﻌﻄـــﻲ ﻟﻤﻦ ﻳﻄﻠــﺐ‪ .‬ﻭﻫﻮ ﻳﻮﺩ ﺃﻥ ﻳـﻌـﻄﻲ ﺑﻼ ﺣﺪﻭﺩ‪،‬‬ ‫ﻭﻟﻜﻨﻪ ﻻ ﻳﻌﻄﻲ ﺇﻻ ﺑﻘﺪﺭ ﺗﻮﺑﺘﻨﺎ ﻭﺍﻧﺴﺤﺎﻗﻨﺎ ﻭﺇﻟﺤﺎﺣﻨﺎ‪.‬‬ ‫‪ ‬ﻟﻢ ﻳﺘﺮﻙ ﷲ ﻣﻮﺳﻰ ﺩﻭﻥ ﺃﻥ ﻳﺮﻭﻱ ﻅﻤﺄﻩ‪ ،‬ﻓﺄﻭﺟﺪ ﻟﻪ ﺣﻼً ً◌ ً◌ ﻣﻨﺎﺳﺒﺎً‪ ،‬ﻭﻫ�ﻮ ﺃﻥ‬ ‫ﻳﻀﻌﻪ ﺩﺍﺧﻞ ﻧﻘﺮﻩ ﻓﻲ ﺻﺨﺮﺓ ﺛﻢ ﻳﻐﻄ�ﻲ ﻭﺟﻬ�ﻪ ﺣﺘ�ﻰ ﻳﻌﺒ�ﺮ‪ .‬ﻭﻛ�ﺎﻥ ﻫ�ﺬﺍ ﺃﻗﺼ�ﻰ ﻣ�ﺎ‬ ‫ﻳﺴﺘﻄﻴﻊ ﻣﻮﺳﻰ ﺍﺣﺘﻤﺎﻟﻪ ﺣﻴﻨﺬﺍﻙ ِﻣ َﻤﺎ َﺟ َﻌﻞ َﻭ ْﺟ َﻬﻪُ ﻳَﻠ َﻤ ُﻊ ِﺟ�ﺪﺍً )ﺧ�ﺮ‪ .(۲۹:۳٤‬ﻭﻟﻜ�ﻦ‬ ‫ﷲ ﺣﻘﻖ ﻟﻤﻮﺳﻰ ﺭﻏﺒﺘﻪ ﺑﻌﺪ ‪ ۱٥‬ﻗﺮﻧﺎ ً ﻋـﻠﻰ ﺟﺒـﻞ ﺍﻟﺘﺠﻠﻲ ﺑﻌﺪﻣﺎ ﺧﻠﻊ ﺟﺴ�ﺪﻩ‪ ،‬ﺣﻴ�ﺚ‬ ‫ﺍﺳﺘﻄﺎﻉ ﻣﻮﺳﻰ ﺃﻥ ﻳﺮﻯ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﻓﻲ ﺑﻬﺎء ﻣﺠﺪﻩ ﻭﺟﻬﺎ ً ﻟﻮﺟﻪ‪.‬‬ ‫‪۱٤۲‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫‪ ‬ﻭﻳﻘﻮﻝ ﺍﻟﻘﺪﻳﺲ ﺛﺎﺅﻓﻴﻠﺲ ﺍﻷﻧﻄﺎﻛﻲ ﻋﻦ ﺭﺅﻳﺔ ﷲ‪] :‬ﻋﻨﺪﻣﺎ ﺗﺨﻠﻊ ﺍﻟﻤﻮﺕ ﻭﺗﻠﺒﺲ‬ ‫ﻋﺪﻡ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﺣﻴﻨﺌﺬ ﺗﻜﻮﻥ ﺃﻫﻼً ﻟﺮﺅﻳﺔ ﷲ‪ .‬ﻷﻥ ﷲ ﺳﻴﻘﻴﻢ ﺟﺴﺪﻙ ﻣﻊ ﻧﻔﺴﻚ‪ ،‬ﻭﻋﻨﺪﺋﺬ‬ ‫ﺇﺫ ﺗﺼﺒﺢ ﻏﻴﺮ ﻣﺎﺋﺖ ﺳﺘﺮﻯ ﻏﻴﺮ ﺍﻟﻤﺎﺋﺖ ﺇﺫﺍ ﺁﻣﻨﺖ ﺑﻪ ﻣﻦ ﺍﻵﻥ‪[...‬‬ ‫* ﻟﻮﺣﺎﻥ ﺟﺪﻳﺪﺍﻥ‪:‬‬ ‫‪۱‬‬ ‫ﺳﻰ‪» :‬ﺍ ْﻧ َﺤﺖْ ﻟَﻚَ ﻟَ ْﻮ َﺣ ْﻴ ِﻦ ِﻣﻦْ َﺣ َﺠ ٍﺮ ِﻣ ْﺜ َﻞ ﺍﻷَ ﱠﻭﻟَ ْﻴ ِﻦ‪ ،‬ﻓَﺄ َ ْﻛﺘ َُﺐ ﺃَﻧَﺎ َﻋﻠَﻰ‬ ‫ﺛُ ﱠﻢ ﻗَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫ﺴ� ْ�ﺮﺗَ ُﻬ َﻤﺎ‪َ ۲ .‬ﻭ ُﻛ��ﻦْ‬ ‫ﺕ ﺍﻟﱠﺘِ��ﻲ َﻛﺎﻧَ��ﺖْ َﻋﻠَ��ﻰ ﺍﻟﻠﱠ� ْ�ﻮ َﺣ ْﻴ ِﻦ ﺍﻷَ ﱠﻭﻟَ � ْﻴ ِﻦ ﺍﻟﻠﱠ� َﺬ ْﻳ ِﻦ َﻛ َ‬ ‫ﺍﻟﻠﱠ� ْ�ﻮ َﺣ ْﻴ ِﻦ ﺍ ْﻟ َﻜﻠِ َﻤ��ﺎ ِ‬

‫ﺳ�ﻴﻨَﺎ َء‪َ ،‬ﻭﻗِ�ﻒْ ِﻋ ْﻨ� ِﺪﻱ ُﻫﻨَ�ﺎﻙَ َﻋﻠَ�ﻰ‬ ‫ﺎﺡ‪َ .‬ﻭ ْ‬ ‫ُﻣ ْ‬ ‫ﺍﺻ َﻌ ْﺪ ﻓِﻲ ﺍﻟ ﱠ‬ ‫ﺴﺘَ ِﻌ ًّﺪﺍ ﻟِﻠ ﱠ‬ ‫ﺎﺡ ﺇِﻟَﻰ َﺟﺒَ ِ�ﻞ ِ‬ ‫ﺼﺒ َ ِ‬ ‫ﺼﺒ َ ِ‬ ‫‪۳‬‬ ‫ﻀ�ﺎ‬ ‫ﺱ ﺍ ْﻟ َﺠﺒَ ِﻞ‪َ .‬ﻭﻻَ ﻳَ ْ‬ ‫ﻀﺎ ﻻَ ﻳُ َﺮ ﺃَ َﺣ ٌﺪ ﻓِ�ﻲ ُﻛ� ﱢﻞ ﺍ ْﻟ َﺠﺒَ ِ�ﻞ‪ .‬ﺍ ْﻟ َﻐ�ﻨَ ُﻢ ﺃَ ْﻳ ً‬ ‫ﺼ َﻌ ْﺪ ﺃَ َﺣ ٌﺪ َﻣ َﻌﻚَ‪َ ،‬ﻭﺃَ ْﻳ ً‬ ‫َﺭ ْﺃ ِ‬ ‫َﻭﺍ ْﻟﺒَﻘَ ُﺮ ﻻَ ﺗ َْﺮ َﻉ ﺇِﻟَﻰ ِﺟ َﻬ ِﺔ ﺫﻟِﻚَ ﺍ ْﻟ َﺠﺒَ ِﻞ«‪٤ .‬ﻓَﻨَ َﺤﺖَ ﻟَ ْ�ﻮ َﺣ ْﻴ ِﻦ ِﻣ�ﻦْ َﺣ َﺠ� ٍﺮ َﻛ�ﺎﻷَ ﱠﻭﻟَ ْﻴ ِﻦ‪َ .‬ﻭﺑَ ﱠﻜ َ�ﺮ‬ ‫ﺳﻴﻨَﺎ َء َﻛ َﻤﺎ ﺃَ َﻣ َﺮﻩُ ﺍﻟ ﱠﺮ ﱡﺏ‪َ ،‬ﻭﺃَ َﺧ َﺬ ﻓِﻲ ﻳَ� ِﺪ ِﻩ ﻟَ ْ�ﻮ َﺣ ِﻲ‬ ‫ﺳﻰ ﻓِﻲ ﺍﻟ ﱠ‬ ‫ﺎﺡ َﻭ َ‬ ‫ُﻣﻮ َ‬ ‫ﺻ ِﻌ َﺪ ﺇِﻟَﻰ َﺟﺒَ ِﻞ ِ‬ ‫ﺼﺒ َ ِ‬

‫ﺍ ْﻟ َﺤ َﺠ ِﺮ‪) .‬ﺧﺮ‪(٤-۱ :۳٤‬‬

‫‪ ‬ﻭﻁﻠﺐ ﷲ ﻣﻦ ﻣﻮﺳﻰ ﺃﻥ ﻳﻨﺤﺖ ﻟﻮﺣﻴﻦ ﺟﺪﻳﺪﻳﻦ ﺑﺪﻝ ﺍﻟﻠﺬﻳﻦ ﻛﺴﺮﻫﻤﺎ‪.‬‬ ‫ﺻ��ﻨﻊ ﷲ ﻭﻣﻜﺘ �ﻮﺑﻴﻦ‬ ‫ﻭﺭﺃﻯ ﺁﺑ��ﺎء ﺍﻟﻜﻨﻴﺴ��ﺔ ﺃﻥ ﺍﻟﻠ��ﻮﺣﻴﻦ ﺍﻷﻭﻟ��ﻴﻦ‪ ،‬ﺍﻟﻠ��ﺬﻳﻦ ﻛﺎﻧ��ﺎ ﻣ��ﻦ ُ‬ ‫ﺑﺈﺻﺒﻌﻪ‪ ،‬ﻳﺸﻴﺮﺍﻥ ﺇﻟﻰ ﺁﺩﻡ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﺧﻠﻘﻪ ﷲ ﻋﻠﻰ ﺻﻮﺭﺗﻪ ﺍﻟﻐﻴﺮ ﻗﺎﺑﻠ�ﺔ ﻟﻠﻤ�ﻮﺕ‪،‬‬ ‫ﻓﻠﻤﺎ ﺗﻌﺪﻯ ﻭﺻ�ﺎﻳﺎﻩ ﺳﻘ�ـﻂ ﻭﺍﻧﻜﺴ�ﺮ‪ ،‬ﻭﻟ�ﻢ ﺗﺴ�ﺘﻄﻊ ﺍﻟﻮﺻ�ﻴﺔ ﺍﻟﻤﻜﺘﻮﺑ�ﺔ ﻋﻠ�ﻰ ﺍﻷﻟ�ﻮﺍﺡ‬ ‫ﺍﻟﺤﺠﺮﻳﺔ ﺃﻥ ﺗﺠﺒﺮ ﻛﺴﺮﻩ‪.‬‬ ‫‪ ‬ﺇﻻ ﺃﻥ ﻣ�ﺮﺍﺣﻢ ﷲ ﺩﺑ��ﺮﺕ ﻟﻨ�ﺎ ﻟ��ﻮﺣﻴﻦ ﺁﺧ�ﺮﻳﻦ ﻣ��ﻦ ﺣﺠ�ﺮ ﻣﺜ��ﻞ ﺍﻷﻭﻟ�ﻴﻦ‪ ،‬ﻧﺤﺘﻬﻤ��ﺎ‬ ‫ﻣﻮﺳ��ﻰ ﻣﻤ��ﺜﻼً ﻋ��ﻦ ﺍﻟﺒﺸ��ﺮﻳﺔ‪ ،‬ﻭﺻ��ﻌﺪ ﺑﻬﻤ��ﺎ ﺇﻟ��ﻰ ﷲ ﻟﻴﻜﺘ��ﺐ ﻋﻠﻴﻬﻤ��ﺎ ﻧﻔ��ﺲ ﺍﻟﻜﻠﻤ��ﺎﺕ‬ ‫ﻭﻫ��ﺬﺍﻥ ﺍﻟﻠﻮﺣ��ﺎﻥ ﻳﺮﻣ��ﺰﺍﻥ ﺇﻟ��ﻰ ﺁﺩﻡ ﺍﻟﺠﺪﻳ��ﺪ ﺃﻱ ﺍﻟﺴ��ﻴﺪ ﺍﻟﻤﺴ��ﻴﺢ‪ ،‬ﺍﻟ��ﺬﻱ ﺃﺧ��ﺬ ﺍﻟﺠﺴ��ﺪ‬ ‫ﺍﻟﺒﺸﺮﻱ ﻣﻦ ﺍﻟﻌﺬﺭﺍء ﺍﻟﻘﺪﻳﺴﺔ ﻣﺮﻳﻢ‪ ،‬ﻭﺷﺎﺑﻬﻨﺎ ﻓﻲ ﻛﻞ ﺷﻲء ﻣﺎ ﺧﻼ ﺍﻟﺨﻄﻴﺔ ﻭﺣﺪﻫﺎ‪،‬‬ ‫ﻭﻧﺰﻝ ﺇﻟﻴﻨﺎ ﻟﻜﻲ ﻳﺠﺒﺮ ﻛﺴﺮﻧﺎ ﺑﻤﻮﺗﻪ ﻭﻗﻴﺎﻣﺘﻪ‪ ،‬ﻭﻳﺠﺪﺩ ﻁﺒﻴﻌﺘﻨ�ﺎ ﺍﻟﺘ�ﻲ ﻓﺴ�ﺪﺕ ﺑﻄﺒﻴﻌ�ﺔ‬ ‫ﺍﻟﺤ�ﻲ‪،‬‬ ‫ﻭﺡ ﷲٍ ﱠ‬ ‫ﺭﻭﺣﺎﻧﻴﺔ‪ ،‬ﻧﺎﻗﺸﺎ ً ﻓﻲ ﻗﻠﻮﺑﻨﺎ ﻧﺎﻣﻮﺱ ﺍﻟﺤﺮﻳﺔ ﺍﻟﻜﺎﻣﻞ " ﻻ ِ‬ ‫ﺑﺤﺒ ٍﺮ ﺑﻞ ﺑ� ُﺮ ِ‬ ‫ﺐ ﻟَ ْﺤ ِﻤﻴَﺔ‪۲) ".‬ﻛﻮ‪(۳ :۳‬‬ ‫ﺍﺡ ﻗَ ْﻠ ٍ‬ ‫ﺍﺡ َﺣ َﺠﺮﻳﱠﺔ ﺑَ ْﻞ ﻓِﻲ َ‬ ‫ﻻ ﻓِﻲ َ‬ ‫ﺃﻟﻮ ٍ‬ ‫ﺃﻟﻮ ٍ‬ ‫‪۱٤۳‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫* ﺣﺪﻳﺚ ﷲ ﻣﻊ ﻣﻮﺳﻰ‪:‬‬ ‫‪٥‬‬ ‫ﺏ‪ ،‬ﻓَ َﻮﻗَﻒَ )ﻣﻮﺳ�ﻰ( ِﻋ ْﻨ� َﺪﻩُ ُﻫﻨَ�ﺎﻙَ )ﻋﻠ�ﻰ ﺍﻟﺼ�ﺨﺮﺓ( َﻭﻧَ�ﺎﺩَﻯ‬ ‫ﻓَﻨَﺰَ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﻓِﻲ ﺍﻟ ﱠ‬ ‫ﺴ َﺤﺎ ِ‬ ‫‪٦‬‬ ‫ﺎﺟﺘَ��ﺎﺯَ ﺍﻟ� ﱠﺮ ﱡﺏ ﻗُﺪﱠﺍ َﻣ�ﻪُ‪َ ،‬ﻭﻧَ��ﺎﺩَﻯ ﺍﻟ� ﱠﺮ ﱡﺏ‪» :‬ﺍﻟ� ﱠﺮ ﱡﺏ ﺇِﻟ�ﻪٌ َﺭ ِﺣ��ﻴ ٌﻢ َﻭ َﺭ ُﺅﻭﻑٌ ‪،‬‬ ‫ﺏ‪ .‬ﻓَ ْ‬ ‫ﺑِﺎ ْ‬ ‫ﺳ� ِ�ﻢ ﺍﻟ� ﱠﺮ ﱢ‬

‫‪۷‬‬ ‫ﺍﻹ ْﺛ ِ�ﻢ‬ ‫ﺍﻹ ْﺣ َ‬ ‫ﺍﻹ ْﺣ َ‬ ‫ﺑَ ِﻄﻲ ُء ﺍ ْﻟ َﻐ َ‬ ‫ﺎﻥ ﺇِﻟَﻰ ﺃُﻟُ ٍ‬ ‫ﻀ ِ‬ ‫ﺴ ِ‬ ‫ﺴ ِ‬ ‫�ﻮﻑ‪َ .‬ﻏ�ﺎﻓِ ُﺮ ِ‬ ‫ﺎﻥ َﻭﺍ ْﻟ َﻮﻓَﺎ ِء‪َ .‬ﺣﺎﻓِﻆُ ِ‬ ‫ﺐ َﻭ َﻛﺜِﻴ ُﺮ ِ‬ ‫ﺉ ﺇِ ْﺑ َﺮﺍ ًء‪ُ .‬ﻣ ْﻔﺘَﻘِ ٌﺪ ﺇِ ْﺛ� َﻢ ﺍﻵﺑَ�ﺎ ِء ﻓِ�ﻲ ﺍﻷَ ْﺑﻨَ�ﺎ ِء‪َ ،‬ﻭﻓِ�ﻲ‬ ‫ﺼﻴَ ِﺔ َﻭﺍ ْﻟ َﺨ ِﻄﻴﱠ ِﺔ‪َ .‬ﻭﻟ ِﻜﻨﱠﻪُ ﻟَﻦْ ﻳُ ْﺒ ِﺮ َ‬ ‫َﻭﺍ ْﻟ َﻤ ْﻌ ِ‬

‫‪۸‬‬ ‫ﺽ‬ ‫�ﻊ«‪ .‬ﻓَﺄ َ ْ‬ ‫ﺳ� َ�ﺮ َﻉ ُﻣﻮ َ‬ ‫ﺃَ ْﺑﻨَ��ﺎ ِء ﺍﻷَ ْﺑﻨَ��ﺎ ِء‪ ،‬ﻓِ��ﻲ ﺍ ْﻟ ِﺠﻴ� ِ�ﻞ ﺍﻟﺜﱠﺎﻟِ� ِ‬ ‫ﺳ��ﻰ َﻭ َﺧ� ﱠﺮ ﺇِﻟَ��ﻰ ﺍﻷَ ْﺭ ِ‬ ‫ﺚ َﻭﺍﻟ ﱠﺮﺍﺑ� ِ‬ ‫‪۹‬‬ ‫ﺴ �ﻴﱢ ُﺪ ﻓِ��ﻲ‬ ‫ﺴ � ِﺮ ﺍﻟ ﱠ‬ ‫�ﺠ َﺪ‪َ .‬ﻭﻗَ��ﺎ َﻝ‪» :‬ﺇِﻥْ َﻭ َﺟ �ﺪْﺕُ ﻧِ ْﻌ َﻤ��ﺔً ﻓِ��ﻲ َﻋ ْﻴﻨَ ْﻴ��ﻚَ ﺃَﻳﱡ َﻬ��ﺎ ﺍﻟ ﱠ‬ ‫ﺳ� َ‬ ‫َﻭ َ‬ ‫ﺴ��ﻴﱢ ُﺪ ﻓَ ْﻠﻴَ ِ‬

‫ﺐ ﺍﻟ ﱠﺮﻗَﺒَ �ﺔُ ِ◌‪َ .‬ﻭﺍ ْﻏﻔِ� ْ�ﺮ ﺇِ ْﺛ َﻤﻨَ��ﺎ َﻭ َﺧ ِﻄﻴﱠﺘَﻨَ��ﺎ َﻭﺍﺗﱠ ِﺨ� ْ�ﺬﻧَﺎ ُﻣ ْﻠ ًﻜ��ﺎ«‪.‬‬ ‫�ﻄﻨَﺎ‪ ،‬ﻓَﺈِﻧﱠ �ﻪُ َ‬ ‫ﺷ � ْﻌ ٌ‬ ‫ﺻ � ْﻠ ُ‬ ‫ﺐ ُ‬ ‫َﻭ َ‬ ‫ﺳ� ِ‬

‫‪۱۰‬‬ ‫ﻖ ﻓِ�ﻲ ُﻛ� ﱢﻞ‬ ‫�ﺐ ﻟَ� ْﻢ ﺗ ُْﺨﻠَ� ْ‬ ‫ﻴ�ﻊ ﺷَ� ْﻌﺒِﻚَ ﺃَ ْﻓ َﻌ� ُﻞ ﻋ َ​َﺠﺎﺋِ َ‬ ‫ﻓَﻘَﺎ َﻝ‪» :‬ﻫَﺎ ﺃَﻧَﺎ ﻗَ ِ‬ ‫ﺎﻁ ٌﻊ َﻋ ْﻬﺪًﺍ‪ .‬ﻗُ�ﺪﱠﺍ َﻡ َﺟ ِﻤ ِ‬ ‫ﺏ‪.‬‬ ‫ﻴﻊ ﺍﻷُ َﻣ ِﻢ‪ ،‬ﻓَﻴَ َﺮﻯ َﺟ ِﻤﻴ ُﻊ ﺍﻟ ﱠ‬ ‫�ﻄ ِﻪ ﻓِ ْﻌ� َﻞ ﺍﻟ� ﱠﺮ ﱢ‬ ‫ﺐ ﺍﻟﱠ ِﺬﻱ ﺃَ ْﻧﺖَ ﻓِﻲ َﻭ َ‬ ‫ﺳ ِ‬ ‫ﺸ ْﻌ ِ‬ ‫ﺍﻷَ ْﺭ ِ‬ ‫ﺽ َﻭﻓِﻲ َﺟ ِﻤ ِ‬

‫ﻴﺐ‪) .‬ﺧﺮ‪(۱۰-٥ :۳٤‬‬ ‫ﺇِﻥﱠ ﺍﻟﱠ ِﺬﻱ ﺃَﻧَﺎ ﻓَﺎ ِﻋﻠُﻪُ َﻣ َﻌﻚَ َﺭ ِﻫ ٌ‬

‫‪ ‬ﻧﻼﺣﻆ ﻫﻨﺎ ﺃﻥ ﺻﻌﻮﺩ ﻣﻮﺳﻰ ﻗﺎﺑﻠﻪ ﻧﺰﻭﻝ ﺍﻟﺮﺏ‪ ،‬ﻓﻜ�ﻞ ﺻ�ﻌﻮﺩ ﺃﻭ ﺗﺮﻓ�ـﱡﻊ ﻋ�ﻦ‬ ‫ﻘﺘ�ﺮﺏ‬ ‫َ‬ ‫ﺍﻷﺭﺽ ﻭﺍﻷﺭﺿﻴﺎﺕ ﻳﻘﺎﺑﻠﻪ ﻧﺰﻭﻝ ﻭﺗﻨﺎﺯﻝ ﻣ�ﻦ ﺍﻟ�ﺮﺏ‪" .‬ﺍﻗﺘَﺮﺑُ�ﻮﺍ ﺇﻟ�ﻰ ﷲ ﻓَﻴَ‬ ‫ﺇﻟﻴﻜﻢ" )ﻳﻊ ‪ .(۸ :٤‬ﻭﻟﻜﻦ ﷲ ﻳﻘﻄﻊ ﺃﺿﻌﺎﻑ ﺍﻟﻤﺴﺎﻓﺔ ﺍﻟﺘﻲ ﻧﻘﻄﻌﻬﺎ‪ ،‬ﺃﻱ ﺃﻧﻚ ﻋﻨﺪﻣﺎ‬ ‫ﺗﺘﻘـﺪﻡ ﺧﻄﻮﺓ ﻭﺍﺣﺪﺓ ﻧﺎﺣﻴﺔ ﷲ ﻳﺘﻘﺪﻡ ﻫﻮ ﻧﺤﻮﻙ ﺃﻣﻴﺎﻻً‪ ،‬ﺗﻤﺎﻣﺎ ً ﻛﻤﺎ ﺗﻘﺪﻡ ﺍﻻﺑﻦ ﺍﻟﻀﺎﻝ‬ ‫ﻣﺘﺒﺎﻁﺌﺎ ً‪ ،‬ﻓﺮﻛﺾ ﺍﻷﺏ ﺇﻟﻴﻪ ﻣﺴﺮﻋﺎ ً ﻭﻭﻗﻊ ﻋﻠﻰ ﻋﻨﻘﻪ ﻭﻗﺒﻠﻪ ﻓﺮﺣﺎ ً‪.‬‬ ‫‪ ‬ﻟﻘﺪ ﺗﻀﻤﻨﺖ ﺷﻬﺎﺩﺓ ﷲ ﻋ�ﻦ ﻧﻔﺴ�ﻪ ﺍﻟﺘ�ﻲ ﻧﻄ�ﻖ ﺑﻬ�ﺎ ﻓ�ﻲ ﻣﺴ�ﺎﻣﻊ ﻣﻮﺳ�ﻰ ﺍﻟﺘ�ﻮﺍﺯﻥ‬ ‫ﺍﻟ��ﺪﻗﻴﻖ ﺑ��ﻴﻦ ﺭﺣﻤ �ﺔ ﷲ ﻭﻋﺪﻟ��ﻪ‪ ،‬ﻓﻬ��ﻮ ﺃﻭﻻً‪ :‬ﺭﺣ��ﻴﻢ )ﺍﻟ � ﱠﺮ ﱡﺏ ﺇِﻟ �ﻪٌ َﺭ ِﺣ��ﻴ ٌﻢ َﻭ َﺭ ُﺅﻭﻑٌ ِ◌(‪.‬‬ ‫ﺍﺑ�ﻊ(‪ .‬ﺃﻱ ﺃﻧ�ﻪ‬ ‫ﻴﻞ ﺍﻟﺜﱠﺎﻟِ ِ‬ ‫ﻛﻤﺎ ﺃﻧﻪ ﻋﺎﺩﻝ ) ُﻣ ْﻔﺘَﻘِ ٌﺪ ﺇِ ْﺛ َﻢ ﺍﻵﺑَﺎ ِء ﻓِﻲ ﺍﻷَ ْﺑﻨَﺎ ِء ِ◌‪ ،‬ﻓِﻲ ﺍ ْﻟ ِﺠ ِ‬ ‫ﺚ َﻭﺍﻟ ﱠﺮ ِ‬ ‫ﻳﺼﺒﺮ ﻋﻠﻰ ﺧﻄﻴﺔ ﺍﻟﺠﻴﻞ ﺍﻷﻭﻝ‪ ،‬ﻓﺈﻥ ﺭﻓﺾ ﺍﻟﺘﻮﺑﺔ ﻭﺍﺳﺘﻤﺮ ﺍﻟﺠﻴﻞ ﺍﻟﺜﺎﻧﻲ ﺛﻢ ﺍﻟﺜﺎﻟﺚ‬ ‫ﺛﻢ ﺍﻟﺮﺍﺑﻊ ﻳﻤﺎﺭﺱ ﻧﻔﺲ ﺍﻟﺨﻄﺎﻳﺎ‪ ،‬ﻓﻬﻨﺎ ﻓﻘﻂ ﻳﺘﺪﺧﻞ ﷲ ﺑﺎﻟﺘﺄﺩﻳﺐ‪.‬‬ ‫‪ ‬ﻫ��ﺬﺍ ﻫ��ﻮ ﺍﻟﺘﻔﺴ��ﻴﺮ ﺍﻟﺼ��ﺤﻴﺢ ﻟﻜﻠﻤ��ﺎﺕ ﺍﻟ��ﺮﺏ‪ ،‬ﻭﻫ��ﻮ ﺑ��ﺎﻟﻄﺒﻊ ﻻ ﻳﻌﻨ��ﻲ ﺃﻥ ﺍﻷﺑﻨ��ﺎء‬ ‫ﺍﻷﺑﺮﻳﺎء ﻳﺪﻓﻌﻮﻥ ﺛﻤﻦ ﺧﻄﺎﻳ�ﺎ ﺁﺑ�ﺎﺋﻬﻢ‪ ،‬ﻓ�ﺎﻟﺮﺏ ﻛ�ﺎﻥ ﻳﻨﺘﻘ�ﺪ ﻫ�ﺬﺍ ﺍﻟﻔﻜ�ﺮ ﺍﻟﺨ�ﺎﻁﺊ ﺍﻟ�ﺬﻱ‬ ‫ﺏ ﻗَﺎﺋِﻼً‪َ :‬ﻣﺎ ﻟَ ُﻜ ْﻢ ﺃَ ْﻧﺘُ ْﻢ‬ ‫ﺍﻧﺘﺸﺮ ﺑﻴﻦ ﺍﻟﺸﻌﺐ ﻛﻤﺜﻞ ﺷﻌﺒﻲ ﺍﻧﺘﻘﺪﻩ ﷲ" َﻭ َﻛﺎﻥَ ﺇِﻟَ ﱠﻲ َﻛﻼَ ُﻡ ﺍﻟ ﱠﺮ ﱢ‬ ‫‪۱٤٤‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫ﺳ�ﻨَﺎﻥُ‬ ‫ﺼ� ِﺮ َﻡ َﻭﺃَ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪ ،‬ﻗَﺎﺋِﻠِﻴﻦَ ‪ :‬ﺍﻵﺑَﺎ ُء ﺃَ َﻛﻠُﻮﺍ ﺍ ْﻟ ِﺤ ْ‬ ‫ﺽ ﺇِ ْ‬ ‫ﺗ ْ‬ ‫َﻀ ِﺮﺑُﻮﻥَ ﻫ َﺬﺍ ﺍ ْﻟ َﻤﺜَ َﻞ َﻋﻠَﻰ ﺃَ ْﺭ ِ‬ ‫َﻀ� ِﺮﺑُﻮﺍ‬ ‫ﺴ�ﻴﱢ ُﺪ ﺍﻟ� ﱠﺮ ﱡﺏ‪ ،‬ﻻَ ﻳَ ُﻜ�ﻮﻥُ ﻟَ ُﻜ� ْﻢ ِﻣ�ﻦْ ﺑَ ْﻌ� ُﺪ ﺃَﻥْ ﺗ ْ‬ ‫ﺳﺖْ ؟ َﺣ ﱞﻲ ﺃَﻧَﺎ‪ ،‬ﻳَﻘُﻮ ُﻝ ﺍﻟ ﱠ‬ ‫ﺿ ِﺮ َ‬ ‫ﺍﻷَ ْﺑﻨَﺎ ِء َ‬ ‫ﺲ ﺍﻻ ْﺑ ِﻦ‪ِ ،‬ﻛﻼَ ُﻫ َﻤ�ﺎ‬ ‫ﻫ َﺬﺍ ﺍ ْﻟ َﻤﺜَ َﻞ ﻓِﻲ ﺇِ ْ‬ ‫ﺱ ِﻫ َﻲ ﻟِﻲ‪ .‬ﻧَ ْﻔ ُ‬ ‫ﺲ ﺍﻷَ ِ‬ ‫ﺏ َﻛﻨَ ْﻔ ِ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪ .‬ﻫَﺎ ُﻛ ﱡﻞ ﺍﻟﻨﱡﻔُﻮ ِ‬ ‫ﺲ ﺍﻟﱠﺘِﻲ ﺗ ُْﺨ ِﻄ ُﺊ ِﻫ َﻲ ﺗَ ُﻤﻮﺕُ ‪) ".‬ﺣﺰ‪.(٤-۱ :۱۸‬‬ ‫ﻟِﻲ‪ .‬ﺍَﻟﻨﱠ ْﻔ ُ‬ ‫* ﻟﻤﻌﺎﻥ ﻭﺟﻪ ﻣﻮﺳﻰ‪:‬‬ ‫‪۲۷‬‬ ‫ﺕ‬ ‫ﺕ‪ ،‬ﻷَﻧﱠﻨِﻲ ﺑِ َﺤ َ‬ ‫َﻭﻗَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫ﺐ ﻫ� ِﺬ ِﻩ ﺍ ْﻟ َﻜﻠِ َﻤ�ـﺎ ِ‬ ‫ﺴ ِ‬ ‫ﺴﻚَ ﻫ ِﺬ ِﻩ ﺍ ْﻟ َﻜﻠِ َﻤﺎ ِ‬ ‫ﺳﻰ‪» :‬ﺍ ْﻛﺘ ُْﺐ ﻟِﻨَ ْﻔ ِ‬ ‫‪۲۸‬‬ ‫ﺏ ﺃَ ْﺭﺑَ ِﻌ��ﻴﻦَ ﻧَ َﻬ��ﺎ ًﺭﺍ‬ ‫ﻗَﻄَ ْﻌ��ﺖُ َﻋ ْﻬ �ﺪًﺍ َﻣ َﻌ��ﻚَ َﻭ َﻣ � َﻊ ﺇِ ْ‬ ‫ﺳ� َ�ﺮﺍﺋِﻴ َﻞ«‪َ .‬ﻭ َﻛ��ﺎﻥَ ُﻫﻨَ��ﺎﻙَ ِﻋ ْﻨ � َﺪ ﺍﻟ � ﱠﺮ ﱢ‬

‫ﺕ ﺍ ْﻟ َﻌ ْﻬ� ِﺪ‪،‬‬ ‫َﻭﺃَ ْﺭﺑَ ِﻌﻴﻦَ ﻟَ ْﻴﻠَﺔً‪ ،‬ﻟَ ْﻢ ﻳَﺄْ ُﻛ ْﻞ ُﺧ ْﺒﺰًﺍ َﻭﻟَ ْﻢ ﻳَﺸ َْﺮ ْﺏ َﻣﺎ ًء‪ .‬ﻓَ َﻜﺘ َ​َﺐ َﻋﻠَﻰ ﺍﻟﻠﱠ ْﻮ َﺣ ْﻴ ِﻦ َﻛﻠِ َﻤ�ﺎ ِ‬

‫‪۲۹‬‬ ‫ﺳﻴﻨَﺎ َء َﻭﻟَ ْﻮ َﺣ�ﺎ ﺍﻟﺸﱠ� َﻬﺎ َﺩ ِﺓ ﻓِ�ﻲ ﻳَ� ِﺪ‬ ‫ﺕ ﺍ ْﻟ َﻌﺸ َ​َﺮ‪َ .‬ﻭ َﻛﺎﻥَ ﻟَ ﱠﻤﺎ ﻧَﺰَ َﻝ ُﻣﻮ َ‬ ‫ﺳﻰ ِﻣﻦْ َﺟﺒَ ِﻞ ِ‬ ‫ﺍ ْﻟ َﻜﻠِ َﻤﺎ ِ‬ ‫�ﺎﺭ ﻳَ ْﻠ َﻤ� ُﻊ ﻓِ�ﻲ‬ ‫ﺻ َ‬ ‫ﺳﻰ ﻟَ ْﻢ ﻳَ ْﻌﻠَ ْﻢ ﺃَﻥﱠ ِﺟ ْﻠ َﺪ َﻭ ْﺟ ِﻬ ِﻪ َ‬ ‫ﺳﻰ‪ِ ،‬ﻋ ْﻨ َﺪ ﻧُ ُﺰﻭﻟِ ِﻪ ِﻣﻦَ ﺍ ْﻟ َﺠﺒَ ِﻞ‪ ،‬ﺃَﻥﱠ ُﻣﻮ َ‬ ‫ُﻣﻮ َ‬ ‫‪۳۰‬‬ ‫ﺳﻰ َﻭﺇِ َﺫﺍ ِﺟ ْﻠ ُﺪ َﻭ ْﺟ ِﻬ� ِﻪ ﻳَ ْﻠ َﻤ� ُﻊ‪،‬‬ ‫َﻛﻼَ ِﻣ ِﻪ َﻣ َﻌﻪُ‪ .‬ﻓَﻨَﻈَ َﺮ ﻫَﺎ ُﺭﻭﻥُ َﻭ َﺟ ِﻤﻴ ُﻊ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ُﻣﻮ َ‬ ‫‪۳۱‬‬ ‫ﺳ�ﺎ ِء‬ ‫ﺳﻰ‪ .‬ﻓَ َﺮ َﺟ َﻊ ﺇِﻟَ ْﻴ ِﻪ ﻫَﺎ ُﺭﻭﻥُ َﻭ َﺟ ِﻤﻴ� ُﻊ ﱡ‬ ‫ﺍﻟﺮﺅَ َ‬ ‫ﻓَ َﺨﺎﻓُﻮﺍ ﺃَﻥْ ﻳَ ْﻘﺘَ ِﺮﺑُﻮﺍ ﺇِﻟَ ْﻴ ِﻪ‪ .‬ﻓَ َﺪﻋَﺎ ُﻫ ْﻢ ُﻣﻮ َ‬ ‫‪۳۲‬‬ ‫ﺻﺎ ُﻫ ْﻢ‬ ‫ﺏ َﺟ ِﻤﻴ ُﻊ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪ ،‬ﻓَﺄ َ ْﻭ َ‬ ‫ﺳﻰ‪َ .‬ﻭﺑَ ْﻌ َﺪ ﺫﻟِﻚَ ﺍ ْﻗﺘ َ​َﺮ َ‬ ‫ﻓِﻲ ﺍ ْﻟ َﺠ َﻤﺎ َﻋ ِﺔ‪ ،‬ﻓَ َﻜﻠﱠ َﻤ ُﻬ ْﻢ ُﻣﻮ َ‬ ‫ﺳﻴﻨَﺎ َء‪.‬‬ ‫ﺑِ ُﻜ ﱢﻞ َﻣﺎ ﺗَ َﻜﻠﱠ َﻢ ﺑِ ِﻪ ﺍﻟ ﱠﺮ ﱡﺏ َﻣ َﻌﻪُ ﻓِﻲ َﺟﺒَ ِﻞ ِ‬ ‫‪۳٤‬‬ ‫‪۳۳‬‬ ‫ﺳ�ﻰ‬ ‫ﺳﻰ ِﻣﻦَ ﺍ ْﻟ َﻜﻼَ ِﻡ َﻣ َﻌ ُﻬ ْﻢ‪َ ،‬ﺟ َﻌ َﻞ َﻋﻠَﻰ َﻭ ْﺟ ِﻬ� ِﻪ ﺑُ ْﺮﻗُ ًﻌ�ﺎ‪َ .‬ﻭ َﻛ�ﺎﻥَ ُﻣﻮ َ‬ ‫َﻭﻟَ ﱠﻤﺎ ﻓَ َﺮ َﻍ ُﻣﻮ َ‬ ‫ﺏ ﻟِﻴَﺘَ َﻜﻠﱠ َﻢ َﻣ َﻌﻪُ ﻳَ ْﻨ ِﺰ ُﻉ ﺍ ْﻟﺒُ ْﺮﻗُ َﻊ َﺣﺘﱠﻰ ﻳَ ْﺨ ُﺮ َﺝ‪ ،‬ﺛُ ﱠﻢ ﻳَ ْﺨ ُﺮ ُﺝ َﻭﻳُ َﻜﻠﱢ ُﻢ ﺑَﻨِﻲ‬ ‫ِﻋ ْﻨ َﺪ ﺩ ُ​ُﺧﻮﻟِ ِﻪ ﺃَ َﻣﺎ َﻡ ﺍﻟ ﱠﺮ ﱢ‬ ‫‪۳٥‬‬ ‫ﺳ�ﻰ ﺃَﻥﱠ ِﺟ ْﻠ� َﺪﻩُ ﻳَ ْﻠ َﻤ� ُﻊ َﻛ�ﺎﻥَ‬ ‫ﺻﻰ‪ .‬ﻓَﺈ ِ َﺫﺍ َﺭﺃَﻯ ﺑَﻨُﻮ ﺇِ ْ‬ ‫ﺇِ ْ‬ ‫ﺳ َ�ﺮﺍﺋِﻴ َﻞ َﻭ ْﺟ�ﻪَ ُﻣﻮ َ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﺑِ َﻤﺎ ﻳُﻮ َ‬

‫ﺳﻰ ﻳَ ُﺮ ﱡﺩ ﺍ ْﻟﺒُ ْﺮﻗُ َﻊ َﻋﻠَﻰ َﻭ ْﺟ ِﻬ ِﻪ َﺣﺘﱠﻰ ﻳَﺪ ُْﺧ َﻞ ﻟِﻴَﺘَ َﻜﻠﱠ َﻢ َﻣ َﻌﻪُ‪) .‬ﺧﺮ‪(۳٥ -۲۷ :۳٤‬‬ ‫ُﻣﻮ َ‬ ‫‪ ‬ﻅﻞ ﻣﻮﺳﻰ ﺻﺎﺋﻤﺎ ً‪ -‬ﻟﻠﻤﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ -‬ﺃﺭﺑﻌﻴﻦ ﻳﻮﻣ�ﺎ ً ﺩﻭﻥ ﻁﻌ�ﺎﻡ ﺃﻭ ﻣ�ﺎء ﺣﺘ�ﻰ ﺃﺧ�ﺬ‬ ‫ﺍﻟﻠﻮﺣﻴﻦ ﻭﻧﺰﻝ ‪ .‬ﻭﻫﻲ ﺑﺎﻟﻘﻄﻊ ﻣﻌﺠﺰﺓ ﺗﻔﻮﻕ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺍﺣﺘﻴﺎﺟﺎﺗﻬﺎ‪.‬‬ ‫ﻭﻟﻄﻮﻝ ﻋﺸﺮﺗﻪ ﻣﻊ ﷲ ﺻﺎﺭ ﺟﻠﺪ ﻭﺟﻬ�ﻪ ﻳﻠﻤ�ﻊ ﺟ�ﺪﺍً ﺩﻭﻥ ﺍﻥ ﻳ�ﺪﺭﻱ ﻭﻋﻨ�ﺪﻣﺎ ﻗﺎﺑﻠ�ﻪ‬ ‫ﺍﻟﺸﻌﺐ ﺧﺎﻓﻮﺍ ﺍﻻﻗﺘﺮﺍﺏ ﻣﻨﻪ ﻓﻜﺎﻥ ﻳﻀﻊ ﻋﻠﻰ ﻭﺟﻬﻪ ﺑﺮﻗﻌﺎ ً ﻭﻻ ﻳﺮﻓﻌﻪ ﺇﻻ ﻟﻠﺼﻼﺓ!‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﺑﺮﻳﺔ ﺳﻴﻨﺎء‬

‫‪ ‬ﻫﻝ ﺗﻌﻛﺱ ﻣﺟﺩ ﷲ؟ ﻋﻨﺪﻣﺎ ﻗﻀﻰ ﻣﻮﺳﻰ ﻓﺘﺮﺓ ﻓﻲ ﻣﺤﻀﺮ ﷲ‪ ،‬ﺍﻧﻄﺒﻊ ﻋﻠﻰ ﻭﺟﻬﻪ‬ ‫ﺑﻬﺎء ﻣﺠﺪ ﷲ‪ ،‬ﻭﻟﻤﺎ ﻧﺰﻝ ﺻﺎﺭ ﻭﺟﻬﻪ ﻳﻠﻤﻊ ﻋﺎﻛﺴﺎ ً ﻣﺠﺪ ﷲ ﻭﺿﻴﺎﺅﻩ‪،‬‬ ‫ﺗﻤﺎﻣﺎ ً ﻣﺜﻞ ﺍﻟﻘﻤﺮ ﺍﻟﺬﻱ ﻳﺴﺘﻤﺪ ﻧﻮﺭﻩ ﻣﻦ ﺍﻟﺸﻤﺲ ﻭﻳﻌﻜﺲ ﻧﻮﺭﻫﺎ‪ ،‬ﻭﺃﻳﻀﺎ ً ﺍﻷﺟﺴﺎﻡ‬ ‫ﺍﻟﻔﺴﻔﻮﺭﻳﺔ ﺇﺫﺍ ﻭﺿﻌﺖ ﻓﺘﺮﺓ ﻛﺎﻓﻴﺔ ﻓﻲ ﺍﻟﻀﻮء ﺗﻤﺘﺼﻪ ﺛﻢ ﺑﻌﺪ ﺫﻟﻚ ﺗﻀﻲء‪.‬‬ ‫‪ ‬ﻧﺤ��ﻦ ﺍﻟﺒﺸ��ﺮ ﻣﺜ��ﻞ ﺍﻟﻘﻤ��ﺮ ﺃﻱ ﺃﻧﻨ��ﺎ ﺑﻨﻔﺴ�ﻨﺎ ﺃﺟﺴ��ﺎﻡ ﻣﻈﻠﻤ��ﺔ ﻻ ﻧﻀ��ﻲء ﻣ��ﻦ ﺫﻭﺍﺗﻨ��ﺎ‪،‬‬ ‫ﻭﻟﻜﻦ ﻳﻠﺰﻣﻨﺎ ﺃﻥ ﻧﻘﻀﻲ ﻓﺘﺮﺓ ﻛﺎﻓﻴﺔ ﻓﻲ ﻣﺤﻀﺮ ﷲ ﻟﻨﻤﺘﺺ ﻓﻴﻬ�ﺎ ﻧ�ﻮﺭﻩ‪ ،‬ﻭﺑﻌ�ﺪ ﺫﻟ�ﻚ‬ ‫ﻋﻨﺪﻣﺎ ﻳﺮﺍﻧﺎ ﺍﻟﻨﺎﺱ ﺳﻴﻼﺣﻈﻮﻥ ﺍﻧﻌﻜﺎﺱ ﺻﻮﺭﺓ ﷲ ﻋﻠﻰ ﻭﺟﻮﻫﻨﺎ‪.‬‬ ‫‪ ‬ﺗﻌ��ﻮﺩﺕ ﺇﺣ��ﺪﻯ ﺍﻟﺮﺍﻫﺒ��ﺎﺕ ﺃﻥ ﺗﺠﻤ��ﻊ ﺛﻤ��ﺎﺭ ﺍﻟﻤ��ﺎﻧﺠﻮ ﻣ��ﻦ ﺣﺪﻳﻘ��ﺔ ﺍﻟ��ﺪﻳﺮ ﻟﺘﺘ��ﻮﻟﻰ‬ ‫ﺗﻘﺸﻴﺮﻫﺎ ﻭﻋﺼﺮﻫﺎ‪ ،‬ﻭﻓﻲ ﻛﻞ ﻣﺮﺓ ﺗﻘﻮﻡ ﺑﻬﺬﺍ ﺍﻟﻌﻤﻞ ﺗﻈﻞ ﺭﺍﺋﺤﺔ ﺍﻟﻤﺎﻧﺠﻮ ﺗﻔﻮﺡ ﻣﻦ‬ ‫ﻳﺪﻳﻬﺎ ﻷﻳﺎﻡ ﻁﻮﻳﻠﺔ ﺣﺘﻰ ﺃﻥ ﻛﻞ ﻣﻦ ﻳﻘﺘﺮﺏ ﻣﻨﻬﺎ ﻳﻌﺮﻑ ﻧﻮﻉ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻗﺎﻣﺖ ﺑﻪ‪.‬‬ ‫ﻭﻫﻜ��ﺬﺍ ﻛ��ﻞ ﻣ��ﻦ ﻳﻌﺎﺷ��ﺮ ﺭﺏ ﺍﻟﻤﺠ��ﺪ ﻓ��ﻲ ﺣﻴﺎﺗ��ﻪ ﺍﻟﻴﻮﻣﻴ��ﺔ ﺗﻔ��ﻮﺡ ﻣﻨ��ﻪ ﺭﺍﺋﺤ��ﺔ ﺍﻟﻤﺴ��ﻴﺢ‬ ‫ﺍﻟﺬﻛﻴﺔ ﻟﺘﺸﻬﺪ ﻋﻦ ﺇﻟﻬﻪ ﺣﺘﻰ ﺇﻥ ﺻﻤﺖ ﻟﺴﺎﻧﻪ‪.‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‬ ‫ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬ ‫‪ ‬ﻻ ﺗﺨﻠﻮ ﺍﻟﺤﻴﺎﺓ ﻣﻦ ﻣﺘﺎﻋﺐ ﺟﻤﺔ‪ .‬ﻭﻛﺜﻴﺮﺍً ﻣﺎ ﺗﺄﺗﻲ ﺍﻟﺮﻳﺎﺡ ﺑﻤﺎ ﻻ ﺗﺸﺘﻬﻲ ﺍﻟﺴ�ﻔﻦ‪،‬‬ ‫ﻭﻳﺨﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓ�ﻲ ﺭﺩﻭﺩ ﺃﻓﻌ�ﺎﻟﻬﻢ‪ .‬ﻓﻘﻠﻴ�ﻞ ﻣ�ﻨﻬﻢ ﻳﺼ�ﺒﺮ ﻭﺍﻷﻏﻠﺒﻴ�ﺔ ﺍﻟﻌﻈﻤ�ﻰ ﺗﺘ�ﺬﻣﺮ‪.‬‬ ‫ﺗﻤﺎﻣﺎ ً ﻛﻤﺎ ﻛﺎﻥ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﻳﻔﻌﻠﻮﻥ‪ .‬ﻭﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺮﺣﻠﺔ ﻭﺍﺟﻪ ﻣﻮﺳﻰ ﻣﺘﺎﻋﺐ ﺷ�ﺘﻰ‬ ‫ﻓﺎﻗﺖ ﻁﺎﻗﺘﻪ‪ ،‬ﺣﺘﻰ ﺃﻧﻪ ﺫﺍﺕ ﻣﺮﺓ ﻳﺄﺱ ﻭﻁﻠﺐ ﺍﻟﻤﻮﺕ ﻟﻨﻔﺴﻪ‪) .‬ﻋﺪ‪(۱٥ :۱۱‬‬ ‫‪ ‬ﺗﻘﻊ ﺃﺣﺪﺍﺙ ﻫﺬﻩ ﺍﻟﻤﺮﺣﻠﺔ ﺑﺎﻷﺧﺺ ﻓ�ﻲ ﺳ�ﻔﺮ ﺍﻟﻌ�ﺪﺩ‪ .‬ﻭﻧ�ﺮﻯ ﻓﻴﻬ�ﺎ ﻋﻤ�ﻞ ﷲ ﻣ�ﻊ‬ ‫ﺍﻟﺸ�ﻌﺐ ﻟﻴُﻌﱢ�ﺪﻩ ﻟ�ﺪﺧﻮﻝ ﺃﺭﺽ ﺍﻟﻤﻮﻋ�ﺪ‪ ،‬ﻭﻣ�ﻦ ﻫﻨ�ﺎ ﺗ�ﺄﺗﻰ ﺃﻫﻤﻴ�ﺔ ﻫ�ﺬﻩ ﺍﻟﻤﻮﺍﻗ�ﻒ ﻓ�ﻲ‬ ‫ﺣﻴﺎﺗﻨ�ﺎ‪ ،‬ﻓ�ﻨﺤﻦ ﺍﻵﻥ ﻓ�ﻲ ﺑﺮﻳ�ﺔ ﻫ�ﺬﺍ ﺍﻟﻌ�ﺎﻟﻢ ﻭﷲ ﻫ�ﻮ ﻫ�ﻮ ﺃﻣﺴ�ﺎ ً ﻭﺍﻟﻴ�ﻮﻡ ﻭﺇﻟ�ﻰ ﺍﻷﺑ�ﺪ‪،‬‬ ‫ﻭﻣﺎﺯﺍﻝ ﻳﻌﻤﻞ ﻣﻌﻨﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﻓﻲ ﻗﺼﺘﻬﻢ ﻣﺜﺎﻻً ﻟﻤﻌﺎﻣﻼﺕ ﷲ ﻣﻌﻨﺎ‪.‬‬ ‫‪ ‬ﺗﺸ�ﻤﻞ ﻫ��ﺬﻩ ﺍﻟﻤﺮﺣﻠ��ﺔ ﺍﻷﺣ��ﺪﺍﺙ ﺍﻟﺘ�ﻲ ﺗﻤ��ﺖ ﻓ��ﻲ ﺑﺮﻳ��ﺔ ﺳ�ﻴﻨﺎء ﻟﻤ��ﺪﺓ ‪ ۳۸‬ﺳ��ﻨﺔ ﻣ��ﻦ‬ ‫ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺣﺘﻰ ﺍﻟﺴﻨﺔ ﺍﻷﺭﺑﻌﻴﻦ )ﻋﺪ‪ -۱۰‬ﻋﺪ‪ (۲۱‬ﻭﻧﺠﺪ ﻓﻴﻬﺎ ﺍﻟﻤﻮﺍﻗﻒ ﺍﻟﺘﺎﻟﻴﺔ‪-:‬‬ ‫‪ ۱‬ـ ﺗﺬﻣﺮ ﺍﻟﺸﻌﺐ ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﺓ ﻭﺇﺭﺳﺎﻝ ﺍﻟﺴﻠﻮﻯ ﻟﻬﻢ ﻟﻴﺄﻛﻠﻮﺍ ﻟﺤﻤﺎ ً‪) .‬ﻋﺪ‪(۱۱‬‬ ‫‪ ۲‬ـ ﻧﻤﻴﻤﺔ ﻣﺮﻳﻢ ﻭﻫﺎﺭﻭﻥ ﻋﻠﻰ ﻣﻮﺳﻰ ﺑﺴﺒﺐ ﺯﻭﺟﺘﻪ ﺍﻟﻜﻮﺷﻴﺔ‪) .‬ﻋﺪ‪(۱۲‬‬ ‫‪ ۳‬ـ ﺗﺠﺴﺲ ﺃﺭﺽ ﺍﻟﻤﻮﻋﺪ ﻭﺇﺷﺎﻋﺔ ﺍﻟﺮﻋﺐ ﺑﻴﻦ ﺍﻟﺸﻌﺐ‪) .‬ﻋﺪ‪(۱۳‬‬ ‫‪ ٤‬ـ ﻓﺘﻨﺔ ﻗﻮﺭﺡ ﻁﻤﻌﺎ ً ﻓﻲ ﺍﻟﻜﻬﻨﻮﺕ ﻭﻋﺼﺎ ﻫﺎﺭﻭﻥ ﺍﻟﺘﻲ ﺃﻓﺮﺧﺖ‪) .‬ﻋﺪ‪۱٦‬ﻭ ‪(۱۷‬‬ ‫‪ ٥‬ـ ﻣﻮﺳﻰ ﻳﻀﺮﺏ ﺍﻟﺼﺨﺮﺓ ﻣﺮﺗﻴﻦ ﻭ ﺍﻟﺤﻴﺔ ﺍﻟﻨﺤﺎﺳﻴﺔ‪) .‬ﻋﺪ‪۲۰‬ﻭ‪(۲۱‬‬ ‫‪ ٦‬ـ ﻏﻴﺮﺓ ﻓﻴﻨﺤﺎﺱ ﺑﻦ ﺇﻟﻌﺎﺯﺍﺭ ﺑﻦ ﻫﺎﺭﻭﻥ ﺍﻟﻜﺎﻫﻦ‪) .‬ﻋﺪ‪(۲٥‬‬ ‫‪ ‬ﻭﺃﻏﻠﺐ ﻫﺬﻩ ﺍﻟﻤﻮﺍﻗﻒ ﺗﻜﺸﻒ ﻋﻦ ﻋﻨﺎﺩ ﺍﻟﺸﻌﺐ ﻭﺗﺬﻣﺮﻫﻢ ﻋﻠ�ﻰ ﻣ�ﺪﺍﺭ ﺍﻷﺭﺑﻌ�ﻴﻦ‬ ‫ﺳﻨﺔ ﺣﺘﻰ ﺃﻥ ﷲ ﻛﺎﺩ ﻳﺒﻴﺪﻫﻢ ﺃﻛﺜ�ﺮ ﻣ�ﻦ ﻣ�ﺮﺓ ﻟ�ﻮﻻ ﺷ�ﻔﺎﻋﺔ ﻣﻮﺳ�ﻰ‪ .‬ﻭﺍﻷﻣ�ﺮ ﺍﻟﻌﺠﻴ�ﺐ‬ ‫ﺍﻟﻤﻌﺰﻱ ﺃﻥ ﻣﻮﺳﻰ ﻳﺘﺸﻔﻊ ﻓﻲ ﺷﻌﺐ ﻛﻬﺬﺍ‪ ،‬ﻛﺎﺩ ﻳﺮﺟﻤﻪ ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﺓ‪ .‬ﻭﻟﻜﻨﻬﺎ ﻣﺤﺒﺔ‬ ‫ﺍﻷﺏ ﺍﻟﺬﻱ ﻳﻠﺘﻤﺲ ﺍﻷﻋﺬﺍﺭ ﻷﻭﻻﺩﻩ ﻣﻬﻤﺎ ﺗﺪﻫﻮﺭﺕ ﺣﺎﻟﺘﻬﻢ‪.‬‬ ‫‪۱٤۷‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫* ﺗﺬﻣﺮ ﺑﺪﻭﻥ ﺳﺒﺐ‪:‬‬ ‫ﺳ � ِﻤ َﻊ ﺍﻟ � ﱠﺮ ﱡﺏ‬ ‫ﺐ َﻛ��ﺄَﻧﱠ ُﻬ ْﻢ ﻳَ ْ‬ ‫َﻭ َﻛ��ﺎﻥَ ﺍﻟ ﱠ‬ ‫ﺸ �ﺘَ ُﻜﻮﻥَ َ‬ ‫�ﻲ ﺍﻟ � ﱠﺮ ﱢ‬ ‫ﺸ � ْﻌ ُ‬ ‫ﺏ‪َ .‬ﻭ َ‬ ‫ﺷ � ًّﺮﺍ )ﻳﺘ��ﺬﻣﺮﻭﻥ( ﻓِ��ﻲ ﺃُ ُﺫﻧَ� ِ‬

‫‪۲‬‬ ‫ﺼ َ�ﺮ َﺥ‬ ‫ﻀﺒُﻪُ‪ ،‬ﻓَﺎﺷْ�ﺘَ َﻌﻠَﺖْ ﻓِ�ﻴ ِﻬ ْﻢ ﻧَ�ﺎ ُﺭ ﺍﻟ� ﱠﺮ ﱢ‬ ‫ﻑ ﺍ ْﻟ َﻤ َﺤﻠﱠ� ِﺔ‪ .‬ﻓَ َ‬ ‫ﻓَ َﺤ ِﻤ َﻲ َﻏ َ‬ ‫ﺏ َﻭﺃَ ْﺣ َﺮﻗَ�ﺖْ ﻓِ�ﻲ ﻁَ َ�ﺮ ِ‬ ‫‪۳‬‬ ‫ﺍﻟ ﱠ‬ ‫ﺳ� ُﻢ ﺫﻟِ�ﻚَ‬ ‫ﺕ ﺍﻟﻨﱠ�ﺎ ُﺭ‪ .‬ﻓَ� ُﺪ ِﻋ َﻲ ﺍ ْ‬ ‫ﺳ�ﻰ ﺇِﻟَ�ﻰ ﺍﻟ� ﱠﺮ ﱢ‬ ‫ﺸ ْﻌ ُ‬ ‫ﺼ�ﻠﱠﻰ ُﻣﻮ َ‬ ‫ﺳ�ﻰ‪ ،‬ﻓَ َ‬ ‫ﺐ ﺇِﻟَﻰ ُﻣﻮ َ‬ ‫ﺏ ﻓَ َﺨ َﻤ� َﺪ ِ‬ ‫ﺷﺘَ َﻌﻠَﺖْ ﻓِﻴ ِﻬ ْﻢ‪) .‬ﻋﺪ‪(۳-۱ :۱۱‬‬ ‫ﺏﺍ ْ‬ ‫ﺎﺭ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﻴﺮﺓَ« )ﺃﻱ ﺍﺷﺘﻌﺎﻝ( ﻷَﻥﱠ ﻧَ َ‬ ‫ﺿ ِﻊ »ﺗَ ْﺒ ِﻌ َ‬ ‫ﺍ ْﻟ َﻤ ْﻮ ِ‬

‫‪ ‬ﻛﺎﻥ ﺍﻟﺘﺬﻣﺮ ﻫﻮ ﺍﻟﺴﻤﺔ ﺍﻟﻤﻤﻴ�ﺰﺓ ﻟﻬ�ﺬﺍ ﺍﻟﺸ�ﻌﺐ ﻭﻟﻜ�ﻦ ﺍﻟﻐﺮﻳ�ﺐ ﺃﻧ�ﻪ ﻟ�ﻢ ﻳﻜ�ﻦ ﻫﻨ�ﺎﻙ‬ ‫ﺩﺍﻉ‪ .‬ﺑﻤ�ﺎ ﻳﻌﻨ�ﻲ ﺃﻧﻬ�ﻢ‬ ‫ﺳﺒﺐ ﻟﻠﺘﺬﻣﺮ ﻫﺬﻩ ﺍﻟﻤ�ﺮﺓ‪ ،‬ﻭﻛﺄﻧﻤ�ﺎ ﺍﻋﺘ�ﺎﺩﻭﺍ ﺍﻟﺘ�ﺬﻣﺮ ﺣﺘ�ﻰ ﺑ�ﺪﻭﻥ ٍ‬ ‫ﻧﺎﻛﺮﻭﻥ ﻟﻠﺠﻤﻴﻞ‪ ،‬ﻭﻫﻨﺎ ﻏﻀﺐ ﷲ ﺇﺫ ﻛﺎﻥ ﻳﺴﻤﻊ ﺗ�ﺬﻣﺮﻫﻢ ﻓﺴ�ﻤﺢ ﺑ�ﺄﻥ ﺗﺸ�ﺘﻌﻞ ﺍﻟﻨ�ﺎﺭ‬ ‫ﻓﻲ ﻁﺮﻑ ﺍﻟﻤﺤﻠﺔ ﻭﻻ ﻧﻌﻠﻢ ﻋﺪﺩ ﺍﻟﺬﻳﻦ ﻫﻠﻜﻮﺍ‪ .‬ﻭﻟﻜﻦ ﻣﻦ ﺍﻟﻤﻼﺣﻆ ﺃﻥ ﺍﻟﺘﺬﻣﺮ ﺑﺪﺃ ﻓﻲ‬ ‫ﺃﻁﺮﺍﻑ ﺍﻟﻤﺤﻠﺔ ﺃﻱ ﺑﻴﻦ ﺍﻟﺒﻌﻴﺪﻳﻦ ﻋ�ﻦ ﺧﻴﻤ�ﺔ ﺍﻻﺟﺘﻤ�ﺎﻉ‪ ،‬ﻭﻣﻌﻨ�ﻰ ﻫ�ﺬﺍ ﺃﻥ ﺍﻟﺒﻌ�ﺪ ﻋ�ﻦ‬ ‫ﺍﻟﻜﻨﻴﺴﺔ ﻗﺪ ﻳﺴﺒﺐ ﻟﻨﺎ ﺍﻟﺴﻘﻮﻁ ﻓﻲ ﺧﻄﺎﻳﺎ ﻛﺜﻴﺮﺓ ﻗﺪ ﺗﺆﺩﻱ ﻟﻬﻼﻛﻨﺎ‪.‬‬ ‫‪ ‬ﺃﺳ��ﺮﻉ ﺍﻟﺸ��ﻌﺐ ﺇﻟ��ﻰ ﻣﻮﺳ��ﻰ ﻁ��ﺎﻟﺒﻴﻦ ﺷ��ﻔﺎﻋﺘﻪ ﻓ��ﻲ ﻣﺸ��ﻬﺪ ﺳ��ﻨﺮﺍﻩ ﻳﺘﻜ��ﺮﺭ ﻛﺜﻴ��ﺮﺍً‪،‬‬ ‫ﻭﺻ��ﻠﻰ ﻣﻮﺳ��ﻰ ﻛﻌﺎﺩﺗ��ﻪ ﻓﻘﺒ��ﻞ ﷲ ﺻ��ﻼﺗﻪ ﻭﺩ ُﻋ��ﻲ ﺫﻟ��ﻚ ﺍﻟﻤﻜ��ﺎﻥ ﺗﺒﻌﻴ��ﺮﺓ ﺃﻱ ﺍﺷ��ﺘﻌﺎﻝ‬ ‫ﺣﺘﻰ ﻳﺘﺬﻛﺮﻭﺍ ﺃﻥ ﺍﻟﺘﺬﻣﺮﺍﻟﻤﺴﺘﻤﺮ ﺗﻜﻮﻥ ﻧﻬﺎﻳﺘﻪ ﻧﺎﺭ ﺟﻬﻨﻢ‪.‬‬ ‫* ﺍﻟﺘﺬﻣﺮ ﻋﻠﻰ ﺍﻟﻤﻦ‪:‬‬ ‫ﺷ�ﺘَ َﻬﻰ‬ ‫�ﻄ ِﻬ ِﻢ ﺍ ْ‬ ‫َﻭﺍﻟﻠﱠﻔِﻴ��ﻒُ )ﻣﺼ��ﺮﻳﻮﻥ ﺧﺮﺟ�ﻮﺍ ﻣ��ﻊ ﺍﻟﺸ��ﻌﺐ( ﺍﻟﱠ� ِﺬﻱ ﻓِ��ﻲ َﻭ َ‬ ‫ﺳ� ِ‬ ‫‪٥‬‬ ‫ﺴ� َﻤﻚَ‬ ‫َ‬ ‫ﺷ ْﻬ َﻮﺓً‪ .‬ﻓَ َﻌﺎ َﺩ ﺑَﻨُﻮ ﺇِ ْ‬ ‫ﻀﺎ َﻭﺑَ َﻜ ْﻮﺍ َﻭﻗَﺎﻟُﻮﺍ‪َ » :‬ﻣﻦْ ﻳُ ْﻄ ِﻌ ُﻤﻨَ�ﺎ ﻟَ ْﺤ ًﻤ�ﺎ؟ ﻗَ� ْﺪ ﺗَ� َﺬ ﱠﻛ ْﺮﻧَﺎ ﺍﻟ ﱠ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﺃَ ْﻳ ً‬ ‫ﻴﺦ َﻭﺍ ْﻟ ُﻜ ﱠﺮ َ‬ ‫ﺼ َﺮ َﻣ ﱠﺠﺎﻧًﺎ‪َ ،‬ﻭﺍ ْﻟﻘِﺜﱠﺎ َء َﻭﺍ ْﻟﺒَﻄﱢ َ‬ ‫ﺼ َﻞ َﻭﺍﻟ ﱡﺜ�ﻮ َﻡ‪َ ٦ .‬ﻭﺍﻵﻥَ ﻗَ� ْﺪ‬ ‫ﺍﻟﱠ ِﺬﻱ ُﻛﻨﱠﺎ ﻧَﺄْ ُﻛﻠُﻪُ ﻓِﻲ ِﻣ ْ‬ ‫ﺍﺙ َﻭﺍ ْﻟﺒَ َ‬

‫َ�ﻲ ٌء َﻏ ْﻴ َ�ﺮ ﺃَﻥﱠ ﺃَ ْﻋﻴُﻨَﻨَ�ﺎ ﺇِﻟَ�ﻰ ﻫ� َﺬﺍ ﺍ ْﻟ َﻤ�ﻦﱢ !«‪َ ۷ .‬ﻭﺃَ ﱠﻣ�ﺎ ﺍ ْﻟ َﻤ�ﻦﱡ ﻓَ َﻜ�ﺎﻥَ َﻛﺒِ ْ�ﺰ ِﺭ‬ ‫ﺴﺖْ ﺃَ ْﻧﻔُ ُ‬ ‫ﺴﻨَﺎ ‪ .‬ﻟَ ْﻴ َ‬ ‫ﻳَﺒِ َ‬ ‫ﺲﺷ ْ‬ ‫‪۸‬‬ ‫ﺐ ﻳَﻄُﻮﻓُ�ﻮﻥَ ﻟِﻴَ ْﻠﺘَﻘِﻄُ�ﻮﻩُ‪،‬‬ ‫ﺍ ْﻟ ُﻜ ْﺰﺑَ َﺮ ِﺓ‪َ ،‬ﻭ َﻣ ْﻨﻈَ ُﺮﻩُ َﻛ َﻤ ْﻨﻈَ ِﺮ ﺍ ْﻟ ُﻤ ْﻘ ِﻞ )ﻧﻮﻉ ﻣ�ﻦ ﺍﻟﺼ�ﻤﻎ(‪َ .‬ﻛ�ﺎﻥَ ﺍﻟﺸﱠ� ْﻌ ُ‬ ‫ﺕ‬ ‫�ﺎﻭ ِﻥ َﻭﻳَ ْﻄﺒُ ُﺨﻮﻧَ�ﻪُ ﻓِ��ﻲ ﺍ ْﻟﻘُ�ﺪُﻭ ِﺭ َﻭﻳَ ْﻌ َﻤﻠُﻮﻧَ�ﻪُ َﻣ�ﻼﱠ ٍ‬ ‫ﺛُ� ﱠﻢ ﻳَ ْﻄ َﺤﻨُﻮﻧَ�ﻪُ ﺑِ��ﺎﻟ ﱠﺮ َﺣﻰ ﺃَ ْﻭ ﻳَ ُﺪﻗﱡﻮﻧَ�ﻪُ ﻓِ��ﻲ ﺍ ْﻟ َﻬ� َ‬ ‫ﺖ‪َ ۹ .‬ﻭ َﻣﺘَﻰ ﻧَ�ﺰَ َﻝ ﺍﻟﻨﱠ�ﺪَﻯ َﻋﻠَ�ﻰ ﺍ ْﻟ َﻤ َﺤﻠﱠ� ِﺔ‬ ‫)ﺧﺒﺰ ﻏﻴﺮ ﻣﺨﺘﻤﺮ(‪َ .‬ﻭ َﻛﺎﻥَ ﻁَ ْﻌ ُﻤﻪ َﻛﻄَ ْﻌ ِﻢ ﻗَﻄَﺎﺋِﻒَ ﺑِﺰَ ْﻳ ٍ‬ ‫ﻟَ ْﻴﻼً َﻛﺎﻥَ ﻳَ ْﻨ ِﺰ ُﻝ ﺍ ْﻟ َﻤﻦﱡ َﻣ َﻌﻪُ‪) .‬ﻋﺪ ‪(۹-٤ :۱۱‬‬

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‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫‪ ‬ﻛﺎﻥ ﻣﺼﺪﺭ ﺍﻟﺘﺬﻣﺮ ﻫﺬﻩ ﺍﻟﻤﺮﺓ ﻫﻢ ﺍﻟﻤﺼﺮﻳﻮﻥ ﺍﻟﺬﻳﻦ ﺭﺍﻓﻘﻮﺍ ﺍﻟﺸﻌﺐ ﺃﺛﻨﺎء‬ ‫ﺧﺮﻭﺟﻪ ﻓﻄﻠﺒﻮﺍ ﺃﻥ ﻳﺘﺒﻌﻮﺍ ﺇﻟﻪ ﺇﺳﺮﺍﺋﻴﻞ ﺑﻌﺪﻣﺎ ﺭﺃﻭﺍ ﻗﻮﺗﻪ ﻭﻋﺠﺎﺋﺒﻪ‪.‬‬ ‫ﻭﻟﻜﻦ ﺳﺮﻋﺎﻥ ﻣﺎ ﺍﻧﺘﺸﺮﺕ ﻋﺪﻭﻯ ﺍﻟﺘﺬﻣﺮ ﺑﻴﻦ ﺍﻟﺸﻌﺐ ﻛﻠﻪ ﺣﺘﻰ ﺃﻧﻬﻢ ﺑﻜﻮﺍ ﺍﺷﺘﻴﺎﻗﺎ ً‬ ‫ﺇﻟﻰ ﺃﻁﻌﻤﺔ ﻣﺼﺮ‪ ،‬ﺭﻏﻢ ﺃﻧﻬﻢ ﻛﺎﻧﻮﺍ ﻻ ﻳﺬﻭﻗﻮﻧﻬﺎ ﺇﻻ ﻓﻴﻤﺎ ﻧﺪﺭ‪ ،‬ﻭﺇﻥ ﺃﻛﻠﻮﻫﺎ ﻓﻬﻲ‬ ‫ﻣﻤﺰﻭﺟﺔ ﺑﻤﺮﺍﺭﺓ ﺍﻟﺬﻝ ﻭﺍﻻﺳﺘﻌﺒﺎﺩ‪.‬‬ ‫ﻭﻫﺬﺍ ﻫﻮ ﻣﺎ ﺗﻔﻌﻠﻪ ﺍﻟﺸﻬﻮﺓ ﻓﻲ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺗﺘﻤﻠﻜﻪ ﻓﺘﻨﺴﻴﻪ ﷲ ﺗﻤﺎﻣﺎ ً ﻭﻻ ﻳﺘﺬﻛﺮ ﺳﻮﻯ‬ ‫ﺭﻏﺒﺎﺗﻪ ﺍﻟﺠﺴﺪﻳﺔ‪ .‬ﺃﻣﺎ ﺍﻟﻤﻦ ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﺍﻟﺴﻤﺎء ‪ -‬ﺧﺒﺰ ﺍﻟﻤﻼﺋﻜﺔ ‪ -‬ﺍﻟﺬﻱ ﺷﻌﺮﻭﺍ ﻗﺒﻼً‬ ‫ﺃﻥ ﻁﻌﻤﻪ ﻛﻄﻌﻢ ﺭﻗﺎﻕ ﺑﺎﻟﻌﺴﻞ‪ ،‬ﺍﻟﻴﻮﻡ ﻓﻘﺪﻭﺍ ﺍﻟﺤﻤﺎﺱ ﻟﻪ ﻭﺷﻌﺮﻭﺍ ﺃﻧﻪ ﻣﺜﻞ ﻁﻌﻢ‬ ‫ﻗﻄﺎﺋﻒ ﺑﺎﻟﺰﻳﺖ! ﺗﺮﻯ ﺑﻢ ﺳﻴﺸﻌﺮﻭﻥ ﻓﻲ ﺍﻟﻐﺪ؟‬ ‫ﻭﻫﻜﺬﺍ ﻗﺪ ﻳﺮﺗﺪ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻤﺆﻣﻦ ﺇﻟﻰ ﺣﻴﺎﺗﻪ ﺍﻟﻌﺘﻴﻘﺔ ﻭﻳﺘﺮﺍﺟﻊ ﻋﻦ ﺗﻮﺑﺘﻪ ﻭﻭﻋﻮﺩﻩ‪.‬‬ ‫* ﺷﻜﻮﻯ ﻣﻮﺳﻰ ﻟﻠﺮﺏ‪:‬‬ ‫ﺏ َﺧ ْﻴ َﻤﺘِ ِﻪ‪َ ،‬ﻭ َﺣ ِﻤ َﻲ‬ ‫ﺳﻰ ﺍﻟ ﱠ‬ ‫ﺸ ْﻌ َ‬ ‫ﺳ ِﻤ َﻊ ُﻣﻮ َ‬ ‫ﻓَﻠَ ﱠﻤﺎ َ‬ ‫ﺍﺣ ٍﺪ ﻓِﻲ ﺑَﺎ ِ‬ ‫ﺐ ﻳَ ْﺒ ُﻜﻮﻥَ ﺑِ َﻌﺸَﺎﺋِ ِﺮ ِﻫ ْﻢ‪ُ ،‬ﻛ ﱠﻞ َﻭ ِ‬ ‫ﺳﻰ‪.‬‬ ‫ﺐ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﻀ ُ‬ ‫ﺳﺎ َء ﺫﻟِﻚَ ﻓِﻲ َﻋ ْﻴﻨَ ْﻲ ُﻣﻮ َ‬ ‫ﺏ ِﺟ ًّﺪﺍ‪َ ،‬‬ ‫َﻏ َ‬

‫‪۱۱‬‬ ‫ﺳﺄْﺕَ‬ ‫ﺳﻰ ﻟِﻠ ﱠﺮ ﱢ‬ ‫ﺏ‪» :‬ﻟِ َﻤﺎ َﺫﺍ ﺃَ َ‬ ‫ﻓَﻘَﺎ َﻝ ُﻣﻮ َ‬ ‫ﻴﻊ ﻫ َﺬﺍ‬ ‫َﺣﺘﱠﻰ ﺃَﻧﱠﻚَ َﻭ َ‬ ‫ﺿﻌْﺖَ ﺛِ ْﻘ َﻞ َﺟ ِﻤ ِ‬

‫ِﺇﻟَﻰ َﻋ ْﺒ ِﺪﻙَ ؟ َﻭﻟِ َﻤﺎ َﺫﺍ َﻟ ْﻢ ﺃَ ِﺟ ْﺪ ﻧِ ْﻌ َﻤﺔً ﻓِﻲ َﻋ ْﻴﻨَ ْﻴ َﻚ‬ ‫‪۱۲‬‬ ‫ﻴﻊ ﻫ َﺬﺍ‬ ‫ﺍﻟ ﱠ‬ ‫ﺸ ْﻌ ِ‬ ‫ﺐ َﻋﻠَ ﱠﻲ؟ ﺃَﻟَ َﻌﻠﱢﻲ َﺣﺒِ ْﻠﺖُ ﺑِ َﺠ ِﻤ ِ‬

‫ﻀﻨِﻚَ َﻛ َﻤﺎ ﻳَ ْﺤ ِﻤ ُﻞ ﺍ ْﻟ ُﻤ َﺮﺑﱢﻲ‬ ‫ﺍﻟ ﱠ‬ ‫ﺍﺣ ِﻤ ْﻠﻪُ ﻓِﻲ ِﺣ ْ‬ ‫ﺐ؟ ﺃَ ْﻭ ﻟَ َﻌﻠﱢﻲ َﻭﻟَ ْﺪﺗُﻪُ‪َ ،‬ﺣﺘﱠﻰ ﺗَﻘُﻮ َﻝ ﻟِﻲ ْ‬ ‫ﺸ ْﻌ ِ‬ ‫‪۱۳‬‬ ‫ْﻄ َﻲ َﺟ ِﻤﻴ َﻊ‬ ‫ﺽ ﺍﻟﱠﺘِﻲ َﺣﻠَ ْﻔﺖَ ﻵﺑَﺎﺋِ ِﻪ؟ ِﻣﻦْ ﺃَﻳْﻦَ ﻟِﻲ ﻟَ ْﺤ ٌﻢ َﺣﺘﱠﻰ ﺃُﻋ ِ‬ ‫ﺍﻟ ﱠﺮ ِ‬ ‫ﺿﻴ َﻊ‪ ،‬ﺇِﻟَﻰ ﺍﻷَ ْﺭ ِ‬ ‫ْﻄﻨَﺎ ﻟَ ْﺤ ًﻤﺎ ﻟِﻨَﺄْ ُﻛ َﻞ‪۱٤ .‬ﻻَ ﺃَ ْﻗ ِﺪ ُﺭ ﺃَﻧَﺎ َﻭ ْﺣ ِﺪﻱ‬ ‫ﻫ َﺬﺍ ﺍﻟ ﱠ‬ ‫ﺐ؟ ﻷَﻧﱠ ُﻬ ْﻢ ﻳَ ْﺒ ُﻜﻮﻥَ َﻋﻠَ ﱠﻲ ﻗَﺎﺋِﻠِﻴﻦَ ‪ :‬ﺃَﻋ ِ‬ ‫ﺸ ْﻌ ِ‬ ‫ﺐ ﻷَﻧﱠﻪُ ﺛَﻘِﻴ ٌﻞ َﻋﻠَ ﱠﻲ‪۱٥ .‬ﻓَﺈِﻥْ ُﻛ ْﻨﺖَ ﺗَ ْﻔ َﻌ ُﻞ ﺑِﻲ ﻫ َﻜ َﺬﺍ‪ ،‬ﻓَﺎ ْﻗﺘُ ْﻠﻨِﻲ‬ ‫ﺃَﻥْ ﺃَ ْﺣ ِﻤ َﻞ َﺟ ِﻤﻴ َﻊ ﻫ َﺬﺍ ﺍﻟ ﱠ‬ ‫ﺸ ْﻌ ِ‬ ‫ﻗَ ْﺘﻼً ﺇِﻥْ َﻭ َﺟﺪْﺕُ ﻧِ ْﻌ َﻤﺔً ﻓِﻲ َﻋ ْﻴﻨَ ْﻴﻚَ‪ ،‬ﻓَﻼَ ﺃَ َﺭﻯ ﺑَﻠِﻴﱠﺘِﻲ«‪) .‬ﻋﺪ‪(۱٥-۱۰ :۱۱‬‬ ‫‪ ‬ﺇﻟﺤﺎﺡ ﻣﺘﻜﺮﺭ ﻭﺗﺬﻣﺮ ﻣﻤﻘﻮﺕ ﻣﻦ ﺷﻌﺐ ﺑﺄﻛﻤﻠﻪ ﻳﺒﻜﻲ ﺣﺎﻟ�ﻪ ﻷﻥ ﺍﻟ�ﺮﺏ ﻻ ﻳ�ﻮﻓﺮ‬ ‫ﻟﻬﻢ ﺍﻟﻠﺤ�ﻮﻡ ﻭﺳ�ﻂ ﺗﻠ�ﻚ ﺍﻟﺒﻴ�ﺪﺍء! ﻣ�ﻦ ﻣﻨ�ﺎ ﻻ ﻳﺸ�ﻔﻖ ﻋﻠ�ﻰ ﻣﻮﺳ�ﻰ ﺍﻟﻤﺴ�ﺌﻮﻝ ﻋ�ﻦ ﻫ�ﺬﺍ‬ ‫ﺍﻟﺸﻌﺐ ﻭﺗﻠﺒﻴﺔ ﺍﺣﺘﻴﺎﺟﺎﺗﻪ‪.‬‬ ‫‪۱٤۹‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫ﻭﻫﺎ ﻫﻮ ﺍﻵﻥ ﻳﻮﺍﺟﻪ ﻣﺎ ﻳﻘﺮﺏ ﻣﻦ ﻣﻠﻴﻮﻧﻲ ﺷﺨﺺ ﻳﺒﻜﻮﻥ ﺑﺴﺒﺐ ﺍﻟﻄﻌﺎﻡ ﻓﻤﺎﺫﺍ ﻳﻔﻌﻞ‬ ‫ﻟﻬﻢ؟ ﻭﻛﻴﻒ ﻳﺪﺑﺮ ﻟﺤﻤﺎ ً ﻳﻜﻔﻲ ﻹﻁﻌﺎﻡ ﻫﺬﺍ ﺍﻟﺠﻤﻊ ﺍﻟﻬﺎﺋﻞ ﻣﻦ ﺍﻟﺒﺸﺮ‪.‬‬ ‫‪ ‬ﻭﺗﻔ��ﻴﺾ ﻛﻠﻤ��ﺎﺕ ﻣﻮﺳ��ﻰ ﺑﺎﻷﺳ �ﻰ ﻭﺍﻟﺤ��ﺰﻥ ﻭﻫ��ﻮ ﻳﺸ��ﻌﺮ ﺃﻥ ﻛ��ﻞ ﻓ��ﺮﺩ ﻣ��ﻦ ﻫ��ﺬﺍ‬ ‫ﺍﻟﺸﻌﺐ ﻳﺘﺼﺮﻑ ﻣﻌﻪ ﻛﻤﺎ ﻳﻔﻌﻞ ﺍﻟﻄﻔﻞ ﻣﻊ ﺃﻣ�ﻪ ﻭ ﻳﻤ�ﻸ ﺍﻟ�ﺪﻧﻴﺎ ﺑﻜ�ﺎ َء ﻭﺿ�ﺠﻴﺠﺎ ً ﻭﻻ‬ ‫ﻳﻔﻜﺮ ﻓﻲ ﻣﺪﻯ ﺇﻣﻜﺎﻧﻴﺔ ﺗﻨﻔﻴﺬ ﻣﺎ ﻳﻄﻠﺒﻪ‪.‬‬ ‫‪ ‬ﻭﻷﻭﻝ ﻣﺮﺓ ﻧﺮﻯ ﻣﻮﺳﻰ ﻭﻗﺪ ﺿﺎﻗﺖ ﻧﻔﺴﻪ ﺟﺪﺍً ﻣﻦ ﺍﻟﺘﺬﻣﺮ ﺍﻟﺬﻱ ﻻ ﻳﻨﺘﻬﻲ ﺣﺘﻰ‬ ‫ﺃﻧﻪ ﺗﻤﻨﻰ ﺍﻟﻤﻮﺕ ﻟﻨﻔﺴﻪ! ﻭﻁﻠ�ﺐ ﻣ�ﻦ ﷲ ﻗ�ﺎﺋﻼً "ﺍﻗﺘﻠﻨ�ﻲ ﻗ�ﺘﻼً" ﻓﻬ�ﻮ ﻻ ﻳﺴ�ﺘﻄﻴﻊ ﺃﻥ‬ ‫ﻳﺤﺘﻤﻞ ﻛﻞ ﻫﺬﺍ ﺍﻟﺸﻌﺐ ﻭﺣﺪﻩ‪.‬‬ ‫‪ ‬ﻭﻣﻊ ﺿﻐﻮﻁ ﺍﻟﺤﻴﺎﺓ ﻳﺘﻌﺮﺽ ﺍﻟﻜﺜﻴﺮﻭﻥ ﺇﻟ�ﻰ ﻫ�ﺰﺍﺕ ﻧﻔﺴ�ﻴﺔ ﺗﺼ�ﻴﺒﻬﻢ ﺑﺎﻻﻛﺘﺌ�ﺎﺏ‬ ‫ﺑﻞ ﻭﺍﻟﻴﺄﺱ ﺃﺣﻴﺎﻧﺎ ً! ﺣﺘﻰ ﺭﺟﺎﻝ ﷲ ﺍﻟﻌﻈﻤﺎء ﺃﻣﺜﺎﻝ ﻣﻮﺳ�ﻰ ﻭﺇﻳﻠﻴ�ﺎ ﺍﻟﻠ�ﺬﻳﻦ ﻅﻬ�ﺮﺍ ﻣ�ﻊ‬ ‫ﺍﻟ��ﺮﺏ ﻋﻠ��ﻰ ﺟﺒ��ﻞ ﺍﻟﺘﺠﻠ��ﻲ ﺗﻌﺮﺿ��ﺎ ﻓ��ﻲ ﺣﻴﺎﺗﻬﻤ��ﺎ ﻟﻬ��ﺬﻩ ﺍﻟﻬ��ﺰﺍﺕ‪ ،‬ﻭﻟﻜ��ﻦ ﺍﻹﻧﺴ��ﺎﻥ‬ ‫ﺍﻟﺮﻭﺣﺎﻧﻲ ﻻ ﻳﺠﺪ ﻋﻼﺟﻪ ﻓﻲ ﺍﻟﺪﻭﺍء ﻓﻘﻂ‪ ،‬ﺑﻞ ﻳﺠﺪﻩ ﺑﺎﻷﻛﺜﺮ ﻓﻲ ﻳﺪ ﷲ ﺍﻟﺤﺎﻧﻴﺔ ﺍﻟﺘ�ﻲ‬ ‫ﺗﻘﺪﻡ ﻣﺎ ﻫﻮ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﺪﻭﺍء‪.‬‬ ‫* ﷲ ﻳﺨﻔﻒ ﻋﻦ ﻣﻮﺳﻰ‪:‬‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﺍﻟﱠ ِﺬﻳﻦَ ﺗَ ْﻌﻠَ ُﻢ‬ ‫ﺳ ْﺒ ِﻌﻴﻦَ َﺭ ُﺟﻼً ِﻣﻦْ ُ‬ ‫ﻮﺥ ﺇِ ْ‬ ‫ﺳﻰ‪ْ » :‬‬ ‫ﺍﺟ َﻤ ْﻊ ﺇِﻟَ ﱠﻲ َ‬ ‫ﻓَﻘَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫ﺷﻴ ُ ِ‬ ‫ﺷﻴ ُ ُ‬ ‫ﺎﻉ ﻓَﻴَﻘِﻔُﻮﺍ ُﻫﻨَﺎﻙَ َﻣ َﻌﻚَ ‪.‬‬ ‫ﻮﺥ ﺍﻟ ﱠ‬ ‫ﺃَﻧﱠ ُﻬ ْﻢ ُ‬ ‫ﺐ َﻭﻋ َُﺮﻓَﺎ ُﺅﻩُ‪َ ،‬ﻭﺃَ ْﻗﺒِ ْﻞ ﺑِ ِﻬ ْﻢ ﺇِﻟَﻰ َﺧ ْﻴ َﻤ ِﺔ ْ‬ ‫ﺸ ْﻌ ِ‬ ‫ﺍﻻﺟﺘِ َﻤ ِ‬

‫‪۱۷‬ﻓَﺄ َ ْﻧ ِﺰ َﻝ ﺃَﻧَﺎ َﻭﺃَﺗَ َﻜﻠﱠ َﻢ َﻣ َﻌﻚَ ُﻫﻨَﺎﻙَ‪َ ،‬ﻭ ُ‬ ‫ﺿ َﻊ َﻋﻠَ ْﻴ ِﻬ ْﻢ‪،‬‬ ‫ﺁﺧ َﺬ ِﻣﻦَ ﱡ‬ ‫ﻭﺡ ﺍﻟﱠ ِﺬﻱ َﻋﻠَ ْﻴﻚَ َﻭﺃَ َ‬ ‫ﺍﻟﺮ ِ‬ ‫ﺳﻮﺍ‬ ‫ﺐ‪ ،‬ﻓَﻼَ ﺗ َْﺤ ِﻤ ُﻞ ﺃَ ْﻧﺖَ َﻭ ْﺣﺪَﻙَ ‪َ ۱۸ .‬ﻭﻟِﻠ ﱠ‬ ‫ﻓَﻴَ ْﺤ ِﻤﻠُﻮﻥَ َﻣ َﻌﻚَ ﺛِ ْﻘ َﻞ ﺍﻟ ﱠ‬ ‫ﺐ ﺗَﻘُﻮ ُﻝ‪ :‬ﺗَﻘَ ﱠﺪ ُ‬ ‫ﺸ ْﻌ ِ‬ ‫ﺸ ْﻌ ِ‬ ‫ﻟِ ْﻠ َﻐ ِﺪ ﻓَﺘَﺄْ ُﻛﻠُﻮﺍ ﻟَ ْﺤ ًﻤﺎ‪ ،‬ﻷَﻧﱠ ُﻜ ْﻢ ﻗَ ْﺪ ﺑَ َﻜ ْﻴﺘُ ْﻢ ﻓِﻲ ﺃُ ُﺫﻧَ ِﻲ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺏ ﻗَﺎﺋِﻠِﻴﻦَ ‪َ :‬ﻣﻦْ ﻳُ ْﻄ ِﻌ ُﻤﻨَﺎ ﻟَ ْﺤ ًﻤﺎ؟ ﺇِﻧﱠﻪُ‬

‫‪۱۹‬‬ ‫ﺍﺣﺪًﺍ‪،‬‬ ‫َﻛﺎﻥَ ﻟَﻨَﺎ َﺧ ْﻴ ٌﺮ ﻓِﻲ ِﻣ ْ‬ ‫ﺼ َﺮ‪ .‬ﻓَﻴُ ْﻌ ِﻄﻴ ُﻜ ُﻢ ﺍﻟ ﱠﺮ ﱡﺏ ﻟَ ْﺤ ًﻤﺎ ﻓَﺘَﺄْ ُﻛﻠُﻮﻥَ ‪ .‬ﺗَﺄْ ُﻛﻠُﻮﻥَ ﻻَ ﻳَ ْﻮ ًﻣﺎ َﻭ ِ‬ ‫ﺴﺔَ ﺃَﻳﱠ ٍﺎﻡ‪َ ،‬ﻭﻻَ َﻋﺸ َ​َﺮﺓَ ﺃَﻳﱠ ٍﺎﻡ‪َ ،‬ﻭﻻَ ِﻋ ْ‬ ‫ﺸ ِﺮﻳﻦَ ﻳَ ْﻮ ًﻣﺎ‪۲۰ ،‬ﺑَ ْﻞ َ‬ ‫ﺷ ْﻬ ًﺮﺍ ِﻣﻦَ‬ ‫َﻭﻻَ ﻳَ ْﻮ َﻣ ْﻴ ِﻦ‪َ ،‬ﻭﻻَ َﺧ ْﻤ َ‬

‫ﺏ ﺍﻟﱠ ِﺬﻱ‬ ‫ﻴﺮ ﻟَ ُﻜ ْﻢ َﻛ َﺮﺍ َﻫﺔً‪ ،‬ﻷَﻧﱠ ُﻜ ْﻢ َﺭﻓَ ْ‬ ‫ﻀﺘُ ُﻢ ﺍﻟ ﱠﺮ ﱠ‬ ‫ﺼ َ‬ ‫ﺎﺧ ِﺮ ُﻛ ْﻢ‪َ ،‬ﻭﻳَ ِ‬ ‫ﺎﻥ‪َ ،‬ﺣﺘﱠﻰ ﻳَ ْﺨ ُﺮ َﺝ ِﻣﻦْ َﻣﻨَ ِ‬ ‫ﺍﻟ ﱠﺰ َﻣ ِ‬ ‫‪۲۱‬‬ ‫ﺳﻰ‪:‬‬ ‫ﺳ ِﻄ ُﻜ ْﻢ َﻭﺑَ َﻜ ْﻴﺘُ ْﻢ ﺃَ َﻣﺎ َﻣﻪُ ﻗَﺎﺋِﻠِﻴﻦَ ‪ :‬ﻟِ َﻤﺎ َﺫﺍ َﺧ َﺮ ْﺟﻨَﺎ ِﻣﻦْ ِﻣ ْ‬ ‫ﺼ َﺮ؟« ﻓَﻘَﺎ َﻝ ُﻣﻮ َ‬ ‫ﻓِﻲ َﻭ َ‬ ‫ﺳ ِﻄ ِﻪ‪َ ،‬ﻭﺃَ ْﻧﺖَ ﻗَ ْﺪ ﻗُ ْﻠﺖَ ‪:‬‬ ‫ﺵ )ﺭﺟﻞ( ﻫ َُﻮ ﺍﻟ ﱠ‬ ‫ﺸ ْﻌ ُ‬ ‫ﺐ ﺍﻟﱠ ِﺬﻱ ﺃَﻧَﺎ ﻓِﻲ َﻭ َ‬ ‫ﺳﺖﱡ ِﻣﺌَ ِﺔ ﺃَ ْﻟ ِ‬ ‫» ِ‬ ‫ﻒ َﻣﺎ ٍ‬ ‫‪۱٥۰‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫ﺎﻥ‪۲۲ .‬ﺃَﻳُ ْﺬﺑَ ُﺢ ﻟَ ُﻬ ْﻢ َﻏﻨَ ٌﻢ َﻭﺑَﻘَ ٌﺮ ﻟِﻴَ ْﻜﻔِﻴَ ُﻬ ْﻢ؟ ﺃَ ْﻡ‬ ‫ْﻄﻴ ِﻬ ْﻢ ﻟَ ْﺤ ًﻤﺎ ﻟِﻴَﺄْ ُﻛﻠُﻮﺍ َ‬ ‫ﺃُﻋ ِ‬ ‫ﺷ ْﻬ ًﺮﺍ ِﻣﻦَ ﺍﻟ ﱠﺰ َﻣ ِ‬ ‫‪۲۳‬‬ ‫ﺼ ُﺮ ﻳَ ُﺪ‬ ‫ﺳﻰ‪َ » :‬ﻫ ْﻞ ﺗَ ْﻘ ُ‬ ‫ﺳ َﻤ ِﻚ ﺍ ْﻟﺒَ ْﺤ ِﺮ ﻟِﻴَ ْﻜﻔِﻴَ ُﻬ ْﻢ؟« ﻓَﻘَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫ﻳُ ْﺠ َﻤ ُﻊ ﻟَ ُﻬ ْﻢ ُﻛ ﱡﻞ َ‬ ‫ﺏ؟ ﺍﻵﻥَ ﺗ َ​َﺮﻯ ﺃَﻳُﻮﺍﻓِﻴﻚَ َﻛﻼَ ِﻣﻲ ﺃَ ْﻡ ﻻَ«‪) .‬ﻋﺪ‪(۲۳-۱٦ :۱۱‬‬ ‫ﺍﻟ ﱠﺮ ﱢ‬ ‫‪ ‬ﻟﻢ ﻳﻌﺎﺗﺐ ﷲ ﻣﻮﺳﻰ ﻓﻬﻮ ﻳﻌﻠﻢ ﺑﺨﻠﻔﻴﺎﺕ ﺍﻷﻣﻮﺭ ﻭﻳـ ُﻘـ َ ﱢﺪﺭ ﺍﻟﻀﻌﻒ ﺍﻟﺒﺸﺮﻱ ﺍﻟﺬﻱ‬ ‫ﺣﻞ ﺑﻤﻮﺳﻰ ﻟﺬﻟﻚ ﻁﻠﺐ ﻣﻨﻪ ﺍﺧﺘﻴﺎﺭ ﺳﺒﻌﻴﻦ ﺷﻴﺨﺎ ً ﻟﻴﻔﻴﺾ ﻋﻠﻴﻬﻢ ﻣﻦ ﺭﻭﺣﻪ ﺍﻟﻘﺪﻭﺱ‬ ‫ﻓﻴﺘﺤﻤﻠﻮﻥ ﻣﻌﻪ ﺍﻟﻤﺴﺌﻮﻟﻴﺔ ﻓﻲ ﻗﻴﺎﺩﺓ ﺍﻟﺸﻌﺐ‪.‬ﻭﻧﻼﺣﻆ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻘﻠﻴﺪ ﻅﻞ ﻣﻊ ﺍﻟﻴﻬﻮﺩ‬ ‫ﺑﻌﺪ ﺍﺳﺘﻘﺮﺍﺭﻫﻢ ﻓﻲ ﻛﻨﻌﺎﻥ‪ .‬ﻭﻛﺎﻥ ﻣﺠﻠﺲ ﺍﻟﺴﻨﻬﺪﺭﻳﻢ ﻣﻜﻮﻧﺎ ً ﻣﻦ ﺳﺒﻌﻴﻦ ﺷﻴﺨﺎ ً‪.‬‬ ‫‪ ‬ﺃﻣﺮ ﺍﻟﺮﺏ ﺍﻟﺸﻌﺐ ﺃﻥ ﻳﺘﻘﺪﺱ ﻷﻧﻪ ﺳﻴﻌﻄﻴﻬﻢ ﻟﺤﻤﺎ ً ﺣﺴﺐ ﺷﻬﻮﺗﻬﻢ ﺷﻬﺮﺍً ﻛﺎﻣﻼً‬ ‫ﺣﺘ��ﻰ ﻳﺴ��ﺄﻣﻮﻧﻪ‪ .‬ﻭﺗﻌﺠ��ﺐ ﻣﻮﺳ��ﻰ ﻣ��ﻦ ﻛ��ﻼﻡ ﷲ ﻭﺑ��ﺪﺍ ﻟ��ﻪ ﺑ��ﺎﻟﻤﻨﻄﻖ ﺍﻟﺒﺸ��ﺮﻱ ﺻ��ﻌﺐ‬ ‫ﺍﻟﺘﻨﻔﻴ��ﺬ!! ﻭﻫﻨ��ﺎ ﻧﻼﺣ��ﻆ ﺃﻥ ﺭﺟ��ﻞ ﺍﻹﻳﻤ��ﺎﻥ – ﻛﻠ��ﻴﻢ ﷲ ﻣﻮﺳ��ﻰ ﺍﻟﻨﺒ��ﻲ ‪ -‬ﻓﻘ��ﺪ ﺭﺟ��ﺎءﻩ‬ ‫ﺑﺴﺒﺐ ﺍﻹﺣﺒﺎﻁ ﺍﻟﺸ�ﺪﻳﺪ ﻭﺍﻟﻴ�ﺄﺱ‪ ،‬ﻭﺑ�ﺪﺃ ﻳ�ﺘﻜﻠﻢ ﻭﻛﺄﻧ�ﻪ ﻭﺍﺣ�ﺪ ﻣ�ﻦ ﻫ�ﺬﺍ ﺍﻟﺸ�ﻌﺐ‪ .‬ﻓﻜﻴ�ﻒ‬ ‫ﻳﻬﻴﺊ ﷲ ﻟﺤﻤﺎ ً ﻟﻬﺬﺍ ﺍﻟﺠﻤﻊ؟‬ ‫ﻣﻦ ﺍﻷﺭﺽ؟ ﻣﺴﺘﺤﻴﻞ‪ ،‬ﻓﻘﻄﻌﺎﻥ ﻛﺜﻴﺮﺓ ﻻ ﺗﻜﻔﻲ ﻛﻲ ﻳﺬﻭﻕ ﻛﻞ ﻣﻨﻬﻢ ﻗﻄﻌﺔ ﺻﻐﻴﺮﺓ‪.‬‬ ‫ﺃﻡ ﻣﻦ ﺍﻟﺒﺤﺮ؟ ﺃﻳﻀﺎ ً ﺻﻌﺐ‪ ...‬ﻓﻜﻴﻒ ﻳﺼﻄﺎﺩﻭﻥ ﺃﻁﻨﺎﻧﺎ ً ﻣﻦ ﺍﻟﺴﻤﻚ ﻟﻬﺬﺍ ﺍﻟﺠﻤﻊ؟‬ ‫ﻭﻟﻜﻦ ﻣﺘﻰ ﻛﺎﻥ ﷲ ﻳﺘﻌﺎﻣﻞ ﺣﺴﺐ ﻣﻨﻄﻘﻨﺎ ﺍﻟﺒﺸﺮﻱ؟!‬ ‫ﺇﻥ ﻁﺮﻗﻪ ﻟﻴﺴﺖ ﻛﻄﺮﻗﻨﺎ ﻭﺃﻓﻜﺎﺭﻩ ﻟﻴﺴﺖ ﻛﺄﻓﻜﺎﺭﻧﺎ‪.‬‬ ‫ﻭﺍﺣﺘﻤﻞ ﷲ ﺍﻛﺘﺌﺎﺏ ﻣﻮﺳﻰ ﻷﺗﻪ ﻳﺪﺭﻙ ﺃﻧﻪ ﺗﺤﺖ ﺿﻐﻂ ﻏﻴﺮ ﻋﺎﺩﻱ‬ ‫ﻭﻟﻜﻨﻪ ﻋﺎﺗﺒﻪ ﺑﻠﻄﻒ ﻗﺎﺋﻼً"ﻫﻞ ﺗﻘﺼﺮ ﻳﺪ ﺍﻟﺮﺏ؟" ﻭﻫﻮ ﺳﺆﺍﻝ ﻟﻠﻨﻔﻲ ﺍﻟﻘﺎﻁﻊ ﻳﺬﻛﺮﻧﺎ‬ ‫ﺑﺘﺴﺎﺅﻝ ﻣﺸﺎﺑﻪ ﻣﻦ ﷲ ﻷﺑﻴﻨﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻫﻮ ﻳﻌﺎﺗﺐ ﺳﺎﺭﺓ ﻋﻠﻰ ﺷﻜﻬﺎ ﻭﺿﺤﻜﻬﺎ ﻓﻘﺎﻝ‬ ‫َﻲ ٌء؟" )ﺗﻚ‪(۱٤:۱۸‬‬ ‫ﺍﻟﺮﺏ ‪َ " :‬ﻫ ْﻞ ﻳَ ْ‬ ‫ﺴﺘ َِﺤﻴ ُﻞ َﻋﻠَﻰ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺏﺷ ْ‬ ‫ﻋﻨ��ﺪﻣﺎ ﺗﻤ��ﺮ ﺑ��ﻚ ﺿ��ﻴﻘﺔ ﺷ��ﺪﻳﺪﺓ ﺗ��ﺬﻛﺮ ﺃﻥ ﻣ��ﻦ ﺷ��ﻖ ﺍﻟﺒﺤ��ﺮ ﻣ��ﻦ ﺃﺟﻠ��ﻚ ﻭﺃﺭﺳ��ﻞ ﺍﻟﻤ��ﻦ‬ ‫ﻭﺍﻟﻤﺎء ﻗﺎﺩﺭ ﺃﻥ ﻳﺮﺳﻞ ﻟﻚ ﻁﻴﻮﺭ ﺍﻟﺴﻠﻮﻯ ﻣﻦ ﺍﻟﺴﻤﺎء‪.‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫* ﺭﻭﺡ ﷲ ﻳﺤﻞ ﻋﻠﻰ ﺍﻟﺴﺒﻌﻴﻦ ﺷﻴﺨﺎ ً‪) :‬ﻋﺪ‪(۲۹-۲٤ :۱۱‬‬ ‫‪ ‬ﻭﺍﺧﺘﺎﺭ ﻣﻮﺳﻰ ﺳﺒﻌﻴﻦ ﺷ�ﻴﺨﺎ ً ﻭﺃﻭﻗﻔﻬ�ﻢ ﺣ�ﻮﻝ ﺍﻟﺨﻴﻤ�ﺔ ﻓﺘﺠﻠ�ﻰ ﻣﺠ�ﺪ ﺍﻟ�ﺮﺏ ﻭﺣ�ﻞ‬ ‫ﻋﻠﻴﻬﻢ ﺭﻭﺡ ﺍﻟﺮﺏ ﻓﺘﻨﺒﺄﻭﺍ‪ .‬ﻭﻣﻦ ﺗﻮﺍﺿﻊ ﺍﻟﺮﺏ ﺃﺧﺬ ﻣ�ﻦ ﺍﻟ�ﺮﻭﺡ ﺍﻟﺘ�ﻲ ﻋﻠ�ﻰ ﻣﻮﺳ�ﻰ‬ ‫ﻭﺃﻋﻄ��ﺎﻫﻢ ﻫ��ﺬﻩ ﺍﻟ��ﺮﻭﺡ ﻭﺍﻟﺘ��ﻲ ﻫ��ﻲ ﻓ��ﻲ ﺍﻷﺻ��ﻞ ﺭﻭﺡ ﷲ ﺍﻟﻘ��ﺪﻭﺱ‪ .‬ﻭﻟﻜ��ﻦ ﻫ��ﺆﻻء‬ ‫ﺍﻟﺸﻴﻮﺥ ﻟﻢ ﻳﻨﺎﻟﻮﺍ ﻣﻮﻫﺒﺔ ﺍﻟﻤﻌﺠﺰﺍﺕ ﻣﺜﻞ ﻣﻮﺳﻰ‪.‬‬ ‫‪ ‬ﺗﺨﻠﻒ ﺷﻴﺨﺎﻥ ﻋﻦ ﺍﻟﺤﻀ�ﻮﺭ ﺃﻣ�ﺎﻡ ﺍﻟﺨﻴﻤ�ﺔ‪ ،‬ﻭﻟﻌﻠﻬﻤ�ﺎ ﺷ�ﻌﺮﺍ ﺑﻌ�ﺪﻡ ﺍﻻﺳ�ﺘﺤﻘﺎﻕ‪.‬‬ ‫ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺫﻟﻚ ﺇﻻ ﺃﻥ ﺭﻭﺡ ﺍﻟﺮﺏ ﺣﻞ ﻋﻠﻴﻬﻤﺎ ﻭﺗﻨﺒﺄ ﻛﻞ ﻣﻨﻬﻤﺎ ﻓﻲ ﺍﻟﻤﺤﻠﺔ‪ .‬ﻓﻐ�ﺎﺭ‬ ‫ﻳﺸﻮﻉ ﻋﻠﻰ ﻣﻜﺎﻧﺔ ﻣﻮﺳﻰ ﻭﺫﻫﺐ ﺇﻟﻴﻪ ﻟﻜﻲ ﻳﻤﻨﻌﻬﻤﺎ‪ .‬ﻓﺮﻓﺾ ﻣﻮﺳﻰ ﺗﺼﺮﻑ ﻳﺸﻮﻉ‬ ‫ﻷﻧﻪ ﻳﺘﻤﻨﻰ ﺃﻥ ﻳﺤﻞ ﺭﻭﺡ ﺍﻟﺮﺏ ﻋﻠﻰ ﻛﻞ ﺍﻟﺸﻌﺐ ﻓﻴﺼﻴﺮﻭﺍ ﻛﻠﻬﻢ ﺃﻧﺒﻴﺎء‪.‬‬ ‫ﻓﺎﻹﻧﺴ��ﺎﻥ ﺍﻟﺮﻭﺣ���ﻲ ﺍﻟﺤﻘﻴﻘ���ﻲ ﻻ ﻳﻐ��ﺎﺭ ﻟﻜﺮﺍﻣﺘ���ﻪ ﺑ���ﻞ ﻳﻔ��ﺮﺡ ﺑ���ﺎﻣﺘﻼء ﺍﻟﻜﻨﻴﺴ���ﺔ ﻣ���ﻦ‬ ‫ﺍﻟﻤﻮﺍﻫﺐ‪ ،‬ﻭﺯﻳﺎﺩﺓ ﻋﺪﺩ ﺍﻟﻔﻌﻠﺔ ﻓﻲ ﺍﻟﻜﺮﻡ‪.‬‬ ‫* ﺇﺭﺳﺎﻝ ﺍﻟﺴﻠﻮﻯ ﻭﻋﻘﻮﺑﺔ ﺍﻟﺸﻬﻮﺓ‪:‬‬ ‫‪۳۱‬‬ ‫ﺷ �ﻴ ُ ُ‬ ‫�ﺢ ِﻣ��ﻦْ ﻗِﺒَ� ِ�ﻞ‬ ‫ﺳ��ﻰ ﺇِﻟَ��ﻰ ﺍ ْﻟ َﻤ َﺤﻠﱠ� ِﺔ ُﻫ� َ�ﻮ َﻭ ُ‬ ‫ﻮﺥ ﺇِ ْ‬ ‫ﺳ� َ�ﺮﺍﺋِﻴ َﻞ‪ .‬ﻓَ َﺨ َﺮ َﺟ��ﺖْ ِﺭﻳ� ٌ‬ ‫ﺛُ� ﱠﻢ ﺍ ْﻧ َﺤ��ﺎﺯَ ُﻣﻮ َ‬ ‫�ﻴﺮ ِﺓ ﻳَ ْ�ﻮ ٍﻡ )‪۳٥‬ﻛ�ﻢ(‬ ‫ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺴ َ‬ ‫ﺳﺎﻗَﺖْ َ‬ ‫ﺏ َﻭ َ‬ ‫ﺳ ْﻠ َﻮﻯ ِﻣﻦَ ﺍ ْﻟﺒَ ْﺤ ِﺮ َﻭﺃَ ْﻟﻘَ ْﺘ َﻬﺎ َﻋﻠَﻰ ﺍ ْﻟ َﻤ َﺤﻠﱠ ِﺔ‪ ،‬ﻧَ ْﺤ َﻮ َﻣ ِ‬

‫ﻕ َﻭ ْﺟ � ِﻪ‬ ‫�ﻴﺮ ِﺓ ﻳَ� ْ�ﻮ ٍﻡ ِﻣ��ﻦْ ُﻫﻨَ��ﺎﻙَ‪َ ،‬ﺣ� َ�ﻮﺍﻟَ ِﻲ ﺍ ْﻟ َﻤ َﺤﻠﱠ� ِﺔ‪َ ،‬ﻭﻧَ ْﺤ� َ�ﻮ ِﺫ َﺭﺍ َﻋ � ْﻴ ِﻦ ﻓَ� ْ�ﻮ َ‬ ‫ﺴ� َ‬ ‫ِﻣ��ﻦْ ُﻫﻨَ��ﺎ َﻭ َﻣ ِ‬ ‫ﺐ ُﻛ � ﱠﻞ ﺫﻟِ��ﻚَ ﺍﻟﻨﱠ َﻬ��ﺎ ِﺭ‪َ ،‬ﻭ ُﻛ � ﱠﻞ ﺍﻟﻠﱠ ْﻴ� ِ�ﻞ َﻭ ُﻛ � ﱠﻞ ﻳَ� ْ�ﻮ ِﻡ ﺍ ْﻟ َﻐ � ِﺪ َﻭ َﺟ َﻤ ُﻌ��ﻮﺍ‬ ‫ﺽ‪۳۲ .‬ﻓَﻘَ��ﺎ َﻡ ﺍﻟ ﱠ‬ ‫ﺸ � ْﻌ ُ‬ ‫ﺍﻷَ ْﺭ ِ‬ ‫���ﻮﺍ ِﻣﺮ )ﺍﻟﺤ���ﻮﻣﺮ ﻫ���ﻮ ﺣﻤﻮﻟ���ﺔ ﺍﻟﺤﻤ���ﺎﺭ=‬ ‫ﺴ��� ْﻠ َﻮﻯ‪ .‬ﺍﻟﱠ��� ِﺬﻱ ﻗَﻠﱠ��� َﻞ َﺟ َﻤ��� َﻊ َﻋ َ‬ ‫ﺍﻟ ﱠ‬ ‫ﺸ� َ‬ ‫��ﺮﺓَ َﺣ َ‬ ‫ﺎﻁ َﺢ َﺣ َﻮﺍﻟَ ِﻲ ﺍ ْﻟ َﻤ َﺤﻠﱠ ِﺔ‪.‬‬ ‫ﺳﻄﱠ ُﺤﻮﻫَﺎ )ﻣﻠﺤﻮﻫﺎ ﻭﻧﺸﺮﻭﻫﺎ( ﻟَ ُﻬ ْﻢ َﻣ َ‬ ‫‪۲۳۰‬ﻟﺘﺮﺍً(◌َ ‪َ .‬ﻭ َ‬ ‫ﺴ ِ‬

‫‪۳۳‬‬ ‫ﺏ َﻋﻠَ��ﻰ‬ ‫َﻭﺇِ ْﺫ َﻛ��ﺎﻥَ ﺍﻟﻠﱠ ْﺤ � ُﻢ ﺑَ ْﻌ � ُﺪ ﺑَ�ﻴْﻦَ ﺃَ ْ‬ ‫�ﺐ ﺍﻟ � ﱠﺮ ﱢ‬ ‫ﻀ� ُ‬ ‫�ﻲ َﻏ َ‬ ‫ﺳ �ﻨَﺎﻧِ ِﻬ ْﻢ ﻗَ ْﺒ � َﻞ ﺃَﻥْ ﻳَ ْﻨﻘَ ِﻄ � َﻊ‪َ ،‬ﺣ ِﻤ� َ‬ ‫‪۳٤‬‬ ‫�ﻊ‬ ‫ﺏ ﺍﻟ ﱠﺮ ﱡﺏ ﺍﻟ ﱠ‬ ‫ﺍﻟ ﱠ‬ ‫ﺿ ْﺮﺑَﺔً ﻋ َِﻈﻴ َﻤﺔً ِﺟ� ًّﺪﺍ‪ .‬ﻓَ� ُﺪ ِﻋ َﻲ ﺍ ْ‬ ‫ﺐ َ‬ ‫ﺸ ْﻌ َ‬ ‫ﺿ َﺮ َ‬ ‫ﺐ‪َ ،‬ﻭ َ‬ ‫ﺸ ْﻌ ِ‬ ‫ﺳ� ُﻢ ﺫﻟِ�ﻚَ ﺍ ْﻟ َﻤ ْﻮ ِ‬ ‫ﺿ ِ‬

‫»ﻗَﺒَ ُﺮﻭﺕَ َﻫﺘﱠﺄ َ َﻭﺓَ« ﻷَﻧﱠ ُﻬ ْﻢ ُﻫﻨَﺎﻙَ َﺩﻓَﻨُﻮﺍ ﺍ ْﻟﻘَ ْﻮ َﻡ ﺍﻟﱠ ِﺬﻳﻦَ ﺍﺷْ�ﺘَ َﻬ ْﻮﺍ‪َ ۳٥ .‬ﻭ ِﻣ�ﻦْ ﻗَﺒَ� ُﺮﻭﺕَ َﻫﺘﱠ�ﺄ َ َﻭﺓَ‬ ‫ﻀ ْﻴ ُﺮﻭﺕ‬ ‫ﺍﺭﺗ َ​َﺤ َﻞ ﺍﻟ ﱠ‬ ‫)ﻗﺒﻮﺭ ﺍﻟﺸﻬﻮﺓ( ْ‬ ‫ﺸ ْﻌ ُ‬ ‫ﻀ ْﻴ ُﺮﻭﺕَ ‪ ،‬ﻓَ َﻜﺎﻧُﻮﺍ ﻓِﻲ َﺣ َ‬ ‫ﺐ ﺇِﻟَﻰ َﺣ َ‬ ‫)ﻋﺪ‪(۳٥-۳۰ :۱۱‬‬ ‫‪۱٥۲‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫‪ ‬ﺃﺗﺖ ﺃﺳﺮﺍﺏ ﺍﻟﺴﻠﻮﻯ )ﺍﻟﺴﻤﺎﻥ( ﺑﺄﻋ�ﺪﺍﺩ ﺿ�ﺨﻤﺔ ﻛﻮﻋ�ﺪ ﺍﻟ�ﺮﺏ‪ .‬ﻣﻼﻳ�ﻴﻦ ﺍﻟﻄﻴ�ﻮﺭ‬ ‫ﺗﻄﻴﺮ ﻣﻨﻬﻜﺔ ﺑﺎﺭﺗﻔﺎﻉ ﻣﺘ�ﺮ ﻭﺍﺣ�ﺪ ﻓ�ﻮﻕ ﺳ�ﻄﺢ ﺍﻷﺭﺽ‪ .‬ﻓﻴﺴ�ﻬﻞ ﺍﺻ�ﻄﻴﺎﺩﻫﺎ ﺑﻄ�ﺮﻕ‬ ‫ﺑﺪﺍﺋﻴﺔ‪ .‬ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻭﻋﺪ ﺍﻟﺮﺏ ﺑﺄﻥ ﺍﻟﻠﺤﻢ ﻟ�ﻦ ﻳﻨﻘﻄ�ﻊ ﺷ�ﻬﺮﺍً ﻣ�ﻦ ﺍﻟﺰﻣ�ﺎﻥ ﻭﺳ�ﻴﻜﻮﻥ‬ ‫ﻫﻨﺎﻙ ﻣﺎ ﻳﻜﻔﻲ ﺃﻛﺜ�ﺮ ﻣ�ﻦ ﺣ�ﺎﺟﺘﻬﻢ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﺸ�ﻌﺐ ﺍﻟﻤﻨ�ﺪﻓﻊ ﺑﺸ�ﻬﻮﺗﻪ ﺍﺳ�ﺘﻤﺮ ﻁ�ﻮﺍﻝ‬ ‫ﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﻠﻴﻞ ﻓﻲ ﺻﻴﺪ ﻭﺗﺠﻤﻴ�ﻊ ﺍﻟﻄﻴ�ﻮﺭ ﺑﺸ�ﺮﺍﻫﺔ ﻭﻧﻬ�ﻢ‪ ،‬ﺣﺘ�ﻰ ﺃﻥ ﺃﻗ�ﻞ ﻭﺍﺣ�ﺪ ﻓ�ﻴﻬﻢ‬ ‫ﺟﻤﻊ ﻣﺎ ﻳﻮﺍﺯﻱ ﺣﻤﻮﻟﺔ ﻋﺸﺮﺓ ﺣﻤﻴﺮ!‬ ‫ﻓﺄﺧﺬﻭﺍ ﺃﻛﺜﺮ ﻣﻦ ﻛﻔﺎﻳﺘﻬﻢ ﺑﻜﺜﻴﺮ ﻭﻣﻠـ ﱠﺤﻮﺍ ﺑﺎﻗﻲ ﺍﻟﻄﻴﻮﺭ ﻟﻴﺨﺰﻧﻮﻫﺎ‪.‬‬ ‫‪ ‬ﻭﻣﻦ ﻋﻠﻴﺎء ﺳﻤﺎﺋﻪ ﺍﻧﺘﻈﺮ ﺍﻟﻘﺪﻳﺮ ﺃﻥ ﻳﺴﻤﻊ ﻛﻠﻤﺔ ﺷﻜﺮ ﻭﺍﻛﻨﻪ ﻟﻸﺳﻒ ﻟﻢ ﻳﺠﺪﻫﺎ!‬ ‫ﻓﺎﻟﺸ��ﻌﺐ ﻣﺸ��ﻐﻮﻝ‪ ،‬ﻭﺍﻟﺴ��ﺒﺎﻕ ﻣﺤﻤ��ﻮﻡ ﻋﻠ��ﻰ ﺗﺨ��ﺰﻳﻦ ﺍﻟﻠﺤ��ﻢ ﺗﺤﺴ��ﺒﺎ ً ﻟﻨﻜ��ﻮﺹ ﷲ ﻋ��ﻦ‬ ‫ﻭﻋ��ﺪﻩ‪ .....‬ﻭﺑﻴﻨﻤ��ﺎ ﻫ��ﻢ ﻳ��ﺄﻛﻠﻮﻥ ﺃﺗ��ﺖ ﺿ��ﺮﺑﺔ ﷲ ﻗﻮﻳ��ﺔ‪ .‬ﻭﻳـ ُﻌﺘـ َﻘ �ـ َﺪ ﺃﻧﻬ��ﺎ ﻛﺎﻧ��ﺖ ﻭﺑ��ﺎ ًء‬ ‫ﺗﺴﺒﺐ ﻓﻲ ﻣﻮﺕ ﺍﻟﻜﺜﻴﺮﻳﻦ‪ .‬ﺃﻭ ﻫﻲ ﺍﻟﺘﺨﻤﺔ ﺍﻟﺸﺪﻳﺪﺓ ﺍﻟﺘﻲ ﺃﺻﺎﺑﺖ ﻛ�ﻞ ﻣ�ﻦ ﻣ�ﻸ ﺑﻄﻨ�ﻪ‬ ‫ﻣﻦ ﺍﻟﻠﺤﻢ ﻓﻮﻕ ﺍﻻﺣﺘﻤﺎﻝ‪ ،‬ﻷﻥ ﻛﺜﻴﺮﺍً ﻣﻤﺎ ﻳﺼﻴﺒﻨﺎ ﻫﻮ ﻧﺘﻴﺠﺔ ﻁﺒﻴﻌﻴﺔ ﻟﺤﻤﺎﻗﺎﺗﻨﺎ‪.‬‬ ‫‪ ‬ﻭﻓﻬ��ﻢ ﺍﻟﺸ��ﻌﺐ ﺃﻥ ﺗﻠ��ﻚ ﺍﻟﻀ��ﺮﺑﺔ ﻛﺎﻧ��ﺖ ﺑﺴ��ﺒﺐ ﺍﻟﺸ��ﻬﻮﺓ ﺍﻟﺮﺩﻳﺌ �ﺔ ﺍﻟﺘ��ﻲ ﺗﻤﻠﻜ��ﺘﻬﻢ‬ ‫ﻭﺩﻓﻨـــــﻮﺍ ﺍﻟﻀﺤﺎﻳﺎ ﻫﻨﺎﻙ ﻭﺩﻋﻮﺍ ﺍﺳﻢ ﺍﻟﻤﻜﺎﻥ "ﻗﺒﺮﻭﺕ ﻫﺘﺄﻭﺓ" ﺃﻱ ﻗﺒﻮﺭ ﺍﻟﺸﻬﻮﺓ‪.‬‬ ‫ﻓﻬﻞ ﺗﺮﻯ ﺷﻬﻮﺗﻬﻢ ﺍﻟﺮﺩﻳﺔ ﻣﺎﺗﺖ ﻓﻌﻼً ﻭﺩﻓﻨﻮﻫﺎ ﻫﻨﺎﻙ؟‬ ‫ﺃﻡ ﺩﻓﻨﻮﺍ ﺟﺜﺚ ﺍﻟﻤﺸﺘﻬﻴﻦ ﻓﻘﻂ ﻭﻅﻠﺖ ﺍﻟﺸﻬﻮﺓ ﺣﻴﺔ ﺩﺍﺧﻠﻬﻢ ؟‬ ‫ﺇﻥ ﺍﻷﺣﺪﺍﺙ ﺍﻟﻘﺎﺩﻣﺔ ﺗﺮﻳﻨﺎ ﺃﻧﻬﻢ – ﻭﻳﺎ ﻟﻸﺳﻒ – ﺩﻓﻨﻮﺍ ﺍﻟﻤﺸﺘﻬﻴﻦ ﻭﺗﺮﻛﻮﺍ ﺍﻟﺸﻬﻮﺓ!‬ ‫‪ ‬ﺧﻁ��ﻭﺭﺓ ﺷ��ﻬﻭﺍﺕ ﺍﻟﺟﺳ��ﺩ‪ :‬ﺑﺸ��ﻌﺔ ﻫ��ﻲ ﺗﻠ��ﻚ ﺍﻟﺸ��ﻬﻮﺍﺕ ﺍﻟﺘ��ﻲ ﺗﺠﻠ��ﺐ ﻟﻺﻧﺴ��ﺎﻥ ﻛ��ﻞ ﻫ��ﺬﺍ‬ ‫ﺍﻷﺫﻯ‪ ،‬ﻓﻌﻴﺴﻮ ﻓﻘﺪ ﺑﻜﻮﺭﻳﺘﻪ ﺑﺴﺒﺐ ﺃﻛﻠﺔ ﻋﺪﺱ‪ ،‬ﻭﺩﺍﻭﺩ ﺍﻟﻤﻠﻚ ﺍﻟﻌﻈﻴﻢ ﺍﻟ�ﺬﻱ ُﺷ�ﻬﺪ ﻟ�ﻪ‬ ‫ﺃﻥ ﻗﻠﺒ��ﻪ ﻛﻘﻠ��ﺐ ﷲ ﻗ��ﺪ ﺳ��ﻘﻂ ﻓ��ﻲ ﺃﺑﺸ��ﻊ ﺍﻟﺨﻄﺎﻳ��ﺎ ﺑﺴ��ﺒﺐ ﺷ��ﻬﻮﺗﻪ‪ ،‬ﻭﺷﻤﺸ��ﻮﻥ ﺍﻟﺠﺒ��ﺎﺭ‬ ‫ﺍﻟﺬﻱ ﻗﺘﻞ ﺍﻷﻟﻮﻑ ﻓﻘﺪ ﻋﻴﻨﻴﻪ ﻭﻛﺎﻥ ﻳُﻌﺎﻣﻞ ﻛﺎﻟﺤﻴﻮﺍﻥ ﺑﺴ�ﺒﺐ ﺷ�ﻬﻮﺗﻪ‪ ...‬ﺍﺣ�ﺬﺭ ﺷ�ﻬﻮﺓ‬ ‫ﺍﻟﺠﺴﺪ ﺍﻟﺘﻲ ﺃﺫﻟﺖ ﻛﺜﻴﺮﻳﻦ ‪ ...‬ﻓﻼ ﺗﻜﻦ ﻭﺍﺣﺪﺍً ﻣﻨﻬﻢ‪.‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫* ﺍﻋﺘﺮﺍﺽ ﻣﺮﻳﻢ ﻭﻫﺎﺭﻭﻥ‪:‬‬ ‫‪۱‬‬ ‫ﻮﺷ�ﻴﱠ ِﺔ ﺍﻟﱠﺘِ�ﻲ ﺍﺗﱠ َﺨ� َﺬﻫَﺎ‪ ،‬ﻷَﻧﱠ�ﻪُ‬ ‫ﺳﻰ ﺑ ِ َ‬ ‫َﻭﺗَ َﻜﻠﱠ َﻤﺖْ َﻣ ْﺮﻳَ ُﻢ َﻭﻫَﺎ ُﺭﻭﻥُ َﻋﻠَﻰ ُﻣﻮ َ‬ ‫ﺐ ﺍ ْﻟ َﻤ ْﺮﺃَ ِﺓ ﺍ ْﻟ ُﻜ ِ‬ ‫ﺴﺒ َ ِ‬ ‫‪۲‬‬ ‫ﺳ�ﻰ‬ ‫ﻮﺷ�ﻴﱠﺔً‪) .‬ﺳ�ﻤﺮﺍء ﺍﻟﺒﺸ�ﺮﺓ( ﻓَﻘَ�ﺎﻻَ‪» :‬ﻫَ� ْﻞ َﻛﻠﱠ� َﻢ ﺍﻟ� ﱠﺮ ﱡﺏ ُﻣﻮ َ‬ ‫َﻛﺎﻥَ ﻗَ� ِﺪ ﺍﺗﱠ َﺨ� َﺬ ﺍ ْﻣ َ�ﺮﺃَﺓً ُﻛ ِ‬ ‫‪۳‬‬ ‫ﺳ�ﻰ ﻓَ َﻜ�ﺎﻥَ َﺣﻠِﻴ ًﻤ�ﺎ‬ ‫ﻀﺎ؟« ﻓَ َ‬ ‫َﻭ ْﺣ َﺪﻩُ؟ ﺃَﻟَ ْﻢ ﻳُ َﻜﻠﱢ ْﻤﻨَﺎ ﻧَ ْﺤﻦُ ﺃَ ْﻳ ً‬ ‫ﺴ� ِﻤ َﻊ ﺍﻟ� ﱠﺮ ﱡﺏ‪َ .‬ﻭﺃَ ﱠﻣ�ﺎ ﺍﻟ ﱠﺮ ُﺟ� ُﻞ ُﻣﻮ َ‬ ‫ﺽ‪) .‬ﻋﺪ‪(۳-۱ :۱۲‬‬ ‫ﺱ ﺍﻟﱠ ِﺬﻳﻦَ َﻋﻠَﻰ َﻭ ْﺟ ِﻪ ﺍﻷَ ْﺭ ِ‬ ‫ﻴﻊ ﺍﻟﻨﱠﺎ ِ‬ ‫ِﺟ ًّﺪﺍ ﺃَ ْﻛﺜَ َﺮ ِﻣﻦْ َﺟ ِﻤ ِ‬

‫‪ ‬ﺣﺪﺛﺖ ﻧﻤﻴﻤﺔ ﺑﻴﻦ ﻣﺮﻳﻢ ﻭﻫﺎﺭﻭﻥ ﻋﻠﻰ ﻣﻮﺳﻰ ﺑﺴﺒﺐ ﺯﻭﺍﺟﻪ ﻣﻦ ﺍﻣﺮﺃﺓ ﻛﻮﺷﻴﺔ‪.‬‬ ‫)ﻛﻮﺵ ﺑﻦ ﺣﺎﻡ ﺑﻦ ﻧﻮﺡ ﻭﻛﺎﻥ ﻧﺴﻠﻪ ﺃﺳﻤﺮ ﺍﻟﺒﺸﺮﺓ( ﻭﻳﻈﻦ ﺍﻟﺒﻌﺾ ﺃﻥ ﻫﺬﻩ ﺍﻟﻤﺮﺃﺓ‬ ‫ﺍﻟﺴﻤﺮﺍء ﻫﻲ ﻧﻔﺴﻬﺎ ﺻﻔﻮﺭﺓ‪ ،‬ﻭﻳﻌﺘﻘﺪ ﺁﺧﺮﻭﻥ ﺃﻧﻬﺎ ﺯﻭﺟﺔ ﺃﺧﺮﻯ ﻟﻤﻮﺳﻰ‪.‬‬ ‫‪ ‬ﻭﺍﻧﻄﻠﻖ ﺷﻴﻄﺎﻥ ﺍﻟﻐﻴﺮﺓ ﻳﺒﺚ ﺳﻤﻮﻣﻪ ﻓﻲ ﺃﺫﻥ ﻣ�ﺮﻳﻢ ﻷﻥ ﻫ�ﺬﻩ ﺍﻟﺰﻭﺟ�ﺔ ﺍﻟﺴ�ﻤﺮﺍء‬ ‫ﺳﺘﺴﻠﺒﻬﺎ ﻣﺤﺒﺔ ﺍﻟﺸﻌﺐ ﻭﻣﻜﺎﻧﺘﻬﺎ ﺍﻟﻤﺘﻤﻴﺰﺓ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺍﻟﺴﻴﺪﺓ ﺍﻷﻭﻟﻰ‪ .‬ﻭﻻ ﻳﺨﻠﻮ ﻛﻼﻡ‬ ‫ﻣﺮﻳﻢ ﻣﻦ ﻧﺒﺮﺓ ﻋﻨﺼﺮﻳﺔ ﺑﻐﻴﻀﺔ‪ ،‬ﻓﻤﺘﻰ ﻛﺎﻥ ﷲ ﻳـ ُﻘـ َﻴﱟـﻢ ﺍﻟﻨﺎﺱ ﺣﺴﺐ ﻟﻮﻥ ﺑﺸﺮﺗﻬﻢ؟‬ ‫‪ ‬ﻭﺗﺤ��ﺖ ﺷ��ﻌﺎﺭ ﺍﻟﻤﺴ��ﺎﻭﺍﺓ ﻣ��ﻊ ﻣﻮﺳ��ﻰ ﺃﺧ��ﺬﺕ ﻣ��ﺮﻳﻢ ﺗﺤ��ﺎﻭﻝ ﺗﺼ��ﻐﻴﺮ ﻣﻜﺎﻧﺘ��ﻪ ﻓ��ﻲ‬ ‫ﻋﻴ�ﻮﻥ ﺍﻟﻨ�ﺎﺱ‪ ،‬ﻭﺗﻜﻠﻤ�ﺖ ﻣ�ﻊ ﺃﺧﻴﻬ�ﺎ ﻫ�ﺎﺭﻭﻥ ﺑﻬ�ﺬﺍ ﺍﻟﻜ�ﻼﻡ‪ .‬ﻭﻭﺟ�ﺪ ﺍﻟﺤﺴ�ﺪ ﻣﻜﺎﻧ�ﺎ ً ﻓ�ﻲ‬ ‫ﻗﻠﺒﻴﻬﻤﺎ ﻓﺎﺣﺘﻘﺮﺍ ﻣﻮﻫﺒﺔ ﻣﻮﺳ�ﻰ ﻣﻄ�ﺎﻟﺒﻴﻦ ﺑ�ﻨﻔﺲ ﺣﻘﻮﻗ�ﻪ ﻭﺳ�ﻠﻄﺎﺗﻪ‪ ،‬ﻭﻭﺻ�ﻞ ﺍﻟﻜ�ﻼﻡ‬ ‫ﺇﻟﻰ ﻣﻮﺳ�ﻰ ﺍﻟ�ﺬﻱ ﻭﺍﺟ�ﻪ ﻁﻌﻨ�ﺔ ﺍﻟﻨﻤﻴﻤ�ﺔ ﻭﺍﻟﻐﻴ�ﺮﺓ ﻣ�ﻦ ﺃﻗ�ﺮﺏ ﺍﻟﻨ�ﺎﺱ ﺇﻟﻴ�ﻪ‪ ،‬ﻭﻟﻜﻨ�ﻪ ﻟ�ﻢ‬ ‫ﻳﺘﻜﻠﻢ ﻭﻟﻢ ﻳﺪﺍﻓﻊ ﻋﻦ ﻧﻔﺴﻪ ﺑﻞ ﺳﻤﻊ ﻭﺻﻤﺖ !‪ ......‬ﻭﻟﻜﻦ ﻫﻞ ﻳﺼﻤﺖ ﷲ؟‬ ‫‪ ‬ﻭﻛﺎﻥ ﺯﻭﺍﺝ ﻣﻮﺳﻰ ﻣﻦ ﺍﻣﺮﺃﺓ ﻛﻮﺷ�ﻴﺔ ﺭﻣ�ﺰﺍً ﻻﺭﺗﺒ�ﺎﻁ ﺍﻟﺴ�ﻴﺪ ﺍﻟﻤﺴ�ﻴﺢ ﺑﺎﻟﺒﺸ�ﺮﻳﺔ‬ ‫ﺍﻟﺴ��ﻮﺩﺍء ﺍﻟﺘ��ﻲ ﻻ ﻣﻨﻈ��ﺮ ﻟﻬ��ﺎ ﻭﻻ ﺟﻤ��ﺎﻝ ﺑ��ﻞ ﻣﻈﻠﻤ��ﺔ ﻭﺳ��ﻮﺩﺍء ﻣﺜ��ﻞ ﺍﻟﻜﻮﺷ��ﻴﺔ ﺑﺴ��ﺒﺐ‬ ‫ﺧﻄﺎﻳﺎﻫﺎ ﻭﻟﻜﻨﻪ ﺃﺣﺒﻬﺎ ﻭﺟﺎء ﻟﻔﺪﺍﺋﻬﺎ‪" ،‬ﺃﻧﺎ ﺳﻮﺩﺍء ﻭﺟﻤﻴﻠﺔ‪) ".‬ﻧﺶ‪(٥ :۱‬‬ ‫ﺃﻣﺎ ﺭﻓﺾ ﻫﺎﺭﻭﻥ ﻭﻣﺮﻳﻢ ﻟﻬ�ﺬﺍ ﺍﻟ�ﺰﻭﺍﺝ ﻓﻬ�ﻮ ﻳﺮﻣ�ﺰ ﻟ�ﺮﻓﺾ ﺍﻟﻴﻬ�ﻮﺩ ﻟﻠﺴ�ﻴﺪ ﺍﻟﻤﺴ�ﻴﺢ‬ ‫ﻭﺩﺧﻮﻝ ﺍﻷﻣﻢ ﻟﻺﻳﻤﺎﻥ‪ .‬ﻭﺭﺑﻤﺎ ﺗﻌﺠﺐ ﺍﻟﻜﺜﻴﺮﻭﻥ ﻣ�ﻦ ﺫﻟ�ﻚ ﻓﻜﻴ�ﻒ ﻳﺘ�ﺮﻙ ﺭﺏ ﺍﻟﻤﺠ�ﺪ‬ ‫ﻋﺮﺷﻪ ﻣﻦ ﺃﺟﻞ ﻫﺆﻻء ﺍﻟﺒﺸﺮ؟‬ ‫ﻭﻟﻜﻨﻬﺎ ﻣﺤﺒﺘﻪ ﺍﻟﻐﺎﻣﺮﺓ ﻟﻨﺎ ﺍﻟﺘﻲ ﺟﻌﻠﺘﻪ ﻳﺘﺠﺴﺪ ﻷﺟﻞ ﺧﻼﺻﻨﺎ‪.‬‬ ‫‪۱٥٤‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬ ‫‪ ‬ﺣﺫﺍﺭ ﻣﻥ ﺍﻟﻧﻣﻳﻣﺔ ﻭﺍﻹﺩﺍﻧﺔ ﺃﻭ ﺣﺗﻰ ﺍﻻﺳﺗﻣﺎﻉ ﺇﻟﻳﻬﺎ‬

‫ﻻ ﺗﻨﻈﺮ ﺇﻟﻰ ﺧﻄﺎﻳﺎ ﺍﻵﺧﺮﻳﻦ ﺑﻞ ﺍﻧﻈﺮ ﺇﻟ�ﻰ ﺧﻄﺎﻳ�ﺎﻙ‪ ،‬ﺃﻣ�ﺎ ﺍﻵﺧ�ﺮﻭﻥ ﻓﺎﺳ�ﺘﺮ ﻋﻠ�ﻰ‬ ‫ﻋﻴﻮﺑﻬﻢ ﻭﺍﻟﺘﻤﺲ ﻟﻬﻢ ﺍﻷﻋﺬﺍﺭ ﻓﻴﺸﻔﻖ ﷲ ﻋﻠﻴﻚ ﻭﻳﺮﺣﻤﻚ‬ ‫�ﻲ ﻻَ ﺗُ�ﺪَﺍﻧُﻮﺍ‪۲‬ﻷَﻧﱠ ُﻜ� ْﻢ ﺑِﺎﻟ ﱠﺪ ْﻳﻨُﻮﻧَ� ِﺔ ﺍﻟﱠﺘِ��ﻲ ﺑِ َﻬ��ﺎ ﺗَ� ِﺪﻳﻨُﻮﻥَ ﺗُ�ﺪَﺍﻧُﻮﻥَ ‪َ ،‬ﻭﺑِﺎ ْﻟ َﻜ ْﻴ� ِ�ﻞ‬ ‫" ﻻَ ﺗَ� ِﺪﻳﻨُﻮﺍ ﻟِ َﻜ� ْ‬ ‫ﺍﻟﱠ ِﺬﻱ ﺑِ ِﻪ ﺗَ ِﻜﻴﻠُﻮﻥَ ﻳُ َﻜﺎ ُﻝ ﻟَ ُﻜ ْﻢ ")ﻣﺖ‪(۲-۱ :۷‬‬ ‫‪ ‬ﺣﺬﺍﺭ ﻣﻦ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺭﺟﺎﻝ ﷲ )ﺍﻟﻜـﻬﻨﺔ( ﻭﺍﻟﺘـﺤﺪﺙ ﻋـﻦ ﺃﺧﻄـﺎﺋﻬﻢ‪ ،‬ﻓﻠـﻬﻢ ﻣﻦ‬ ‫ﻳ��ﺪﻳﻨﻬﻢ‪ .‬ﻓ��ﺈﺫﺍ ﺭﺃﻳ��ﺘﻬﻢ ﻳﺨﻄﺌ��ﻮﻥ ﺗ��ﺬﻛﺮ ﺃﻧ��ﻚ ﻏﺎﻟﺒ �ﺎ ً ﻻ ﺗ��ﺮﻯ ﺇﻻ ﺟ��ﺰءﺍً ﺻ��ﻐﻴﺮﺍً ﻣ��ﻦ‬ ‫ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﺭﺑﻤﺎ ﻳﻜﻮﻥ ﻟﻬﻢ ﻭﺟﻬﺔ ﻧﻈﺮ ﻻ ﻳﺴ�ﺘﻄﻴﻌﻮﻥ ﺍﻹﻓﺼ�ﺎﺡ ﻋﻨﻬ�ﺎ‪ .‬ﻛ�ﻦ ﺇﻳﺠﺎﺑﻴ�ﺎ ً‬ ‫ﻭﻭﺍﻅﺐ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻣﻦ ﺃﺟﻠﻬﻢ‪ ،‬ﻭﺗﺬﻛﺮ ﺃﻥ ﻛﺮﺍﻣﺘﻬﻢ ﻣﻦ ﻛﺮﺍﻣﺔ ﷲ‪.‬‬ ‫‪ ‬ﻭﺇﺫﺍ ﺗﻴﻘﻨ��ﺖ ﻣ��ﻦ ﺧﻄ �ﺄﻫﻢ ﻓﺎﺳ��ﺘﺮﻋﻠﻴﻬﻢ ﻭﺳ��ﺎﻫﻢ ﻓ��ﻲ ﺗﺼ��ﺤﻴﺢ ﺃﺧﻄ��ﺎﺋﻬﻢ ﺑﻬ��ﺪﻭء‬ ‫ﻭﺣﻜﻤﺔ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﺳﺎﻡ ﻭﻳﺎﻓﺚ ﻣﻊ ﻧﻮﺡ ﻳﻮﻡ ﺳـ َ َﻜﺮ ﻭﺗﻌﺮﻯ ﻓ�ﺪﺧﻠﻮﺍ ﺍﻟﺨﻴﻤ�ﺔ ﺳ�ﺎﺋﺮﻳﻦ‬ ‫ﻟﻠﺨﻠﻒ ﻭﻣﻌﻬﻢ ﺭﺩﺍء ﻏﻄﻮﺍ ﺑﻪ ﺃﺑﺎﻫﻢ ﻓﺎﺳﺘﺤﻘﻮﺍ ﺍﻟﺒﺮﻛﺔ ﺑﻴﻨﻤ�ﺎ ﺍﺳ�ﺘﻮﺟﺐ ﺣ�ﺎﻡ ﻭﻧﺴ�ﻠﻪ‬ ‫ﺍﻟﻠﻌﻨﺔ ﻷﻧﻪ ﻓﻀﺢ ﺃﺑﺎﻩ )ﺗﻚ ‪ .(۹‬ﻭﺍﺫﻛﺮ ﻣﻮﻗﻒ ﺩﺍﻭﺩ ﻋﻨﺪﻣﺎ ﺭﻓ�ﺾ ﻗﺘ�ﻞ ﺷ�ﺎﻭﻝ ﻭﻗ�ﺎﻝ‬ ‫ﻛﻴﻒ ﺃﻣﺪ ﻳ�ﺪﻱ ﺇﻟ�ﻰ ﻣﺴ�ﻴﺢ ﺍﻟ�ﺮﺏ؟ )‪۱‬ﺻ�ﻢ ‪ ۲٤‬ﻭ ‪۱‬ﺻ�ﻢ ‪ (۲٦‬ﻭﺇﻥ ﻭﺟ�ﺪﺕ ﻧﻔﺴ�ﻚ‬ ‫ﻋﻠﻰ ﻭﺷﻚ ﺍﻟﻮﻗﻮﻉ ﻓﻲ ﺍﻹﺩﺍﻧﺔ ﺃﻭ ﺣﺘﻰ ﺳﻤﺎﻋﻬﺎ‪ ،‬ﻓﻘﻞ ﻛﻴﻒ ﺃﻣﺪ ﻳﺪﻱ ﺃﻭ ﻟﺴ�ﺎﻧﻲ ﺃﻭ‬ ‫ﺃﺫﻧﻲ ﺃﻭ ﺣﺘﻰ ﻓﻜﺮﻱ ﺇﻟﻰ ﻣﺴﻴﺢ ﺍﻟﺮﺏ؟!‬ ‫* ﷲ ﻳﺘﺪﺧﻞ ﻟﻴﺪﺍﻓﻊ ﻋﻦ ﻣﻮﺳﻰ ﻭﻳﻌﺎﻗﺐ ﻣﺮﻳﻢ‪:‬‬ ‫‪٤‬‬ ‫ﺳﻰ َﻭﻫَﺎ ُﺭﻭﻥَ َﻭ َﻣ ْﺮﻳَ َﻢ‪ْ » :‬‬ ‫ﺍﺧ ُﺮ ُﺟﻮﺍ ﺃَ ْﻧﺘُ ُﻢ ﺍﻟﺜﱠﻼَﺛَﺔُ ﺇِﻟَﻰ َﺧ ْﻴ َﻤ ِﺔ‬ ‫ﻓَﻘَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ َﺣﺎﻻً ﻟِ ُﻤﻮ َ‬ ‫‪٥‬‬ ‫ﺏ‬ ‫ْ‬ ‫ﺎﻉ«‪ .‬ﻓَ َﺨ َﺮ ُﺟﻮﺍ ُﻫ ُﻢ ﺍﻟﺜﱠﻼَﺛَﺔُ‪ .‬ﻓَﻨَﺰَ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﻓِﻲ َﻋ ُﻤﻮ ِﺩ َ‬ ‫ﺏ َﻭ َﻭﻗَﻒَ ﻓِﻲ ﺑَﺎ ِ‬ ‫ﺳ َﺤﺎ ٍ‬ ‫ﺍﻻﺟﺘِ َﻤ ِ‬

‫ﺳ َﻤ َﻌﺎ َﻛﻼَ ِﻣﻲ‪ .‬ﺇِﻥْ َﻛﺎﻥَ ِﻣ ْﻨ ُﻜ ْﻢ‬ ‫ﺍ ْﻟ َﺨ ْﻴ َﻤ ِﺔ‪َ ،‬ﻭ َﺩﻋَﺎ ﻫَﺎ ُﺭﻭﻥَ َﻭ َﻣ ْﺮﻳَ َﻢ ﻓَ َﺨ َﺮ َﺟﺎ ِﻛﻼَ ُﻫ َﻤﺎ‪ .‬ﻓَﻘَﺎ َﻝ‪» :‬ﺍ ْ‬

‫ﺲ‬ ‫ﺎﻟﺮ ْﺅﻳَﺎ ﺃَ ْ‬ ‫ﺏ‪ ،‬ﻓَﺒِ ﱡ‬ ‫ﻧَﺒِ ﱞﻲ ﻟِﻠ ﱠﺮ ﱢ‬ ‫ﺳﻰ ﻓَﻠَ ْﻴ َ‬ ‫ﺳﺘَ ْﻌﻠِﻦُ ﻟَﻪُ‪ .‬ﻓِﻲ ﺍ ْﻟ ُﺤ ْﻠ ِﻢ ﺃُ َﻛﻠﱢ ُﻤﻪُ‪َ .‬ﻭﺃَ ﱠﻣﺎ َﻋ ْﺒ ِﺪﻱ ُﻣﻮ َ‬ ‫ﺷ ْﺒﻪَ‬ ‫ﻫ َﻜ َﺬﺍ‪ ،‬ﺑَ ْﻞ ﻫ َُﻮ ﺃَ ِﻣﻴﻦٌ ﻓِﻲ ُﻛ ﱢﻞ ﺑَ ْﻴﺘِﻲ‪ .‬ﻓَ ًﻤﺎ ﺇِﻟَﻰ ﻓَ ٍﻢ َﻭ َﻋﻴَﺎﻧًﺎ ﺃَﺗَ َﻜﻠﱠ ُﻢ َﻣ َﻌﻪُ‪ ،‬ﻻَ ﺑِﺎﻷَ ْﻟ َﻐﺎ ِﺯ‪َ .‬ﻭ ِ‬

‫ﺳﻰ؟«‪.‬‬ ‫ﺏ ﻳُ َﻌﺎﻳِﻦُ ‪ .‬ﻓَﻠِ َﻤﺎ َﺫﺍ ﻻَ ﺗ َْﺨ َ‬ ‫ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺎﻥ ﺃَﻥْ ﺗَﺘَ َﻜﻠﱠ َﻤﺎ َﻋﻠَﻰ َﻋ ْﺒ ِﺪﻱ ُﻣﻮ َ‬ ‫ﺸﻴ َ ِ‬ ‫‪۱٥٥‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫َﻦ ﺍ ْﻟ َﺨ ْﻴ َﻤ ِﺔ ﺇِ َﺫﺍ َﻣ ْ�ﺮﻳَ ُﻢ‬ ‫ﻀﻰ‪ .‬ﻓَﻠَ ﱠﻤﺎ ْ‬ ‫ﺖ ﺍﻟ ﱠ‬ ‫ﺐ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﻀ ُ‬ ‫ﺏ َﻋﻠَ ْﻴ ِﻬ َﻤﺎ َﻭ َﻣ َ‬ ‫ﻓَ َﺤ ِﻤ َﻲ َﻏ َ‬ ‫ﺍﺭﺗَﻔَ َﻌ ِ‬ ‫ﺴ َﺤﺎﺑَﺔُ ﻋ ِ‬ ‫ﺻﺎ ُء‪) .‬ﻋﺪ‪(۱۰-٤ :۱۲‬‬ ‫ﺞ‪ .‬ﻓَﺎ ْﻟﺘَﻔَﺖَ ﻫَﺎ ُﺭﻭﻥُ ﺇِﻟَﻰ َﻣ ْﺮﻳَ َﻢ َﻭﺇِ َﺫﺍ ِﻫ َﻲ ﺑَ ْﺮ َ‬ ‫ﺑَ ْﺮ َ‬ ‫ﺻﺎ ُء َﻛﺎﻟﺜﱠ ْﻠ ِ‬

‫‪ ‬ﻛ��ﺎﻥ ﻣﻮﺳ��ﻰ ﺣﻠﻴﻤ �ﺎ ً ﺟ��ﺪﺍً ‪ -‬ﺃﻛﺜ��ﺮ ﻣ��ﻦ ﺟﻤﻴ��ﻊ ﺍﻟﻨ��ﺎﺱ ‪ -‬ﻭﻟ��ﻢ ﻳﺤ��ﺎﻭﻝ ﺍﻟ��ﺪﻓﺎﻉ ﻋ��ﻦ‬ ‫ﻛﺮﺍﻣﺘﻪ‪ ،‬ﻭﻟﻜﻦ ﷲ ﻟﻢ ﻳﺤﺘﻤﻞ ﺃﻥ ﻳﺮﺍﻩ ﻣﻬﺎﻧﺎ ً‪ .‬ﻭﺣﺎﻻً ﺗﺪﺧﻞ ﷲ‪ ،‬ﻭﻣﺎ ﺃﺟﻤﻞ ﻟﻔﻈﺔ ﺣﺎﻻً‬ ‫ﺍﻟﺘﻲ ﺗﺪﻝ ﻋﻠﻰ ﺳﺮﻋﺔ ﺗﺪﺧﻞ ﷲ ﻷﻧﻪ ﺍﻋﺘﺒﺮ ﺃﻥ ﻛﺮﺍﻣﺔ ﻣﻮﺳﻰ ﻣﻦ ﻛﺮﺍﻣﺘﻪ‪.‬‬ ‫‪ ‬ﻭﺩﻋﺎ ﷲ ﺍﻹﺧﻮﺓ ﺍﻟﺜـﻼﺛـﺔ ﺇﻟﻰ ﺧﻴﻤﺔ ﺍﻻﺟﺘﻤﺎﻉ‪ ،‬ﺛﻢ ﺑﺪﺃ ﺍﻟﺮﺏ ﺣﺪﻳﺜـﻪ ﻣﻊ ﻫﺎﺭﻭﻥ‬ ‫ﻭﻣﺮﻳﻢ ﻣﻮﺑﺨﺎ ً ﺇﻳﺎﻫﻤﺎ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻣﻮﺳﻰ ﻭﻣﻮﺿﺤﺎ ً ﺍﻟﻔﺎﺭﻕ ﺍﻟﻜﺒﻴﺮ ﺑﻴﻦ ﻣﻮﺳﻰ‬ ‫ﻭﺑﻴﻨﻬﻤﺎ‪ .‬ﻷﻥ ﺃﻱ ﻧﺒﻲ ﻳﻜﻠﻤ�ﻪ ﷲ ﻓ�ﻲ ﺣﻠ�ﻢ ﺃﻣ�ﺎ ﻣﻮﺳ�ﻰ ﻓﻴ�ﺘﻜﻠﻢ ﻣ�ﻊ ﷲ ﻓﻤ�ﺎ ً ﻟﻔ�ﻢ ﻭﺷ�ﺒﻪ‬ ‫ﺍﻟﺮﺏ ﻳﻌﺎﻳﻦ‪ .‬ﻭﻣﻀﻰ ﷲ ﻏﺎﺿﺒﺎ ً ﻭﻟﻤﺎ ﺍﺭﺗﻔﻌﺖ ﺍﻟﺴ�ﺤﺎﺑﺔ )ﻧﻌﻤ�ﺔ ﷲ( ﻭﺇﺫﺍ ﻣ�ﺮﻳﻢ ﻗ�ﺪ‬ ‫ﺿُﺮﺑﺖ ﺑﺎﻟﺒﺮﺹ )ﻧﺠﺎﺳﺔ ﺍﻟﺨﻄﻴﺔ ﻭﺍﻟﺒﻌﺪ ﻋ�ﻦ ﷲ(‪ ،‬ﻓﻌﻨ�ﺪﻣﺎ ﺗﺘﺮﻛﻨـ�ـﺎ ﻧﻌﻤــــ�ـﺔ ﷲ‬ ‫ﻳﻈﻬﺮ ﺑﺮﺹ ﺍﻟﺨﻄﻴﺔ‪ ...‬ﻭﻟﻢ ﻳﻌﺎﻗﺐ ﷲ ﻫﺎﺭﻭﻥ ﺑﻨﻔﺲ ﺍﻟﻌﻘﻮﺑﺔ ﻷﻧ�ﻪ ﻟ�ﻢ ﻳﻜ�ﻦ ﺍﻟﺒ�ﺎﺩﺉ‬ ‫ﺑﺎﻟﺤﺪﻳﺚ ﺑﻞ ﺳﻤﻊ ﻓﻘﻂ ﻧﻤﻴﻤﺔ ﺃﺧﺘﻪ‪ .‬ﻭﺭﺑﻤﺎ ﻳﻜ�ﻮﻥ ﺍﻟ�ﺮﺏ ﻗ�ﺪ ﻋﺎﻗﺒ�ﻪ ﺑﺼ�ﻮﺭﺓ ﺃﺧ�ﺮﻯ‬ ‫ﻓﻲ ﺍﻟﺴﺮ ﺣﻔﺎﻅﺎ ً ﻋﻠﻰ ﻛﺮﺍﻣﺔ ﺍﻟﻜﻬﻨﻮﺕ‪.‬‬ ‫‪ ‬ﺗﺄﺩﻳﺏ ﺍﻟﺭﺏ‪ :‬ﻛﺎﻥ ﺍﻟﺒ�ﺮﺹ ﻣ�ﻦ ﺍﻷﻣ�ﺮﺍﺽ ﺍﻟﺒﺸ�ﻌﺔ ﺍﻟﺘ�ﻲ ﺗﺼ�ﻴﺐ ﺍﻹﻧﺴ�ﺎﻥ ﻓﺘﺴ�ﺒﺐ‬ ‫ﺳﻘﻮﻁ ﺃﺟﺰﺍء ﻣ�ﻦ ﺟﺴ�ﻤﻪ ﻭﻫ�ﻮ ﻣ�ﺎ ﻳﻌ�ﺮﻑ ﺍﻵﻥ ﺑﺎﻟﺠ�ﺬﺍﻡ )‪ (Leprosy‬ﻭﻳ�ﺘﻢ ﻋ�ﺰﻝ‬ ‫ﺍﻷﺑﺮﺹ ﺑﻌﻴﺪﺍً ﻋﻦ ﺍﻟﻨﺎﺱ ﻻﻋﺘﺒﺎﺭﻩ ﻧﺠﺴﺎ ً ﺣﺴﺐ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻷﻧﻪ ﻣﺮﺽ ﻣﻌ ٍﺪ‪.‬‬ ‫‪ ‬ﻭﻗﺪ ﻳﺘﺴﺎءﻝ ﺍﻟﺒﻌﺾ ﻟﻤﺎﺫﺍ ﻋﺎﻗﺐ ﷲ ﻣﺮﻳﻢ ﺑﻬﺬﻩ ﺍﻟﻌﻘﻮﺑﺔ ﺍﻟﻘﺎﺳﻴﺔ؟‬ ‫ﺏ ﻳُﺆَ ﱢﺩﺑُﻪ" )ﺃﻡ ‪ (۱۲ :۳‬ﻭﻋﻠ�ﻰ ﻗ�ﺪﺭ ﺍﻟﺨﻄ�ﺄ ﻳﻜ�ﻮﻥ‬ ‫ﺍﻟﺮ ُ‬ ‫ﻭﺍﻟﺮﺩ ﻫﻮ "ﻷﻥﱠ ﺍﻟ ِﺬﻱ ﻳُ ِﺤﺒﱡﻪ َ‬ ‫ﺍﻟﺘﺄﺩﻳﺐ‪ .‬ﻓﻤﺮﻳﻢ ﻟﻢ ﺗﻜﻦ ﺇﻧﺴﺎﻧﺔ ﻋﺎﺩﻳﺔ ﺑﻞ ﻛﺎﻧﺖ ﻧﺒﻴﺔ‪ ،‬ﻗﺎﺩﺕ ﺍﻟﻨﺴﺎء ﻓ�ﻲ ﺍﻟﺘﺴ�ﺒﻴﺢ ﺑﻌ�ﺪ‬ ‫ﻋﺒﻮﺭ ﺍﻟﺒﺤﺮ ﺍﻷﺣﻤﺮ ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻣﻦ ﺍﻟﺼﻌﺐ ﺃﻥ ﻳﺘﺮﻛﻬ�ﺎ ﷲ ﺗﻘ�ﻊ ﻓﺮﻳﺴ�ﺔ ﻟﻠﺨﻄﻴ�ﺔ‪،‬‬ ‫ﻭﺗﻨﺎﺳﺒﺖ ﻋﻘﻮﺑﺔ ﻣﺮﻳﻢ ﻣﻊ ﻣﺮﻛﺰﻫﺎ‪.‬‬ ‫ﻟﺬﺍ ﻳﺎ ﺃﺧﻲ ﺇﺫﺍ ﺷﻌﺮﺕ ﺃﻥ ﺍﻟﺮﺏ ﻳﺴ�ﻞ ﻟ�ﻚ ﺗﺄﺩﻳﺒ�ﺎ ً ﻓﺎﺗﻀ�ﻊ ﺗﺤ�ﺖ ﻳ�ﺪﻩ ﻭﺍﻗﺒ�ﻞ ﺍﻟﺘﺄﺩﻳ�ﺐ‬ ‫ﻛﻌﻼﻣﺔ ﺣﺐ ﻭﺭﻋﺎﻳﺔ ﻭﺍﺣﺮﺹ ﻋﻠﻰ ﺣﻴﺎﺓ ﺍﻟﺘﻮﺑﺔ‪.‬‬ ‫‪۱٥٦‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫* ﺷﻔﺎﻋﺔ ﻣﻮﺳﻰ ﻣﻦ ﺃﺟﻞ ﻣﺮﻳﻢ‪:‬‬ ‫‪ ‬ﻭﺍﻧﺰﻋﺞ ﻫﺎﺭﻭﻥ ﺟﺪﺍً ﻣﻦ ﻣﻨﻈ�ﺮ ﻣ�ﺮﻳﻢ ﻭﺫﻫ�ﺐ ﻳﺘﻀ�ﺮﻉ ﺇﻟ�ﻰ ﻣﻮﺳ�ﻰ‪ ،‬ﺍﻟ�ﺬﻱ ﻟ�ﻢ‬ ‫ﻳﻜﻦ ﻓ�ﻲ ﺣﺎﺟ�ﺔ ﺇﻟ�ﻰ ﺷ�ﻔﺎﻋﺔ ﺃﺧﻴ�ﻪ‪ ،‬ﻓﻬ�ﻮ ﺑ�ﺪﻭﺭﻩ ﻟ�ﻢ ﻳﺤﺘﻤ�ﻞ ﺃﻥ ﻳ�ﺮﻯ ﺃﺧﺘ�ﻪ ﻓ�ﻲ ﻫ�ﺬﻩ‬ ‫ﺍﻟﺤﺎﻟﺔ‪ ،‬ﻓﺼﺮﺥ ﺇﻟﻰ ﷲ ﺿﺎﺭﻋﺎ ً ﺃﻥ ﻳﺸﻔﻲ ﻣﺮﻳﻢ‪.‬‬ ‫ﻭﻣﺎ ﺃﻋﻈﻢ ﻓﺮﺣﺔ ﷲ ﺑﻌﺒﺪﻩ ﻣﻮﺳ�ﻰ ﻭﻫ�ﻮ ﻳ�ﺮﺍﻩ ﺿ�ﺎﺭﻋﺎ ً ﻣ�ﻦ ﺃﺟ�ﻞ ﻣ�ﻦ ﺃﺳ�ﺎء ﺇﻟﻴ�ﻪ‬ ‫ﻭﻛﺄﻧﻪ ﺗﺨﻄﻲ ‪ ۱٥‬ﻗﺮﻧﺎ ً ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻣﻨﻔﺬﺍً ﻭﺻﺎﻳﺎ ﺍﻟﻌﻬﺪ ﺍﻟﺠﺪﻳﺪ!‬ ‫‪ ‬ﻭﺭﺩ ﷲ ﻋﻠﻴﻪ ﻭﺃﻓﻬﻤﻪ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺄﺩﻳﺐ ﻟﻤﺼﻠﺤﺘﻬﺎ ﻭﻟﺮﺩﻉ ﻣﻦ ﻳﻔﻜﺮ ﻓﻲ ﺍﻟﺘﺠﺎﺳﺮ‬ ‫ﻣﺴﺘﻘﺒﻼً‪ .‬ﻭﻁﻤﺄﻧﻪ ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﻘﻮﺑﺔ ﻣﺆﻗﺘﺔ ﻟﻤﺪﺓ ﺳﺒﻌﺔ ﺃﻳ�ﺎﻡ ﻓﻘ�ﻂ ﺗ�ـ ُﻌﺰَ ﻝ ﻣ�ﺮﻳﻢ ﺧﻼﻟﻬ�ﺎ‬ ‫ﺧﺎﺭﺝ ﺍﻟﻤﺤﻠﺔ‪ .‬ﻭﻫﺬﺍ ﻳﺬﻛﺮﻧﺎ ﺑﺎﻟﺘﺪﺭﻳﺐ ﺍﻟﺬﻱ ﻳﻌﻄﻴﻪ ﺍﻟﻜﺎﻫﻦ ﻟﻠﻤﻌﺘﺮﻑ‪ ،‬ﻓﺎﻟﺨﻄﻴ�ﺔ ﻗ�ﺪ‬ ‫ﻏﻔﺮﺕ ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﺣﺎﺟﺔ ﻟﻠﺘﺄﺩﻳﺐ ﻭﺍﻟﺘﺪﺭﻳﺐ‪ .‬ﺗﻌﻄﻞ ﺍﻟﺸﻌﺐ ﻛﻠﻪ ﺑﺴﺒﺐ ﺣﺠﺰ ﻣﺮﻳﻢ‬ ‫ﻭﻫﻜﺬﺍ ﺧﻄﻴﺔ ﺍﻟﻜﺒﻴﺮ ﺗﻌﻄﻞ ﺍﻟﺼﻐﻴﺮ‪ ،‬ﺧﻄﻴﺔ ﺍﻷﺏ ﻭﺍﻟﺨﺎﺩﻡ ﺗﻌﻄﻞ ﺃﻭﻻﺩﻩ‪.‬‬ ‫‪ ‬ﺍﻟﻐﻔﺮﺍﻥ ﻛﻠﻤﺔ ﺳﻬﻞ ﺃﻥ ﻧﻘﻮﻟﻬﺎ ﻭﺻﻌﺐ ﺃﻥ ﻧﻨﻔﺬﻫﺎ ﻭﻟﻜﻦ ﻏﻔﺮﺍﻥ ﷲ ﻟﻨﺎ ﻣﺸ�ﺮﻭﻁ‬ ‫ﻀ���ﺎ ﺃَﺑُ���ﻮ ُﻛ ُﻢ‬ ‫ﺱ ﱠﺯﻻَﺗِ ِﻬ��� ْﻢ‪ ،‬ﻳَ ْﻐﻔِ� ْ‬ ‫ﺑﻐﻔﺮﺍﻧﻨ���ﺎ ﻷﺧﻮﺗﻨ���ﺎ‪ .‬ﻓَﺈِﻧﱠ���ﻪُ ﺇِﻥْ َﻏﻔَ� ْ‬ ‫��ﺮ ﻟَ ُﻜ��� ْﻢ ﺃَ ْﻳ ً‬ ‫��ﺮﺗُ ْﻢ ﻟِﻠﻨﱠ���ﺎ ِ‬ ‫ﻱ‪) .‬ﻣﺖ‪(۱٥-۱٤ :٦‬‬ ‫ﺴ َﻤﺎ ِﻭ ﱡ‬ ‫ﺍﻟ ﱠ‬ ‫ﻭﻟﻜﻦ ﻣﻮﺳﻰ ﻟﻢ ﻳﺠﺪ ﺻﻌﻮﺑﺔ ﻓﻲ ﺍﻟﻐﻔﺮﺍﻥ ﻹﺧﻮﺗﻪ ﺑﻞ ﺃﺧﺬ ﻳﺼﻠﻲ ﺑﻠﺠﺎﺟﺔ ﻣ�ﻦ ﺃﺟ�ﻞ‬ ‫ﺷﻔﺎء ﻣﺮﻳﻢ‪ .‬ﻭﻛﺬﻟﻚ ﻓﻌﻞ ﻣﻊ ﺍﻟﺸﻌﺐ ﺍﻟﻤﺘﺬﻣﺮ ﺍﻟﺬﻱ ﻁﺎﻟﺐ ﺑﻌﺰﻟﻪ ﻭﺭﺟﻤﻪ‪.‬‬ ‫ﻭﺇﻥ ﻭﺟﺪﺕ ﺻﻌﻮﺑﺔ ﻓﻲ ﺍﻟﻐﻔ�ﺮﺍﻥ ﻓﺘ�ﺬﻛﺮ ﻛ�ﻢ ﻏﻔ�ﺮ ﷲ ﻟ�ﻚ ﻭﻣ�ﺎﺯﺍﻝ ﻳﻐﻔ�ﺮ‪ .‬ﻭﺣﻴﻨﺌ�ﺬ‬ ‫ﺳﺘﺮﻯ ﺃﻧﻚ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻐﻔﺮ ﻷﺧﻴﻚ ﺑﻞ ﺗﺴﻌﺪ ﺑﺬﻟﻚ‪.‬‬

‫‪۱٥۷‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫* ﺍﻻﻗﺘﺮﺍﺏ ﻣﻦ ﺃﺭﺽ ﺍﻟﻤﻮﻋﺪ ﻭﺍﻟﺨﻮﻑ ﻣﻦ ﺩﺧﻮﻟﻬﺎ‪:‬‬ ‫‪ ‬ﻭﺻﻞ ﺍﻟﺸﻌﺐ ﺇﻟﻰ ﻗﺎﺩﺵ ﺑﺮﻧﻴﻊ )ﻭﻣﻌﻨﺎﻫﺎ ﻣﻜﺎﻥ ﻣﻘﺪﺱ( ﻭﺃﺻﺒﺤﻮﺍ ﻋﻠﻰ ﻣﻘﺮﺑﺔ‬ ‫ﻣﻦ ﺩﺧﻮﻝ ﺃﺭﺽ ﺍﻟﻤﻮﻋﺪ ﻭﺑﺪﺃ ﺣﻠﻢ ﺍﻻﺳﺘﻘﺮﺍﺭ ﻓﻲ ﺃﺭﺽ ﺍﻟﻤﻮﻋﺪ ﻳﺪﺍﻋﺐ ﺧﻴﺎﻝ ﻛ�ﻞ‬ ‫ﺇﺳ��ﺮﺍﺋﻴﻠﻲ ﻭﻳﺘﺨﻴ��ﻞ ﻧﻔﺴ��ﻪ ﻣﻘﻴﻤ �ﺎ ً ﻓ��ﻲ ﺃﺭﺽ ﺗﻔ��ﻴﺾ ﻟﺒﻨ �ﺎ ً ﻭﻋﺴ �ﻼً‪ ،‬ﻳﻤﻄ��ﺮ ﷲ ﻋﻠﻴﻬ��ﺎ‬ ‫ﻓﻴﻨﻤﻮ ﺯﺭﻋﻬﺎ‪ ،‬ﻭﺑﺠﻬﺪ ﻳﺴﻴﺮ ﻳﺴﺘﻤﺘﻊ ﺳﻜﺎﻧﻬﺎ ﺑﺨﻴﺮﺍﺗﻬﺎ ﺍﻟﻮﻓﻴﺮﺓ‪.‬‬ ‫‪ ‬ﻭﻟﻜ��ﻦ ﻫ��ﻞ ﻫ��ﺬﺍ ﺍﻟﺤﻠ��ﻢ ﺳ��ﻬﻞ ﺍﻟﻤﻨ��ﺎﻝ‬ ‫ﻧﻬﺭ ﺍﻷﺭﺩﻥ‬

‫ﻫﻜ��ﺬﺍ ؟ ﻭﻛﻴ��ﻒ ﻳﻄ��ﺮﺩﻭﻥ ﺳ��ﻜﺎﻧﻬﺎ ﻭﻫ��ﻢ‬

‫ﻛــــﻧــــﻌــﺎﻥ‬

‫ﺃﻣ���ﺔ ﻣ���ﻦ ﺍﻟﻌﺒﻴ���ﺪ ﻟ���ﻴﺲ ﻟﻬ���ﻢ ﺑ���ﺎﻉ ﻓ���ﻲ‬

‫ﺍﻟﺑﺣﺭ ﺍﻟــﻣـﻳـﺕ‬

‫ﺍﻟﺤ���ﺮﻭﺏ؟ ﻧﻌ���ﻢ ﻟﻘ���ﺪ ﺍﻧﺘﺼ���ﺮﻭﺍ ﻋﻠ���ﻰ‬ ‫ﻋﻤ��ﺎﻟﻴﻖ ﻳ��ﻮﻡ ﺭﻓ��ﻊ ﻣﻮﺳ��ﻰ ﻳﺪﻳ��ﻪ ﻣﺜ��ﺎﻝ‬

‫ﺭﻋﻣﺳﻳﺱ‬

‫ﺍﻟﺼ���ﻠﻴﺐ ﻭﻟﻜ���ﻦ ﺍﻵﻥ ﺃﻣ���ﺎﻣﻬﻢ ﺷ���ﻌﻮﺏ‬

‫ﺟﺑﺎﻝ‬ ‫ﺳﻌﻳﺭ‬

‫ﻛﺜﻴ��ﺮﺓ ﻭﻣ��ﺪﻥ ﺣﺼ��ﻴﻨﺔ ﺑﺄﺳ��ﻮﺍﺭ ﻣﻨﻴﻌ��ﺔ‪.‬‬

‫ﺇﻳﺛﺎﻡ‬

‫ﻣﺩﻳﺎﻥ‬

‫ﺧﻠﻳ‬

‫ﺑﺭﻳﺔ‬ ‫ﺳﻳﻥ‬

‫ﻭﻳﺱ‬

‫ﺇﻳﻠﻳﻡ‬ ‫ﺍﻟﺳ‬

‫ﺭﻓﻳﺩﻳﻡ‬

‫ﻓﻡ ﺍﻟﺣﻳﺭﻭﺙ‬

‫ﺧﻠﻳﺞ‬

‫ﺞ ﺍﻟﻌﻘﺑﺔ‬

‫ﻣﻮﺳ��ﻰ ﺃﻥ ﻳﺮﺳ��ﻞ ‪ ۱۲‬ﺟﺎﺳﻮﺳ �ﺎ ً ﻟﻌﻠﻬ��ﻢ‬

‫ـﺎﻥ‬

‫ﺑﻌﻝ ﺻﻔﻭﻥ‬ ‫ﺑﺭﻳﺔ‬ ‫ﻓﺎﺭﺍﻥ‬

‫ﺍﻟﻤﺴ��ﻴﺮﺓ ﻭﻳﺘﻌﻠ��ﻖ ﻗﻠ��ﺒﻬﻢ ﺑﻜﻨﻌ��ﺎﻥ‪ ،‬ﻓ��ﺄﻣﺮ‬

‫ﻳﺮﻭﻥ ﻣﺎ ﻳﻨﺘﻈﺮﻫﻢ ﻣﻦ ﺧﻴﺮﺍﺕ‪.‬‬

‫ﻗﺎﺩﺵ‬ ‫ﺑﺭﻧﻳﻊ‬

‫ﺳﻛﻭﺕ ﺟ‬ ‫ﺎﺳــ‬

‫ﻣﺎﺭﺓ‬

‫ﻭﺃﺣﺐ ﺍﻟﺮﺏ ﺃﻥ ﻳﺰﻳﺪ ﺣﻤﺎﺳﻬﻢ ﻟﻴﻜﻤﻠ�ﻮﺍ‬

‫ﻳُ َﺤﻔ���ـﱢﺰﻭﻥ ﺍﻟﺸ���ﻌﺐ ﻭﻳﺸ���ﺠﻌﻮﻧﻪ ﺣ���ﻴﻦ‬

‫ﺍﻟﺑــــﺣﺭ‬ ‫ﺍﻟﻣﺗﻭﺳـــــﻁ‬

‫ﺟﺑــــﻝ‬ ‫ﺳﻳﻧﺎء‬

‫ﺍﻟﺑﺣﺭ‬ ‫ﺍﻷﺣﻣـــــــــــــــﺭ‬

‫ﺍﻟﻮﺻﻮﻝ ﻗﺮﺏ ﻛﻨﻌﺎﻥ ﺑﻌﺪ ﻋﺎﻣﻴﻦ ﻣﻦ ﺍﻟﺨﺮﻭﺝ‬

‫‪ ‬ﻧﺒﺬﺓ ﻣﺨﺘﺼﺮﺓ ﻋﻦ ﺳﻜﺎﻥ ﻓﻠﺴﻄﻴﻦ )ﺃﺭﺽ ﻛﻨﻌﺎﻥ( ﻭﻫﻢ‪-:‬‬ ‫‪ ‬ﻛﻨﻌﺎﻥ ﻫﻮ ﺍﺑﻦ ﺣﺎﻡ ﺑﻦ ﻧﻮﺡ‪ ،‬ﻭﻗﺪ ﻟﻌﻦ ﻧ�ﻮﺡ ﺍﺑﻨ�ﻪ ﺣ�ﺎﻡ ﻭﺣﻔﻴ�ﺪﻩ ﻛﻨﻌ�ﺎﻥ ﻷﻧﻬﻤ�ﺎ ﻟ�ﻢ‬ ‫ﻳﺴﺘﺮﺍﻩ ﻳﻮﻡ ﺳﻜﺮ ﻭﺗﻌﺮﻯ ﺑﻞ ﺳﺨﺮﺍ ﻣﻨﻪ ﻭﻓﻀﺤﺎﻩ ﻭﺳﻜﻦ ﺍﻟﻜﻨﻌﺎﻧﻴﻮﻥ ﻓﻲ ﻓﻠﺴﻄﻴﻦ‬ ‫ﻭﻫﻲ ﺃﺭﺽ ﺧﺼﺒﺔ ﺗﻔﻴﺾ ﻟﺒﻨﺎ ً )ﺍﻟﺪﺳﻢ ﺍﻟﺤﻴﻮﺍﻧﻲ( ﻭﻋﺴﻼً )ﺍﻟﺪﺳﻢ ﺍﻟﻨﺒﺎﺗﻲ(‪.‬‬ ‫‪ ‬ﻭﺣﺴ��ﺐ ﻧﺒ��ﻮءﺓ ﻧ��ﻮﺡ ﺍﺳﺘﺴ��ﻠﻢ ﻛﻨﻌ��ﺎﻥ ﻭﻧﺴ��ﻠﻪ ﻟﻠﺸ��ﻴﻄﺎﻥ ﻭﺧﺮﺟ��ﺖ ﻣ��ﻨﻬﻢ ﺷ��ﻌﻮﺏ‬ ‫ﺗﻤﺎﺩﺕ ﻓﻲ ﺍﻟﺸﺮ ﻓﺎﺳ�ﺘﻮﺟﺒﺖ ﺍﻟﻌﻘ�ﺎﺏ ﺍﻟﺠﻤ�ﺎﻋﻲ‪ ،‬ﻛﻤ�ﺎ ﺣ�ﺪﺙ ﻷﻫ�ﻞ ﺳ�ﺪﻭﻡ ﻭﻋﻤ�ﻮﺭﺓ‬ ‫‪۱٥۸‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫ﺍﻟﺬﻳﻦ ﺃﻣﻄﺮﻫﻢ ﺍﻟﺮﺏ ﺑﺎﻟﻨﺎﺭ ﻭﺍﻟﻜﺒﺮﻳ�ﺖ‪ ،‬ﻭﺃﺑ�ﺎﺩ ﷲ ﺷ�ﻌﻮﺑﺎ ً ﺃﺧ�ﺮﻯ ﺑﻴ�ﺪ ﺍﻹﺳ�ﺮﺍﺋﻴﻠﻴﻴﻦ‬ ‫ﺑﻌﺪ ﺃﻥ ﻏﺮﻗﻮﺍ ﻓﻲ ﺍﻟﺨﻄﻴﺔ ﻭﺍﻟﻨﺠﺎﺳﺔ ﻭﺍﺳﺘﻨﻔﺬﻭﺍ ﻛﻞ ﻓﺮﺹ ﺍﻟﺘﻮﺑﺔ ﻭﻣﻨﻬﻢ ‪:‬‬ ‫ ﺍﻟﺤﺜﻴﻮﻥ‪ :‬ﺑﻨﻮ ﺣﺚ )ﻭﻣﻌﻨﺎﻫﺎ ﺭﻋﺐ( ﻭﻫﻮ ﺍﻻﺑﻦ ﺍﻟﺜﺎﻧﻲ ﻟﻜﻨﻌﺎﻥ‪.‬‬‫ ﺍﻟﻴﺒﻮﺳﻴﻮﻥ‪) :‬ﻭﺗﻌﻨﻲ ﻳﺎﺑﺴﻴﻦ ﺃﻭ ﻗﺴﺎﺓ( ﻭﻛﺎﻥ ﻣﻜﺎﻧﻬﻢ ﺃﻭﺭﺷﻠﻴﻢ ﺍﻟﺤﺎﻟﻴﺔ‪.‬‬‫ ﺍﻷﻣﻮﺭﻳﻮﻥ‪) :‬ﻭﺗﻌﻨﻲ ﺍﻵﻣﺮﻳﻦ ﺍﻟﻤﺘﺴﻠﻄﻴﻦ( ﻭﻛﺎﻧﻮﺍ ﺃﻗﻮﻯ ﻗﺒﺎﺋﻞ ﺍﻟﻤﻨﻄﻘﺔً‪.‬‬‫* ﺇﺭﺳﺎﻝ ﺍﻟﺠﻮﺍﺳﻴﺲ‪:‬‬ ‫ﺍﺻ َﻌﺪُﻭﺍ ِﻣﻦْ ُﻫﻨَﺎ ﺇِﻟَﻰ‬ ‫ﺽ َﻛ ْﻨ َﻌﺎﻥَ ‪َ ،‬ﻭﻗَﺎ َﻝ ﻟَ ُﻬ ُﻢ‪ْ » :‬‬ ‫ﺳﻰ ﻟِﻴَﺘ َ​َﺠ ﱠ‬ ‫ﺴ ُ‬ ‫ﺴﻮﺍ ﺃَ ْﺭ َ‬ ‫ﺳﻠَ ُﻬ ْﻢ ُﻣﻮ َ‬ ‫ﻓَﺄ َ ْﺭ َ‬ ‫ﺴﺎ ِﻛﻦَ ﻓِﻴ َﻬﺎ‪،‬‬ ‫ﺽ‪َ ،‬ﻣﺎ ِﻫ َﻲ‪َ :‬ﻭﺍﻟ ﱠ‬ ‫ﺐ ﺍﻟ ﱠ‬ ‫ﺸ ْﻌ َ‬ ‫‪،‬ﻭﺍ ْﻧﻈُ ُﺮﻭﺍ ﺍﻷَ ْﺭ َ‬ ‫ﺍ ْﻟ َﺠﻨُﻮ ِ‬ ‫ﺏ َﻭﺍ ْﻁﻠَ ُﻌﻮﺍ ﺇِﻟَﻰ ﺍ ْﻟ َﺠﺒَ ِﻞ َ‬ ‫ﺳﺎ ِﻛﻦٌ ﻓِﻴ َﻬﺎ‪،‬‬ ‫ﺃَﻗَ ِﻮ ﱞ‬ ‫ﺿ ِﻌﻴﻒٌ ؟ ﻗَﻠِﻴ ٌﻞ ﺃَ ْﻡ َﻛﺜِﻴ ٌﺮ؟ َﻭ َﻛﻴْﻒَ ِﻫ َﻲ ﺍﻷَ ْﺭ ُ‬ ‫ﺽ ﺍﻟﱠﺘِﻲ ﻫ َُﻮ َ‬ ‫ﻱ ﻫ َُﻮ ﺃَ ْﻡ َ‬ ‫ﺼﻮﻥٌ ؟‬ ‫ﺳﺎ ِﻛﻦٌ ﻓِﻴ َﻬﺎ‪ ،‬ﺃَ ُﻣ َﺨﻴﱠ َﻤﺎﺕٌ ﺃَ ْﻡ ُﺣ ُ‬ ‫ﺃَ َﺟﻴﱢ َﺪﺓٌ ﺃَ ْﻡ َﺭ ِﺩﻳﺌَﺔٌ؟ َﻭ َﻣﺎ ِﻫ َﻲ ﺍ ْﻟ ُﻤﺪُﻥُ ﺍﻟﱠﺘِﻲ ﻫ َُﻮ َ‬ ‫ﺸ ﱠﺪﺩُﻭﺍ ﻓَ ُﺨ ُﺬﻭﺍ ِﻣﻦْ‬ ‫ﺳ ِﻤﻴﻨَﺔٌ ﺃَ ْﻡ َﻫ ِﺰﻳﻠَﺔٌ؟ ﺃَﻓِﻴ َﻬﺎ ﺷ َ​َﺠ ٌﺮ ﺃَ ْﻡ ﻻَ؟ َﻭﺗَ َ‬ ‫َﻭ َﻛﻴْﻒَ ِﻫ َﻲ ﺍﻷَ ْﺭ ُ‬ ‫ﺽ‪ ،‬ﺃَ َ‬ ‫ﺐ‪) .‬ﻋﺪ ‪(۲۰-۱۷ :۱۳‬‬ ‫ﺽ«‪َ .‬ﻭﺃَ ﱠﻣﺎ ﺍﻷَﻳﱠﺎ ُﻡ ﻓَ َﻜﺎﻧَﺖْ ﺃَﻳﱠﺎ َﻡ ﺑَﺎ ُﻛ َ‬ ‫ﺕ ﺍ ْﻟ ِﻌﻨَ ِ‬ ‫ﻮﺭﺍ ِ‬ ‫ﺛَ َﻤ ِﺮ ﺍﻷَ ْﺭ ِ‬ ‫‪ ‬ﺑﺮﺣﺎﺑﺔ ﺻﺪﺭﻩ ﺍﻟﻤﻌﺘﺎﺩﺓ ﺗﻔﻬ�ﻢ ﺍﻟ�ﺮﺏ ﻣﺨ�ﺎﻭﻑ ﺍﻟﺸ�ﻌﺐ ﻭﺳ�ﻤﺢ ﻟﻤﻮﺳ�ﻰ ﺑﺈﺭﺳ�ﺎﻝ‬ ‫ﺍﻟﺠﻮﺍﺳﻴﺲ ﺣﺘﻰ ﻳﺘﺄﻛﺪﻭﺍ ﻣﻦ ﺻﺪﻕ ﻭﺟﺪﻳﺔ ﻭﻋﻮﺩﻩ ﺑﺸ�ﺄﻥ ﻛﻨﻌ�ﺎﻥ ﺍﻷﺭﺿ�ﻴﺔ‪ ،‬ﺗﻤﺎﻣ�ﺎ ً‬ ‫ﻛﻤ��ﺎ ﺳ��ﻤﺢ ﻷﺷ��ﻌﻴﺎء ﻭﺣﺰﻗﻴ��ﺎﻝ ﻭﻳﻮﺣﻨ��ﺎ ﻣ��ﻦ ﺧ��ﻼﻝ ﺍﻟ��ﺮﺅﻯ ﺃﻥ ﻳﺘﺠﺴﺴ��ﻮﺍ ﻛﻨﻌ��ﺎﻥ‬ ‫ﺍﻟﺴﻤﺎﻭﻳﺔ ﻟﻴﻄﻤﺌﻨﻮﺍ ﻛﻞ ﻣﺆﻣﻦ ﻳﻨﺸ�ﺪ ﻣﻠﻜ�ﻮﺕ ﺍﻟﺴ�ﻤﻮﺍﺕ‪ .‬ﻭﻛﺎﻧ�ﺖ ﺃﺑﻠ�ﻎ ﺍﻟﻜﻠﻤ�ﺎﺕ ﻫ�ﻲ‬ ‫ﺗﻠﻚ ﺍﻟﺘﻲ ﻭﺻﻒ ﺑﻬﺎ ﺑﻮﻟﺲ ﺍﻟﺮﺳ�ﻮﻝ ﺯﻳﺎﺭﺗ�ﻪ ﻟﻠﺴ�ﻤﺎء ﻓﻘ�ﺎﻝ‪َ » :‬ﻣ�ﺎ ﻟَ� ْﻢ ﺗ َ​َ�ﺮ ﻋَ� ْﻴﻦٌ َﻭﻟَ� ْﻢ‬ ‫ﺎﻥ َﻣﺎ ﺃَ َﻋ ﱠﺪﻩُ ﷲُ ﻟِﻠﱠ ِﺬﻳﻦَ ﻳُ ِﺤﺒﱡﻮﻧَﻪُ«‪۱) .‬ﻛﻮ‪(۲:۹‬‬ ‫ﺗَ ْ‬ ‫ﺎﻝ ﺇِ ْﻧ َ‬ ‫ﺴ َﻤ ْﻊ ﺃُ ُﺫﻥٌ ‪َ ،‬ﻭﻟَ ْﻢ ﻳَ ْﺨﻄُ ْﺮ َﻋﻠَﻰ ﺑَ ِ‬ ‫ﺴ ٍ‬ ‫‪ ‬ﻭﻧﻔﺲ ﺍﻷﻣﺮ ﻳﺤﺪﺙ ﻣﻌﻨﺎ ﻓﻲ ﻛﻞ ﻗﺪﺍﺱ‪ ،‬ﺣﻴﺚ ﻧﺮﻯ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﻋﻠﻰ ﺍﻟﻤ�ﺬﺑﺢ‬ ‫ﻓﻨﻘﻮﻝ "ﺟﻴﺪ ﻳﺎ ﺭﺏ ﺃﻥ ﻧﻜﻮﻥ ﻫﻬﻨﺎ"‪ .‬ﻭﻧﺘﻤﻨﻰ ﺃﻥ ﺗﺪﻭﻡ ﺗﻠ�ﻚ ﺍﻷﻭﻗ�ﺎﺕ ﺍﻟﺘ�ﻲ ﻧﻘﻀ�ﻴﻬﺎ‬ ‫ﺃﻣﺎﻡ ﻋﺮﺵ ﺍﻟﻨﻌﻤﺔ ‪ ،‬ﺛﻢ ﻧﻌﻮﺩ ﻟﻨﺒﺸ�ﺮ ﺍﻟﻨ�ﺎﺱ ﺑﺠﻤ�ﺎﻝ ﺍﻟﺤﺒﻴ�ﺐ‪ ،‬ﻟﻴ�ﺬﻭﻗﻮﺍ ﻣﻌﻨ�ﺎ ﻛ�ﻢ ﻫ�ﻮ‬ ‫ﺣﻠ��ﻮ ﻭﻛﻠ��ﻪ ﻣﺸ��ﺘﻬﻴﺎﺕ ﻭﻧﺴ��ﺄﻟﻪ ﺃﻥ ﻧﺤﻴ��ﺎ ﻟﻸﺑ��ﺪ ﻣﻌ��ﻪ ﻓﻨﺴ��ﻤﻊ ﺻ��ﻮﺗﻪ‪ :" :‬ﺗَ َﻌ��ﺎﻟَ ْﻮﺍ ﻳَ��ﺎ‬ ‫ﺲ ﺍ ْﻟ َﻌﺎﻟَ ِﻢ‪) ".‬ﻣﺖ ‪(۳٤ : ۲٥‬‬ ‫ُﻣﺒَ َ‬ ‫ﺎﺭ ِﻛﻲ ﺃَﺑِﻲ‪ِ ،‬ﺭﺛُﻮﺍ ﺍ ْﻟ َﻤﻠَ ُﻜﻮﺕَ ﺍ ْﻟ ُﻤ َﻌ ﱠﺪ ﻟَ ُﻜ ْﻢ ُﻣ ْﻨ ُﺬ ﺗَﺄْ ِ‬ ‫ﺳﻴ ِ‬ ‫‪۱٥۹‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫‪ ‬ﻭﻗ�ﺪ ﺳ�ﻤﺢ ﷲ ﻟﻠﺸ�ﻌﺐ ﺑﺎﻟﺘﺠﺴ�ﺲ ﻟﻴﻜﻤﻠ�ﻮﺍ ﺍﻟﻤﺴ�ﻴﺮﺓ ﺑﺤﺮﻳ�ﺔ ﻭﺍﻗﺘﻨ�ﺎﻉ‪ ،‬ﻭﻳﻘ�ﻮﻱ‬ ‫ﺇﻳﻤﺎﻧﻬﻢ ﺍﻟﻀﻌﻴﻒ‪ ،‬ﺗﻤﺎﻣﺎ ً ﻛﻤﺎ ﻓﻌﻞ ﻣﻊ ﺗﻮﻣﺎ‪ .‬ﺃﻣﺎ ﻣﻮﺳﻰ ﻓﻠﻢ ﻳﻜﻦ ﻟﺪﻳ�ﻪ ﺫﺭﺓ ﺷ�ﻚ‪ ،‬ﺑ�ﻞ‬ ‫ﻛﺎﻥ ﻭﺍﺛﻘًﺎ ﺛﻘﺔ ﺍﻟﻤﻌﻤﺪﺍﻥ ﻓﻲ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﺣﻴﻦ ﺃﺭﺳﻞ ﺗﻼﻣﻴﺬﻩ ﻟﻪ ﻟﻴﺰﻳﺪ ﺇﻳﻤﺎﻧﻬﻢ‪.‬‬ ‫‪ ‬ﻭﻗﺪ ﺻﻌﺪ ﺍﻟﺠﻮﺍﺳﻴﺲ ﺇﻟ�ﻰ ﺍﻟﺠﺒ�ﻞ ﻟﻴ�ﺮﻭﺍ ﺃﺭﺽ ﺍﻟﻤﻮﻋ�ﺪ‪ ،‬ﻭﻫﻜ�ﺬﺍ ﻛ�ﻞ ﻣ�ﻦ ﻳﻨﺸ�ﺪ‬ ‫ﺍﻟﺴﻤﺎء ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﺴﺎﻣﻰ ﻋﻦ ﺍﻷﺭﺽ ﻭﺍﻷﺭﺿﻴﺎﺕ‪.‬‬ ‫* ﺗﺠﺴﺲ ﺍﻷﺭﺽ‪:‬‬ ‫ﻮﺏ ﻓِﻲ َﻣﺪ َْﺧ ِﻞ َﺣ َﻤﺎﺓَ‪.‬‬ ‫ﺼ ِﻌﺪُﻭﺍ َﻭﺗ َ​َﺠ ﱠ‬ ‫ﺴ ُ‬ ‫ﺻﻴﻦَ ﺇِﻟَﻰ َﺭ ُﺣ َ‬ ‫ﺴﻮﺍ ﺍﻷَ ْﺭ َ‬ ‫ﻓَ َ‬ ‫ﺽ ِﻣﻦْ ﺑَ ﱢﺮﻳﱠ ِﺔ ِ‬ ‫‪۲۲‬‬ ‫ﻱ‬ ‫ﻱ َﻭﺗَ ْﻠ َﻤﺎ ُ‬ ‫ﺷﻴﺸَﺎ ُ‬ ‫َ‬ ‫ﺏ َﻭﺃَﺗ َْﻮﺍ ﺇِﻟَﻰ َﺣ ْﺒ ُﺮﻭﻥَ ‪َ .‬ﻭ َﻛﺎﻥَ ُﻫﻨَﺎﻙَ ﺃَ ِﺧﻴ َﻤﺎﻥُ َﻭ ِ‬ ‫ﺻ ِﻌﺪُﻭﺍ ﺇِﻟَﻰ ﺍ ْﻟ َﺠﻨُﻮ ِ‬ ‫ﺳﻨِﻴﻦَ ‪َ ۲۳ .‬ﻭﺃَﺗ َْﻮﺍ ﺇِﻟَﻰ‬ ‫َﻦ ِﻣ ْ‬ ‫ﺑَﻨُﻮ َﻋﻨَﺎﻕ‪َ .‬ﻭﺃَ ﱠﻣﺎ َﺣ ْﺒ ُﺮﻭﻥُ ﻓَﺒُﻨِﻴَﺖْ ﻗَ ْﺒ َﻞ ُ‬ ‫ﺼ َﺮ ﺑِ َ‬ ‫ﺴ ْﺒ ِﻊ ِ‬ ‫ﺻﻮﻋ ِ‬ ‫ﺷ ُﻜﻮ َﻝ )ﻛﻠﻤﺔ ﻋﺒﺮﻳﺔ ﻣﻌﻨﺎﻫﺎ ﻋﻨﻘﻮﺩ(‪َ ،‬ﻭﻗَﻄَﻔُﻮﺍ ِﻣﻦْ ُﻫﻨَﺎﻙَ ﺯَ َﺭ ُﺟﻮﻧَﺔً )ﻏـﺼﻦ‬ ‫َﻭﺍ ِﺩﻱ ﺃَ ْ‬

‫ﺐ‪َ ،‬ﻭ َﺣ َﻤﻠُﻮﻩُ ﺑِﺎﻟ ﱡﺪ ْﻗ َﺮﺍﻧَ ِﺔ )ﻗﻀﻴﺐ ﻣﻦ‬ ‫ﺍﺣ ٍﺪ ِﻣﻦَ ﺍ ْﻟ ِﻌﻨَ ِ‬ ‫ﻋﻨﺐ ﻳﺤﻤﻞ ﻋﻨﻘﻮﺩﺍً( ﺑِ ُﻌ ْﻨﻘُﻮ ٍﺩ َﻭ ِ‬ ‫ﻴﻦ‪۲٤ .‬ﻓَ ُﺪ ِﻋ َﻲ ﺫﻟِﻚَ‬ ‫ﺍﻟﺨﺸﺐ ﺃﻭ ﻋﺘﻠﺔ( ﺑَﻴْﻦَ ﺍ ْﺛﻨَ ْﻴ ِﻦ‪َ ،‬ﻣ َﻊ َ‬ ‫ﺷ ْﻲ ٍء ِﻣﻦَ ﱡ‬ ‫ﺍﻟﺮ ﱠﻣﺎ ِﻥ َﻭﺍﻟﺘﱢ ِ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ِﻣﻦْ ُﻫﻨَﺎﻙَ ‪.‬‬ ‫ﻱ ﺃَ ْ‬ ‫ﺐ ﺍ ْﻟ ُﻌ ْﻨﻘُﻮ ِﺩ ﺍﻟﱠ ِﺬﻱ ﻗَﻄَ َﻌﻪُ ﺑَﻨُﻮ ﺇِ ْ‬ ‫ﺷ ُﻜﻮ َﻝ« ﺑِ َ‬ ‫ﺿ ُﻊ » َﻭﺍ ِﺩ َ‬ ‫ﺴﺒ َ ِ‬ ‫ﺍ ْﻟ َﻤ ْﻮ ِ‬ ‫‪۲٥‬‬ ‫ﺽ ﺑَ ْﻌ َﺪ ﺃَ ْﺭﺑَ ِﻌﻴﻦَ ﻳَ ْﻮ ًﻣﺎ‪) .‬ﻋﺪ‪(۲٥-۲۱ :۱۳‬‬ ‫ﺛُ ﱠﻢ َﺭ َﺟ ُﻌﻮﺍ ِﻣﻦْ ﺗ َ​َﺠ ﱡ‬ ‫ﺲ ﺍﻷَ ْﺭ ِ‬ ‫ﺴ ِ‬

‫‪ ‬ﺍﺳﺘﻐﺮﻗﺖ ﺭﺣﻠﺔ ﺍﻟﺘﺠﺴﺲ ﺃﺭﺑﻌﻴﻦ ﻳﻮﻣﺎً‪ ،‬ﻋﺒﺮ ﺧﻼﻟﻬﺎ ﺍﻟﺠﻮﺍﺳﻴﺲ ﺣﻮﺍﻟﻲ ‪٥۰۰‬‬ ‫ﻛﻢ ﻣﻦ ﺟﻨﻮﺏ ﻓﻠﺴﻄﻴﻦ ﺛﻢ ﺷﻤﺎﻻً ﺇﻟﻰ ﺣﺒﺮﻭﻥ ﻓﻰ ﻭﺳﻂ ﻛﻨﻌﺎﻥ ﻭﺻﻮﻻً ﺇﻟﻰ‬ ‫ﺭﺣﻮﺏ ﻓﻲ ﺃﻗﺼﻰ ﺍﻟﺸﻤﺎﻝ‪ .‬ﺛﻢ ﻋﺎﺩﻭﺍ ﺟﻨﻮﺑﺎ ً ﺇﻟﻰ ﻭﺍﺩﻱ ﺃﺷﻜﻮﻝ ﺣﻴﺚ ﺍﻟﺨﻴﺮ ﺍﻟﻮﻓﻴﺮ‬ ‫ﻓﻘﻄﻔﻮﺍ ﻋﻨﻘﻮﺩﺍً ﺿﺨﻤﺎ ً ﻣﻦ ﺍﻟﻌﻨﺐ ﺍﺣﺘﺎﺝ ﺭﺟﻠﻴﻦ ﻟﻴﺤﻤﻼﻩ ﻋﻠﻰ ﻗﻀﻴﺐ ﺧﺸﺒﻲ‪.‬‬ ‫‪ ‬ﻭﻫﺬﻩ ﺍﻟﺮﺣﻠﺔ ﻣﻦ ﺑﺮﻳﺔ ﺻﻴﻦ ﻭﺣﺘﻰ ﺍﻟﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﻌﻨﻘﻮﺩ ﻫﻲ ﺭﺣﻠﺔ ﻛﻞ‬ ‫ﻧﻔﺲ ﺗﻌﺒﺮ ﺇﻟﻰ ﺍﻟﻤﻠﻜﻮﺕ ﻟﺘﻨﺎﻝ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﻧﻔﺴﻪ‪ ،‬ﻛﻌﻨﻘﻮﺩ ﻋﻨﺐ ﻳﻬﺐ ﺍﻟﺤﻴﺎﺓ‪.‬‬ ‫‪ ‬ﻓﻬﻲ ﺗﻌﺒﺮ ﻣﻦ ﺑﺮﻳﺔ ﺻﻴﻦ )ﺃﻱ ﺍﻟﺘﺠﺮﺑﺔ( ﻭﺗﺬﻫﺐ ﺇﻟﻰ ﺭﺣــــﻮﺏ )ﺃﻱ ﺍﻟﺮﺣﺐ‬ ‫ﻭﺍﻟﺴﻌﺔ( ﺛﻢ ﺣﻤﺎﺓ )ﺃﻱ ﺍﻟﺤﻤﺎﻳﺔ ﺍﻹﻟﻬﻴﺔ( ﻭﺗﺼﻞ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﺇﻟﻰ ﻭﺍﺩﻱ ﺃﺷﻜﻮﻝ‬ ‫ﺣﻴﺚ ﺗﺤﻤﻞ ﻋﻨﻘﻮﺩ ﺍﻟﺤﻴﺎﺓ ﻋﻠﻰ ﺧﺸﺒﺔ ﺗﺮﻣﺰ ﻟﻠﺼﻠﻴﺐ ﺍﻟﺬﻱ ﻋـ ُﻠـ ﱢﻖ ﻋﻠﻴﻪ ﺍﻟﻜﺮﻣﺔ‬ ‫ﺍﻟﺤﻘﻴﻘﻴﺔ‪ ،‬ﺍﻟﺬﻱ ﺳﻜﺐ ﺩﻣﻪ ﻛﺸﺮﺍﺏ ﻳﻬﺐ ﺧﻼﺻﺎ ً ﻟﻠﻤﺆﻣﻨﻴﻦ‪.‬‬ ‫‪۱٦۰‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫* ﺗﻘﺮﻳﺮ ﻣﺸﺠﻊ ﻣﻦ ﻛﺎﻟﺐ ﻭﻳﺸﻮﻉ ﻭﻣﺤﺒﻂ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﺠﻮﺍﺳﻴﺲ‪:‬‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪ ،‬ﺇِﻟَﻰ ﺑَ ﱢﺮﻳ ﱠ ِﺔ‬ ‫ﺳﻰ َﻭﻫَﺎ ُﺭﻭﻥَ َﻭ ُﻛ ﱢﻞ َﺟ َﻤﺎ َﻋ ِﺔ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺴﺎ ُﺭﻭﺍ َﺣﺘﱠﻰ ﺃَﺗ َْﻮﺍ ﺇِﻟَﻰ ُﻣﻮ َ‬ ‫ﻓَ َ‬ ‫َﺵ ‪َ ،‬ﻭ َﺭﺩﱡﻭﺍ ﺇِﻟَ ْﻴ ِﻬ َﻤﺎ َﺧﺒَ ًﺮﺍ )ﻗﺪﻣﻮﺍ ﺗﻘﺮﻳﺮﺍً( َﻭﺇِﻟَﻰ ُﻛ ﱢﻞ ﺍ ْﻟ َﺠ َﻤﺎ َﻋ ِﺔ‬ ‫ﺎﺭﺍﻥَ ‪ ،‬ﺇِﻟَﻰ ﻗَﺎﺩ َ‬ ‫ﻓَ َ‬ ‫ﺳــ ْﻠﺘــ َﻨَﺎ‬ ‫ﺽ ﺍﻟﱠﺘِـﻲ ﺃَ ْﺭ َ‬ ‫ﺽ‪َ .‬ﻭﺃَ ْﺧﺒَ ُﺮﻭﻩُ َﻭﻗَﺎﻟُﻮﺍ‪» :‬ﻗَ ْﺪ َﺫ َﻫ ْﺒــﻨَﺎ ﺇِﻟَﻰ ﺍﻷَ ْﺭ ِ‬ ‫َﻭﺃَ َﺭ ْﻭ ُﻫ ْﻢ ﺛَ َﻤ َﺮ ﺍﻷَ ْﺭ ِ‬ ‫ﺴ�ﻼً‪،‬‬ ‫ﺇِﻟَ ْﻴ َﻬﺎ‪َ ،‬ﻭ َﺣﻘًّﺎ ﺇِﻧﱠ َﻬﺎ ﺗَﻔِ ُ‬ ‫�ﻴﺾ ﻟَﺒَﻨً�ﺎ َﻭ َﻋ َ‬

‫ﺭﺣﻭﺏ‬ ‫ﻧﻬﺭ ﺍﻷﺭﺩﻥ‬

‫ﻛـــﻧـ‬ ‫ــــﻌـ‬ ‫ـــــــ‬

‫ﺍﻟﺑﺣﺭ ﺍﻟﻣﻳﺕ‬

‫ﺳ�ﻰ‬ ‫ﻟ ِﻜﻦْ َﻛﺎﻟِ ُ‬ ‫ﺐ ﺇِﻟَ�ﻰ ُﻣﻮ َ‬ ‫ﺼ�ﺖَ ﺍﻟﺸﱠ� ْﻌ َ‬ ‫ﺐ ﺃَ ْﻧ َ‬ ‫ﺼ��� َﻌ ُﺪ َﻭﻧَ ْﻤﺘَﻠِ ُﻜ َﻬ���ﺎ ﻷَﻧﱠﻨَ���ﺎ‬ ‫َﻭﻗَ���ﺎ َﻝ‪»:‬ﺇِﻧﱠﻨَ���ﺎ ﻧَ ْ‬

‫ـــــــ‬

‫ﺑﺭﻳﺔ‬ ‫ﺻﻳﻥ‬

‫ﺳ���ﺎ ِﻛﻨُﻮﻥَ‬ ‫ﻮﺳ���ﻴﱡﻮﻥَ َﻭﺍﻷَ ُﻣﻮ ِﺭﻳﱡ���ﻮﻥَ َ‬ ‫َﻭﺍ ْﻟﻴَﺒُ ِ‬ ‫ﺳ�ﺎ ِﻛﻨُﻮﻥَ ِﻋ ْﻨ� َﺪ‬ ‫ﻓِﻲ ﺍ ْﻟ َﺠﺒَ ِﻞ‪َ ،‬ﻭﺍ ْﻟ َﻜ ْﻨ َﻌﺎﻧِﻴﱡﻮﻥَ َ‬ ‫ﺐ ﺍﻷُ ْﺭﺩُﻥﱢ «‪.‬‬ ‫ﺍ ْﻟﺒَ ْﺤ ِﺮ َﻭ َﻋﻠَﻰ َﺟﺎﻧِ ِ‬

‫ــﻛـﻭﻝ‬

‫ﺳ��ﺎ ِﻛﻨُﻮﻥَ ﻓِ��ﻲ‬ ‫َﻋﻨَ��ﺎ َ‬ ‫ﻕ ُﻫﻨَ��ﺎﻙَ ‪ .‬ﺍ ْﻟ َﻌ َﻤﺎﻟِﻘَ �ﺔُ َ‬ ‫ﺏ‪َ ،‬ﻭﺍ ْﻟ ِﺤﺜﱢﻴﱡ���������������ﻮﻥَ‬ ‫ﺽ ﺍ ْﻟ َﺠﻨُ���������������ﻮ ِ‬ ‫ﺃَ ْﺭ ِ‬

‫ـــﺎﻥ‬

‫ﻀ���ﺎ ﻗَ�� ْﺪ َﺭﺃَ ْﻳﻨَ���ﺎ ﺑَﻨِ���ﻲ‬ ‫ﻋ َِﻈﻴ َﻤ��ﺔٌ ِﺟ��� ًّﺪﺍ‪َ .‬ﻭﺃَ ْﻳ ً‬

‫ﺣﺑﺭﻭﻥ‬

‫ﻱ ﺃﺷــــ‬ ‫ﻭﺍﺩ‬

‫ﺴ�ﺎ ِﻛﻦَ‬ ‫ﺐ ﺍﻟ ﱠ‬ ‫َﻭﻫ َﺬﺍ ﺛَ َﻤ ُﺮﻫَﺎ‪َ .‬ﻏ ْﻴ َ�ﺮ ﺃَﻥﱠ ﺍﻟﺸﱠ� ْﻌ َ‬ ‫ﺼ���ﻴﻨَﺔٌ‬ ‫ﺽ ُﻣ ْﻌﺘَ� ﱞ‬ ‫��ﺰ‪َ ،‬ﻭﺍ ْﻟ ُﻤ���ﺪُﻥُ َﺣ ِ‬ ‫ﻓِ���ﻲ ﺍﻷَ ْﺭ ِ‬

‫ﺍﻟﺑــــﺣﺭ‬ ‫ﺍﻟﻣﺗﻭﺳــﻁ‬

‫ﻗﺎﺩﺵ ﺑﺭﻧﻳﻊ‬

‫ﺧﺮﻳﻄﺔ ﺗﻮﺿﺢ ﺧﻂ ﺳﻴﺮ ﺍﻟﺠﻮﺍﺳﻴﺲ‬

‫ﺍﻟﺮ َﺟ�ﺎ ُﻝ ﺍﻟﱠ� ِﺬﻳﻦَ‬ ‫ﻗَﺎ ِﺩ ُﺭﻭﻥَ َﻋﻠَ ْﻴ َﻬ�ﺎ«‪َ .‬ﻭﺃَ ﱠﻣ�ﺎ ﱢ‬ ‫ﺻ���� ِﻌﺪُﻭﺍ َﻣ َﻌ����ﻪُ ﻓَﻘَ����ﺎﻟُﻮﺍ‪» :‬ﻻَ ﻧَ ْﻘ���� ِﺪ ْﺭ ﺃَﻥْ‬ ‫َ‬ ‫ﺐ‪ ،‬ﻷَﻧﱠ ُﻬ� ْﻢ ﺃَﺷَ� ﱡﺪ ِﻣﻨﱠ�ﺎ«‪.‬‬ ‫ﻧَ ْ‬ ‫ﺼ َﻌ َﺪ ﺇِﻟَ�ﻰ ﺍﻟﺸﱠ� ْﻌ ِ‬ ‫ﺽ )ﺍﻟ����ﺬﻋﺮ(‬ ‫‪۳۲‬ﻓَﺄ َ َ‬ ‫ﺷ����ﺎﻋُﻮﺍ َﻣ َﺬ ﱠﻣ����ﺔَ ﺍﻷَ ْﺭ ِ‬ ‫��ﺮﺍﺋِﻴ َﻞ‬ ‫ﺴ��ﻮﻫَﺎ‪ ،‬ﻓِ��ﻲ ﺑَﻨِ��ﻲ ﺇِ ْ‬ ‫ﺍﻟﱠﺘِ��ﻲ ﺗ َ​َﺠ ﱠ‬ ‫ﺴ ُ‬ ‫ﺳ َ‬ ‫ﺽ ﺍﻟﱠﺘِ���ﻲ َﻣ َﺮ ْﺭﻧَ���ﺎ ﻓِﻴ َﻬ���ﺎ‬ ‫ﻗَ���ﺎﺋِﻠِﻴﻦَ ‪» :‬ﺍﻷَ ْﺭ ُ‬ ‫ﺳ � ﱠﻜﺎﻧَ َﻬﺎ‪،‬‬ ‫�ﻲ ﺃَ ْﺭ ٌ‬ ‫ﻟِﻨَﺘ َ​َﺠ ﱠ‬ ‫ﺽ ﺗَﺄْ ُﻛ � ُﻞ ُ‬ ‫ﺴ َ‬ ‫ﺴ � َﻬﺎ ِﻫ� َ‬ ‫)ﺳﻨﻨﻬﺰﻡ ﺇﺫﺍ ﺣﺎﻭﻟﻨﺎ ﺍﻗﺘﺤﺎﻣﻬﺎ(‬

‫ﺍﻟﺠﺎﺳﻮﺳﺎﻥ ﻳﺤﻤﻼﻥ ﻋﻨﻘﻮﺩ ﺍﻟﻌﻨﺐ‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫ﺎﺱ ِﻁ َﻮﺍ ُﻝ ﺍ ْﻟﻘَﺎ َﻣ ِﺔ‪َ ۳۳ .‬ﻭﻗَ ْﺪ َﺭﺃَ ْﻳﻨَﺎ ُﻫﻨَﺎﻙَ ﺍ ْﻟ َﺠﺒَ�ﺎﺑِ َﺮﺓَ‪،‬‬ ‫َﻭ َﺟ ِﻤﻴ ُﻊ ﺍﻟ ﱠ‬ ‫ﺐ ﺍﻟﱠ ِﺬﻱ َﺭﺃَ ْﻳﻨَﺎ ﻓِﻴ َﻬﺎ ﺃُﻧَ ٌ‬ ‫ﺸ ْﻌ ِ‬ ‫ﺑَﻨِﻲ َﻋﻨَﺎﻕ ِﻣﻦَ ﺍ ْﻟ َﺠﺒَﺎﺑِ َﺮ ِﺓ‪ .‬ﻓَ ُﻜﻨﱠ�ﺎ ﻓِ�ﻲ ﺃَ ْﻋﻴُﻨِﻨَ�ﺎ َﻛ�ﺎ ْﻟ َﺠ َﺮﺍ ِﺩ‪) ،‬ﺷ�ﻌﺮﻧﺎ ﺃﻧﻨ�ﺎ ﻣﺠ�ﺮﺩ ﺣﺸ�ﺮﺍﺕ‬ ‫ﺿﻌﻴﻔﺔ ﻣﻘﺎﺭﻧﺔ ﺑﻘﻮﺗﻬﻢ( َﻭﻫ َﻜ َﺬﺍ ُﻛﻨﱠﺎ ﻓِﻲ ﺃَ ْﻋﻴُﻨِ ِﻬ ْﻢ«‪) .‬ﻋﺪ‪(۳۳-۲٦ :۱۳‬‬ ‫‪ ‬ﻋﻠ��ﻰ ﺃﺣ��ﺮ ﻣ��ﻦ ﺍﻟﺠﻤ��ﺮ ﺍﻧﺘﻈ��ﺮ ‪۲‬ﻣﻠﻴ��ﻮﻥ ﻧﺴ��ﻤﺔ ﻋ��ﻮﺩﺓ ﺍﻟﺠﻮﺍﺳ �ﻴﺲ‪ ،‬ﻭﺑﻤﺠ��ﺮﺩ‬ ‫ﻋﻮﺩﺗﻬﻢ ﺗﺠﻤﻬﺮ ﺍﻟﺸﻌﺐ ﺣﻮﻟﻬﻢ ﻭﺃﺻﻐﺖ ﺍﻵﺫﺍﻥ ﻭﺟﺤﻈﺖ ﺍﻟﻌﻴﻮﻥ‪ ،‬ﻓﻤﺴﺘﻘﺒﻞ ﺍﻷﻣ�ﺔ‬ ‫ﻣﺮﻫﻮﻥ ﺑﻤﺎ ﺳﻴﻘﻮﻟﻮﻥ ﻭﻳﺮﻭﻭﻥ‪ ،‬ﻭﻛﺎﻥ ﻋﻨﻘ�ﻮﺩ ﺍﻟﻌﻨ�ﺐ ﺍﻟﻌﻤ�ﻼﻕ ﻭﺛﻤ�ﺮ ﺍﻷﺭﺽ ﻣ�ﻦ‬ ‫ﺗﻴﻦ ﻭﺭﻣﺎﻥ ﺭﺳﺎﻟﺔ ﻧﺎﻁﻘﺔ ﻣﺸﺠﻌﺔ ﻋﻦ ﺃﺭﺽ ﺗﻔﻴﺾ ﻟﺒﻨﺎ ً ﻭﻋﺴﻼً‪.‬‬ ‫‪ ‬ﻭﻗﺒﻞ ﺃﻥ ﻳﻬﻨﺄ ﺍﻟﺸﻌﺐ ﺑﺘﺤﻘﻴﻖ ﺣﻠﻤﻪ ﺗﻄﺎﻳﺮﺕ ﻛﻠﻤﺎﺕ ﺍﻟﺠﻮﺍﺳﻴﺲ ﺗﻔﻴﺾ ﺭﻋﺒﺎ ً‬ ‫ﻓﻮﺻﻔﻮﺍ ﺍﻟﻤﺪﻥ ﺑﺄﻧﻬﺎ ﺣﺼﻴﻨﺔ ﻭﺷﻌﻮﺑﻬﺎ ﻋﻤﺎﻟﻘﺔ ﻭﺟﺒﺎﺑﺮﺓ ﺣﺘﻰ ﺃﻧﻬﻢ ﺍﺣﺘﻘﺮﻭﺍ ﺃﻧﻔﺴﻬﻢ‬ ‫ﻛﻤﺎ ﻟﻮ ﻛﺎﻧﻮﺍ ﺟﺮﺍﺩﺍً ﻭﻫﻜﺬﺍ ﺯﺭﻋﻮﺍ ﺍﻟﺮﻋﺐ ﻓﻲ ﻗﻠﻮﺏ ﺍﻟﺸﻌﺐ ﺑﺪﻻً ﻣﻦ ﺗﺸﺠﻴﻌﻪ‪.‬‬ ‫ﻭﺍﺳﺘﺴﻠﻢ ﺍﻟﺠﻤﻴﻊ ﻟﻠﻴﺄﺱ‪ .‬ﻭﻋﺒﺜﺎ ً ﺣﺎﻭﻝ ﻛﺎﻟﺐ )ﻭﻣﻌﻪ ﻳﺸﻮﻉ( ﺃﻥ ﻳﻬﺪﺋﺎ ﺍﻟﺸﻌﺐ‬ ‫ﻭﻳﺸﺠﻌﺎﻧﻪ ﺑﺄﻧﻬﻢ ﻗﺎﺩﺭﻭﻥ ﻋﻠﻰ ﺍﻣﺘﻼﻙ ﺍﻷﺭﺽ ‪ -‬ﻻ ﻟﻘﻮﺗﻬﻢ ‪ -‬ﺑﻞ ﻷﻥ ﷲ ﻣﻌﻬﻢ‪،‬‬ ‫ﻭﻟﻜﻦ ﻛﻠﻤﺎﺕ ﺍﻟﺘﺨﻮﻳﻒ ﻛﺎﻧﺖ ﻗﺪ ﺳﺮﺕ ﻛﺎﻟﻨﺎﺭ ﻓﻲ ﺍﻟﻬﺸﻴﻢ ﻓﻀﺎﻉ ﻗﻮﻟﻬﻢ ﺳﺪﻯ‪.‬‬ ‫‪ ‬ﺍﻟﻭﻳﻝ ﻟﻣﻥ ﺗﺄﺗﻲ ﺑﺳﺑﺑﻪ ﺍﻟﻌﺛﺭﺍﺕ‪ :‬ﺑﻌﺪ ﺃﻥ ﺭﺟﻊ ﺍﻟﺠﻮﺍﺳﻴﺲ ﺃﺷﺎﻋﻮﺍ ﻣﺬﻣ�ﺔ ﺍﻷﺭﺽ ﻣﺜ�ﻞ‬ ‫ﺍﻟﻜﺜﻴﺮﻳﻦ ﻣﻨﺎ ﺍﻟﺬﻳﻦ ﻳﺘﺠﺴﺴﻮﻥ ﻁﺮﻳﻖ ﺍﻟﺴﻤﺎء ﺛﻢ ﻳﻘﻮﻟﻮﻥ ﺃﻧﻪ ﻁﺮﻳﻖ ﺻﻌﺐ‪ ،‬ﺑﻞ ﻫﻮ‬ ‫ﺗﻌﺠﻴﺰ‪ ،‬ﻓﻬﻮ ﻣﻤﻠﻮء ﺑﺎﻟﻮﺻﺎﻳﺎ ﻭﻳﺴﺘﻠﺰﻡ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺘﻨ�ﺎﺯﻻﺕ ﺍﻟﺘ�ﻲ ﻻ ﻧﻘ�ﺪﺭ ﻋﻠﻴﻬ�ﺎ‪.‬‬ ‫ﻭﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺫﻟﻚ ﻓﺎﻟﻌﺪﻭ ﻗﻮﻱ )ﺍﻟﺸﻴﻄﺎﻥ( ﻭﻟﻦ ﻧﺴﺘﻄﻊ ﻫﺰﻳﻤﺘﻪ‪.‬‬ ‫‪ ‬ﻭﺑﻌﺪ ﺳﻤﺎﻉ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺑﻜ�ﻰ ﻛ�ﻞ ﺍﻟﺸ�ﻌﺐ ﻓﻘ�ﺪ ﺃﺻ�ﺎﺑﻬﻢ ﺍﻟﻴ�ﺄﺱ ﻣ�ﻦ ﺍﻣ�ﺘﻼﻙ ﺗﻠ�ﻚ‬ ‫ﺍﻷﺭﺽ‪ .‬ﻭﻭﻳﻞ ﻟﻤ�ﻦ ﻳـ ُﻌ�ـﺜِﺮ ﺍﻟﺸ�ﻌﺐ ﻓﻴﻤ�ﻨﻌﻬﻢ ﻣ�ﻦ ﺍﻟﺴ�ﻠﻮﻙ ﻓ�ﻲ ﻁﺮﻳ�ﻖ ﺍﻟﺴ�ﻤﺎء‪ ،‬ﺃﻭ‬ ‫‪۷‬‬ ‫ﺕ! ﻓَ�ﻼَ ﺑُ� ﱠﺪ ﺃَﻥْ‬ ‫ﻳُ َ‬ ‫ﺼﻌـ ﱢﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻄﺮﻳﻖ ﻓﻴﺼﻴﺒﻬﻢ ﺍﻟﻴ�ﺄﺱ‪َ " .‬ﻭ ْﻳ� ٌﻞ ﻟِ ْﻠ َﻌ�ﺎﻟَ ِﻢ ِﻣ�ﻦَ ﺍ ْﻟ َﻌﺜَ َ�ﺮﺍ ِ‬ ‫ﺎﻥ ﺍﻟﱠ ِﺬﻱ ﺑِ ِﻪ ﺗَﺄْﺗِﻲ ﺍ ْﻟ َﻌ ْﺜ َﺮﺓُ" )ﻣﺖ ‪(۷ : ۱۸‬‬ ‫ﺍﻹ ْﻧ َ‬ ‫ﺴ ِ‬ ‫ﺗَﺄْﺗِ َﻲ ﺍ ْﻟ َﻌﺜَ َﺮﺍﺕُ ‪َ ،‬ﻭﻟ ِﻜﻦْ َﻭ ْﻳ ٌﻞ ﻟِﺬﻟِﻚَ ِ‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫‪ ‬ﺇﺫﺍ ﻧﻈﺮﻧ��ﺎ ﻟﻠﺸ��ﻴﻄﺎﻥ ﻭﺟﻴﻮﺷ��ﻪ ﻭﺣﺮﻭﺑ��ﻪ ﻓﻘ��ﺪ ﺗﻨﻬ��ﺎﺭ ﻗﻮﺍﻧ��ﺎ ﺍﻟﺮﻭﺣﻴ��ﺔ‪ ..‬ﺃﻣ��ﺎ ﺇﺫﺍ‬ ‫ﻭﺿﻌﻨﺎ ﺭﺟﺎءﻧﺎ ﻓﻲ ﷲ ﻭﻗﺪﺭﺗﻪ ﻣﺜﻞ ﻛﺎﻟﺐ ﻭﻳﺸﻮﻉ ﺗﻨﻘﻠﺐ ﺍﻵﻳﺔ ﺗﻤﺎﻣﺎ ً‪ .‬ﻓﻤﻬﻤﺎ ﻛﺎﻧﺖ‬ ‫ﻗﻮﻯ ﺍﻷﻋﺪﺍء ﻓﻘﺪ ﻏﻠ�ﺒﻬﻢ ﺍﻷﺳ�ﺪ ﺍﻟﺨ�ﺎﺭﺝ ﻣ�ﻦ ﺳ�ﺒﻂ ﻳﻬ�ﻮﺫﺍ‪ ،‬ﻓﻴﺠ�ﺐ ﺃﻥ ﻧﺘﺸ�ﺠﻊ ﻷﻧﻨ�ﺎ‬ ‫ﻧﺤ��ﺎﺭﺏ ﻋ��ﺪﻭﺍً ﻣﻬﺰﻭﻣ��ﺎ ً ﺑﻘ��ﻮﺓ ﺍﻟﺼ��ﻠﻴﺐ‪ .‬ﻭﺍﻷﺟﻤ��ﻞ ﺃﻥ ﻧﺸ��ﺠﻊ ﺍﻵﺧ��ﺮﻳﻦ ﺃﻳﻀ��ﺎ ً ً◌‬ ‫ﻓﻄﻮﺑﻰ ﻟﻤﻦ ﻳﻘﻴﻢ ﺍﻟﺴﺎﻗﻄﻴﻦ ﻭﻳﺸﺪﺩ ﺍﻟﻤﺘﻌﺒﻴﻦ ﻭﻳﻌﻄﻲ ﺭﺟﺎء ﻟﻠﻴﺎﺋﺴﻴﻦ‪.‬‬ ‫‪ ‬ﻛﺎﻟﺏ ﻭ ﻳﺷﻭﻉ‪ ،‬ﺍﻟﺟﻬﺎﺩ ﻭﺍﻟﻧﻌﻣﺔ‪ :‬ﺟﺎﺳﻮﺳﺎﻥ ﻓﻘﻂ ﺍﺧﺘﻠﻒ ﻣﻮﻗﻔﻬﻤﺎ ﻫﻤﺎ ‪-:‬‬ ‫* ﻛﺎﻟ��ﺐ ﺑ��ﻦ ﻳَﻔـ ُﻨ �ـ ﱠﺔ ﻣ��ﻦ ﺳ��ﺒﻂ ﻳﻬ��ﻮﺫﺍ‪ :‬ﻭﻗ��ﺪ ﺷ��ﺠﻊ ﺍﻟﺸ��ﻌﺐ ﻋﻠ��ﻰ ﺍﻣ��ﺘﻼﻙ ﺍﻷﺭﺽ‪.‬‬ ‫ﻭﻛﺎﻟﺐ ﺗﻌﻨﻲ ﻗﻠﺐ ﻓﻬﻮ ﻳﺠﺎﻫﺪ ﺑﺈﺧﻼﺹ ﻣﻦ ﻛﻞ ﻗﻠﺒﻪ ﻭﺍﺛﻘﺎ ً ﻓﻲ ﻣﻮﺍﻋﻴﺪ ﷲ‪.‬‬ ‫* ﻳﺸﻮﻉ ﺑﻦ ﻧﻮﻥ ﻣﻦ ﺳﺒﻂ ﺃﻓ�ﺮﺍﻳﻢ‪ :‬ﻭﻫ�ﻮ ﺗﻠﻤﻴ�ﺬ ﻣﻮﺳ�ﻰ ﺍﻟ�ﺬﻱ ﻻ ﻳﻔﺎﺭﻗ�ﻪ‪ ،‬ﻭﻗ�ﺪ ﻗ�ﺎﺩ‬ ‫ﺍﻟﺸﻌﺐ ﺑﻌﺪ ﻧﻴﺎﺣﺔ ﻣﻮﺳﻰ‪ .‬ﻭﻣﻌﻨﻰ ﺍﺳﻤﻪ ﻣﺨﻠﺺ ﻓﻬﻮ ﺭﻣﺰ ﻟﻠﺴﻴـﺪ ﺍﻟﻤﺴﻴــــﺢ ﺍﻟﺬﻱ‬ ‫ﺃﺩﺧﻠﻨﺎ ﺃﻭﺭﺷﻠﻴﻢ ﺍﻟﺴﻤﺎﺋﻴﺔ ﺑﺎﻟﻨﻌﻤﺔ ﺍﻟﺘﻲ ﺗﺨﻠﺼﻨﺎ ﻻ ﺑﺎﻟﻨﺎﻣﻮﺱ‪.‬‬ ‫‪ ‬ﻭﺍﺭﺗﺒﺎﻁ ﻛﺎﻟﺐ ﺑﻴﺸﻮﻉ ﺭﻣﺰ ﻻﺭﺗﺒﺎﻁ ﺍﻟﺠﻬﺎﺩ ﻭﺍﻟﻨﻌﻤﺔ‪ ،‬ﻭﺑﻬﻤﺎ ﻧﺼﻞ ﺇﻟﻰ ﻛﻨﻌﺎﻥ‬ ‫ﺍﻟﺴﻤﺎﻭﻳﺔ‪ .‬ﻓ�ﺈﺫﺍ ﺃﻋﻄﻴﻨ�ﺎ ﻗﻠﺒﻨ�ﺎ ﺍﻟﻤﺠﺎﻫ�ﺪ )ﻛﺎﻟ�ﺐ( ﻟﻠ�ﺮﺏ ﻳﺴ�ﻮﻉ ﺍﻟ�ﺬﻱ ﻭﻫﺒﻨ�ﺎ ﻧﻌﻤﺘ�ﻪ‬ ‫ﺍﻟﻤﺠﺎﻧﻴﺔ )ﻳﺸﻮﻉ( ﻧﺪﺧﻞ ﺇﻟﻰ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ‪.‬‬ ‫* ﺍﻟﺸﻌﺐ ﻳﺒﻜﻲ ﺭﻋﺒﺄ ً ﻭﻳﻄﺎﻟﺐ ﺑﻌﺰﻝ ﻣﻮﺳﻰ‪:‬‬ ‫‪۱‬‬ ‫ﺐ ﺗِ ْﻠﻚَ ﺍﻟﻠﱠ ْﻴﻠَﺔَ‪َ ۲ .‬ﻭﺗَ َﺬ ﱠﻣ َﺮ َﻋﻠَﻰ‬ ‫ﺻ َﺮ َﺧﺖْ ‪َ ،‬ﻭﺑَ َﻜﻰ ﺍﻟ ﱠ‬ ‫ﺸ ْﻌ ُ‬ ‫ﺻ ْﻮﺗَ َﻬﺎ َﻭ َ‬ ‫ﻓَ َﺮﻓَ َﻌﺖْ ُﻛ ﱡﻞ ﺍ ْﻟ َﺠ َﻤﺎ َﻋ ِﺔ َ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪َ ،‬ﻭﻗَﺎ َﻝ ﻟَﻬُ َﻤﺎ ُﻛ ﱡﻞ ﺍ ْﻟ َﺠ َﻤﺎ َﻋ ِﺔ‪» :‬ﻟَ ْﻴﺘَﻨَﺎ ُﻣ ْﺘﻨَﺎ‬ ‫ﺳﻰ َﻭ َﻋﻠَﻰ ﻫَﺎ ُﺭﻭﻥَ َﺟ ِﻤﻴ ُﻊ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ُﻣﻮ َ‬

‫ﺼ َﺮ‪ ،‬ﺃَ ْﻭ ﻟَ ْﻴﺘَﻨَﺎ ُﻣ ْﺘﻨَﺎ ﻓِﻲ ﻫ َﺬﺍ ﺍ ْﻟﻘَ ْﻔ ِﺮ! ‪َ ۳‬ﻭﻟِ َﻤﺎ َﺫﺍ ﺃَﺗَﻰ ﺑِﻨَﺎ ﺍﻟ ﱠﺮ ﱡﺏ ﺇِﻟَﻰ ﻫ ِﺬ ِﻩ‬ ‫ﺽ ِﻣ ْ‬ ‫ﻓِﻲ ﺃَ ْﺭ ِ‬ ‫ﺲ َﺧ ْﻴ ًﺮﺍ ﻟَﻨَﺎ ﺃَﻥْ‬ ‫ﺽ ﻟِﻨَ ْ‬ ‫ﺴﻘُﻂَ ﺑِﺎﻟ ﱠ‬ ‫ﺴﺎ ُﺅﻧَﺎ َﻭﺃَ ْﻁﻔَﺎﻟُﻨَﺎ َﻏﻨِﻴ َﻤﺔً‪ .‬ﺃَﻟَ ْﻴ َ‬ ‫َﺼﻴ ُﺮ ﻧِ َ‬ ‫ﻒ؟ ﺗ ِ‬ ‫ﺴ ْﻴ ِ‬ ‫ﺍﻷَ ْﺭ ِ‬ ‫‪٤‬‬ ‫ﺼ َﺮ«‪.‬‬ ‫ﻧَ ْﺮﺟ َﻊ ﺇِﻟَﻰ ِﻣ ْ‬ ‫ﺴﺎ َﻭﻧَ ْﺮﺟ ُﻊ ﺇِﻟَﻰ ِﻣ ْ‬ ‫ﺼ َﺮ؟« ﻓَﻘَﺎ َﻝ ﺑَ ْﻌ ُ‬ ‫ﺾ‪» :‬ﻧُﻘِﻴ ُﻢ َﺭﺋِﻴ ً‬ ‫ﻀ ُﻬ ْﻢ ﻟِﺒَ ْﻌ ٍ‬

‫)ﻋﺪ ‪(٤-۱ : ۱٤‬‬ ‫‪ ‬ﺍﺳﺘﺜﻤﺮ ﺇﺑﻠﻴﺲ ﻛﻼﻡ ﺍﻟﺠﻮﺍﺳﻴﺲ ﺍﻟﻌﺸﺮﺓ‪ ،‬ﻓﺒﺚ ﺍﻟﺮﻋﺐ ﻓﻲ ﻗﻠ�ﻮﺏ ﺍﻟﺸ�ﻌﺐ ﻭﺑ�ﺪﻻً‬ ‫ﻣﻦ ﺍﻟﻔﺮﺡ ﺑﻤﺎ ﻳﻌﺪﻩ ﷲ ﻟﻬﻢ ﻣﻦ ﺧﻴﺮﺍﺕ ﺍﻧﺘﺸﺮ ﺍﻟﺼﺮﺍﺥ ﻭﺍﻟﺒﻜﺎء ﻭﻋ ﱠﻢ ﺍﻟﻴﺄﺱ‪.‬‬ ‫‪۱٦۳‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫ﻭﻛﺎﻟﻌﺎﺩﺓ ﺗﺬﻣﺮﻭﺍ ﻋﻠﻰ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﻓﻜﻠﻤﺔ ﺗﺬﻣﺮ ﻣﻦ ﺃﻛﺜﺮ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﺘ�ﻲ ﻧﻘﺎﺑﻠﻬ�ﺎ‬ ‫ﻓﻲ ﻗﺼﺔ ﻫﺬﺍ ﺍﻟﺸﻌﺐ ﻓﻘﺪ ُﺫﻛﺮﺕ ‪ ۱٤‬ﻣﺮﺓ ﻓﻲ ﺳﻔﺮﻱ ﺍﻟﺨﺮﻭﺝ ﻭﺍﻟﻌﺪﺩ‪ ،‬ﻭﻛﺄﻧﻬﻢ‬ ‫ﻻ ﻳﻌﺮﻓ��ﻮﻥ ﺷ��ﻴﺌﺎ ً ﺳ��ﻮﺍﻩ ﻓﻘ��ﺪ ﻛ��ﺎﻥ ﻳﺴ��ﺮﻱ ﺑﻴ��ﻨﻬﻢ ﻛﺎﻟﻮﺑ��ﺎء‪ ،‬ﻭﺭﻏ��ﻢ ﺃﻧﻬ��ﻢ ﻛ��ﺎﻧﻮﺍ ﻋﻠ��ﻰ‬ ‫ﺃﺑﻮﺍﺏ ﻛﻨﻌﺎﻥ ﺑﻌﺪ ﺳﻨﺘﻴﻦ ﻓﻘﻂ ﻣﻦ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﻣﺼﺮ ‪ ،‬ﺇﻻ ﺃﻧﻬﻢ ﺗﻤﻨ�ﻮﺍ ﺍﻟﻤ�ﻮﺕ ﻣ�ﻦ‬ ‫ﻓﺮﻁ ﺍﻟﻴﺄﺱ ﻭﺻﻐﺮ ﺍﻟﻨﻔﺲ‪ .‬ﻭﺩﻓﻌﻮﺍ ﺍﻟﺜﻤﻦ ﻏﺎﻟﻴﺎ ً ﻛﻤﺎ ﺳﻨﺮﻯ‪.‬‬ ‫�ﻒ ﺍﻟﺸ�ﻌﺐ ﺑﺎﻟﺘ��ﺬﻣﺮ ﻋﻠ��ﻰ ﻣﻮﺳ�ﻰ ﻭﻫ��ﺎﺭﻭﻥ ﺑ��ﻞ ﺗ�ﺬﻣﺮﻭﺍ ﻋﻠ��ﻰ ﷲ ﻧﻔﺴ��ﻪ‬ ‫‪ ‬ﻟ�ﻢ ﻳﻜﺘ� ِ‬ ‫ﻭﺃﻟﻘ��ﻮﺍ ﻋﻠﻴ��ﻪ ﺍﻟﻠ��ﻮﻡ ﻷﻧ��ﻪ ﺃﺻ��ﻌﺪﻫﻢ ﻣ��ﻦ ﺃﺭﺽ ﻣﺼ��ﺮ ﻟﻴﻤﻮﺗ��ﻮﺍ ﺑﺎﻟﺴ��ﻴﻒ ﻭﺗﺼ��ﻴﺮ‬ ‫ﻧﺴﺎﺅﻫﻢ ﻭﺃﻁﻔﺎﻟﻬﻢ ﻏﻨﻴﻤﺔ‪ ،‬ﻭﺗﻤﻨﻮﺍ ﺃﻥ ﻳﻌﻮﺩﻭﺍ ﻣﺮﺓ ﺃﺧﺮﻯ ﺇﻟﻰ ﻋﺒﻮﺩﻳﺔ ﻣﺼﺮ‪ ،‬ﻓﻬ�ﻲ‬ ‫ﻓﻲ ﻧﻈﺮﻫﻢ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﺴﻴﺮ ﻣﻊ ﷲ! ﻭﻓﻲ ﻟﺤﻈﺔ ﻧﺴﻮﺍ ﻛﻞ ﻋﺠﺎﺋﺐ ﷲ‪ .‬ﻭﻧ�ﺘﺞ ﻋ�ﻦ‬ ‫ﻛﻞ ﺫﻟﻚ ﻓﻜﺮﺓ ﺣﻤﻘﺎء‪ ،‬ﻭﻫﻲ ﺗﻨﺤﻴﺔ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﻭﺇﻗﺎﻣﺔ ﻗﺎﺋﺪ ﺟﺪﻳﺪ ﻳﺮﺟــــﻊ ﺑﻬﻢ‬ ‫ﺇﻟ��ﻰ ﻣﺼ��ﺮ! ﻣﺘﻨﺎﺳ��ﻴﻦ ﺃﻥ ﻗﺎﺋ��ﺪﻫﻢ ﺍﻟﺤﻘﻴﻘ��ﻲ ﻫ��ﻮ ﷲ ﺍﻟ��ﺬﻱ ﻳﻘ��ﻮﺩﻫﻢ ﺑﻌﻤ��ﻮﺩ ﺍﻟﺴ��ﺤﺎﺏ‪.‬‬ ‫ﻭﻫﻜﺬﺍ ﺃﻋﻤﺎﻫﻢ ﺍﻟﻐﻀﺐ ﻭﺍﻟﻴﺄﺱ ﻋﻦ ﺭﺅﻳﺔ ﺃﺑﺴﻂ ﺍﻟﺤﻘﺎﺋﻖ‪.‬‬ ‫* ﻳﺸﻮﻉ ﻭﻛﺎﻟﺐ ﻳﺸﺠﻌﺎﻥ ﺍﻟﺸﻌﺐ ﺍﻟﺨﺎﺋﻒ‪:‬‬ ‫‪٥‬‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪.‬‬ ‫ﺳﻰ َﻭﻫَﺎ ُﺭﻭﻥُ َﻋﻠَﻰ َﻭ ْﺟ َﻬ ْﻴ ِﻬ َﻤﺎ ﺃَ َﻣﺎ َﻡ ُﻛ ﱢﻞ َﻣ ْﻌ َ‬ ‫ﺸ ِﺮ َﺟ َﻤﺎ َﻋ ِﺔ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺴﻘَﻂَ ُﻣﻮ َ‬ ‫ﻓَ َ‬ ‫‪٦‬‬ ‫ﺽ‪َ ،‬ﻣ ﱠﺰﻗَﺎ ﺛِﻴَﺎﺑَﻬُ َﻤﺎ‬ ‫ﺐ ﺑْﻦُ ﻳَﻔُﻨﱠﺔَ‪ِ ،‬ﻣﻦَ ﺍﻟﱠ ِﺬﻳﻦَ ﺗ َ​َﺠ ﱠ‬ ‫ﺴ ُ‬ ‫َﻭﻳَﺸُﻮ ُﻉ ﺑْﻦُ ﻧُﻮﻥَ َﻭ َﻛﺎﻟِ ُ‬ ‫ﺴﻮﺍ ﺍﻷَ ْﺭ َ‬ ‫‪۷‬‬ ‫ﺴ َﻬﺎ‬ ‫َﻭ َﻛﻠﱠ َﻤﺎ ُﻛ ﱠﻞ َﺟ َﻤﺎ َﻋ ِﺔ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺽ ﺍﻟﱠﺘِﻲ َﻣ َﺮ ْﺭﻧَﺎ ﻓِﻴ َﻬﺎ ﻟِﻨَﺘ َ​َﺠ ﱠ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﻗَﺎﺋِﻠَ ْﻴ ِﻦ‪» :‬ﺍﻷَ ْﺭ ُ‬ ‫ﺴ َ‬ ‫‪۸‬‬ ‫ﺿﺎ‬ ‫َﺟﻴﱢ َﺪﺓٌ ِﺟ ًّﺪﺍ ِﺟ ًّﺪﺍ‪ .‬ﺇِﻥْ ُ‬ ‫ﺽ َﻭﻳُ ْﻌ ِﻄﻴﻨَﺎ ﺇِﻳﱠﺎﻫَﺎ‪ ،‬ﺃَ ْﺭ ً‬ ‫ﺳ ﱠﺮ ﺑِﻨَﺎ ﺍﻟ ﱠﺮ ﱡﺏ ﻳُﺪ ِْﺧ ْﻠﻨَﺎ ﺇِﻟَﻰ ﻫ ِﺬ ِﻩ ﺍﻷَ ْﺭ ِ‬ ‫‪۹‬‬ ‫ﺽ‬ ‫ﺏ‪َ ،‬ﻭﻻَ ﺗ َ​َﺨﺎﻓُﻮﺍ ِﻣﻦْ َ‬ ‫ﺴﻼً‪ .‬ﺇِﻧﱠ َﻤﺎ ﻻَ ﺗَﺘَ َﻤ ﱠﺮﺩُﻭﺍ َﻋﻠَﻰ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺗَﻔِ ُ‬ ‫ﻴﺾ ﻟَﺒَﻨًﺎ َﻭ َﻋ َ‬ ‫ﺷ ْﻌ ِ‬ ‫ﺐ ﺍﻷَ ْﺭ ِ‬ ‫ﻷَﻧﱠ ُﻬ ْﻢ ُﺧ ْﺒ ُﺰﻧَﺎ‪ .‬ﻗَ ْﺪ ﺯَﺍ َﻝ َﻋ ْﻨ ُﻬ ْﻢ ِﻅﻠﱡ ُﻬ ْﻢ‪َ ،‬ﻭﺍﻟ ﱠﺮ ﱡﺏ َﻣ َﻌﻨَﺎ‪ .‬ﻻَ ﺗ َ​َﺨﺎﻓُﻮﻫُ ْﻢ«‪) .‬ﻋﺪ‪(۹-٥ :۱٤‬‬

‫‪ ‬ﻭﻟﻢ ﻳﺤﺘﻤﻞ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﻣﺎ ﺭﺃﻳﺎﻩ ﻣﻦ ﺍﻟﺸﻌﺐ ﻓﺴﺠﺪﺍ ﺃﻣ�ﺎﻡ ﷲ ﻷﻧﻬﻤ�ﺎ ﺷ�ﻌﺮﺍ‬ ‫ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺬﻣﺮ ﻗﺪ ﻳﺴﺘﻨﺰﻑ ﺑﺤﺮ ﺍﻟﻤﺮﺍﺣﻢ ﺍﻹﻟﻬﻴﺔ ﻭﻳﺠﻌﻞ ﺍﻟﻘﺪﻳﺮ ﻳﺼﺐ ﺟﺎﻡ ﻏﻀ�ﺒﻪ‬ ‫ﻋﻠﻰ ﺷﻌﺒﻪ ﻓﻴﻔﻨﻴﻬﻢ ﻓﻲ ﻟﺤﻈﺔ‪ .....‬ﺃﻣﺎ ﻛﺎﻟﺐ ﻭﻳﺸﻮﻉ ﻓﻤﺰﻗﺎ ﺛﻴﺎﺑﻬﻤ�ﺎ ﻏﻀ�ﺒﺎ ً ﻣ�ﻦ ﻫ�ﺬﺍ‬ ‫ﺍﻟﺸﻌﺐ ﺍﻟﺬﻱ ﻧﺴ�ﻰ ﻛ�ﻞ ﻋﻤ�ﻞ ﷲ ﺍﻟﺴ�ﺎﺑﻖ ﻣﻌ�ﻪ‪ .‬ﺍﻟﻀ�ﺮﺑﺎﺕ ﻭﺍﻟﻌﺒ�ﻮﺭ ﻭﺍﻟﻤ�ﺎء ﻭﺍﻟﻤ�ﻦ‬ ‫ﻭﺍﻟﺴ��ﻠﻮﻯ‪ ...‬ﺇﻟ��ﺦ‪ ،‬ﻭﺃﺧ��ﺬﺍ ﻳﻘﻨﻌ��ﺎﻥ ﺍﻟﺸ��ﻌﺐ ﺃﻥ ﺍﻷﺭﺽ ﺟﻴ��ﺪﺓ ﺟ��ﺪﺍً ﺟ��ﺪﺍً‪ ،‬ﻭﻣ��ﺎ ﺃﻗ��ﻞ‬ ‫‪۱٦٤‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫ﺍﻟﻤﺒﺎﻟﻐﺔ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺪﺱ ﻓﻜﻠﻤﺔ ﺟﺪﺍً ﺟﺪﺍً ﻟﻢ ﺗ�ﺮﺩ ﻓ�ﻲ ﺍﻟﻜﺘ�ﺎﺏ ﺳ�ﻮﻯ ﺳ�ﺘﺔ ﻣ�ﺮﺍﺕ‬ ‫ﻫﺬﻩ ﺇﺣﺪﺍﻫﺎ‪ .‬ﻭﻗﺎﻻ ﺇﻧﻜﻢ ﻗﺎﺩﺭﻭﻥ ﻋﻠﻰ ﻫﺰﻳﻤﺘﻬﻢ ﻭﺳ�ﺘﺄﻛﻠﻮﻧﻬﻢ ﻛ�ﺎﻟﺨﺒﺰ ﻷﻥ ﷲ ﻣﻌﻜ�ﻢ‬ ‫ﻭﻫﺬﺍ ﻫﻮ ﺳﺮ ﺍﻟﻨﺼﺮﺓ ﻭﻟﻜﻦ ﻣﺎﺫﺍ ﻳﻔﻌﻞ ﺍﺛﻨ�ﺎﻥ ﺿ�ﺪ ﻋﺸ�ﺮﺓ ﻓ�ﻲ ﺷ�ﻌﺐ ﻳﻈ�ﻦ ﺑﺎﻟﺨﻄ�ﺄ‬ ‫ﺃﻥ ﺍﻷﻏﻠﺒﻴﺔ ﺩﺍﺋﻤﺎ ً ﻋﻠﻰ ﺣﻖ!‬ ‫‪ ‬ﺧﻁﻭﺭﺓ ﺣﺭﺏ ﺍﻟﻳﺄﺱ! ﺇﻥ ﺍﻟﻴﺄﺱ ﻣ�ﻦ ﺃﺧﻄ�ﺮ ﻭﺃﺷ�ﺮﺱ ﺍﻟﺤ�ﺮﻭﺏ ﺍﻟﺘ�ﻲ ﺗﻔﻘ�ﺪ ﺍﻹﻧﺴ�ﺎﻥ‬ ‫ﺭﺟ��ﺎءﻩ ﻓﻴﺼ���ﻴﺮ ﻓ��ﻲ ﺣﺎﻟ���ﺔ ﻣ��ﻦ ﺍﻟﻌﻤ���ﻰ ﺍﻟﺮﻭﺣ��ﻲ ﻻ ﻳﺒﺼ���ﺮ ﺭﺣﻤ��ﺔ ﷲ ﻭﻏﻔﺮﺍﻧ���ﻪ‬ ‫ﺍﻟﻼﻣﺤﺪﻭﺩ‪ .‬ﻭﺃﻏﻠﺐ ﺣﺎﻻﺕ ﺍﻻﻧﺘﺤﺎﺭ ﻛﺎﻥ ﺑﺪﺍﻳﺘﻬﺎ ﻟﺤﻈﺔ ﻳ�ﺄﺱ ﺗﻤﻜﻨ�ﺖ ﻣ�ﻦ ﺍﻹﻧﺴ�ﺎﻥ‬ ‫ﻓﺪﻓﻌﺘﻪ ﺇﻟﻰ ﺇﻧﻬﺎء ﺣﻴﺎﺗ�ﻪ‪ .‬ﻭﻟﻬ�ﺬﺍ ﻓﻘ�ﺪ ﺟﻌ�ﻞ ﷲ ﺍﻟﺮﺟ�ﺎء ﻭﺍﺣ�ﺪﺍً ﻣ�ﻦ ﺍﻟﻔﻀ�ﺎﺋﻞ ﺍﻟﺜﻼﺛ�ﺔ‬ ‫ﺍﻟﻌﻈﻤﻰ ﺃﻱ ‪ :‬ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﺮﺟﺎء ﻭﺍﻟﻤﺤﺒﺔ‪۱) .‬ﻛﻮ ‪(۱۳:۱۳‬‬ ‫‪ ‬ﺇﻥ ﺷ��ﻌﻮﺭ ﺍﻟﻴ��ﺄﺱ ﻭﺍﻻﻛﺘﺌ��ﺎﺏ ﻭﺍﻟﻘﻠ��ﻖ ﻳﺠﻌ��ﻞ ﺩﺍﺧ��ﻞ ﺍﻟ��ﻨﻔﺲ ﺻ��ﻮﺗﻴﻦ‪ ،‬ﺃﺣ��ﺪﻫﻤﺎ‬ ‫ﻋ��ﺎﻟﻲ ﺍﻟﻨﺒ��ﺮﺓ ﻳﻨ��ﺎﺩﻱ‪ ...‬ﺃﻧ��ﺖ ﻓﺎﺷ��ﻞ‪ ...‬ﺿ��ﺎﺋﻊ‪ ...‬ﻻ ﻳﻮﺟ��ﺪ ﺃﻣ��ﻞ‪ ...‬ﷲ ﻻﻳﺤﺒ��ﻚ ﻭﻻ‬ ‫ﻳﺮﻳﺪﻙ‪ ...‬ﺍﻟﺨﺴﺎﺭﺓ ﺣﺘﻤﻴﺔ‪ ...‬ﻭﺍﻵﺧﺮ ﺻﻮﺕ ﻫﺎﺩﺉ ﺧﺎﻓﺖ ﻳﻬﻤﺲ‪ ...‬ﻻ ﺗﺨﻒ‪ ...‬ﷲ‬ ‫ﻣﻌﻚ‪ ...‬ﷲ ﻟﻦ ﻳﺘﺮﻛﻚ‪ ...‬ﻛﻞ ﺍﻷﺷﻴﺎء ﺗﻌﻤﻞ ﻣﻌﺎ ً ﻟﻠﺨﻴﺮ‪...‬‬ ‫ﻟﻴﺖ ﺍﻹﻧﺴﺎﻥ ﻳﺒﺤﺚ ﻋﻦ ﻫﺬﺍ ﺍﻟﺼ�ﻮﺕ‪ ...‬ﺻ�ﻮﺕ ﺍﻟﺤﻘﻴﻘ�ﺔ ﺍﻟﻬ�ﺎﺩﺉ‪ ...‬ﻟ�ﺌﻼ ﻳُﺒﺘﻠ�ﻊ ﻣ�ﻦ‬ ‫ﺃﺻﻮﺍﺕ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﻤﺪﻣﺮﺓ‪.‬‬ ‫* ﺍﻟﺘﺂﻣﺮ ﻋﻠﻰ ﺭﺟﻢ ﻳﺸﻮﻉ ﻭﻛﺎﻟﺐ ﻭﻏﻀﺐ ﷲ‪:‬‬ ‫ﺏ‬ ‫ﺎﺭ ِﺓ‪ .‬ﺛُ ﱠﻢ ﻅَ َﻬ َﺮ َﻣ ْﺠ ُﺪ ﺍﻟ ﱠﺮ ﱢ‬ ‫َﻭﻟ ِﻜﻦْ ﻗَﺎ َﻝ ُﻛ ﱡﻞ ﺍ ْﻟ َﺠ َﻤﺎ َﻋ ِﺔ ﺃَﻥْ ﻳُ ْﺮ َﺟ َﻤﺎ )ﻳﺸﻮﻉ ﻭﻛﺎﻟﺐ( ﺑِﺎ ْﻟ ِﺤ َﺠ َ‬ ‫‪۱‬‬ ‫ﺳﻰ‪َ » :‬ﺣﺘﱠﻰ َﻣﺘَﻰ ﻳُ ِﻬﻴﻨُﻨِﻲ‬ ‫ﺎﻉ ﻟِ ُﻜ ﱢﻞ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﻓِﻲ َﺧ ْﻴ َﻤ ِﺔ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪َ .‬ﻭﻗَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫ﺍﻻﺟﺘِ َﻤ ِ‬ ‫ﺳ ِﻄ ِﻬ ْﻢ؟‬ ‫ﻫ َﺬﺍ ﺍﻟ ﱠ‬ ‫ﺸ ْﻌ ُ‬ ‫ﺕ ﺍﻟﱠﺘِﻲ َﻋ ِﻤ ْﻠﺖُ ﻓِﻲ َﻭ َ‬ ‫ﺐ؟ َﻭ َﺣﺘﱠﻰ َﻣﺘَﻰ ﻻَ ﻳُ َ‬ ‫ﻴﻊ ﺍﻵﻳَﺎ ِ‬ ‫ﺼ ﱢﺪﻗُﻮﻧَﻨِﻲ ﺑِ َﺠ ِﻤ ِ‬

‫‪۱۲‬‬ ‫ﺷ ْﻌﺒًﺎ ﺃَ ْﻛﺒَ َﺮ َﻭﺃَ ْﻋ َ‬ ‫ﻈ َﻢ ِﻣ ْﻨ ُﻬ ْﻢ«‪.‬‬ ‫ﺻﻴﱢ ُﺮﻙَ َ‬ ‫ﺇِﻧﱢﻲ ﺃَ ْ‬ ‫ﺿ ِﺮﺑُ ُﻬ ْﻢ ﺑِﺎ ْﻟ َﻮﺑَﺈ ِ َﻭﺃُﺑِﻴ ُﺪ ُﻫ ْﻢ‪َ ،‬ﻭﺃُ َ‬

‫)ﻋﺪ‪(۱۲-۱۰ :۱٤‬‬ ‫‪ ‬ﺻﺪﻕ ﺃﻭ ﻻ ﺗﺼﺪﻕ!! ﻳﺘﺂﻣﺮﻭﻥ ﻋﻠﻰ ﺭﺟﻢ ﻳﺸﻮﻉ ﻭﻛﺎﻟﺐ ﻷﻧﻬﻤﺎ ﻳﺮﻳﺪﺍﻥ ﺃﻥ‬ ‫ﺪﺧﻼ ﺍﻟﺸﻌﺐ ﺇﻟﻰ ﻛﻨﻌﺎﻥ! ﻭﻟﻤﺎ ﻻ؟ ﺃﻟﻴﺴﻮﺍ ﺃﺟﺪﺍﺩ ﻣﻦ ﺗﺂﻣﺮﻭﺍ ﻋﻠﻰ ﺭﺏ ﺍﻟﻤﺠﺪ‬ ‫ﻳـ ُ ِ‬ ‫ﻧﻔﺴﻪ ﻭﻧﻔﺬﻭﺍ ﻣﺆﺍﻣﺮﺗﻬﻢ‪...‬ﻭﻛﺎﻥ ﺗﺪﺧﻞ ﷲ ﺳﺮﻳﻌﺎ ً ﻓﺘﺠﻠﻰ ﺑﻤﺠﺪﻩ ﻓﻲ ﺧﻴﻤﺔ ﺍﻻﺟﺘﻤﺎﻉ‬ ‫‪۱٦٥‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫ﻣﻌﻠﻨﺎ ً ﻏﻀﺒﻪ ﺍﻟﺸﺪﻳﺪ ﻭﺍﻋﺘﺒﺮ ﺗﺬﻣﺮﻫﻢ ﺇﻫﺎﻧﺔ ﺷﺨﺼﻴﺔ ﻟﻪ ﻷﻧﻬﻢ ﻻ ﻳﺼﺪﻗﻮﻧﻪ ﺑﻌﺪ ﻛﻞ‬ ‫ﻣﺎ ﻓﻌﻞ ﻣﻦ ﺃﺟﻠﻬﻢ‪ .‬ﻭﺃﺭﺍﺩ ﺍﻟﺮﺏ ﺛﺎﻧﻴﺔ ﺃﻥ ﻳﻔﻨﻴﻬﻢ ﻭﻳﻘﻴﻢ ﻣﻦ ﻣﻮﺳﻰ ﺃﻣﺔ ﻋﻈﻴﻤﺔ‪.‬‬ ‫ﻭﻛﺎﻥ ﷲ ﻗﺪ ﻋﺮﺽ ﻋﻠﻰ ﻣﻮﺳﻰ ﻧﻔﺲ ﺍﻷﻣﺮ ﻳﻮﻡ ﺃﻗﺎﻣﻮﺍ ﺗﻤﺜﺎﻝ ﺍﻟﻌﺠﻞ ﺍﻟﺬﻫﺒﻲ‪.‬‬ ‫* ﺷﻔﺎﻋﺔ ﻣﻮﺳﻰ‪:‬‬ ‫‪۱۳‬‬ ‫ﺐ ِﻣﻦْ‬ ‫ﺻ َﻌﺪْﺕَ ﺑِﻘُ ﱠﻮﺗِﻚَ ﻫ َﺬﺍ ﺍﻟ ﱠ‬ ‫ﺼ ِﺮﻳﱡﻮﻥَ ﺍﻟﱠ ِﺬﻳﻦَ ﺃَ ْ‬ ‫ﺴ َﻤ ُﻊ ﺍ ْﻟ ِﻤ ْ‬ ‫ﺏ‪» :‬ﻓَﻴَ ْ‬ ‫ﺳﻰ ﻟِﻠ ﱠﺮ ﱢ‬ ‫ﺸ ْﻌ َ‬ ‫ﻓَﻘَﺎ َﻝ ُﻣﻮ َ‬ ‫‪۱٤‬‬ ‫ﺳ ِﻂ‬ ‫ﺳ ِﻄ ِﻬ ْﻢ‪َ ،‬ﻭﻳَﻘُﻮﻟُﻮﻥَ ﻟِ ُ‬ ‫ﺳ ِﻤ ُﻌﻮﺍ ﺃَﻧﱠﻚَ ﻳَﺎ َﺭ ﱡﺏ ﻓِﻲ َﻭ َ‬ ‫ﺽ ﺍﻟﱠ ِﺬﻳﻦَ ﻗَ ْﺪ َ‬ ‫َﻭ َ‬ ‫ﺎﻥ ﻫ ِﺬ ِﻩ ﺍﻷَ ْﺭ ِ‬ ‫ﺴ ﱠﻜ ِ‬

‫ﺳ َﺤﺎﺑَﺘُﻚَ َﻭﺍﻗِﻔَﺔٌ‬ ‫ﻫ َﺬﺍ ﺍﻟ ﱠ‬ ‫ﺐ‪ ،‬ﺍﻟﱠ ِﺬﻳﻦَ ﺃَ ْﻧﺖَ ﻳَﺎ َﺭ ﱡﺏ ﻗَ ْﺪ ﻅَ َﻬ ْﺮﺕَ ﻟَ ُﻬ ْﻢ َﻋ ْﻴﻨًﺎ ﻟِ َﻌ ْﻴ ٍﻦ‪َ ،‬ﻭ َ‬ ‫ﺸ ْﻌ ِ‬ ‫ﺏ ﻧَ َﻬﺎ ًﺭﺍ َﻭﺑِ َﻌ ُﻤﻮ ِﺩ ﻧَﺎ ٍﺭ ﻟَ ْﻴﻼً‪۱٥ .‬ﻓَﺈِﻥْ ﻗَﺘَ ْﻠﺖَ‬ ‫ﺳﺎﺋِ ٌﺮ ﺃَ َﻣﺎ َﻣ ُﻬ ْﻢ ﺑِ َﻌ ُﻤﻮ ِﺩ َ‬ ‫َﻋﻠَ ْﻴ ِﻬ ْﻢ‪َ ،‬ﻭﺃَ ْﻧﺖَ َ‬ ‫ﺳ َﺤﺎ ٍ‬ ‫ﺍﺣ ٍﺪ‪ ،‬ﻳَﺘَ َﻜﻠﱠ ُﻢ ﺍﻟ ﱡ‬ ‫ﻫ َﺬﺍ ﺍﻟ ﱠ‬ ‫ﺳ ِﻤ ُﻌﻮﺍ ﺑِ َﺨﺒَ ِﺮﻙَ ﻗَﺎﺋِﻠِﻴﻦَ ‪۱٦ :‬ﻷَﻥﱠ‬ ‫ﺸ ُﻌ ُ‬ ‫ﻮﺏ ﺍﻟﱠ ِﺬﻳﻦَ َ‬ ‫ﺸ ْﻌ َ‬ ‫ﺐ َﻛ َﺮ ُﺟﻞ َﻭ ِ‬ ‫ﺽ ﺍﻟﱠﺘِﻲ َﺣﻠَﻒَ ﻟَ ُﻬ ْﻢ‪ ،‬ﻗَﺘَﻠَ ُﻬ ْﻢ ﻓِﻲ ﺍ ْﻟﻘَ ْﻔ ِﺮ‪.‬‬ ‫ﺏ ﻟَ ْﻢ ﻳَ ْﻘ ِﺪ ْﺭ ﺃَﻥْ ﻳُﺪ ِْﺧ َﻞ ﻫ َﺬﺍ ﺍﻟ ﱠ‬ ‫ﺍﻟ ﱠﺮ ﱠ‬ ‫ﺸ ْﻌ َ‬ ‫ﺐ ﺇِﻟَﻰ ﺍﻷَ ْﺭ ِ‬ ‫‪۱۸‬‬ ‫‪۱۷‬‬ ‫ﻭﺡ َﻛﺜِﻴ ُﺮ‬ ‫ﺳﻴﱢ ِﺪﻱ َﻛ َﻤﺎ ﺗَ َﻜﻠﱠ ْﻤﺖَ ﻗَﺎﺋِﻼً‪ :‬ﺍﻟ ﱠﺮ ﱡﺏ ﻁَ ِﻮﻳ ُﻞ ﱡ‬ ‫ﻓَﺎﻵﻥَ ﻟِﺘَ ْﻌﻈُ ْﻢ ﻗُﺪ َْﺭﺓُ َ‬ ‫ﺍﻟﺮ ِ‬ ‫ﺎﻥ‪ ،‬ﻳَ ْﻐﻔِ ُﺮ ﱠ‬ ‫ﺐ ﺍﻵﺑَﺎ ِء َﻋﻠَﻰ ﺍﻷَ ْﺑﻨَﺎ ِء‬ ‫ﺐ َﻭﺍﻟ ﱠ‬ ‫ﺴﻴﱢﺌَﺔَ‪ ،‬ﻟ ِﻜﻨﱠﻪُ ﻻَ ﻳُ ْﺒ ِﺮ ُ‬ ‫ﺉ‪ .‬ﺑَ ْﻞ ﻳَ ْﺠ َﻌ ُﻞ َﺫ ْﻧ َ‬ ‫ﺍﻟﺬ ْﻧ َ‬ ‫ﺍﻹ ْﺣ َ‬ ‫ﺴ ِ‬ ‫ِ‬ ‫‪۱۹‬‬ ‫ﺐ َﻛ َﻌﻈَ َﻤ ِﺔ ﻧِ ْﻌ َﻤﺘِﻚَ ‪َ ،‬ﻭ َﻛ َﻤﺎ‬ ‫ﺐ ﻫ َﺬﺍ ﺍﻟ ﱠ‬ ‫ﺍﺑﻊ‪ .‬ﺍِ ْ‬ ‫ﺸ ْﻌ ِ‬ ‫ﺻﻔَ ْﺢ ﻋَﻦْ َﺫ ْﻧ ِ‬ ‫ﻴﻞ ﺍﻟﺜﱠﺎﻟِ ِ‬ ‫ﺇِﻟَﻰ ﺍ ْﻟ ِﺠ ِ‬ ‫ﺚ َﻭﺍﻟ ﱠﺮ ِ‬ ‫ﺼ َﺮ ﺇِﻟَﻰ ﻫ ُﻬﻨَﺎ«‪) .‬ﻋﺪ‪(۱۹-۱۳ :۱٤‬‬ ‫َﻏﻔَ ْﺮﺕَ ﻟِﻬ َﺬﺍ ﺍﻟ ﱠ‬ ‫ﺐ ِﻣﻦْ ِﻣ ْ‬ ‫ﺸ ْﻌ ِ‬

‫ﻛﻤﺤﺎﻡ ﻣﺎﻫﺮ ﻣـُﺬ ِﻛﺮﺍً ﷲ‬ ‫‪ ‬ﻭﻟﻜﻦ ﻣﻮﺳﻰ ﺍﻟﻤﺤﺐ ﻭﺍﻟﺸﻔﻴﻊ ﺃﺧﺬ ﻳﺘﺮﺍﻓﻊ ﻋﻦ ﺍﻟﺸﻌﺐ‬ ‫ٍ‬ ‫ﺑﻮﻋﻮﺩﻩ ﻭﺑﺸﻤﺎﺗﺔ ﺍﻷﻋﺪﺍء ﺍﻟﻤﺘﻮﻗﻌﺔ‪ .‬ﻭﺍﺳﺘﻤﺮ ﻓﻲ ﺗﻮﺳﻠﻪ ﻭﻁﻠﺐ ﺍﻟﺮﺣﻤﺔ ﻣﻄﺎﻟﺒﺎ ً ﷲ‬ ‫ﺃﻥ ﻳﻤﺪ ﻁﻮﻝ ﺃﻧﺎﺗﻪ ﻟﻠﺠﻴﻞ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺮﺍﺑﻊ‪.‬‬ ‫ﻭﺍﻟﺤﻖ ﺃﻥ ﻛﻠﻤﺎﺕ ﻣﻮﺳﻰ ﺟﺪﻳﺮﺓ ﺃﻥ ﺗﻘﺮﺃﻫﺎ ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﺓ ﺣﺘﻰ ﻧﺪﺭﻙ ﺣﺒﻪ ﻟﻠﺸﻌﺐ‬ ‫ﻭﺧﺒﺮﺗﻪ ﺍﻟﻌﻈﻴﻤﺔ ﻓﻲ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﻗﻠﺐ ﷲ ﻭﺗﻬﺪﺋﺔ ﻏﻀﺒﻪ‪.‬‬ ‫‪ ‬ﻭﺍﺳﺘﺠﺎﺏ ﺍﻟﺮﺏ ﻟﺸﻔﺎﻋﺔ ﻣﻮﺳﻰ ﻓﻠﻢ ﻳُﻔﻨِﻬﻢ‪ .‬ﻭﻟﻜﻦ ﺭﺣﻤﺘﻪ ﻻ ﺗﺘﻨﺎﻓﻰ ﻣﻊ ﻋﺪﻟﻪ ﻟﺬﺍ‬ ‫ﻓﻘﺪ ﺣﻜﻢ ﺃﻥ ﺫﻟﻚ ﺍﻟﺠﻴﻞ ﺍﻟﺬﻱ ﺭﺃﻯ ﻋﺠﺎﺋﺒﻪ ﻭﻟﻢ ﻳﺼﺪﻗﻪ ﻟﻦ ﻳﺪﺧﻞ ﺃﺭﺽ ﺍﻟﻤﻮﻋﺪ‬ ‫ﻣﺎﻋﺪﺍ ﻳﺸﻮﻉ ﻭﻛﺎﻟﺐ ﺑﺎﻟﻄﺒﻊ ﺍﻟﻠﺬﻳﻦ ﻛﺎﺩﺍ ﺃﻥ ﻳﺮﺟﻤﺎ ﻧﺘﻴﺠﺔ ﺇﻳﻤﺎﻧﻬﻤﺎ‪.‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫‪ ‬ﻭﺍﺧﺘﺎﺭ ﷲ ﻟﻠﺸﻌﺐ ﺃﻥ ﻳﺘﺤﺮﻙ ﺟﻨﻮﺑﺎ ﺑﻌﻴﺪﺍ ﻋﻦ ﻛﻨﻌﺎﻥ ﻷﻥ ﺣﺎﻟﺘﻬﻢ ﺍﻟﺮﻭﺣﻴﺔ‬ ‫ﺍﻟﻤﺘﺪﻧﻴﺔ ﻟﻢ ﺗﻜﻦ ﺗﺴﻤﺢ ﻟﻬﻢ ﺑﺎﻟﻤﻮﺍﺟﻬﺎﺕ ﺍﻟﺤﺮﺑﻴﺔ‪ .‬ﻭﺃﻛﺎﺩ ﺃﺗﺨﻴﻞ ﺩﻣﻮﻉ ﻣﻮﺳﻰ ﻭﻗﻠﺔ‬ ‫ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻭﻫﻢ ﻳﺪﻳﺮﻭﻥ ﻅﻬﻮﺭﻫﻢ ﻟﻜﻨﻌﺎﻥ ﻭﻳﻤﻀﻮﻥ ﺟﻨﻮﺑﺎ ً ﻓﻲ ﻗﻔﺎﺭ ﺟﺮﺩﺍء ﻓﻲ‬ ‫ﺭﺣﻠﺔ ﺗﺪﻭﻡ ‪ ۳۸‬ﻋﺎﻣﺎ ً ﺃﺧﺮﻯ ﺑﻌﺪﻣﺎ ﻛﺎﻧﺖ ﺃﺭﺽ ﺍﻟﻤﻮﻋﺪ ﻋﻠﻰ ﻣﺮﻣﻰ ﺍﻟﺒﺼﺮ‪.‬‬ ‫‪ ‬ﺍﻟﺭﺏ ﻳﻘﻭﻝ ﻟﻣﻭﺳﻰ‪ ،‬ﻗﺩ ﺻ�ﻔﺣﺕ ﺣﺳ�ﺏ ﻗﻭﻟ�ﻙ! ﻛﻴ�ﻒ ﺍﺳ�ﺘﻄﺎﻉ ﻣﻮﺳ�ﻰ ﺃﻥ ﻳﺼ�ﻠﻲ ﻷﺟ�ﻞ‬ ‫ﻫﺬﺍ ﺍﻟﺸﻌﺐ ﺍﻟﻌﻨﻴﺪ ﺑﻬﺬﻩ ﺍﻟﺤﺮﺍﺭﺓ؟ ﺇﻧﻬﺎ ﺗﻠﻚ ﺍﻟﻤﺤﺒ�ﺔ ﺍﻟﻐ�ﺎﻣﺮﺓ ﺍﻟﺘ�ﻲ ﺗﻤ�ﻸ ﻗﻠﺒ�ﻪ ﻭﻟﻜﻨﻬ�ﺎ‬ ‫ﻟﻴﺴ��ﺖ ﺇﻻ ﻧﻘﻄ��ﺔ ﻣ��ﻦ ﺍﻟﺒﺤ��ﺮ ﺍﻟ��ﺬﻱ ﻳﻤ��ﻸ ﻗﻠ��ﺐ ﷲ‪ ،‬ﺍﻟ��ﺬﻱ ﻳﻌﻠ��ﻢ ﺃﻧﻨ��ﺎ ﺧﻄ��ﺎﺓ ﻭﻏﻴ��ﺮ‬ ‫ﻣﺴﺘﺤﻘﻴﻦ ﻭﺭﻏﻢ ﺫﻟﻚ ﻟﻢ ﻳﻔﻘﺪ ﺍﻷﻣﻞ ﻓﻴﻨﺎ ﺑﻞ ﻓﻲ ﻛﻞ ﻣﺮﺓ ﻳﺼﻔﺢ ﻭﻳﺴﺎﻣﺢ‪.‬‬ ‫‪ ‬ﻳﺎ ﻟﻬﺎ ﻣﻦ ﺩﺍﻟﺔ ﻋﺠﻴﺒﺔ ﻭﻛﺮﺍﻣﺔ ﻏﻴﺮ ﻋﺎﺩﻳﺔ ﺗﻠﻚ ﺍﻟﺘﻲ ﺗﻤﺘﻊ ﺑﻬ�ﺎ ﻣﻮﺳ�ﻰ ﺣﺘ�ﻰ ﺃﻥ‬ ‫ﷲ ﻳﺘﻨﺎﺯﻝ ﻋﻦ ﺣﻜﻤﻪ ﻭﻳﺼﻔﺢ ﺣﺴﺐ ﻗﻮﻝ ﻣﻮﺳﻰ‪ ...‬ﻭﻟﻜ�ﻦ ﻫ�ﺬﻩ ﺍﻟﻜﻠﻤ�ﺔ ﺗﻜﺸ�ﻒ ﻟﻨ�ﺎ‬ ‫ﺃﻳﻀﺎ ً ﻋﻦ ﻣﺪﻯ ﻣﺤﺒﺔ ﷲ ﻷﻭﻻﺩﻩ ﺍﻟﺬﻳﻦ ﻳﻄﻴﻌﻮﻧﻪ‪ .‬ﻓﻘﺪ ﺃﻁﺎﻉ ﷲ ﺇﻳﻠﻴﺎ ﻭﺃﻏﻠﻖ ﺍﻟﺴﻤﺎء‬ ‫ﻭﻓﺘﺤﻬﺎ ﺣﺴﺐ ﺭﻏﺒﺘﻪ‪ .‬ﻭﻟﻢ ﻳﺴﺘﻄﻊ ﺇﻫﻼﻙ ﺳﺪﻭﻡ ﻭﻋﻤﻮﺭﺓ ﺇﻻ ﺑﻌﺪﻣﺎ ﺗﺄﻛﺪ ﻣﻦ ﺇﻧﻘ�ﺎﺫ‬ ‫ﻟ��ﻮﻁ ﻭﺃﺳ��ﺮﺗﻪ ﺇﻛﺮﺍﻣ�ﺎ ً ﻹﺑ��ﺮﺍﻫﻴﻢ ﺣﺒﻴﺒ��ﻪ‪ .‬ﻭﻫﻜ��ﺬﺍ ﻧ��ﺮﻯ ﺃﻥ ﺃﻭﻻﺩ ﷲ ﺍﻟ��ﺬﻳﻦ ﻳﺤﺒﻮﻧ��ﻪ‬ ‫ﻭﻳﺘﺒﻌﻮﻧﻪ ﻟﻬﻢ ﻛﻠﻤﺔ ﻣﺴﻤﻮﻋﺔ ﻓﻲ ﺍﻟﺴﻤﺎء‪ .‬ﻟﺬﻟﻚ ﻧﻄﻠﺐ ﺷ�ﻔﺎﻋﺔ ﺍﻟﻘﺪﻳﺴ�ﻴﻦ ﺑﺎﻋﺘﺒ�ﺎﺭﻫﻢ‬ ‫ﺃﺣﺒﺎء ﷲ ﻭﻟﻬﻢ ﺩﺍﻟﺔ ﻗﻮﻳﺔ ﻋﻨﺪﻩ‪.‬‬ ‫* ﺍﻟﺤﻜﻢ ﻋﻠﻰ ﺍﻟﺸﻌﺐ ﻭﻋﻘﻮﺑﺔ ﺍﻟﺠﻮﺍﺳﻴﺲ ﺍﻟﻌﺸﺮﺓ‪:‬‬ ‫ﻭﺍﺳﺘﺠﺎﺏ ﷲ ﻟﺸﻔﺎﻋﺔ ﻋﺒﺪﻩ ﻣﻮﺳ�ﻰ ﻓﻠ�ﻢ ﻳﻔ�ﻨﻬﻢ ﻓ�ﻲ ﺍﻟﺤ�ﺎﻝ ﻛﻤ�ﺎ ﻳﺴ�ﺘﺤﻘﻮﻥ ‪ ...‬ﻭﻟﻜ�ﻦ‬ ‫ﺗﺴﺎﻣﺢ ﷲ ﻻ ﻳﻠﻐﻲ ﺍﻟﺘﺄﺩﻳﺐ‪ .‬ہﻠﻟ ﻛﻠﻲ ﺍﻟﺮﺣﻤﺔ ﻭﺍﻟﻌﺪﻝ‪ ،‬ﻭﻋ�ﺪﻝ ﷲ ﻛ�ﺎﻥ ﻳﻘﻀ�ﻲ ﺃﻥ‬ ‫ﻳﻘﻮﻝ ﻟﻬﻢ ﻣﻦ ﻓﻤﻜﻢ ﺃﺩﻳﻨﻜﻢ ﺃﻳﻬﺎ ﺍﻟﻌﺒﻴﺪ ﺍﻷﺷﺮﺍﺭ ﺃﻧﺘﻢ ﺗﻄﻠﺒﻮﻥ ﺍﻟﻤﻮﺕ ﻷﻧﻔﺴﻜﻢ ﻗﺎﺋﻠﻴﻦ‪:‬‬ ‫�ﻲ ﺃَﻧَ�ﺎ‬ ‫"ﻟَ ْﻴﺘَﻨَﺎ ُﻣ ْﺘﻨَﺎ ﻓِﻲ ﻫ َﺬﺍ ﺍ ْﻟﻘَ ْﻔ�ﺮ" )ﻋ�ﺪ‪ (۲:۱٤‬ﺣﺴ�ﻨﺎ ً‪ ...‬ﻓﻠ�ﻴﻜﻦ ﻟﻜ�ﻢ ﻣ�ﺎ ﻁﻠﺒ�ﺘﻢ " َﺣ ﱞ‬ ‫ﻳَﻘُﻮ ُﻝ ﺍﻟ ﱠﺮ ﱡﺏ‪ ،‬ﻷَ ْﻓ َﻌﻠَﻦﱠ ﺑِ ُﻜ ْﻢ َﻛ َﻤﺎ ﺗَ َﻜﻠﱠ ْﻤﺘُ ْﻢ ﻓِﻲ ﺃُ ُﺫﻧَ ﱠﻲ‪) ".‬ﻋﺪ‪(۲۸:۱٤‬‬ ‫ﻭﻟﻜ��ﻦ ﺭﺣﻤ��ﺔ ﷲ ﻛﺎﻧ��ﺖ ﺗﻘﺘﻀ��ﻲ ﺃﻻ ﻳﻨ��ﺰﻝ ﺑﻬ��ﻢ ﻫ��ﺬﻩ ﺍﻟﻌﻘﻮﺑ��ﺔ ﻓ��ﻮﺭﺍً‪ ،‬ﻣﻌﻄﻴ �ﺎ ً ﺇﻳ��ﺎﻫﻢ‬ ‫ﻓﺮﺻﺔ ﻟﻠﺘﻮﺑﺔ ﻟﺌﻼ ﻳﻔﻘﺪﻭﺍ ﻛﻨﻌﺎﻥ ﺍﻟﺴ�ﻤﺎﺋﻴﺔ ﺑﻌ�ﺪﻣﺎ ﻓﻘ�ﺪﻭﺍ ﻛﻨﻌ�ﺎﻥ ﺍﻷﺭﺿ�ﻴﺔ‪ ،‬ﻟ�ﺬﺍ ﻛ�ﺎﻥ‬ ‫ﺣﻜﻢ ﷲ ﺃﻥ ﻳﻤﻮﺕ ﻛﻞ ﺍﻟﺮﺟﺎﻝ )ﺍﻷﻛﺒﺮ ﻣﻦ ‪ ۲۰‬ﺳﻨﺔ‪ -‬ﻣﺎﻋﺪﺍ ﻳﺸﻮﻉ ﻭﻛﺎﻟﺐ(‬ ‫‪۱٦۷‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫ﺧﻼﻝ ‪ ۳۸‬ﺳﻨﺔ ﺍﻟﻘﺎﺩﻣﺔ ﺍﻟﺘﻲ ﻳﺘﻮﻫﻮﻥ ﺧﻼﻟﻬﺎ ﻓﻲ ﺍﻟﺒﺮﻳﺔ ﻟﻴﻜﻮﻥ ﻁ�ﻮﻝ ﺭﺣﻠ�ﺘﻬﻢ ‪٤۰‬‬ ‫ﺳﻨﺔ ﻛﺄﻧﻬﺎ ﺳﻨﺔ ﻋﻦ ﻛﻞ ﻳﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ ﺍﻷﺭﺑﻌﻴﻦ ﺍﻟﺘﻲ ﺍﺳﺘﻐﺮﻗﺘﻬﺎ ﺭﺣﻠﺔ ﺍﻟﺠﻮﺍﺳﻴﺲ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻌﺸﺮﺓ ﺟﻮﺍﺳﻴﺲ ﺍﻟﺬﻳﻦ ﺃﺧﺎﻓﻮﺍ ﺍﻟﺸﻌﺐ ﻓﻤﺎﺗﻮﺍ ﻷﻥ ﺍﻟﺮﺏ ﻗﺪ ﺿﺮﺑﻬﻢ ﺑﻮﺑﺎء‪.‬‬ ‫‪‬‬

‫ﺗﺣﻣﻠﻭﻥ ﺫﻧﻭﺑﻛﻡ ﺃﺭﺑﻌﻳﻥ ﺳﻧﺔ ‪ ....‬ﻓﺗﻌﺭﻓﻭﻥ ﺍﺑﺗﻌﺎﺩﻱ )ﻋﺩ‪(۳٤:۱٤‬‬

‫ﻳﺎ ﻟﻬﺎ ﻣﻦ ﻛﻠﻤﺎﺕ ﻣﺨﻴﻔ�ﺔ‪ ،‬ﻭﺧﺎﺻ�ﺔ ﺣ�ﻴﻦ ﺗﺼ�ﺪﺭ ﻣ�ﻦ ﺷ�ﻔﺘﻲ ﺍﻟ�ﺮﺏ‪ ،‬ﻓﻬﻨ�ﺎﻙ ﺃﺯﻣ�ﺎﻥ‬ ‫ﻭﻓﺮﺹ ﻟﻠﺘﻮﺑﺔ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﺗﻤﺎﺩﻯ ﺍﻹﻧﺴﺎﻥ ﺑﻐﺒﺎﻭﺗﻪ ﻓﻲ ﺗﺤ�ﺪﻱ ﷲ‪ ،‬ﻛﻤ�ﺎ ﻓﻌ�ﻞ ﻓﺮﻋ�ﻮﻥ‪،‬‬ ‫ﻗﺪ ﻳﺘﺮﻙ ﷲ ﺍﻹﻧﺴﺎﻥ ﻟﻘﺴﺎﻭﺗﻪ ﻟﻴﺬﻭﻕ ﻣﺮﺍﺭﺓ ﺍﻹﺣﺴﺎﺱ ﺑﺒﻌﺪ ﷲ ﻋﻨﻪ‪.‬‬ ‫‪ ‬ﺇﻥ ﺍﺑﺘﻌ��ﺎﺩ ﷲ ﻣ���ﻦ ﺃﻗﺴ���ﻰ ﺍﻟﻌﻘﻮﺑ���ﺎﺕ ﺍﻟﺘ���ﻲ ﻳﻮﺍﺟﻬﻬ���ﺎ ﺍﻹﻧﺴ���ﺎﻥ‪ .‬ﻓﻜ���ﻞ ﺍﻟﻤﺸ���ﺎﻛﻞ‬ ‫ﻭﺍﻟﺼﻌﻮﺑﺎﺕ ﺗﻬﻮﻥ ﺑﻮﺟﻮﺩ ﷲ‪.‬‬ ‫ﻭﻟﻜﻦ ﻛﻴﻒ ﻳﺘﺤﻤﻞ ﺍﻹﻧﺴﺎﻥ ﺗﺮﻙ ﷲ ﻟﻪ؟!‬ ‫ﻓﺄﺗﻮﻥ ﺍﻟﻨﺎﺭ ﻳﻬﻮﻥ ﻋﻠﻰ ﺍﻟﻔﺘﻴﺔ ﺇﺫﺍ ﻛﺎﻥ ﷲ ﻣﻌﻬﻢ‪.‬‬ ‫ﻭﺑﻮﻟﺲ ﻭﺳﻴﻼ ﻛﺎﻧﺎ ﻣﺤﺒﻮﺳﻴﻦ ﻭﺃﺭﺟﻠﻬﻤﺎ ﻓﻲ ﺍﻟﻤﻘﻄﺮﺓ ﻭﻟﻜﻨﻬﻤﺎ ﻳﺴﺒﺤﺎﻥ ﷲ ﻣﺮﻧﻤﻴﻦ‬ ‫ﻣﺘﻬﻠﻠﻴﻦ ﻟﺜﻘﺘﻬﻢ ﺃﻥ ﷲ ﻣﻌﻬﻤﺎ‪.‬‬ ‫ﺃﻣﺎ ﻗﺼﻮﺭ ﺍﻟﻤﻠﻮﻙ ﻭﺍﻷﺛﺮﻳﺎء ﻓﻘﺪ ﺗﻜﻮﻥ ﺑﻘﻌﺔ ﻣﻦ ﺍﻟﺠﺤﻴﻢ ﺇﻥ ﻏﺎﺏ ﷲ ﻋﻨﻬﺎ‪.‬‬ ‫ﻟﻴﺖ ﷲ ﻳﺮﺣﻤﻨﺎ ﻭﻻ ﻳﺴﻤﺢ ﺃﻥ ﻧﺬﻭﻕ ﺃﺑﺪﺍً ﻣﺜﻞ ﻫﺬﺍ ﺍﻹﺣﺴﺎﺱ ﺍﻟﻤﺮ‪.‬‬ ‫* ﻧﺪﻡ ﺍﻟﺸﻌﺐ ﻭﻣﺤﺎﻭﻟﺔ ﺑﺸﺮﻳﺔ ﻓﺎﺷﻠﺔ ﻟﺪﺧﻮﻝ ﻛﻨﻌﺎﻥ ‪:‬‬ ‫‪٤٤‬‬ ‫ﺳﻰ ﻓَﻠَ ْﻢ‬ ‫ﺱ ﺍ ْﻟ َﺠﺒَ ِﻞ‪َ .‬ﻭﺃَ ﱠﻣﺎ ﺗَﺎﺑُﻮﺕُ َﻋ ْﻬ ِﺪ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺏ َﻭ ُﻣﻮ َ‬ ‫ﻟ ِﻜﻨﱠ ُﻬ ْﻢ ﺗ َ​َﺠﺒﱠ ُﺮﻭﺍ َﻭ َ‬ ‫ﺻ ِﻌﺪُﻭﺍ ﺇِﻟَﻰ َﺭ ْﺃ ِ‬ ‫‪٤٥‬‬ ‫ﺴﺎ ِﻛﻨُﻮﻥَ ﻓِﻲ ﺫﻟِﻚَ ﺍ ْﻟ َﺠﺒَ ِﻞ‬ ‫ﺳ ِﻂ ﺍ ْﻟ َﻤ َﺤﻠﱠ ِﺔ‪ .‬ﻓَﻨَﺰَ َﻝ ﺍ ْﻟ َﻌ َﻤﺎﻟِﻘَﺔُ َﻭﺍ ْﻟ َﻜ ْﻨ َﻌﺎﻧِﻴﱡﻮﻥَ ﺍﻟ ﱠ‬ ‫ﻳَ ْﺒ َﺮ َﺣﺎ ِﻣﻦْ َﻭ َ‬ ‫ﺴ ُﺮﻭ ُﻫ ْﻢ ﺇِﻟَﻰ ُﺣ ْﺮ َﻣﺔَ‪) .‬ﻋﺪ‪(٤٥-٤٤ :۱٤‬‬ ‫ﺿ َﺮﺑُﻮ ُﻫ ْﻢ َﻭ َﻛ ﱠ‬ ‫َﻭ َ‬

‫‪ ‬ﺑﻤﺠﺮﺩ ﺳﻤﺎﻉ ﺣﻜﻢ ﺍﻟﺮﺏ ﺷﻌﺮ ﺍﻟﺸﻌﺐ ﺑﺨﻄﺌﻪ ﺍﻟﺠﺴﻴﻢ ﻭﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳـُﻜـَﻔـﱢﺮﻭﺍ‬ ‫ﻋﻦ ﺧﻄﺌﻬﻢ ﺑﻤﺤﺎﺭﺑﺔ ﺍﻟﻜﻨﻌﺎﻧﻴﻴﻦ‪ ،‬ﻣﺘﺠﺎﻫﻠﻴﻦ ﺗﺤﺬﻳﺮ ﻣﻮﺳﻰ ﺍﻟﺬﻱ ﺭﻓﺾ ﺃﻥ ﻳﺼﻌﺪ‬ ‫ﻣﻌﻬﻢ ﻭﺃﻛﺪ ﺃﻧﻬﻢ ﺳﻴﺨﺴﺮﻭﻥ ﻷﻥ ﷲ ﻟﻴﺲ ﻓﻲ ﻭﺳﻄﻬﻢ‪.‬‬ ‫‪ ‬ﻋﺠﻴﺐ ﻫﻮ ﻫﺬﺍ ﺍﻟﺸﻌﺐ ﻓﻲ ﻋﻨﺎﺩﻩ ﺇﻧﻪ ﻳﺘﺒﻊ ﻗﺎﻋﺪﺓ ﺧﺎﻟﻒ ﺗُﻌﺮﻑ‪ ،‬ﻓﺤﻴﻦ ﻁﻠﺐ‬ ‫ﷲ ﻣﻨﻬﻢ ﺍﻟﺼﻌﻮﺩ ﻻﻣﺘﻼﻙ ﺍﻷﺭﺽ ﺭﻓﻀﻮﺍ ﻭﺗﺬﻣﺮﻭﺍ ﻭﺍﺳﺘﺤﻘﻮﺍ ﺍﻟﻌﻘﺎﺏ‪.‬‬ ‫‪۱٦۸‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫ﻭﺣﻴﻦ ﺣﺬﺭﻫﻢ ﻣﻮﺳﻰ ﻣﻦ ﺍﻟﺼﻌﻮﺩ ﻷﻥ ﷲ ﻟﻴﺲ ﻓﻲ ﻭﺳﻄﻬﻢ‪ ،‬ﺃﺻﺮﻭﺍ ﻋﻠﻰ‬ ‫ﺍﻟﺼﻌﻮﺩ ﻓﻜﺎﻧﺖ ﺍﻟﻬﺰﻳﻤﺔ ﻭﺍﻻﻧﻜﺴﺎﺭ‪.‬‬ ‫* ﻓﺘﻨﺔ ﻗﻮﺭﺡ ﻭﺩﺍﺛﺎﻥ ﻭﺃﺑﻴﺮﺍﻡ‪:‬‬ ‫ﻴ�ﺂﺏ‪َ ،‬ﻭﺃُﻭﻥُ‬ ‫ﻮﺭ ُﺡ ﺑْﻦُ ﻳِ ْ‬ ‫ﻴ�ﺮﺍ ُﻡ ﺍ ْﺑﻨَ�ﺎ ﺃَﻟِ َ‬ ‫�ﻦ ﻻَ ِﻭﻱ‪َ ،‬ﻭﺩَﺍﺛَ�ﺎﻥُ َﻭﺃَﺑِ َ‬ ‫ﺼ َﻬ َ‬ ‫َﻭﺃَ َﺧ َﺬ ﻗُ َ‬ ‫�ﻦ ﻗَ َﻬ�ﺎﺕَ ْﺑ ِ‬ ‫ﺎﺭ ْﺑ ِ‬ ‫‪۲‬‬ ‫ﺳ َ�ﺮﺍﺋِﻴ َﻞ‪ِ ،‬ﻣﺌَﺘَ� ْﻴ ِﻦ‬ ‫ﺱ ِﻣ�ﻦْ ﺑَﻨِ�ﻲ ﺇِ ْ‬ ‫ﺑْﻦُ ﻓَﺎﻟَﺖَ ‪ ،‬ﺑَﻨُ�ﻮ َﺭﺃُﻭﺑَ�ﻴْﻦَ ‪ ،‬ﻳُﻘَ�ﺎ ِﻭ ُﻣﻮﻥَ ُﻣﻮ َ‬ ‫ﺳ�ﻰ َﻣ� َﻊ ﺃُﻧَ�ﺎ ٍ‬ ‫ﺳ ٍﻢ‪.‬‬ ‫ﺎﻉ َﺫ ِﻭﻱ ﺍ ْ‬ ‫ﺳﺎ ِء ﺍ ْﻟ َﺠ َﻤﺎ َﻋ ِﺔ َﻣ ْﺪﻋ ﱢُﻮﻳﻦَ ﻟِ ْ‬ ‫ﺴﻴﻦَ ُﺭﺅَ َ‬ ‫َﻭ َﺧ ْﻤ ِ‬ ‫ﻼﺟﺘِ َﻤ ِ‬

‫‪۳‬‬ ‫ﺳ � ِﺮﻫَﺎ‬ ‫ﺳ��ﻰ َﻭ َﻫ��ﺎ ُﺭﻭﻥَ َﻭﻗَ��ﺎﻟُﻮﺍ ﻟَ ُﻬ َﻤ��ﺎ‪َ » :‬ﻛﻔَﺎ ُﻛ َﻤ��ﺎ! ﺇِﻥﱠ ُﻛ � ﱠﻞ ﺍ ْﻟ َﺠ َﻤﺎ َﻋ � ِﺔ ﺑِﺄ َ ْ‬ ‫ﻓَ� ْ‬ ‫�ﺎﺟﺘَ َﻤ ُﻌﻮﺍ َﻋﻠَ��ﻰ ُﻣﻮ َ‬ ‫ﺏ؟«‪.‬‬ ‫ﺎﻥ َﻋﻠَﻰ َﺟ َﻤﺎ َﻋ ِﺔ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺳﺔٌ َﻭﻓِﻲ َﻭ َ‬ ‫ُﻣﻘَ ﱠﺪ َ‬ ‫ﺳ ِﻄ َﻬﺎ ﺍﻟ ﱠﺮ ﱡﺏ‪ .‬ﻓَ َﻤﺎ ﺑَﺎﻟُ ُﻜ َﻤﺎ ﺗ َْﺮﺗَﻔِ َﻌ ِ‬

‫‪٥‬‬ ‫‪٤‬‬ ‫ﻮﺭ َﺡ َﻭ َﺟ ِﻤﻴ َﻊ ﻗَ ْﻮ ِﻣ ِﻪ ﻗَﺎﺋِﻼً‪:‬‬ ‫ﺳﻘَﻂَ َﻋﻠَﻰ َﻭ ْﺟ ِﻬ ِﻪ‪ .‬ﺛُ ﱠﻢ َﻛﻠﱠ َﻢ ﻗُ َ‬ ‫ﺳﻰ َ‬ ‫ﺳ ِﻤ َﻊ ُﻣﻮ َ‬ ‫ﻓَﻠَ ﱠﻤﺎ َ‬

‫ﱠﺱ َﺣﺘﱠ�ﻰ ﻳُﻘَ ﱢﺮﺑَ�ﻪُ ﺇِﻟَ ْﻴ� ِﻪ‪ .‬ﻓَﺎﻟﱠ� ِﺬﻱ ﻳَ ْﺨﺘَ��ﺎ ُﺭﻩُ‬ ‫�ﻦ ﺍ ْﻟ ُﻤﻘَ�ﺪ ُ‬ ‫» َﻏ�ﺪًﺍ ﻳُ ْﻌﻠِ��ﻦُ ﺍﻟ� ﱠﺮ ﱡﺏ َﻣ��ﻦْ ﻫ َُ�ﻮ ﻟَ�ﻪُ‪َ ،‬ﻭ َﻣ� ِ‬ ‫‪۷‬‬ ‫‪٦‬‬ ‫ﺍﺟ َﻌﻠُ�ﻮﺍ ﻓِﻴ َﻬ�ﺎ‬ ‫ﻮﺭ ُﺡ َﻭ ُﻛ ﱡﻞ َﺟ َﻤﺎ َﻋﺘِ ِﻪ‪َ .‬ﻭ ْ‬ ‫ﻳُﻘَ ﱢﺮﺑُﻪُ ﺇِﻟَ ْﻴ ِﻪ‪ .‬ﺍِ ْﻓ َﻌﻠُﻮﺍ ﻫ َﺬﺍ‪ُ :‬ﺧ ُﺬﻭﺍ ﻟَ ُﻜ ْﻢ َﻣ َﺠﺎ ِﻣ َﺮ‪ .‬ﻗُ َ‬ ‫ﺏ َﻏ�ﺪًﺍ‪ .‬ﻓَﺎﻟ ﱠﺮ ُﺟ � ُﻞ ﺍﻟﱠ� ِﺬﻱ ﻳَ ْﺨﺘَ��ﺎ ُﺭﻩُ ﺍﻟ � ﱠﺮ ﱡﺏ ُﻫ� َ�ﻮ‬ ‫ﺿ � ُﻌﻮﺍ َﻋﻠَ ْﻴ َﻬ��ﺎ ﺑَ ُﺨ��ﻮ ًﺭﺍ ﺃَ َﻣ��ﺎ َﻡ ﺍﻟ � ﱠﺮ ﱢ‬ ‫ﻧَ��ﺎ ًﺭﺍ‪َ ،‬ﻭ َ‬ ‫ﱠﺱ‪َ .‬ﻛﻔَﺎ ُﻛ ْﻢ ﻳَﺎ ﺑَﻨِﻲ ﻻَ ِﻭﻱ!«‪) .‬ﻋﺪ‪(۷-۱ :۱٦‬‬ ‫ﺍ ْﻟ ُﻤﻘَﺪ ُ‬ ‫ﺃﻗﺴﻰ ﺍﻟﺘﺠﺎﺭﺏ ﻫﻲ ﺍﻟﺘﻲ ﺗﺄﺗﻲ ﻣﻦ ﺍﻷﻗﺎﺭﺏ !!‬ ‫ﻭﺍﻟﻘﺮﻳ��ﺐ ﻫﻨ��ﺎ ﻫ��ﻮ ﻗ��ﻮﺭﺡ ﺍﺑ��ﻦ ﻋ��ﻢ ﻣﻮﺳ��ﻰ ﻭﻫ��ﺎﺭﻭﻥ‪ ،‬ﻛﻤ��ﺎ ﻫ��ﻮ ﻣ��ﺬﻛﻮﺭ ﻓ��ﻲ ﺳﻠﺴ��ﻠﺔ‬ ‫ﺍﻷﻧﺴ��ﺎﺏ )ﺧ��ﺮ‪ ،(۲۷-۱٤ :٦‬ﺃﻱ ﺍﻧ��ﻪ ﻣ��ﻦ ﺳ��ﺒﻂ ﻻﻭﻱ‪ ،‬ﻭﻟﻜﻨ��ﻪ ﻟ��ﻢ ﻳﻘﻨ��ﻊ ﺃﻥ ﻳﻜ��ﻮﻥ‬ ‫ﻣﺠﺮﺩ ﻭﺍﺣﺪ ﻣ�ﻦ ﺍﻟﻼﻭﻳ�ﻴﻦ ﻭﺇﻧﻤ�ﺎ ﻁﻤ�ﻊ ﻓ�ﻲ ﺍﻟﻜﻬﻨ�ﻮﺕ ﺍﻟ�ﺬﻱ ﺃﻣ�ﺮ ﺍﻟ�ﺮﺏ ﺃﻥ ﻳﻘﺘﺼ�ﺮ‬ ‫ﻋﻠﻰ ﻫﺎﺭﻭﻥ ﻭﻧﺴﻠﻪ ﻓﻘﻂ‪.‬‬ ‫‪ ‬ﻭﻷﻥ ﺍﻟﺘﻤﺮﺩ ﻋﺪﻭﻯ ﺳﺮﻳﻌﺔ ﺍﻻﻧﺘﺸﺎﺭ‪ ،‬ﻓﻘﺪ ﺍﻧﺘﺸﺮ ﺃﻳﻀﺎ ﺇﻟﻰ ﺷﺨﺼﻴﻦ ﺁﺧﺮﻳﻦ‬ ‫ﻣﻦ ﺳﺒﻂ ﺭﺃﻭﺑﻴﻦ ﻭﻫﻤﺎ ﺩﺍﺛﺎﻥ ﻭﺃﺑﻴﺮﺍﻡ‪ .‬ﻭﻷﻥ ﺭﺃﻭﺑﻴﻦ ﻫﻮ ﺍﻻﺑﻦ ﺍﻷﻛﺒﺮ ﻟﻴﻌﻘﻮﺏ ﻓﻘﺪ‬ ‫ﺷﻌﺮﺍ ﺃﻥ ﻫﺬﻩ ﺍﻟﺒﻜﻮﺭﻳﺔ ﺗﻌﻄﻴﻬﻤﺎ ﺍﻟﺤﻖ ﻓﻲ ﺍﻟﻜﻬﻨﻮﺕ‪.‬‬ ‫‪ ‬ﻭﻗﺪ ﻭﺍﺟﻪ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﺃﻳﻀﺎ ﻣﺸﺎﻛﻞ ﻛﺜﻴﺮﺓ ﺍﻷﻗﺎﺭﺏ ﻓﻘﺪ ﺍﺗﻬﻤﻮﻩ ﺑﺎﻟﺠﻨﻮﻥ!‬ ‫ﺴ ُﻜﻮﻩُ‪ ،‬ﻷَﻧﱠ ُﻬ ْﻢ ﻗَﺎﻟُﻮﺍ‪»:‬ﺇِﻧﱠﻪُ ُﻣ ْﺨﺘَﻞ!«" )ﻣﺮ‪(۲۱:۳‬‬ ‫" َﻭﻟَ ﱠﻤﺎ َ‬ ‫ﺳ ِﻤ َﻊ ﺃَ ْﻗ ِﺮﺑَﺎ ُﺅﻩُ َﺧ َﺮ ُﺟﻮﺍ ﻟِﻴُ ْﻤ ِ‬ ‫‪۱٦۹‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫ﻭﻭﺍﺟﻪ ﺃﻛﺒﺮ ﻣﻘﺎﻭﻣﺔ ﻓﻲ ﺍﻟﻨﺎﺻﺮﺓ ﺍﻟﺘﻲ ﻧﺸﺄ ﻓﻴﻬﺎ ﺣﻴﺚ ﻗﺎﻡ ﺃﻫﻠﻬﺎ ﺑﺈﺧﺮﺍﺟﻪ ﻣﻦ‬ ‫ﺍﻟﻤﺪﻳﻨﺔ ﻣﺤﺎﻭﻟﻴﻦ ﺍﻟﺘﺨﻠﺺ ﻣﻨﻪ ﺑﻄﺮﺣﻪ ﻣﻦ ﻋﻠﻰ ﻗﻤﺔ ﺍﻟﺠﺒﻞ‪) .‬ﻟﻮ‪(۲۹ :٤‬‬ ‫ﻟﺑﻧﻲ‬ ‫ﺷﻣﻌﻲ‬

‫ﻳﻭﻛﺎﺑﺩ‬ ‫ﻋﻣﺗﻪ‬

‫ﺟﺭﺷﻭﻥ‬

‫ﺗﺯﻭﺝ‬

‫ﻗﻬﺎﺕ‬

‫ﻫﺎﺭﻭﻥ ﻣﻭﺳﻰ‬

‫ﻧﺎﺩﺍﺏ‬

‫ﺗﺯﻭﺝ‬

‫ﺇﻳﺛﺎﻣﺎﺭ‬

‫ﺗﺯﻭﺝ‬

‫ﺃﺑﻳﻬﻭ‬

‫ﻣﺭﺍﺭﻱ‬

‫ﻻﻭﻱ ﺑﻥ ﻳﻌﻘﻭﺏ‬

‫ﻋﻣﺭﺍﻡ‬

‫ﻳﺻﻬﺎﺭ‬

‫ﺟﺭﺷﻭﻡ‬ ‫ﺃﻟﻌﺎﺯﺭ‬

‫ﺃﻟﻳﻌﺎﺯﺍﺭ‬

‫ﻗﻭﺭﺡ‬ ‫ﻧﺎﻓﺞ‬ ‫ﺫﻛﺭﻱ‬

‫ﺃﻟﻳﺷﺎﺑﻊ ﺻﻔﻭﺭﺓ‬

‫ﻣﺣﻠﻲ‬ ‫ﻣﻭﺷﻲ‬ ‫ﻋﺯﻳﺋﻳﻝ‬

‫ﻣﻳﺷﺎﺋﻳﻝ‬ ‫ﺃﻟﺻﺎﻓﺎﻥ‬ ‫ﺳﺗﺭﻱ‬

‫ﺣﺑﺭﻭﻥ‬

‫ﻋﺷﺎﺋﺭ ﺍﻟﻼﻭﻳﻳﻥ‬ ‫ﻧﺳﺏ ﻣﻭﺳﻰ ﻭﻫﺎﺭﻭﻥ‬

‫ﻓﻳﻧﺣﺎﺱ‬

‫ﺗﺒﺪﺃ ﺳﻠﺴﺔ ﺍﻟﻨﺴﺐ ﻣﻦ ﻻﻭﻱ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﻟﺬﻱ ﺃﻧﺠﺐ ﺟﺮﺷﻮﻥ ﻭﻗﻬﺎﺕ ﻭﻣﺮﺍﺭﻱ‪.‬‬ ‫ﻭﻣﻦ ﻧﺴﻞ ﻗﻬﺎﺕ ﻳﺄﺗﻲ ﻋﻤﺮﺍﻡ ﻭﺍﻟﺪ ﻣﻮﺳﻰ ﻭﻳﺼﻬﺎﺭ ﻭﺍﻟﺪ ﻗﻮﺭﺡ ‪.‬‬ ‫‪ ‬ﻭﻫﻨﺎﻙ ﺃﺳﻤﺎء ﺍﺭﺗﺒﻄﺖ ﺑﺄﺣﺪﺍﺙ ﻫﺎﻣﺔ ﻣﺜﻞ‪:‬‬ ‫ ﻧﺎﺩﺍﺏ ﻭﺃﺑﻴﻬﻮ ﻭﻫﻤﺎ ﻣﻦ ﺃﺑﻨﺎء ﻫﺎﺭﻭﻥ‪ ،‬ﻭﻗﺪ ﻗﺪﻣﺎ ﻧﺎﺭﺍً ﻏﺮﻳﺒﺔ ﻋﻠﻰ ﺍﻟﻤﺬﺑﺢ‬‫ﻓﺨﺮﺟﺖ ﻧﺎﺭ ﻣﻦ ﻋﻨﺪ ﺍﻟﺮﺏ ﻭﺃﻛﻠﺘﻬﻤﺎ‪) .‬ﻻ‪(۲-۱ :۱۰‬‬ ‫ ﺃﻟﻌﺎﺯﺍﺭ ﺑﻦ ﻫﺎﺭﻭﻥ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺻﺎﺭ ﺭﺋﻴﺲ ﻛﻬﻨﺔ ﺑﻌﺪ ﻭﻓﺎﺓ ﻫﺎﺭﻭﻥ ﺃﺑﻴﻪ‪.‬‬‫)ﻋﺪ‪(۲۸ :۲۰‬‬ ‫ ﻓﻴﻨﺤﺎﺱ ﺑﻦ ﺃﻟﻌﺎﺯﺍﺭ ﺍﻟﺬﻱ ﻏﺎﺭ ﻟﻠﺮﺏ ﻭﻗﺘﻞ ﺍﻟﺮﺟﻞ ﺍﻟﻴﻬﻮﺩﻱ ﺍﻟﺬﻱ ﺯﻧﻰ‬‫ﺑﺎﻟﻤﺪﻳﺎﻧﻴﺔ‪ ،‬ﻓﺎﻣﺘﺪﺡ ﺍﻟﺮﺏ ﻏﻴﺮﺗﻪ‪) .‬ﻋﺪ ‪(۱۰ :۲٥‬‬ ‫ ﺇﻳﺜﺎﻣﺎﺭ ﺍﻟﺬﻱ ﺟﺎء ﻣﻦ ﻧﺴﻠﻪ ﻋﺎﻟﻲ ﺍﻟﻜﺎﻫﻦ ‪ ۱) .‬ﺃﻱ‪(٦-۳ :۲٤‬‬‫ ﻗﻮﺭﺡ ﺑﻦ ﻳﺼﻬﺎﺭ) ﺍﺑﻦ ﻋﻢ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ( ﻭﻫﻮ ﺍﻟﺬﻱ ﺗﺬﻣﺮ ﻣﻊ‬‫ﺟﻤﺎﻋﺘﻪ ﻋﻠﻰ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﻓﺎﺑﺘﻠﻌﺘﻬﻢ ﺍﻷﺭﺽ‪) .‬ﻋﺪ‪(۱٦‬‬ ‫‪۱۷۰‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫‪ ‬ﻭ ﺗﺰﻋﻢ ﻗﻮﺭﺡ ﺍﻟﻔﺘﻨﺔ ﻭﺷﺎﺭﻛﻪ ﺩﺍﺛ�ﺎﻥ ﻭﺃﺑﻴ�ﺮﺍﻡ ﻣ�ﻦ ﺳ�ﺒﻂ ﺭﺃﻭﺑ�ﻴﻦ‪ .‬ﻭﻛ�ﺎﻥ ﺍﻟ�ﺪﺍﻓﻊ‬ ‫ﺍﻟﻤﺤﺮﻙ ﻫﻮ ﺍﻟﻐﻴﺮﺓ ﻭﺍﻟﺤﺴﺪ ﻭﻟﻬ�ﺬﺍ ﻟ�ﻢ ﻳﺴ�ﺘﻄﻊ ﻗ�ﻮﺭﺡ ﻭﻣ�ﻦ ﻣﻌ�ﻪ ﺇﺧﻔ�ﺎء ﻣﺸ�ﺎﻋﺮﻫﻢ‬ ‫ﻓﻮﺍﺟﻬﻮﺍ ﻣﻮﺳﻰ ﻭﻫ�ﺎﺭﻭﻥ ﺑﻘ�ﻮﻟﻬﻢ " ﻛﻔﺎﻛﻤ�ﺎ" ﺃﻱ ﻛﻔﺎﻛﻤ�ﺎ ﻫ�ﺬﺍ ﺍﻟﺘﻤﻴ�ﺰ ﻓ�ﻨﺤﻦ ﺃﺑﻨ�ﺎء‬ ‫ﻋﻤﻚ ﻭﻳﺤﻖ ﻟﻨﺎ ﺃﻥ ﻧﺘﻤﺘﻊ ﺑﻨﺼﻴﺒﻨﺎ ﻣﻦ ﺍﻟﻜﻬﻨﻮﺕ‪.‬‬ ‫‪ ‬ﻭﻣﺎ ﺯﺍﻝ ﻫﻨﺎﻙ ﻛﺜﻴﺮﻭﻥ ﻣﺜﻞ ﻗﻮﺭﺡ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺍﻟﻜﻬﻨﻮﺕ ﻓﺨ�ﺮ ﻭﺗﺸ�ﺮﻳﻒ ﻭﻻ‬ ‫ﻳﺪﺭﻭﻥ ﺃﻧﻪ ﺩﻋﻮﺓ ﻭﺗﻜﻠﻴ�ﻒ ﻓ�ﻼ ﻳﻬﻨ�ﺄ ﺍﻟﻜ�ﺎﻫﻦ ﺑﺠ�ﺎﻩ ﻭﺳ�ﻠﻄﺔ ﺇﻧﻤ�ﺎ ﻳﺮﻫ�ﻖ ﺑﻤﺴ�ﺌﻮﻟﻴﺎﺕ‬ ‫ﻭﺍﻟﺘﺰﺍﻣﺎﺕ ﻗﺪ ﺗﻔﻮﻕ ﻁﺎﻗﺔ ﺍﻟﺒﺸﺮ‪ ....‬ﻭﻟﻢ ﻳﻘﻨﻊ ﻗﻮﺭﺡ ﺑﺨﺪﻣﺘﻪ ﻛﻔﺮﺩ ﻣﻦ ﺍﻟﻼﻭﻳﻴﻦ ﺑ�ﻞ‬ ‫ﻁﻤﻊ ﻓﻲ ﻣﻨﺼﺐ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ‪ ،‬ﺃﻣﺎ ﺩﺍﺛﺎﻥ ﻭﺃﺑﻴﺮﺍﻡ ﻓﻬﻤﺎ ﻣﻦ ﻧﺴﻞ ﺭﺃﻭﺑ�ﻴﻦ ﺑﻜ�ﺮ‬ ‫ﻳﻌﻘﻮﺏ ﻭﺑﺎﻟﺘﺎﻟﻲ ﻳﻄﺎﻟﺒﻮﻥ ﺑﺮﺋﺎﺳﺔ ﺍﻟﺸﻌﺐ ﺑﺎﻹﺿﺎﻓﺔ ﻟﺘﻌﻤﻴﻢ ﺍﻟﻜﻬﻨﻮﺕ ﻓﻲ ﻛﻞ ﺳﺒﻂ‪،‬‬ ‫ﻛﻤﺎ ﻛﺎﻥ ﻗﺒﻞ ﻋﺼﺮ ﻣﻮﺳﻰ‪.‬‬ ‫‪ ‬ﻟﻤﺎ ﺳﻤﻊ ﻣﻮﺳﻰ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺍﻧﺰﻋﺞ ﺟﺪﺍً ﻭﺳﻘﻂ ﻋﻠ�ﻰ ﻭﺟﻬ�ﻪ ﺃﻣ�ﺎﻡ ﺍﻟ�ﺮﺏ ‪ -‬ﻟ�ﻴﺲ‬ ‫ﺿﻌﻔﺎ ً ‪ -‬ﺑﻞ ﻳﻘﻴﻨﺎ ً ﻣﻨﻪ ﺃﻥ ﻣﺼﺪﺭ ﻗﻮﺗﻪ ﻫﻮ ﺍﻟﺼﻼﺓ ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﻤﻔﺘ�ﺎﺡ ﺍﻟﺴ�ﺮﻱ ﺍﻟ�ﺬﻱ‬ ‫ﻳﻔﺘﺢ ﺍﻷﺑﻮﺍﺏ ﺍﻟﻤﻐﻠﻘﺔ ‪ .‬ﻭﻁﻠ�ﺐ ﻣﻮﺳ�ﻰ ﻣ�ﻨﻬﻢ ﺃﻥ ﻳ�ﺄﺗﻮﺍ ﻏ�ﺪﺍً ﺑﻤﺠ�ﺎﻣﺮﻫﻢ ﺃﻣ�ﺎﻡ ﺍﻟ�ﺮﺏ‬ ‫ﻭﻳﻀﻌﻮﺍ ﻓﻴﻬﺎ ﺑﺨﻮﺭﺍً ﻟﻴﺨﺘﺎﺭ ﺍﻟﺮﺏ ﺑﻨﻔﺴﻪ ﻣﻦ ﻳﻜﻮﻥ ﻟﻪ ﺣﻖ ﺍﻟﻜﻬﻨﻮﺕ‪.‬‬ ‫‪‬‬

‫ﻣﺎ ﻛﺎﻥ ﻟﻲ ﺭﺑﺣﺎ ً‪.......‬‬

‫‪ ‬ﻳﻜﺘﻢ ﻣﻮﺳﻰ ﻣﺸﺎﻋﺮﻩ ﺣﻔﺎﻅﺎ ً ﻋﻠﻰ ﺳﻼﻡ ﺍﻟﺸﻌﺐ ﻭﻟﻜﻨﻪ ﻟﻮ ﻧﻄﻖ ﺑﻌﻀﺎ ً ﻣﻨﻬﺎ‬ ‫ﻟﻘﺎﻝ‪ :‬ﺁﻩ ﻟﻮ ﺗﻌﻠﻤﻮﻥ ﻛﻢ ﺩﻓﻌﺖ ﻭﺿﺤﻴﺖ ﻣﻦ ﺃﺟﻠﻜﻢ‪ ،‬ﻛﺎﻧﺖ ﻗﺼﻮﺭ ﻣﺼﺮ ﻣﻔﺘﻮﺣﺔ‬ ‫ﺃﻣﺎﻣﻲ ﻭﺧﺰﺍﺋﻨﻬﺎ ﺗﺤﺖ ﺃﻣﺮﻱ‪ ....‬ﺑﻞ ﺇﻥ ﺍﻟﻌﺮﺵ ﻧﻔﺴﻪ ﻟﻢ ﻳﻜﻦ ﺑﻌﻴﺪﺍً ﻋﻨﻲ‪.‬‬ ‫ﻭﻟﻜﻨﻲ ﺍﺧﺘﺮﺕ ﺃﻥ ﺃ ﱠﺫﻝ ﻣﻌﻜﻢ ﻋﻦ ﺍﻟﺘﻤﺘﻊ ﺑﻜﻞ ﻫﺬﺍ‪ ...‬ﻗﺘﻠﺖ ﺍﻟﻤﺼﺮﻱ ﺩﻓﺎﻋﺎ ً ﻋﻨﻜﻢ‪،‬‬ ‫ﺩﻓﻌﺖ ﺃﺭﺑﻌﻴﻦ ﻋﺎﻣﺎ ً ﻣﻦ ﻋﻤﺮﻱ ﻫﺎﺭﺑﺎ ً ﻣﻦ ﻭﺟﻪ ﻓﺮﻋﻮﻥ ‪....‬ﻋﻤﻠﺖ ﺭﺍﻋﻴﺎ ً ﻟﻠﻐﻨﻢ ﻓﻲ‬ ‫ﺍﻟﻘﻔﺎﺭ ﺑﺪﻻً ﻣﻦ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻤﺘﺮﻓﺔ‪ ...‬ﻭﻛﻞ ﻣﺎ ﻛﺎﻥ ﻟﻲ ﺭﺑﺤﺎ ً ﻓﻬﺬﺍ ﻗﺪ ﺣﺴﺒﺘﻪ ﻣﻦ ﺃﺟﻞ‬ ‫ﺍﻟﺮﺏ ﻭﻣﻦ ﺃﺟﻠﻜﻢ ﺧﺴﺎﺭﺓ‪ ......‬ﺑﻞ ﺇﻧﻲ ﺃﺣﺴﺐ ﻛﻞ ﺷﻲء ﻧﻔﺎﻳﺔ ﺇﺫﺍ ﻣﺎ ﻗﺎﺭﻧﺘﻪ ﺑﺸﻬﻮﺓ‬ ‫ﻧﻔﺴﻲ ﻭﻫﻲ ﺃﻥ ﺃﺭﺷﺪﻛﻢ ﻟﻄﺮﻳﻖ ﺍﻟﺮﺏ ﻭﺃﺩﺧﻠﻜﻢ ﻛﻨﻌﺎﻥ‪.‬‬ ‫‪۱۷۱‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫‪ ‬ﻣﻦ ﺃﺟﻠﻜﻢ ﻭﻗﻔﺖ ﺃﻣﺎﻡ ﻋﻨﺎﺩ ﻓﺮﻋﻮﻥ ﻋﺸﺮ ﻣﺮﺍﺕ ﺣﺘﻰ ﺧﺮﺟﺖ ﺑﻜﻢ ﺇﻟﻰ‬ ‫ﺍﻟﺤﺮﻳﺔ‪ ...‬ﻟﻢ ﺃﻛﻦ ﺃﻧﺎﻡ ﻟﻴﻼً ﻭﻻ ﻧﻬﺎﺭﺍً ﻷﻗﻀﻲ ﺑﻴﻨﻜﻢ ﻭﺃﺣﻞ ﻣﺸﺎﻛﻠﻜﻢ‪ ...‬ﺗﺤﻤﻠﺖ ﻭﻣﺎ‬ ‫ﺯﻟﺖ ﺍﺣﺘﻤﻞ ﺗﺬﻣﺮﻛﻢ ﺍﻟﻤﺘﻜﺮﺭ ﻋﻠﻰ ﻛﻞ ﺍﻷﻣﻮﺭ‪ ....‬ﺭﻓﻀﺖ ﻋﺮﺽ ﷲ ﺃﻥ ﻳﻔﻨﻴﻜﻢ‬ ‫ﻭﻳﺠﻌﻠﻨﻲ ﺭﺋﻴﺴﺎ ً ﻟﺸﻌﺐ ﻣﻄﻴﻊ ﻣﻬﺬﺏ‪.....‬ﺗﺸﻔﻌﺖ ﻣﻦ ﺃﺟﻠﻜﻢ ﻣﺮﺍﺭﺍً ﻟﺌﻼ ﻳﺒﻴﺪﻛﻢ‬ ‫ﺍﻟﺮﺏ ﻛﻤﺎ ﺗﺴﺘﺤﻘﻮﻥ‪ .....‬ﻭﺍﻵﻥ ﺑﺪﻝ ﻣﺤﺒﺘﻲ ﺗﺨﺎﺻﻤﻮﻧﻨﻲ ﻭﺑﺪﻻ ﻣﻦ ﻛﻠﻤﺎﺕ ﺍﻟﺸﻜﺮ‬ ‫ﻭﺍﻟﺜﻨﺎء ﺃﻭ ﺣﺘﻰ ﺍﻟﺼﻤﺖ ﻭﺍﻟﺘﺠﺎﻫﻞ ﻻ ﺃﺟﺪ ﺇﻻ ﺍﻟﻠﻮﻡ ﻭﺍﻟﺘﻘﺮﻳﻊ ﻭﺍﻟﺘﺬﻣﺮ ﺍﻟﻔﻈﻴﻊ‪.‬‬ ‫ﻟﻮ ﻛﻨﺎ ﻣﻜﺎﻥ ﻣﻮﺳﻰ ﺃﺗﺮﺍﻧﺎ ﻛﻨﺎ ﻧﺴﺘﻄﻴﻊ ﻛﺘﻤﺎﻥ ﻫﺬﻩ ﺍﻟﺨﻮﺍﻁﺮ ﺑﻴﻦ ﺟﻮﺍﻧﺤﻨﺎ ﺃﻡ ﻛﻨﺎ‬ ‫ﺳﻨﻨﻔﺠﺮ ﺑﻬﺎ ﻏﺎﺿﺒﻴﻦ ﻣﺰﻣﺠﺮﻳﻦ ﻣﺘﺒﺮﻣﻴﻦً ؟!‬ ‫‪ ‬ﺣ��ﺭﻭﺏ ﻣ��ﻥ ﺍﻟ��ﺩﺍﺧﻝ‪ :‬ﻛ��ﺎﻥ ﺍﻟﺸ��ﻴﻄﺎﻥ ﻭﻻ ﻳ��ﺰﺍﻝ ﻳﺘﻔ��ﻨﻦ ﻓ��ﻲ ﻣﺤﺎﺭﺑ��ﺔ ﺍﻟﻤ��ﺆﻣﻨﻴﻦ ﻣ��ﻦ‬ ‫ﺍﻟﺨ��ﺎﺭﺝ ﻭﻣ��ﻦ ﺍﻟ��ﺪﺍﺧﻞ‪ ،‬ﻓﻔ��ﻲ ﺍﻟﺒﺪﺍﻳ��ﺔ ﻭﺍﺟ��ﻪ ﻣﻮﺳ��ﻰ ﺣﺮﻭﺑ �ﺎ ً ﺧﺎﺭﺟﻴ��ﺔ ﻣ��ﻦ ﻓﺮﻋ��ﻮﻥ‬ ‫ﻭﺍﻟﻤﺼﺮﻳﻴﻦ ﻭﻋﻤﺎﻟﻴﻖ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﺘﺼﺮ ﻋﻠﻴﻬﻢ ﻟﺠﺄ ﺇﺑﻠﻴﺲ ﻟﻠﺤﺮﻭﺏ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻣﺜﻞ ﺗ�ﺬﻣﺮ‬ ‫ﺍﻟﺸ��ﻌﺐ ﺑﺴ��ﺒﺐ ﺷ��ﻬﻮﺓ ﺍﻟﻄﻌ��ﺎﻡ ﻭﺍﻟﺸ��ﺮﺍﺏ‪ ،‬ﺛ�ﻢ ﺗ��ﺬﻣﺮ ﻣ��ﺮﻳﻢ ﻭﻫ��ﺎﺭﻭﻥ ﻋﻠ��ﻰ ﻣﻮﺳ��ﻰ‬ ‫ﺑﺴﺒﺐ ﺍﻟﻐﻴﺮﺓ‪ ،‬ﻭﺍﻵﻥ ﺗﺬﻣﺮ ﻗﻮﺭﺡ ﻭﺟﻤﺎﻋﺘﻪ ﺑﺴﺒﺐ ﺍﻟﻜﺒﺮﻳﺎء ﻭﺣﺐ ﺍﻟﺮﺋﺎﺳﺔ‪.‬‬ ‫‪ ‬ﺍﻟﺤﺮﻭﺏ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺃﺧﻄﺮ ﻛﺜﻴﺮﺍً ﻣﻦ ﺍﻟﺤﺮﻭﺏ ﺍﻟﺨﺎﺭﺟﻴﺔ‪ ،‬ﻓﻌﻨﺪﻣﺎ ﻓﺸﻞ ﺍﻟﺸﻴﻄﺎﻥ‬ ‫ﻓﻲ ﺍﻟﻘﻀﺎء ﻋﻠﻰ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻋﻦ ﻁﺮﻳﻖ ﺍﻻﺿﻄﻬﺎﺩ ﻟﺠﺄ ﺇﻟﻰ ﻭﺳﻴﻠﺔ ﺃﺻﻌﺐ ﻭﻫﻲ‬ ‫ﺍﻟﺤﺮﻭﺏ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻣﺜﻞ ﺍﻟﺒﺪﻉ ﻭﺍﻟﻬﺮﻁﻘﺎﺕ‪.‬‬ ‫‪ ‬ﻭﻫﺬﻩ ﻫﻲ ﻧﻔﺲ ﻓﻜﺮﺓ ﺍﻟﻀﺮﺑﺎﺕ ﺍﻟﻴﻤﻴﻨﻴﺔ ﻭﺍﻟﻀﺮﺑﺎﺕ ﺍﻟﻴﺴﺎﺭﻳﺔ‪.‬‬ ‫ﻓﻘﺪ ﻳﺤﺎﺭﺑﻚ ﺍﻟﺸﻴﻄﺎﻥ ﺑﺎﻟﺨﻄﺎﻳﺎ )ﺿﺮﺑﺎﺕ ﻳﺴﺎﺭﻳﺔ( ﺇﻥ ﻛﻨﺖ ﻓﻲ ﺑﺪﺍﻳﺔ ﺣﻴﺎﺗﻚ‬ ‫ﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻭﻟﻜﻦ ﻣﺘﻰ ﺗﻘﺪﻣﺖ ﺭﻭﺣﻴﺎ ً ﻳﻐﻴﺮ ﻣﻦ ﺃﺳﻠﻮﺑﻪ ﻓﻴﺸﻦ ﻋﻠﻴﻚ ﺣﺮﻭﺏ ﺍﻟﻜﺒﺮﻳﺎء‬ ‫ﻭﺍﻟﺒﺮ ﺍﻟﺬﺍﺗﻲ )ﺿﺮﺑﺎﺕ ﻳﻤﻴﻨﻴﺔ(‪.‬‬ ‫ﻟﺬﻟﻚ ﺇﻥ ﻛﻨﺖ ﺗﺨﺪﻡ ﻓﻲ ﺍﻟﻜﻨﻴﺴﺔ ﻓﺎﺣﺬﺭ ﻣﻦ ﺣﺐ ﺍﻟﻈﻬﻮﺭ ﻭﻁﻠﺐ ﺍﻟﻤﻨﺎﺻﺐ ﻓﻲ‬ ‫ﺍﻟﺨﺪﻣﺔ ﻷﻧﻬﺎ ﺣﺮﺏ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻴﺴﻘﻄﻚ‪ .‬ﻓﺎﺣﺬﺭ ﻣﻦ ﺍﻟﻐﻴﺮﺓ ﻭﺍﻟﺤﺴﺪ ﻭﻻ ﺗﻨﻈﺮ‬ ‫ﺇﻟﻰ ﻏﻴﺮﻙ ﺑﻞ ﺭﻛﺰ ﻓﻲ ﺧﺪﻣﺘﻚ ﻟﺘـ ُﺮﺿﻲ ﷲ ﻻ ﺍﻟﻨﺎﺱ‪.‬‬ ‫‪۱۷۲‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫* ﻣﻮﺳﻰ ﻳﺤﺎﻭﻝ ﺗﻬﺪﺋﺔ ﺍﻟﺜﻮﺭﺓ‪:‬‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‬ ‫ﺳ َﻤ ُﻌﻮﺍ ﻳَﺎ ﺑَﻨِﻲ ﻻَ ِﻭﻱ‪ .‬ﺃَﻗَﻠِﻴ ٌﻞ َﻋﻠَ ْﻴ ُﻜ ْﻢ ﺃَﻥﱠ ﺇِﻟﻪَ ﺇِ ْ‬ ‫ﻮﺭ َﺡ‪» :‬ﺍ ْ‬ ‫ﺳﻰ ﻟِﻘُ َ‬ ‫َﻭﻗَﺎ َﻝ ُﻣﻮ َ‬ ‫ﺏ‪،‬‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﻟِﻴُﻘَ ﱢﺮﺑَ ُﻜ ْﻢ ﺇِﻟَ ْﻴ ِﻪ ﻟِ َﻜ ْﻲ ﺗَ ْﻌ َﻤﻠُﻮﺍ ِﺧ ْﺪ َﻣﺔَ َﻣ ْ‬ ‫ﺃَ ْﻓ َﺮﺯَ ُﻛ ْﻢ ِﻣﻦْ َﺟ َﻤﺎ َﻋ ِﺔ ﺇِ ْ‬ ‫ﺴ َﻜ ِﻦ ﺍﻟ ﱠﺮ ﱢ‬ ‫َﻭﺗَﻘِﻔُﻮﺍ ﻗُﺪﱠﺍ َﻡ ﺍ ْﻟ َﺠ َﻤﺎ َﻋ ِﺔ ﻟِ ِﺨ ْﺪ َﻣﺘِ َﻬﺎ؟ ﻓَﻘَ ﱠﺮﺑَﻚَ َﻭ َﺟ ِﻤﻴ َﻊ ﺇِ ْﺧ َﻮﺗِﻚَ ﺑَﻨِﻲ ﻻَ ِﻭﻱ َﻣ َﻌﻚَ ‪َ ،‬ﻭﺗَ ْﻄﻠُﺒُﻮﻥَ‬ ‫ﺳﻰ ﻟِﻘُﻮ َﺭ َﺡ‪:‬‬ ‫ﻀﺎ َﻛ َﻬﻨُﻮﺗًﺎ! ﺇِ َﺫﻥْ ﺃَ ْﻧﺖَ َﻭ ُﻛ ﱡﻞ َﺟ َﻤﺎ َﻋﺘِﻚَ ُﻣﺘﱠﻔِﻘُﻮﻥَ َﻋﻠَﻰ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺏ‪َ .‬ﻭﻗَﺎ َﻝ ُﻣﻮ َ‬ ‫ﺃَ ْﻳ ً‬ ‫ﺍﺣ ٍﺪ‬ ‫» ُﻛﻦْ ﺃَ ْﻧﺖَ َﻭ ُﻛ ﱡﻞ َﺟ َﻤﺎ َﻋﺘِﻚَ ﺃَ َﻣﺎ َﻡ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺏ‪ ،‬ﺃَ ْﻧﺖَ َﻭ ُﻫ ْﻢ َﻭﻫَﺎ ُﺭﻭﻥُ َﻏﺪًﺍ‪َ ،‬ﻭ ُﺧ ُﺬﻭﺍ ُﻛ ﱡﻞ َﻭ ِ‬ ‫ﺍﺣ ٍﺪ ِﻣ ْﺠ َﻤ َﺮﺗَﻪُ‪ِ .‬ﻣﺌَﺘَ ْﻴ ِﻦ‬ ‫ِﻣ ْﺠ َﻤ َﺮﺗَﻪُ‪َ ،‬ﻭ ْ‬ ‫ﺍﺟ َﻌﻠُﻮﺍ ﻓِﻴ َﻬﺎ ﺑَ ُﺨﻮ ًﺭﺍ‪َ ،‬ﻭﻗَ ﱢﺪ ُﻣﻮﺍ ﺃَ َﻣﺎ َﻡ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺏ ُﻛ ﱡﻞ َﻭ ِ‬ ‫ﺍﺣ ٍﺪ ِﻣ ْﺠ َﻤ َﺮﺗَﻪُ«‪) .‬ﻋﺪ ‪(۱۷-۸ :۱٦‬‬ ‫ﺴﻴﻦَ ِﻣ ْﺠ َﻤ َﺮﺓً‪َ .‬ﻭﺃَ ْﻧﺖَ َﻭﻫَﺎ ُﺭﻭﻥُ ُﻛ ﱡﻞ َﻭ ِ‬ ‫َﻭ َﺧ ْﻤ ِ‬ ‫ﻋﺒﺜﺎ ً ﺣﺎﻭﻝ ﻣﻮﺳﻰ ﺗﻬﺪﺋﺔ ﺍﻟﺜﻮﺭﺓ ﻣﺬﻛﺮﺍً ﺍﻟﻤﺘﻤﺮﺩﻳﻦ ﺑﻤﺎ ﻟﺪﻳﻬﻢ ﻣﻦ ﺍﻣﺘﻴﺎﺯﺍﺕ ﻓﻲ‬ ‫ﺧﺪﻣﺔ ﻣﺴﻜﻦ ﷲ ‪ .‬ﻭﻟﻜﻦ ﻋﻨﺎﺩﻫﻢ ﻛﺎﻥ ﻗﺪ ﺑﻠﻎ ﻣﻨﺘﻬﺎﻩ ‪ ...‬ﻓﺄﻣﺮﻫﻢ ﺃﻥ ﻳﺄﺧﺬﻭﺍ ﻛﻞ‬ ‫ﻭﺍﺣﺪ ﻣﺠﻤﺮﺗﻪ ﻓﻲ ﺍﻟﻐﺪ ﻭﻳﻘﻔﻮﺍ ﺃﻣﺎﻡ ﺍﻟﺮﺏ ﻟﻴﻌﺮﻑ ﻛﻞ ﺍﻟﺸﻌﺐ ﻣﺎ ﻫﻲ ﺇﺭﺍﺩﺓ ﺍﻟﻘﺪﻳﺮ‪.‬‬ ‫ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ – ﺍﻟﻬﺎﻭﻳﺔ ﺗﻔﺘﺢ ﻓﺎﻫﺎ‪ ،‬ﻭﻧﺎﺭ ﺍﻟﺮﺏ ﺗﻔﻨﻰ ﺍﻟﻤﺘﻤﺮﺩﻳﻦ ‪:‬‬ ‫ﺿ ُﻌﻮﺍ َﻋﻠَ ْﻴ َﻬﺎ ﺑَ ُﺨﻮ ًﺭﺍ‪َ ،‬ﻭ َﻭﻗَﻔُﻮﺍ‬ ‫ﺍﺣ ٍﺪ ِﻣ ْﺠ َﻤ َﺮﺗَﻪُ َﻭ َﺟ َﻌﻠُﻮﺍ ﻓِﻴ َﻬﺎ ﻧَﺎ ًﺭﺍ َﻭ َﻭ َ‬ ‫ﻓَﺄ َ َﺧ ُﺬﻭﺍ ُﻛ ﱡﻞ َﻭ ِ‬ ‫ﺳﻰ َﻭﻫَﺎ ُﺭﻭﻥَ ‪َ .‬ﻭ َﺟ َﻤ َﻊ َﻋﻠَ ْﻴ ِﻬ َﻤﺎ ﻗُﻮ َﺭ ُﺡ ُﻛ ﱠﻞ ﺍ ْﻟ َﺠ َﻤﺎ َﻋ ِﺔ‬ ‫ﺏ َﺧ ْﻴ َﻤ ِﺔ ْ‬ ‫ﺎﻉ َﻣ َﻊ ُﻣﻮ َ‬ ‫ﻟَﺪَﻯ ﺑَﺎ ِ‬ ‫ﺍﻻﺟﺘِ َﻤ ِ‬

‫ﺏ ﻟِ ُﻜ ﱢﻞ ﺍ ْﻟ َﺠ َﻤﺎ َﻋ ِﺔ‪) .‬ﻋﺪ‪(۱۹-۱۸ :۱٦‬‬ ‫ﺏ َﺧ ْﻴ َﻤ ِﺔ ْ‬ ‫ﺎﻉ‪ ،‬ﻓَﺘ َ​َﺮﺍ َءﻯ َﻣ ْﺠ ُﺪ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺇِﻟَﻰ ﺑَﺎ ِ‬ ‫ﺍﻻﺟﺘِ َﻤ ِ‬

‫‪ ‬ﺍﺣﺘﺪﻡ ﺍﻟﻤﻮﻗﻒ ﻭﺣﺎﻥ ﻭﻗﺖ ﺍﻟﺤﺴﻢ ﻭﺗﻄﻠﻌﺖ ﺍﻷﻧﻈﺎﺭ ﺇﻟﻰ ﺍﻟﻔﺮﻳﻘﻴﻦ‪ ،‬ﻛﻞ ﻣﻨﻬﻤﺎ‬ ‫ﻳﺤﻤﻞ ﻣﺠﺎﻣﺮﻩ ﻭﻣﻌﻈﻢ ﺍﻟﺸﻌﺐ ﻳﺴﻌﻰ ﻟﻠﺘﻐﻴﻴﺮ ﻭﺍﻟﺠﻤﻴﻊ ﻣﺘﻠﻬﻔﻮﻥ ﻟﻤﻌﺮﻓﺔ ﻣﻮﻗﻒ‬ ‫ﷲ‪ ،‬ﺍﻟﺬﻱ ﺗﺮﺍءﻯ ﺑﻤﺠﺪﻩ ﺃﻣﺎﻡ ﻛﻞ ﺍﻟﺠﻤﺎﻋﺔ ﻟﻜﻲ ﻻ ﻳﺘﺸﻜﻚ ﺃﺣﺪ ﻓﻲ ﻣﻌﺮﻓﺔ ﺇﺭﺍﺩﺗﻪ‪.‬‬ ‫ﺳﻰ َﻭﻫَﺎ ُﺭﻭﻥَ ﻗَﺎﺋِﻼً‪»۲۱:‬ﺍ ْﻓﺘَ ِﺮﺯَﺍ )ﺍﺫﻫﺒﺎ ﺑﻌﻴﺪﺍً( ِﻣﻦْ ﺑَ ْﻴ ِﻦ ﻫ ِﺬ ِﻩ ﺍ ْﻟ َﺠ َﻤﺎ َﻋ ِﺔ‬ ‫َﻭ َﻛﻠﱠ َﻢ ﺍﻟ ﱠﺮ ﱡﺏ ُﻣﻮ َ‬ ‫‪۲۲‬‬ ‫ﻴﻊ‬ ‫ﺍﺡ َﺟ ِﻤ ِ‬ ‫ﻓَﺈِﻧﱢﻲ ﺃُ ْﻓﻨِﻴ ِﻬ ْﻢ ﻓِﻲ ﻟَ ْﺤﻈَ ٍﺔ«‪ .‬ﻓَ َﺨ ﱠﺮﺍ َﻋﻠَﻰ َﻭ ْﺟ َﻬ ْﻴ ِﻬ َﻤﺎ َﻭﻗَﺎﻻَ‪» :‬ﺍﻟﻠّ ُﻬ ﱠﻢ‪ ،‬ﺇِﻟﻪَ ﺃَ ْﺭ َﻭ ِ‬

‫‪۲۳‬‬ ‫ﺳﻰ‬ ‫ﺍ ْﻟﺒَ َ‬ ‫ﺸ ِﺮ‪َ ،‬ﻫ ْﻞ ﻳُ ْﺨ ِﻄ ُﺊ َﺭ ُﺟ ٌﻞ َﻭﺍ ِﺣ ٌﺪ ﻓَﺘَ ْ‬ ‫ﺴ َﺨﻂَ َﻋﻠَﻰ ُﻛ ﱢﻞ ﺍ ْﻟ َﺠ َﻤﺎ َﻋ ِﺔ؟« ﻓَ َﻜﻠﱠ َﻢ ﺍﻟ ﱠﺮ ﱡﺏ ُﻣﻮ َ‬

‫ﻮﺭ َﺡ َﻭﺩَﺍﺛَﺎﻥَ‬ ‫ﻗَﺎﺋِﻼً‪َ » :‬ﻛﻠﱢ ِﻢ ﺍ ْﻟ َﺠ َﻤﺎ َﻋﺔَ ﻗَﺎﺋِﻼً‪ :‬ﺍ ْﻁﻠَ ُﻌﻮﺍ ِﻣﻦْ َﺣ َﻮﺍﻟَ ْﻲ َﻣ ْ‬ ‫ﺴ َﻜ ِﻦ ﻗُ َ‬ ‫ﻴﺮﺍ َﻡ«‪).‬ﻋﺪ‪(۲۳-۲۰ :۱٦‬‬ ‫َﻭﺃَﺑِ َ‬ ‫‪۱۷۳‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫‪ ‬ﻫﻨﺎ ﺗﻈﻬﺮ ﻗﻴﻤﺔ ﺍﻟﺴﺠﻮﺩ )ﺍﻟﻤﻴﻄﺎﻧﻴﺔ( ﻭﺍﻟﺘﺬﻟﻞ ﺃﻣﺎﻡ ﷲ‪ ،‬ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻛﺒﺮ ﺳﻦ‬ ‫ﻣﻮﺳﻰ ﻭﻫﺮﻭﻥ‪ ...‬ﺇﻻ ﺇﻧﻬﻤﺎ ﺧ ﱠﺮﺍ ﻋﻠﻰ ﻭﺟﻬﻴﻬﻤﺎ ﻟﻜﻲ ﻳﺮﻓﻊ ﷲ ﻏﻀﺒﻪ ﻋﻦ ﺍﻟﺸﻌﺐ‪.‬‬ ‫ﻭﻣﺎ ﺃﻛﺜﺮ ﺍﺣﺘﻴﺎﺟﻨﺎ ﺇﻟﻰ ﻫﺬﻩ ﺍﻟﺴﺠﺪﺍﺕ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﺼﺎﺩﻗﺔ‪ ،‬ﺍﻟﺘﻲ ﺗﻨﻘﺬ ﺍﻟﻜﻨﻴﺴﺔ ﻣﻦ‬ ‫ﺍﻷﻋﺪﺍء ﺍﻟﺨﻔﻴﻴﻦ ﻭﺍﻟﻈﺎﻫﺮﻳﻦ‪.‬‬ ‫‪۲٥‬‬ ‫ﺷﻴ ُ ُ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪۲٦ .‬ﻓَ َﻜﻠﱠ َﻢ‬ ‫َﺐ َﻭ َﺭﺍ َءﻩُ ُ‬ ‫ﻮﺥ ﺇِ ْ‬ ‫ﻴﺮﺍ َﻡ‪َ ،‬ﻭ َﺫﻫ َ‬ ‫َﺐ ﺇِﻟَﻰ ﺩَﺍﺛَﺎﻥَ َﻭﺃَﺑِ َ‬ ‫ﺳﻰ َﻭ َﺫﻫ َ‬ ‫ﻓَﻘَﺎ َﻡ ُﻣﻮ َ‬ ‫ﺍ ْﻟ َﺠ َﻤﺎ َﻋﺔَ ﻗَﺎﺋِﻼً‪» :‬ﺍ ْﻋﺘَ ِﺰﻟُﻮﺍ ﻋَﻦْ ِﺧﻴَ ِﺎﻡ ﻫ ُﺆﻻَ ِء ﺍ ْﻟﻘَ ْﻮ ِﻡ ﺍ ْﻟﺒُ َﻐﺎﺓ )ﺍﻟﻈﺎﻟﻤﻮﻥ( ِ◌‪َ ،‬ﻭﻻَ‬ ‫‪۲۷‬‬ ‫ﺳﻰ‪» :‬ﺑِﻬ َﺬﺍ‬ ‫ﺴﻮﺍ َ‬ ‫ﺗَ َﻤ ﱡ‬ ‫ﻴﻊ َﺧﻄَﺎﻳَﺎ ُﻫ ْﻢ«‪ .‬ﻓَﻘَﺎ َﻝ ُﻣﻮ َ‬ ‫ﺷ ْﻴﺌًﺎ ِﻣ ﱠﻤﺎ ﻟَ ُﻬ ْﻢ ﻟِﺌَﻼﱠ ﺗَ ْﻬﻠِ ُﻜﻮﺍ ﺑِ َﺠ ِﻤ ِ‬ ‫ﺴﻲ‪.‬‬ ‫ﺗَ ْﻌﻠَ ُﻤﻮﻥَ ﺃَﻥﱠ ﺍﻟ ﱠﺮ ﱠ‬ ‫ﺎﻝ‪َ ،‬ﻭﺃَﻧﱠ َﻬﺎ ﻟَ ْﻴ َ‬ ‫ﺏ ﻗَ ْﺪ ﺃَ ْﺭ َ‬ ‫ﺴﺖْ ِﻣﻦْ ﻧَ ْﻔ ِ‬ ‫ﺳﻠَﻨِﻲ ﻷَ ْﻋ َﻤ َﻞ ُﻛ ﱠﻞ ﻫ ِﺬ ِﻩ ﺍﻷَ ْﻋ َﻤ ِ‬ ‫‪۲۹‬‬ ‫ﺲ ﺍﻟ ﱠﺮ ﱡﺏ‬ ‫ﺎﻥ‪ ،‬ﻓَﻠَ ْﻴ َ‬ ‫ﺼﻴﺒَﺔُ ُﻛ ﱢﻞ ﺇِ ْﻧ َ‬ ‫ﺎﻥ‪َ ،‬ﻭﺃَ َ‬ ‫ﺕ ُﻛ ﱢﻞ ﺇِ ْﻧ َ‬ ‫ﺻﺎﺑَ ْﺘ ُﻬ ْﻢ َﻣ ِ‬ ‫ﺇِﻥْ َﻣﺎﺕَ ﻫ ُﺆﻻَ ِء َﻛ َﻤ ْﻮ ِ‬ ‫ﺴ ٍ‬ ‫ﺴ ٍ‬ ‫ﺳﻠَﻨِﻲ‪َ ۳۰ .‬ﻭﻟ ِﻜﻦْ ﺇِ ِﻥ ﺍ ْﺑﺘَ َﺪ َﻉ ﺍﻟ ﱠﺮ ﱡﺏ ﺑِ ْﺪ َﻋﺔً )ﻁﺮﻳﻘﺔ ﺟﺪﻳﺪﺓ ﻟﻢ ﺗﺤﺪﺙ ﻣﻦ ﻗﺒﻞ(‬ ‫ﻗَ ْﺪ ﺃَ ْﺭ َ‬

‫ﺽ ﻓَﺎﻫَﺎ َﻭﺍ ْﺑﺘَﻠَ َﻌ ْﺘ ُﻬ ْﻢ َﻭ ُﻛ ﱠﻞ َﻣﺎ ﻟَ ُﻬ ْﻢ‪ ،‬ﻓَ َﻬﺒَﻄُﻮﺍ ﺃَ ْﺣﻴَﺎ ًء ﺇِﻟَﻰ ﺍ ْﻟ َﻬﺎ ِﻭﻳَ ِﺔ‪،‬‬ ‫ﺖ ﺍﻷَ ْﺭ ُ‬ ‫َﻭﻓَﺘ َ​َﺤ ِ‬ ‫ﺗَ ْﻌﻠَ ُﻤﻮﻥَ ﺃَﻥﱠ ﻫ ُﺆﻻَ ِء ﺍ ْﻟﻘَ ْﻮ َﻡ ﻗَ ِﺪ ْ‬ ‫ﺏ«‪) .‬ﻋﺪ‪(۳۰-۲٥ :۱٦‬‬ ‫ﺍﺯﺩ َ​َﺭ ْﻭﺍ ﺑِﺎﻟ ﱠﺮ ﱢ‬ ‫‪ ‬ﻳﺎ ﻟﻪ ﻣﻦ ﺗﻬﺪﻳﺪ ﻣﺮﻋﺐ ﺻﺎﺩﺭ ﻣﻦ ﻓﻢ ﻣﻮﺳﻰ ﻛﻠﻴﻢ ﷲ‪ ،‬ﻭﻟﻜﻨﻪ ﻟﻸﺳﻒ ﻟﻢ ﻳﻜﻦ‬ ‫ﻛﺎﻓﻴﺎ ً ﻟﻜﺴﺮ ﻛﺒﺮﻳﺎء ﻫﺆﻻء ﺍﻟﻤﺘﻌﺠﺮﻓﻴﻦ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﺣﺘﻰ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ ﻳﻤﻠﻜﻮﻥ‬ ‫ﺽ ﺍﻟﱠﺘِﻲ ﺗ َْﺤﺘَ ُﻬ ْﻢ‪،‬‬ ‫ﻓﺮﺻﺔ ﺍﻟﺘﻮﺑﺔ‪ .‬ﻓَﻠَ ﱠﻤﺎ ﻓَ َﺮ َﻍ ِﻣﻦَ ﺍﻟﺘﱠ َﻜﻠﱡ ِﻢ ﺑِ ُﻜ ﱢﻞ ﻫ َﺬﺍ ﺍ ْﻟ َﻜﻼَ ِﻡ‪ ،‬ﺍ ْﻧ َ‬ ‫ﺖ ﺍﻷَ ْﺭ ُ‬ ‫ﺸﻘ ﱠ ِ‬ ‫‪۳۲‬‬ ‫ﺍﻝ‪،‬‬ ‫ﺖ ﺍﻷَ ْﺭ ُ‬ ‫ﺽ ﻓَﺎﻫَﺎ َﻭﺍ ْﺑﺘَﻠَ َﻌ ْﺘ ُﻬ ْﻢ َﻭﺑُﻴُﻮﺗَ ُﻬ ْﻢ َﻭ ُﻛ ﱠﻞ َﻣﻦْ َﻛﺎﻥَ ﻟِﻘُ َ‬ ‫َﻭﻓَﺘ َ​َﺤ ِ‬ ‫ﻮﺭ َﺡ َﻣ َﻊ ُﻛ ﱢﻞ ﺍﻷَ ْﻣ َﻮ ِ‬ ‫‪۳٥‬‬ ‫‪۳۳‬‬ ‫ﺏ‬ ‫ﻓَﻨَﺰَ ﻟُﻮﺍ ُﻫ ْﻢ َﻭ ُﻛ ﱡﻞ َﻣﺎ َﻛﺎﻥَ ﻟَ ُﻬ ْﻢ ﺃَ ْﺣﻴَﺎ ًء ِﺇﻟَﻰ ﺍ ْﻟ َﻬﺎ ِﻭﻳَ ِﺔ‪َ ،‬ﻭ َﺧ َﺮ َﺟﺖْ ﻧَﺎ ٌﺭ ِﻣﻦْ ِﻋ ْﻨ ِﺪ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﻮﺭ‪) .‬ﻋﺪ‪(۳٥-۳۱ :۱٦‬‬ ‫ﺴﻴﻦَ َﺭ ُﺟﻼً ﺍﻟﱠ ِﺬﻳﻦَ ﻗَ ﱠﺮﺑُﻮﺍ ﺍ ْﻟﺒَ ُﺨ َ‬ ‫ﺖ ﺍ ْﻟ ِﻤﺌَﺘَ ْﻴ ِﻦ َﻭﺍ ْﻟ َﺨ ْﻤ ِ‬ ‫َﻭﺃَ َﻛﻠَ ِ‬

‫‪ ‬ﻣﺎ ﻛﺎﺩ ﻣﻮﺳﻰ ﻳﻨﺘﻬﻲ ﻣﻦ ﺣﺪﻳﺜﻪ ﺣﺘﻰ ﺍﻧﺸﻘﺖ ﺍﻷﺭﺽ ﻓﻲ ﻣﻨﻈﺮ ﻣﺮﻋﺐ‬ ‫ﻭﺍﺑﺘﻠﻌﺖ ﺩﺍﺛﺎﻥ ﻭﺃﺑﻴﺮﺍﻡ ﻭﻛﻞ ﻣﺎﻟﻬﻤﺎ‪ .‬ﻭﺍﺭﺗﺎﻋﺖ ﻛﻞ ﺍﻟﺠﻤﺎﻋﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻤﺸﻬﺪ‬ ‫ﺍﻟﺮﻫﻴﺐ ﺍﻟﺬﻱ ﺃﺛﺒﺖ ﺑﻮﺿﻮﺡ ﻣﻮﻗﻒ ﷲ ﻣﻦ ﺍﻟﻄﺎﻣﻌﻴﻦ ﻓﻲ ﺍﻟﻜﻬﻨﻮﺕ‪ .‬ﺃﻣﺎ ﻗﻮﺭﺡ‬ ‫ﻭﺍﻟﻤﺎﺋﺘﺎﻥ ﻭﺍﻟﺨﻤﺴﻮﻥ ﺭﺟﻼً ﺍﻟﺬﻳﻦ ﺗﺠﺎﺳﺮﻭﺍ ﻭﻗﺪﻣﻮﺍ ﺍﻟﺒﺨﻮﺭ ﻓﺨﺮﺟﺖ ﻧﺎﺭ ﻣﻦ ﻋﻨﺪ‬ ‫ﺍﻟﺮﺏ ﻭﺃﻛﻠﺘﻬﻢ ﻭﻛﻞ ﻣﺎ ﻟﻬﻢ‪.‬‬ ‫‪۱۷٤‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫‪ ‬ﺃﻣﺎ ﺃﺑﻨﺎء ﻗﻮﺭﺡ ﻓﻘﺪ ﺧﺎﻓﻮﺍ ﷲ ﻭﻟﻢ ﻳﺸﺘﺮﻛﻮﺍ ﻓﻲ ﺍﻟﻌﺼﻴﺎﻥ ﻓﻨﺠﻮﺍ ﻣﻦ ﺍﻟﻌﻘﺎﺏ‬ ‫ﺍﻹﻟﻬﻲ )ﻋﺪ‪ .(۱۱ :۲٦‬ﻭﺃﻣﺮ ﺍﻟﺮﺏ ﺑﺮﻓﻊ ﺍﻟﻤﺠﺎﻣﺮ ﺍﻟﻤﺘﺒﻘﻴﺔ ﻷﻧﻬﺎ ﺗﻘﺪﺳﺖ ﺑﻨﺎﺭ‬ ‫ﺍﻟﺮﺏ‪ .‬ﻭﺃﻣﺮ ﺍﻟﺮﺏ ﺑﻄﺮﻕ ﻫﺬﻩ ﺍﻟﻤﺠﺎﻣﺮ ﻭﺟﻌﻠﻬﺎ ﻏﻄﺎ ًء ﻟﻤﺬﺑﺢ ﺍﻟﻤﺤﺮﻗﺔ ﻟﺘﻜﻮﻥ‬ ‫ﺗﺬﻛﺎﺭﺍً ﻟﻌﻘﻮﺑﺔ ﻫﺆﻻء ﺍﻟﻌﺼﺎﺓ ﻳﺮﺍﻫﺎ ﺍﻟﺸﻌﺐ ﻷﺟﻴﺎﻝ ﻭﺃﺟﻴﺎﻝ‪.‬‬ ‫* ﺍﻟﺸﻌﺐ ﻳﺘﺬﻣﺮ ﺑﺴﺒﺐ ﻫﻼﻙ ﻗﻮﺭﺡ! ﻭﺍﻟﺮﺏ ﻳﺆﺩﺑﻬﻢ ﺑﺎﻟﻮﺑﺎء‪:‬‬ ‫‪٤۱‬‬ ‫ﺳﻰ َﻭﻫَﺎ ُﺭﻭﻥَ ﻗَﺎﺋِﻠِﻴﻦَ ‪» :‬ﺃَ ْﻧﺘُ َﻤﺎ‬ ‫ﻓَﺘَ َﺬ ﱠﻣ َﺮ ُﻛ ﱡﻞ َﺟ َﻤﺎ َﻋ ِﺔ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﻓِﻲ ﺍ ْﻟ َﻐ ِﺪ َﻋﻠَﻰ ُﻣﻮ َ‬ ‫‪٤۲‬‬ ‫ﺼ َﺮﻓَﺎ‬ ‫ﻗَ ْﺪ ﻗَﺘَ ْﻠﺘُ َﻤﺎ َ‬ ‫ﺏ«‪َ .‬ﻭﻟَ ﱠﻤﺎ ْ‬ ‫ﺐ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺷ ْﻌ َ‬ ‫ﺳﻰ َﻭﻫَﺎ ُﺭﻭﻥَ ﺍ ْﻧ َ‬ ‫ﺖ ﺍ ْﻟ َﺠ َﻤﺎ َﻋﺔُ َﻋﻠَﻰ ُﻣﻮ َ‬ ‫ﺍﺟﺘَ َﻤ َﻌ ِ‬ ‫ﺏ‪٤۳ .‬ﻓَ َﺠﺎ َء‬ ‫ﺇِﻟَﻰ َﺧ ْﻴ َﻤ ِﺔ ْ‬ ‫ﺴ َﺤﺎﺑَﺔُ َﻭﺗ َ​َﺮﺍ َءﻯ َﻣ ْﺠ ُﺪ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺎﻉ َﻭﺇِ َﺫﺍ ِﻫ َﻲ ﻗَ ْﺪ َﻏﻄﱠ ْﺘ َﻬﺎ ﺍﻟ ﱠ‬ ‫ﺍﻻﺟﺘِ َﻤ ِ‬ ‫‪٤٤‬‬ ‫ﺳﻰ ﻗَﺎﺋِﻼً‪»٤٥ :‬ﺍِ ْﻁﻠَ َﻌﺎ‬ ‫ﺳﻰ َﻭﻫَﺎ ُﺭﻭﻥُ ﺇِﻟَﻰ ﻗُﺪ ِﱠﺍﻡ َﺧ ْﻴ َﻤ ِﺔ ْ‬ ‫ﺎﻉ‪ .‬ﻓَ َﻜﻠﱠ َﻢ ﺍﻟ ﱠﺮ ﱡﺏ ُﻣﻮ َ‬ ‫ُﻣﻮ َ‬ ‫ﺍﻻﺟﺘِ َﻤ ِ‬ ‫ﺳ ِﻂ ﻫ ِﺬ ِﻩ ﺍ ْﻟ َﺠ َﻤﺎ َﻋ ِﺔ‪ ،‬ﻓَﺈِﻧﱢﻲ ﺃُ ْﻓﻨِﻴ ِﻬ ْﻢ ﺑِﻠَ ْﺤﻈَ ٍﺔ«‪ .‬ﻓَ َﺨ ﱠﺮﺍ َﻋﻠَﻰ َﻭ ْﺟ َﻬ ْﻴ ِﻬ َﻤﺎ‪٤٦ .‬ﺛُ ﱠﻢ ﻗَﺎ َﻝ‬ ‫ِﻣﻦْ َﻭ َ‬

‫ﺿ ْﻊ‬ ‫ﺳﻰ ﻟِ َﻬﺎ ُﺭﻭﻥَ ‪ُ » :‬ﺧ ِﺬ ﺍ ْﻟ ِﻤ ْﺠ َﻤ َﺮﺓَ َﻭ ْ‬ ‫ﺢ‪َ ،‬ﻭ َ‬ ‫ُﻣﻮ َ‬ ‫ﺍﺟ َﻌ ْﻞ ﻓِﻴ َﻬﺎ ﻧَﺎ ًﺭﺍ ِﻣﻦْ َﻋﻠَﻰ ﺍ ْﻟ َﻤ ْﺬﺑَ ِ‬ ‫ﺴ َﺨﻂَ ﻗَ ْﺪ َﺧ َﺮ َﺝ ِﻣﻦْ‬ ‫ﺑَ ُﺨﻮ ًﺭﺍ‪َ ،‬ﻭ ْﺍﺫﻫ َْﺐ ﺑِ َﻬﺎ ُﻣ ْ‬ ‫ﺴ ِﺮﻋًﺎ ﺇِﻟَﻰ ﺍ ْﻟ َﺠ َﻤﺎ َﻋ ِﺔ َﻭ َﻛﻔﱢ ْﺮ َﻋ ْﻨ ُﻬ ْﻢ‪ ،‬ﻷَﻥﱠ ﺍﻟ ﱠ‬

‫‪٤۷‬‬ ‫ﺳ ِﻂ‬ ‫ﻗِﺒَ ِﻞ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺾ ﺇِﻟَﻰ َﻭ َ‬ ‫ﺳﻰ‪َ ،‬ﻭ َﺭ َﻛ َ‬ ‫ﺏ‪ .‬ﻗَ ِﺪ ﺍ ْﺑﺘَﺪَﺃَ ﺍ ْﻟ َﻮﺑَﺄ ُ«‪ .‬ﻓَﺄ َ َﺧ َﺬ ﻫَﺎ ُﺭﻭﻥُ َﻛ َﻤﺎ ﻗَﺎ َﻝ ُﻣﻮ َ‬ ‫ﺐ‪.‬‬ ‫ﻮﺭ َﻭ َﻛﻔﱠ َﺮ َﻋ ِﻦ ﺍﻟ ﱠ‬ ‫ﺍ ْﻟ َﺠ َﻤﺎ َﻋ ِﺔ‪َ ،‬ﻭﺇِ َﺫﺍ ﺍ ْﻟ َﻮﺑَﺄ ُ ﻗَ ِﺪ ﺍ ْﺑﺘَﺪَﺃَ ﻓِﻲ ﺍﻟ ﱠ‬ ‫ﺿ َﻊ ﺍ ْﻟﺒَ ُﺨ َ‬ ‫ﺐ‪ .‬ﻓَ َﻮ َ‬ ‫ﺸ ْﻌ ِ‬ ‫ﺸ ْﻌ ِ‬ ‫‪َ ٤۸‬ﻭ َﻭﻗَﻒَ ﺑَﻴْﻦَ ﺍ ْﻟ َﻤ ْﻮﺗَﻰ َﻭﺍﻷَ ْﺣﻴَﺎ ِء ﻓَﺎ ْﻣﺘَﻨَ َﻊ ﺍ ْﻟ َﻮﺑَﺄ ُ‪٤۹ .‬ﻓَ َﻜﺎﻥَ ﺍﻟﱠ ِﺬﻳﻦَ َﻣﺎﺕُ ﻭﺍ ﺑِﺎ ْﻟ َﻮﺑَﺈ ِ ﺃَ ْﺭﺑَ َﻌﺔَ‬

‫ﺐ ﻗُﻮ َﺭ َﺡ‪٥۰ .‬ﺛُ ﱠﻢ َﺭ َﺟ َﻊ ﻫَﺎ ُﺭﻭﻥُ ﺇِﻟَﻰ‬ ‫ﺳ ْﺒ َﻊ ِﻣﺌَ ٍﺔ‪َ ،‬ﻋﺪَﺍ ﺍﻟﱠ ِﺬﻳﻦَ َﻣﺎﺗُﻮﺍ ﺑِ َ‬ ‫َﻋﺸ َ​َﺮ ﺃَ ْﻟﻔًﺎ َﻭ َ‬ ‫ﺴﺒ َ ِ‬ ‫ﺎﻉ َﻭﺍ ْﻟ َﻮﺑَﺄ ُ ﻗَ ِﺪ ﺍ ْﻣﺘَﻨَ َﻊ‪) .‬ﻋﺪ‪(٥۰-٤۱ :۱٦‬‬ ‫ﺏ َﺧ ْﻴ َﻤ ِﺔ ْ‬ ‫ُﻣﻮ َ‬ ‫ﺳﻰ ﺇِﻟَﻰ ﺑَﺎ ِ‬ ‫ﺍﻻﺟﺘِ َﻤ ِ‬ ‫‪ ‬ﻟﺘﻜﺮﺍﺭ ﺍﻟﺘﺬﻣﺮ ﻳﻈﻦ ﺍﻟﻘﺎﺭﺉ ﺃﻧﻪ ﻗﺪ ﺃﺧﻄﺄ ﻭﺃﻋﺎﺩ ﻗﺮﺍءﺓ ﺑﻌﺾ ﺍﻟﻔﻘﺮﺍﺕ!‬ ‫ﻭﻟﻜﻦ ﺍﻟﺴﺒﺐ ﻫﺬﻩ ﺍﻟﻤﺮﺓ ﻟﻢ ﻳﻜﻦ ﺟﻮﻋﺎ ً ﻭﻻ ﻋﻄﺸﺎ ً ﻭﻻ ﺧﻮﻓﺎ ً ﺑﻞ ﺍﻋﺘﺮﺍﺿﺎ ً ﻋﻠﻰ‬ ‫ﻫﻼﻙ ﻗﻮﺭﺡ ﻭﺃﺗﺒﺎﻋﻪ ﻣﺘﻨﺎﺳﻴﻦ ﺃﻥ ﺍﻟﺮﺏ ‪-‬ﻭﻟﻴﺲ ﻣﻮﺳﻰ‪ -‬ﻫﻮ ﺍﻟﺬﻱ ﻋﺎﻗﺒﻬﻢ ﻟﺘﻌﺪﻳﻬﻢ‪.‬‬ ‫ﻭﻛﺎﻟﻌﺎﺩﺓ ﺗﻜﺮﺭ ﻧﻔﺲ ﺍﻟﺤﻮﺍﺭ‪ :‬ﷲ ﻳﺮﻳﺪ ﺇﻓﻨﺎء ﺍﻟﺸﻌﺐ‪ ،‬ﻭﻣﻮﺳﻰ ﻳﺘﺸﻔﻊ‪ ،‬ﻭﻁﻠﺐ‬ ‫ﻣﻮﺳﻰ ﻣﻦ ﻫﺎﺭﻭﻥ ﺃﻥ ﻳﺴﺮﻉ ﻭﻳﺄﺧﺬ ﻧﺎﺭﺍً ﻣﻘﺪﺳﺔ ﻣﻦ ﻋﻠﻰ ﺍﻟﻤﺬﺑﺢ ﻭﻳﺨﺮﺝ ﺑﻬﺎ ﺇﻟﻰ‬ ‫ﺍﻟﺸﻌﺐ ﻭﻳﺒﺨﺮ ﺑﻴﻨﻬﻢ ﻭﻳﻘﺪﻡ ﺗﻜﻔﻴﺮﺍً ﻋﻦ ﺧﻄﺎﻳﺎﻫﻢ ﺣﺘﻰ ﻳﺮﻓﻊ ﷲ ﻏﻀﺒﻪ‪.‬‬ ‫‪۱۷٥‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫‪ ‬ﺃﺳﺮﻉ ﻫﺎﺭﻭﻥ ﻭﻧﺰﻝ ﻭﺳﻂ ﺍﻟﺸﻌﺐ ﻓﺘﻮﻗﻒ ﺍﻟﻮﺑﺎء ﻓﺼﺎﺭ ﺍﻟﻤﻮﺗﻰ )‪(۱٤۷۰۰‬‬ ‫ﻓﻲ ﺟﺎﻧﺐ‪ ،‬ﻭﺍﻷﺣﻴﺎء ﺍﻟﺬﻳﻦ ﻳﺤﻤﻴﻬﻢ ﻫﺎﺭﻭﻥ ﺑﻤﺠﻤﺮﺗﻪ ﻓﻲ ﺍﻟﺠﺎﻧﺐ ﺍﻵﺧﺮ‪ .‬ﻭﻫﻨﺎ‬ ‫ﻧﺮﻯ ﻫﺎﺭﻭﻥ ﻓﻲ ﺻﻮﺭﺓ ﺟﻤﻴﻠﺔ ﺗﻌﺒﺮ ﻋﻦ ﺷﻔﺎﻋﺔ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﺍﻟﻜﻔﺎﺭﻳﺔ ﺇﺫ ﺗﺠﻌﻞ‬ ‫ﻣﻦ ﻛﻬﻨﻮﺗﻪ ﻭﺻﻼﺗﻪ ﻭﺑﺨﻮﺭﻩ ﺣﺎﺟﺰﺍً ﻳﻤﻨﻊ ﻭﺻﻮﻝ ﻋﻘﻮﺑﺔ ﺍﻟﺨﻄﻴﺔ ﺇﻟﻰ ﺑﺎﻗﻲ‬ ‫ﺍﻟﺸﻌﺐ‪ .‬ﻭﻧﺮﻯ ﺍﺳﺘﺠﺎﺑﺔ ﷲ ﻟﻬﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻟﻜﻬﻨﻮﺗﻲ ﺍﻟﺸﻔﺎﻋﻲ ﻓﺘﻮﻗﻒ ﺍﻟﻮﺑﺎء ﻭﻅﻬﺮﺕ‬ ‫ﺃﻣﺎﻡ ﺍﻟﺸﻌﺐ ﻋﻈﻤﺔ ﺍﻟﻜﻬﻨﻮﺕ ﻓﻬﺎﺑﻮﻩ‪.‬‬ ‫)ﻭﺍﻟﺤﻘﻴﻘﺔ ﺃﻥ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﺠﻮﺩ ﻭﺍﻟﺒﺨﻮﺭ ﻭﺍﻟﻜﻬﻨﻮﺕ ﺍﻟﺬﻳﻦ ﻧﺮﺍﻫﻢ ﻓﻲ ﻫﺬﺍ‬ ‫ﺍﻟﻤﺸﻬﺪ ﻫﻢ ﺣﻴﺎﺗﻨﺎ ﻓﻲ ﻛﻨﻴﺴﺔ ﺍﻟﻌﻬﺪ ﺍﻟﺠﺪﻳﺪ‪(.‬‬ ‫* ﷲ ﻳﺆﻛﺪ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭ ﻫﺎﺭﻭﻥ ﻣﻦ ﺧﻼﻝ ﻋﺼﺎﻩ ﺍﻟﺘﻲ ﺃﻓﺮﺧﺖ‪) :‬ﻋﺪ‪(۱۲-۱ :۱۷‬‬

‫‪ ‬ﺃﺭﺍﺩ ﷲ ﺃﻥ ﻳﻘﻨﻊ ﺍﻟﺸﻌﺐ ﺃﻥ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻜﻬﻨﺔ ﻣﻦ ﺍﺧﺘﺼﺎﺹ ﷲ ﻭﺣﺪﻩ ﻭﻟﻴﺲ‬ ‫ﻟﻠﺸﻌﺐ ﺗﺪﺧﻞ ﻓﻴﻪ‪ ،‬ﻓﺄﻣﺮ ﻣﻮﺳﻰ ﺃﻥ ﻳﺨﺘﺎﺭ ﻋﺼﺎ ﻣﻦ ﻛﻞ ﺳﺒﻂ ﻭﻳﻜﺘﺐ ﻋﻠﻴﻬﺎ ﺍﺳﻢ‬ ‫ﺍﻟﺴﺒﻂ‪ ،‬ﻭﺍﺳﻢ ﻫﺎﺭﻭﻥ ﻳُﻜﺘﺐ ﻋﻠﻰ ﻋﺼﺎ ﻻﻭﻱ ﻭﺃﻥ ﺗﻮﺿﻊ ﺍﻟﻌﺼﻲ ﻓﻲ ﻗﺪﺱ‬ ‫ﺍﻷﻗﺪﺍﺱ ﺃﻣﺎﻡ ﺗﺎﺑﻮﺕ ﺍﻟﻌﻬﺪ‪ .‬ﻭﻛﺄﻥ ﷲ ﻳﻌﻠﻦ ﺃﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﺨﺘﺎﺭ ﻋﻦ ﻁﺮﻳﻖ ﻋﻤﻞ‬ ‫ﺇﻋﺠﺎﺯﻱ ﻳﺘﻌﺠﺐ ﻟﻪ ﺍﻟﺠﻤﻴﻊ ﻓﺎﻟﺸﺨﺺ ﺍﻟﻤﺨﺘﺎﺭ ﺳﺘﺰﻫﺮ ﻋﺼﺎﻩ ﻭﺗﺪﺏ ﻓﻴﻬﺎ ﺍﻟﺤﻴﺎﺓ‬ ‫ﻭﻫﻲ ﻋﺼﺎ ﻣﻴﺘﺔ‪.‬‬ ‫‪ ‬ﻓﻲ ﺍﻟﻴﻮﻡ ﺍﻟﺘﺎﻟﻲ ﺩﺧﻞ ﻣﻮﺳﻰ ﺇﻟﻰ ﺧﻴﻤﺔ ﺍﻻﺟﺘﻤﺎﻉ ﻟﻴﺠﺪ ﻧﻔﺴﻪ ﺃﻣﺎﻡ ﻣﻌﺠﺰﺓ‬ ‫ﻋﺠﻴﺒﺔ ﺇﺫ ﻭﺟﺪ ﻋﺼﺎ ﻫﺎﺭﻭﻥ ﻭﻗﺪ ﺃﺧﺮﺟﺖ ﻓﺮﻭﻋﺎ ً ﻭﺃﺯﻫﺎﺭﺍً ﻭﺃﻧﻀﺠﺖ ﺛﻤﺮﺍً ﻣﻦ‬ ‫ﺍﻟﻠﻮﺯ‪ .‬ﻭﺃﺧﺬ ﻣﻮﺳﻰ ﺍﻟﻌﺼﻲ ﻭﺭﺩ ﺇﻟﻰ ﻛﻞ ﻭﺍﺣﺪ ﻋﺼﺎﻩ ﺃﻣﺎ ﻋﺼﺎ ﻫﺎﺭﻭﻥ ﻓﻘﺪ ﺃﻣﺮﻩ‬ ‫ﷲ ﺃﻥ ﻳﺮﺩﻫﺎ ﻣﺮﺓ ﺃﺧﺮﻯ ﻭﻳﺤﻔﻈﻬﺎ ﻓﻲ ﺗﺎﺑﻮﺕ ﺍﻟﻌﻬﺪ ﻓﺘﻜﻮﻥ ﻋﻼﻣﺔ ﻭﺷﻬﺎﺩﺓ ﺩﺍﺋﻤﺔ‬ ‫ﺃﻣﺎﻡ ﻫﺬﺍ ﺍﻟﺸﻌﺐ ﺍﻟﻤﺘﻤﺮﺩ ﻓﻴﻜﻔﻮﺍ ﻋﻦ ﺗﺬﻣﺮﻫﻢ ﻟﺌﻼ ﻳﻤﻮﺗﻮﺍ‪ .‬ﻭﻧﻔﺬ ﻣﻮﺳﻰ ﺃﻣﺮ ﺍﻟﺮﺏ‬ ‫ﻭﺭﺩ ﺍﻟﻌﺼﺎ‪.‬‬ ‫‪ ‬ﺇﻓﺮﺍﺥ ﺍﻟﻌﺼﺎ ﺗﻈﻬﺮ ﻓﻴﻪ ﻣﻌﺠﺰﺍﺕ ﻛﺜﻴﺮﺓ‪ ،‬ﻓﺎﻟﻌﺼﺎ ﺍﻟﻴﺎﺑﺴﺔ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﺗﺰﻫﺮ‬ ‫ﻓﻬﻲ ﻣﻴﺘﺔ ﻭﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻌﻄﻲ ﺣﻴﺎﺓ ﺑﻌﺪ ﻣﻮﺗﻬﺎ‪ .‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻌﺼﺎ ﺃﻋﻄﺖ ﻓﺮﻭﻋﺎ ً‬ ‫ﻭﺃﺯﻫﺎﺭﺍً ﻭﺛﻤﺎﺭﺍً ﻭﻫﻲ ﺃﻁﻮﺍﺭ ﻣﺨﺘﻠﻔﺔ ﻟﻠﻨﺒﺎﺕ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﺗﻈﻬﺮ ﻓﻲ ﻭﻗﺖ ﻭﺍﺣﺪ ﺑﻞ‬ ‫‪۱۷٦‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫ﺗﺄﺗﻲ ﻋﻠﻰ ﻣﺮﺍﺣﻞ ﻣﺘﺘﺎﺑﻌﺔ‪ .‬ﻭﻫﻲ ﺑﺎﻟﻄﺒﻊ ﻛﻤﺎ ﻧﻌﻠﻢ ﺃﺣﺪ ﺍﻟﺮﻣﻮﺯ ﺍﻟﺸﻬﻴﺮﺓ ﻟﻠﺴﻴﺪﺓ‬ ‫ﺍﻟﻌﺬﺭﺍء ﻭﺍﻟﺪﺓ ﺍﻹﻟﻪ ﺍﻟﺘﻲ ﺃﺛﻤﺮﺕ )ﺃﻧﺠﺒﺖ ﺍﻟﺮﺏ ﻳﺴﻮﻉ( ﺩﻭﻥ ﺯﺭﻉ ﺑﺸﺮ‪ ،‬ﺗﻤﺎﻣﺎ ً‬ ‫ﻣﺜﻞ ﺗﻠﻚ ﺍﻟﻌﺼﺎ‪.‬‬ ‫‪ ‬ﻭﺍﺣﺘﻔﻆ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺑﻌﺼﺎ ﻫﺮﻭﻥ ﺍﻟﺘﻲ ﺃﺛﻤﺮﺕ ﻓﻲ ﺗﺎﺑﻮﺕ ﺍﻟﻌﻬﺪ ﻣﻊ ﻟﻮﺣﻲ‬ ‫ﺍﻟﺸﺮﻳﻌﺔ )ﺍﻟﻤﻜﺘﻮﺏ ﻋﻠﻴﻬﻤﺎ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﻌﺸﺮ( ﻭﻗﺴﻂ ﺍﻟﻤﻦ )ﻭﻋﺎء ﺻﻐﻴﺮ ﺑﻪ ﻗﻠﻴﻞ‬ ‫ﻣﻦ ﺍﻟﻤﻦ ﺍﻟﺬﻱ ﻟﻢ ﻳﻨﺘﻦ ﻭﻟﻢ ﻳﻔﺴﺪ ﻷﻧﻪ ﻣﺤﻔﻮﻅ ﻓﻲ ﺗﺎﺑﻮﺕ ﻋﻬﺪ ﷲ(‪.‬‬ ‫‪ ‬ﺗﺎﺑﻭﺕ ﺍﻟﻌﻬﺩ ‪ -‬ﻣﻭﺕ ﺃﻡ ﺣﻳﺎﺓ‪ :‬ﺭﺑﻤﺎ ﺗﻌﻮﺩﻧﺎ ﻋﻠﻰ ﺫﻛﺮ ﺍﺳﻢ ﺗﺎﺑﻮﺕ ﺍﻟﻌﻬﺪ ﺩﻭﻥ ﺃﻥ ﺗﺘﺎﺡ‬ ‫ﻟﻨﺎ ﺍﻟﻔﺮﺻﺔ ﺃﻥ ﻧﺘﻮﻗﻒ ﻗﻠﻴﻼً ﻟﻨﺘﺴﺎءﻝ ﻋﻦ ﻣﻌﻨﻰ ﺍﻻﺳﻢ ﻭﻣﻐﺰﺍﻩ‪ ،‬ﻓﺎﻟﺘﺎﺑﻮﺕ ﻗﻄﻌﺎ ً‬ ‫ﺭﻣﺰ ﻟﻠﻤﻮﺕ‪ .‬ﻭﻗﺪ ﺣﺎﻭﻝ ﺍﻟﻤﺼﺮﻳﻮﻥ ﺍﻻﻧﺘﺼﺎﺭ ﻋﻠﻰ ﺍﻟﻤﻮﺕ ﺑﻄﺮﻳﻘﺘﻬﻢ ﺍﻟﻔﺮﻳﺪﺓ‪،‬‬ ‫ﻭﻫﻲ ﺗﺤﻨﻴﻂ ﺍﻷﺟﺴﺎﺩ ﺩﺍﺧﻞ ﺗﻮﺍﺑﻴﺖ‪ .‬ﺃﻣﺎ ﺍﻟﺮﺏ ﻓﺎﺧﺘﺎﺭ ﺃﻥ ﻳﻀﻊ ﺩﺍﺧﻞ ﺗﺎﺑﻮﺕ‬ ‫ﺍﻟﻤﻮﺕ ﺛﻼﺛﺔ ﺭﻣﻮﺯ ﻟﻠﺤﻴﺎﺓ ‪:‬‬ ‫ﻓﻠﻮﺣﻲ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻜﺘﻮﺏ ﻋﻠﻴﻬﻤﺎ ﻛﻠﻤﺔ ﷲ ﺍﻟﺤﻴﺔ ﺍﻟﻔﻌﺎﻟﺔ ﺍﻟﺘﻲ ﻻ ﻳﺴﻘﻂ ﻣﻨﻬﺎ ﺣﺮﻑ‬ ‫ﻭﺍﺣﺪ‪ .‬ﻭﻗﺴﻂ ﺍﻟﻤﻦ ﻳﺤﻮﻱ ﺍﻟﻤﻦ ﺍﻟﺴﻤﺎﻭﻱ‪ ،‬ﺭﻣﺰ ﺗﺠﺴﺪ ﺍﺑﻦ ﷲ ﺍﻟﻘﺪﻭﺱ ﺍﻟﺤﻲ ﺍﻟﺬﻱ‬ ‫ﻻ ﻳﻤﻮﺕ‪ .‬ﻭﻋﺼﺎ ﻫﺮﻭﻥ ﺭﻣﺰ ﻟﻠﺤﻴﺎﺓ ﺍﻟﺘﻲ ﺗﻌﻮﺩ ﺣﺘﻰ ﺑﻌﺪﻣﺎ ﻳﻌﺘﻘﺪ ﺍﻟﺠﻤﻴﻊ ﺑﺎﺳﺘﺤﺎﻟﺔ‬ ‫ﻋﻮﺩﺗﻬﺎ‪ .‬ﻭﻫﻜﺬﺍ ﻳﺤﻤﻞ ﺍﺳﻢ ﺍﻟﺘﺎﺑﻮﺕ ﻭﻣﺤﺘﻮﻳﺎﺗﻪ ﺭﺳﺎﻟﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺤﻴﺎﺓ ﺑﺜﻼﺛﺔ ﺭﻣﻮﺯ‬ ‫ﻗﻮﻳﺔ ﻛﻞ ﻣﻨﻬﺎ ﻳﺨﺒﺮﻧﺎ ﺃﻥ ﻣﺎ ﻳﻈﻨﻪ ﺍﻵﺧﺮﻭﻥ ﻣﻮﺗﺎ ً ﻭﻓﻨﺎء ﻧﺮﺍﻩ ﻧﺤﻦ ﺣﻴﺎﺓ ﻭﻫﻨﺎء‪.‬‬ ‫‪ ‬ﻭﻗﺪ ﻅﻞ ﺍﻟﺘﺎﺑﻮﺕ ﻋﻠﻰ ﻣﺪﺍﺭ ﺗﺎﺭﻳﺦ ﺍﻷﻣﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻣﺤﻔﻮﻅﺎ ً ﻓﻲ ﻗﺪﺱ ﺃﻗﺪﺍﺱ‬ ‫ﺧﻴﻤﺔ ﺍﻻﺟﺘﻤﺎﻉ ﺛﻢ ﻫﻴﻜﻞ ﺳﻠﻴﻤﺎﻥ ﻭﺗﺠﺮﻯ ﻛﻞ ﺍﻟﻄﻘﻮﺱ ﺍﻟﺨﺎﺻﺔ ﺑﻪ ﺑﻜﻞ ﺣﺮﺹ‬ ‫ﻭﻋﻨﺎﻳﺔ ﻟﺌﻼ ﺗﺤﻞ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺑﻤﻦ ﻳﺘﻬﺎﻭﻥ ﻓﻲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻛﻠﻤﺔ ﷲ ﺍﻟﺘﻲ ﻭﺿﻊ ﻓﻴﻬﺎ‬ ‫ﺃﺳﺮﺍﺭ ﺍﻟﺤﻴﺎﺓ‪.‬‬ ‫‪ ‬ﻭﺑﻌﺪ ﻣﻮﺳﻰ ﺑﻤﺎ ﻳﻘﺮﺏ ﻣﻦ ﺗﺴﻌﺔ ﻗﺮﻭﻥ ﻛﺎﻥ ﺍﻟﺸﻌﺐ ﻗﺪ ﺍﻧﻘﺴﻢ ﺇﻟﻰ ﻣﻤﻠﻜﺘﻴﻦ‬ ‫ﻭﺳﺒﻴﺖ ﺍﻟﻤﻤﻠﻜﺔ ﺍﻟﺸﻤﺎﻟﻴﺔ )ﺇﺳﺮﺍﺋﻴﻞ( ﺇﻟﻰ ﺃﺷﻮﺭ ﻭﺍﻟﻤﻤﻠﻜﺔ ﺍﻟﺠﻨﻮﺑﻴﺔ )ﻳﻬﻮﺫﺍ( ﻛﺎﻧﺖ‬ ‫ﻓﻲ ﻁﺮﻳﻘﻬﺎ ﺇﻟﻰ ﻧﻔﺲ ﺍﻟﻤﺼﻴﺮ‪ ،‬ﺃﻱ ﺍﻟﺴﺒﻲ ﻋﻠﻰ ﻳﺪ ﻧﺒﻮﺧﺬ ﻧﺼﺮ‪ ،‬ﻓﺄﻣﺮ ﺍﻟﺮﺏ ﺇﺭﻣﻴﺎ‬ ‫ﺍﻟﻨﺒﻲ ﻟﻴﺄﺧﺬ ﺍﻟﺘﺎﺑﻮﺕ ﻭﻳﺨﻔﻴﻪ ﻓﻲ ﺃﺣﺪ ﺍﻟﻜﻬﻮﻑ ﺑﺠﺒﻞ )ﻧﺒﻮ( ﺷﺮﻗﻲ ﻧﻬﺮ ﺍﻷﺭﺩﻥ‬ ‫‪۱۷۷‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫ﻭﻳﺴﺪ ﺍﻟﻜﻬﻒ ﻓﻼ ﻳﻌﻠﻢ ﺃﺣﺪ ﻣﻜﺎﻧﻪ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﻴﻮﻡ‪۲) .‬ﻣﻜﺎﺑﻴﻴﻦ‪ .(۸ - ۱ :۲‬ﻭﻫﺬﺍ ﻫﻮ‬ ‫ﻧﻔﺲ ﺍﻟﺠﺒﻞ ﺍﻟﺬﻱ ﺻﻌﺪ ﺇﻟﻴﻪ ﻣﻮﺳﻰ ﻓﻲ ﺁﺧﺮ ﺣﻴﺎﺗﻪ ﻟﻴﺮﻯ ﺃﺭﺽ ﺍﻟﻤﻮﻋﺪ‪.‬‬ ‫‪ ‬ﺃﻣﺎ ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﺠﺪﻳﺪ ﻓﻠﻢ ﻧﻌﺪ ﻧﺒﺤﺚ ﻋﻦ ﺗﺎﺑﻮﺕ ﺍﻟﻌﻬﺪ‪ ،‬ﻷﻥ ﺇﻟﻬﻨﺎ ﺍﻟﺤﻘﻴﻘﻲ ﺗﺠﺴﺪ‬ ‫ﻭﺗﺄﻧﺲ ﻭﻋﺎﺵ ﺑﻴﻨﻨﺎ ﻭﺗﺮﻙ ﻟﻨﺎ ﻋﻬﺪﻩ ﺍﻟﻤﻘﺪﺱ‪ ،‬ﺟﺴﺪﻩ ﻭﺩﻣﻪ ﻋﻠﻰ ﺍﻟﻤﺬﺑﺢ ﻛﻞ ﻳﻮﻡ‪،‬‬ ‫ﺽ ﻓِﻲ‬ ‫ﻭﻫﻜﺬﺍ ﺗﺤﻘﻘﺖ ﻧﺒﻮﺓ ﺇﺭﻣﻴﺎ ﺍﻟﻨﺒﻲ‪َ " :‬ﻭﻳَ ُﻜﻮﻥُ ﺇِ ْﺫ ﺗَ ْﻜﺜُ ُﺮﻭﻥَ َﻭﺗُ ْﺜ ِﻤ ُﺮﻭﻥَ ﻓِﻲ ﺍﻷَ ْﺭ ِ‬ ‫ﺏ‪َ ،‬ﻭﻻَ ﻳَ ْﺨﻄُ ُﺮ َﻋﻠَﻰ‬ ‫ﺗِ ْﻠﻚَ ﺍﻷَﻳﱠ ِﺎﻡ‪ ،‬ﻳَﻘُﻮ ُﻝ ﺍﻟ ﱠﺮ ﱡﺏ‪ ،‬ﺃَﻧﱠ ُﻬ ْﻢ ﻻَ ﻳَﻘُﻮﻟُﻮﻥَ ﺑَ ْﻌ ُﺪ‪ :‬ﺗَﺎﺑُﻮﺕَ َﻋ ْﻬ ِﺪ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺼﻨَ ُﻊ ﺑَ ْﻌ ُﺪ‪) ".‬ﺇﺭ‪(۱٦ :۳‬‬ ‫ﺑَﺎﻝ‪َ ،‬ﻭﻻَ ﻳَ ْﺬ ُﻛ ُﺮﻭﻧَﻪُ َﻭﻻَ ﻳَﺘَ َﻌﻬﱠﺪُﻭﻧَﻪُ َﻭﻻَ ﻳُ ْ‬ ‫* ﺑﺪﺍﻳﺔ ﺍﻟﻨﻬﺎﻳﺔ ‪ :‬ﺍﻟﻌﻮﺩﺓ ﺛﺎﻧﻴﺔ ﺇﻟﻰ ﻗﺎﺩﺵ‪:‬‬ ‫ﺍﺭﺗ َ​َﺤ ْﻠﻨَ��ﺎ ﺇِﻟَ��ﻰ ﺍ ْﻟﺒَ ﱢﺮﻳﱠ � ِﺔ َﻋﻠَ��ﻰ‬ ‫»ﺛُ � ﱠﻢ ﺗ َ​َﺤ ﱠﻮ ْﻟﻨَ��ﺎ َﻭ ْ‬

‫ﺍﻟﺑﺣﺭ ﺍﻟــﻣـﻳـﺕ‬

‫َﻛﻠﱠ َﻤﻨِ��ﻲ ﺍﻟ � ﱠﺮ ﱡﺏ ﻗَ��ﺎﺋِﻼً‪َ :‬ﻛﻔَ��ﺎ ُﻛ ْﻢ ﺩ َ​َﻭ َﺭﺍﻥٌ ﺑِﻬ � َﺬﺍ‬ ‫ﺎﻝ‪) .‬ﺗﺚ‪(۳:۱-۲‬‬ ‫ﺍ ْﻟ َﺠﺒَ ِﻞ‪ .‬ﺗ َ​َﺤ ﱠﻮﻟُﻮﺍ ﻧَ ْﺤ َﻮ ﺍﻟ ﱢ‬ ‫ﺸ َﻤ ِ‬

‫ﺑﺭﻳﺔ‬ ‫ﺻﻳﻥ‬

‫ﺃﺩﻭﻡ‬

‫ﺯَﺍﺭ َﺩ‪ .‬ﻓَ َﻌﺒَ ْﺮﻧَ�ﺎ‬ ‫ﻱ َ‬ ‫ﺍَﻵﻥَ ﻗُﻮ ُﻣﻮﺍ َﻭﺍ ْﻋﺒُ ُﺮﻭﺍ َﻭﺍ ِﺩ َ‬ ‫‪۱٤‬‬ ‫ﺳ� ْ�ﺮﻧَﺎ ﻓِﻴ َﻬ��ﺎ‬ ‫ﻱ َ‬ ‫َﻭﺍ ِﺩ َ‬ ‫ﺯَﺍﺭ َﺩ‪َ .‬ﻭﺍﻷَﻳﱠ��ﺎ ُﻡ ﺍﻟﱠﺘِ��ﻲ ِ‬

‫ﻗﺎﺩﺵ‬ ‫ﺑﺭﻧﻳﻊ‬

‫ﺑﻌﻝ ﺻﻔﻭﻥ‬

‫ﻣﺎﺭﺓ‬ ‫ﺇﻳﻠﻳﻡ‬

‫ﻣﺩﻳﺎﻥ‬

‫ﺧﻠﻳ‬

‫ﺑﺭﻳﺔ‬ ‫ﺳﻳﻥ‬

‫ﺧﻠﻳﺞ‬

‫ﺭﻓﻳﺩﻳﻡ‬

‫ﻓﻡ ﺍﻟﺣﻳﺭﻭﺙ‬ ‫ﺍﻟﺳ‬ ‫ﻭﻳﺱ‬

‫ﺑﺭﻳﺔ‬ ‫ﻓﺎﺭﺍﻥ‬

‫ﺞ ﺍﻟﻌﻘﺑﺔ‬

‫�ﻂ ﺍ ْﻟ َﻤ َﺤﻠﱠ� ِﺔ‬ ‫ﻛﺎﻧَﺖْ َﻋﻠَ� ْﻴ ِﻬ ْﻢ ِﻹﺑَ�ﺎ َﺩﺗِ ِﻬ ْﻢ ِﻣ�ﻦْ َﻭ َ‬ ‫ﺳ ِ‬ ‫َﺣﺘﱠﻰ ﻓَﻨُﻮﺍ‪) .‬ﺗﺚ‪(۱٥-۱۳ :۲‬‬

‫ﺭﻋﻣﺳﻳﺱ‬

‫ﺳﻛﻭﺕ ﺟﺎﺳـ‬ ‫ــﺎﻥ‬ ‫ﺇﻳﺛﺎﻡ‬

‫ﺟﺑﺎﻝ ﺳﻌﻳﺭ‬ ‫‪ 38‬ﺳﻧﺔ‬

‫ﺯَﺍﺭ َﺩ‬ ‫ﻱ َ‬ ‫َﺵ ﺑَ ْﺮﻧِﻴ َﻊ َﺣﺘﱠﻰ َﻋﺒَ ْﺮﻧَ�ﺎ َﻭﺍ ِﺩ َ‬ ‫ِﻣﻦْ ﻗَﺎﺩ َ‬ ‫ﺳﻨَﺔً‪َ ،‬ﺣﺘﱠﻰ ﻓَﻨِ َﻲ ُﻛ ﱡﻞ‬ ‫َﻛﺎﻧَﺖْ ﺛَ َﻤﺎﻧِ َﻲ َﻭﺛَﻼَﺛِﻴﻦَ َ‬ ‫�ﻂ ﺍ ْﻟ َﻤ َﺤﻠﱠ� ِﺔ‪،‬‬ ‫ﺏ ِﻣ�ﻦْ َﻭ َ‬ ‫ﺳ ِ‬ ‫ﻴﻞ‪ِ ،‬ﺭ َﺟﺎ ُﻝ ﺍ ْﻟ َﺤ ْﺮ ِ‬ ‫ﺍ ْﻟ ِﺠ ِ‬ ‫‪۱٥‬‬ ‫ﻀ�ﺎ‬ ‫ﺴ َﻢ ﺍﻟ� ﱠﺮ ﱡﺏ ﻟَ ُﻬ� ْﻢ‪َ .‬ﻭﻳَ� ُﺪ ﺍﻟ� ﱠﺮ ﱢ‬ ‫ﺏ ﺃَ ْﻳ ً‬ ‫َﻛ َﻤﺎ ﺃَ ْﻗ َ‬

‫ﻛــــﻧــــﻌــﺎﻥ‬

‫ﻧﻬﺭ ﺍﻷﺭﺩﻥ‬

‫ﺳ��ﻮﻑَ َﻛ َﻤ��ﺎ َﻛﻠﱠ َﻤﻨِ��ﻲ ﺍﻟ�� ﱠﺮ ﱡﺏ‪،‬‬ ‫ﻳ��ﻖ ﺑَ ْﺤ�� ِﺮ ُ‬ ‫ﻁَ ِﺮ ِ‬ ‫��ﺮﺓً‪۲ .‬ﺛُ��� ﱠﻢ‬ ‫ﻴﺮ ﺃَﻳﱠﺎ ًﻣ���ﺎ َﻛﺜِﻴ� َ‬ ‫ﺳ��� ِﻌ َ‬ ‫��ﻞ ِ‬ ‫َﻭﺩ ُْﺭﻧَ���ﺎ ﺑِ َﺠﺒَ� ِ‬

‫ﺍﻟﺑــــﺣﺭ‬ ‫ﺍﻟﻣﺗﻭﺳـــــﻁ‬

‫ﺟﺑــــﻝ‬ ‫ﺳﻳﻧﺎء‬

‫ﺍﻟﺑﺣﺭ‬ ‫ﺍﻷﺣﻣـــــــــــــــﺭ‬

‫ﺧﺮﻳﻄﺔ ﺗﻮﺿﺢ ﺩﻭﺭﺍﻥ ﺍﻟﺸﻌﺐ ﺣﻮﻝ‬ ‫ﺟﺒﺎﻝ ﺳﻌﻴﺮ ﻟﻤﺪﺓ ‪ ۳۸‬ﺳﻨﺔ ﻛﺎﻣﻠﺔ‬

‫‪ ‬ﺍﻵﻥ ﻧﻨﺘﻘﻞ ﺇﻟﻰ ﺍﻟﺴﻨﺔ ﺍﻷﺭﺑﻌﻴﻦ ﻭﺍﻷﺧﻴ�ﺮﺓ ﻓ�ﻲ ﺭﺣﻠ�ﺔ ﺍﻟﺸ�ﻌﺐ ﻭﺃﺣ�ﺪﺍﺛﻬﺎ ﻁﻮﻳﻠ�ﺔ‬ ‫ﻛﺜﻴﺮﺓ ﻣﺜﻞ ﺃﺣﺪﺍﺙ ﺍﻟﺴﻨﺔ ﺍﻷﻭﻟﻰ‪.‬‬ ‫ﻭﺣﺘﻰ ﻧﺬﻛﺮ ﺍﻟﻘﺎﺭﺉ ﻓﺎﻷﺣﺪﺍﺙ ﺍﻟﺴﺎﺑﻘﺔ ﺣﺪﺛﺖ ﻛﻠﻬﺎ ﺧﻼﻝ ﺃﻭﻝ ﺳﻨﺘﻴﻦ ﻓﻘﻂ ‪.‬‬ ‫‪۱۷۸‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫ﻭﻻ ﻳﺬﻛﺮ ﺍﻟﻮﺣﻲ ﺍﻟﻤﻘﺪﺱ ﺷﻴﺌﺎ ً ﻋﻦ ﺗﻔﺎﺻ�ﻴﻞ ‪ ۳۸‬ﺳ�ﻨﺔ ﻛﺎﻣﻠ�ﺔ ﻅﻠ�ﻮﺍ ﺧﻼﻟﻬ�ﺎ ﺗ�ﺎﺋﻬﻴﻦ‬ ‫ﻓ��ﻲ ﺍﻟﺒﺮﻳ��ﺔ‪ ،‬ﻳ��ﺪﻭﺭﻭﻥ ﺣ��ﻮﻝ ﺟﺒ��ﻞ ﺳ��ﻌﻴﺮ ﻧﺘﻴﺠ��ﺔ ﺗ��ﺬﻣﺮﻫﻢ ﻭﺗﻘﺎﻋﺴ��ﻬﻢ ﻭﺧ��ﻮﻓﻬﻢ ﻣ��ﻦ‬ ‫ﺩﺧﻮﻝ ﺃﺭﺽ ﺍﻟﻤﻮﻋﺪ! ‪ ۳۸‬ﺳﻨﺔ ﻛﺎﻣﻠـــــــﺔ ﻻ ﻧﻌﺮﻑ ﻋﻨﻬﺎ ﺷﻴﺌﺎ ً ﻭﺭﺑﻤﺎ ﻟﻮ ﻛـ ُﺘ�ـ ِﺒَﺖ‬ ‫ﺑﺎﻟﺘﻔﺼﻴﻞ ﻟﻘﺮﺃﻧﺎ ﻛﻠﻤﺔ "ﺗﺬﻣﺮ" ﺁﻻﻑ ﺍﻟﻤﺮﺍﺕ!‬ ‫‪ ‬ﻭﺍﻵﻥ ﻭﺻ��ﻞ ﺍﻟﺸ��ﻌﺐ ﺇﻟ��ﻰ ﻗ��ﺎﺩﺵ ﺑﺮﻧﻴ��ﻊ )ﻣﻌﻨﺎﻫ��ﺎ ﻣﻘ��ﺪﺱ( ﻣ��ﺮﺓ ﺛﺎﻧﻴ��ﺔ ﺑﻌ��ﺪﻣﺎ‬ ‫ﺗﺮﻛﻮﻫﺎ ﻣﻨ�ﺬ ‪ ۳۸‬ﺳ�ﻨﺔ ﺇﺛ�ﺮ ﻋ�ﻮﺩﺓ ﺍﻟﺠﻮﺍﺳ�ﻴﺲ ﻭﻣ�ﺎ ﺻ�ﺎﺣﺒﻬﺎ ﻣ�ﻦ ﺧ�ﻮﻑ ﻭﺗ�ﺬﻣﺮ ﻟ�ﻢ‬ ‫ﻳﻨﺠﺢ ﺗﺸﺠﻴﻊ ﻳﺸﻮﻉ ﻭﻛﺎﻟﺐ ﻓﻲ ﺇﻳﻘﺎﻓﻪ‪ .‬ﻋ�ﺎﺩﻭﺍ ﺑﻌ�ﺪ ﻓﻨ�ﺎء ﻛ�ﻞ ﺫﻟ�ﻚ ﺍﻟﺠﻴ�ﻞ ﺍﻟﺸ�ﺮﻳﺮ‬ ‫ﺍﻟﺬﻱ ﻅﻞ ﻛﻞ ﺗﻠﻚ ﺍﻷﻋﻮﺍﻡ ﻳﺪﻭﺭ ﺣﻮﻝ ﺟﺒﺎﻝ ﺳﻌﻴﺮ ﺩﻭﻥ ﺃﻥ ﻳﺘﻘﺪﻡ ﺇﻟﻰ ﺍﻷﻣﺎﻡ‪.‬‬ ‫‪‬‬

‫‪۳۸‬ﺳﻧﺔ ﺑﺩﻭﻥ ﺗﻘﺩﻡ = ﺃﺗﺭﻳﺩ ﺃﻥ ﺗﺑﺭﺃ ؟ = ﻛﻔﺎﻛﻡ ﺩﻭﺭﺍﻥ‪:‬‬

‫ﻻ ﺷﻚ ﺃﻥ ﻫﺬﺍ ﺍﻟﺮﻗﻢ ﺑﺎﻟﺬﺍﺕ ﻳﺬﻛﺮﻧﺎ ﺑﺬﻟﻚ ﺍﻟﻤﻔﻠﻮﺝ ﺍﻟﺬﻱ ﻅﻞ ‪ ۳۸‬ﺳﻨﺔ ﺃﻳﻀﺎ ً‬ ‫ﻣﻄﺮﻭﺣﺎ ً ﺑﺠﻮﺍﺭ ﺑﺮﻛﺔ ﺑﻴﺖ ﺣﺴﺪﺍ )ﻳﻮ ‪ (٥‬ﻭﻫﻮ ﻳﻈﻦ ﺃﻥ ﺍﻟﻤﺸﻜﻠﺔ ﺗﻜﻤﻦ ﻓﻲ ﻏﻴﺎﺏ‬ ‫ﻣﻦ ﻳﺴﺎﻋﺪﻩ ﻋﻠﻰ ﻧﺰﻭﻝ ﺍﻟﻤﺎء ﺑﻤﺠﺮﺩ ﺗﺤﺮﻳﻚ ﺍﻟﻤﻼﻙ ﻟﻠﻤﺎء ﺑﻴﻨﻤﺎ ﺍﻟﻮﺍﻗﻊ ﺃﻥ ﺧﻄﺎﻳﺎﻩ‬ ‫ﻭﻋﺪﻡ ﺟﺪﻳﺘﻪ ﻓﻲ ﻧﻮﺍﻝ ﺍﻟﺸﻔﺎء ﻛﺎﻧﻮﺍ ﻫﻢ ﺍﻟﺤﺎﺟﺰ ﺍﻟﺬﻱ ﻋﻄﻠﻪ ﻛﻞ ﻫﺬﺍ ﺍﻟﺰﻣﻦ‪.‬‬ ‫‪ ‬ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﺍﻟﺸﻌﺐ ﺍﻟﺬﻱ ﺃﺭﺍﺩ ﻟﻪ ﷲ ﺩﺧﻮﻝ ﻛﻨﻌﺎﻥ ﻣﺒﻜﺮﺍً‪ ،‬ﻭﻛﺄﻥ ﺍﻟﺮﺏ ﺑﺈﺭﺳﺎﻝ‬ ‫ﺍﻟﺠﻮﺍﺳﻴﺲ ﻳﺴﺄﻝ ﺍﻟﺸﻌﺐ‪ :‬ﺃﺗﺮﻳﺪ ﺍﻥ ﺗﺒﺮﺃ؟ ﻓﺄﺟﺎﺏ ﺍﻟﺸﻌﺐ ﺑﺎﻟﻨﻔﻲ ﻣﻦ ﺧﻼﻝ ﺍﻟﺨﻮﻑ‬ ‫ﻭﺍﻟﺘﺬﻣﺮ ﻭﺍﻟﻴﺄﺱ ﻭﻣﺤﺎﻭﻟﺔ ﺭﺟﻢ ﻳﺸﻮﻉ ﻭﻛﺎﻟﺐ ﻭﺍﻟﺴﻌﻲ ﻟﻠﻌﻮﺩﺓ ﺇﻟﻰ ﻣﺼﺮ‪ ،‬ﻭﻫﻜﺬﺍ‬ ‫ﻅﻞ ﺍﻟﺸﻌﺐ )ﻣﻔﻠﻮﺟﺎ ً( ﺃﻱ ﻳﺪﻭﺭ ﺣﻮﻝ ﺍﻟﺠﺒﻞ ﺩﻭﻥ ﺣﺮﻛﺔ ﺣﻘﻴﻘﻴﺔ ﻭﺩﻭﻥ ﺃﻥ ﻳﺘﻘﺪﻡ‬ ‫ﻧﺤﻮ ﻛﻨﻌﺎﻥ ﺣﺘﻰ ﻟﻤﺲ ﺍﻟﺮﺏ ﻓﻲ ﺍﻟﺠﻴﻞ ﺍﻟﺠﺪﻳﺪ ﺭﻏﺒﺔ ﻓﻲ ﺍﻟﺸﻔﺎء ﻓﻤﺪ ﻳﺪﻩ ﻭﻗﺎﻝ ﻟﻬﻢ‪:‬‬ ‫ﻟﺠﺒَ ِﻞ‪.‬‬ ‫ﻗﻢ ﺍﺣﻤﻞ ﺳﺮﻳﺮﻙ ﻭﺍﻣﺶ ﺃﻭ ﺑﻨﺺ ﻛﻠﻤﺎﺕ ﺍﻟﺮﺏ " َﻛﻔَﺎ ُﻛ ْﻢ ﺩ َ​َﻭ َﺭﺍﻥٌ ﺑِ َﻬ َﺬﺍ ﺍ َ‬ ‫ﺎﻝ‪".‬‬ ‫ﺗ َ​َﺤ ﱠﻮﻟُﻮﺍ ﻧَ ْﺤ َﻮ ﺍﻟ ﱢ‬ ‫ﺸ َﻤ ِ‬ ‫‪ ‬ﻭﻫﻲ ﻧﻔﺲ ﺍﻟﻜﻠﻤﺖ ﺍﻟﺘﻲ ﻳﻘﻮﻟﻬﺎ ﻟﻜﺜﻴﺮﻳﻦ ﻣﻨﺎ ﻳﺆﺟﻠﻮﻥ ﺍﻟﺘﻮﺑﺔ ﻣﻨﺘﻈﺮﻳﻦ ﺍﻟﺘﺪﺧﻞ‬ ‫ﺍﻹﻟﻬﻲ ﻓﻴﺄﺗﻴﻬﻢ ﺻﻮﺕ ﺍﻟﺮﺏ ﻛﻔﺎﻛﻢ ﺩﻭﺭﺍﻥ ﺑﻬﺬﺍ ﺍﻟﺠﺒﻞ ﺃﻭ ﺷﺨﺺ ﻟﻪ ﺧﻄﻴﺔ‬ ‫ﻣﺤﺒﻮﺑﺔ ﻓﻴﻘﻮﻝ ﻟﻪ ﺍﻟﺮﺏ ﺗﺤﻮﻝ ﻧﺤﻮ ﺍﻟﺸﻤﺎﻝ‪ ...‬ﺍﺗﺠﻪ ﺑﻘﻠﺒﻚ ﺇﻟﻰ ﻣﺎ ﻫﻮ ﻓﻮﻕ‪.‬‬ ‫‪۱۷۹‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫ﺃﻭ ﺷﺨﺺ ﺛﺎﻟﺚ ﺑﺪﺃ ﺣﻴﺎﺗﻪ ﺍﻟﺮﻭﺣﻴﺔ ﺑﺄﻣﺎﻧﺔ‪ ،‬ﻭﻣﻊ ﺃﻭﻝ ﻣﺤﻄﺔ ﻓﻲ ﺍﻟﺮﺣﻠﺔ ﺷﻌﺮ‬ ‫ﺑﺎﻻﻛﺘﻔﺎء‪ ،‬ﺭﺑﻤﺎ ﺧﻮﻓﺎ ً ً◌ ﺃﻭ ﻛﺴﻼً ﻭﺭﺑﻤﺎ ﻗﻨﺎﻋﺔ ﺧﺎﻁﺌﺔ ﺑﻤﺎ ﺗﺤﻘﻖ ﻣﻦ ﺇﻧﺠﺎﺯ ﺿﺤﻞ‬ ‫ﻣﺘﻮﺍﺿﻊ‪ ،‬ﻓﻴﺄﺗﻴﻬﻢ ﺻﻮﺕ ﺍﻟﺮﺏ ﻛﻔﺎﻛﻢ ﺩﻭﺭﺍﻥ ﺑﻬﺬﺍ ﺍﻟﺠﺒﻞ ﺗﻘﺪﻣﻮﺍ ﻧﺤﻮﺍ ﺍﻟﺸﻤﺎﻝ‬ ‫ﻓﻬﻨﺎﻙ ﺃﻋﻤﺎﻕ ﻛﺜﻴﺮﺓ ﺃﺭﻳﺪﻛﻢ ﺃﻥ ﺗﺨﺘﺒﺮﻭﻫﺎ‪ ،‬ﻧﻌﻢ ﻗﺪ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺤﺮﻭﺏ‬ ‫ﻓﻲ ﺍﻧﺘﻈﺎﺭﻛﻢ ﻭﻟﻜﻦ ﻭﺭﺍءﻫﺎ ﺍﻧﺘﺼﺎﺭﺍﺕ ﻭﺃﻣﺠﺎﺩ‪.‬‬ ‫‪ ‬ﻓﺘﺤﺮﻛﻮﺍ ﻭﺗﻘﺪﻣﻮﺍ ﻟﺘﺮﺛﻮﺍ ﺍﻟﻤﻠﻚ ﺍﻟﻤﻌﺪ ﻟﻜﻢ‪ .‬ﻭﻛﻤﺎ ﺣﺬﺭ ﺍﻟﺮﺏ ﺍﻟﻤﻔﻠﻮﺝ "ﻫﺎ ﺃ ْﻧﺖَ‬ ‫ﻗـ َﺪ ﺑﺮﺋﺖَ ﻓﻼ ﺗُﺨﻄﺊ ﺃﻳﻀﺎ ً ﻟِﺌَﻼ ﻳ ُﻜﻮﻥ ﻟﻚ ﺃﺷ ّﺮ" )ﻳﻮ‪ (۱٤:٥‬ﺣﺬﺭ ﺍﻟﺮﺏ ﺃﻳﻀﺎ ً ﺑﻨﻲ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ ﻣﻦ ﺧﻄﻮﺭﺓ ﺍﻟﻌﺼﻴﺎﻥ ﻭﻟﻜﻨﻬﻢ ﻋﺼﻮﺍ ﻛﺜﻴﺮﺍً ﺑﻌﺪ ﺫﻟﻚ ﻓﻜﺎﻥ ﻟﻬﻢ ﺃﺷﺮ‪،‬‬ ‫ﻭﺗﻢ ﺳﺒﻴﻬﻢ ﻋﻠﻰ ﻋﺪﺓ ﻣﺮﺍﺣﻞ ﺇﻟﻰ ﺃﺷﻮﺭ ﺛﻢ ﺑﺎﺑﻞ‪.‬‬ ‫* ﻣﻮﺕ ﻣﺮﻳﻢ ‪:‬‬ ‫ﺸ � ْﻬ ِﺮ ﺍﻷَ ﱠﻭ ِﻝ‪َ .‬ﻭﺃَﻗَ��ﺎ َﻡ‬ ‫ﺻ��ﻴﻦَ ﻓِ��ﻲ ﺍﻟ ﱠ‬ ‫َﻭﺃَﺗَ��ﻰ ﺑَﻨُ��ﻮ ﺇِ ْ‬ ‫ﺳ� َ�ﺮﺍﺋِﻴ َﻞ‪ ،‬ﺍ ْﻟ َﺠ َﻤﺎ َﻋ �ﺔُ ُﻛﻠﱡ َﻬ �ﺎ‪ ،‬ﺇِﻟَ��ﻰ ﺑَ ﱢﺮﻳﱠ� ِﺔ ِ‬ ‫َﺵ‪َ .‬ﻭ َﻣﺎﺗَﺖْ ُﻫﻨَﺎﻙَ َﻣ ْﺮﻳَ ُﻢ َﻭ ُﺩﻓِﻨَﺖْ ُﻫﻨَﺎﻙَ ‪) .‬ﻋﺪ‪(۱ :۲۰‬‬ ‫ﺍﻟ ﱠ‬ ‫ﺸ ْﻌ ُ‬ ‫ﺐ ﻓِﻲ ﻗَﺎﺩ َ‬ ‫‪ ‬ﻭﻫﻨﺎﻙ ﻓﻲ ﻗﺎﺩﺵ ﺑﺮﻧﻴﻊ ﻣﺎﺗﺖ ﻣﺮﻳﻢ ﺍﻟﻨﺒﻴﺔ ﺃﺧﺖ ﻣﻮﺳﻰ ﻋﻦ ﻋﻤﺮ ﻳﻨﺎﻫﺰ ‪۱۳۰‬‬ ‫ﻋﺎﻣﺎ ً‪ .‬ﻭﺩﺍﺭ ﺷﺮﻳﻂ ﺍﻟﺬﻛﺮﻳﺎﺕ ﻓﻲ ﺫﻫﻦ ﻣﻮﺳﻰ ﻭﻫﻮ ﻳﺘ�ﺬﻛﺮ ﺃﺧﺘ�ﻪ ﺍﻟﺘ�ﻲ ﺗﺎﺑﻌﺘ�ﻪ ﻭﻫ�ﻮ‬ ‫ﺭﺿﻴﻊ ﻓ�ﻲ ﺳ�ﻠﺔ ﺗﻄﻔ�ﻮ ﻋﻠ�ﻰ ﺳ�ﻄﺢ ﺍﻟﻨﻬ�ﺮ ﻭﺍﺳ�ﺘﺪﻋﺖ ﺃﻣ�ﻪ ﻟﺘﺮﺿ�ﻌﻪ ﺑﻌ�ﺪ ﺍﺳ�ﺘﺌﺬﺍﻥ‬ ‫ﺍﻷﻣﻴ��ﺮﺓ‪ .‬ﻣﺎﺗ��ﺖ ﻣ��ﺮﻳﻢ ﺍﻟﺘ��ﻲ ﻗ��ﺎﺩﺕ ﺍﻟﺸ��ﻌﺐ ﻓ��ﻲ ﺍﻟﺘﺴ��ﺒﻴﺢ ﺑﻌ��ﺪ ﻣﻌﺠ��ﺰﺓ ﺷ��ﻖ ﺍﻟﺒﺤ��ﺮ‬ ‫ﺍﻷﺣﻤﺮ ﻭﻋﺒﻮﺭﻩ‪.‬‬ ‫ﻭﻟﻜﻦ ﺍﻟﻮﺣﻲ ﺍﻟﻤﻘ�ﺪﺱ ﻻ ﻳﺴ�ﺠﻞ ﺍﻟﻤﺸ�ﺎﻋﺮ ﺍﻟﺸﺨﺼ�ﻴﺔ ﻟﻤﻮﺳ�ﻰ‪ ،‬ﻭﻛ�ﺄﻥ ﷲ ﻳﺮﻳ�ﺪ ﺃﻥ‬ ‫ﻳﺮﻳﻨﺎ ﺃﻥ ﺃﻭﻻﺩﻩ ﺃﻗﻮﻳﺎء ﺃﻣﺎﻡ ﺍﻟﻤﻮﺕ‪ ،‬ﻓﻼ ﻳﻬﺎﺑﻮﻧﻪ ﻭﻻ ﻳﺴﺘﺴﻠﻤﻮﻥ ﻟﻠﺤﺰﻥ‪ .‬ﻓﻜ�ﺎﻥ ﻛ�ﻞ‬ ‫ﺍﻫﺘﻤﺎﻡ ﻣﻮﺳﻰ ﺃﻥ ﻳﻜﺘﺐ ﻋﻦ ﻣﺠﺪ ﺍﻟﺮﺏ ﻭﻁﻮﻝ ﺃﻧﺎﺗﻪ ﻋﻠﻰ ﺍﻟﺸﻌﺐ ﺍﻟﻌﻨﻴﺪ‪.‬‬

‫‪۱۸۰‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫* ﺗﺬﻣﺮ ﺍﻟﺸﻌﺐ ﻣﻦ ﺃﺟﻞ ﺍﻟﻤﺎء‪:‬‬ ‫‪۳‬‬ ‫‪۲‬‬ ‫ﺐ‬ ‫ﺎﺻ � َﻢ ﺍﻟ ﱠ‬ ‫َﻭﻟَ � ْﻢ ﻳَ ُﻜ��ﻦْ َﻣ��ﺎ ٌء ﻟِ ْﻠ َﺠ َﻤﺎ َﻋ � ِﺔ ﻓَ� ْ‬ ‫ﺸ � ْﻌ ُ‬ ‫ﺳ��ﻰ َﻭ َﻫ��ﺎ ُﺭﻭﻥَ ‪َ .‬ﻭ َﺧ َ‬ ‫�ﺎﺟﺘَ َﻤ ُﻌﻮﺍ َﻋﻠَ��ﻰ ُﻣﻮ َ‬ ‫ﺏ‪٤ .‬ﻟِ َﻤ��ﺎ َﺫﺍ ﺃَﺗَ ْﻴﺘُ َﻤ��ﺎ‬ ‫ﺳ��ﻰ َﻭ َﻛﻠﱠ ُﻤ �ﻮﻩُ ﻗَ��ﺎﺋِﻠِﻴﻦَ ‪» :‬ﻟَ ْﻴﺘَﻨَ��ﺎ ﻓَﻨِﻴﻨَ��ﺎ ﻓَﻨَ��ﺎ َء ﺇِ ْﺧ َﻮﺗِﻨَ��ﺎ ﺃَ َﻣ��ﺎ َﻡ ﺍﻟ � ﱠﺮ ﱢ‬ ‫ُﻣﻮ َ‬

‫ﺍﺷ��ﻴﻨَﺎ؟ ‪َ ٥‬ﻭﻟِ َﻤ��ﺎ َﺫﺍ‬ ‫ﺑِ َﺠ َﻤﺎﻋَ�� ِﺔ ﺍﻟ�� ﱠﺮ ﱢ‬ ‫��ﻲ ﻧَ ُﻤ��ﻮﺕَ ﻓِﻴ َﻬ��ﺎ ﻧَ ْﺤ��ﻦُ َﻭ َﻣ َﻮ ِ‬ ‫ﺏ ﺇِﻟَ��ﻰ ﻫ�� ِﺬ ِﻩ ﺍ ْﻟﺒَ ﱢﺮﻳﱠ�� ِﺔ ﻟِ َﻜ ْ‬ ‫ﻉ‬ ‫ﺻ َﻌ ْﺪﺗُ َﻤﺎﻧَﺎ ِﻣﻦْ ِﻣ ْ‬ ‫ﺃَ ْ‬ ‫�ﺎﻥ ﺍﻟ� ﱠﺮ ِﺩﻱ ِء؟ ﻟَ� ْﻴ َ‬ ‫ﺼ َﺮ ﻟِﺘَﺄْﺗِﻴَ�ﺎ ﺑِﻨَ�ﺎ ﺇِﻟَ�ﻰ ﻫ� َﺬﺍ ﺍ ْﻟ َﻤ َﻜ ِ‬ ‫ﺲ ﻫ َُ�ﻮ َﻣ َﻜ�ﺎﻥَ ﺯَ ْﺭ ٍ‬ ‫ﺏ!«‪) .‬ﻋﺪ‪(٥-۲ :۲۰‬‬ ‫ﺎﻥ‪َ ،‬ﻭﻻَ ﻓِﻴ ِﻪ َﻣﺎ ٌء ﻟِﻠﺸ ْﱡﺮ ِ‬ ‫ﻴﻦ َﻭ َﻛ ْﺮ ٍﻡ َﻭ ُﺭ ﱠﻣ ٍ‬ ‫َﻭﺗِ ٍ‬ ‫‪ ‬ﻭﻛﺄﻥ ﺍﻟﻮﺣﻲ ﻳﺮﻳﺪ ﺃﻥ ﻳﺨﺒﺮﻧﺎ ﺃﻥ ﺍﻟﺠﻴﻞ ﺍﻟﺠﺪﻳﺪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻠﻰ ﺃﻋﺘﺎﺏ ﺩﺧﻮﻝ‬ ‫ﺃﺭﺽ ﺍﻟﻤﻮﻋﺪ ﻟﻢ ﻳﻜﻦ ﺃﻓﻀﻞ ﻛﺜﻴﺮﺍً ﻣﻦ ﺟﻴﻞ ﺍﻵﺑﺎء‪ ،‬ﻓﺎﻟﺘﺬﻣﺮ ﻛﻤﺎ ﻫﻮ– ﻭﻛﺄﻧﻪ ﺻﻔﺔ‬ ‫ﻣﻮﺭﻭﺛﺔ – ﻭﺗﺠﺎﻫـ ُﻞ ﺻﻨﻴﻊ ﷲ ﻭﻓﻀﻠﻪ ﻫﻮ ﺍﻟﺼﻔﺔ ﺍﻟﻐﺎﻟﺒﺔ‪ .‬ﻓﺈﺫﺍ ﺃﻧﻘﺬﻧﺎ ﷲ ﺃﻟﻒ ﻣﺮﺓ‬ ‫ﻓﺈﻧﻨﺎ ﻓﻲ ﺍﻟﻤﺮﺓ ﺍﻷﻟﻒ ﻭﻭﺍﺣﺪ ﻧﺘﺴﺎءﻝ ﺑﺴﺬﺍﺟﺔ ﻭﺷﻚ ﻫﻞ ﺳﻴﺘﺪﺧﻞ ﷲ ؟؟ ﻭﻫﻜﺬﺍ‬ ‫ﺍﺣﺘﺞ ﺍﻟﺸﻌﺐ ﻋﻠﻰ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﺑﺄﻧﻬﻤﺎ ﻗﺪ ﺧﺪﻋﺎﻫﻢ ﻭﺧﺮﺟﺎ ﺑﻬﻢ ﻣﻦ ﻣﺼﺮ‬ ‫ﻟﻴﻤﻮﺗﻮﺍ ﻋﻄﺸﺎ ً ﻓﻲ ﺍﻟﺒﺮﻳﺔ ‪ -‬ﻣﻊ ﺃﻥ ﻣﻌﻈﻢ ﺍﻟﻤﺘﺬﻣﺮﻳﻦ ﺍﻵﻥ ﻟﻢ ﻳﺮﻭﺍ ﻣﺼﺮ ﺃﺻﻼً ‪-‬‬ ‫ﻭﻟﻜﻦ ﻫﻜﺬﺍ ﻫﻮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﺪﻣﻦ ﺍﻟﺘﺬﻣﺮ ﻭﻳﻨﺴﻰ ﺇﺣﺴﺎﻧﺎﺕ ﷲ‪.‬‬ ‫* ﺍﻟﺮﺏ ﻳﺄﻣﺮ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﺃﻥ ﻳﻜﻠﻤﺎ ﺍﻟﺼﺨﺮﺓ ﻟﺘﺨﺮﺝ ﻣﺎ ًء‪:‬‬ ‫ﺳ�ﻘَﻄَﺎ َﻋﻠَ�ﻰ‬ ‫ﺏ َﺧ ْﻴ َﻤ� ِﺔ ْ‬ ‫�ﺎﻉ َﻭ َ‬ ‫ﻓَﺄَﺗَﻰ ُﻣﻮ َ‬ ‫ﺳﻰ َﻭﻫَﺎ ُﺭﻭﻥُ ِﻣﻦْ ﺃَ َﻣ ِﺎﻡ ﺍ ْﻟ َﺠ َﻤﺎ َﻋ ِﺔ ﺇِﻟَ�ﻰ ﺑَ�ﺎ ِ‬ ‫ﺍﻻﺟﺘِ َﻤ ِ‬

‫‪۸‬‬ ‫‪۷‬‬ ‫ﺼ�ﺎ‬ ‫َﻭ ْﺟ َﻬ ْﻴ ِﻬ َﻤﺎ‪ ،‬ﻓَﺘ َ​َ�ﺮﺍ َءﻯ ﻟَ ُﻬ َﻤ�ﺎ َﻣ ْﺠ� ُﺪ ﺍﻟ� ﱠﺮ ﱢ‬ ‫ﺳ�ﻰ ﻗَ�ﺎﺋِﻼً‪ُ » :‬ﺧ� ِﺬ ﺍ ْﻟ َﻌ َ‬ ‫ﺏ‪َ .‬ﻭ َﻛﻠﱠ� َﻢ ﺍﻟ� ﱠﺮ ﱡﺏ ُﻣﻮ َ‬

‫�ﻲ‬ ‫َﻭ ْ‬ ‫�ﻊ ﺍ ْﻟ َﺠ َﻤﺎﻋَ�ﺔَ ﺃَ ْﻧ��ﺖَ َﻭﻫَ�ﺎ ُﺭﻭﻥُ ﺃَ ُﺧ��ﻮﻙَ‪َ ،‬ﻭ َﻛﻠﱢ َﻤ�ﺎ ﺍﻟ ﱠ‬ ‫ﺼ ْ�ﺨ َﺮﺓَ ﺃَ َﻣ��ﺎ َﻡ ﺃَ ْﻋﻴُ�ﻨِ ِﻬ ْﻢ ﺃَﻥْ ﺗُ ْﻌ ِﻄ� َ‬ ‫ﺍﺟ َﻤ ِ‬ ‫ﺍﺷ�ﻴَ ُﻬ ْﻢ«‪۹ .‬ﻓَﺄ َ َﺧ � َﺬ‬ ‫ﺼ� ْ�ﺨ َﺮ ِﺓ َﻭﺗَ ْ‬ ‫َﻣﺎ َء َﻫ��ﺎ‪ ،‬ﻓَﺘ ُْﺨ� ِﺮ ُﺝ ﻟَ ُﻬ� ْﻢ َﻣ��ﺎ ًء ِﻣ��ﻦَ ﺍﻟ ﱠ‬ ‫ﺴ�ﻘِﻲ ﺍ ْﻟ َﺠ َﻤﺎ َﻋ�ﺔَ َﻭ َﻣ َﻮ ِ‬ ‫ﺏ َﻛ َﻤﺎ ﺃَ َﻣ َﺮﻩُ‪) .‬ﻋﺪ‪(۹-٦ :۲۰‬‬ ‫ﺼﺎ ِﻣﻦْ ﺃَ َﻣ ِﺎﻡ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺳﻰ ﺍ ْﻟ َﻌ َ‬ ‫ُﻣﻮ َ‬ ‫‪ ‬ﻭﺫﻫﺐ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﺑﻬﺬﻩ ﺍﻟﻤﺸﻜﻠﺔ ﺇﻟﻰ ﺍﻟﺮﺏ ﻛﻌﺎﺩﺗﻬﻤﺎ‪.‬‬ ‫ﻓﺄﻣﺮ ﺃﻥ ﻳﺄﺧﺬ ﻣﻮﺳﻰ ﻋﺼﺎﻩ ﻭﻳﺠﻤﻊ ﺍﻟﺸﻌﺐ ﻣﻊ ﻫﺎﺭﻭﻥ ﻋﻨﺪ ﺻﺨﺮﺓ ﻣﻌﻴﻨ�ﺔ ﻭﻳﻜﻠ�ﻢ‬ ‫ﺍﻟﺼﺨﺮﺓ ﻓﺘﺨﺮﺝ ﻟﻬﻢ ﻣ�ﺎ ًء‪ .‬ﻭﻫ�ﺬﺍ ﺑﺨ�ﻼﻑ ﺃﻣ�ﺮ ﷲ ﺍﻟﺴ�ﺎﺑﻖ ﺑﻀ�ﺮﺏ ﺍﻟﺼ�ﺨﺮﺓ ﺍﻟﺘ�ﻲ‬ ‫ﻓﻲ ﺭﻓﻴﺪﻳﻢ‪) .‬ﺧﺮ‪. (۱۷‬‬ ‫‪۱۸۱‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫‪ ‬ﺍﻟﺳﺟﻭﺩ ﺃﻣﺎﻡ ﷲ! ﻧﺘﻌﻠﻢ ﻣ�ﻦ ﺣﻴ�ﺎﺓ ﻣﻮﺳ�ﻰ ﺍﻟﺨ�ﺎﺩﻡ ﺍﻷﻣ�ﻴﻦ ﻁﺮﻳﻘ�ﺔ ﻓﻌﺎﻟ�ﺔ ﻭﻻ ﺗﺨﻴ�ﺐ‬ ‫ﻛﺎﻥ ﻳﺴﺘﺨﺪﻣﻬﺎ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺸﺎﻛﻞ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﻛﺜﻴﺮﺍً ﻣﺎ ﺗﻘﺎﺑﻠﻪ‪ ،‬ﺃﻻ ﻭﻫﻲ ﺍﻟﺴ�ﺠﻮﺩ‬ ‫ﺃﻣ��ﺎﻡ ﷲ‪ .‬ﻓﻤﻬﻤ��ﺎ ﻛﺎﻧ��ﺖ ﺻ��ﻌﻮﺑﺔ ﺍﻟﻤﺸ��ﻜﻠﺔ‪ ،‬ﻛ��ﺎﻥ ﷲ ﻳﺘ��ﺪﺧﻞ ﻟﺤﻠﻬ��ﺎ ﺑﺴ��ﺒﺐ ﺳ��ﺠﻮﺩ‬ ‫ﻣﻮﺳﻰ‪ .‬ﻭﻻ ﻧﻨﺴﻰ ﺃﻥ ﻣﻮﺳﻰ ﻛﺎﻥ ﻋﻤﺮﻩ ﻗﺪ ﻓﺎﻕ ﺍﻟﻤﺎﺋﺔ ﻋﺎﻡ )ﺃﻱ ﺻﺎﺭ ﺷﻴﺨﺎ ً ﻣﺴﻨﺎ ً(‬ ‫ﻭﻟﻜﻨﻪ ﻛﺎﻥ ﻳﺘﻘﻦ ﺍﻟﺴﺠﻮﺩ ﺃﻣﺎﻡ ﷲ ﻣﺘﺸﻔﻌﺎ ً ﺣﺘﻰ ﻳ�ﺮﺣﻢ ﷲ ﺷ�ﻌﺒﻪ‪ .‬ﻭﻛ�ﺎﻥ ﺳ�ﺠﻮﺩ ﻫ�ﺬﺍ‬ ‫ﺍﻟﻘﺪﻳﺲ ﺍﻟﻌﺠﻮﺯ ﻳﺴﺘﺪﺭ ﻧﺒ�ﻊ ﺍﻟﻤ�ﺮﺍﺣﻢ ﺍﻹﻟﻬﻴ�ﺔ ﻓﻴﺘﻨ�ﺎﺯﻝ ﺍﻟ�ﺮﺏ ﻋ�ﻦ ﻏﻀ�ﺒﻪ ﻭﻳ�ﺮﺣﻢ‬ ‫ﺍﻟﺸﻌﺐ‪ .‬ﻟﺬﺍ ﻋﻨﺪﻣﺎ ﺗﻮﺍﺟﻪ ﻣﺸﻜﻠﺔ ﻣﺎ ﻓﺎﺩﺧ�ﻞ ﻣﺨ�ﺪﻋﻚ ﻭﺃﻏﻠ�ﻖ ﺑﺎﺑ�ﻚ ﻭﺻ� ﱢﻞ ﺳ�ﺎﺟﺪﺍً‬ ‫ﻷﺑﻴﻚ ﺍﻟﺬﻱ ﻓﻲ ﺍﻟﺨﻔﺎء‪.‬‬ ‫* ﺧﺮﻭﺝ ﺍﻟﻤﺎء ﻭﻋﻘﺎﺏ ﻣﻮﺳﻰ ﻷﻧﻪ ﺿﺮﺏ ﺍﻟﺼﺨﺮﺓ‪:‬‬ ‫ﺳ َﻤ ُﻌﻮﺍ ﺃَ ﱡﻳ َﻬﺎ‬ ‫ﺼ ْﺨ َﺮ ِﺓ‪ ،‬ﻓَﻘَﺎ َﻝ ﻟَ ُﻬ ُﻢ‪» :‬ﺍ ْ‬ ‫ﻮﺭ ﺃَ َﻣﺎ َﻡ ﺍﻟ ﱠ‬ ‫ﺳﻰ َﻭﻫَﺎ ُﺭﻭﻥُ ﺍ ْﻟ ُﺠ ْﻤ ُﻬ َ‬ ‫َﻭ َﺟ َﻤ َﻊ ُﻣﻮ َ‬ ‫‪۱۱‬‬ ‫ﺍ ْﻟ َﻤ َﺮ َﺩﺓُ )ﺍﻟﻤﺘﻤﺮﺩﻭﻥ(‪ ،‬ﺃَ ِﻣﻦْ ﻫ ِﺬ ِﻩ ﺍﻟ ﱠ‬ ‫ﺳﻰ ﻳَ َﺪﻩُ‬ ‫ﺼ ْﺨ َﺮ ِﺓ ﻧُ ْﺨ ِﺮ ُﺝ ﻟَ ُﻜ ْﻢ َﻣﺎ ًء؟«‪َ .‬ﻭ َﺭﻓَ َﻊ ُﻣﻮ َ‬ ‫ﺼ ْﺨ َﺮﺓَ‬ ‫ﺏ ﺍﻟ ﱠ‬ ‫ﺿ َﺮ َ‬ ‫َﻭ َ‬ ‫ﺍﺷﻴ َﻬﺎ‪۱۲ .‬ﻓَﻘَﺎ َﻝ‬ ‫َﻭ َﻣ َﻮ ِ‬

‫ﺖ ﺍ ْﻟ َﺠ َﻤﺎ َﻋﺔُ‬ ‫ﺼﺎﻩُ َﻣ ﱠﺮﺗَ ْﻴ ِﻦ‪ ،‬ﻓَ َﺨ َﺮ َﺝ َﻣﺎ ٌء َﻏ ِﺰﻳ ٌﺮ‪ ،‬ﻓَ َ‬ ‫ﺑِ َﻌ َ‬ ‫ﺸ ِﺮﺑَ ِ‬ ‫ﺳﻰ َﻭﻫَﺎ ُﺭﻭﻥَ ‪ِ » :‬ﻣﻦْ ﺃَ ْﺟ ِﻞ ﺃَﻧﱠ ُﻜ َﻤﺎ ﻟَ ْﻢ ﺗ ُْﺆ ِﻣﻨَﺎ ﺑِﻲ َﺣﺘﱠﻰ‬ ‫ﺍﻟ ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬

‫ﺽ‬ ‫ﺳﺎﻧِﻲ ﺃَ َﻣﺎ َﻡ ﺃَ ْﻋﻴُ ِﻦ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺗُﻘَ ﱢﺪ َ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪ ،‬ﻟِﺬﻟِﻚَ ﻻَ ﺗُﺪ ِْﺧﻼَ ِﻥ ﻫ ِﺬ ِﻩ ﺍ ْﻟ َﺠ َﻤﺎ َﻋﺔَ ﺇِﻟَﻰ ﺍﻷَ ْﺭ ِ‬ ‫ﺍﻟﱠﺘِﻲ ﺃَ ْﻋﻄَ ْﻴﺘُ ُﻬ ْﻢ ﺇِﻳﱠﺎﻫَﺎ«‪۱۳ .‬ﻫ َﺬﺍ َﻣﺎ ُء َﻣ ِﺮﻳﺒَﺔَ )ﺗﺠﺮﺑﺔ(‪َ ،‬ﺣ ْﻴ ُ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‬ ‫ﺎﺻ َﻢ ﺑَﻨُﻮ ﺇِ ْ‬ ‫ﺚ َﺧ َ‬ ‫ﱠﺱ ﻓِﻴ ِﻬ ْﻢ‪) .‬ﻋﺪ‪(۱۳-۱۰ :۲۰‬‬ ‫ﺍﻟ ﱠﺮ ﱠ‬ ‫ﺏ‪ ،‬ﻓَﺘَﻘَﺪ َ‬ ‫‪ ‬ﺟﻤﻊ ﻣﻮﺳﻰ ﺍﻟﺸﻌﺐ ﻭﺑﺪﻻً ﻣﻦ ﺃﻥ ﻳﻜﻠﻢ ﺍﻟﺼﺨﺮﺓ ﻛﻤﺎ ﺃﻣﺮﻩ ﺍﻟﺮﺏ‪ ،‬ﻧﺠﺪﻩ‬ ‫ﻳﻀﺮﺑﻬﺎ ﺑﻌﺼﺎﻩ ﻣﺮﺗﻴﻦ‪ .‬ﻭﺍﻟﺼﺨﺮﺓ ﺗﺸﻴﺮ ﺇﻟﻰ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ‪ ،‬ﻓﻲ ﺍﻟﻤﺮﺓ ﺍﻷﻭﻟﻰ ﻗﺒﻞ‬ ‫ﺣﻮﺍﻟﻲ ‪ ۳۸‬ﻋﺎﻣﺎ ً ﻓﻲ ﺭﻓﻴﺪﻳﻢ‪ ،‬ﺿﺮﺏ ﻣﻮﺳﻰ ﺍﻟﺼﺨﺮﺓ ﺑﺎﻟﻌﺼﺎ ﻓﻔﺎﺽ ﻣﻨﻬﺎ ﺍﻟﻤﺎء‬ ‫ﻓﻜﺎﻥ ﺫﻟﻚ ﺭﻣﺰﺍً ﻟﺼﻠﺐ ﺍﻟﻤﺴﻴﺢ ﻭﻁﻌﻨﻪ ﺑﺎﻟﺤﺮﺑﺔ ﻟﻴﺨﺮﺝ ﻣﻨﻪ ﺩﻡ ﻭﻣﺎء‪) .‬ﺧﺮ‪(۱۷‬‬ ‫‪ ‬ﺃﻣﺎ ﻓﻲ ﺍﻟﻤﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻘﺪ ﻁﻠﺐ ﻣﻨﻪ ﷲ ﺃﻥ ﻳﺄﺧﺬ ﻋﺼﺎﻩ ﺩﻭﻥ ﺃﻥ ﻳﻀﺮﺏ‬ ‫ﺍﻟﺼﺨﺮﺓ ﺑﻞ ﻳﻜﻠﻤﻬﺎ ﻓﻘﻂ‪ .‬ﻭﺍﻟﺮﻣﺰ ﻫﻨﺎ ﺃﻧﻪ ﺑﻘﻮﺓ ﺍﻟﺼﻠﻴﺐ )ﺍﻟﻌﺼﺎ( ﻧﺄﺗﻲ ﻟﻠﻤﺴﻴﺢ‬ ‫)ﺍﻟﺼﺨﺮﺓ( ﻭﻧﺼﻠﻲ )ﻧﻜﻠﻢ ﺍﻟﺼﺨﺮﺓ( ﻓﻴﺮﺳﻞ ﻟﻨﺎ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺍﻟﻤﻌﺰﻱ )ﺍﻟﺼﺨﺮﺓ‬ ‫ﺗﻔﻴﺾ ﻣﺎء(‪ .‬ﻭﻛﺎﻥ ﺧﻄﺄ ﻣﻮﺳﻰ ﺃﻧﻪ ﻟﻢ ﻳﺴﻤﻊ ﻛﻼﻡ ﷲ ﻭﺿﺮﺏ ﺍﻟﺼﺨﺮﺓ ﻣﺮﺗﻴﻦ‬ ‫‪۱۸۲‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫ﻣﻔﺴﺪﺍً ﺍﻟﺮﻣﺰ ﺍﻟﺬﻱ ﻗﺼﺪﻩ ﷲ ﻓﺎﻟﻤﺴﻴﺢ ﻻ ﻳُﺼﻠﺐ ﻣﺮﺗﻴﻦ‪ ،‬ﻭﺭﺑﻤﺎ ﻓﻌﻞ ﻣﻮﺳﻰ ﺫﻟﻚ‬ ‫ﻣﻦ ﺷﺪﺓ ﺍﻧﻔﻌﺎﻟﻪ ﻭﻏﻀﺒﻪ ﻣﻦ ﺍﻟﺸﻌﺐ ﻛﻤﺎ ﻫﻮ ﻣﻮﺿﺢ ﻓﻲ ﺍﻟﻤﺰﻣﻮﺭ" َﻭﺃَ ْ‬ ‫ﺳ َﺨﻄُﻮﻩُ‬ ‫ﻭﺣﻪُ )ﺟﻌﻠﻮﻫﺎ ﻣـُﺮﺓ(‬ ‫ﺴﺒَﺒِ ِﻬ ْﻢ ﻷَﻧ ﱠ ُﻬ ْﻢ ﺃَ َﻣ ﱡﺮﻭﺍ ُﺭ َ‬ ‫ﺳﻰ ﺑ ِ َ‬ ‫َﻋﻠَﻰ َﻣﺎ ِء َﻣ ِﺮﻳﺒَﺔَ َﺣﺘﱠﻰ ﺗَﺄ َ ﱠﺫﻯ ُﻣﻮ َ‬ ‫ﺸﻔَﺘَ ْﻴ ِﻪ‪)".‬ﻣﺰ‪(۳۳-۳۲ :۱۰٦‬‬ ‫َﺣﺘﱠﻰ ﻓَ َﺮﻁَ )ﺃﺧﻄﺄ( ﺑِ َ‬ ‫‪ ‬ﻭﺭﺑﻤﺎ ﻛﺎﻧﺖ ﺧﻄﻴﺔ ﻣﻮﺳﻰ ﺃﻧﻪ ﺷﻚ ﻓﻲ ﺃﻥ ﷲ ﺳﻴﻌﻄﻲ ﻣﺎ ًء ﺑﺪﻭﻥ ﺍﺳﺘﻌﻤﺎﻝ‬ ‫ﺍﻟﻌﺼﺎ ﻭﻫﻲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺘﻲ ﺳﺒﻖ ﻭﺍﺧﺘﺒﺮﻫﺎ‪ ،‬ﻭﻟﻜﻦ ﷲ ﻋﻨﺪﻩ ﻁﺮﻕ ﻣﺘﻨﻮﻋﺔ‪.‬‬ ‫ﻭﻗﺪ ﺗﻜﻮﻥ ﺧﻄﻴﺘﻪ ﺃﻧﻪ ﺷﻚ ﺃﻥ ﷲ ﺳﻴﺮﻭﻱ ﻫﺆﻻء ﺍﻟﻤﺘﺬﻣﺮﻳﻦ ﻷﻥ ﻛﻠﻤﺎﺕ ﻣﻮﺳﻰ‬ ‫ﺼ ْﺨ َﺮ ِﺓ ﻧُ ْﺨ ِﺮ ُﺝ ﻟَ ُﻜ ْﻢ َﻣﺎ ًء؟" ﺗﻮﺣﻲ ﺑﺎﻟﺸﻚ ﻓﻌﻼً‪.‬‬ ‫" ﺃَ ِﻣﻦْ ﻫ ِﺬ ِﻩ ﺍﻟ ﱠ‬ ‫‪ ‬ﻏﻀﺐ ﷲ ﻣﻦ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﻷﻧﻬﻤﺎ ﻟﻢ ﻳﻘﺪﺳﺎﻩ‪ .‬ﺃﻱ ﺃﻥ ﺧﻄﺄ ﺍﻟﻘ�ﺎﺩﺓ ﻗ�ﺪ ﻳُﻌﺜ�ـِﺮ‬ ‫ﺍﻟﺸﻌﺐ ﻭﻳﺠﻌﻠﻪ ﻳﺴﺘﻬﻴﻦ ﺑﻘﺪﺍﺳﺔ ﷲ‪ .‬ﻭﺃﻳﻀ�ﺎ ً ﻟ�ﻢ ﻳﻘﺪﺳ�ﺎﻩ ﺑﻤﻌﻨ�ﻰ ﻟ�ﻢ ﻳﺆﻣﻨ�ﺎ ﺑ�ﻪ ﺑﺎﻟﻘ�ﺪﺭ‬ ‫ﺍﻟﻜ��ﺎﻓﻲ ﺍﻟ��ﺬﻱ ﻳﺠﻌﻠﻬﻤ��ﺎ ﻳﻄﻴﻌﺎﻧ��ﻪ ﺗﻤﺎﻣ �ﺎ ً‪ .‬ﻭﻛ��ﺎﻥ ﻋﻘﺎﺑﻬﻤ��ﺎ ﻫ �ﻮ ﺍﻟﺤﺮﻣ��ﺎﻥ ﻣ��ﻦ ﺩﺧ��ﻮﻝ‬ ‫ﺃﺭﺽ ﺍﻟﻤﻮﻋﺪ‪ .‬ﻭﻫﻮ ﻋﻘ�ﺎﺏ ﻗ�ﺪ ﻳﺒ�ﺪﻭ ﻗﺎﺳ�ﻴﺎ ً ﻟﻠﻘ�ﺎﺭﺉ ‪ .......‬ﻭﻟﻜ�ﻦ ﺍﻟﻤﻌﻨ�ﻰ ﺍﻟﺮﻣ�ﺰﻱ‬ ‫ﺍﻟﻜﺎﻣﻦ ﻓﻲ ﻫﺬﻩ ﺍﻷﺣﺪﺍﺙ ﻫﻮ ﺃﻥ ﻣﻮﺳﻰ ﻻ ﻳﻘﺪﺭ ﺃﻥ ﻳﺪﺧﻞ ﺑﺎﻟﺸﻌﺐ ﺇﻟﻰ ﻛﻨﻌﺎﻥ‪ ،‬ﻷﻥ‬ ‫ﺍﻟﺨﻼﺹ ﻟﻦ ﻳﺘﻢ ﻋﻦ ﻁﺮﻳﻖ ﺍﻟﻨﺎﻣﻮﺱ ﺑ�ﻞ ﻋ�ﻦ ﻁﺮﻳ�ﻖ ﻳﺴ�ﻮﻉ )ﻣﻤ�ﺜﻼً ﻓ�ﻲ ﻳﺸ�ﻮﻉ(‪.‬‬ ‫ﺃﻣ��ﺎ ﻣﻮﺳ��ﻰ ﻓﻠ��ﻦ ﻳ��ﺪﺧﻞ ﻛﻨﻌ��ﺎﻥ ﺇﻻ ﻣ��ﻊ ﺍﻟﺴ��ﻴﺪ ﺍﻟﻤﺴ��ﻴﺢ‪ ،‬ﻭﻫ��ﻮ ﻣ��ﺎ ﺣ��ﺪﺙ ﻓﻌ��ﻼ ﺑﻌ��ﺪ‬ ‫‪۱٥۰۰‬ﻋﺎﻡ ﻋﻠﻰ ﺟﺒﻞ ﺍﻟﺘﺠﻠﻲ‪ .‬ﻭﺭﻏﻢ ﺍﻟﻤﻈﻬﺮ ﺍﻟﺸﺪﻳﺪ ﻟﻠﻌﻘﻮﺑﺔ ﺇﻻ ﺃﻥ ﻣﻮﺳﻰ ﻟﻢ ﻳﻜﻦ‬ ‫ﻓﻲ ﺣﺎﺟﺔ ﺇﻟﻰ ﻛﻨﻌﺎﻥ ﺍﻷﺭﺿﻴﺔ ﻷﻧﻪ ﻛﺎﻥ ﻗﺪ ﺛﺒﺖ ﻧﻈﺮﻩ ﻋﻠﻰ ﻛﻨﻌﺎﻥ ﺍﻟﺴﻤﺎﻭﻳﺔ‪.‬‬ ‫* ﻣﻠﻚ ﺃﺩﻭﻡ ﻳﺮﻓﺾ ﻣﺮﻭﺭ ﺍﻟﺸﻌﺐ ﻓﻲ ﺃﺭﺿﻪ ‪) :‬ﻋﺪ‪(۲۱-۱٤ :۲۰‬‬ ‫‪ ‬ﻭﺃﺩﻭﻡ ﻫﻮ ﺍﻻﺳﻢ ﺍﻟﺬﻱ ﻳﻄﻠﻖ ﻋﻠﻰ ﻋﻴﺴﻮ ﻭﻧﺴﻠﻪ ﻭﻗﺪ ﺍﺳﺘﺄﺫﻥ ﻣﻮﺳﻰ ﺑﻜﻞ‬ ‫ﺗﻮﺍﺿﻊ ﻣﻦ ﻣﻠﻜﻬﻢ ﺃﻥ ﻳﺴﻤﺢ ﻟﻬﻢ ﺑﺎﻟﻤﺮﻭﺭ ﻓﻲ ﺃﺭﺿﻪ ﺩﻭﻥ ﺃﻥ ﻳﺄﻛﻞ ﻣﻦ ﺯﺭﻋﻬﺎ‬ ‫ﻭﺫﻛﺮﻩ ﺃﻥ ﺍﻟﺸﻌﺒﻴﻦ ﻓﻲ ﺍﻷﺻﻞ ﺍﺑﻨﺎﻥ ﻹﺳﺤﺎﻕ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻌﺪﺍﻭﺓ ﺍﻟﻘﺪﻳﻤﺔ ﺑﻴﻦ ﻳﻌﻘﻮﺏ‬ ‫)ﺇﺳﺮﺍﺋﻴﻞ( ﻭﻋﻴﺴﻮ )ﺃﺩﻭﻡ( ﺍﺳﺘﻤﺮﺕ ﻋﺒﺮ ﺍﻷﺟﻴﺎﻝ ﻓﻤﻨﻌﻬﻢ ﻣﻦ ﺍﻟﻤﺮﻭﺭ ﺑﺄﺭﺿﻪ‪.‬‬ ‫‪ ‬ﻭﻫﺬﺍ ﻳﺮﻣﺰ ﺇﻟﻰ ﻋﺪﺍﻭﺓ ﺍﻟﺸﻴﻄﺎﻥ ﻷﻭﻻﺩ ﷲ ﻓﻬﻮ ﺩﺍﺋﻤﺎ ً ﻳﻀﻊ ﺍﻟﻌﺮﺍﻗﻴﻞ ﻓﻲ‬ ‫ﻁﺮﻳﻘﻬﻢ ﺣﺘﻰ ﻳﻌﻮﻕ ﻣﺴﻴﺮﺗﻬﻢ ﻧﺤﻮ ﺃﺭﺽ ﺍﻟﻤﻮﻋﺪ‪.‬‬ ‫‪۱۸۳‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫ﻭﻟﻜﻦ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻟﻢ ﻳﺤﺎﺭﺑﻮﻫﻢ ﺑﻞ ﺗﺤﻮﻟﻮﺍ ﻭﻋﺒﺮﻭﺍ ﻣﻦ ﻁﺮﻳﻖ ﺃﺧﺮﻯ‪ ،‬ﻧﻌﻢ‬ ‫ﻛﺎﻧﺖ ﺃﻁﻮﻝ ﻭﺗﻜﺒﺪﻭﺍ ﻭﻗﺘﺎ ً ﻭﺟﻬﺪﺍً ﺇﺿﺎﻓﻴﺎ ً ﻭﻟﻜﻦ ﻫﺬﺍ ﻳﻌﻠﻤﻨﺎ ﻓﻀﻴﻠﺔ ﻋﻈﻴﻤﺔ ﻭﻫﻲ‬ ‫ﺍﻟﻬﺮﻭﺏ ﻣﻦ ﺍﻟﺸﺮ ﺑﻘﺪﺭ ﺍﻹﻣﻜﺎﻥ‪ .‬ﻭﻫﻮ ﻧﻔﺲ ﺍﻟﻔﻜﺮ ﺍﻟﺬﻱ ﻧﻔﺬﻩ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﻋﻨﺪﻣﺎ‬ ‫ﻫﺮﺏ ﻣﻦ ﻭﺟﻪ ﻫﻴﺮﻭﺩﺱ ﺇﻟﻰ ﻣﺼﺮ‪.‬‬ ‫‪‬‬

‫ﻁﺭﻳﻕ ﺍﻟﻣﻠﻙ‪:‬‬

‫ﺎﻭﺯَ‬ ‫ﺸﻲ ﻻَ ﻧَ ِﻤﻴ ُﻞ ﻳَ ِﻤﻴﻨًﺎ َﻭﻻَ ﻳَ َ‬ ‫ﻳﻖ ﺍ ْﻟ َﻤﻠِ ِﻚ ﻧَ ْﻤ ِ‬ ‫ﺴﺎ ًﺭﺍ َﺣﺘﱠﻰ ﻧَﺘ َ​َﺠ َ‬ ‫ﻓِﻲ ﻁَ ِﺮ ِ‬

‫ﺗ ُ​ُﺨﻮ َﻣﻚ )ﻋﺪ‪.(۱۷:۲۰‬‬ ‫‪ ‬ﻛﻠﻤﺎﺕ ﺟﻤﻴﻠﺔ ﻗﺎﻟﻬﺎ ﻣﻮﺳﻰ‬

‫ﺍﻟﺑ‬

‫ﻋﻣـﻭﻥ‬

‫ﻧﻬﺭ ﺍﻷﺭﺩﻥ‬

‫ﻧﺼﻞ ﻟﻠﻤﻠـــﻜﻮﺕ‪.‬‬

‫ﻣﻭﺁﺏ‬

‫ﺍﻟﻤﺴﻴﺢ( ﻭﻧﺤﻦ ﻧﻤﺸﻰ ﻓﻴﻪ ﻟﻜﻲ‬

‫ﺍﻟﺑﺣﺭ ﺍﻟﻣﻳﺕ‬

‫ﻭﻫﻮ ﻁﺮﻳﻖ ﺍﻟﻤﻠﻚ )ﺍﻟﺴﻴﺪ‬

‫ﺃﺩﻭﻡ‬

‫ﻭﻁﺮﻳﻖ ﺍﻟﻤﻠﻚ ﺑﻞ ﺳﻨﻤﺸﻲ‬ ‫ﺑﺎﺳﺘﻘﺎﻣﺔ ﺣﺘﻰ ﻧﺘﺠﺎﻭﺯ ﺗﺨﻮﻡ‬ ‫ﺍﻟﺪﻧﻴﺎ ﻭﺗﻌﺒﺮ ﺃﻳﺎﻣﻨﺎ ﺑﺴﻼﻡ‬

‫ﻋﺭﺍﺩ‬

‫ﺑﺭﻳﺔ‬ ‫ﺻﻳﻥ‬

‫ﻻ ﻧﻤﻴﻞ ﻳﻤﻴﻨﺎ ً ﻭﻻ ﻳﺴﺎﺭﺍً‪ ،‬ﺃﻱ‬ ‫ﻟﻦ ﻧﻌﺮﺝ ﺑﻴﻦ ﻣﻠﺬﺍﺕ ﺍﻟﺪﻧﻴﺎ‬

‫ﻛـﻧـﻌﺎﻥ‬

‫ﻭﻟﻜﻦ ﻟﻨﺎ ﻁﺮﻳﻘﺎ ً ﻣﺮﺳﻮﻣﺎ ً ﺑﺪﻗﺔ‬

‫ﺳـــــﻁ‬

‫ﻓﻨﺤﻦ ﻟﺴﻨﺎ ﻣﺜﻞ ﺑﺎﻗﻲ ﺍﻟﻨﺎﺱ‬

‫ﺍﻟﻣﺗﻭ‬

‫ﻟﻠﺪﻧﻴﺎ‬

‫ﺑﻤﻠﺬﺍﺗﻬﺎ‬

‫ﻭﺷﻬﻮﺍﺗﻬﺎ‪،‬‬

‫ــــﺣﺭ‬

‫ﺍﻟﻌﺒﻮﺭ‪ ،‬ﻭﻧﺤﻦ ﻧﺘﻌﻠﻢ ﺃﻥ ﻧﻘﻮﻟﻬﺎ‬

‫ﺑﺎﺷﺎﻥ‬

‫ﻟﻤﻠﻚ ﺃﺩﻭﻡ ﻭﻫﻮ ﻳﺴﺘﺄﺫﻧﻪ ﻓﻲ‬

‫ﺟﺑﺎﻝ ﺳﻌﻳﺭ‬

‫ﻗﺎﺩﺵ‬ ‫ﺑﺭﻧﻳﻊ‬

‫ﺧﻂ ﺳﻴﺮ ﺍﻟﺸﻌﺐ ﺧﻼﻝ ﺍﻟﺴﻨﺔ ﺍﻷﺧﻴﺮﺓ‬

‫ﻭﻧﻨﺘﻘﻞ ﻟﻠﻤﻠﻜﻮﺕ‪.‬‬

‫‪۱۸٤‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫* ﻧﻬﺎﻳﺔ ﺧﺪﻣﺔ ﻭﺣﻴﺎﺓ ﻫﺎﺭﻭﻥ‪:‬‬ ‫‪۲۲‬‬ ‫َﺵ َﻭﺃَﺗ َْﻮﺍ ﺇِﻟَﻰ َﺟﺒَ ِﻞ ﻫُﻮ ٍﺭ‪َ ۲۳ .‬ﻭ َﻛﻠﱠ َﻢ‬ ‫ﺎﺭﺗ َ​َﺤ َﻞ ﺑَﻨُﻮ ﺇِ ْ‬ ‫ﻓَ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪ ،‬ﺍ ْﻟ َﺠ َﻤﺎ َﻋﺔُ ُﻛﻠﱡ َﻬﺎ‪ِ ،‬ﻣﻦْ ﻗَﺎﺩ َ‬ ‫‪۲٤‬‬ ‫ﻀ ﱡﻢ‬ ‫ﺍﻟ ﱠﺮ ﱡﺏ ُﻣﻮ َ‬ ‫ﺽ ﺃَﺩُﻭ َﻡ ﻗَﺎﺋِﻼً‪» :‬ﻳُ َ‬ ‫ﺳﻰ َﻭﻫَﺎ ُﺭﻭﻥَ ﻓِﻲ َﺟﺒَ ِﻞ ﻫُﻮ ٍﺭ َﻋﻠَﻰ ﺗ ُ​ُﺨ ِﻢ ﺃَ ْﺭ ِ‬

‫ﺳ َﺮﺍﺋِﻴ َﻞ‪ ،‬ﻷَﻧﱠ ُﻜ ْﻢ‬ ‫ﺽ ﺍﻟﱠﺘِﻲ ﺃَ ْﻋﻄَ ْﻴﺖُ ﻟِﺒَﻨِﻲ ﺇِ ْ‬ ‫ﻫَﺎ ُﺭﻭﻥُ ﺇِﻟَﻰ ﻗَ ْﻮ ِﻣ ِﻪ ﻷَﻧﱠﻪُ ﻻَ ﻳَﺪ ُْﺧ ُﻞ ﺍﻷَ ْﺭ َ‬ ‫َ ‪۲٥‬‬ ‫ﺍﺻ َﻌ ْﺪ ﺑِ ِﻬ َﻤﺎ ﺇِﻟَﻰ‬ ‫َﺼ ْﻴﺘُ ْﻢ ﻗَ ْﻮﻟِﻲ ِﻋ ْﻨ َﺪ َﻣﺎ ِء َﻣ ِﺮﻳﺒَﺔ‪.‬‬ ‫ﺎﺯَﺍﺭ ﺍ ْﺑﻨَﻪُ َﻭ ْ‬ ‫ُﺧ ْﺬ ﻫَﺎ ُﺭﻭﻥَ َﻭﺃَﻟِ َﻌ َ‬ ‫ﻋ َ‬ ‫َﺟﺒَ ِﻞ ﻫُﻮﺭ )ﺷﻤﺎﻝ ﺷﺮﻕ ﻗﺎﺩﺵ( ٍ◌‪َ ۲٦ ،‬ﻭ ْ‬ ‫ﺎﺯَﺍﺭ‬ ‫ﺍﺧﻠَ ْﻊ ﻋَﻦْ ﻫَﺎ ُﺭﻭﻥَ ﺛِﻴَﺎﺑَﻪُ‪َ ،‬ﻭﺃَ ْﻟﺒِ ْ‬ ‫ﺲ ﺃَﻟِ َﻌ َ‬ ‫‪۲۷‬‬ ‫ﺳﻰ َﻛ َﻤﺎ ﺃَ َﻣ َﺮ ﺍﻟ ﱠﺮ ﱡﺏ‪،‬‬ ‫ﻀ ﱡﻢ ﻫَﺎ ُﺭﻭﻥُ َﻭﻳَ ُﻤﻮﺕُ ُﻫﻨَﺎﻙَ «‪ .‬ﻓَﻔَ َﻌ َﻞ ُﻣﻮ َ‬ ‫ﺍ ْﺑﻨَﻪُ ﺇِﻳﱠﺎﻫَﺎ‪ .‬ﻓَﻴُ َ‬ ‫‪۲۸‬‬ ‫ﺳﻰ ﻋَﻦْ ﻫَﺎ ُﺭﻭﻥَ‬ ‫ﺻ ِﻌﺪُﻭﺍ ﺇِﻟَﻰ َﺟﺒَ ِﻞ ﻫُﻮ ٍﺭ ﺃَ َﻣﺎ َﻡ ﺃَ ْﻋﻴُ ِﻦ ُﻛ ﱢﻞ ﺍ ْﻟ َﺠ َﻤﺎ َﻋ ِﺔ‪ .‬ﻓَ َﺨﻠَ َﻊ ُﻣﻮ َ‬ ‫َﻭ َ‬ ‫ﺱ ﺍ ْﻟ َﺠﺒَ ِﻞ‪ ،‬ﺛُ ﱠﻢ ﺍ ْﻧ َﺤﺪ َ​َﺭ‬ ‫ﺲ ﺃَﻟِ َﻌ َ‬ ‫ﺛِﻴَﺎﺑَﻪُ َﻭﺃَ ْﻟﺒَ َ‬ ‫ﺎﺯَﺍﺭ ﺍ ْﺑﻨَﻪُ ﺇِﻳﱠﺎﻫَﺎ‪ .‬ﻓَ َﻤﺎﺕَ ﻫَﺎ ُﺭﻭﻥُ ُﻫﻨَﺎﻙَ َﻋﻠَﻰ َﺭ ْﺃ ِ‬

‫َﻦ ﺍ ْﻟ َﺠﺒَ ِﻞ‪۲۹ .‬ﻓَﻠَ ﱠﻤﺎ َﺭﺃَﻯ ُﻛ ﱡﻞ ﺍ ْﻟ َﺠ َﻤﺎ َﻋ ِﺔ ﺃَﻥﱠ ﻫَﺎ ُﺭﻭﻥَ ﻗَ ْﺪ َﻣﺎﺕَ ‪ ،‬ﺑَ َﻜﻰ‬ ‫ُﻣﻮ َ‬ ‫ﺳﻰ َﻭﺃَﻟِ َﻌﺎﺯَﺍ ُﺭ ﻋ ِ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ َﻋﻠَﻰ ﻫَﺎ ُﺭﻭﻥَ ﺛَﻼَﺛِﻴﻦَ ﻳَ ْﻮ ًﻣﺎ‪) .‬ﻋﺪ‪(۲۹-۲۲ :۲۰‬‬ ‫ﺖ ﺇِ ْ‬ ‫َﺟ ِﻤﻴ ُﻊ ﺑَ ْﻴ ِ‬ ‫‪ ‬ﺃﺗﻰ ﻣﻴﻌﺎﺩ ﺍﻧﺘﻘﺎﻝ ﻫﺎﺭﻭﻥ ﻭﻗﻴﻞ "ﻳـُﻀﻢ ﺇﻟﻰ ﻗﻮﻣﻪ" ﻭﻳﺎ ﻟﻪ ﻣﻦ ﺗﻌﺒﻴﺮ ﻳﻌﺰﻳﻨﺎ ﺃﻥ‬ ‫ﻣﻦ ﻳﻤﻮﺕ ﻣﻦ ﺍﻷﺑﺮﺍﺭ ﻳﻔﺎﺭﻕ ﻋﺎﺋﻠﺘﻪ ﺍﻷﺭﺿﻴﺔ ﺍﻟﺼﻐﻴﺮﺓ ﻟﻴﻨﻀﻢ ﺇﻟﻰ ﻋﺎﺋﻠﺘﻪ‬ ‫ﺍﻟﺴﻤﺎﻭﻳﺔ ﺍﻟﻜﺒﻴﺮﺓ ﺑﻴﻦ ﺍﻟﻘﺪﻳﺴﻴﻦ ﻓﻲ ﺣﻀﻦ ﷲ‪.‬‬ ‫‪ ‬ﻭﺃﻣﺮ ﷲ ﻣﻮﺳﻰ ﺃﻥ ﻳﺨﻠﻊ ﻋﻦ ﻫﺎﺭﻭﻥ ﺛﻮﺑﻪ ﺍﻟﻜﻬﻨﻮﺗﻲ ﻭﻳﻠﺒﺴﻪ ﻷﻟﻌﺎﺯﺍﺭ ﺍﺑﻨﻪ‬ ‫ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﻋﺠﺰ ﺍﻟﻜﻬﻨﻮﺕ ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ‪ .‬ﻓﺎﻟﻜﺎﻫﻦ ﺍﻟﺬﻱ ﻳﻤﻮﺕ ﻳﺠﺐ ﺃﻥ‬ ‫ﻳﺄﺗﻲ ﻣﻜﺎﻧﻪ ﺁﺧﺮ‪ .‬ﻭﻟﻜﻦ ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﺠﺪﻳﺪ ﻋﻨﺪﻣﺎ ﻳﻤﻮﺕ ﺍﻟﻜﺎﻫﻦ ﻻ ﻳﺨﻠﻌﻮﻥ ﻋﻨﻪ‬ ‫ﺛﻴﺎﺑﻪ ﺑﻞ ﻳـُﻜﻔـﱠ◌َ ﻥ ﺑﻬﺎ ﻷﻧﻪ ﺭﻣﺰ ﻟﻠﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﺍﻟﺬﻱ ﻳﺪﻭﻡ ﻣﻠﻜﻪ ﻭﻛﻬﻨﻮﺗﻪ ﺇﻟﻰ ﺍﻷﺑﺪ‪.‬‬ ‫‪ ‬ﷲ ﺭﺣﻤﺘﻪ ﻣﺘﺴﻌﺔ ﻟﻠﺠﻤﻴﻊ‪ ،‬ﻓﺮﻏﻢ ﺃﻥ ﻫﺎﺭﻭﻥ ﻭﻗﻊ ﻓﻲ ﺧﻄﺄﻳﻦ ﻓﺎﺩﺣﻴﻦ ﻳﻮﻡ‬ ‫ﺻﻨﻊ ﺗﻤﺜﺎﻝ ﺍﻟﻌﺠﻞ ﻭﻳﻮﻡ ﺗﻤﺮﺩ ﻋﻠﻰ ﻣﻮﺳﻰ ﻣﻊ ﻣﺮﻳﻢ ﺃﺧﺘﻪ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻗﺪ ﺃﻧﻬﻰ‬ ‫ﺭﺳﺎﻟﺘﻪ ﻋﻠﻰ ﺍﻷﺭﺽ )ﻭﻋﻤﺮﻩ ‪۱۲۳‬ﻋﺎﻣﺎ ً( ﻣﻜﺮﻣﺎ ً ﻣﻦ ﺍﻟﺸﻌﺐ ﺍﻟﺬﻱ ﺑﻜﺎﻩ ‪۳۰‬‬ ‫ﺻ ُﻤﻮﺋِﻴ ُﻞ‬ ‫ﺳﻰ َﻭﻫَﺎ ُﺭﻭﻥُ ﺑَﻴْﻦَ َﻛ َﻬﻨَﺘِ ِﻪ‪َ ،‬ﻭ َ‬ ‫ﻳﻮﻣﺎً‪ ،‬ﻭﺟﺎء ﺫﻛﺮﻩ ﻣﻤﺠﺪﺍً ﻓﻲ ﺍﻟﻤﺰﺍﻣﻴﺮ " ُﻣﻮ َ‬ ‫ﺎﺏ ﻟَ ُﻬ ْﻢ‪) " .‬ﻣﺰ‪(٦ :۹۹‬‬ ‫ﺏ َﻭﻫ َُﻮ ﺍ ْ‬ ‫ﺑَﻴْﻦَ ﺍﻟﱠ ِﺬﻳﻦَ ﻳَ ْﺪﻋُﻮﻥَ ﺑِﺎ ْ‬ ‫ﺳ ِﻤ ِﻪ‪َ .‬ﺩﻋ َْﻮﺍ ﺍﻟ ﱠﺮ ﱠ‬ ‫ﺳﺘ َ​َﺠ َ‬ ‫‪۱۸٥‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫* ﺍﻟﺤﺮﺏ ﻣﻊ ﻣﻠﻚ ﻋﺮﺍﺩ‪:‬‬ ‫‪۱‬‬ ‫ﺏ ﺃَﻥﱠ‬ ‫ﺳ ِﻤ َﻊ ﺍ ْﻟ َﻜ ْﻨ َﻌﺎﻧِ ﱡﻲ َﻣﻠِ ُﻚ ﻋ َ​َﺮﺍ َﺩ )ﻣﺪﻳﻨﺔ ﺟﻨﻮﺏ ﻓﻠﺴﻄﻴﻦ( ﺍﻟ ﱠ‬ ‫َﻭﻟَ ﱠﻤﺎ َ‬ ‫ﺴﺎ ِﻛﻦُ ﻓِﻲ ﺍ ْﻟ َﺠﻨُﻮ ِ‬ ‫ﻳﻖ ﺃَﺗَﺎ ِﺭﻳ َﻢ ) ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﺳﻠﻜﻪ ﺍﻟﺠﻮﺍﺳﻴﺲ ﻟﺪﺧﻮﻝ ﻛﻨﻌﺎﻥ(‪،‬‬ ‫ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ َﺟﺎ َء ﻓِﻲ ﻁَ ِﺮ ِ‬

‫‪۲‬‬ ‫ﺏ َﻭﻗَﺎ َﻝ‪» :‬ﺇِﻥْ َﺩﻓَﻌْﺖَ‬ ‫ﺏ ﺇِ ْ‬ ‫ﺳ ْﺒﻴًﺎ‪ .‬ﻓَﻨَ َﺬ َﺭ ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ ُﻞ ﻧَ ْﺬ ًﺭﺍ ﻟِﻠ ﱠﺮ ﱢ‬ ‫ﺳﺒَﻰ ِﻣ ْﻨ ُﻬ ْﻢ َ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ َﻭ َ‬ ‫ﺎﺭ َ‬ ‫َﺣ َ‬ ‫‪۳‬‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪َ ،‬ﻭ َﺩﻓَ َﻊ‬ ‫ﺏ ﻟِﻘَ ْﻮ ِﻝ ﺇِ ْ‬ ‫ﺴ ِﻤ َﻊ ﺍﻟ ﱠﺮ ﱡ‬ ‫ﻫ ُﺆﻻَ ِء ﺍ ْﻟﻘَ ْﻮ َﻡ ﺇِﻟَﻰ ﻳَ ِﺪﻱ ﺃُ َﺣ ﱢﺮ ُﻡ ُﻣ ُﺪﻧَ ُﻬ ْﻢ«‪ .‬ﻓَ َ‬

‫ﺎﻥ » ُﺣ ْﺮ َﻣﺔَ«‪) .‬ﻋﺪ ‪(۳-۱ :۲۱‬‬ ‫ﺍ ْﻟ َﻜ ْﻨ َﻌﺎﻧِﻴﱢﻴﻦَ ‪ ،‬ﻓَ َﺤ ﱠﺮ ُﻣﻮ ُﻫ ْﻢ َﻭ ُﻣ ُﺪﻧَﻬُ ْﻢ‪ .‬ﻓَ ُﺪ ِﻋ َﻲ ﺍ ْ‬ ‫ﺳ ُﻢ ﺍ ْﻟ َﻤ َﻜ ِ‬ ‫‪ ‬ﺍﻗﺘﺮﺏ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻦ ﻛﻨﻌﺎﻥ ﻭﻓﻮﺟﺊ ﺍﻟﺸﻌﺐ ﺑﻤﻠﻚ ﻋﺮﺍﺩ ﻳﺨﺮﺝ ﻟﻤﺤﺎﺭﺑﺘﻬﻢ‬ ‫ﻭﻳﺄﺧﺬ ﻣﻨﻬﻢ ﺃﺳﺮﻯ‪ .‬ﻓﺘﻌﺠﺒﻮﺍ ﻟﻤﺎﺫﺍ ﻳﺴﻤﺢ ﷲ ﻟﻬﻢ ﺑﻬﺬﻩ ﺍﻟﻬﺰﻳﻤﺔ ﻣﻊ ﺇﻧﻬﻢ ﻳﺴﻴﺮﻭﻥ‬ ‫ﺣﺴﺐ ﺧﻄﺘﻪ ﻭﻣﺸﻮﺭﺗﻪ ؟‬ ‫ﻭﺍﻟﺤﻘﻴﻘﺔ ﺃﻥ ﷲ ﻗﺪ ﻳﺴﻤﺢ ﻷﻭﻻﺩﻩ ﺑﺎﻟﺨﺴﺎﺭﺓ ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﺣﺘﻰ ﻳﺴﺘﺄﺻﻞ‬ ‫ﺍﻟﺸﺮ ﻣﻦ ﺟﺬﻭﺭﻩ‪ .‬ﻓﺈﺫﺍ ﻛﻨﺖ ﺗﺴﻠﻚ ﻓﻲ ﻁﺮﻳﻖ ﷲ )ﻛﻨﻌﺎﻥ( ﻭ ﺗﻌﺮﺿﺖ ﻟﻠﺨﺴﺎﺭﺓ‬ ‫ﺃﻭ ﻟﻠﺴﻘﻮﻁ ﻓﻲ ﻋﺎﺩﺓ ﺭﺩﻳﺔ )ﺳُﺒﻲ ﻣﻨﻚ ﺳﺒﻴﺎ ً( ﻓﺎﻁﻠﺐ ﻣﻦ ﷲ ﺃﻥ ﻳﺨﻠﺼﻚ ﻭﺍﻧﺰﻉ‬ ‫ﺃﺳﺎﺱ ﺍﻟﺨﻄﻴﺔ ﻣﻦ ﻧﻔﺴﻚ‪.‬‬ ‫‪ ‬ﻭﺑﻌﺪ ﺍﻟﻬﺰﻳﻤﺔ ﻧﺬﺭ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺃﻥ ﻳُ َﺤﺮﱢ ُﻣﻮﺍ ﻣﺪﻥ ﺍﻟﻜﻨﻌﺎﻧﻴﻴﻦ ﺇﻥ ﻧﺼﺮﻫﻢ ﺍﻟﺮﺏ‬ ‫ﻭﻫﺬﺍ ﻣﺎ ﻛﺎﻥ ﻳﺮﻳﺪﻩ ﷲ‪ ،‬ﻭﻓﻌﻼ ﺍﻧﺘﺼﺮﻭﺍ ﻭﻗﺘﻠﻮﺍ ﺍﻟﻜﻨﻌﺎﻧﻴﻴﻦ ﻓﻲ ﻧﻔﺲ ﺍﻟﻤﻜﺎﻥ ﺍﻟﺬﻱ‬ ‫ﻫـ ُﺰﻣﻮﺍ ﻓﻴﻪ ﻣﻨﺬ ‪ ۳۸‬ﺳﻨﺔ ﻓﻲ ﺣﺎﺩﺛﺔ ﺍﻟﺠﻮﺍﺳﻴﺲ )ﻋﺪ‪(٤٥ :۱٤‬‬ ‫ﺇﺫ ﻓﺎہﻠﻟ ﻗﺎﺩﺭ ﺃﻥ ﻳﺤﻮﻝ ﺍﻟﻬﺰﻳﻤﺔ ﺇﻟﻰ ﻧﺼﺮﺓ ﺑﺸﺮﻁ ﺃﻥ ﻧﻜﻮﻥ ﻣﻄﻴﻌﻴﻦ ﻟﻪ‪.‬‬ ‫*ﺗﺬﻣﺮ ﺟﺪﻳﺪ‪ ...‬ﻭﻋﻘﺎﺏ ﺑﺎﻟﺤﻴﺎﺕ ﺍﻟﻤﺤﺮﻗﺔ‪:‬‬ ‫ﻀﺎﻗَﺖْ‬ ‫◌َ ْ‬ ‫ﻳﻖ ﺑَ ْﺤ ِﺮ ُ‬ ‫ﺽ ﺃَﺩُﻭ َﻡ‪ ،‬ﻓَ َ‬ ‫ﺳ ٍ‬ ‫ﻮﻑ ﻟِﻴَﺪُﻭ ُﺭﻭﺍ ﺑِﺄ َ ْﺭ ِ‬ ‫ﻭﺍﺭﺗ َ​َﺤﻠُﻮﺍ ِﻣﻦْ َﺟﺒَ ِﻞ ﻫُﻮ ٍﺭ ﻓِﻲ ﻁَ ِﺮ ِ‬ ‫ﺳﻰ ﻗَﺎﺋِﻠِﻴﻦَ ‪»:‬ﻟِ َﻤﺎ َﺫﺍ‬ ‫ﻳﻖ‪َ .‬ﻭﺗَ َﻜﻠﱠ َﻢ ﺍﻟ ﱠ‬ ‫ﺲ ﺍﻟ ﱠ‬ ‫ﺸ ْﻌ ُ‬ ‫ﻧَ ْﻔ ُ‬ ‫ﺐ َﻋﻠَﻰ ﷲِ َﻭ َﻋﻠَﻰ ُﻣﻮ َ‬ ‫ﺸ ْﻌ ِ‬ ‫ﺐ ﻓِﻲ ﺍﻟﻄﱠ ِﺮ ِ‬

‫ﺴﻨَﺎ‬ ‫َﻭﻻَ َﻣﺎ َء‪َ ،‬ﻭﻗَ ْﺪ َﻛ ِﺮﻫَﺖْ ﺃَ ْﻧﻔُ ُ‬ ‫ﺖ‬ ‫ﺕ ﺍ ْﻟ ُﻤ ْﺤ ِﺮﻗَﺔَ‪ ،‬ﻓَﻠَ َﺪ َﻏ ِ‬ ‫ﺍ ْﻟ َﺤﻴﱠﺎ ِ‬

‫ﺼ َﺮ ﻟِﻨَ ُﻤﻮﺕَ ﻓِﻲ ﺍ ْﻟﺒَ ﱢﺮﻳ ﱠ ِﺔ؟ ﻷَﻧﱠﻪُ ﻻَ ُﺧ ْﺒﺰَ‬ ‫ﺻ َﻌ ْﺪﺗُ َﻤﺎﻧَﺎ ِﻣﻦْ ِﻣ ْ‬ ‫ﺃَ ْ‬ ‫‪٦‬‬ ‫ﺐ‬ ‫ﺳ َﻞ ﺍﻟ ﱠﺮ ﱡﺏ َﻋﻠَﻰ ﺍﻟ ﱠ‬ ‫ﺍﻟﻄﱠ َﻌﺎ َﻡ ﺍﻟ ﱠ‬ ‫ﺴ ِﺨﻴﻒَ «‪ .‬ﻓَﺄ َ ْﺭ َ‬ ‫ﺸ ْﻌ ِ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪) .‬ﻋﺪ‪(٦-٤ :۲۱‬‬ ‫ﺍﻟ ﱠ‬ ‫ﺐ‪ ،‬ﻓَ َﻤﺎﺕَ ﻗَ ْﻮ ٌﻡ َﻛﺜِﻴ ُﺮﻭﻥَ ِﻣﻦْ ﺇِ ْ‬ ‫ﺸ ْﻌ َ‬ ‫‪۱۸٦‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫‪ ‬ﻋﻨﺪﻣﺎ ﺭﻓﺾ ﻣﻠﻚ ﺃﺩﻭﻡ ﻋﺒﻮﺭ ﺍﻟﺸﻌﺐ ﺍﺿﻄﺮ ﻣﻮﺳﻰ ﻟﻼﻟﺘﻔﺎﻑ ﺣﻮﻝ ﺃﺭﺽ‬ ‫ﺃﺩﻭﻡ ﻓﻲ ﻁﺮﻳﻖ ﺟﺒﻠﻲ ﻭﻋﺮ ﻣﻤﺎ ﺟﻌﻠﻬﻢ ﻳﻌﻮﺩﻭﻥ ﻟﻠﺘﺬﻣﺮ ﺍﻟﻤﺘﻜﺮﺭ‪.‬‬ ‫ﻭﻧﺤﻦ ﻭﺇﻥ ﻛﻨﺎ ﻧﻌﺘﺐ ﻋﻠﻴﻬﻢ ﺇﻻ ﺃﻥ ﻓﻲ ﻫﺬﺍ ﻋﺰﺍ ًء ﻟﻨﺎ ﻷﻧﻨﺎ ﻛﺜﻴﺮﺍً ﻣﺎ ﻧﺸﺎﺑﻬﻬﻢ‬ ‫ﻭﻧﺴﻘﻂ ﻣﺮﺍﺭﺍً‪ ،‬ﻭﺭﻏﻢ ﺫﻟﻚ ﻟﻨﺎ ﺭﺟﺎء ﺃﻥ ﷲ ﺳﻴﺤﺘﻤﻠﻨﺎ ﻛﻤﺎ ﺍﺣﺘﻤﻞ ﻫﺬﺍ ﺍﻟﺸﻌﺐ‪.‬‬ ‫‪ ‬ﻟﻜﻦ ﻫﺬﻩ ﺍﻟﻤﺮﺓ ﻛﺎﻥ ﻣﻮﺿﻮﻉ ﺍﻟﺘﺬﻣﺮ ﻣﺨﺘﻠﻔ�ﺎً‪ ،‬ﻓﻠﻘ�ﺪ ﺗ�ﺬﻣﺮﻭﺍ ﻋﻠ�ﻰ ﺍﻟﻤ�ﻦ ﻭﺩﻋ�ﻮﻩ‬ ‫ﺍﻟﻄﻌ��ﺎﻡ ﺍﻟﺴ��ﺨﻴﻒ !! ﺃﺗﺘﺤ��ﻮﻝ ﺍﻟﻤﻌﺠ��ﺰﺓ ﺍﻟﻴﻮﻣﻴ��ﺔ ﺍﻟﻤﺘﺠ��ﺪﺩﺓ ﻓ��ﻲ ﻧﻈ��ﺮﻫﻢ ﺇﻟ��ﻰ ﻁﻌ��ﺎﻡ‬ ‫ﺳ��ﺨﻴﻒ؟! ﺍﻟﺨﺒ��ﺰ ﺍﻟﺴ��ﻤﺎﻭﻱ ﺍﻟ��ﺬﻱ ﻅ��ﻞ ﻳﻨ��ﺰﻝ ﻳﻮﻣﻴ��ﺎ ً ﻣ��ﻦ ﺍﻟﺴ��ﻤﺎء ﻟﻤ��ﺪﺓ ‪ ٤۰‬ﺳ��ﻨﺔ‬ ‫ﻟﻴﻄﻌﻤﻬﻢ ﻓﻲ ﻣﺨﺘﻠﻒ ﺍﻟﻘﻔﺎﺭ ﺃﻳﻨﻤﺎ ﺍﺭﺗﺤﻠﻮﺍ‪ ....‬ﺍﻵﻥ ﻳﺼﺒﺢ ﻁﻌﺎﻣﺎ ً ﺳﺨﻴﻔﺎ ً !‬ ‫‪ ‬ﺍﻟﻤ��ﻦ ‪-‬ﺃﻋﻈ��ﻢ ﺭﻣ��ﻮﺯ ﺍﻹﻓﺨﺎﺭﺳ��ﺘﻴﺎ‪ -‬ﺍﻟ��ﺬﻱ ﻗ��ﺎﻟﻮﺍ ﻋﻨ��ﻪ ﺃﻭﻻً ﺃﻥ ﻁﻌﻤ��ﻪ ﻛﺮﻗ��ﺎﻕ‬ ‫ﺑﺎﻟﻌﺴﻞ )ﺧﺮ‪ (۳۱:۱٦‬ﻭﺑﻌﺪ ﻓﺘﺮﺓ ﻧﺰﻟ�ﻮﺍ ﺑ�ﻪ ﺩﺭﺟ�ﺔ ﻭﺍﺻ�ﻔﻴﻦ ﺇﻳ�ﺎﻩ ﺃﻧ�ﻪ ﻣﺜ�ﻞ ﻗﻄ�ﺎﺋﻒ‬ ‫ﺑﺎﻟﺰﻳﺖ )ﻋﺪ‪ ،(۸:۱۱‬ﺍﻵﻥ ﻳﻬﺒﻄﻮﻥ ﺑﻪ ﺇﻟﻰ "ﻁﻌﺎﻡ ﺳﺨﻴﻒ"‪.‬‬ ‫ﺳﺘِ ْﺤﻘَﺎﻕ‬ ‫ُﻭﻥ ﺍ ْ‬ ‫‪ ‬ﺇﻧﻬﻢ ﻳﺸﺒﻬﻮﻥ ﻣﻦ ﻳﺴﺘﻬﻴﻦ ﺑﺎﻷﺳﺮﺍﺭ "ﻷَﻥﱠ ﺍﻟﱠ ِﺬﻱ ﻳَﺄْ ُﻛ ُﻞ َﻭﻳَﺸ َْﺮ ُ‬ ‫ﺏ ﺑِﺪ ِ‬ ‫ﺏ‪ِ .‬ﻣﻦْ ﺃَ ْﺟ ِﻞ ﻫ� َﺬﺍ ﻓِ�ﻴ ُﻜ ْﻢ َﻛﺜِﻴ� ُﺮﻭﻥَ‬ ‫ﺴ َﺪ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﻳَﺄْ ُﻛ ُﻞ َﻭﻳَﺸ َْﺮ ُ‬ ‫ﺴ ِﻪ‪َ ،‬ﻏ ْﻴ َﺮ ُﻣ َﻤﻴﱢ ٍﺰ َﺟ َ‬ ‫ﺏ َﺩ ْﻳﻨُﻮﻧَﺔً ﻟِﻨَ ْﻔ ِ‬ ‫ﺿﻰ‪َ ،‬ﻭ َﻛﺜِﻴ ُﺮﻭﻥَ ﻳَ ْﺮﻗُﺪُﻭﻥَ ‪۱) ".‬ﻛﻮ‪ (۳۰-۲۹ :۱۱‬ﻭﺍﻻﺳﺘﺤﻘﺎﻕ ﻳﺘﻤﺜ�ﻞ‬ ‫ُ‬ ‫ﺿ َﻌﻔَﺎ ُء َﻭ َﻣ ْﺮ َ‬ ‫ﻓﻲ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﺘﻮﺑﺔ ﺃﻣﺎ ﺍﻻﺳﺘﻬﺎﻧﺔ ﻓﻌﻘﻮﺑﺘﻬﺎ ﻣﺨﻴﻔ�ﺔ ﻷﻥ ﻫ�ﺬﺍ ﻳُﻌ�ﺪ ﺗﻄ�ﺎﻭﻻً ﻋﻠ�ﻰ ﷲ‪.‬‬ ‫ﻟﺬﻟﻚ ﺃﺭﺳﻞ ﻟﻬﻢ ﺍﻟﺤﻴﺎﺕ ﺍﻟﻤﺤﺮﻗﺔ ﻟﺘﻠﺪﻍ ﺍﻟﻤﺘﺬﻣﺮﻳﻦ‪ ،‬ﻭﺍﻟﺒﺮﻳ�ﺔ ﻣﻤﻠ�ﻮءﺓ ﺣﻴ�ﺎﺕ ﻭﻛ�ﺎﻥ‬ ‫ﷲ ﻗﺪ ﺣﻤﺎﻫﻢ ﻣﻨﻬﺎ ﻁﻮﺍﻝ ﺭﺣﻠﺘﻬﻢ ﻭﻟﻜﻨﻪ ﺍﻵﻥ ﻳﺴﻤﺢ ﺑﻠﺪﻏﻬﻢ ﻟﻠﺘﺄﺩﻳﺐ‪.‬‬ ‫* ﺗﻮﺑﺔ ﻭﻧﺠﺎﺓ ﺑﺎﻟﺤﻴﺔ ﺍﻟﻨﺤﺎﺳﻴﺔ‪:‬‬ ‫ﺳﻰ َﻭﻗَﺎﻟُﻮﺍ‪» :‬ﻗَ ْﺪ ﺃَ ْﺧ َ‬ ‫ﺏ َﻭ َﻋﻠَ ْﻴﻚَ‪،‬‬ ‫‪۷‬ﻓَﺄَﺗَﻰ ﺍﻟ ﱠ‬ ‫ﻄﺄْﻧَﺎ ﺇِ ْﺫ ﺗَ َﻜﻠﱠ ْﻤﻨَﺎ َﻋﻠَﻰ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺸ ْﻌ ُ‬ ‫ﺐ ﺇِﻟَﻰ ُﻣﻮ َ‬ ‫ﺐ‪۸ .‬ﻓَﻘَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ‬ ‫ﺳﻰ ﻷَ ْﺟ ِﻞ ﺍﻟ ﱠ‬ ‫ﺼ ﱢﻞ ﺇِﻟَﻰ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺼﻠﱠﻰ ُﻣﻮ َ‬ ‫ﺕ«‪ .‬ﻓَ َ‬ ‫ﻓَ َ‬ ‫ﺸ ْﻌ ِ‬ ‫ﺏ ﻟِﻴَ ْﺮﻓَ َﻊ َﻋﻨﱠﺎ ﺍ ْﻟ َﺤﻴﱠﺎ ِ‬ ‫ﺿ ْﻌ َﻬﺎ َﻋﻠَﻰ َﺭﺍﻳَ ٍﺔ‪ ،‬ﻓَ ُﻜ ﱡﻞ َﻣﻦْ ﻟُ ِﺪ َﻍ َﻭﻧَ َ‬ ‫ﻈ َﺮ ِﺇﻟَ ْﻴ َﻬﺎ‬ ‫ﺳﻰ‪ْ » :‬‬ ‫ﺍﺻﻨَ ْﻊ ﻟَﻚَ َﺣﻴﱠﺔً ُﻣ ْﺤ ِﺮﻗَﺔً َﻭ َ‬ ‫ﻟِ ُﻤﻮ َ‬ ‫‪۹‬‬ ‫ﺿ َﻌ َﻬﺎ َﻋﻠَﻰ ﺍﻟ ﱠﺮﺍﻳَ ِﺔ‪ ،‬ﻓَ َﻜﺎﻥَ َﻣﺘَﻰ ﻟَ َﺪ َﻏﺖْ‬ ‫ﺱ َﻭ َﻭ َ‬ ‫ﺼﻨَ َﻊ ُﻣﻮ َ‬ ‫ﻳَ ْﺤﻴَﺎ«‪ .‬ﻓَ َ‬ ‫ﺳﻰ َﺣﻴﱠﺔً ِﻣﻦْ ﻧُ َﺤﺎ ٍ‬ ‫ﺴﺎﻧًﺎ َﻭﻧَ َ‬ ‫ﺱ ﻳَ ْﺤﻴَﺎ‪) .‬ﻋﺪ‪(۹-۷ :۲۱‬‬ ‫َﺣﻴﱠﺔٌ ﺇِ ْﻧ َ‬ ‫ﻈ َﺮ ﺇِﻟَﻰ َﺣﻴﱠ ِﺔ ﺍﻟ ﱡﻨ َﺤﺎ ِ‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫‪ ‬ﻭﺃﺩﺭﻙ ﺍﻟﺸ��ﻌﺐ ﺃﻧﻬ��ﻢ ﻗ��ﺪ ﺗﻄ��ﺎﻭﻟﻮﺍ‬ ‫ﻋﻠﻰ ﷲ ﻓ�ﺬﻫﺒﻮﺍ ﺇﻟ�ﻰ ﻣﻮﺳ�ﻰ ﻁ�ﺎﻟﺒﻴﻦ‬ ‫��ﻔﺎﻋﺘﻪ‪ ،‬ﻭﻛﻌ���ﺎﺩﺓ ﻣﻮﺳ���ﻰ ﺻ���ﻠﻰ ہﻠﻟ‬ ‫ﻁﺎﻟﺒ���ﺎ ً ﺍﻟﻤﻐﻔ���ﺮﺓ ﻭﻟﻜ���ﻦ ﷲ ﻟ���ﻢ ﻳﺮﻓ���ﻊ‬ ‫ﺍﻟﺤﻴ��ﺎﺕ ﺑ��ﻞ ﺃﺭﺷ��ﺪﻩ ﺇﻟ��ﻰ ﺣ��ﻞ ﻳﻤﻨ��ﻊ‬ ‫ﻋ��ﻨﻬﻢ ﺍﻟﻤ��ﻮﺕ‪ ،‬ﻭﻛ��ﻞ ﻁﺮﻳﻘ��ﺔ ﺗﻮﻗ��ﻒ‬ ‫ﺍﻟﻤ��ﻮﺕ ﺇﻧﻤ��ﺎ ﻫ��ﻲ ﺇﺷ��ﺎﺭﺓ ﺇﻟ��ﻰ ﺍﻟﻔ��ﺪﺍء‪.‬‬ ‫ﻭﻛﺎﻧﺖ ﻭﺳﻴﻠﺔ ﺍﻟﻨﺠ�ﺎﺓ ﻫ�ﻲ ﺻ�ﻨﻊ ﺣﻴ�ﺔ‬ ‫ﻣﻦ ﻧﺤﺎﺱ ﻭﻭﺿﻌﻬﺎ ﻋﻠﻰ ﺭﺍﻳ�ﺔ ﻭﻛ�ﻞ‬ ‫ﻣﻦ ﻟـ ُ ِﺪﻍ ﻭﻧﻈﺮ ﺇﻟﻴﻬﺎ ﻳﺤﻴﺎ‪.‬‬

‫ﺍﻟﺤﻴﺔ ﺍﻟﻨﺤﺎﺳﻴﺔ "ﻛﻞ ﻣﻦ ﻧﻈﺮ ﺇﻟﻴﻬﺎ ﻳﺤﻴﺎ"‬

‫‪ ‬ﻟﻘﺪ ﺃﺭﺍﺩ ﷲ ﺃﻥ ﻳﻮﺿﱢ ﺢ ﻟﻨﺎ ﺃﻧﻨﺎ ﺟﻤﻴﻌﺎ ً ﺧﻄﺎﺓ ﻣﺜﻞ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﻟﻬﺬﺍ ﻛﺜﻴﺮﺍً ﻣ�ﺎ‬ ‫ﻧﺘ��ﺬﻣﺮ ﻋﻠ��ﻰ ﷲ ﻭﻧﻬﻴﻨ�ﻪ ﺑ��ﺎﻟﻔﻜﺮ ﻭﺍﻟﻜ��ﻼﻡ ﻭﺍﻟﻌﻤ��ﻞ‪ .‬ﻭﺍﻟﺸ��ﻴﻄﺎﻥ ﻣﺜ��ﻞ ﺍﻟﺤﻴ��ﺎﺕ ﺍﻟﺴ��ﺎﻣﺔ‬ ‫ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺗﻠﺪﻏﻬﻢ‪ .‬ﻭﺍﻟﺨﻄﻴﺔ ﻣﺜﻞ ﺍﻟﺴﻢ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻘﺘﻠﻬﻢ‪ .‬ﻟﻘ�ﺪ ﻟ�ﺪﻍ ﺍﻟﺸ�ﻴﻄﺎﻥ ﺟﻤﻴ�ﻊ‬ ‫ﻧﺴ��ﻞ ﺁﺩﻡ‪ ،‬ﻭﺳ��ﻢ ﺍﻟﺨﻄﻴ��ﺔ ﺳ��ﻴﺠﻌﻠﻨﺎ ﺟﻤﻴﻌ �ﺎ ً ﻧﻬﻠ��ﻚ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺃﻧﻌ��ﻢ ﻋﻠﻴﻨ��ﺎ ﷲ ﺑ �ﺎﻟﻌﻼﺝ‪.‬‬ ‫ﻓﺄﺟﺮﺓ ﺍﻟﺨﻄﻴﺔ ﻫﻲ ﺍﻟﻬﻼﻙ‪ ،‬ﻭﻟﻴﺲ ﻟﻨﺎ ﻭﺳﻴﻠﺔ ﻟﻠﻬﺮﻭﺏ ﺇﻻ ﺇﺫﺍ ﺗﺪﺧﻞ ﷲ‪.‬‬ ‫ﻭﻛﻤﺎ ﻭﺿﻊ ﺍﻟﺮﺏ ﺧﻄﺔ ﻟﻴﺨﻠﱢﺺ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻦ ﺳﻢ ﺍﻟﺤﻴﺎﺕ‪ ،‬ﻭﺿﻊ ﺃﻳﻀﺎ ً ﺧﻄ�ﺔ‬ ‫ﻟﻴﺨﻠﱢﺺ ﺑﻨﻲ ﺁﺩﻡ ﻣﻦ ﺳﻢ ﺍﻟﺨﻄﻴﺔ!‬ ‫‪ ‬ﻭﺍﻟﻤﻌﺎﻧﻲ ﺍﻟﺮﻭﺣﻴﺔ ﻓ�ﻲ ﻫ�ﺬﻩ ﺍﻟﺤﻴ�ﺔ ﺍﻟﻤﺮﻓﻮﻋ�ﺔ ﻛﺜﻴ�ﺮﺓ‪ .‬ﻭﻟﻜ�ﻦ ﺃﻫﻤﻬ�ﺎ ﻫ�ﻮ ﺍﻟﺮﻣ�ﺰ‬ ‫ﺍﻟﻮﺍﺿﺢ ﺑﻴﻦ ﺍﻟﺤﻴﺔ ﺍﻟﻤﺮﻓﻮﻋﺔ ﻭﺍﻟﻤﺴﻴﺢ ﺍﻟﻤﺮﻓﻮﻉ ﻋﻠﻰ ﺧﺸﺒﺔ ﺍﻟﺼﻠﻴﺐ‪ :‬ﻓﻜﻤ�ﺎ ﺭﻓ�ﻊ‬ ‫ﻣﻮﺳﻰ ﺍﻟﺤﻴﺔ ﻋﻠﻰ ﻋﺼﺎ ﻓﻲ ﻣﻜﺎﻥ ﻟﻴﻨﻈﺮ ﺇﻟﻴﻬﺎ ﺑﺈﻳﻤﺎﻥ ﻛﻞ ﻣﻦ ﻟﺪﻏﺘﻪ ﺍﻟﺤﻴﺔ ﻓﻴﺸﻔﻰ‬ ‫ﺳﻰ ﺍ ْﻟ َﺤﻴﱠﺔَ )ﺍﻟﻨﺤﺎﺳﻴﺔ(‬ ‫ﻭﻳﻨﺠﻮ‪ ،‬ﻫﻜﺬﺍ ﻛﺎﻥ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﺍﻟﺬﻱ ﻋﻠﻤﻨﺎ » َﻭ َﻛ َﻤﺎ َﺭﻓَ َﻊ ُﻣﻮ َ‬ ‫‪۱٥‬‬ ‫�ﻲ ﻻَ ﻳَ ْﻬﻠِ�ﻚَ ُﻛ� ﱡﻞ َﻣ�ﻦْ‬ ‫ﺍﻹ ْﻧ َ‬ ‫�ﺎﻥ‪ ،‬ﻟِ َﻜ ْ‬ ‫ﺴ ِ‬ ‫ﻓِﻲ ﺍ ْﻟﺒَ ﱢﺮﻳﱠ ِﺔ ﻫ َﻜ َﺬﺍ ﻳَ ْﻨﺒَ ِﻐﻲ ﺃَﻥْ ﻳُ ْﺮﻓَ َﻊ )ﻳـُﺼﻠﺐ( ﺍﺑْﻦُ ِ‬ ‫ﻳُ ْﺆ ِﻣﻦُ ﺑِ ِﻪ ﺑَ ْﻞ ﺗَ ُﻜﻮﻥُ ﻟَﻪُ ﺍ ْﻟ َﺤﻴَﺎﺓُ ﺍﻷَﺑَ ِﺪﻳﱠﺔُ‪).‬ﻳﻮ‪(۱٥-۱٤ : ۳‬‬

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‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫‪ ‬ﻭﻛﻤﺎ ﺻﻨﻊ ﻣﻮﺳﻰ ﺗﻤﺜﺎﻻً ﻣﻦ ﻧﻔﺲ ﺍﻟﻨﻮﻉ‪ ،‬ﺃﻱ ﺣﻴﺔ ﻧﺤﺎﺳﻴﺔ ﻣﺜﻞ ﺍﻟﺤﻴﺎﺕ ﻭﻟﻜﻨﻬﺎ‬ ‫ﺗﺨﻠﻮ ﻣﻦ ﺍﻟﺴﻢ‪ ،‬ﻫﻜﺬﺍ ﺍﺗﺨﺬ ﷲ ﺟﺴﺪﺍً ﻣﺜﻠﻨﺎ ﻭﻟﻜﻨﻪ ﻟﻢ ﻳﺤﻤﻞ ﺳﻤﺎ ً ﺑﻞ ﻧﺠﺎﺓ ﻭﺣﻴﺎﺓ‪.‬‬ ‫‪ ‬ﻗﺪ ﻳﺘﻌﺠﺐ ﺍﻟﻜﺜﻴﺮﻭﻥ ﻛﻴﻒ ﺗﻜﻮﻥ ﺍﻟﺤﻴﺔ ﺭﻣﺰﺍً ﻻﺑﻦ ﷲ ﺍﻟﻤﻌﻠﻖ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ؟‬ ‫ﻣﻦ ﺍﻟﻤﻌﺮﻭﻑ ﺃﻥ ﺍﻟﺤﻴﺔ ﻛﺎﻧﺖ ﺩﺍﺋﻤﺎ ً ﺭﻣﺰﺍً ﻟﻠﺸﻴﻄﺎﻥ‪ .‬ﻭﻟﺬﺍ ﻓﺎﻟﺤﻴ�ﺔ ﻫﻨ�ﺎ ﻟﻴﺴ�ﺖ ﺭﻣ�ﺰﺍً‬ ‫ﻟﻠﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﻟﻪ ﺍﻟﻤﺠﺪ ﺑﻞ ﻹﺑﻠﻴﺲ‪.‬‬ ‫ﻭﻟﻜﻦ ﺍﻟ�ﻮﺣﻲ ﺍﻹﻟﻬ�ﻲ ﻳﺸ�ﻴﺮ ﻣ�ﻦ ﺧ�ﻼﻝ ﻫ�ﺬﺍ ﺍﻟﺮﻣ�ﺰ ﺃﻥ ﻣ�ﻦ ﻓﻘ�ﺪ ﺳ�ﻠﻄﺎﻧﻪ ﻭﺟﺒﺮﻭﺗ�ﻪ‬ ‫ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻟﻴﺲ ﻫﻮ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﺑﻞ ﺍﻟﺸﻴﻄﺎﻥ!‬ ‫ﻓﻘﺪ ﻫﻴﺞ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺠﻤﻮﻉ ﻟﺘﺼﺮﺥ‪" :‬ﺍﺻﻠﺒﻪ ﺍﺻﻠﺒﻪ" ﻭﺑﻌﺪﻫﺎ ﺑﺴﺎﻋﺎﺕ ﺍﻛﺘﺸﻒ ﺃﻥ‬ ‫ﺍﻟﻤﺼ��ﻠﻮﺏ ﻗ��ﺪ ﻓ��ﺘﺢ ﺃﺑ��ﻮﺍﺏ ﺍﻟﺠﺤ��ﻴﻢ ﻭﺃﺧ��ﺮﺝ ﻛ��ﻞ ﺍﻟ��ﺬﻳﻦ ﺭﻗ��ﺪﻭﺍ ﻋﻠ��ﻰ ﺍﻟﺮﺟ��ﺎء‪ ،‬ﻭﺃﻥ‬ ‫ﺍﻟﺼﻠﻴﺐ ﺍﻟﺬﻱ ﻛﺎﻥ ﺇﺑﻠﻴﺲ ﻳﻈﻨ�ﻪ ﻧﺼ�ﺮﺍً ﺳ�ﺎﺣﻘﺎ ً ﻋﻠ�ﻲ ﺭﺑﻨ�ﺎ ﻳﺴ�ﻮﻉ ﺃﺻ�ﺒﺢ ﻫ�ﻮ ﺭﻣ�ﺰ‬ ‫ﺍﻟﻬﺰﻳﻤﺔ ﺍﻟﻤﺎﺣﻘﺔ ﺍﻟﺘﻲ ﻣـُﻨـِﻲ ﺑﻬﺎ ﺇﺑﻠﻴﺲ ﻭﺳ�ﻴﻈﻞ ﻟﻸﺑ�ﺪ ﻳﺘﺠ�ﺮﻉ ﻣﺮﺍﺭﺗﻬ�ﺎ ﻛﻠﻤ�ﺎ ﺭﺃﻯ‬ ‫ﻋﻼﻣﺔ ﺍﻟﺼﻠﻴﺐ ﻭﺭﻭﺡ ﺍﻟﺼﻠﻴﺐ ﻓﻲ ﻗﻠﻮﺏ ﺍﻟﻤﺆﻣﻨﻴﻦ‪.‬‬ ‫ﺿ� ًّﺪﺍ ﻟَﻨَ�ﺎ‬ ‫" ﺇِ ْﺫ َﻣ َﺤﺎ ﺍﻟ ﱠ‬ ‫ﺾ‪ ،‬ﺍﻟﱠ� ِﺬﻱ َﻛ�ﺎﻥَ ِ‬ ‫ﺼ ﱠﻚ )ﺇﻳﺼﺎﻝ ﺍﻟ�ﺪﻳﻦ( ﺍﻟﱠ� ِﺬﻱ َﻋﻠَ ْﻴﻨَ�ﺎ ﻓِ�ﻲ ﺍ ْﻟﻔَ َ�ﺮﺍﺋِ ِ‬ ‫‪۱٥‬‬ ‫ﺕ‬ ‫ﺐ‪ ،‬ﺇِ ْﺫ َﺟ� ﱠﺮ َﺩ ﱢ‬ ‫ﺴ ﱢﻤ ًﺮﺍ ﺇِﻳﱠﺎﻩُ ﺑِﺎﻟ ﱠ‬ ‫ﺍﻟﺮﻳَﺎ َ‬ ‫ﺳ ِﻂ ُﻣ َ‬ ‫)ﺩﻟﻴﻞ ﺇﺩﺍﻧﺘﻨﺎ(‪َ ،‬ﻭﻗَ ْﺪ َﺭﻓَ َﻌﻪُ ِﻣﻦَ ﺍ ْﻟ َﻮ َ‬ ‫ﺳ�ﺎ ِ‬ ‫ﺼﻠِﻴ ِ‬ ‫ﺷ � َﻬ َﺮ ُﻫ ْﻢ ِﺟ َﻬ��ﺎ ًﺭﺍ‪ ،‬ﻅَ��ﺎﻓِ ًﺮﺍ ﺑِ ِﻬ � ْﻢ ﻓِﻴ � ِﻪ‪.‬‬ ‫ﺴ �ﻼَ ِﻁﻴﻦَ )ﺣ��ﺮﻡ ﺍﻟﺸ��ﻴﺎﻁﻴﻦ ﻣ��ﻦ ﻗ��ﻮﺗﻬﻢ( ﺃَ ْ‬ ‫َﻭﺍﻟ ﱠ‬ ‫)ﻓﻀﺤﻬﻢ ﻋﻼﻧﻴﺔ ﻣﻨﺘﺼﺮﺍً ﻋﻠﻴﻬﻢ(" )ﻛﻮ‪(۱٥-۱٤ :۲‬‬ ‫* ﺍﺳﺘﻤﺮﺍﺭ ﺍﺭﺗﺤﺎﻝ ﺍﻟﺸﻌﺐ‪) :‬ﻋﺪ‪(۲۰-۱۰ :۲۱‬‬ ‫‪ ‬ﻭﺍﺳﺘﻤﺮ ﺍﻟﺸ�ﻌﺐ ﻓ�ﻲ ﺳﻠﺴ�ﻠﺔ ﻣ�ﻦ ﺍﻟﺘ�ﻨﻘﻼﺕ ﺣﺘ�ﻰ ﺃﺗ�ﻮﺍ ﻗﺒﺎﻟ�ﺔ ﻣ�ﻮﺁﺏ ﻭﻣ�ﻦ ﻫﻨ�ﺎﻙ‬ ‫ﺃﺭﺷ��ﺪ ﺍﻟ��ﺮﺏ ﻣﻮﺳ��ﻰ ﺇﻟ��ﻰ ﺑﺌ��ﺮ ‪ .‬ﻷﻧ��ﻪ ﻣ��ﻦ ﺍﻟﻤﻌ��ﺮﻭﻑ ﺃﻥ ﻣ��ﻦ ﻟﺪﻏﺘ��ﻪ ﺣﻴ��ﺔ ﻳُﺼ��ﺎﺏ‬ ‫ﺑﻌﻄﺶ ﺷﺪﻳﺪ ﻭﻟﺬﻟﻚ ﺃﺭﺷ�ﺪﻫﻢ ﷲ ﺇﻟ�ﻰ ﻫ�ﺬﻩ ﺍﻟﺒﺌ�ﺮ ﻓﺸ�ﺮﺑﻮﺍ ﻣﻨﻬ�ﺎ ﻭﺍﺭﺗ�ﻮﻭﺍ ﻭﺍﻧﺘﻌﺸ�ﻮﺍ‬ ‫ﻭﺗﺮﻧﻤﻮﺍ ﻓﺮﺣﻴﻦ ﺑﻬﺬﺍ ﺍﻟﺒﺌﺮ ﺍﻟﺬﻱ ﻳﺸﻴﺮ ﺇﻟﻰ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﻭﺍﻫﺐ ﺍﻟﻤﺎء ﺍﻟﺤﻲ‪.‬‬ ‫‪ ‬ﻟﻜﻲ ﺗﺸﻔﻰ ﻣ�ﻦ ﻟﺪﻏ�ﺔ ﺍﻟﺤﻴ�ﺔ ﻋﻠﻴ�ﻚ ﺃﻥ ﺗ�ﺆﻣﻦ ﺑﺎﻟﻤﺴ�ﻴﺢ ﺍﻟﻤﺼ�ﻠﻮﺏ ﺛ�ﻢ ﺑﻌ�ﺪ ﺫﻟ�ﻚ‬ ‫ﺗﺸﺮﺏ ﻣﻦ ﻣﺎء ﺍﻟﺒﺌﺮ )ﺍﻟﻤﻌﻤﻮﺩﻳﺔ( ﻓﺘﻌﻴﺶ ﺑﻜﻠﻤﺔ ﷲ ﺣﺘﻰ ﺗﺼﻞ ﻟﻠﺴﻤﺎء‪.‬‬ ‫‪۱۸۹‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫* ﻫﺰﻳﻤﺔ ﺳﻴﺤﻮﻥ ﻣﻠﻚ ﺍﻷﻣﻮﺭﻳﻴﻦ ﻭﻋﻮﺝ ﻣﻠﻚ ﺑﺎﺷﺎﻥ ‪) :‬ﻋﺪ‪(۳٥-۲۱ :۲۱‬‬ ‫‪ ‬ﻭﺍﺳﺘﺄﺫﻥ ﻣﻮﺳﻰ ﺳﻴﺤﻮﻥ ﻣﻠﻚ ﺍﻷﻣﻮﺭﻳﻴﻦ )ﻧﺴﻞ ﻛﻨﻌﺎﻥ( ﺃﻥ ﻳﺴﻤﺢ ﻟﻬﻢ ﺑﺎﻟﻤﺮﻭﺭ‬ ‫ﻓﻲ ﺃﺭﺿﻪ ﺑﺴﻼﻡ ‪ -‬ﺗﻤﺎﻣﺎ ﻛﻤﺎ ﻓﻌﻞ ﺳﺎﺑﻘﺎ ً ﻣﻊ ﻣﻠﻚ ﺃﺩﻭﻡ ‪.‬‬ ‫ﻭﻗﺪ ﺭﻓﺾ ﺳﻴﺤﻮﻥ ﻁﻠﺐ ﻣﻮﺳﻰ ﻭﻛﺬﻟﻚ ﻋﻮﺝ ﻣﻠﻚ ﺑﺎﺷﺎﻥ ﻓﻌﻞ ﻧﻔﺲ ﺍﻟﺸﻲء‪.‬‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﷲ ﻗﺪ ﺃﻣﺮ ﻣﻮﺳﻰ ﺃﻥ ﻳﺘﻔ�ﺎﺩﻭﺍ ﺍﻟﺤ�ﺮﺏ ﻣ�ﻊ ﺃﺩﻭﻡ )ﻧﺴ�ﻞ ﻋﻴﺴ�ﻮ( ﻷﻧ�ﻪ ﺭﺃﻯ‬ ‫ﺃﻧﻬﻢ ﻣﺎ ﺯﺍﻟﻮﺍ ﻳﺴﺘﺤﻘﻮﻥ ﻓﺮﺻﺔ ﻟﻠﺘﻮﺑﺔ‪ .‬ﺇﻻ ﺃﻥ ﺳﻴﺤﻮﻥ ﻣﻠﻚ ﺍﻷﻣﻮﺭﻳﻴﻦ ﻭﻣﻦ ﺑﻌﺪﻩ‬ ‫ﻋ��ﻮﺝ ﻣﻠ��ﻚ ﺑﺎﺷ��ﺎﻥ ﻛﺎﻧ��ﺎ ﻗ��ﺪ ﺍﺳ��ﺘﻨﻔﺬﺍ ﻛ��ﻞ ﺍﻟﻔ��ﺮﺹ ﻭﺣ��ﻖ ﻋﻠﻴﻬﻤ��ﺎ ﺍﻟﻘﺼ��ﺎﺹ ﺍﻹﻟﻬ��ﻲ‬ ‫ﺑﺴﻴﻒ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ‪.‬ﻭﻗﺪ ﻭﻋﺪ ﻣﻮﺳﻰ ﺳﻴﺤﻮﻥ ﻗﺎﺋﻼً ‪:‬‬ ‫ﺏ َﻣ�ﺎ َء ﺑِﺌْ� ٍﺮ‪ .‬ﻓِ�ﻲ‬ ‫ْ�ﺮ ُ‬ ‫ﺿﻚَ ‪ .‬ﻻَ ﻧَ ِﻤﻴ ُﻞ ﺇِﻟَﻰ َﺣ ْﻘﻞ َﻭﻻَ ﺇِﻟَﻰ َﻛ ْ�ﺮ ٍﻡ َﻭﻻَ ﻧَﺸ َ‬ ‫» َﺩ ْﻋﻨِﻲ ﺃَ ُﻣ ﱠﺮ ﻓِﻲ ﺃَ ْﺭ ِ‬ ‫ﺎﻭﺯَ ﺗ ُ​ُﺨﻮ َﻣﻚَ «‪) .‬ﻋﺪ ‪(۲۲:۲۱‬‬ ‫ﻳﻖ ﺍ ْﻟ َﻤﻠِ ِﻚ ﻧَ ْﻤ ِ‬ ‫ﺸﻲ َﺣﺘﱠﻰ ﻧَﺘ َ​َﺠ َ‬ ‫ﻁَ ِﺮ ِ‬ ‫ﻭﻧﺤ�ﻦ ﺃﻳﻀ�ﺎ ً ﺣ�ﻴﻦ ﻧﺠﺤ�ﺪ ﺍﻟﺸ�ﻴﻄﺎﻥ ﻓ�ﻲ ﺍﻟﻤﻌﻤﻮﺩﻳ�ﺔ ﻛﺄﻧﻨ�ﺎ ﻧ�ﺮﺩﺩ ﺫﻟ�ﻚ ﺍﻟﻜ�ﻼﻡ ﻭﺭﺍء‬ ‫ﻣﻮﺳ�ﻰ‪ .‬ﻓ�ﻨﺤﻦ ﻧﺴ�ﻴﺮ ﻓ�ﻲ ﺑﺮﻳ�ﺔ ﻫ�ﺬﺍ ﺍﻟﻌ�ﺎﻟﻢ ﻓ�ﻲ ﻁﺮﻳ�ﻖ ﺍﻟﻤﺴ�ﻴﺢ ﻣﻠﻜﻨ�ﺎ‪ .‬ﻭﺇﺫﺍ ﻛ�ﺎﻥ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﻭﻫﻮ ﺭﺋﻴﺲ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ ﺇﻻ ﺃﻧﻨﺎ ﻓﻲ ﻣﺴﻴﺮﺗﻨﺎ ﻻ ﻧﻘﺒﻞ ﺷ�ﻴﺌًﺎ ﻣ�ﻦ ﻳ�ﺪﻩ‪ ،‬ﻻ ﻣ�ﺎء‬ ‫ﻭﻻ ﻛﺮﻭﻡ ﻭﻻ ﺣﻘﻮﻝ‪ .‬ﻭﺍﻧﺘﻬﺖ ﺣﻴﺎﺓ ﺳﻴﺤﻮﻥ ﺑﺎﻟﺴﻴﻒ‪ ...‬ﺗﻤﺎﻣﺎ ً ﻛﻤﺎ ﺍﻧﻬـﺰﻡ ﺍﻟﺸﻴﻄﺎﻥ‬ ‫ﺑﻜﻠﻤﺔ ﷲ ﺍﻟﺘﻲ ﻫﻲ ﺃﻣﻀﻰ ﻣﻦ ﺍﻟﺴﻴﻒ‪.‬‬ ‫‪ ‬ﺍﻋﺘﺎﺩ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻥ ﻳﺘﻐﻨﻰ ﺑﺎﻟﻨﺼﺮﺓ ﻋﻠﻰ ﺃﻭﻻﺩ ﷲ‪ .‬ﻭﻳﺸﻤﺖ ﻓﻴﻬﻢ ﺣﻴﻦ ﻳﺴﻘﻄﻮﻥ‬ ‫ﻌﻄ�ﻲ ﻤﺠ�ﺪ ہﻠﻟ‬ ‫ﻭﻟﻜﻨﻨﺎ ﻧﻐﻠﺒﻪ ﺑﻘ�ﻮﺓ ﺇﻟﻬﻨ�ﺎ ﻻ ﺑﻘﻮﺗﻨ�ﺎ‪ .‬ﻭﻟ�ﺬﺍ ﻓﺈﻧﻨ�ﺎ ﻋﻨ�ﺪ ﺍﻟﻨﺼ�ﺮﺓ ﻋﻠﻴ�ﻪ ﻧ ِ‬ ‫ﻭﻧﺸﻜﺮﻩ ﻋﻠ�ﻰ ﻋ�ـِﻈَﻢ ﺻ�ﻨﻴﻌﻪ ﻣﻌﻨ�ﺎ‪ .‬ﻭﻧ�ﺬﻛﺮ ﺩﺍﺋﻤ�ﺎ ً ﺃﻧﻨ�ﺎ ﺑﺪﻭﻧ�ﻪ ﺿ�ﻌﻔﺎء ﻳﺴ�ﻬﻞ ﻋﻠ�ﻰ‬ ‫ﺇﺑﻠﻴﺲ ﺃﻥ ﻳﻬﺰﻣﻨﺎ‪.‬‬ ‫‪ ‬ﻭﻣﺎﺯﻟﻨﺎ ﻧﺘﺮﻧﻢ ﺑﺘﺬﻛﺎﺭ ﻫﺬﺍ ﺍﻟﻨﺼﺮ ﻓﻲ ﺍﻟﻬﻮﺱ ﺍﻟﺜﺎﻧﻲ )ﻣﺰ‪-:(۱۳٥‬‬ ‫ ﺍﻟﺬﻱ ﺿﺮﺏ ﻣﻠﻮﻛﺎ ً ﻋﻈﻤﺎء‪ ،‬ﻭﻗﺘﻞ ﻣﻠﻮﻛﺎ ً ﻋﺠﻴﺒﻴﻦ‪ ،‬ﺍﻟﻠﻴﻠﻮﻳﺎ ﻷﻥ ﺇﻟﻰ ﺍﻷﺑﺪ ﺭﺣﻤﺘﻪ‪.‬‬‫ ﺳﻴﺤﻮﻥ ﻣﻠﻚ ﺍﻷﻣﻮﺭﻳﻴﻦ‪ ،‬ﻭﻋﻮﺝ ﻣﻠﻚ ﺑﺎﺷﺎﻥ‪ ،‬ﺍﻟﻠﻴﻠﻮﻳﺎ ﻷﻥ ﺇﻟﻰ ﺍﻷﺑﺪ ﺭﺣﻤﺘﻪ‪.‬‬‫ ﺃﻋﻄﻰ ﺃﺭﺿﻬﻢ ﻣﻴﺮﺍﺛﺎً‪ ،‬ﻣﻴﺮﺍﺛﺎ ً ﻟﺸﻌﺒﻪ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﺍﻟﻠﻴﻠﻮﻳﺎ ﻷﻥ ﺇﻟﻰ ﺍﻷﺑﺪ ﺭﺣﻤﺘﻪ‪.‬‬‫‪۱۹۰‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫* ﺯﻧﻰ ﺇﺳﺮﺍﺋﻴﻞ ﻭﺍﻟﺴﻘﻮﻁ ﻓﻲ ﻋﺒﺎﺩﺓ ﺍﻷﻭﺛﺎﻥ‪:‬‬ ‫ﺷﻄﱢﻴ َﻢ‪َ ،‬ﻭﺍ ْﺑﺘَﺪَﺃَ ﺍﻟ ﱠ‬ ‫ﻮﺁﺏ‪۲ .‬ﻓَ َﺪﻋ َْﻮﻥَ‬ ‫َﻭﺃَﻗَﺎ َﻡ ﺇِ ْ‬ ‫ﺸ ْﻌ ُ‬ ‫ﺕ ُﻣ َ‬ ‫ﺐ ﻳَ ْﺰﻧُﻮﻥَ َﻣ َﻊ ﺑَﻨَﺎ ِ‬ ‫ﺳ َﺮﺍﺋِﻴ ُﻞ ﻓِﻲ ِ‬ ‫ﺳ َﺮﺍﺋِﻴ ُﻞ‬ ‫ﺢ ﺁﻟِ َﻬﺘِ ِﻬﻦﱠ ‪ ،‬ﻓَﺄ َ َﻛ َﻞ ﺍﻟ ﱠ‬ ‫ﺍﻟ ﱠ‬ ‫ﺳ َﺠﺪُﻭﺍ ﻵﻟِ َﻬﺘِ ِﻬﻦﱠ ‪َ ۳ .‬ﻭﺗَ َﻌﻠﱠ َ‬ ‫ﻖ ﺇِ ْ‬ ‫ﺸ ْﻌ ُ‬ ‫ﺐ َﻭ َ‬ ‫ﺸ ْﻌ َ‬ ‫ﺐ ﺇِﻟَﻰ َﺫﺑَﺎﺋِ ِ‬ ‫‪٤‬‬ ‫ﺳﻰ‪ُ » :‬ﺧ ْﺬ َﺟ ِﻤﻴ َﻊ‬ ‫ﺏ َﻋﻠَﻰ ﺇِ ْ‬ ‫ﺐ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﻀ ُ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪ .‬ﻓَﻘَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ ﻟِ ُﻤﻮ َ‬ ‫ﻮﺭ‪ .‬ﻓَ َﺤ ِﻤ َﻲ َﻏ َ‬ ‫ﺑِﺒَ ْﻌ ِﻞ ﻓَﻐُ َ‬ ‫ﺏ ﻋَﻦْ‬ ‫ﺏ ُﻣﻘَﺎﺑِ َﻞ ﺍﻟ ﱠ‬ ‫ﺱ ﺍﻟ ﱠ‬ ‫ﺐ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺐ َﻭ َﻋﻠﱢ ْﻘ ُﻬ ْﻢ ﻟِﻠ ﱠﺮ ﱢ‬ ‫ﺲ‪ ،‬ﻓَﻴَ ْﺮﺗَ ﱠﺪ ُﺣ ُﻤ ﱡﻮ َﻏ َ‬ ‫ﻀ ِ‬ ‫ﺸ ْﻌ ِ‬ ‫ﺸ ْﻤ ِ‬ ‫ُﺭﺅُﻭ ِ‬ ‫‪٥‬‬ ‫ﺍﺣ ٍﺪ ﻗَ ْﻮ َﻣﻪُ ﺍ ْﻟ ُﻤﺘَ َﻌﻠﱢﻘِﻴﻦَ‬ ‫ﻀﺎ ِﺓ ﺇِ ْ‬ ‫ﺇِ ْ‬ ‫ﺳﻰ ﻟِﻘُ َ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ«‪ .‬ﻓَﻘَﺎ َﻝ ُﻣﻮ َ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪» :‬ﺍ ْﻗﺘُﻠُﻮﺍ ُﻛ ﱡﻞ َﻭ ِ‬ ‫ﺑِﺒَ ْﻌ ِﻞ ﻓَﻐُﻮ َﺭ«‪) .‬ﻋﺪ‪(٥-۱ :۲٥‬‬ ‫‪ ‬ﻭﺍﻗﺘﺮﺏ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺟﺪﺍً ﻣﻦ ﺃﺭﺽ ﺍﻟﻤﻮﻋﺪ ﻓﻼ ﻳﻔﺼﻠﻬﻢ ﺍﻵﻥ ﻋﻨﻬﺎ ﺳﻮﻯ ﻧﻬﺮ‬ ‫ﺍﻷﺭﺩﻥ ﻭﻗﺪ ﺧﺎﺿﻮﺍ ﺣﺮﻭﺑﺎ ً ﻋﻈﻴﻤﺔ ﻭﺍﻧﺘﺼﺮﻭﺍ ﻓﻴﻬﺎ‪ ،‬ﻭﺭﻏﻢ ﺫﻟﻚ ﺳﻘﻄﻮﺍ ﻓﻲ ﺧﻄﻴﺔ‬ ‫ﺷﻨﻴﻌﺔ ﻭﻫﻢ ﻋﻠﻰ ﻣﺸﺎﺭﻑ ﻛﻨﻌﺎﻥ ﺇﺫ ﺯﻧﻮﺍ ﻣﻊ ﺑﻨﺎﺕ ﻣﻮﺁﺏ )ﻧﺴﻞ ﻟﻮﻁ( ﻭﺳﺠﺪﻭﺍ‬ ‫ﻟﻸﻭﺛﺎﻥ ﻭﻛﺎﻥ ﺫﻟﻚ ﻧﺘﻴﺠﺔ ﻟﻤﺸﻮﺭﺓ ﺑﻠﻌﺎﻡ ﺑﻦ ﺑﻌﻮﺭ ﺍﻟﺬﻱ ﺃﺷﺎﺭ ﺑﺨﺒﺚ ﻭﻣﻜﺮ ﻋﻠﻰ‬ ‫ﺑﺎﻻﻕ ﻣﻠﻚ ﻣﻮﺁﺏ ﺑﺄﻧﻪ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻻﻧﺘﺼﺎﺭ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺸﻌﺐ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺴﻘﻄﻪ ﻓﻲ‬ ‫ﺍﻟﺨﻄﻴﺔ ﻓﺘﻐﻴﺐ ﻋﻨﻪ ﺍﻟﻤﻌﻮﻧﺔ ﺍﻹﻟﻬﻴﺔ‪ .‬ﻭﻧﺠﺤﺖ ﻫﺬﻩ ﺍﻟﺨﻄﺔ ﺍﻟﺠﻬﻨﻤﻴﺔ ﻭﺧﺮﺟﺖ ﺑﻨﺎﺕ‬ ‫ﻣﻮﺁﺏ ﻟﻐﻮﺍﻳﺔ ﺭﺟﺎﻝ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﻓﻌﻼً ﺳﻘﻂ ﻛﺜﻴﺮﻭﻥ ﻓﻲ ﺍﻟﺰﻧﺎ ﺛﻢ ﺍﻟﺴﺠﻮﺩ ﻟﻸﻭﺛﺎﻥ‬ ‫ﺍﻟﺘﻲ ﺗﻌﺒﺪﻫﺎ ﺍﻟﻤﻮﺁﺑﻴﺎﺕ ﻣﺘﻨﺎﺳﻴﻦ ﻛﻞ ﻋﻬﻮﺩﻫﻢ ﻣﻊ ﷲ‪.‬‬ ‫‪ ‬ﺣﻤﻰ ﻏﻀﺐ ﷲ ﻋﻠﻰ ﻧﺎﻛﺮﻱ ﺍﻟﺠﻤﻴﻞ ﻭﺃﻣﺮ ﻣﻮﺳﻰ ﺑﻘﺘﻞ ﻛﻞ ﻣﻦ ﺳﺠﺪﻭﺍ‬ ‫ﻟﻸﻭﺛﺎﻥ ﻭﺃﻥ ﻳـ ُﻌـ َﻠـ ﱠﻘـﻮﺍ ﻋﻠﻰ ﺧﺸﺒﺔ ﻋﻼﻧﻴﺔ ﻟﻴﻜﻮﻧﻮﺍ ﻋﺒﺮﺓ ﻭﻳﺮﺗﺪ ﻏﻀﺐ ﷲ ﻋﻨﻬﻢ‪.‬‬ ‫* ﻏﻴﺮﺓ ﻓﻴﻨﺤﺎﺱ ﺑﻦ ﺃﻟﻌﺎﺯﺍﺭ‪:‬‬ ‫ﺳﻰ‬ ‫َﻭﺇِ َﺫﺍ َﺭ ُﺟ ٌﻞ ِﻣﻦْ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ َﺟﺎ َء َﻭﻗَ ﱠﺪ َﻡ ﺇِﻟَﻰ ﺇِ ْﺧ َﻮﺗِ ِﻪ ﺍ ْﻟ ِﻤ ْﺪﻳَﺎﻧِﻴﱠﺔَ‪ ،‬ﺃَ َﻣﺎ َﻡ َﻋ ْﻴﻨَ ْﻲ ُﻣﻮ َ‬ ‫ﺎﻉ‪۷ .‬ﻓَﻠَ ﱠﻤﺎ‬ ‫ﺏ َﺧ ْﻴ َﻤ ِﺔ ْ‬ ‫َﻭﺃَ ْﻋﻴُ ِﻦ ُﻛ ﱢﻞ َﺟ َﻤﺎ َﻋ ِﺔ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪َ ،‬ﻭ ُﻫ ْﻢ ﺑَﺎ ُﻛﻮﻥَ ﻟَﺪَﻯ ﺑَﺎ ِ‬ ‫ﺍﻻﺟﺘِ َﻤ ِ‬ ‫ﺳ ِﻂ ﺍ ْﻟ َﺠ َﻤﺎ َﻋ ِﺔ‬ ‫َﺭﺃَﻯ ﺫﻟِﻚَ ﻓِﻴ ْﻨ َﺤ ُ‬ ‫ﺎﺯَﺍﺭ ْﺑ ِﻦ ﻫَﺎ ُﺭﻭﻥَ ﺍ ْﻟ َﻜﺎ ِﻫﻦُ ِ◌‪ ،‬ﻗَﺎ َﻡ ِﻣﻦْ َﻭ َ‬ ‫ﺎﺱ ﺑْﻦُ ﺃَﻟِ َﻌ َ‬ ‫‪۸‬‬ ‫ﺳ َﺮﺍﺋِﻴﻠِ ﱢﻲ ﺇِﻟَﻰ ﺍ ْﻟﻘُﺒﱠ ِﺔ )ﺍﻟﺨﻴﻤﺔ( َﻭ َ‬ ‫ﻁ َﻌﻦَ‬ ‫ﺍﻹ ْ‬ ‫َﻭﺃَ َﺧ َﺬ ُﺭ ْﻣ ًﺤﺎ ﺑِﻴَ ِﺪ ِﻩ‪َ ،‬ﻭﺩ َ​َﺧ َﻞ َﻭ َﺭﺍ َء ﺍﻟ ﱠﺮ ُﺟ ِﻞ ِ‬

‫ﺳ َﺮﺍﺋِﻴ َﻞ‪.‬‬ ‫ﺳ َﺮﺍﺋِﻴﻠِ ﱠﻲ َﻭﺍ ْﻟ َﻤ ْﺮﺃَﺓَ ﻓِﻲ ﺑَ ْﻄﻨِ َﻬﺎ‪ .‬ﻓَﺎ ْﻣﺘَﻨَ َﻊ ﺍ ْﻟ َﻮﺑَﺄ ُ ﻋَﻦْ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺍﻹ ْ‬ ‫ِﻛﻠَ ْﻴ ِﻬ َﻤﺎ‪ ،‬ﺍﻟ ﱠﺮ ُﺟ َﻞ ِ‬ ‫‪۱۰‬‬ ‫ﺳﻰ ﻗَﺎﺋِﻼً‪:‬‬ ‫‪َ ۹‬ﻭ َﻛﺎﻥَ ﺍﻟﱠ ِﺬﻳﻦَ َﻣﺎﺗُﻮﺍ ﺑِﺎ ْﻟ َﻮﺑَﺈ ِ ﺃَ ْﺭﺑَ َﻌﺔً َﻭ ِﻋ ْ‬ ‫ﺸ ِﺮﻳﻦَ ﺃَ ْﻟﻔًﺎ‪ .‬ﻓَ َﻜﻠﱠ َﻢ ﺍﻟ ﱠﺮ ﱡﺏ ُﻣﻮ َ‬ ‫‪۱۹۱‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺘﺎﻋﺐ‬

‫ﺳ َﺮﺍﺋِﻴ َﻞ‬ ‫ﺳ َﺨ ِﻄﻲ ﻋَﻦْ ﺑَﻨِﻲ ﺇِ ْ‬ ‫»ﻓِﻴ ْﻨ َﺤ ُ‬ ‫ﺎﺯَﺍﺭ ْﺑ ِﻦ ﻫَﺎ ُﺭﻭﻥَ ﺍ ْﻟ َﻜﺎ ِﻫﻦُ ِ◌ ﻗَ ْﺪ َﺭ ﱠﺩ َ‬ ‫ﺎﺱ ﺑْﻦُ ﺃَﻟِ َﻌ َ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ﺑِ َﻐ ْﻴ َﺮﺗِﻲ‪۱۲ .‬ﻟِﺬﻟِﻚَ ﻗُ ْﻞ‪:‬‬ ‫ﺳ ِﻄ ِﻬ ْﻢ َﺣﺘﱠﻰ ﻟَ ْﻢ ﺃُ ْﻓ ِﻦ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺎﺭ َﻏ ْﻴ َﺮﺗِﻲ ﻓِﻲ َﻭ َ‬ ‫ﺑِ َﻜ ْﻮﻧِ ِﻪ َﻏ َ‬

‫‪۱۳‬‬ ‫ﺕ‬ ‫ْﻄﻴ ِﻪ ِﻣﻴﺜَﺎﻗِﻲ ِﻣﻴﺜَﺎ َ‬ ‫ﺴﻠِ ِﻪ ِﻣﻦْ ﺑَ ْﻌ ِﺪ ِﻩ ِﻣﻴﺜَﺎ َ‬ ‫ﺴﻼَ ِﻡ‪ ،‬ﻓَﻴَ ُﻜﻮﻥُ ﻟَﻪُ َﻭﻟِﻨَ ْ‬ ‫ﻕ ﺍﻟ ﱠ‬ ‫ﻫﺄَﻧَ َﺬﺍ ﺃُﻋ ِ‬ ‫ﻕ َﻛ َﻬﻨُﻮ ٍ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ«‪) .‬ﻋﺪ‪(۱۳-٦ :۲٥‬‬ ‫ﺑَﺪِﻱﱟ‪،‬ﻷَﺟْﻞِ ﺃَﻧﱠﻪُ ﻏَﺎﺭَ ِہﻠﻟِ َﻭ َﻛﻔﱠ َﺮ ﻋَﻦْ ﺑَﻨِﻲ ﺇِ ْ‬

‫‪ ‬ﺑﻴﻨﻤﺎ ﻛﺎﻥ ﺍﻟﺸﻌﺐ ﻳﺒﻜﻲ ﻓﻲ ﻣﺮﺍﺭﺓ ﺃﻣﺎﻡ ﺧﻴﻤﺔ ﺍﻻﺟﺘﻤﺎﻉ ﻁﻠﺒﺎ ً ﻟﻤﺮﺍﺣﻢ ﺍﻟﺮﺏ‬ ‫ﺣﺘﻰ ﻳﺮﻓﻊ ﻋﻨﻬﻢ ﺍﻟﻮﺑﺎء ﻭﺇﺫ ﺑﺮﺟﻞ ﻳﺪﻋﻰ ﺯﻣﺮﻱ ﻭﻫﻮ ﺭﺋﻴﺲ ﻋﺸﻴﺮﺓ ﻣﻦ ﺳﺒﻂ‬ ‫ﺷﻤﻌﻮﻥ ﻳﺄﺗﻲ ﻭﻣﻌﻪ ﺍﻣﺮﺃﺓ ﻣﺪﻳﺎﻧﻴﺔ‪ ،‬ﻭﻗﺪﻣﻬﺎ ﺇﻟﻰ ﺇﺧﻮﺗﻪ ﻓﻲ ﺗﺤ ٍﺪ ﺳﺎﻓﺮ ﻟﻤﻮﺳﻰ‬ ‫ﻭﻟﻤﺸﺎﻋﺮ ﺍﻟﺸﻌﺐ ﺍﻟﺬﻱ ﻳﺒﻜﻲ ﻁﺎﻟﺒﺎ ً ﺭﺣﻤﺔ ﷲ‪ .‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺘﺼﺮﻑ ﻓﻲ ﻣﻨﺘﻬﻰ‬ ‫ﺍﻟﺠﺴﺎﺭﺓ ﻭﺍﻻﺳﺘﻬﺎﻧﺔ ﺑﻜﻼﻡ ﷲ‪.‬‬ ‫‪ ‬ﻭﺛﺎﺭ ﻓﻴﻨﺤﺎﺱ ﺑﻦ ﺃﻟﻌﺎﺯﺍﺭ ﺍﻟﻜﺎﻫﻦ ﺍﻟﺸﺎﺏ‪ ،‬ﻭﺍﺣﺘﺪﺕ ﺭﻭﺣﻪ ﻓﻴﻪ ﺇﺫ ﺭﺃﻯ ﻫﺬﺍ‬ ‫ﺍﻟﻤﻨﻈﺮ ﺍﻟﻤﺴﺘﻔﺰ‪ ،‬ﻓﻐﺎﺭ ﻏﻴﺮﺓ ﻋﻈﻴﻤﺔ ﻟﻠﺮﺏ ﻭﺃﺧﺬ ﺭﻣﺤﺎ ً ﺑﻴﺪﻩ ﻭﺩﺧﻞ ﻭﺭﺍﺋﻬﻤﺎ ﺇﻟﻰ‬ ‫ﺍﻟﺨﻴﻤﺔ ﻭﻗﺘﻞ ﺍﻟﺮﺟﻞ ﺍﻟﺰﺍﻧﻲ ﺍﻟﻤﺴﺘﺒﻴﺢ ﻭﻣﻌﻪ ﺍﻟﻤﺮﺃﺓ ﺑﻀﺮﺑﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺭﻣﺤﻪ‬ ‫ﻓﺎﻣﺘﻨﻊ ﺍﻟﻮﺑﺎء ﻋﻦ ﺍﻟﺸﻌﺐ‪ .‬ﻭﺃﻋﻠﻦ ﷲ ﺭﺿﺎﻩ ﻭﺳﺮﻭﺭﻩ ﺑﻐﻴﺮﺓ ﻓﻴﻨﺤﺎﺱ ﺍﻟﻤﻘﺪﺳﺔ‬ ‫ﻭﻭﻋﺪﻩ ﺑﺒﺮﻛﺔ ﻟﻪ ﻭﻟﻨﺴﻠﻪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻛﻬﻨﻮﺗﻪ ﻛﻬﻨﻮﺗﺎ ً ﺃﺑﺪﻳﺎ ً ﻧﻈﻴﺮ ﻏﻴﺮﺗﻪ ﺍﻟﺘﻲ ﺭﺩﺕ‬ ‫ﻔﻦ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ‪.‬‬ ‫ﻏﻀﺐ ﺍﻟﺮﺏ ﻓﻠﻢ ﻳـ ُ ِ‬ ‫‪‬‬

‫ﺭﻭﺡ ﻓﻳﻧﺣﺎﺱ‪:‬‬

‫ﻭﻛﻢ ﻧﺤﺘﺎﺝ ﻓﻲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺇﻟﻰ ﺍﻟﺘﻤﺜﻞ ﺑﻔﻴﻨﺤﺎﺱ ﺍﻟﺬﻱ ﻟﻪ ﺭﻭﺡ‬

‫ﺍﻟﻐﻴﺮﺓ ﻭﻻ ﻳﺴﻜﺖ ﻋﻦ ﺍﻟﺤﻖ‪ .‬ﻧﺤﺘﺎﺝ ﺭﻭﺡ ﻓﻴﻨﺤﺎﺱ ﻟﻨﻨﺰﻉ ﻣﻦ ﺣﻴﺎﺗﻨﺎ ﻛﻞ ﺧﻄﻴﺔ‬ ‫ﻭﻻ ﻧﻮﺍﺭﺏ ﺍﻟﺒﺎﺏ ﺃﻣﺎﻡ ﺍﻟﺨﻄﺄ‪ .‬ﻓﺒﻤﺜﻞ ﻫﺬﻩ ﺍﻟﺮﻭﺡ ﻳﺮﻓﻊ ﻋﻨﺎ ﺍﻟﻮﺑﺎء ﻭﻧﺮﺩ ﺳﺨﻂ ﷲ‪.‬‬ ‫ﻭﺍﻟﺘﻐﺎﺿﻲ ﻋﻦ ﺍﻟﺨﻄﺄ ﺗﺠﻌﻠﻪ ﻳﺘﻔﺎﻗﻢ ﻣﺜﻞ ﺧﻤﻴﺮﺓ ﺍﻟﺸﺮ ﺍﻟﺘﻲ ﺗﻔﺴﺪ ﺍﻟﻌﺠﻴﻦ ﻛﻠﻪ‪.‬‬ ‫ﺃﻣﺎ ﻗﻄﻊ ﺍﻟﻌﻀﻮ ﺍﻟﻔﺎﺳﺪ ‪-‬ﺣﺘﻰ ﻟﻮ ﻛﺎﻥ ﻋﻴﻨﺎ ً ﺃﻭ ﻳﺪﺍً‪ -‬ﻓﻬﻮ ﻳﻨﻘﺬ ﺍﻟﺠﺴﺪ ﻛﻠﻪ‪.‬‬ ‫‪ ‬ﺑﻌﺪ ﻧﻬﺎﻳﺔ ﺍﻟﻮﺑﺎء ﺃﻣﺮ ﷲ ﻣﻮﺳﻰ ﺑﻤﺤﺎﺭﺑﺔ ﺍﻟﻤﺪﻳﺎﻧﻴﻴﻦ ﺍﻟﺬﻳﻦ ﺗﺴﺒﺒﻮﺍ ﻓﻲ ﻣﻜﻴﺪﺓ‬ ‫ﺍﻟﺰﻧﺎ ﻭﻋﺒﺎﺩﺓ ﺍﻷﻭﺛﺎﻥ‪ .‬ﻭﺑﺎﻟﻔﻌﻞ ﺍﻧﺘﺼﺮﻭﺍ ﻋﻠﻴﻬﻢ )ﻋﺪ‪.(۳۱‬‬

‫‪۱۹۲‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﻧﻬﺎﻳﺔ ﺍﻟﺮﺣﻠﺔ‬

‫ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺑﻌﺔ‬ ‫ﻣﻮﺳﻰ ﻭﻧﻬﺎﻳﺔ ﺍﻟﺮﺣﻠﺔ‬ ‫‪ ‬ﺍﻧﺘﻬ��ﺖ ﺍﻟﻤﺮﺣﻠ��ﺔ ﺍﻟﺴ��ﺎﺑﻘﺔ ﺑﻮﺻ��ﻮﻝ ﺍﻟﺸ��ﻌﺐ ﺇﻟ��ﻰ ﻣﺸ��ﺎﺭﻑ ﺃﺭﺽ ﺍﻟﻤﻮﻋ��ﺪ‪ ،‬ﻭﻗ��ﺪ‬ ‫ﻗﺎﺭﺑﺖ ﺍﻟﺴﻨﺔ ﺍﻷﺭﺑﻌﻴﻦ ﻋﻠﻰ ﺍﻻﻧﺘﻬﺎء ﻭﺗﻤﻢ ﷲ ﻭﻋﻴﺪﻩ ﻭﻣﺎﺕ ﻛﻞ ﺍﻟﺠﻴ�ﻞ ﺍﻟ�ﺬﻱ ﺭﺃﻯ‬ ‫ﺍﻟﺨ�ﺮﻭﺝ ﺍﻷﻭﻝ ﻭﻣ�ﻊ ﺫﻟ��ﻚ ﺗ�ﺬﻣﺮﻭﺍ ﻋﻠﻴ�ﻪ ﻭﺃﺷ��ﺎﻋﻮﺍ ﻣﺬﻣ�ﺔ ﺍﻷﺭﺽ‪ .‬ﻭﺍﻟﺸ�ﻌﺐ ﺣﺎﻟﻴ�ﺎ ً‬ ‫ﻖ ﻣﻦ ﺍﻟﺠﻴﻞ ﺍﻟﻘﺪﻳﻢ ﻏﻴ�ﺮ ﻳﺸ�ﻮﻉ ﺑ�ﻦ ﻧ�ﻮﻥ ﻭﻛﺎﻟ�ﺐ ﺑ�ﻦ‬ ‫ﻳﺘﻜﻮﻥ ﻣﻦ ﺟﻴﻞ ﺟﺪﻳﺪ‪ ،‬ﻭﻟﻢ ﻳﺒ َ‬ ‫ﻳـ َﻔـ ُﻨـ ﱠﺔ‪ .‬ﻭﻛﻞ ﻣﻦ ﻛﺎﻥ ﺃﻗﻞ ﻣﻦ ﻋﺸﺮﻳﻦ ﻋﺎﻣﺎ ً ﻭﻗﺖ ﺭﺟﻮﻉ ﺍﻟﺠﻮﺍﺳﻴﺲ‪.‬‬ ‫‪ ‬ﻧﺠﺪ ﺃﺣﺪﺍﺙ ﻫﺬﻩ ﺍﻟﻤﺮﺣﻠﺔ ﻓ�ﻲ ﺳ�ﻔﺮ ﺍﻟﺘﺜﻨﻴ�ﺔ ﺍﻟ�ﺬﻱ ﻳﺴ�ﺠﻞ ﺗﻌ�ﺎﻟﻴﻢ ﻣﻮﺳ�ﻰ ﻟﻠﺸ�ﻌﺐ‬ ‫ﺍﻟﺠﺪﻳﺪ ﺑﻌﺪ ﻣﻮﺕ ﺍﻵﺑﺎء ﺟﻤﻴﻌﻬﻢ‪ ،‬ﻭﻳﺴﻤﻰ ﺗﺜﻨﻴﺔ ﺍﻻﺷﺘﺮﺍﻉ ﺃﻱ ﺇﻋﺎﺩﺓ ﺍﻟﺸ�ﺮﻳﻌﺔ ﻣ�ﺮﺓ‬ ‫ﺛﺎﻧﻴﺔ‪ ،‬ﻟﺘﺜﺒﻴ�ﺖ ﺍﻟﺠﻴ�ﻞ ﺍﻟﺠﺪﻳ�ﺪ ﻓ�ﻲ ﺍﻹﻳﺎﻥ ﺑ�ﺎہﻠﻟ ﻭﺍﻟﺘﻤﺴ�ﻚ ﺑﻮﺻ�ﺎﻳﺎﻩ ﻭﺳ�ﻂ ﺍﻟﻌﺒ�ﺎﺩﺍﺕ‬ ‫ﺍﻟﻮﺛﻨﻴﺔ ﺍﻟﻤﻨﺘﺸﺮﺓ ﻓﻲ ﻛﻨﻌﺎﻥ‪ .‬ﻭﻛﺎﻥ ﺍﻟﻴﻬﻮﺩ ﻳﺤﺮﺻﻮﻥ ﻋﻠﻰ ﺣﻔﻆ ﻫ�ﺬﺍ ﺍﻟﺴ�ﻔﺮ‪ .‬ﻭﻣﻨ�ﻪ‬ ‫ﺍﻗﺘﺒﺲ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﺭﺩﻭﺩﻩ ﺍﻟﺜﻼﺛﺔ ﻋﻠﻰ ﺍﻟﺸﻴﻄﺎﻥ ﺃﺛﻨﺎء ﺍﻟﺘﺠﺮﺑﺔ ﻋﻠﻰ ﺍﻟﺠﺒﻞ‪.‬‬ ‫* ﻣﻮﺳﻰ ﻳﺒﺸﺮ ﺍﻟﺸﻌﺐ ﺑﻘﺮﺏ ﺩﺧﻮﻝ ﻛﻨﻌﺎﻥ ‪:‬‬ ‫ﻳﺐ ﻗَﺎﺋِﻼً‪َ :‬ﻛﻔَﺎ ُﻛ ْﻢ ﻗُ ُﻌﻮ ٌﺩ ﻓِﻲ ﻫ َﺬﺍ ﺍ ْﻟ َﺠﺒَ ِﻞ‪ ،‬ﺗ َ​َﺤ ﱠﻮﻟُﻮﺍ‬ ‫»ﺍَﻟ ﱠﺮ ﱡﺏ ﺇِﻟ ُﻬﻨَﺎ َﻛﻠﱠ َﻤﻨَﺎ ﻓِﻲ ُﺣﻮ ِﺭ َ‬ ‫ﺴ ْﻬ ِﻞ‬ ‫َﻭ ْ‬ ‫ﺍﺭﺗ َِﺤﻠُﻮﺍ َﻭﺍﺩ ُْﺧﻠُﻮﺍ َﺟﺒَ َﻞ ﺍﻷَ ُﻣﻮ ِﺭﻳﱢﻴﻦَ َﻭ ُﻛ ﱠﻞ َﻣﺎ ﻳَﻠِﻴ ِﻪ ِﻣﻦَ ﺍ ْﻟ َﻌ َﺮﺑَ ِﺔ َﻭﺍ ْﻟ َﺠﺒَ ِﻞ َﻭﺍﻟ ﱠ‬ ‫ﺕ‪.‬‬ ‫ﺎﺣ ِﻞ ﺍ ْﻟﺒَ ْﺤ ِﺮ‪ ،‬ﺃَ ْﺭ َ‬ ‫ﺏ َﻭ َ‬ ‫ﺽ ﺍ ْﻟ َﻜ ْﻨ َﻌﺎﻧِ ﱢﻲ َﻭﻟُ ْﺒﻨَﺎﻥَ ﺇِﻟَﻰ ﺍﻟﻨﱠ ْﻬ ِﺮ ﺍ ْﻟ َﻜﺒِﻴ ِﺮ‪ ،‬ﻧَ ْﻬ ِﺮ ﺍ ْﻟﻔُ َﺮﺍ ِ‬ ‫ﺳ ِ‬ ‫َﻭﺍ ْﻟ َﺠﻨُﻮ ِ‬ ‫ﺴ َﻢ ﺍﻟ ﱠﺮ ﱡﺏ ﻵﺑَﺎﺋِ ُﻜ ْﻢ‬ ‫ﺽ ﺍﻟﱠﺘِﻲ ﺃَ ْﻗ َ‬ ‫ﺽ‪ .‬ﺍﺩ ُْﺧﻠُﻮﺍ َﻭﺗَ َﻤﻠﱠ ُﻜﻮﺍ ﺍﻷَ ْﺭ َ‬ ‫ﺍُ ْﻧﻈُ ْﺮ‪ .‬ﻗَ ْﺪ َﺟ َﻌ ْﻠﺖُ ﺃَ َﻣﺎ َﻣ ُﻜ ُﻢ ﺍﻷَ ْﺭ َ‬ ‫ﺴﻠِ ِﻬ ْﻢ ِﻣﻦْ ﺑَ ْﻌ ِﺪ ِﻫ ْﻢ‪) .‬ﺗﺚ‪(۸-٦ :۱‬‬ ‫ﺳ َﺤﺎ َ‬ ‫ﻮﺏ ﺃَﻥْ ﻳُ ْﻌ ِﻄﻴَ َﻬﺎ ﻟَ ُﻬ ْﻢ َﻭﻟِﻨَ ْ‬ ‫ﺇِ ْﺑ َﺮﺍ ِﻫﻴ َﻢ َﻭﺇِ ْ‬ ‫ﻕ َﻭﻳَ ْﻌﻘُ َ‬ ‫‪ ‬ﺗﻌﺘﺒﺮ ﻫﺬﻩ ﺍﻟﻌﻈﺔ ﻫﻲ ﺍﻟﺨﻄﺎﺏ ﺍﻟﻮﺩﺍﻋﻲ ﻟﻤﻮﺳﻰ ﺍﻟﺬﻱ ﺑﻠﻎ ﻣﻦ ﺍﻟﻌﻤﺮ ‪۱۲۰‬‬ ‫ﻋﺎﻣﺎ ً ﻭﺍﻗﺘﺮﺑﺖ ﺣﻴﺎﺗﻪ ﻣﻦ ﻧﻬﺎﻳﺘﻬﺎ‪ .‬ﻭﺭﻏﻢ ﺃﻥ ﻣﻮﺳﻰ ﻛﺎﻥ ﻟﺪﻳﻪ ﺍﻟﻜﺜﻴﺮ ﻣﻦ‬ ‫ﺍﻹﻧﺠﺎﺯﺍﺕ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺘﻲ ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﺤﻜﻲ ﻋﻨﻬﺎ ﻭﻳﺘـﻔـﺎﺧـﺮ ﺑـﻬﺎ ‪ ،‬ﺇﻻ ﺃﻧﻨﺎ ﻧــــﺠﺪﻩ‬ ‫ﻳﺨﺼﺺ ﻫﺬﻩ ﺍﻟﻌﻈﺔ ﻟﻠﺤﺪﻳﺚ ﻋﻦ ﻣﺤﺒﺔ ﷲ ﻭﺭﻋﺎﻳﺘﻪ ﻭﺍﻟﺘﺬﻛﻴﺮ ﺑﻮﺻﺎﻳﺎﻩ‪.‬‬ ‫‪۱۹۳‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﻧﻬﺎﻳﺔ ﺍﻟﺮﺣﻠﺔ‬

‫‪ ‬ﻛﺎﻥ ﻣﻮﺳﻰ ﺷﻴﺨﺎ ً ﻓﻲ ﺃﻭﺍﺧﺮ ﺃﻳﺎﻣﻪ ﻭﻟﻜﻦ ﻫﺪﻓﻪ ﻅﻞ ﻭﺍﺿﺤﺎ ً‪ ،‬ﻭﺷﻌﺮ ﺃﻥ ﺭﺳﺎﻟﺘﻪ‬ ‫ﻧﺤﻮ ﺍﻟﺠﻴﻞ ﺍﻟﺠﺪﻳﺪ ﻫﻲ ﺃﻥ ﻳﻮﺻﻞ ﻟﻬﻢ ﺭﺳﺎﻟﺔ ﺍﻟﺮﺏ ﻭﺷﺮﻳﻌﺘﻪ ﺑﻜﻞ ﺃﻣﺎﻧﺔ ﺗﺘﻤﻴﻤﺎ ً‬ ‫‪٦‬‬ ‫ﻭﺻﻴﻚَ ﺑِ َﻬﺎ ﺍ ْﻟﻴَ ْﻮ َﻡ َﻋﻠَﻰ ﻗَ ْﻠﺒِﻚَ ‪،‬‬ ‫ﻟﻘﻮﻝ ﺍﻟﺮﺏ‪َ " :‬ﻭ ْﻟﺘَ ُﻜﻦْ ﻫ ِﺬ ِﻩ ﺍ ْﻟ َﻜﻠِ َﻤﺎﺕُ ﺍﻟﱠﺘِﻲ ﺃَﻧَﺎ ﺃُ ِ‬ ‫‪۷‬‬ ‫ﺸﻲ ﻓِﻲ‬ ‫َﻭﻗُ ﱠ‬ ‫ﺼ َﻬﺎ َﻋﻠَﻰ ﺃَ ْﻭﻻَ ِﺩﻙَ‪َ ،‬ﻭﺗَ َﻜﻠﱠ ْﻢ ﺑِ َﻬﺎ ِﺣﻴﻦَ ﺗ َْﺠﻠِ ُ‬ ‫ﺲ ﻓِﻲ ﺑَ ْﻴﺘِﻚَ‪َ ،‬ﻭ ِﺣﻴﻦَ ﺗَ ْﻤ ِ‬ ‫‪۸‬‬ ‫ﺍﺭﺑُ ْ‬ ‫ﺐ‬ ‫ﻳﻖ‪َ ،‬ﻭ ِﺣﻴﻦَ ﺗَﻨَﺎ ُﻡ َﻭ ِﺣﻴﻦَ ﺗَﻘُﻮ ُﻡ‪َ ،‬ﻭ ْ‬ ‫َﺼﺎﺋِ َ‬ ‫ﻄ َﻬﺎ َﻋﻼَ َﻣﺔً َﻋﻠَﻰ ﻳَ ِﺪﻙَ ‪َ ،‬ﻭ ْﻟﺘَ ُﻜﻦْ ﻋ َ‬ ‫ﺍﻟﻄﱠ ِﺮ ِ‬ ‫‪۹‬‬ ‫ﺏ ﺑَ ْﻴﺘِﻚَ َﻭ َﻋﻠَﻰ ﺃَ ْﺑ َﻮﺍﺑِﻚَ ‪) ".‬ﺗﺚ ‪(۹-٦ : ٦‬‬ ‫ﺑَﻴْﻦَ َﻋ ْﻴﻨَ ْﻴﻚَ‪َ ،‬ﻭﺍ ْﻛﺘُ ْﺒ َﻬﺎ َﻋﻠَﻰ ﻗَ َﻮﺍﺋِ ِﻢ ﺃَ ْﺑ َﻮﺍ ِ‬

‫‪ ‬ﻭﻫﺬﻩ ﻫﻲ ﻣﺴﺌﻮﻟﻴﺔ ﻛﻞ ﺃﺏ ﻭﺃﻡ‪ ،‬ﻭﺟﺪ ﻭﺟﺪﺓ ﺗﺠﺎﻩ ﺃﺑﻨﺎﺋﻬﻢ ﻭﺃﺣﻔﺎﺩﻫﻢ‪ ،‬ﻟﺬﺍ ﻳﺠﺐ‬ ‫ﺃﻻ ﻧﻜﻒ ﻋﻦ ﺗﻮﺻﻴﻞ ﺭﺳﺎﻟﺔ ﺍﻟﺮﺏ ﻟﻠﺠﻤﻴﻊ ﺣﺘﻰ ﺍﻟﻨﻔﺲ ﺍﻷﺧﻴﺮ‪ .‬ﻓﻘﺪ ﺗﻜﻮﻥ ﻫﺬﻩ‬ ‫ﺍﻟﻜﻠﻤﺎﺕ ﻫﻲ ﺃﻋﻈﻢ ﺧﺪﻣﺔ ﻧﻘﺪﻣﻬﺎ ﻷﺑﻨﺎﺋﻨﺎ‪ ،‬ﻓﻴﺠﺐ ﺃﻥ ﻧﻘﺪﻣﻬﺎ ﺑﻼ ﻛﻠﻞ ﻭﻻ ﻣﻠﻞ‪.‬‬ ‫‪ ‬ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻋﻠﻰ ﺍﻟﻀﻔﺔ ﺍﻟﺸﺮﻗﻴﺔ ﻟﻨﻬﺮ ﺍﻷﺭﺩﻥ‪ ،‬ﺃﻱ ﻋﻠﻰ ﻣﺸﺎﺭﻑ ﻛﻨﻌﺎﻥ‪.‬‬ ‫ﻭﻫﻨﺎﻙ ﺃﺧﺬ ﻣﻮﺳﻰ ﻳﺸﺮﺡ ﺍﻟﺸﺮﻳﻌﺔ ﻟﻠﺸﻌﺐ ﻭﻳﺴﺘﺮﺟﻊ ﺃﺣﺪﺍﺙ ﺃﺭﺑﻌﻴﻦ ﺳ�ﻨﺔ ﻣﻀ�ﺖ‬ ‫ﻋﺒﺮﻭﺍ ﺧﻼﻟﻬﺎ ﺑﺮﻳﺔ ﺳﻴﻨﺎء ‪ -‬ﺫﻟﻚ ﺍﻟﻘﻔﺮ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻤﺨﻮﻑ ‪ -‬ﻟﻴﻘﺼﻬﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺠﻴﻞ‬ ‫ﺍﻟﺠﺪﻳ�ﺪ ﺑﺪﺍﻳ��ﺔ ﻣ��ﻦ ﺟﺒ��ﻞ ﺣﻮﺭﻳ��ﺐ ﻓ�ﻲ ﺍﻟﺴ��ﻨﺔ ﺍﻷﻭﻟ��ﻰ ﻟﺨ��ﺮﻭﺟﻬﻢ‪ ،‬ﺛ��ﻢ ﺗﻌﻴ��ﻴﻦ ﺭﺅﺳ��ﺎء‬ ‫ﻟﻠﺸﻌﺐ ﻟﻴﺴﺎﻋﺪﻭﻩ ﻓﻲ ﺍﻟﻘﻀﺎء‪ ،‬ﻭﺇﺭﺳﺎﻝ ‪ ۱۲‬ﺷﺨﺼ�ﺎ ً ﻟﺘﺠﺴ�ﺲ ﺃﺭﺽ ﺍﻟﻤﻮﻋ�ﺪ ﺍﻟﺘ�ﻲ‬ ‫ﻛﺎﻥ ﺍﻟﺮﺏ ﻳﺮﻳﺪ ﻟﻬﻢ ﺃﻥ ﻳﺪﺧﻠﻮﻫﺎ ﻣﻨﺬ ‪ ۳۸‬ﻋﺎﻣﺎ ً‪.‬‬ ‫ﻭﺃﺧ��ﺬ ﺍﻟ��ﺮﺏ ﻳﺸ��ﺠﻌﻬﻢ ﻗ��ﺎﺋﻼ‪ :‬ﺍﺻ��ﻌﺪﻭﺍ ﻟﺘﺘﻤﻠﻜ��ﻮﺍ ﻫ��ﺬﻩ ﺍﻷﺭﺽ ﻭﻟﻜ��ﻨﻬﻢ ﺧ �ﺎﻓﻮﺍ ﻭﻟ��ﻢ‬ ‫ﻳﺸﺎءﻭﺍ ﺃﻥ ﻳﺼﻌﺪﻭﺍ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺇﻟ�ﻰ ﺃﻳ�ﻦ ﻧﺤ�ﻦ ﺻ�ﺎﻋﺪﻭﻥ ﻓﺄﺧ�ﺬ ﺍﻟ�ﺮﺏ ﻳﻄﻤﺌ�ﻨﻬﻢ ﺃﻧ�ﻪ‬ ‫ﻫ��ﻮ ﺍﻟ��ﺬﻱ ﻳﺤ��ﺎﺭﺏ ﻋ��ﻨﻬﻢ‪ ،‬ﻭﻫ��ﻮ ﺍﻟ��ﺬﻱ ﻳﻠ��ﺘﻤﺲ ﻟﻬ �ﻢ ﻣﻜﺎﻧ �ﺎ ً‪ ،‬ﻭﻫﻜ��ﺬﺍ ﺗﺴ��ﺒﺐ ﺧ��ﻮﻑ‬ ‫ﺍﻟﺠﻮﺍﺳﻴﺲ ﻭﻣﻦ ﺑﻌﺪﻫﻢ ﺳﺎﺋﺮ ﺍﻟﺸﻌﺐ ﻓﻲ ﻫﺬﺍ ﺍﻟﺘﻌﻄﻴﻞ ﻟﻜﻞ ﻫﺬﻩ ﺍﻟﺴﻨﻴﻦ ﺣﺘ�ﻰ ﻣ�ﺎﺕ‬ ‫ﻛﻞ ﺍﻟﺮﺟﺎﻝ )ﻣﺎ ﻋﺪﺍ ﻳﺸﻮﻉ ﻭﻛﺎﻟﺐ( ﻭﻟﻢ ﻳﺮﺙ ﺃﺭﺽ ﺍﻟﻤﻮﻋﺪ ﺇﻻ ﺍﻷﻁﻔﺎﻝ‪.‬‬ ‫ﻭﺍﻵﻥ ﺑﻌﺪ ﺃﻥ ﺃﻣﻀﻮﺍ ﻫﺬﻩ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻟﻄــﻮﻳﻠﺔ ﻳﺪﻭﺭﻭﻥ ﺣﻮﻝ ﺟﺒﻞ ﺳﻌﻴﺮ ﺩﻭﻥ ﺗﻘﺪﻡ‬ ‫ﻧﺤﻮ ﺃﺭﺽ ﺍﻟﻤﻮﻋﺪ ﺟﺎء ﺃﺧﻴﺮﺍً ﻭﻗ�ﺖ ﺗﺘﻤ�ﻴﻢ ﺍﻟﻮﻋ�ﺪ‪ .‬ﻭﻭﺻ�ﻠﻮﺍ ﺇﻟ�ﻰ ﺍﻟﻀ�ﻔﺔ ﺍﻟﺸ�ﺮﻗﻴﺔ‬ ‫ﻟﻨﻬﺮ ﺍﻷﺭﺩﻥ ﻭﺃﺻﺒﺤﺖ ﻛﻨﻌﺎﻥ ﻋﻠﻰ ﻣﺮﻣﻰ ﺍﻟﺒﺼﺮ‪.‬‬ ‫‪۱۹٤‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﻧﻬﺎﻳﺔ ﺍﻟﺮﺣﻠﺔ‬

‫‪‬‬

‫ﻛﻠﻣﺎﺕ ﻣﻭﺳﻰ ﻟﻠﺷﻌﺏ‪:‬‬

‫‪ ‬ﻋﻨﺪﻣﺎ ﻳﺼﻞ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﻗﺮﺏ ﻧﻬﺎﻳﺔ ﺭﺣﻠﺔ ﺍﻟﺤﻴﺎﺓ ﻻ ﻳﺠﺪ ﻭﺻﻔًﺎ ﺃﺩﻕ ﻭﺃﺻﺪﻕ‬ ‫ﻣﻦ "ﺫﻟﻚ ﺍﻟﻘﻔﺮ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻤﺨﻮﻑ"‪ .‬ﺇﺫﺍ ﺗﺄﻣﻞ ﻓﻲ ﺍﻟﻀﻴﻘﺎﺕ ﻭﺍﻟﺼﻌﺎﺏ ﺍﻟﺘﻲ‬ ‫ﻭﺍﺟﻬﻬﺎ ﺑﻤﻌﻮﻧﺔ ﷲ ﻭﻛﻢ ﺍﻟﻤﺸﺎﻛﻞ ﺍﻟﺘﻲ ﺳﺎﻋﺪﻩ ﷲ ﻟﺤﻠﻬﺎ‪ ،‬ﻭﺍﻷﻣﺮﺍﺽ ﺍﻟﺘﻲ ﺍﺟﺘﺎﺯﻫﺎ‬ ‫ﺃﻭ ﻧ ﱠﺠﺎﻩ ﷲ ﻣﻨﻬﺎ‪ .‬ﺳﻴﺠﺪ ﺣﻘﺎ ً ﺃﻥ ﺭﺣﻠﺔ ﺍﻟﺤﻴﺎﺓ ﻣﺎ ﻫﻲ ﺇﻻ ﻋﺒﻮﺭ ﻟﺬﻟﻚ ﺍﻟﻘﻔﺮ ﺍﻟﻌﻈﻴﻢ‬ ‫ﺍﻟﻤﺨﻮﻑ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺑﻤﻔﺮﺩﻩ ﺃﻥ ﻳﻌﺒﺮﻩ ﺩﻭﻥ ﺭﻋﺎﻳﺔ ﷲ ﻭﺇﺭﺷﺎﺩﻩ‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ ﺳﻴﺸﻜﺮ ﷲ ﺃﻧﻪ ﻅﻞ ﺑﺮﻓﻘﺘﻪ ﺧﻼﻝ ﻋﺒﻮﺭﻩ ﻟﺬﻟﻚ ﺍﻟﻘﻔﺮ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻤﺨﻮﻑ‬ ‫ﻭﺣﺘﻰ ﻭﺻﻮﻟﻪ ﻟﻜﻨﻌﺎﻥ ﺍﻟﺴﻤﺎﻭﻳﺔ‪.‬‬ ‫‪ ‬ﷲ ﻳﺪﻋﻮ ﻛﻞ ﺷﺨﺺ ﻣﻨﺎ ﻗﺎﺋﻼً‪" :‬ﺍﺻﻌﺪ ﺗـ َ َﻤﻠـ ﱠﻚ" ﻭﻫﺬﺍ ﻫﻮ ﻣﻠﺨﺺ ﻭﺻﺎﻳﺎ ﷲ‪.‬‬ ‫ﺍﺗﺮﻙ ﺍﻷﺭﺽ ﻭﺍﻷﺭﺿﻴﺎﺕ ﻭﺍﺭﺗﻔﻊ ﻋﻨﻬﻢ ﺑﻘﻠﺒﻚ ﻭﻓﻜﺮﻙ ﺣﺘﻰ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻤﻠﻚ‪.‬‬ ‫ﺬﺍ ﻳﺘﻄﻠﺐ ﻣﻨﻚ ﺍﻟﺜﻘﺔ ﺑﺎہﻠﻟ ﻭﺑﻤﻮﺍﻋﻴﺪﻩ ﻟﺬﻟﻚ ﻗﺎﻝ "ﻻ ﺗﺨﻒ ﻭﻻ ﺗﺮﺗﻌﺐ" ﻷﻥ‬ ‫ﺍﻟﺨﻮﻑ ﺧﻄﻴﺔ ﻋﺪﻡ ﺇﻳﻤﺎﻥ ﻭﻛﻞ ﺧﻮﻑ – ﻓﻴﻤﺎ ﻋﺪﺍ ﺧﻮﻑ ﷲ – ﻫﻮ ﺧﻄﻴﺔ ﺗﺤﺘﺎﺝ‬ ‫ﺇﻟﻰ ﺗﻮﺑﺔ ﻭﺍﻋﺘﺮﺍﻑ‪ .‬ﻭﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺪﺱ ﻳﺤﻮﻱ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻮﻋﻮﺩ ﺍﻟﺘﻲ ﺗﺪﻋﻮﻧﺎ ﺇﻟﻰ‬ ‫ﻋﺪﻡ ﺍﻟﺨﻮﻑ ﻓﻠﻤﺎﺫﺍ ﺗﺨﺎﻑ؟!‬ ‫‪ ‬ﻭﺑﻴﻨﻤﺎ ﷲ ﻳﺪﻋﻮﻧﺎ ﺃﻥ ﻧﺼﻌﺪ ﻟﻨﻤﻠﻚ ﻓﺈﻧﻨﺎ "ﻻ ﻧﺸﺎء ﺃﻥ ﻧﺼﻌﺪ"‪ ،‬ﻭﻫﻮ ﻳﻘﻒ‬ ‫ﻗﺎﺭﻋﺎ ً ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﻗﻠﻮﺑﻨﺎ ﻭﻻ ﻧﺸﺎء ﺃﻥ ﻧﻔﺘﺢ‪ ،‬ﻳﺪﻋﻮﻧﺎ ﻟﻠﺘﻮﺑﺔ ﻭﺍﻟﺴﻠﻮﻙ ﺑﺤﺴﺐ‬ ‫ﻭﺻﺎﻳﺎﻩ ﻓﻼ ﻧﺸﺎء ﺃﻥ ﻧﺴﻤﻊ‪ ،‬ﻳﻄﻠﺐ ﻣﻨﺎ ﺃﻥ ﻧﺘﺮﻙ ﺍﻻﻫﺘﻤﺎﻣﺎﺕ ﺍﻷﺭﺿﻴﺔ ﻭﻧﻨﺸﻐﻞ‬ ‫ﻗﻠﻴﻼً ﺑﺎﻷﺑﺪﻳﺔ ﻓﻼ ﻧﺸﺎء ﺃﻥ ﻧﻄﻴﻊ‪ ....‬ﺇﻟﻰ ﻣﺘﻰ ﺳﻴﻈﻞ ﻳﺪﻋﻮ ﻭﻧﺤﻦ ﻧﺮﻓﺾ؟! ﻟﻘﺪ ﻧﺪﻡ‬ ‫ﺍﻟﺸﻌﺐ ﻛﺜﻴﺮﺍً ﻋﻠﻰ ﺭﻓﻀﻬﻢ‪....‬ﻓﻠﻴﺘﻨﺎ ﻧﻐﺘﻨﻢ ﺍﻟﻔﺮﺻﺔ ﻟﺌﻼ ﻧﻨﺪﻡ ﺣﻴﺚ ﻻ ﻳﺠﺪﻱ ﺍﻟﻨﺪﻡ‪.‬‬ ‫‪ ‬ﻗ�ﺪ ﻳﺘﺴ�ﺎءﻝ ﺍﻟ�ﺒﻌﺾ "ﺇﻟ�ﻰ ﺃﻳ�ﻦ ﻧﺤ�ﻦ ﺻ�ﺎﻋﺪﻭﻥ؟!" ﻷﻧﻬ�ﻢ ﻳﺸ�ـﱡﻜﻮﻥ ﺃﻥ ﻫﻨ�ﺎﻙ‬ ‫"‬ ‫�ﻴﺢ‪ ،‬ﻓَﺈِﻧﱠﻨَ�ﺎ ﺃَﺷْ�ﻘَﻰ‬ ‫ﺃﺑﺪﻳﺔ ﺗﻨﺘﻈﺮﻫﻢ‪ ،‬ﺇِﻥْ َﻛﺎﻥَ ﻟَﻨَﺎ ﻓِﻲ ﻫ ِﺬ ِﻩ ﺍ ْﻟ َﺤﻴَﺎ ِﺓ ﻓَﻘَ ْﻂ َﺭ َﺟﺎ ٌء ﻓِﻲ ﺍ ْﻟ َﻤ ِ‬ ‫ﺴ ِ‬ ‫ﺱ‪۱) ".‬ﻛ��ﻮ‪ (۱۹: ۱٥‬ﻑﺍﻟ �ﺬﻳﻦ ﻻ ﻳﻌﺮﻓ �ﻮﻥ ﷲ ﻳﺴ��ﺨﺮﻭﻥ ﻣ��ﻦ ﻓﻜ��ﺮﺓ‬ ‫�ﻊ ﺍﻟﻨﱠ��ﺎ ِ‬ ‫َﺟ ِﻤﻴ� ِ‬

‫ﺍﻷﺑﺪﻳﺔ ﻭﻟﻜﻦ ﻣﺘﻰ ﺗﻜﺸﻔﺖ ﻋﻴﻮﻧﻬﻢ ﻭﺃﺑﺼﺮﻭﺍ ﺳﻴﺪﺭﻛﻮﻥ ﺧﻄﺄﻫﻢ‪.‬‬ ‫‪۱۹٥‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﻧﻬﺎﻳﺔ ﺍﻟﺮﺣﻠﺔ‬

‫‪"‬ﻟﺮﺏ ﻳﺤﺎﺭﺏ ﻋﻨﻜﻢ " ﻳﺎ ﻟﻪ ﻣﻦ ﺷﻌﺎﺭ ﺟﻤﻴﻞ ﻳ�ﺬﻛﺮﻩ ﺍﻹﻧﺴ�ﺎﻥ ﻋﻨ�ﺪﻣﺎ ﺗﻮﺍﺟﻬ�ﻪ‬ ‫ﺍﻟﺘﺠﺎﺭﺏ‪ .‬ﺇﻥ ﺗﺬﻛﺮ ﻣﺮﺍﺣﻢ ﷲ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺃﻗﻮﻯ ﺍﻷﺳﻠﺤﺔ ﺍﻟﺘﻲ ﺑﻬ�ﺎ ﻧﺘﺼ�ﺪﻯ ﻟﻠﻌ�ﺪﻭ‬ ‫ﻋﻨﺪﻣﺎ ﻳﺤﺎﺭﺑﻨﺎ ﺑﺎﻟﺸﻚ ﻓﻲ ﻣﺤﺒﺔ ﺍﻟﺮﺏ ﻭﻋﻨﺎﻳﺘﻪ‪ .‬ﻟﺬﺍ ﻋﻨﺪﻣﺎ ﺗﺼﺎﺩﻑ ﺿﻴﻘﺎ ً ﺗ�ﺬﻛﺮ ﺃﻥ‬ ‫ﺍﻟﺮﺏ ﺇﻟﻬﻚ ﻳﺘﻘﺪﻣﻚ ﻭﻫﻮ ﻳﺤﺎﺭﺏ ﻋﻨﻚ‪ .‬ﻭﻫﻮ ﺑﻨﻔﺴﻪ " ﻳﻠﺘﻤﺲ ﻟﻚ ﻣﻜﺎﻧﺎ ً"‪ ،‬ﺇﻧﻪ ﻫ�ﻮ‬ ‫ﺍﻟﺬﻱ ﻳﺮﺗﺐ ﻟﻨﺎ ﻣﻜﺎﻧﺎ ً ﻛﻲ ﺗﻜﻮﻥ ﻣﻌﻪ ﻓﻲ ﻣﻠﻜﻮﺗﻪ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﻏﺎﻳﺔ ﻣﺠﻴﺌﻪ ﺇﻟﻰ ﻋﺎﻟﻤﻨﺎ‪.‬‬ ‫ﻖ ﻳُ ْﻘﺒِﻠُ�ﻮﻥ"‬ ‫ﺼﻮﻥَ َﻭﺇِﻟَﻰ َﻣ ْﻌ ِﺮﻓَ� ِﺔ ﺍ ْﻟ َﺤ� ﱢ‬ ‫ﺱ ﻳَ ْﺨﻠُ ُ‬ ‫‪ ‬ﻭﷲ ﻳﺮﻳــــﺪ " ﻳُ ِﺮﻳ ُﺪ ﺃَﻥﱠ َﺟ ِﻤﻴ َﻊ ﺍﻟﻨﱠﺎ ِ‬ ‫)‪۱‬ﺗ��ﻲ‪ (٤ :۲‬ﻟ��ﺬﻟﻚ ﻓﻬ��ﻮ ﻳﺴ��ﻌﻰ ﺟﺎﻫ��ﺪﺍً ﺑﻜ��ﻞ ﺍﻟﻄ��ﺮﻕ ﺃﻥ ﻳَﻄﻤـ َﺌ �ـ ﱢﻦ ﺇﻟ��ﻰ ﻭﺟ��ﻮﺩ ﻛ��ﻞ‬ ‫ﺃﻭﻻﺩﻩ ﻣﻌﻪ ﻓ�ﻲ ﻣﻠﻜﻮﺗ�ﻪ‪ .‬ﻭﻟﻜ�ﻦ ﺍﻟﻤﺘﻜﺒ�ﺮﻳﻦ ﻭﺍﻟﻤﺘﺸ�ﺎﻣﺨﻴﻦ ﻻ ﻳﺴ�ﺘﺠﻴﺒﻮﻥ ﻟﻌﻤ�ﻞ ﷲ‪،‬‬ ‫"ﻭﻻ ﻳﺮﺙ ﺍﻟﻤﻠﻜﻮﺕ ﺳﻮﻯ ﻣﻦ ﻟﻬﻢ ﺑﺴﺎﻁﺔ ﺍﻷﻁﻔﺎﻝ"‪ ،‬ﺍﻟﺬﻳﻦ ﻟﻢ ﻳﺘﺸﻮﻫﻮﺍ ﺑﺎﻟﺤﻜﻤﺔ‬ ‫ﺽ‬ ‫ﻭﺍﻟﻌﻘﻼﻧﻴﺔ ﺍﻷﺭﺿﻴﺔ ‪ .‬ﻟﺬﻟﻚ ﻗﺎﻝ ﻳﺴﻮﻉ " ﺃَ ْﺣ َﻤﺪُﻙَ ﺃَﻳﱡ َﻬﺎ‬ ‫ﺍﻵﺏ َﺭ ﱡﺏ ﺍﻟ ﱠ‬ ‫ُ‬ ‫ﺴ� َﻤﺎ ِء َﻭﺍﻷَ ْﺭ ِ‬ ‫ﺎﻝ‪) ".‬ﻟﻮ‪(۲۱:۱۰‬‬ ‫َﻦ ﺍ ْﻟ ُﺤ َﻜ َﻤﺎ ِء َﻭﺍ ْﻟﻔُ َﻬ َﻤﺎ ِء َﻭﺃَ ْﻋﻠَ ْﻨﺘَ َﻬﺎ ﻟِﻸَ ْﻁﻔَ ِ‬ ‫ﻷَﻧﱠﻚَ ﺃَ ْﺧﻔَﻴْﺖَ ﻫ ِﺬ ِﻩ ﻋ ِ‬ ‫* ﺗﺸﺠﻴﻊ ﺍﻟﺮﺏ ﻟﻠﺸﻌﺐ ﻟﺪﺧﻮﻝ ﺃﺭﺽ ﺍﻟﻤﻮﻋﺪ ﻭﻧﻘﻞ ﺍﻟﻘﻴﺎﺩﺓ ﺇﻟﻰ ﻳﺸﻮﻉ‬ ‫‪َ ۲‬ﻭﻗَﺎ َﻝ ﻟَ ُﻬ ْﻢ‪» :‬ﺃَﻧَﺎ ﺍ ْﻟﻴَ ْﻮ َﻡ ﺍﺑْﻦُ‬ ‫ﺑَ ْﻌﺪُ‪َ ،‬ﻭﺍﻟ ﱠﺮ ﱡﺏ ﻗَ ْﺪ ﻗَﺎ َﻝ ﻟِﻲ‪ :‬ﻻَ‬

‫ﺳ َﺮﺍﺋِﻴ َﻞ‪،‬‬ ‫ﺕ َﺟ ِﻤﻴ َﻊ ﺇِ ْ‬ ‫َﺐ ُﻣﻮ َ‬ ‫ﻓَ َﺬﻫ َ‬ ‫ﺳﻰ َﻭ َﻛﻠﱠ َﻢ ﺑِﻬ ِﺬ ِﻩ ﺍ ْﻟ َﻜﻠِ َﻤﺎ ِ‬ ‫ﻭﺝ َﻭﺍﻟﺪ ُﱡﺧﻮ َﻝ‬ ‫ِﻣﺌَ ٍﺔ َﻭ ِﻋ ْ‬ ‫ﺳﻨَﺔً‪ .‬ﻻَ ﺃَ ْ‬ ‫ﺳﺘ َِﻄﻴ ُﻊ ﺍ ْﻟ ُﺨ ُﺮ َ‬ ‫ﺸ ِﺮﻳﻦَ َ‬ ‫ﺗَ ْﻌﺒُ ُﺮ ﻫ َﺬﺍ ﺍﻷُ ْﺭﺩُﻥﱠ ‪۳ .‬ﺍﻟ ﱠﺮ ﱡﺏ ﺇِﻟ ُﻬﻚَ ﻫ َُﻮ ﻋَﺎﺑِ ٌﺮ ﻗُﺪﱠﺍ َﻣﻚَ ‪ .‬ﻫ َُﻮ ﻳُﺒِﻴ ُﺪ ﻫ ُﺆﻻَ ِء ﺍﻷُ َﻣ َﻢ ِﻣﻦْ ﻗُﺪﱠﺍ ِﻣﻚَ‬ ‫‪٤‬‬ ‫ﻴﺤﻮﻥَ‬ ‫ﺴ ُ‬ ‫ﻓَﺘَ ِﺮﺛُ ُﻬ ْﻢ‪ .‬ﻳَﺸُﻮ ُﻉ ﻋَﺎﺑِ ٌﺮ ﻗُﺪﱠﺍ َﻣﻚَ‪َ ،‬ﻛ َﻤﺎ ﻗَﺎ َﻝ ﺍﻟ ﱠﺮ ﱡﺏ‪َ .‬ﻭﻳَ ْﻔ َﻌ ُﻞ ﺍﻟ ﱠﺮ ﱡﺏ ﺑِ ِﻬ ْﻢ َﻛ َﻤﺎ ﻓَ َﻌ َﻞ ﺑِ ِ‬

‫ﺿ ِﻬ َﻤﺎ‪٥ .‬ﻓَ َﻤﺘَﻰ َﺩﻓَ َﻌ ُﻬ ُﻢ ﺍﻟ ﱠﺮ ﱡﺏ ﺃَ َﻣﺎ َﻣ ُﻜ ْﻢ‬ ‫َﻭﻋ َ‬ ‫ُﻮﺝ َﻣﻠِ َﻜ ِﻲ ﺍﻷَ ُﻣﻮ ِﺭﻳﱢﻴﻦَ ﺍﻟﻠﱠ َﺬ ْﻳ ِﻦ ﺃَ ْﻫﻠَ َﻜ ُﻬ َﻤﺎ‪َ ،‬ﻭﺑِﺄ َ ْﺭ ِ‬ ‫ﺸ ﱠﺪﺩُﻭﺍ َﻭﺗَﺸ ﱠَﺠﻌُﻮﺍ‪ .‬ﻻَ‬ ‫ﺻ ْﻴﺘُ ُﻜ ْﻢ ﺑِ َﻬﺎ‪٦ .‬ﺗَ َ‬ ‫ﺻﺎﻳَﺎ ﺍﻟﱠﺘِﻲ ﺃَ ْﻭ َ‬ ‫ﺐ ُﻛ ﱢﻞ ﺍ ْﻟ َﻮ َ‬ ‫ﺴ َ‬ ‫ﺗَ ْﻔ َﻌﻠُﻮﻥَ ﺑِ ِﻬ ْﻢ َﺣ َ‬ ‫ﺳﺎﺋِ ٌﺮ َﻣ َﻌﻚَ ‪ .‬ﻻَ ﻳُ ْﻬ ِﻤﻠُﻚَ َﻭﻻَ ﻳَ ْﺘ ُﺮ ُﻛﻚَ «‪.‬‬ ‫ﺗ َ​َﺨﺎﻓُﻮﺍ َﻭﻻَ ﺗ َْﺮ َﻫﺒُﻮﺍ ُﻭ ُﺟﻮ َﻫ ُﻬ ْﻢ‪ ،‬ﻷَﻥﱠ ﺍﻟ ﱠﺮ ﱠ‬ ‫ﺏ ﺇِﻟ َﻬﻚَ َ‬ ‫‪۷‬‬ ‫ﺸ ﱠﺪ ْﺩ َﻭﺗَﺸ ﱠَﺠ ْﻊ‪ ،‬ﻷَﻧﱠ َﻚ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪» :‬ﺗَ َ‬ ‫ﻴﻊ ﺇِ ْ‬ ‫ﻓَ َﺪﻋَﺎ ُﻣﻮ َ‬ ‫ﺳﻰ ﻳَﺸُﻮ َﻉ‪َ ،‬ﻭﻗَﺎ َﻝ ﻟَﻪُ ﺃَ َﻣﺎ َﻡ ﺃَ ْﻋﻴُ ِﻦ َﺟ ِﻤ ِ‬ ‫ﺴ َﻢ ﺍﻟ ﱠﺮ ﱡﺏ ﻵﺑَﺎﺋِ ِﻬ ْﻢ ﺃَﻥْ ﻳُ ْﻌ ِﻄﻴَ ُﻬ ْﻢ ﺇِﻳﱠﺎﻫَﺎ‪،‬‬ ‫ﺃَ ْﻧﺖَ ﺗَﺪ ُْﺧ ُﻞ َﻣ َﻊ ﻫ َﺬﺍ ﺍﻟ ﱠ‬ ‫ﺽ ﺍﻟﱠﺘِﻲ ﺃَ ْﻗ َ‬ ‫ﺐ ﺍﻷَ ْﺭ َ‬ ‫ﺸ ْﻌ ِ‬ ‫‪۸‬‬ ‫ﺳﺎﺋِ ٌﺮ ﺃَ َﻣﺎ َﻣﻚَ ‪ .‬ﻫ َُﻮ ﻳَ ُﻜﻮﻥُ َﻣ َﻌﻚَ ‪ .‬ﻻَ ﻳُ ْﻬ ِﻤﻠُﻚَ َﻭﻻَ ﻳَ ْﺘ ُﺮ ُﻛﻚَ ‪.‬‬ ‫ﺴ ُﻤ َﻬﺎ ﻟَ ُﻬ ْﻢ‪َ .‬ﻭﺍﻟ ﱠﺮ ﱡﺏ َ‬ ‫َﻭﺃَ ْﻧﺖَ ﺗَ ْﻘ ِ‬

‫ﻻَ ﺗ َ​َﺨﻒْ َﻭﻻَ ﺗ َْﺮﺗَ ِﻌ ْﺐ«‪) .‬ﺗﺚ ‪(۸-۱ :۳۱‬‬ ‫‪۱۹٦‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﻧﻬﺎﻳﺔ ﺍﻟﺮﺣﻠﺔ‬

‫‪ ‬ﻋﻨﺪﻣﺎ ﺑﻠﻎ ﻣﻮﺳﻰ ‪ ۱۲۰‬ﺳﻨﺔ ﻣﻦ ﻋﻤﺮﻩ ﺃﺻﺪﺭ ﺍﻟﺮﺏ ﺃﻣﺮ ﺍﻟﺘﻜﻠﻴﻒ ﻟﻠﺸﻌﺐ‬ ‫ﻋﻠﻰ ﻟﺴﺎﻥ ﻣﻮﺳﻰ ﺑﻌﺒﻮﺭ ﻧﻬﺮ ﺍﻷﺭﺩﻥ ﻟﺪﺧﻮﻝ ﻛﻨﻌﺎﻥ‪ ،‬ﻗﻴﺎﺩﺓ ﻳﺸﻮﻉ ﺑﻦ ﻧﻮﻥ‪.‬‬ ‫‪ ‬ﺗﺷﺩﺩ ﻭﺗﺷﺟﻊ ﻻ ﺗﺧﻑ ﻭﻻ ﺗﺭﺗﻌﺏ‪ :‬ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻤﻌﺰﻳﺔ ﻟﻢ ﺗﻮﺟﻪ ﻟﻴﺸﻮﻉ ﻓﻘﻂ ﺑﻞ ﻟﻨﺎ‬ ‫ﻧﺤﻦ ﺃﻳﻀﺎ ً ﺍﻟﺬﻳﻦ ﺗﺤﺘﺎﺝ ﺇﻟﻴﻬﺎ ﻓﻲ ﺣﺮﻭﺑﻨﺎ ﺿﺪ ﺍﻟﺸﺮ ﻭﻓﻲ ﺭﺣﻠﺔ ﺟﻬﺎﺩﻧﺎ ﻧﺤﻮ ﻛﻨﻌﺎﻥ‬ ‫ﺍﻟﺴﻤﺎﻭﻳﺔ‪ ،‬ﻭﺇﺫﺍ ﻓﻘﺪﻧﺎ ﺍﻟﻘﺎﺋﺪ ﺍﻟﺒﺸﺮﻱ )ﻣﻮﺳﻰ( ﻧﺴﻤﻊ ﺍﻟﺮﺏ ﻳﻘﻮﻝ ﻟﻨﺎ ﻛﻤﺎ ﻗﺎﻝ‬ ‫ﻟﻴﺸﻮﻉ ‪" :‬ﺗﺸﺪﺩ ‪ ...‬ﺍﻟﺮﺏ ﻣﻌﻚ ﻻ ﻳﺘﺮﻛﻚ ‪ ...‬ﻻﺗﺨﻒ"‬ ‫* ﻧﺸﻴﺪ ﻣﻮﺳﻰ‪):‬ﺗﺚ‪(۳۲‬‬ ‫‪ ‬ﻛﺘﺐ ﻣﻮﺳﻰ ﻧﺸﻴﺪﺍً ﻟﻴـ ُﺜـ َﺒـ ﱢﺖ ﻛﻼﻡ ﺍﻟﺮﺏ ﻓﻲ ﺫﺍﻛﺮﺓ ﺍﻟﺸﻌﺐ‪ .‬ﺛﻢ ﺃﻧﺸﺪﻩ ﺃﻣﺎﻣﻬﻢ‬ ‫ﻟﻴﻜﻮﻥ ﺷﺎﻫﺪﺍً ﻋﻠﻴﻬﻢ ﺑﻤﺎ ﺃﻭﺻﺎﻫﻢ ﺍﻟﺮﺏ ﺑﻪ‪ .‬ﻓﺎﻷﻧﺎﺷﻴﺪ ﺳﻬﻠﺔ ﺍﻟﺤﻔﻆ ﺗﺴﺎﻋﺪ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺃﻥ ﻳﺘﺬﻛﺮ ﻛﻠﻤﺎﺗﻬﺎ ﻓﻼ ﻳﺤﻴﺪ ﻋﻦ ﺍﻟﺮﺏ ﻓﻲ ﻛﻞ ﻅﺮﻭﻓﻪ‪.‬‬ ‫ﻭﻳﺤﺘﻞ ﻫﺬﺍ ﺍﻟﻨﺸﻴﺪ ﺍﻟﺒﺪﻳﻊ ﺍﻹﺻﺤﺎﺡ ‪ ۳۲‬ﻣﻦ ﺳﻔﺮ ﺍﻟﺘﺜﻨﻴﺔ‪.‬‬ ‫‪ ‬ﺃﻭﺻﻰ ﻣﻮﺳﻰ ﺍﻟﺸﻌﺐ ﺑﻀﺮﻭﺭﺓ ﺣﻔﻆ ﻫﺬﺍ ﺍﻟﻨﺸﻴﺪ ﻭﺗﻌﻠﻴﻤﻪ ﻷﺑﻨﺎﺋﻬﻢ‪ ،‬ﻷﻧﻪ‬ ‫ﻳﻨﺒﻬﻬﻢ ﺇﻟﻰ ﺍﻟﻌﻤﻞ ﺑﺸﺮﻳﻌﺔ ﷲ ﻭﻋﺒﺎﺩﺗﻪ ﻭﻳﻀﻤﻦ ﻟﻬﻢ ﺍﻟﺜﺒﺎﺕ ﻓﻲ ﺍﻷﺭﺽ ﺍﻟﺠﺪﻳﺪﺓ‪.‬‬ ‫‪ ‬ﻓﻠﻨﻬﺘﻢ ﺑﺤﻔﻆ ﺍﻟﻤﺰﺍﻣﻴﺮ ﻭﺗﺮﺩﻳﺪﻫﺎ ﻓﻬﻲ ﺗﺤﻔﻆ ﺃﻓﻜﺎﺭﻧﺎ ﻭﺗﺮﺷﺪﻧﺎ ﻓﻨﺤﻴﺎ ﺃﻧﻘﻴﺎء ﺃﻣﺎﻡ‬ ‫ﷲ ﻷﻥ " ﻣﻦ ﻳﺤﻔﻆ ﺍﻟﻤﺰﺍﻣﻴﺮ‪ ،‬ﺗﺤﻔﻈﻪ ﺍﻟﻤﺰﺍﻣﻴﺮ‪) ".‬ﻗﺪﺍﺳﺔ ﺍﻟﺒﺎﺑﺎ ﺷﻨﻮﺩﺓ ﺍﻟﺜﺎﻟﺚ(‬ ‫* ﻣﻮﺳﻰ ﻳﻨﻈﺮ ﺃﺭﺽ ﻛﻨﻌﺎﻥ ﻭﻻ ﻳﺪﺧﻠﻬﺎ‪:‬‬ ‫‪٤۹‬‬ ‫ﺻ َﻌ ْﺪ ﺇِﻟَﻰ َﺟﺒَ ِﻞ َﻋﺒَﺎ ِﺭﻳ َﻢ ﻫ َﺬﺍ‪،‬‬ ‫ﺲ ﺫﻟِﻚَ ﺍ ْﻟﻴَ ْﻮ ِﻡ ﻗَﺎﺋِﻼً‪» :‬ﺍِ ْ‬ ‫َﻭ َﻛﻠﱠ َﻢ ﺍﻟ ﱠﺮ ﱡﺏ ُﻣﻮ َ‬ ‫ﺳﻰ ﻓِﻲ ﻧَ ْﻔ ِ‬ ‫ﺽ َﻛ ْﻨ َﻌﺎﻥَ ﺍﻟﱠﺘِﻲ ﺃَﻧَﺎ‬ ‫ﻳﺤﺎ‪َ ،‬ﻭﺍ ْﻧﻈُ ْﺮ ﺃَ ْﺭ َ‬ ‫ﻮﺁﺏ ﺍﻟﱠ ِﺬﻱ ﻗُﺒَﺎﻟَﺔَ ﺃَ ِﺭ َ‬ ‫ﺽ ُﻣ َ‬ ‫َﺟﺒَ ِﻞ ﻧَﺒُﻮ ﺍﻟﱠ ِﺬﻱ ﻓِﻲ ﺃَ ْﺭ ِ‬ ‫‪٥۰‬‬ ‫ﻀ ﱠﻢ ﺇِﻟَﻰ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ُﻣ ْﻠ ًﻜﺎ‪َ ،‬ﻭ ُﻣﺖْ ﻓِﻲ ﺍ ْﻟ َﺠﺒَ ِﻞ ﺍﻟﱠ ِﺬﻱ ﺗ ْ‬ ‫ْﻄﻴ َﻬﺎ ﻟِﺒَﻨِﻲ ﺇِ ْ‬ ‫َﺼ َﻌ ُﺪ ﺇِﻟَ ْﻴ ِﻪ‪َ ،‬ﻭﺍ ْﻧ َ‬ ‫ﺃُﻋ ِ‬ ‫ﺿ ﱠﻢ ﺇِﻟَﻰ ﻗَ ْﻮ ِﻣ ِﻪ‪٥۱ .‬ﻷَﻧﱠ ُﻜ َﻤﺎ ُﺧ ْﻨﺘُ َﻤﺎﻧِﻲ‬ ‫ﻗَ ْﻮ ِﻣﻚَ‪َ ،‬ﻛ َﻤﺎ َﻣﺎﺕَ ﻫَﺎ ُﺭﻭﻥُ ﺃَ ُﺧﻮﻙَ ﻓِﻲ َﺟﺒَ ِﻞ ﻫُﻮ ٍﺭ َﻭ ُ‬

‫ﺳﺎﻧِﻲ ﻓِﻲ‬ ‫ﺳ ِﻂ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﻴﻦ‪ ،‬ﺇِ ْﺫ ﻟَ ْﻢ ﺗُﻘَ ﱢﺪ َ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ِﻋ ْﻨ َﺪ َﻣﺎ ِء َﻣ ِﺮﻳﺒَ ِﺔ ﻗَﺎﺩ َ‬ ‫ﻓِﻲ َﻭ َ‬ ‫َﺵ ﻓِﻲ ﺑَ ﱢﺮﻳ ﱠ ِﺔ ِ‬ ‫ﺻ ٍ‬ ‫‪٥۲‬‬ ‫ﺽ ِﻣﻦْ ﻗُﺒَﺎﻟَﺘِ َﻬﺎ‪َ ،‬ﻭﻟ ِﻜﻨﱠﻚَ ﻻَ ﺗَﺪ ُْﺧ ُﻞ ﺇِﻟَﻰ ُﻫﻨَﺎ َﻙ‬ ‫ﺳ ِﻂ ﺑَﻨِﻲ ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪ .‬ﻓَﺈِﻧﱠﻚَ ﺗَ ْﻨﻈُ ُﺮ ﺍﻷَ ْﺭ َ‬ ‫َﻭ َ‬

‫ﺳ َﺮﺍﺋِﻴ َﻞ«‪) .‬ﺗﺚ ‪(٥۲-٤۸ :۳۲‬‬ ‫ْﻄﻴ َﻬﺎ ﻟِﺒَﻨِﻲ ﺇِ ْ‬ ‫ﺽ ﺍﻟﱠﺘِﻲ ﺃَﻧَﺎ ﺃُﻋ ِ‬ ‫ﺇِﻟَﻰ ﺍﻷَ ْﺭ ِ‬ ‫‪۱۹۷‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﻧﻬﺎﻳﺔ ﺍﻟﺮﺣﻠﺔ‬

‫‪ ‬ﺟﺒﻞ ﻧﺒﻮ ﻫﻮ ﺃﺣﺪ ﺳﻠﺴﻠﺔ ﺟﺒﺎﻝ ﻋﺒﺎﺭﻳﻢ ﻭﻗﻤﺘﻪ ﺗﺴﻤﻰ ﺭﺃﺱ ﺍﻟﻔﺴﺠﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺠﺒﻞ‬ ‫ﻳﻘﻊ ﻓﻲ ﺑﻼﺩ ﻣﻮﺁﺏ ﺷﺮﻕ ﺍﻷﺭﺩﻥ ﻣﻘﺎﺑﻞ ﻣﺪﻳﻨﺔ ﺃﺭﻳﺤﺎ ﺍﻟﺘﻲ ﺗﻘﻊ ﻏﺮﺏ ﺍﻷﺭﺩﻥ‪.‬‬ ‫‪ ‬ﺍﻧﺘﻬﺖ ﺧﺪﻣﺔ ﻣﻮﺳﻰ ﺑﺎﻟﺘﺴﺒﻴﺢ‪ ،‬ﺗﻤﺎﻣﺎ ً ﻛﻤﺎ ﺑﺪﺃ ﺭﺣﻠﺔ ﺍﻟﺨﺮﻭﺝ ﻭﺍﻟﻌﺒﻮﺭ ﺑﺎﻟﺘﺴﺒﻴﺢ‪.‬‬ ‫ﻭﻋﻨﺪﻣﺎ ﺃﺗﻢ ﺗﺤﻔﻴﻆ ﺍﻟﻨﺸﻴﺪ ﻟﻠﺸﻌﺐ‪ ،‬ﺃﻣﺮﻩ ﷲ ﺃﻥ ﻳﺼﻌﺪ ﻋﻠﻰ ﺃﻋﻠﻰ ﻗﻤﻢ ﺟﺒﺎﻝ‬ ‫ﻋﺒﺎﺭﻳﻢ ﻟﻴﺮﻯ ﺃﺭﺽ ﺍﻟﻤﻮﻋﺪ‪.‬ﺛﻢ ﻳﻤﻮﺕ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺠﺒﻞ ﻓﺮﺣﺎ ً ﺑﺎﺳﺘﻜﻤﺎﻟﻪ ﺧﺪﻣﺘﻪ‬ ‫ﻭﺑﺘﺤﻘﻴﻖ ﻣﻮﺍﻋﻴﺪ ﷲ ﻟﺸﻌﺒﻪ‪.‬‬ ‫‪ ‬ﻳﺒﺪﻭ ﺃﻥ ﻣﻮﺳﻰ ﺍﻟﻨﺒﻲ ﻟﻢ ﻳﻌﺪ ﻳﻬﺘﻢ ﻛﺜﻴﺮﺍً ﺑﺄﻥ ﻳﺪﺧﻞ ﻛﻨﻌﺎﻥ ﺑﻘﺪﻣﻴﻪ‪ ،‬ﻷﻧﻪ ﺑﺎﻟﺮﻭﺡ‬ ‫ﺻﺎﻧِ ُﻌ َﻬﺎ َﻭﺑَﺎ ِﺭﺋُ َﻬﺎ ﷲُ‪) "..‬ﻋﺐ‪(۱۰ :۱۱‬‬ ‫ﺳﺎﺕُ ‪،‬ﺍﻟﱠﺘِﻲ َ‬ ‫ﺳﺎ َ‬ ‫ﺭﺃﻯ "ﺍ ْﻟ َﻤ ِﺪﻳﻨَﺔَ ﺍﻟﱠﺘِﻲ ﻟَ َﻬﺎ ﺍﻷَ َ‬ ‫ﻭﺗﺤﻮﻟﺖ ﻛﻞ ﺍﺷـﺘﻴـﺎﻗـﻪ ﺇﻟﻰ ﻋﺮﻳـﺴـﻪ ﺍﻹﻟـﻬﻲ‪ ،‬ﻭﺭﻓـﻴـﻖ ﺭﺣﻠﺘﻪ‪ ،‬ﺣﺘﻰ ﻛﺄﻧﻪ ﻳﻘﻮﻝ‪:‬‬ ‫ﻀ ُﻞ ِﺟ ًّﺪﺍ‪) " .‬ﻓﻲ‪(۲۳ :۱‬‬ ‫" ﻟِ َﻲ ﺍ ْ‬ ‫ﺷﺘِ َﻬﺎ ٌء ﺃَﻥْ ﺃَ ْﻧﻄَﻠِ َ‬ ‫ﻴﺢ‪َ ،‬ﺫﺍﻙَ ﺃَ ْﻓ َ‬ ‫ﻖ َﻭﺃَ ُﻛﻮﻥَ َﻣ َﻊ ﺍ ْﻟ َﻤ ِﺴ ِ‬ ‫ﻭﺻﻌﺪ ﺇﻟﻰ ﺍﻟﺠﺒﻞ ﻭﻫﻮ ﻣﻔﻌﻢ ﺑﺤﻨﻴﻦ ﺍﻟﻌﻮﺩﺓ ﺇﻟﻰ ﻭﻁﻨﻪ ﻭﻗـُﺮﺏ ﻟﻘﺎء ﺍﻟﻤﺤﺒﻮﺏ‬ ‫ﺏ")‪۲‬ﻛﻮ‪(۸:٥‬‬ ‫"ﻓَﻨَﺜِ ُ‬ ‫ﺴ ِﺪ َﻭﻧَ ْ‬ ‫ﺴﺘ َْﻮ ِﻁﻦَ ِﻋ ْﻨ َﺪ ﺍﻟ ﱠﺮ ﱢ‬ ‫َﻦ ﺍ ْﻟ َﺠ َ‬ ‫ﺴ ﱡﺮ ﺑِﺎﻷَ ْﻭﻟَﻰ ﺃَﻥْ ﻧَﺘَ َﻐ ﱠﺮ َ‬ ‫ﻖ َﻭﻧُ َ‬ ‫ﺏﻋ ِ‬ ‫‪ ‬ﻛﻢ ﻣﺮﺓ ﺍﺷﺘﺎﻕ ﻣﻮﺳﻰ ﺃﻥ ﻳﺼﻌﺪ ﺇﻟﻰ ﺍﻟﺠﺒﻞ ﻭﻻ ﻳﻨﺰﻝ‪ ،‬ﻟﻜﻨﻪ ﻓﻲ ﻛﻞ ﻣﺮﺓ ﻛﺎﻧﺖ‬ ‫ﺍﻟﺮﺳﺎﻟﺔ ﺗﻨﺘﻈﺮﻩ ﻭﺍﻟﻤﺴﺌﻮﻟﻴﺔ ﺗﺠﺎﻩ ﺷﻌﺒﻪ ﺗﻀﻄﺮﻩ ﻟﻠﻨﺰﻭﻝ‪ .‬ﺃﻣﺎ ﺍﻵﻥ ﻓﻘﺪ ﺍﻧﺘﻬﺖ‬ ‫ﺭﺳﺎﻟﺘﻪ ﻭﻛﻤﻠﺖ ﺳﻌﺎﺩﺗﻪ ﻭﺳﻴﺼﻌﺪ ﺇﻟﻰ ﺍﻟﺠﺒﻞ ﻭﻟﻦ ﻳﻨﺰﻝ ﻣﻨﻪ ﺛﺎﻧﻴﺔ‪.‬‬ ‫* ﻣﻮﺳﻰ ﻳﺒﺎﺭﻙ ﺍﻷﺳﺒﺎﻁ ﻛﻤﺎ ﻓﻌﻞ ﻳﻌﻘﻮﺏ ﻗﺪﻳﻤﺎ ً ‪:‬‬ ‫‪ ‬ﺣﺮﺹ ﻣﻮﺳﻰ ﻗﺒﻞ ﻧﻴﺎﺣﺘﻪ ﺃﻥ ﻳﺒﺎﺭﻙ ﺍﻷﺳﺒﺎﻁ ﺍﻻﺛﻨﻰ ﻋﺸﺮ‪ ،‬ﺳﺒﻄﺎ ً ﺳﺒﻄﺎ ً‬ ‫)ﺗﺚ‪ (۳۳‬ﺗﻤﺎﻣﺎ ً ﻛﻤﺎ ﻓﻌﻞ ﻳﻌﻘﻮﺏ ﺟﺪﻩ ﺍﻷﻛﺒﺮ ﻗﺒﻞ ﺧﻤﺴﺔ ﻗﺮﻭﻥ ﺗﻘﺮﻳﺒﺎ ً )ﺗﻚ ‪.(٤۹‬‬ ‫ﻭﺑﻤﻘﺎﺭﻧﺔ ﺍﻟﺒَ َﺮﻛﺘﻴﻦ ﻧﺠﺪ ﺃﻥ ﻳﻌﻘﻮﺏ ﻳﺬﻛﺮ ﺍﻟﺒﺮﻛﺎﺕ ﻣﻊ ﺑﻌﺾ ﺍﻷﺣﻜﺎﻡ ﺿﺪ ﻣﻦ‬ ‫ﺍﺭﺗﻜﺐ ﺷﺮﺍً ﻣﺜﻞ ﺭﺃﻭﺑﻴﻦ ﻭﺷﻤﻌﻮﻥ ﻭﻻﻭﻱ ﺃﻣﺎ ﻣﻮﺳﻰ ﻓﻨﻄﻖ ﺑﺎﻟﺒﺮﻛﺔ ﻓﻘﻂ‪.‬‬ ‫‪ ‬ﻭﻻ ﻳﻮﺟﺪ ﺗﻌﺎﺭﺽ ﺑﻴﻦ ﻛﻠﻤﺎﺕ ﻳﻌﻘﻮﺏ ﻭﻛﻠﻤﺎﺕ ﻣﻮﺳﻰ ﺑﺸﺄﻥ ﺍﻷﺳﺒﺎﻁ‪ ،‬ﻭﻟﻜﻨﻬﺎ‬ ‫ﺗﺘﻜﺎﻣﻞ ﻟﺘﺤﻤﻞ ﻟﻨﺎ ﻣﺼﻴﺮ ﺍﻷﺳﺒﺎﻁ ﻋﺒﺮ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﺗﺤﻤﻞ ﻧﺒﻮﺍﺕ ﺧﺎﺻﺔ ﺑﻤﺠﻲء‬ ‫ﺍﻟﻤﺴﻴﺢ ﺍﻟﻤﺨﻠﺺ‪ ،‬ﻭﻗﺒﻮﻝ ﺍﻟﺒﻌﺾ ﻟﻪ ﻭﻫﻼﻙ ﻣﻦ ﻟﻦ ﻳﻘﺒﻠﻪ‪.‬‬ ‫‪۱۹۸‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﻧﻬﺎﻳﺔ ﺍﻟﺮﺣﻠﺔ‬

‫* ﺷﻜﺮ ﷲ ﻋﻠﻰ ﻋﻄﺎﻳﺎﻩ‪:‬‬ ‫ﺴ َﻤﺎ َء ﻓِﻲ َﻣ ُﻌﻮﻧَﺘِﻚَ‪َ ،‬ﻭﺍ ْﻟ َﻐ َﻤﺎ َﻡ ﻓِﻲ‬ ‫ﺐ ﺍﻟ ﱠ‬ ‫ﺲ ِﻣ ْﺜ َﻞ ﷲِ ﻳَﺎ ﻳَﺸُﻮ ُﺭﻭﻥُ )ﺇﺳﺮﺍﺋﻴﻞ(‪ .‬ﻳَ ْﺮ َﻛ ُ‬ ‫»ﻟَ ْﻴ َ‬ ‫‪۲۷‬‬ ‫ﺍﻹﻟﻪُ ﺍ ْﻟﻘَ ِﺪﻳ ُﻢ َﻣ ْﻠ َﺠﺄٌ‪َ ،‬ﻭﺍﻷَ ْﺫ ُﺭ ُﻉ ﺍﻷَﺑَ ِﺪﻳﱠﺔُ ِﻣﻦْ ﺗ َْﺤﺖُ ‪ .‬ﻓَﻄَ َﺮ َﺩ ِﻣﻦْ ﻗُﺪﱠﺍ ِﻣﻚَ ﺍ ْﻟ َﻌ ُﺪ ﱠﻭ‬ ‫َﻋﻈَ َﻤﺘِ ِﻪ‪.‬‬ ‫ِ‬

‫‪۲۸‬‬ ‫ﻮﺏ )ﻋﻴﻮﻥ ﻣﺎء( ﺇِﻟَﻰ‬ ‫ﺴ ُﻜﻦَ ﺇِ ْ‬ ‫َﻭﻗَﺎ َﻝ‪ :‬ﺃَ ْﻫﻠِﻚْ ‪ .‬ﻓَﻴَ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ ُﻞ ﺁ ِﻣﻨًﺎ َﻭ ْﺣ َﺪﻩُ‪ .‬ﺗَ ُﻜﻮﻥُ َﻋﻴْﻦُ ﻳَ ْﻌﻘُ َ‬ ‫‪۲۹‬‬ ‫ﺳ َﺮﺍﺋِﻴ ُﻞ! َﻣﻦْ ِﻣ ْﺜﻠُﻚَ ﻳَﺎ‬ ‫ﺳ َﻤﺎ ُﺅﻩُ ﺗَ ْﻘﻄُ ُﺮ ﻧَﺪًﻯ‪ .‬ﻁُﻮﺑَﺎﻙَ ﻳَﺎ ﺇِ ْ‬ ‫ﺽ ِﺣ ْﻨﻄَ ٍﺔ َﻭ َﺧ ْﻤ ٍﺮ‪َ ،‬ﻭ َ‬ ‫ﺃَ ْﺭ ِ‬

‫ﻒ َﻋﻈَ َﻤﺘِﻚَ ﻓَﻴَﺘَ َﺬﻟﱠ ُﻞ ﻟَﻚَ ﺃَ ْﻋﺪَﺍﺅُﻙَ‪َ ،‬ﻭﺃَ ْﻧﺖَ‬ ‫َ‬ ‫ﺼﻮ ًﺭﺍ ﺑِﺎﻟ ﱠﺮ ﱢ‬ ‫ﺷ ْﻌﺒًﺎ َﻣ ْﻨ ُ‬ ‫ﺱ ﻋ َْﻮﻧِﻚَ َﻭ َ‬ ‫ﺳ ْﻴ ِ‬ ‫ﺏ؟ ﺗ ُْﺮ ِ‬ ‫ﺗَﻄَﺄ ُ ُﻣ ْﺮﺗَﻔَ َﻌﺎﺗِ ِﻬ ْﻢ«‪) .‬ﺗﺚ‪(۲۹-۲٦ :۳۳‬‬ ‫‪‬‬

‫ﻣﻥ ﻣﺛﻠﻙ ﻳﺎ ﺷﻌﺑﺎ ً ﻣﻧﺻﻭﺭﺍً ﺑﺎﻟﺭﺏ؟!‬

‫ﺣﻘﺎ ً ً◌ ﻻ ﻳﻮﺟﺪ ﻣﺜﻠﻨﺎ‪ ،‬ﻧﺤﻦ ﺍﻟﺬﻳﻦ ﻧﺘﻤﺘﻊ ﺑﻤﺤﺒﺔ ﺍﻟﺮﺏ ﻭﻣﻌﺮﻓﺘﻪ‪ ،‬ﻓﻠﻘﺪ ُﻭﻟِﺪﻧﺎ ﻭﻓﻲ‬ ‫ﺃﻓﻮﺍﻫﻨﺎ ﻣﻼﻋﻖ ﺫﻫﺒﻴﺔ‪ ....‬ﻷﻧﻨﺎ ﻧﻌﺮﻓﻪ‪ ....‬ﻭﻛﻢ ﻣﻦ ﺃﻧﺎﺱ ﻟﻢ ﺗﺘﺢ ﻟﻬﻢ ﻫﺬﻩ ﺍﻟﻔﺮﺻﺔ‪.‬‬ ‫ﻭﻗﺪ ﻳﻬﻠﻜﻮﻥ ﻓﻲ ﺿﻼﻟﻬﻢ‪ ،‬ﺃﻭ ﻳﺒﺬﻟﻮﻥ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺠﻬﺪ ﻭﺍﻟﻤﺨﺎﻁﺮ ﻭﻳﻮﺍﺟﻬﻮﻥ‬ ‫ﻣﺼﺎﻋﺐ ﺷﺘﻰ ﺣﺘﻰ ﻳﻘﺘﺮﺑﻮﺍ ﻣﻦ ﺍﻹﻟﻪ ﺍﻟﺤﻲ‪ .‬ﻓﺘﻨﺠﺢ ﻣﻨﻬﻢ ﻗﻠﺔ ﻗﻠﻴﻠﺔ ﻭﺗﻀﻞ ﺍﻟﻄﺮﻳﻖ‬ ‫ﺍﻷﻏﻠﺒﻴﺔ ﺍﻟﻌﻈﻤﻰ‪ .‬ﻭﻦ ﺷﻜﺮﺍً ہﻠﻟ ﻋﻠﻰ ﺭﻋﺎﻳﺘﻪ ﻭﻣﺤﺒﺘﻪ ﻓﻘﺪ ﺃﻋﻄﺎﻧﺎ ﻧﻌﻤﺔ ﻣﻌﺮﻓﺘﻪ‬ ‫ﻣﺠﺎﻧﺎ ً ﻭﻫﻮ ﻳﺤﻔﻈﻨﺎ ﻣﺜﻞ ﺣﺪﻗﺔ ﻋﻴﻨﻪ‪.‬‬ ‫‪ ‬ﻧﺄﺗﻲ ﺍﻵﻥ ﺇﻟﻰ ﺁﺧﺮ ﺇﺻﺤﺎﺡ ﻣﻦ ﺳﻔﺮ ﺍﻟﺘﺜﻨﻴﺔ ﻭﻛﺎﺗﺒﻪ ﻫﻮ ﻳﺸﻮﻉ ﺑﻦ ﻧﻮﻥ ﻟﻴﻨﻬﻲ‬ ‫ﺑﻪ ﺃﺳﻔﺎﺭ ﻣﻮﺳﻰ ﺍﻟﺨﻤﺴﺔ ﺑﻘﺼﺔ ﻣﻮﺕ ﻣﻮﺳﻰ‪.‬‬ ‫* ﻣﻮﺳﻰ ﻳﻨﻈﺮ ﺃﺭﺽ ﺍﻟﻤﻮﻋﺪ‪:‬‬ ‫ﺴ َﺠ ِﺔ ﺍﻟﱠ ِﺬﻱ ﻗُﺒَﺎﻟَﺔَ‬ ‫ﺱ ﺍ ْﻟﻔِ ْ‬ ‫ﺕ ُﻣ َ‬ ‫ﺻ ِﻌ َﺪ ُﻣﻮ َ‬ ‫َﻭ َ‬ ‫ﺳﻰ ِﻣﻦْ ﻋ َ​َﺮﺑَﺎ ِ‬ ‫ﻮﺁﺏ ﺇِﻟَﻰ َﺟﺒَ ِﻞ ﻧَﺒُﻮ‪ ،‬ﺇِﻟَﻰ َﺭ ْﺃ ِ‬ ‫‪۲‬‬ ‫ﺽ‬ ‫ﺃَ ِﺭ َ‬ ‫ﺽ ِﻣﻦْ ِﺟ ْﻠ َﻌﺎ َﺩ ﺇِﻟَﻰ ﺩَﺍﻥَ ‪َ ،‬ﻭ َﺟ ِﻤﻴ َﻊ ﻧَ ْﻔﺘَﺎﻟِﻲ َﻭﺃَ ْﺭ َ‬ ‫ﻳﺤﺎ‪ ،‬ﻓَﺄ َ َﺭﺍﻩُ ﺍﻟ ﱠﺮ ﱡﺏ َﺟ ِﻤﻴ َﻊ ﺍﻷَ ْﺭ ِ‬ ‫‪۳‬‬ ‫ﻮﺏ َﻭﺍﻟﺪﱠﺍﺋِ َﺮﺓَ‬ ‫ﺃَ ْﻓ َﺮﺍﻳِ َﻢ َﻭ َﻣﻨَ ﱠ‬ ‫ﺽ ﻳَ ُﻬﻮ َﺫﺍ ﺇِﻟَﻰ ﺍ ْﻟﺒَ ْﺤ ِﺮ ﺍ ْﻟ َﻐ ْﺮﺑِ ﱢﻲ‪َ ،‬ﻭﺍ ْﻟ َﺠﻨُ َ‬ ‫ﺴﻰ‪َ ،‬ﻭ َﺟ ِﻤﻴ َﻊ ﺃَ ْﺭ ِ‬ ‫‪٤‬‬ ‫ﺽ ﺍﻟﱠﺘِﻲ‬ ‫ﺻﻮ َﻏ َﺮ‪َ .‬ﻭﻗَﺎ َﻝ ﻟَﻪُ ﺍﻟ ﱠﺮ ﱡﺏ‪» :‬ﻫ ِﺬ ِﻩ ِﻫ َﻲ ﺍﻷَ ْﺭ ُ‬ ‫ﻳﺤﺎ َﻣ ِﺪﻳﻨَ ِﺔ ﺍﻟﻨﱠ ْﺨ ِﻞ‪ ،‬ﺇِﻟَﻰ ُ‬ ‫ﺑُ ْﻘ َﻌﺔَ ﺃَ ِﺭ َ‬ ‫ْﻄﻴ َﻬﺎ‪ .‬ﻗَ ْﺪ ﺃَ َﺭ ْﻳﺘُﻚَ ﺇِﻳﱠﺎﻫَﺎ‬ ‫ﺳ َﺤﺎ َ‬ ‫ﻮﺏ ﻗَﺎﺋِﻼً‪ :‬ﻟِﻨَ ْ‬ ‫ﺴ ْﻤﺖُ ِﻹ ْﺑ َﺮﺍ ِﻫﻴ َﻢ َﻭﺇِ ْ‬ ‫ﻕ َﻭﻳَ ْﻌﻘُ َ‬ ‫ﺃَ ْﻗ َ‬ ‫ﺴﻠِﻚَ ﺃُﻋ ِ‬

‫ﺑِ َﻌ ْﻴﻨَ ْﻴﻚَ‪َ ،‬ﻭﻟ ِﻜﻨﱠﻚَ ﺇِﻟَﻰ ُﻫﻨَﺎﻙَ ﻻَ ﺗَ ْﻌﺒُ ُﺮ«‪) .‬ﺗﺚ‪(٤-۱ :۳٤‬‬ ‫‪۱۹۹‬‬

‫‪‬‬

‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﻧﻬﺎﻳﺔ ﺍﻟﺮﺣﻠﺔ‬

‫‪ ‬ﺑﺼﻌﻮﺩ ﺍﻟﺠﺒﻞ ﺑﺪﺃ ﻣﻮﺳﻰ ﺭﺣﻠﺔ ﺻﻌﻮﺩﻩ ﻟﻠﺴﻤﻮﺍﺕ‪ .‬ﻭﻟﻘﺪ ﺃﺭﺍﻩ ﷲ ﻛﻞ ﺍﻷﺭﺽ‬ ‫ﻭﺍﻟﺤﻘﻴﻘﺔ ﺃﻥ ﺭﺅﻳﺔ ﻣﻮﺳﻰ ﻟﻸﺭﺽ ﺩﻭﻥ ﺩﺧﻮﻟﻬﺎ ﺗﺸﻴﺮ ﺇﻟﻰ‪:‬‬ ‫ـ ﺃﻥ ﻫﺬﻩ ﻫﻲ ﺃﻗﺼﻰ ﺇﻣﻜﺎﻧﻴﺎﺕ ﺍﻟﻨﺎﻣﻮﺱ ﺍﻟﺬﻱ ﻳﻤﺜﻠﻪ ﻣﻮﺳﻰ ﻭﻫﻲ ﺃﻥ ﻳﻨﻈﺮ ﺃﺭﺽ‬ ‫ﺍﻟﻤﻮﻋﺪ ﺩﻭﻥ ﺃﻥ ﻳﺪﺧﻠﻬﺎ‪ .‬ﻓﻼ ﺩﺧﻮﻝ ﺳﻮﻯ ﺑﺎﻟﻤﺴﻴﺢ ﻳﺴﻮﻉ ﺍﻟﺬﻱ ﻳﻤﺜﻠﻪ ﻳﺸﻮﻉ‪.‬‬ ‫ـ ﺭﺅﻳﺔ ﻣﻮﺳﻰ ﻟﻸﺭﺽ ﻣﻦ ﺑﻌﻴﺪ ﺗﻤﺜﻞ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺍﻟﺬﻳﻦ ﻣﺎﺗﻮﺍ ﻋﻠﻰ ﺭﺟﺎء ﻣﺠﻲء‬ ‫ﺍﻟﻤﺴﻴﺢ‪ .‬ﻓﻬﻢ ﻟﻢ ﻳﻨﺎﻟﻮﺍ ﺍﻟﻤﻮﺍﻋﻴﺪ ﺑﻞ ﻣﻦ ﺑﻌﻴﺪ ﻧﻈﺮﻭﻫﺎ ﻭﺻﺪﻗﻮﻫﺎ‪) .‬ﻋﺐ‪(۱۳ :۱۱‬‬ ‫ـ ﻭﻫﻲ ﺃﻳﻀﺎ ً ﺗﺸﺒﻪ ﺭﺅﻳﺘﻨﺎ ﺑﻌﻴﻦ ﺍﻹﻳﻤﺎﻥ ﻟﻜﻨﻌﺎﻥ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻭﺍﻷﻣﺠﺎﺩ ﺍﻷﺑﺪﻳﺔ ﺩﻭﻥ‬ ‫ﺃﻥ ﻧﺮﺍﻫﺎ ﺑﺎﻟﻌﻴﺎﻥ‪ ،‬ﻟﺬﻟﻚ ﻧﺼﻠﻲ "ﻭﻧﻨﺘﻈﺮ ﻗﻴﺎﻣﺔ ﺍﻷﻣﻮﺍﺕ ﻭﺣﻴﺎﺓ ﺍﻟﺪﻫﺮ ﺍﻵﺗﻲ"‪.‬‬ ‫‪ ‬ﻟﻘﺪ ﺻﻌﺪ ﻣﻮﺳﻰ ﺍﻟﺠﺒﻞ ﻭﺣﻴﺪﺍً ﻭﻟﻢ ﻳﺮﺍﻓﻘﻪ ﺃﺣﺪ‪ ،‬ﻭﻻ ﺣﺘﻰ ﻳﺸﻮﻉ ﻓﻬﺬﻩ ﺍﻟﻤﺮﺓ‬ ‫ﻟﻴﺴﺖ ﻛﺎﻟﻤﺮﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﺇﻧﻪ ﻻﺑﺪ ﺃﻥ ﻳَﺴﺘﻮ ِﺩﻉ ﺭﻭﺣﻪ ﻓﻲ ﻳﺪ ﺧﺎﻟﻘﻪ ﺍﻟﺬﻱ ﺃﺣﺒﻪ‪ ،‬ﻓﻲ‬ ‫ﻟﻘﺎء ِﺳﺮﱢ ﻱ ﻻ ﻳُﻌﺒـ ﱠﺮ ﻋﻨﻪ‪ ،‬ﻟﻘﺎء ﺃﺑﺪﻱ ﻭﻓﺮﺡ ﻻ ﻳُﻨﻄـ َﻖ ﺑﻪ ﻭﻣﺠﻴﺪ‪.‬‬ ‫* ﻣﻮﺕ ﻣﻮﺳﻰ‪:‬‬ ‫‪٥‬‬ ‫ﺏ‪َ ٦ .‬ﻭ َﺩﻓَﻨَﻪُ ﻓِﻲ‬ ‫ﺐ ﻗَ ْﻮ ِﻝ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺳﻰ َﻋ ْﺒ ُﺪ ﺍﻟ ﱠﺮ ﱢ‬ ‫ﺴ َ‬ ‫ﻮﺁﺏ َﺣ َ‬ ‫ﺽ ُﻣ َ‬ ‫ﻓَ َﻤﺎﺕَ ُﻫﻨَﺎﻙَ ُﻣﻮ َ‬ ‫ﺏ ﻓِﻲ ﺃَ ْﺭ ِ‬ ‫ﻮﺭ )ﻣﻌﺒﺪ ﻵﻟﻬﺔ ﻣﻮﺁﺏ(‪َ .‬ﻭﻟَ ْﻢ‬ ‫ﺖ ﻓَ ُﻐ َ‬ ‫ﺽ ُﻣ َ‬ ‫ﻮﺁﺏ‪ُ ،‬ﻣﻘَﺎﺑِ َﻞ ﺑَ ْﻴ ِ‬ ‫ﺍ ْﻟ ِﺠ َﻮﺍ ِء)ﺍﻟﺴﻬﻞ( ﻓِﻲ ﺃَ ْﺭ ِ‬ ‫‪۷‬‬ ‫ﺳﻰ ﺍﺑْﻦَ ِﻣﺌَ ٍﺔ َﻭ ِﻋ ْ‬ ‫ﺳﻨَﺔً ِﺣﻴﻦَ‬ ‫ﺸ ِﺮﻳﻦَ َ‬ ‫ﺴﺎﻥٌ ﻗَ ْﺒ َﺮﻩُ ﺇِﻟَﻰ ﻫ َﺬﺍ ﺍ ْﻟﻴَ ْﻮ ِﻡ‪َ .‬ﻭ َﻛﺎﻥَ ُﻣﻮ َ‬ ‫ﻳَ ْﻌ ِﺮﻑْ ﺇِ ْﻧ َ‬ ‫‪۸‬‬ ‫ﺕ‬ ‫ﺎﺭﺗُﻪُ‪ .‬ﻓَﺒَ َﻜﻰ ﺑَﻨُﻮ ﺇِ ْ‬ ‫ﻀ َ‬ ‫َﻣﺎﺕَ ‪َ ،‬ﻭﻟَ ْﻢ ﺗَ ِﻜ ﱠﻞ َﻋ ْﻴﻨُﻪُ َﻭﻻَ َﺫ َﻫﺒَﺖْ ﻧَ َ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ُﻣﻮ َ‬ ‫ﺳﻰ ﻓِﻲ َﻋ َﺮﺑَﺎ ِ‬

‫ﺳﻰ‪) .‬ﺗﺚ‪(۸-٥ :۳٤‬‬ ‫ﺎﺣ ِﺔ ُﻣﻮ َ‬ ‫ﻮﺁﺏ ﺛَﻼَﺛِﻴﻦَ ﻳَ ْﻮ ًﻣﺎ‪ .‬ﻓَ َﻜ ُﻤﻠَﺖْ ﺃَﻳﱠﺎ ُﻡ ﺑُ َﻜﺎ ِء َﻣﻨَ َ‬ ‫ُﻣ َ‬ ‫‪ ‬ﻣﺸﻬﺪ ﻣﻬﻴﺐ ﻭﻭﺍﻗﻌﺔ ﻓﺮﻳﺪﺓ ﻟﻢ ﻳﻜﻦ ﻗﺒﻠﻬﺎ ﻭﻻ ﺑﻌﺪﻫﺎ‪ .‬ﺗﻌ ﱢﻤﺪ ﺍﻟﺮﺏ ﺃﻥ ﺗﺘﻢ ﺑﻴﻨﻬﻤﺎ‬ ‫ﻭﺣﺪﻫﻤﺎ ﻭﻛﺄﻥ ﷲ ﻳﻀﻢ ﻣﻮﺳﻰ ُﻣﻘﺒـ ﱢﻼً ﺇﻳﺎﻩ ﻗﺒﻠﺔ ﺍﻟﻮﺩﺍﻉ ﻗﺒﻞ ﺃﻥ ﻳﺪﻓﻨﻪ ﺑﻨﻔﺴﻪ ﻭﻳﺨﻔﻲ‬ ‫ﻗﺒﺮﻩ ﻟﺌﻼ ﻳﻌﺒﺪﻩ ﺍﻟﺸﻌﺐ ﺍﻟﺬﻱ ﺗﻌﻠﻢ ﻋﺒﺎﺩﺓ ﺍﻟﻤﻮﻣﻴﺎﻭﺍﺕ ﻓﻲ ﻣﺼﺮ‪ .‬ﺃﻱ ﻣــﺠﺪ ﺗﻤﺘﻊ ﺑﻪ‬ ‫ﻣﻮﺳﻰ ﻓﻲ ﺣﻴﺎﺗﻪ‪ ..‬ﺭﺃﻯ ﷲ ﻭﻛﻠﻤﻪ ﻛﺜﻴﺮﺍً‪ ،‬ﻭﻋﻨﺪ ﻣﻮﺗﻪ ﺗﻮﻟﻰ ﷲ ﺑﻨﻔﺴﻪ ﻣﻬﻤﺔ ﺩﻓﻨﻪ‪.‬‬ ‫‪ ‬ﻭﻳﺸﺮﺡ ﻟﻨﺎ ﻳﻬﻮﺫﺍ ﺍﻟﺮﺳﻮﻝ ﻓﻲ ﺭﺳﺎﻟﺘﻪ ﻛﻴﻒ ﺍﻧﺘﻬﺮ ﺭﺋﻴﺲ ﺍﻟﻤﻼﺋﻜﺔ ﻣﻴﺨﺎﺋﻴﻞ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﺑﺴﺒﺐ ﺟﺴﺪ ﻣﻮﺳﻰ ﺣﻴﺚ ﺃﺭﺍﺩ ﺇﺑﻠﻴﺲ ﻛﺸﻒ ﻣﻜﺎﻥ ﺟﺴﺪﻩ ﻟﻴﻀﻠﻞ ﺍﻟﺸﻌﺐ‬ ‫ﻓﻴﺘﺮﻛﻮﺍ ﻋﺒﺎﺩﺓ ﷲ ﻭﻳﻌﺒﺪﻭﺍ ﺟﺴﺪ ﻣﻮﺳﻰ‪َ " .‬ﻭﺃَ ﱠﻣﺎ ِﻣ َ‬ ‫ﻴﺲ ﺍ ْﻟ َﻤﻼَﺋِ َﻜ ِﺔ‪ ،‬ﻓَﻠَ ﱠﻤﺎ‬ ‫ﻴﺨﺎﺋِﻴ ُﻞ َﺭﺋِ ُ‬ ‫‪۲۰۰‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﻧﻬﺎﻳﺔ ﺍﻟﺮﺣﻠﺔ‬

‫ﻴﺲ ُﻣ َﺤ ًّ‬ ‫ﺴ ْﺮ ﺃَﻥْ ﻳُﻮ ِﺭ َﺩ ُﺣ ْﻜ َﻢ‬ ‫ﺳﻰ‪ ،‬ﻟَ ْﻢ ﻳَ ْﺠ ُ‬ ‫ﺴ ِﺪ ُﻣﻮ َ‬ ‫ﺎﺟﺎ )ﺗﺠﺎﺩﻝ ﻣﻌﻪ( ﻋَﻦْ َﺟ َ‬ ‫ﺎﺻ َﻢ ﺇِ ْﺑﻠِ َ‬ ‫َﺧ َ‬ ‫ﺍ ْﻓﺘِ َﺮﺍ ٍء )ﻟﻢ ﻳﺸﺘﻤﻪ ﺃﻭ ﻳﺴﺒﻪ( ‪ ،‬ﺑَ ْﻞ ﻗَﺎ َﻝ‪»:‬ﻟِﻴَ ْﻨﺘَ ِﻬ ْﺮﻙَ ﺍﻟ ﱠﺮ ﱡﺏ!«‪) .‬ﻳﻬﻮﺫﺍ‪(۹‬‬ ‫‪ ‬ﻛﺎﻥ ﻋﻤﺮ ﻣﻮﺳﻰ ‪ ۱۲۰‬ﺳﻨﺔ ﻭﻟﻢ ﺗﺬﻫﺐ ﻧﻀﺎﺭﺗﻪ‪ ،‬ﻭﻳﺬﻛﺮ ﺍﻟﻮﺣﻲ ﺍﻟﻤﻘﺪﺱ ﻫﺬﻩ‬ ‫ﺍﻟﻤﻠﺤﻮﻅﺔ ﻟﻴﻮﺣﻲ ﻟﻨﺎ ﺃﻥ ﺍﻟﺨﻄﻴﺔ ﻫﻲ ﺍﻟﺘﻲ ﺗﻀﻌﻒ ﺍﻹﻧﺴﺎﻥ ﻓﺘﺬﻫﺐ ﻋﻨﻪ ﻧﻀﺎﺭﺗﻪ‪.‬‬ ‫ﺃﻣﺎ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻟﻤﻊ ﻁﻮﻳﻼً ﺑﺒﻬﺎء ﺍﻟﻨﻮﺭ ﺍﻹﻟﻬﻲ‪ ....‬ﻓﻜﻴﻒ ﻳﻔﻘﺪ ﻧﻀﺎﺭﺗﻪ؟‬ ‫ﻭﺑﻜﻰ ﺍﻟﺸﻌﺐ ﻣﻮﺳﻰ ﻟﻤﺪﺓ ‪ ۳۰‬ﻳﻮﻣﺎ ً ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﻣﺪﺓ ﻣﻨﺎﺣﺔ ﺍﻟﻌﻈﻤﺎء ﻓﻠﻢ ﻳﻜﻦ ﻣﺜﻞ‬ ‫ﻣﻮﺳﻰ ﻭﻟﻦ ﻳﻜﻮﻥ ﺑﻌﺪﻩ ﺇﻧﺴﺎﻥ ﻳﺘﻜﻠﻢ ﻣﻊ ﷲ ﻓﻤﺎ ً ﻟﻔﻢ‪.‬‬ ‫* ﻳﺸﻮﻉ ﻳﺘﻮﻟﻰ ﺍﻟﻘﻴﺎﺩﺓ‪:‬‬ ‫‪۹‬‬ ‫ﺴ ِﻤ َﻊ‬ ‫ﺳﻰ َﻋﻠَ ْﻴ ِﻪ ﻳَ َﺪ ْﻳ ِﻪ‪ ،‬ﻓَ َ‬ ‫ﺿ َﻊ ُﻣﻮ َ‬ ‫ﻭﺡ ِﺣ ْﻜ َﻤ ٍﺔ‪ ،‬ﺇِ ْﺫ َﻭ َ‬ ‫ﻮﻥ َﻛﺎﻥَ ﻗَ ِﺪ ﺍ ْﻣﺘَﻸَ ُﺭ َ‬ ‫َﻭﻳَﺸُﻮ ُﻉ ﺑْﻦُ ﻧُ ٍ‬ ‫ﺳﻰ‪.‬‬ ‫ﻟَﻪُ ﺑَﻨُﻮ ﺇِ ْ‬ ‫ﺻﻰ ﺍﻟ ﱠﺮ ﱡﺏ ُﻣﻮ َ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ َﻭ َﻋ ِﻤﻠُﻮﺍ َﻛ َﻤﺎ ﺃَ ْﻭ َ‬ ‫‪۱۰‬‬ ‫ﺳﻰ ﺍﻟﱠ ِﺬﻱ ﻋ َ​َﺮﻓَﻪُ ﺍﻟ ﱠﺮ ﱡﺏ‬ ‫َﻭﻟَ ْﻢ ﻳَﻘُ ْﻢ ﺑَ ْﻌ ُﺪ ﻧَﺒِ ﱞﻲ ﻓِﻲ ﺇِ ْ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ ِﻣ ْﺜ ُﻞ ُﻣﻮ َ‬ ‫‪۱۱‬‬ ‫ﺳﻠَﻪُ ﺍﻟ ﱠﺮ ﱡﺏ ﻟِﻴَ ْﻌ َﻤﻠَ َﻬﺎ ﻓِﻲ‬ ‫ﺐ ﺍﻟﱠﺘِﻲ ﺃَ ْﺭ َ‬ ‫ﺕ َﻭﺍ ْﻟ َﻌ َﺠﺎﺋِ ِ‬ ‫ﻴﻊ ﺍﻵﻳَﺎ ِ‬ ‫ﻓِﻲ َﺟ ِﻤ ِ‬ ‫ﻑ‬ ‫ﺿ ِﻪ‪َ ۱۲ ،‬ﻭﻓِﻲ ُﻛ ﱢﻞ ﺍ ْﻟﻴَ ِﺪ ﺍﻟ ﱠ‬ ‫ﺸ ِﺪﻳ َﺪ ِﺓ َﻭ ُﻛ ﱢﻞ ﺍ ْﻟ َﻤ َﺨﺎ ِﻭ ِ‬ ‫ﻴﻊ َﻋﺒِﻴ ِﺪ ِﻩ َﻭ ُﻛ ﱢﻞ ﺃَ ْﺭ ِ‬ ‫ﺑِﻔِ ْﺮﻋ َْﻮﻥَ َﻭﺑِ َﺠ ِﻤ ِ‬ ‫ﺳ َﺮﺍﺋِﻴ َﻞ‪) .‬ﺗﺚ ‪(۱۲-۹ :۳٤‬‬ ‫ﻴﻊ ﺇِ ْ‬ ‫ﺻﻨَ َﻌ َﻬﺎ ُﻣﻮ َ‬ ‫ﺍ ْﻟ َﻌ ِﻈﻴ َﻤ ِﺔ ﺍﻟﱠﺘِﻲ َ‬ ‫ﺳﻰ ﺃَ َﻣﺎ َﻡ ﺃَ ْﻋﻴُ ِﻦ َﺟ ِﻤ ِ‬

‫َﻭ ْﺟ ًﻬﺎ ﻟِ َﻮ ْﺟ ٍﻪ‪،‬‬ ‫ﺼ َﺮ‬ ‫ﺽ ِﻣ ْ‬ ‫ﺃَ ْﺭ ِ‬

‫‪ ‬ﻛﺎﻥ ﺍﻟﺮﺏ ﻗﺪ ﻁﻠﺐ ﻣﻦ ﻣﻮﺳﻰ ﺃﻥ ﻳﻀﻊ ﻳﺪﻩ ﻋﻠﻰ ﻳﺸﻮﻉ ﻟﻴﺸﺪﺩﻩ ﻭﻳﺘﻮﻟﻰ ﻗﻴﺎﺩﺓ‬ ‫ﺍﻟﺸﻌﺐ ﺑﻌﺪﻩ )ﻋﺪ‪ (۲۳-۱٦ :۲۷‬ﺇﺫ ﻳﺴﻜﺐ ﷲ ﻣﻮﺍﻫﺒﻪ ﺍﻟﻤﻘﺪﺳﺔ ﺑﻮﺿﻊ ﺍﻟﻴﺪ‪ .‬ﻭﻫﻮ‬ ‫ﺍﻟﻄﻘﺲ ﺍﻟﺬﻱ ﺗﺄﻛﺪ ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﺠﺪﻳﺪ )ﺃﻉ‪ (۳ :۱۳‬ﻓﻲ ﺇﻗﺎﻣﺔ ﺍﻷﺳﺎﻗﻔﺔ ﻭﺍﻟﻜﻬﻨﺔ‬ ‫ﻭﺗﻤﺎﺭﺳﻪ ﺍﻟﻜﻨﻴﺴﺔ ﺣﺘﻰ ﺍﻵﻥ‪ .‬ﻭﻛﻤﺎ ﺳﻤﻊ ﺍﻟﺸﻌﺐ ﻟﻤﻮﺳﻰ‪ ،‬ﺳﻤﻌﻮﺍ ﺃﻳﻀﺎ ً ﻟﻴﺸﻮﻉ‬ ‫ﻭﻫﺎﺑﻮﻩ ﻷﻥ ﺍﻟﺮﺏ ﺟﻌﻞ ﻋﻠﻴﻪ ﻫﻴﺒﺔ ﻛﻤﺎ ﺃﻥ ﻣﻮﺳﻰ ﻗﺪ ﺃﻣﺮﻫﻢ ﺑﻄﺎﻋﺘﻪ‪.‬‬ ‫ﺍﻣﺘﺪﺕ ﺧﺪﻣﺔ ﻣﻮﺳﻰ ‪ ٤۰‬ﺳﻨﺔ ﻭﻟﻢ ﻳﻘﻢ ﻧﺒﻲ ﻣﺜﻠﻪ ﻛﻠﻢ ﺍﻟﺮﺏ ﻭﺟﻬﺎ ً ﻟﻮﺟﻪ‬ ‫)ﺧﺮ‪ (۱۱:۳۳‬ﻭﻗﺪ ﺻﻨﻊ ﷲ ﻋﻠﻰ ﻳﺪﻳﻪ ﻣﻌﺠﺰﺍﺕ ﻋﻈﻴﻤﺔ ﻭﺷﻬﺪ ﻟﻪ ﷲ ﺑﻨﻔﺴﻪ‪.‬‬ ‫ﺑﻞ ﺃﻧﻨﺎ ﻋﻨﺪﻣﺎ ﻧﺼﻞ ﻟﻠﺴﻤﺎء ﺳﻨﺮﺩﺩ ﻣﻊ ﻛﻞ ﺍﻟﻐﺎﻟﺒﻴﻦ ﺗﺮﻧﻴﻤﺔ ﻣﻮﺳﻰ )ﺭﺅ‪.(۱٥‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﻧﻬﺎﻳﺔ ﺍﻟﺮﺣﻠﺔ‬

‫‪ ‬ﻣﻭﺳﻰ ﺍﻟﻧﺑﻲ ﻛﺭﻣﺯ ﻟﻠﺳﻳﺩ ﺍﻟﻣﺳﻳﺢ ‪‬‬ ‫‪ ‬ﻛﻞ ﻗﺪﻳﺲ ﻣﻦ ﺍﻟﻘﺪﻳﺴﻴﻦ ‪ -‬ﺳﻮﺍء ﻓﻲ ﺍﻟﻌﻬ�ﺪ ﺍﻟﻘ�ﺪﻳﻢ ﺃﻭ ﺍﻟﻌﻬ�ﺪ ﺍﻟﺠﺪﻳ�ﺪ‪ -‬ﻣ�ﺎ ﻫ�ﻮ ﺇﻻ‬ ‫ﺃﻳﻘﻮﻧﺔ ﻣﺼﻐﺮﺓ ﻟﻠﺴﻴﺪ ﺍﻟﻤﺴ�ﻴﺢ‪ .‬ﻭﺇﻥ ﻛﻨ�ﺎ ﻧﻨﻔ�ﻖ ﻭﻗﺘ�ﺎ ً ﻭﻧﺒ�ﺬﻝ ﺟﻬ�ﺪﺍً ﻟﺪﺭﺍﺳ�ﺔ ﺣﻴ�ﺎﺓ ﺃﻱ‬ ‫ﻣﻨﻬﻢ ﻓﺈﻧﻨﺎ ﻧﻔﻌﻞ ﻫﺬﺍ ﺑﺤﺜﺎ ً ﻋﻦ ﺷ�ﺨﺺ ﺭﺑﻨ�ﺎ ﻳﺴ�ﻮﻉ ﺍﻟﻤﺴ�ﻴﺢ ﻓ�ﻲ ﺣﻴ�ﺎﺗﻬﻢ‪ .‬ﻷﻧ�ﻪ ﻫ�ﻮ‬ ‫ﻭﺣﺪﻩ ﺻﺨﺮﺓ ﺧﻼﺻﻨﺎ ﻭﻣﺤﻮﺭ ﺇﻳﻤﺎﻧﻨﺎ‪.‬‬ ‫ﻭﻻ ﺷﻚ ﺃﻥ ﻣﻮﺳﻰ ‪ -‬ﺭﺋ�ﻴﺲ ﺍﻷﻧﺒﻴ�ﺎء ‪ -‬ﻫ�ﻮ ﺃﺣ�ﺪ ﺗﻠ�ﻚ ﺍﻷﻳﻘﻮﻧ�ﺎﺕ ﺍﻟﺒﺪﻳﻌ�ﺔ ﺍﻟﺰﺍﺧ�ﺮﺓ‬ ‫ﺑ��ﺎﻟﺮﻣﻮﺯ ﺍﻟﺘ��ﻲ ﺗﺸ��ﻴﺮ ﺇﻟ��ﻰ ﺭﺏ ﺍﻟﻤﺠ��ﺪ‪ ،‬ﻭﻟ �ﺬﺍ ﺣ��ﺮﺹ ﻗﺒ��ﻞ ﻣﻮﺗ��ﻪ ﺃﻥ ﻳﻮﺟ��ﻪ ﺃﻧﻈ��ﺎﺭ‬ ‫ﺍﻟﺸﻌﺐ ﻧﺤﻮ ﺍﻟﻤﺴﻴﺎ ﺍﻟ ُﻤﻨﺘﻈـَﺮ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ‪ .‬ﻓﻘﺎﻝ ﻟﻬﻢ " ﻳُﻘِﻴ ُﻢ ﻟَﻚَ ﺍﻟ� ﱠﺮ ﱡﺏ ﺇِﻟ ُﻬ�ﻚَ ﻧَﺒِﻴًّ�ﺎ‬ ‫ﺴ َﻤ ُﻌﻮﻥَ " )ﺗﺚ ‪(۱٥:۱۸‬‬ ‫ﺳ ِﻄﻚَ ِﻣﻦْ ﺇِ ْﺧ َﻮﺗِﻚَ ِﻣ ْﺜﻠِﻲ‪ .‬ﻟَﻪُ ﺗَ ْ‬ ‫ِﻣﻦْ َﻭ َ‬ ‫ﻭﻫﻲ ﺇﺷﺎﺭﺓ ﻭﺍﺿﺤﺔ ﻻ ﺗﻨﻄﺒﻖ ﺇﻻ ﻋﻠﻰ ﺷﺨﺺ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﻟﻪ ﺍﻟﻤﺠﺪ ﻓﻘﻂ‪.‬‬ ‫ﻭﻗﺪ ﻋﺎﺵ ﺍﻟﻴﻬﻮﺩ ﻳﻨﺘﻈﺮﻭﻥ ﺫﻟﻚ ﺍﻟﻨﺒﻲ‪ .‬ﻓﻠﻤﺎ ﻅﻬﺮ ﻳﻮﺣﻨﺎ ﺍﻟﻤﻌﻤﺪﺍﻥ ﺃﺧﺬﻭﺍ ﻳﺴ�ﺄﻟﻮﻧﻪ‪:‬‬ ‫" َﻫ ْﻞ ﺃﻧﺖَ ﺍﻟﻨَﺒﱢﻲ؟ " )ﻳﻮ ‪ (۲۱:۱‬ﻓﺄﺟﺎﺑﻬﻢ ﻻ ﺑﻞ ﻣﻦ ﻳﺄﺗﻲ ﺑﻌﺪﻱ ﻫﻮ ﺍﻟﻨﺒﻲ‪.‬‬ ‫‪ ‬ﻭﺃﻭﺿﺢ ﺑﻮﻟﺲ ﺍﻟﺮﺳﻮﻝ ﺑﻌﻀﺎ ً ﻣﻦ ﺃﻭﺟﻪ ﺍﻟﺘﺸﺎﺑﻪ ﺑﻴﻦ ﻣﻮﺳﻰ ﻭﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ‬ ‫ﻣﻦ ﺣﻴﺚ ﺩﻭﺭ ﻛﻞ ﻣﻨﻬﻤﺎ ﻓﻲ ﺍﻟﻘﻴﺎﺩﺓ ﻭﺍﻟﺨﻼﺹ ﻭﻟﻜﻦ ﺍﻫﺘﻢ ﺑﺘﻮﺿﻴﺢ ﺍﻟﻔﺎﺭﻕ‬ ‫ﺍﻟﻀﺨﻢ ﺑﻴﻨﻬﻤﺎ ﻓﻤﻮﺳﻰ ﺧﺎﺩﻡ ﻓﻲ ﺍﻟﺒﻴﺖ ﺃﻣﺎ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﻓﻬﻮ ﺻﺎﺣﺐ ﺍﻟﺒﻴﺖ‪.‬‬ ‫ﻭﻳﺸﺪﺩ ﺑﻮﻟﺲ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻰ ﺷﺮﺡ ﻫﺬﺍ ﺍﻟﻔﺎﺭﻕ ﻟﺌﻼ ﻳﻈﻦ ﺍﺣﺪ ﺍﻥ ﺭﺏ ﺍﻟﻤﺠﺪ ﻳﺴﻮﻉ‬ ‫ﻣﺎ ﻫﻮ ﺇﻻ ﻧﺒﻲ ﻣﺜﻞ ﻣﻮﺳﻰ ﺃﻭ ﻏﻴﺮﻩ ﻣﻦ ﺍﻷﻧﺒﻴﺎء ﻓﻴﻘﻮﻝ ﻓﻲ ﺭﺳﺎﻟﺘﻪ ﻟﻠﻌﺒﺮﺍﻧﻴﻴﻦ‪:‬‬ ‫ﺴﻮﻉَ‪َ ۲ ،‬ﺣﺎ َﻝ َﻛ ْﻮﻧِ ِﻪ ﺃَ ِﻣﻴﻨًﺎ‬ ‫ﻴﺢ ﻳَ ُ‬ ‫" ﻻَ ِﺣﻈُﻮﺍ َﺭ ُ‬ ‫ﺴ َ‬ ‫ﺳﻮ َﻝ ﺍ ْﻋﺘِ َﺮﺍﻓِﻨَﺎ َﻭ َﺭﺋِ َ‬ ‫ﻴﺲ َﻛ َﻬﻨَﺘِ ِﻪ ﺍ ْﻟ َﻤ ِ‬ ‫‪۳‬‬ ‫ﺐ ﺃَ ْﻫﻼً ﻟِ َﻤ ْﺠ ٍﺪ‬ ‫ﺴ َ‬ ‫ﺳﻰ ﺃَ ْﻳ ً‬ ‫ﻟِﻠﱠ ِﺬﻱ ﺃَﻗَﺎ َﻣﻪُ‪َ ،‬ﻛ َﻤﺎ َﻛﺎﻥَ ُﻣﻮ َ‬ ‫ﻀﺎ ﻓِﻲ ُﻛ ﱢﻞ ﺑَ ْﻴﺘِ ِﻪ‪ .‬ﻓَﺈِﻥﱠ ﻫ َﺬﺍ ﻗَ ْﺪ ُﺣ ِ‬ ‫‪٤‬‬ ‫ﺖ‬ ‫ﺃَ ْﻛﺜَ َﺮ ِﻣﻦْ ُﻣﻮ َ‬ ‫ﺖ‪ .‬ﻷَﻥﱠ ُﻛ ﱠﻞ ﺑَ ْﻴ ٍ‬ ‫ﺖ ِﻣﻦْ َﻛ َﺮﺍ َﻣ ٍﺔ ﺃَ ْﻛﺜَ َﺮ ِﻣﻦَ ﺍ ْﻟﺒَ ْﻴ ِ‬ ‫ﺳﻰ‪ ،‬ﺑِ ِﻤ ْﻘﺪَﺍ ِﺭ َﻣﺎ ﻟِﺒَﺎﻧِﻲ ﺍ ْﻟﺒَ ْﻴ ِ‬ ‫ﺴﺎﻥٌ َﻣﺎ‪َ ،‬ﻭﻟ ِﻜﻦﱠ ﺑَﺎﻧِ َﻲ ﺍ ْﻟ ُﻜ ﱢﻞ ﻫ َُﻮ ﷲُ‪.‬‬ ‫ﻳَ ْﺒﻨِﻴ ِﻪ ﺇِ ْﻧ َ‬ ‫‪٥‬‬ ‫ﺷ َﻬﺎ َﺩﺓً ﻟِ ْﻠ َﻌﺘِﻴ ِﺪ ﺃَﻥْ ﻳُﺘَ َﻜﻠﱠ َﻢ ﺑِ ِﻪ‪َ ٦ .‬ﻭﺃَ ﱠﻣﺎ‬ ‫ﺳﻰ َﻛﺎﻥَ ﺃَ ِﻣﻴﻨًﺎ ﻓِﻲ ُﻛ ﱢﻞ ﺑَ ْﻴﺘِ ِﻪ َﻛ َﺨﺎ ِﺩ ٍﻡ‪َ ،‬‬ ‫َﻭ ُﻣﻮ َ‬ ‫ﺴﻴـــــــ ُﺢ ﻓَــ َﻜﺎ ْﺑ ٍﻦ َﻋﻠَﻰ ﺑَ ْﻴﺘِ ِﻪ‪) ".‬ﻋﺐ ‪(٦-۲ :۳‬‬ ‫ﺍ ْﻟ َﻤ ِ‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﻧﻬﺎﻳﺔ ﺍﻟﺮﺣﻠﺔ‬

‫‪ ‬ﻭﻛﺎﻥ ﻣﻮﺳﻰ ﺭﻣﺰﺍً ﻟﺮﺏ ﺍﻟﻤﺠﺪ ﻳﺴﻮﻉ ﺍﻟﻤﺴﻴﺢ ﻓﻲ ﺟﻮﺍﻧﺐ ﻛﺜﻴﺮﺓ ﺃﻫﻤﻬﺎ‪-:‬‬ ‫‪ - ۱‬ﺗﻌ��ﺮﺽ ﻣﻮﺳ��ﻰ ﻟﻤ��ﺆﺍﻣﺮﺓ ﻓ��ﻲ ﻁﻔﻮﻟﺘ��ﻪ ﻟﻠﻘﻀ��ﺎء ﻋﻠﻴ��ﻪ ﻣ��ﻦ ﻣﻠ��ﻚ ﺷ��ﺮﻳﺮ ﻫ��ﻮ‬ ‫ﻓﺮﻋﻮﻥ‪ ،‬ﻭﺃﻧﻘﺬﻩ ﷲ ﻣﻦ ﻳﺪﻩ ﺑﻤﻌﺠﺰﺓ ﻋﻈﻴﻤﺔ ﻭﻣﺎﺕ ﺃﻁﻔﺎﻝ ﻛﺜﻴﺮﻭﻥ ﻓ�ﻲ ﻫ�ﺬﻩ‬ ‫ﺍﻟﻤﺆﺍﻣﺮﺓ )ﺧﺮ‪ (۲‬ﻭﻛﺬﻟﻚ ﺍﻟﻤﺴﻴﺢ ﺣﺎﻭﻝ ﻫﻴ�ﺮﻭﺩﺱ ﺍﻟﻤﻠ�ﻚ ﻗﺘﻠ�ﻪ ﻭﻟﻜﻨ�ﻪ ﻫ�ﺮﺏ‬ ‫ﺇﻟﻰ ﻣﺼﺮ ﻭﻗﺘﻞ ﻫﻴﺮﻭﺩﺱ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻷﻁﻔﺎﻝ ﻓﻲ ﺑﻴﺖ ﻟﺤﻢ‪.‬‬ ‫‪ - ۲‬ﺗﺮﻙ ﻣﻮﺳﻰ ﻣﺠﺪ ﺍﻟﻘﺼﺮ ﺍﻟﻤﻠﻜﻲ ﺑﻜﺎﻣ�ﻞ ﺇﺭﺍﺩﺗ�ﻪ ﻣﻔﻀ�ﻼً ﺃﻥ ﻳ�ـ ُ َﺬﻝ ﻣ�ﻊ ﺷ�ﻌﺒﻪ‬ ‫ﻭﻧ��ﺰﻝ ﻻﻓﺘﻘ��ﺎﺩﻫﻢ ﻟﻴﺸ��ﺎﺭﻛﻬﻢ ﺃﻭﺟ��ﺎﻋﻬﻢ )ﺧ��ﺮ‪ .(۳‬ﻭﺍﻟﻤﺴ��ﻴﺢ ﻧ��ﺰﻝ ﻣ��ﻦ ﺍﻟﺴ��ﻤﺎء‬ ‫ﻣﺘﺠﺴﺪﺍً ﻟﻴﺸﺎﺭﻛﻨﺎ ﺑﺸﺮﻳﺘﻨﺎ )ﻓﻲ‪.(۸ -٥ :۲‬‬ ‫‪ - ۳‬ﺃﺟﺮﻯ ﻣﻮﺳﻰ ﻣﻌﺠﺰﺍﺕ ﻋﺪﻳﺪﺓ ﻟﻴﺜﺒ�ﺖ ﻟﺸ�ﻌﺒﻪ ﻭﻟﻔﺮﻋ�ﻮﻥ ﺃﻧ�ﻪ ﻣﺮﺳ�ﻞ ﻣ�ﻦ ﷲ‬ ‫ﻭﺍﻟﻤﺴﻴﺢ ﺻﻨﻊ ﻣﻌﺠﺰﺍﺕ ﻛﺜﻴﺮﺓ ﻟﻴﺜﺒﺖ ﻻﻫﻮﺗﻪ ﻭﺃﻧﻪ ﻣﻦ ﺍﻟﺴﻤﺎء‪.‬‬ ‫‪ - ٤‬ﺻﺎﻡ ﻣﻮﺳﻰ ‪ ٤۰‬ﻳﻮﻣﺎ ً ﻟﻴﺄﺧﺬ ﺍﻟﻮﺻ�ﺎﻳﺎ ﻭﺍﻟﺸ�ﺮﻳﻌﺔ )ﺧ�ﺮ‪(۲۸ :۳٤ ،۱۸ :۲٤‬‬ ‫ﻭﺍﻟﻤﺴ��ﻴﺢ ﺻ��ﺎﻡ ‪ ٤۰‬ﻳﻮﻣ�ﺎ ً ﻭ ٌﺟ�ﺮﱢ ﺏ ﻣ��ﻦ ﺇﺑﻠ��ﻴﺲ )ﻣ��ﺖ‪ (٤‬ﻗﺒ��ﻞ ﺃﻥ ﻳﺒ��ﺪﺃ ﺧﺪﻣﺘ��ﻪ‬ ‫ﻭﻳﻌﻄﻲ ﺍﻟﺒﺸﺮﻳﺔ ﻛﻠﻤﺎﺗﻪ ﺍﻟﻤﺤﻴﻴﺔ‪.‬‬ ‫‪ - ٥‬ﺃﻋﻄ��ﻰ ﷲ ﺷ��ﺮﻳﻌﺘﻪ ﻟﻤﻮﺳ��ﻰ ﻋﻠ �ﻰ ﺍﻟﺠﺒ��ﻞ )ﺧ��ﺮ‪ (۲۰ ،۱۹‬ﻭﻛ��ﺬﻟﻚ ﺍﻟﻤﺴ��ﻴﺢ‬ ‫ﺃﻋﻄﻰ ﺷﺮﻳﻌﺔ ﺍﻟﻜﻤﺎﻝ ﻓﻲ ﻋﻈﺘﻪ ﻋﻠﻰ ﺍﻟﺠﺒﻞ )ﻣﺖ ‪ ٦ ،٥‬ﻭ‪.(۷‬‬ ‫‪ - ٦‬ﻊ ﻭﺟﻪ ﻣﻮﺳﻰ ﺑﻌ�ﺪ ﺭﺅﻳﺘ�ﻪ ہﻠﻟ )ﺧ�ﺮ‪ (۳۰-۲۹ :۳٤‬ﻭﺍﻟﻤﺴ�ﻴﺢ ﻟﻤ�ﻊ ﻭﺟﻬـ�ـﻪ‬ ‫ﻓﻲ ﻳﻮﻡ ﺍﻟﺘﺠﻠﻲ‪) .‬ﻣﺖ‪.(۲-۱ :۱۷‬‬ ‫‪ - ۷‬ﺗﺒﻊ ﻣﻮﺳﻰ ‪ ۱۲‬ﺳﺒﻄﺎ ً ﻭ‪ ۷۰‬ﺷﻴﺨﺎ ً ﻭﺍﻟﻤﺴﻴﺢ ﻛﺎﻥ ﻟﻪ ‪ ۱۲‬ﺗﻠﻤﻴﺬﺍً ﻭ‪ ۷۰‬ﺭﺳﻮﻻ‪.‬‬ ‫‪ - ۸‬ﺃﻋﻠ��ﻦ ﻣﻮﺳ��ﻰ ﺍﺳ��ﺘﻌﺪﺍﺩﻩ ﺃﻥ ﻳﻔ��ﺪﻱ ﺷ��ﻌﺒﻪ ﺑ��ﺄﻥ ﻳُﻤﺤ��ﻰ ﺍﺳ��ﻤﻪ ﻣ��ﻦ ﺳ��ﻔﺮ ﺍﻟﺤﻴ��ﺎﺓ‬ ‫ﻷﺟ��ﻞ ﺧ��ﻼﺹ ﺷ��ﻌﺒﻪ )ﺧ��ﺮ‪ (۳۲ :۳۲‬ﻭﺑ��ﺎﻟﻄﺒﻊ ﻟ��ﻢ ﻳﻮﺍﻓ��ﻖ ﷲ ﻷﻥ ﺷ��ﻔﺎﻋﺔ‬ ‫ﻣﻮﺳ��ﻰ ﺗﻮﺳ��ﻠﻴﺔ ﻓﻘ��ﻂ ﻭﻟﻴﺴ��ﺖ ﻛﻔﺎﺭﻳ��ﺔ ﺃﻣ��ﺎ ﺍﻟﻤﺴ��ﻴﺢ ﻓﻬ��ﻮ ﺍﻟﻮﺣﻴ��ﺪ ﺻ��ﺎﺣﺐ‬ ‫ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻜﻔﺎﺭﻳﺔ‪ ،‬ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﻓﺪﺍء ﺍﻟﺒﺸﺮﻳﺔ ‪.‬‬ ‫‪ - ۹‬ﺗﺸﺎﺑﻪ ﻣﻮﺳﻰ ﻣﻊ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﻓﻲ ﺻﻔﺎﺕ ﺍﻟﻮﺩﺍﻋﺔ ﻭﺍﻻﺗﻀﺎﻉ ﻭﺍﻟﺘﺴﺎﻣﺢ‪.‬‬ ‫‪۲۰۳‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﻧﻬﺎﻳﺔ ﺍﻟﺮﺣﻠﺔ‬

‫‪ ‬ﺻﺎﺣﺒﺖ ﺣﻴﺎﺓ ﻣﻮﺳﻰ ﻅﻮﺍﻫﺮ ﻋﺪﻳﺪﺓ ﺗﺮﻣﺰ ﻟﻠﻌﻬﺪ ﺍﻟﺠﺪﻳﺪ‪-:‬‬ ‫‪ +‬ﺍﻟﻌﻠﻴﻘﺔ‪ :‬ﻛﺮﻣﺰ ﻟﺘﺠﺴﺪ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﻣﻦ ﺍﻟﻌﺬﺭﺍء‪.‬‬ ‫‪ +‬ﺍﻟﻔﺼﺢ‪ :‬ﻛﺮﻣﺰ ﻟﺬﺑﻴﺤﺔ ﺍﻟﻤﺴﻴﺢ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪) .‬ﺧﺮ‪(۱۲‬‬ ‫‪ +‬ﻋﺒﻮﺭ ﺍﻟﺒﺤﺮ ﺍﻷﺣﻤﺮ‪ :‬ﻛﺮﻣﺰ ﻟﻠﻤﻌﻤﻮﺩﻳﺔ‪ .‬ﻭ ﺍﻟﻤﻦ ﺭﻣﺰ ﻟﺴﺮ ﺍﻻﻓﺨﺎﺭﺳﺘﻴﺎ ‪.‬‬ ‫‪ +‬ﺍﻟﺼﺨﺮﺓ ﺍﻟﺘﻲ ﻳﺨﺮﺝ ﻣﻨﻬﺎ ﻣﺎء‪ :‬ﻛﺮﻣﺰ ﻟﻠﻤﺴ�ﻴﺢ ﺍﻟﻤﻄﻌ�ﻮﻥ‪ ،‬ﻭﺍﻟﻤ�ﺎء ﺭﻣ�ﺰ ﻟﻠ�ﺮﻭﺡ‬ ‫ﺍﻟﻘﺪﺱ‪۱) .‬ﻛﻮ‪(۱۰‬‬ ‫‪ +‬ﺍﻟﺤﻴﺔ ﺍﻟﻨﺤﺎﺳﻴﺔ‪ :‬ﻛﺮﻣﺰ ﻟﺼﻠﺐ ﺍﻟﻤﺴﻴﺢ‪) .‬ﻳﻮ‪(۱٤ :۳‬‬ ‫‪ +‬ﺭﻓﻊ ﻳﺪﻱ ﻣﻮﺳﻰ ﻟﻠﺼﻼﺓ ﻓﻲ ﺍﻟﺤﺮﺏ ﻣﻊ ﻋﻤﺎﻟﻴﻖ‪ :‬ﻛﻤﺜﺎﻝ ﻟﻠﺼﻠﻴﺐ‪).‬ﺧﺮ‪(۱۷‬‬ ‫‪ +‬ﺧﻴﻤﺔ ﺍﻻﺟﺘﻤﺎﻉ‪ :‬ﺭﻣﺰ ﻟﻜﻨﻴﺴﺔ ﺍﻟﻌﻬﺪ ﺍﻟﺠﺪﻳﺪ ﻭﺣﻀﻮﺭ ﺍﻟﻤﺴﻴﺢ ﻓﻲ ﻭﺳﻄﻬﺎ‪.‬‬

‫ﺷ ُﻜﻮ ُﻛ ْﻢ‬ ‫‪‬ﻫﺬﺍ ﻫﻮ ﻣﻮﺳﻰ‪ ...‬ﺍﻟﺬﻱ ﻗﺎﻝ ﻋﻨﻪ ﺭﺏ ﺍﻟﻤﺠﺪ ﻟﻠﻴﻬﻮﺩ‪» :‬ﻻَ ﺗَﻈُ ﱡﻨﻮﺍ ﺃَﻧﱢﻲ ﺃَ ْ‬ ‫ﻮﺟ ُﺪ ﺍﻟﱠ ِﺬﻱ ﻳَ ْ‬ ‫ﺳﻰ‪ ،‬ﺍﻟﱠ ِﺬﻱ َﻋﻠَ ْﻴ ِﻪ َﺭ َﺟﺎ ُﺅ ُﻛ ْﻢ‪٤٦ .‬ﻷَﻧﱠ ُﻜ ْﻢ ﻟَ ْﻮ‬ ‫ﺸ ُﻜﻮ ُﻛ ْﻢ َﻭﻫ َُﻮ ُﻣﻮ َ‬ ‫ﺏ‪ .‬ﻳُ َ‬ ‫ﺇِﻟَﻰ ﺍﻵ ِ‬ ‫‪٤۷‬‬ ‫ﺴﺘُ ْﻢ‬ ‫ُﺼ ﱢﺪﻗُﻮﻧَﻨِﻲ‪ ،‬ﻷَﻧﱠﻪُ ﻫ َُﻮ َﻛﺘ َ​َﺐ َﻋﻨﱢﻲ‪ .‬ﻓَﺈِﻥْ ُﻛ ْﻨﺘُ ْﻢ ﻟَ ْ‬ ‫ﺳﻰ ﻟَ ُﻜ ْﻨﺘُ ْﻢ ﺗ َ‬ ‫ُﺼ ﱢﺪﻗُﻮﻥَ ُﻣﻮ َ‬ ‫ُﻛ ْﻨﺘُ ْﻢ ﺗ َ‬ ‫ُﺼ ﱢﺪﻗُﻮﻥَ َﻛﻼَ ِﻣﻲ؟«‪) .‬ﻳﻮ‪(٤۷-٤٥ :٥‬‬ ‫ُﺼ ﱢﺪﻗُﻮﻥَ ُﻛﺘ َُﺐ َﺫﺍﻙَ‪ ،‬ﻓَ َﻜﻴْﻒَ ﺗ َ‬ ‫ﺗ َ‬

‫ﺳﻰ‬ ‫‪ ‬ﻭﺷﻬﺪ ﻋﻨﻪ ﺃﺑﻮﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻓﻲ ﻣﺜﻞ ﺍﻟﻐﻨﻲ ﻭﻟﻌﺎﺯﺭ‪ ...‬ﻗﺎﺋﻼً‪ِ » :‬ﻋ ْﻨ َﺪ ُﻫ ْﻢ ُﻣﻮ َ‬ ‫‪۳۰‬‬ ‫ﺍﺣ ٌﺪ‬ ‫َﻭﺍﻷَ ْﻧﺒِﻴَﺎ ُء‪ ،‬ﻟِﻴَ ْ‬ ‫ﺴ َﻤ ُﻌﻮﺍ ِﻣ ْﻨ ُﻬ ْﻢ‪ .‬ﻓَﻘَﺎ َﻝ‪ :‬ﻻَ‪ ،‬ﻳَﺎ ﺃَﺑِﻲ ﺇِ ْﺑ َﺮﺍ ِﻫﻴ َﻢ‪ ،‬ﺑَ ْﻞ ﺇِ َﺫﺍ َﻣ َ‬ ‫ﻀﻰ ﺇِﻟَ ْﻴ ِﻬ ْﻢ َﻭ ِ‬ ‫‪۳۱‬‬ ‫ﺳﻰ َﻭﺍﻷَ ْﻧﺒِﻴَﺎ ِء‪َ ،‬ﻭﻻَ‬ ‫ﺕ ﻳَﺘُﻮﺑُﻮﻥَ ‪ .‬ﻓَﻘَﺎ َﻝ ﻟَﻪُ‪ :‬ﺇِﻥْ َﻛﺎﻧُﻮﺍ ﻻَ ﻳَ ْ‬ ‫ﺴ َﻤ ُﻌﻮﻥَ ِﻣﻦْ ُﻣﻮ َ‬ ‫ِﻣﻦَ ﺍﻷَ ْﻣ َﻮﺍ ِ‬ ‫ﺼ ﱢﺪﻗُﻮﻥَ «‪) .‬ﻟﻮ‪(۳۱-۳۰ :۱٦‬‬ ‫ﺕ ﻳُ َ‬ ‫ﺍﺣ ٌﺪ ِﻣﻦَ ﺍﻷَ ْﻣ َﻮﺍ ِ‬ ‫ﺇِﻥْ ﻗَﺎ َﻡ َﻭ ِ‬

‫‪ ‬ﻫﺬﺍ ﻫﻮ ﻣﻮﺳﻰ ﺍﻟﻤﺤﺒﻮﺏ‪ ...‬ﺍﻟﺬﻱ ﺟﺎء ﻣﻦ ﺃﻋﻤﺎﻕ ﺍﻟﺘ�ﺎﺭﻳﺦ ﻟﻴﺤﺘﻔ�ﻞ ﻣ�ﻊ ﺍﻟﻤﺴ�ﻴﺢ‬ ‫��ﺎﻥ َﻣ َﻌ��ﻪُ‪".‬‬ ‫ﺳ��ﻰ َﻭﺇِﻳﻠِﻴﱠ��ﺎ ﻗَ�� ْﺪ ﻅَ َﻬ َ‬ ‫ﺑﺘﺠﻠﻴ��ﻪ ﻋﻠ��ﻰ ﺟﺒ��ﻞ ﻁ��ﺎﺑﻮﺭ‪َ "...‬ﻭﺇِ َﺫﺍ ُﻣﻮ َ‬ ‫��ﺮﺍ ﻟَ ُﻬ�� ْﻢ ﻳَﺘَ َﻜﻠﱠ َﻤ ِ‬ ‫)ﻣﺖ‪(۳ :۱۷‬‬ ‫‪۲۰٤‬‬

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‫* ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﻣﻮﺳﻰ ﻭﻧﻬﺎﻳﺔ ﺍﻟﺮﺣﻠﺔ‬

‫ﺻﻼﺓ‬ ‫ﺃﻋﻁﻧﺎ ﻳﺎ ﺭﺏ‪ ..‬ﺃﻥ ﻧﺣﻳﺎ ﻛﺣﻳﺎﺗﻪ‪ ..‬ﻭﻧﺗﻣﺛﻝ ﺑﺻﻔﺎﺗﻪ‪..‬‬ ‫ﻋﻠﻣﻧﺎ ﻳﺎ ﺭﺏ‪ ..‬ﺃﻥ ﻧﺣﺑﻙ ﻛﻣﺎ ﺃﺣﺑﻙ‬ ‫ﻭﻧﺗﺑﻌﻙ ﺑﺄﻣﺎﻧﺔ‪ ..‬ﻭﻧﺳﻳﺭ ﻭﺭﺍء ﻭﺟﻬﻙ‪..‬‬ ‫ﺃﻋﻁﻧﺎ ﻳﺎ ﺭﺏ‪ ..‬ﻁﻭﻝ ﺃﻧﺎﺗﻪ ﻭﺣﻠﻣﻪ‬ ‫ﻭﻣﺣﺑﺗﻪ ﻟﻠﻛﻝ ﻭﺍﺣﺗﻣﺎﻟﻪ ﻟﻣﺷﻘﺎﺕ ﺍﻟﻁﺭﻳﻕ‪..‬‬ ‫ﻋﻠﻣﻧﺎ ﻳﺎ ﺭﺏ‪ ..‬ﻛﻳﻑ ﻧﺻﻠﻲ ﻣﺛﻠﻪ‪..‬‬ ‫ﻭﻧﺳﺟﺩ‪ ..‬ﻭﻧﺗﺿﺭﻉ‪ ..‬ﻭﻧﺻﺭﺥ‪ ..‬ﻭﻧﺭﻓﻊ ﺃﻳﺩﻳﻧﺎ ﺑﻼ ﻓﺗﻭﺭ‪..‬‬ ‫ﺃﻋﻁﻧﺎ ﻳﺎ ﺭﺏ‪ ..‬ﻗﻠﺑﺎ ً ﻧﻘﻳﺎ ً ﻣﺛﻝ ﻗﻠﺑﻪ‪..‬‬ ‫ﻟﻌﻠﻧﺎ ﻧﻌﺎﻳﻧﻙ ﻭﻧﺭﻯ ﻣﺟﺩﻙ‪..‬‬ ‫ﻋﻠﻣﻧﺎ ﻳﺎ ﺭﺏ‪ ..‬ﺃﻥ ﻧﺣﺑﻙ ﺣﻘﺎ ً‬ ‫ﻣﻥ ﻛﻝ ﺍﻟﻘﻠﺏ‪ ..‬ﻭﺍﻟﻔﻛﺭ‪ ..‬ﻭﺍﻟﻧﻔﺱ‪ ..‬ﻭﺍﻟﻘﺩﺭﺓ‪ ..‬ﻛﻣﺎ ﺃﺣﺑﻙ‪..‬‬ ‫ﺃﻋﻁﻧﺎ ﻳﺎ ﺭﺏ‪ ..‬ﺃﻥ ﻧﺷﺗﻬﻲ ﺍﻟﺧﻠﻭﺓ ﻣﻌﻙ ﻋﻠﻰ ﺍﻟﺟﺑﻝ‪..‬‬ ‫ﻟﻌﻠﻧﺎ ﻧﺻﻌﺩ ﻳﻭﻣﺎ ً ﻭﻻ ﻧﻧﺯﻝ ﺛﺎﻧﻳﺔ‬ ‫ﺑﻝ ﻧﺩﺧﻝ ﺇﻟﻰ ﻓﺭﺣﻙ ﺍﻷﺑﺩﻱ ﻳﺎ ﺳﻳﺩ ﺍﻟﻛﻝ‪.‬‬

‫‪ ‬ﺑﺭﻛﺔ ﺻﻠﻭﺍﺕ ﻣﻭﺳﻰ ﺍﻟﻧﺑﻲ ﻭﻁﻠﺑﺎﺗﻪ ﻓﻠﺗﻛﻥ ﻣﻊ‬

‫ﺟﻣﻳﻌﻧﺎ ﺁﻣﻳﻥ‪ .‬‬ ‫‪۲۰٥‬‬

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‫* ﻓﻬﺮﺱ ﺍﻷﻣﺎﻛﻦ‬

‫ﻓﻬﺮﺱ ﺍﻷﻣﺎﻛﻦ‬ ‫‪ ‬ﺃﺭﺽ ﺟﺎﺳﺎﻥ‪ :‬ﺃُﻋﻄﻴﺖ ﻟﻴﻌﻘﻮﺏ ﻭﻋﺎﺋﻠﺘﻪ ﻭﻅﻠﺖ ﻣﻮﻁﻨﺎ ً ﻟﻠﻌﺒﺮﺍﻧﻴﻴﻦ ﻋﻠﻰ ﻣﺪﻯ ‪ ٤۰۰‬ﺳﻨﺔ‪.‬‬ ‫‪U‬‬

‫‪U‬‬

‫‪ ‬ﻓﻴﺜﻮﻡ ﻭﺭﻋﻤﺴﻴﺲ‪ :‬ﻣﺪﻳﻨﺘﺎﻥ ﺑﻨﺎﻫﻤﺎ ﺍﻟﻌﺒﺎﻧﻴﻮﻥ ﺑﺎﻟﺴﺨﺮﺓ )ﺧﺮ‪.(۱۱ :۱‬‬ ‫‪ ‬ﺃﺭﺽ ﻣﺪﻳﺎﻥ‪ :‬ﺫﻫﺐ ﺇﻟﻴﻬﺎ ﻣﻮﺳﻰ ﻓﻲ ﺷﺒﻪ ﺍﻟﺠﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻌﺪ ﻫﺮﺑﻪ ﻣﻦ ﻣﺼﺮ ‪.‬‬ ‫‪ ‬ﺑﻌﻞ ﺻﻔﻮﻥ‪ :‬ﺃﻭﻝ ﻣﻜﺎﻥ ﺗﻮﻗﻒ ﻓﻴﻪ ﺍﻟﺸﻌﺐ ﺑﻌﺪ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﻣﺼﺮ )ﺧﺮ‪(۱ :۱٤‬‬ ‫‪ ‬ﻣﺎﺭﺓ‪ :‬ﻓﻴﻬﺎ ﻋﻄﺶ ﺍﻟﺸﻌﺐ ﻭ ﻭﺟﺪﻭﺍ ﺍﻟﻤﻴﺎﻩ ﻣﺮﺓ‪ ،‬ﻭﻟﻜﻦ ﷲ ﺃﺯﺍﻝ ﻣﺮﺍﺭﺗﻬﺎ )ﺧﺮ‪.(۲۲ :۱٥‬‬ ‫‪ ‬ﺇﻳﻠﻴﻢ‪ :‬ﺑﻌﺪ ﻣﺎﺭﺓ ﺟﺎءﻭﺍ ﺇﻟﻰ ﺇﻳﻠﻴﻢ‪ ،‬ﻭﻫﻲ ﻭﺍﺣﺔ ﻛﺎﻥ ﺑﻬﺎ ﺍﺛﻨﺘﺎ ﻋﺸﺮﺓ ﺑﺌﺮﺍً )ﺧﺮ‪.(۲۷ :۱٥‬‬ ‫‪ ‬ﺑﺮﻳﺔ ﺳﻴﻦ‪ :‬ﺣﻴﺚ ﺟﺎﻉ ﺍﻟﺸﻌﺐ‪ ،‬ﻓﺄﻋﻄﺎﻫﻢ ﷲ ﺍﻟﻤﻦ ﻣﻦ ﺍﻟﺴﻤﺎء )ﺧﺮ‪.(۱٥-۱۳ :۱٦‬‬ ‫‪ ‬ﺭﻓﻴﺪﻳﻢ‪ :‬ﺣﻴﺚ ﺃﺧﺮﺝ ﷲ ﻟﻬﻢ ﺍﻟﻤﺎء ﻣﻦ ﺻﺨﺮﺓ ﺑﻄﺮﻳﻘﺔ ﻣﻌﺠﺰﻳﺔ )ﺧﺮ‪.(٦ ،٥ ،۱ :۱۷‬‬ ‫‪ ‬ﺟﺒﻞ ﺳﻴﻨﺎء‪ :‬ﺣﻴﺚ ﻅﻬﺮ ﷲ ﻟﻤﻮﺳﻰ ﻓﻲ ﺍﻟﻌﻠﻴﻘﺔ ﻭﻫﻨﺎﻙ ﺃﻳﻀﺎ ُ ﺃﻋﻄﺎﻩ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﻌﺸﺮ‪.‬‬ ‫‪ ‬ﺑﺮﻳﺔ ﻓﺎﺭﺍﻥ‪ :‬ﻋﺒﺮﻫﺎ ﺍﻟﺸﻌﺐ ﻓﻲ ﺍﻟﻄﺮﻳﻖ ﻣﻦ ﺟﺒﻞ ﺳﻴﻨﺎء ﺇﻟﻰ ﻗﺎﺩﺵ ﺑﺮﻧﻴﻊ‪.‬‬ ‫‪ ‬ﻗ�ﺎﺩﺵ ﺑﺮﻧﻴ��ﻊ‪ :‬ﺍﻟﻮﺍﺣ��ﺔ ﺍﻟﺘ��ﻲ ﻗﻀ��ﻮﺍ ﻓﻴﻬ��ﺎ ﺳ�ﻨﻴﻦ ﻓ�ﻲ ﺍﻟﺒﺮﻳ��ﺔ‪ .‬ﺣﻴ��ﺚ ﺧ��ﺮﺝ ﻣﻨﻬ��ﺎ ﺍﻟﺠﻮﺍﺳ��ﻴﺲ‬ ‫ﻭﺣﻴﺚ ﻣﺎﺗﺖ ﻣﺮﻳﻢ‪ .‬ﻭﺿﺮﺏ ﻣﻮﺳﻰ ﺍﻟﺼﺨﺮﺓ ﺑﻐﻀﺐ‪ ،‬ﻓﺤﺮﻡ ﻣﻦ ﺩﺧﻮﻝ ﺃﺭﺽ ﺍﻟﻤﻮﻋﺪ‪.‬‬ ‫‪ ‬ﻋﺮﺍﺩ‪ :‬ﺣﺎﺭﺏ ﻣﻠﻜﻬﺎ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻟﻜﻨﻪ ﺍﻧﻬﺰﻡ ﻫﺰﻳﻤﺔ ﺳﺎﺣﻘﺔ‪.‬‬ ‫‪ ‬ﺃﺩﻭﻡ‪ :‬ﻣﻨﻊ ﻣﻠﻚ ﺃﺩﻭﻡ ﺍﻟﺸﻌﺐ ﻣﻦ ﺍﻟﻌﺒﻮﺭ )ﻋﺪ‪ ،(۲۲-۱٤ :۲۰‬ﻓﺪﺍﺭﻭﺍ ﺣﻮﻟﻬﺎ ‪.‬‬ ‫‪ ‬ﻋﻤﻮﻥ ﻭﺑﺎﺷﺎﻥ‪ :‬ﺍﻧﺘﺼﺮ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﻋﻠﻴﻬﻢ ﻓﻲ ﺭﺣﻠﺘﻬﻢ ﻟﺪﺧﻮﻝ ﻛﻨﻌﺎﻥ‪.‬‬ ‫‪ ‬ﺳﻬﻮﻝ ﻣﻮﺁﺏ‪ :‬ﺣﻞ ﻓﻴﻬﺎ ﺍﻟﺸﻌﺐ ﻗﺒ�ﻞ ﺩﺧ�ﻮﻝ ﺇﻟ�ﻰ ﺃﺭﺽ ﺍﻟﻤﻮﻋ�ﺪ ﻭﻓ�ﺰﻉ ﺑ�ﺎﻻﻕ ﻣﻠ�ﻚ ﻣ�ﻮﺁﺏ‬ ‫ﻓﺄﺭﺳﻞ ﺇﻟﻰ ﺑﻠﻌﺎﻡ ﻟﻴﻠﻌﻨﻬﻢ ﻭﻟﻜﻦ ﺍﻟﺮﺏ ﺟﻌﻠﻪ ﻳﺒﺎﺭﻛﻬﻢ )ﻋﺪ‪.(۲٥ :۲٤-۲ :۲۲‬‬ ‫‪ ‬ﺟﻠﻌﺎﺩ‪ :‬ﺍﺧﺘﺎﺭ ﺳﺒﻄﺎ ﺭﺃﻭﺑﻴﻦ ﻭﺟﺎﺩ ﺃﻥ ﻳﺴﺘﻘﺮﺍ ﻓﻴﻬﺎ ﺷﺮﻗﻲ ﻧﻬﺮ ﺍﻷﺭﺩﻥ ﻷﻧﻬ�ﺎ ً ﺟﻴ�ﺪﺓ ﻟﻠﺮﻋ�ﻲ‪.‬‬ ‫ﻭﻟﻜﻨﻬﻤﺎ ﻭﻋﺪﺍ ﺃﻭﻻً ﺃﻥ ﻳﺴﺎﻋﺪﺍ ﺳﺎﺋﺮ ﺍﻷﺳﺒﺎﻁ ﻓﻲ ﺍﻻﺳﺘﻴﻼء ﻋﻠﻰ ﺃﺭﺽ ﻛﻨﻌﺎﻥ‪.‬‬ ‫‪ ‬ﻛﻨﻌﺎﻥ‪ :‬ﺃﺭﺽ ﺍﻟﻤﻮﻋﺪ ﺍﻟﺘﻲ ﺗﻔﻴﺾ ﻟﺒﻨﺎ ﻭﻋﺴﻼ ً ﻭﺗﻘﻊ ﺑﻴﻦ ﻧﻬﺮ ﺍﻷﺭﺩﻥ ﻭﺍﻟﺒﺤﺮ ﺍﻟﻤﺘﻮﺳﻂ‬ ‫‪۲۰٦ ‬‬

‫* ﻓﻬﺮﺱ ﺍﻷﻣﺎﻛﻦ‬

‫‪.‬‬

‫ﺑﺎﺷﺎﻥ‬

‫ﺍﻟﺑــــﺣﺭ‬ ‫ﺍﻟﻣﺗﻭﺳـــــﻁ‬

‫ﻋﻣﻭﻥ‬

‫ﻧﻬﺭ ﺍﻷﺭﺩﻥ‬

‫ﻛــــﻧــــﻌــﺎﻥ‬

‫ﻣـﻭﺁﺏ‬

‫ﺍﻟﺑﺣﺭ ﺍﻟــﻣـﻳـﺕ‬

‫ﻋﺭﺍﺩ‬ ‫ﺑﺭﻳﺔ‬ ‫ﺻﻳﻥ‬

‫ﺭﻋﻣﺳﻳﺱ‬

‫ﺃﺩﻭﻡ‬

‫ﺳﻛﻭﺕ ﺟﺎ‬ ‫ﺳ‬ ‫ـ‬ ‫ـ‬ ‫ـ‬ ‫ﺎﻥ‬ ‫ﺇﻳﺛﺎﻡ‬

‫ﻗﺎﺩﺵ‬ ‫ﺑﺭﻧﻳﻊ‬

‫ﺟﺑﺎﻝ ﺳﻌﻳﺭ‬ ‫‪ 38‬ﺳﻧﺔ‬

‫ﺑﻌﻝ ﺻﻔﻭﻥ‬

‫ﻣﺎﺭﺓ‬ ‫ﺇﻳﻠﻳﻡ‬

‫ﻣﺩﻳﺎﻥ‬

‫ﺧﻠﻳ‬ ‫ﺞ ﺍﻟﻌﻘﺑﺔ‬

‫ﺭﻓﻳﺩﻳﻡ‬

‫ﺑﺭﻳﺔ‬ ‫ﺳﻳﻥ‬

‫ﺧﻠﻳﺞ‬ ‫ﺍﻟﺳ‬ ‫ﻭﻳﺱ‬

‫ﺑﺭﻳﺔ‬ ‫ﻓﺎﺭﺍﻥ‬

‫ﻓﻡ ﺍﻟﺣﻳﺭﻭﺙ‬

‫ﺟﺑــــﻝ‬ ‫ﺳﻳﻧﺎء‬

‫ﺍﻟﺑﺣﺭ‬ ‫ﺍﻷﺣﻣـــــــــــــــﺭ‬ ‫ﺧﺮﻳﻄﺔ ﺗﻮﺿﺢ ﺭﺣﻠﺔ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﻣﺼﺮ ﻭﺣﺘﻰ ﺍﻟﺪﺧﻮﻝ ﺇﻟﻰ ﺃﺭﺽ ﺍﻟﻤﻮﻋﺪ‬ ‫‪۲۰۷ ‬‬

‫‪ ‬ﺻﺪﺭ ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﻠﺴﻠﺔ ‪:‬‬ ‫‪- ۱‬ﺗﺄﻣﻼﺕ ﻓﻲ ﺳﻔـﺮ ﻣﻴﺨــــــﺎ‪.‬‬ ‫‪- ۲‬ﺗﺄﻣﻼﺕ ﻓﻲ ﺳﻔـــﺮ ﺻـﻔﻨﻴـﺎ‪.‬‬ ‫‪- ۳‬ﺗﺄﻣﻼﺕ ﻓﻲ ﺣﻴــــــــــﺎﺓ ﺁﺩﻡ‪.‬‬ ‫‪- ٤‬ﺗﺄﻣﻼﺕ ﻓﻲ ﺣﻴـــﺎﺓ ﻳﻮﺳــﻒ‪.‬‬ ‫‪- ٥‬ﺗﺄﻣﻼﺕ ﻓﻲ ﺣﻴﺎﺓ ﺟﺪﻋــــﻮﻥ‪.‬‬ ‫‪- ٦‬ﺗﺄﻣﻼﺕ ﻓﻲ ﺳﻔﺮ ﻧﺤﻤﻴـــــــﺎ‪.‬‬ ‫‪- ۷‬ﺣﻴــــﺎﺓ ﺩﺍﻭﺩ ﺍﻟﻨﺒﻲ ﻭﺍﻟﻤــﻠﻚ‪.‬‬ ‫‪- ۸‬ﻳﻌﻘﻮﺏ ﻓﻲ ﻳــﺪ ﺍﻟﻔﺨـــــﺎﺭﻱ‪.‬‬ ‫‪- ۹‬ﺣﻴﺎﺓ ﺇﻳﻠﻴﺎ ﻭﺍﻟﺨﺪﻣﺔ ﺍﻟﻨﺎﺭﻳــﺔ‪.‬‬ ‫‪ -۱۰‬ﺃﺑﻮﻧـــــــــــﺎ ﺇﺑﺮﺍﻫﻴـــــــــﻢ‪.‬‬ ‫‪ -۱۱‬ﻣﻮﺳﻰ ﺍﻟﻌﻈﻴﻢ ﻓﻲ ﺍﻷﻧﺒﻴﺎء‪.‬‬

‫‪ ۲۰۸ ‬‬