Va era 2015

Editor's Notes

• #4 We left the Israelites last week at a very low point. יהוה had sent Moses to liberate them and the people had believed his message, yet their situation worsened. They had to put out the same number of bricks, but now they had to come up with their own straw. They were falsely accused of idleness and beaten. Why should they continue to believe Moses and Aaron? Moses begged יהוה for an answer to what was going on:
• #6 Our parsha this week opens with the balance of יהוה’s reply. We read in And Elohim spoke to Mosheh and said to him, “I am יהוה. (Exodus 6:2). Verse 3 reads in the Hebrew; “Va‟era el Avraham el Yitzaq va‟el Ya‟aqob b‟ El Shaddai va‟shemee YHVH le‟ah n‟adahtee la‟hem.” There seems to be two basic translations for this verse. Most English speaking Christian or Messianic sources render this verse similar to the ISR Scriptures as; “And I appeared to Avraham, to Yitzaq, and to Ya‟aqob, as El Shaddai. And by My Name, YHVH, was I not known to them?” The title of our parsha, “Va‟eira” (vav-aleph-reish-aleph) in the first part of the verse. “Va‟eira” means “and I appeared” or “and I revealed Myself”. The second half of this verse is often rendered by those who use or speak the four letter Name (YHVH) to be a question indicating that יהוה indeed made Himself known to the patriarchs as יהוה. However, the key word here is “n‟adahtee” (nun-vav-dalet-ayin-tav-yud), which is the Hebrew word for “unknown” or “not known”. “n‟adahtee”, is a negative form of the root “yadah” (to know).
• #7 “And I appeared to Aḇraham, to Yitsḥaq, and to Yaʽaqoḇ, as Ěl Shaddai. And by My Name, יהוה, was I not known to them? (Exodus 6:3) We must be careful in how we interpret this verse. It is not saying that the patriarchs “did not know” His name. For the name יהוה appears 165 times in the book of Genesis. Furthermore, He addresses Himself by יהוה specifically to both Abraham and Jacob: And He said to him, “I am יהוה, who brought you out of Ur of the Chaldeans, to give you this land to inherit it.” (Genesis 15:7) And see, יהוה stood above it and said, “I am יהוה Elohim of Aḇraham your father and the Elohim of Yitsḥaq. The land on which you are lying, I give it to you and your seed. (Genesis 28:13) RASHI: “It is not written here, ‘(My name, יהוה) I did not make known to them’ but rather ‘(by the name, יהוה) I was not known to them’ – meaning, I was not recognized by them in my attribute of ‘keeping faith,’ by reason of which my name is ‘יהוה,’ namely that I am faithful to fulfil My word, for I made promises to them but I did not fulfil them (during their lifetime).”
• #8 “El Shaddai” literally translates as “El” (Elohim, Mighty One, The Almighty) “Shaddai” (His Shad, Breast or Nursing is Dai, Enough). El Shaddai (God the All Sufficient) reveals the maternal quality of God’s character as nurturer, comforter, and sustainer of life-giving nourishment, since it relates to the Hebrew word for a woman’s breast.  You could say that in and by His Mightiness He sustains us. In this revealing of Himself, יהוה is showing the patriarchs, and us, that as Elohim, (the Name that denotes His Power, Severity and Judgment) He sustains us and meets our every need, even though He remains invisible. This revelation of Himself is evident in the creation and sustaining of all His creation throughout Genesis. RABBI HIRSCH puts it, “Elohim works in and through Nature. He is the invisible cause of all that is observable and visible.” The miracles that El Shaddai did for Abraham, Isaac and Jacob were done in a secret or hidden way within nature
• #9 RAV ELHANAN SAMET: El Shaddai guarantees descendants to the patriarchs: .. יהוה appeared to Aḇram and said to him, “I am Ěl Shaddai – walk before Me and be perfect. “And I give My covenant between Me and you, and shall greatly increase you.” (Genesis 17:1-2) To Jacob: And Elohim said to him, “I am Ěl Shaddai. Bear fruit and increase, a nation and a company of nations shall be from you, and sovereigns come from your body. (Genesis 35:11) So, יהוה revealed Himself to the fathers as “El Shaddai” and made His covenant with them, to give the Land of Canaan (Israel), as verse 4 of Exodus states; “And I also established My covenant with them, to give them the land of Kenaʽan, the land of their sojournings, in which they have sojourned. (Exodus 6:4) The name of יהוה guarantees land for the patriarchs as seen above. The key to the new revelation of יהוה is that the Almighty is acting on His promise of the land which will begin by releasing His children from Egypt, continue with a long and sometimes torturous march, but guaranteed to end in the Promised Land.
• #10 יהוה is saying that He is revealing Himself, through Moses and great miracles that defy nature and turn it upside-down, as יהוה. This is a new revelation in Torah to the world and Pharaoh. And afterwards Mosheh and Aharon went in and said to Pharaoh, “Thus said יהוה Elohim of Yisra’ĕl, ‘Let My people go, so that they keep a festival to Me in the wilderness.’ ” And Pharaoh said, “Who is יהוה, that I should obey His voice to let Yisra’ĕl go? I do not know יהוה, nor am I going to let Yisra’ĕl go.” (Exodus 5:1-2) Well, Pharaoh is about to learn of and experience יהוה firsthand. The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you:this is my name for ever, and this is my memorial unto all generations. (Exo 6:15) The Name “יהוה” is His “Memorial Name” and it is the name He desires that all His creation remembers Him by. יהוה denotes His characteristics of “chesed” (loving-kindness) and “rachamim” (mercies). While יהוה delivers the Children of Israel from Egypt (bondage and constriction) with great judgments against Pharaoh, Egypt and their gods, He demonstrates openly His mercies, kindnesses and love for His chosen. In fact it is in the midst of this “furnace of affliction” that He chooses Israel as His precious treasure and shows them the Truth of His Salvation, another attribute of the Name יהוה, “Eternal Truth”.
• #12 Notes of next slide (hidden) RABBI YOSEF KALATSKY writes, “The Torah gives us examples of miracles which Hashem performed for Moshe's forefathers. Avraham was able to defeat the four kings by performing great miracles; however, these miracles were concealed within nature. Noach did not necessarily need to build an ark to survive the Great Flood because Hashem could have performed a miracle and suspended him and all the creatures above the waters. As the RaMBaN explains, the reason why Noach was instructed to build an ark was so that Hashem could bring about the miracle of his survival through a concealed and natural way. If all of existence had survived through a revealed miracle, it would have been difficult to deny G-d's existence and thus free choice would have been diminished. Therefore, in order to maintain free choice in a proper balance, Hashem's involvement with existence was in a concealed manner - prior to Moshe's revelation of YHVH.”
• #13 Salvation for the Hebrew is a process . . .
• #14 יהוה is telling Moses (and us, too!!) to just believe him! Believe his Word; trust that He is who He says He is. That is what his covenant name implies: I am who I am, or I will be what I will be; i.e., I will be your All Sufficient One and will meet your every need. Redemption involves three things: The exchange of one thing (money or blood) for something else (the sins of Israel) must occur. This is expressed in the phrase, “I will redeem you.” Through the shed blood of the Passover lamb, יהוה redeemed Israel from the power and penalty of sin, which is death (Ezek 18:4; Rom 6:23, 1 Peter 1:18-19) Redemption involves the use of power to extricate that which is being redeemed (in this case, Israel) from that which is holding it captive or enslaved (i.e., the world, sin and the devil as pictured by Pharaoh and Egypt). This is expressed in the phrase, “with an outstretched arm.”  Deut 26:8; Jer 21:5; 27:5 (Eph 1:19) Redemption involves judgment upon and or destruction of the captor. This is expressed in the phrase, “and with great judgments.”  Acts 4:30 Stretch out your hand to heal and perform signs and wonders through the name of your holy servant Jesus.“ 1Ti2:8 Therefore I want the men everywhere to pray, lifting up holy hands without anger or disputing. The concept of Redeemer is as follows: A redeemer is one who frees or delivers another from difficulty, danger, or bondage, usually by the payment of a ransom price. In the OT, the redeemer could function in several ways. He could buy back property (and even enslaved people) sold under duress (Lev 25:23–32). He (usually as owner, not as a relative) often redeemed from dedicated property and firstborn livestock (Lev 27:1–33; also Exodus 21:28–30). Boaz’s function as redeemer for Ruth (Ruth 3:13–4:10) is well known, as is Job’s resurrection hope in יהוה, his Redeemer (Job 19:25). יהוה himself is the Redeemer of Israel, a fact mentioned 18 times—especially by the prophet Isaiah (Ps 78:35; Isa 41:14). In the NT, [Messiah] is viewed as the ultimate Redeemer, although the Greek word for redeemer is not used. יהושע gave his life "as a ransom for many" (Mark 10:45). Thus, the apostle Paul speaks of believers as having "redemption through his blood" (Eph 1:7) (Ibid.).
• #15 Please note that each successive covenant יהוה makes with his people is based on and is an expansion of the previous covenant/s.
• #16 “As in the days when you came out of the land of Mitsrayim, I shall let him see wonders.” (Micah 7:15) Israel had lost their trust, or never really had it to begin with. They had stories, remembrances that were generations removed from conditions they found themselves in. Even with ourselves the stories have be adapted, changed, “tweaked” for over 2700 years. We lost the truth. Our forefathers ran from the truth when they went head-long into idolatry. Even the reason for Mashiach’s coming has been distorted, we have many more layers of confusion than Israel. But יהוה remembers His Covenant with our fathers and He even includes the “mixed multitude” that Moses added to the Father’s flock. As the prophets repeatedly remind us in Scripture, He will remember us. Just as the miracles which יהוה wrought in Egypt surrounded the exodus, so too, will the miracles we will witness in the future be a part of the ultimate Redemption.
• #17 And Mosheh spoke thus to the children of Yisra’ĕl, but they did not listen to Mosheh, because of shortness of spirit, and from hard slavery. (Exodus 6:9) Exodus 6:9 actually reads the Children of Israel did not “listen” to Moses because of “shortness” of “spirit” and “hard” “slavery”. Other English translations say “anguish” of “spirit” and “hard” “bondage”. But, the Hebrew here is most interesting. They did not listen to Moses, “Sh‟ma”, or “hear and do”: Because of “kotzer” (Strong’s #7115) meaning “impatient”, from the root word katsar which means “to shorten”. The word used for “spirit” here is “Ruach” (Strong’s #7307) meaning “spirit” or “breath”. “hard bondage”. The Hebrew word translated here as “hard” is “kasheh” (Strong’s #7186) meaning “hard” or “stiff-necked”. Describing the Children of Israel in Exodus 32:9, 33:3, 33:5, 34:9, Deuteronomy 9:6, 9:13, 31:27 and Judges 2:19. The word “slavery” “abodah” (Strong’s #5656) meaning “work”, “labour” or “service”.
• #18 The meanings of Exodus 6:9, reflect also on their attitudes. According to the DHV (Dyslexic Hebrew Version) it translates; “And Moshe spoke these words to the Children of Yisra‟el, but they did not „hear and obey‟ Moshe, because they were „impatient‟ of „spirit‟ and „stiff-necked‟ in their „service‟.” This relates both ways. Yes, their service to the Egyptians was hard. But, they were stiff-necked about leaving it as they lived in their own homes, in their own community, Goshen (a land of plenty). Over time, these homes and their city had become their “prison”. Psychologists have written a lot about this phenomenon. It’s very common, also, in long-term hostage situations. The hostage, while wanting to go free, develops an attachment to the captor because they come to depend on them for their daily survival. Stockholm syndrome, or capture-bonding, is a psychological phenomenon in which hostages express empathy and sympathy and have positive feelings toward their captors, sometimes to the point of defending and identifying with the captors. These feelings are generally considered irrational in light of the danger or risk endured by the victims, who essentially mistake a lack of abuse from their captors for an act of kindness.[1][2]The FBI's Hostage Barricade Database System shows that roughly 8% of victims show evidence of Stockholm syndrome.[3] Stockholm syndrome can be seen as a form of traumatic bonding, which does not necessarily require a hostage scenario, but which describes "strong emotional ties that develop between two persons where one person intermittently harasses, beats, threatens, abuses, or intimidates the other."[4] One commonly used hypothesis to explain the effect of Stockholm syndrome is based on Freudian theory. It suggests that the bonding is the individual's response to trauma in becoming a victim. Identifying with the aggressor is one way that the ego defends itself. When a victim believes the same values as the aggressor, they cease to be perceived as a threat.[5]
• #23 And Mosheh said before יהוה, “See, I am of uncircumcised lips, and why would Pharaoh listen to me?” (Exodus 6:30) Twice in this chapter of Exodus, Moses asks why would Pharaoh listen to him, seeing that he has “uncircumcised lips”. This phrase, “arel saphah” in the Hebrew, really has two meanings. “arel” means “uncircumcised” or “one who stammers as with a foreskin over his lips” or “one who has a foreskin on his ears and cannot receive divine instruction”. This is where the phrase “uncircumcised heart” also comes from. Now, “saphah” means “speech” or “lip”, as in the “lip”, “rim” or “border” of a vessel. יהושע’s words in Matthew: And calling the crowd near, He said to them, “Hear and understand: “Not that which goes into the mouth defiles the man, but that which comes out of the mouth, this defiles the man.” (Matthew 15:10-11) If we do not speak the right words we can also be seen a having an uncircumcised mouth.
• #24 So יהוה said to Mosheh, “See, I have made you an elohim to Pharaoh, and Aharon your brother is your prophet. (Exodus 7:1) Each person has his/her place or grade. In our story, Pharaoh, the recipient is on the bottom rung. He listens to Aaron, the prophet. Aaron, the expounder, is called to listen to Moses and speak forth that which has been given to him. Moses, the lawgiver, stand in the place of the Almighty, discern His divine will and words, and inform his brother what he is to say and do. It would take ten plagues to convince the Pharaoh to send the Hebrews out of Egypt, which was a polytheistic culture that worshiped many false gods, including everything from bugs to Pharaoh himself. Each plague isolated and exposed a false deity as powerless to stop the work of יהוה 's judgment.
• #25 And יהוה spoke to Mosheh and to Aharon, saying, “When Pharaoh speaks to you, saying, ‘Show a miracle for yourselves,’ .. (Exodus 7:8-9) From verse 9 we learn that this miracle of turning the rod into a serpent was not meant to be performed at the initiative of Moses or Aaron, but at the request of Pharaoh. What was the point of this? Was it to get them to believe in יהוה? That hardly makes sense since the wise men and the magicians of Egypt were able to do the very same thing although Aaron’s rod swallowed up their rods. Yet the text indicates that Pharaoh’s heart grew hard and nothing seemed to come of the episode. We are still left with the question, “Why would Pharaoh ask for a miracle?” Was he trying to step into their faith? Or was he hoping to prove his superiority? We must remember 40 years ago, this was also Moses’s home. Assuming this was a different Pharaoh, he could possibly have been like a step-brother to Moses.
• #26 What is the point of these parallels? It has been suggested that the miracles in our Exodus story were not about establishing faith; but just as the intention of the dreams was to convey a message, so these miracles would bring a message. And what could it be? Well the prophet Ezekiel describes Pharaoh as a great serpent, ruling over everything. The serpent wanted to swallow up the weak, thus picturing Israel under the bonds of slavery. This is where we see the signs come into play. The signs show the TRUE strength and power of the serpent. The rod in Aaron’s hand is like a dried up stick, but it transforms into a living being, one capable of confronting Pharaoh, the serpent. The rod is the people of Israel coming to life! What happens next? Aaron’s rod swallows up the rods of the Egyptians! The pride and the strength of the Egyptians will be overtaken! It is a message and a prophecy! The sons of Israel are destined to overcome the world! And it can happen in a moment!
• #27 In the book of Daniel we have a third mention of the Egyptian magicians versus a Hebrew. As for these four young men, Elohim gave them knowledge and skill in all learning and wisdom. And Dani’ĕl had understanding in all visions and dreams. … And in any word of wisdom and understanding about which the sovereign examined them, he found them ten times better than all the magicians, the astrologers, who were in all his reign. (Daniel 1:17-20) Daniel interprets the dream of Nebuchadnezzar (Daniel 2:1-3) which is about four kingdoms, the last one being the Kingdom of Heaven which will defeat all other kingdoms and rule the world! “And in the days of these sovereigns the Elah of the heavens shall set up a reign which shall never be destroyed, nor the reign pass on to other people – it crushes and puts to an end all these reigns, and it shall stand forever. (Daniel 2:44) This is a divine vision. It takes us beyond what we are seeing with our eyes in this world
• #28 The Egyptians had the most powerful kingdom in the world. The Israelites were just a bunch of slaves, disheartened and miserable. Pharaoh was the great serpent of the world. However, there is a time that the great serpent is destined to be swallowed up! And the great dragon was thrown out, that serpent of old, called the Devil and Satan, who leads all the world astray. He was thrown to the earth, and his messengers were thrown out with him. (Revelation 12:9) And he seized the dragon, the serpent of old, who is the Devil and Satan, and bound him for a thousand years, (Revelation 20:2) While the signs that Moses was given to perform were a message to Pharaoh, they also provided the people of Israel with encouragement: The sign of the rod – that they would come alive and “swallow up” Egypt! (Egypt is called “tanniyn” (serpent and crocodile) in Isaiah 51:9, Ezra 29:3 and Ezra 32:2. The sign of the leprous hand – their Elohim could heal any disease The sign of the Nile turning to blood – the Nile, also seen as a god, was the life of Egypt. When it turned to blood, the Egyptians would have seen it as the death of a god.
• #29 So Mosheh and Aharon went in to Pharaoh, and they did so, as יהוה commanded. And Aharon threw his rod before Pharaoh and before his servants, and it became a serpent. But Pharaoh also called the wise men and the practisers of witchcraft. And they, the magicians of Mitsrayim, also did so with their magic. And they, each one, threw down his rod, and they became serpents. But the rod of Aharon swallowed up their rods. (Exodus 7:10-12) Two different words are used for “serpent” in these verses. First we see the word “tanniyn”, (Strong’s #8577) used in verses 9, 10 and 12. Tanniyn is translated as “serpent” or “crocodile”. In verse 15 Torah uses the word “nachash”. Strong’s translates “nachash” as “serpent” or “snake”. “Nachash” literally means “shining one” because it resembles burnished metal. “Nachash” is the root word in “nekhoshet” (bronze or copper). The Hebrew sources point to the fact that “nachash” is “serpent” or “shining one” and not snake. Crocodiles were elohim (mighty ones) in Egypt and the deity of the Nile River. יהוה sent a clear message to Pharaoh, He would judge the elohim of Mitzrayim and consume them as Aaron’s rod would consume the false elohim (serpents) of Pharaoh’s magicians.
• #30 And Pharaoh’s heart was hardened, and he did not listen to them, as יהוה had said. ..” And יהוה spoke to Mosheh, “Say to Aharon, ‘Take your rod and stretch out your hand over the waters of Mitsrayim, over their streams, over their rivers, over their ponds, and over all their pools of water, that they become blood. And there shall be blood in all the land of Mitsrayim, both in wooden and in stone containers.’ ..(Exodus 7:13-25) Hapi was the god of the Nile. All the water of the flowing Nile turned into blood for seven days! It was a supernatural miracle. Note: Messiah's first miracle was turning water into wine (John 2:1-11). The waters turned to blood here included the streams and rivers (“nahar” and “ye‟or” = flowing waters, living waters), the ponds (“agam” = stagnant waters or “strongholds”) and their pools (“mikvah” = cleansing waters or “hope”). Reservoirs or “dam” (#1818) refers to “blood-guilt” for the blood of the Israelite male children shed by them, as they were thrown into the river (waters).
• #31 .. I am smiting all your border with frogs. “And the river shall swarm with frogs, which shall go up and shall come into your house, and into your bedroom, and on your bed, and into the houses of your servants, .. and the frogs shall come up on you and on your people and on all your servants.” ’ ..(Exodus 8:2-5) The attack of frogs was an attack on Heka (Heqt) the toad goddess, wife of Khnum who was goddess of the land. Hekawas also the goddess of resurrection and procreative power. Frogs were consecrated to Osiris and were the symbol of inspiration. Frogs and toads were very sacred to the Egyptians. If anyone killed a frog, even unintentionally, the sin was punishable by death. Frogs represent unclean or foul spirits, as in
• #32  Revelation 16:13-14: And I saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, as frogs, for they are spirits of demons, doing signs, which go out to the sovereigns of the entire world, to gather them to the battle of that great day of יהוה the Almighty. Again, Pharaoh’s magicians duplicated this plague but could not make it go away. This plague too lasted 7 days. Again, Pharaoh’s magicians duplicated this plague but could not make it go away. This plague too lasted 7 days.
• #33 ..‘Stretch out your rod, and strike the dust of the land, so that it becomes gnats in all the land of Mitsrayim.’ ” And they did so, and Aharon stretched out his hand with his rod and struck the dust of the earth, and it became gnats on man and beast. ..The magicians then said to Pharaoh, “This is the finger of Elohim!” But the heart of Pharaoh was hardened, and he did not listen to them, as יהוה had said. (Exodus 8:16-19) The plague of gnats was an attack on Geb, “the Great Cackler,” god of earth and vegetation. His representation was that of a goose that was said to have laid the egg that hatched the sun. The royal throne of Egypt was known as the “throne of Geb.” He was the father of Osiris and husband of Nut. Egyptian priests shaved their heads to prevent lice which, if found, would render them unclean. The plague of gnats/lice/fleas stopped all priestly rituals. The Hebrew word here for “gnats” is “ken” (#3654) meaning “stinging gnats” or “pinching lice” they actually “eat your face”.
• #35 .. “Let My people go, so that they serve Me. .. I am sending swarms of flies on you and your servants, ..“And I shall put a distinction between My people and your people. Tomorrow this sign shall be.” ’ .. the land was ruined because of the swarms of flies. (Exodus 8:20-24) Here יהוה made a distinction between clean and unclean, holy and unholy. A separation between what was Egypt (the world), with all its idolatry, and what was holy to God. The plague of flies was an attack on Khepfi, who was the god of insects. Included in the same plague was the beetle, a scarab, which was the emblem of Re (Ra), the sun god. Their sun god had now become detestable to them. In Hebrew we read that “arob” (#6157) are “swarms of flies” specifically “gad-flies” or “horse-flies” that suck blood. A “fly” singular which is “zebub” (#2070) is used with Ba‟al in Matthew 10 & 12 and Luke 11 referring to satan as “the lord of the flies”.
• #36 ..“Let My people go, so that they serve Me.. the hand of יהוה is on your livestock in the field, on the horses, on the donkeys, on the camels, on the cattle, and on the sheep – a very grievous pestilence. ..And יהוה did this word on the next day, and all the livestock of Mitsrayim died, but of the livestock of the children of Yisra’ĕl, not one died. (Exodus 9:1-6) This fifth plague struck Apis who was the bull god. His counterpart was Hathor, the cow goddess. We’re told in the Hebrew that this was a “ma‟od kabed deber”, or an “exceedingly great plague”. The word used here for plague, “deber” (Strong’s #1698) is from the root word “debar” (#1696) meaning “the word” or “that which is spoken”. This plague, that was spoken byיהוה , devastated Egypt's economy. It killed their food, their oxen and brought their ability to sustain themselves to a standstill.
• #37 And יהוה said to Mosheh and Aharon, “Fill your hands with ashes from a furnace and let Mosheh scatter it toward the heavens before the eyes of Pharaoh. “And it shall become fine dust in all the land of Mitsrayim, and it shall cause boils that break out in sores on man and beast in all the land of Mitsrayim.” ..(Exodus 9:8-12) With no warning to Pharaoh festering boils [broke] out on men and animals throughout the land. This plague was an attack on Thoth (Imhotep),who was the god of medicine, intelligence and wisdom. The Egyptians had several medical deities to whom, on special occasions, they sacrificed humans. They were burnt alive on a high altar, and their ashes were cast into the air, that with every scattered ash a blessing might descend upon the people. In the Hebrew, this is described as boils with blisters (“shekheen” – inflamed boil with “ababu‟ah” – blisters or pustules). This sounds a little like what will happen to those who accept the “mark of the beast” in Revelation.
• #38 And יהוה said to Mosheh, .. for at this time I am sending all My plagues unto your heart, and on your servants and on your people, so that you know that there is no one like Me in all the earth. “Now if I had stretched out My hand and struck you and your people with pestilence, then you would have been cut off from the earth. “And for this reason I have raised you up, in order to show you My power, and in order to declare My Name in all the earth. (Exodus 9:13-16) Here יהוה has Moses say that these plagues were sent to change Pharaoh’s heart and to show all Egypt that יהוה is Supreme in all the earth. He also tells Pharaoh that יהוה did this through Moses because, had He done it by His own Hand, all Egyptians would have perished. Elohim further tells Pharaoh that he was given authority by יהוה over Egypt for the sole purpose of showing His power and to declare His Name in all the earth. So much for Pharaoh’s ego.
• #39 “See, tomorrow about this time I am causing very heavy hail to rain down, such as has not been in Mitsrayim, from the day of its founding until now. “And now send, bring your livestock to safety, and all that you have in the field, for the hail shall come down on every man and every beast which is found in the field and is not brought home, and they shall die.” ’ ..... (Exodus 9:18-33) This was an attack on Nut, who was the sky goddess and the mother of Osiris. The Hebrew word used here is “halak” which indicates that the fire (or “aish”) “walked” along the ground, as with severe lightning. The time of year is confirmed, as we are told that the flax and the barley were smitten as they were in the head, being early crops. The barley and flax were “abib” and it was the beginning of the first month. Pesach would be very soon. And, the wheat and the spelt were spared, as they are late crops.
• #49  Many desire the righteous ways that honor יהוה , but at the same time may be walking, living and eating in ways that defile His Temple (in us), the place He desires to dwell. May we heed the following words of יהוה “For as the new heavens and the new earth that I make stand before Me,” declares יהוה, “so your seed and your name shall stand. “And it shall be that from New Moon to New Moon, and from Sabbath to Sabbath, all flesh shall come to worship before Me,” declares יהוה. (Isaiah 66:22-23)