Then there went a man of the house of Levi, and took to wife a daughter of Levi. And the woman conceived and bare a son: and when she saw that he was fair, she hid him three months. But when she could no longer hide him, she took for him an ark made of reed, and daubed it with slime and with pitch, and laid the child therein, and put it among the bulrushes by the river’s brink. Now his sister stood afar off, to wit what would come of him. Then the daughter of Pharaoh came down to wash her in the river, and her maidens walked by the river’s side: and when she saw the ark among the bulrushes, she sent her maid to fetch it. Then she opened it, and saw it was a child, and behold, the babe wept: so she had compassion on it, and said, This is one of the Hebrews’ children. Then said his sister unto Pharaoh’s daughter, Shall I go and call unto thee a nurse of the Hebrew women to nurse thee the child? And Pharaoh’s daughter said to her, Go. So the maid went and called the child’s mother. To whom Pharaoh’s daughter said, Take this child away, and nurse it for me, and I will reward thee. Then the woman took the child, and nursed him. Now the child grew, and she brought him unto Pharaoh’s daughter, and he was as her son, and she called his name Moses, because, said she, I drew him out of the water. And in those days, when Moses was grown, he went forth unto his brethren, and looked on their burdens: also he saw an Egyptian smiting an Hebrew one of his brethren. And he looked round about, and when he saw no man, he slew the Egyptian, and hid him in the sand. Again he came forth the second day, and behold two Hebrews strove: and he said unto him that did the wrong, Wherefore smitest thou thy fellow? And he answered, Who made thee a man of authority, and a judge over us? Thinkest thou to kill me, as thou killedst the Egyptian? Then Moses feared and said, Certainly this thing is known. Now Pharaoh heard this matter, and sought to slay Moses: therefore Moses fled from Pharaoh, and dwelt in the land of Midian, and he sat down by a well. And the Priest of Midian had seven daughters, which came and drew water, and filled the troughs, for to water their father’s sheep. Then the shepherds came and drove them away: but Moses rose up, and defended them, and watered their sheep. And when they came to Reuel their father, he said, How are ye come so soon today? And they said, A man of Egypt delivered us from the hand of the shepherds, and also drew us water enough, and watered the sheep. Then he said unto his daughters, And where is he? why have ye so left the man? call him that he may eat bread. And Moses agreed to dwell with the man: who gave unto Moses Zipporah his daughter: And she bare a son, whose name he called Gershom: for he said, I have been a stranger in a strange land. Then in process of time, the King of Egypt died, and the children of Israel sighed for the bondage and cried: and their cry for the bondage came up unto God. Then God heard their moan, and God remembered his covenant with Abraham, Isaac, and Jacob. So God looked upon the children of Israel, and God had respect unto them. Sh’mot/Exodus 2:1-25 (GNV)
In the above account we are introduced to Moshe, the one whom Yah will use to reintroduce His Way to His people. This is necessary as during their time in Mitzrayim/Egypt, they have changed the way they live as they took on a sedentary lifestyle. The people who once practiced a mobile semi-nomadic lifestyle, now established stationary roots in a society much more metropolitan in character. They became comfortable in a culture not their own and forgot this was not their home. The Eternal corrects this situation in a manner that seems odd to those who read the record of the events. Yah allows the king of Mitzrayim to place the descendants of Isra’el in the same bondage that the Mitzrim/Egyptians are in. Do not forget that it was under the leadership of Yosef that the Mitzrim became the property of Pharaoh.
Is it not interesting that the man chosen to be the deliverer of his people is the progeny of Levi … who was one of two sons Ya’akov stated that we should not be drawn into their actions? The Almighty constantly uses methods that seem peculiar to the human mindset. Remember that Levi means joining and this idea will be the theme during the entire journey home. Moshe will have to deal with many divergent individuals in his mission to unify a people, a family. Stumbling blocks will be placed in the path of the leader, time and time again, during the exodus from Mitzrayim.
As we look at the beginning of a young mans interaction with his kinsman, it does not start with a positive circumstance. Moshe was raised in Pharaoh’s household and had never encountered the people he was actually related to … so he goes to find out what the Ivrim/Hebrews are like. The man comes across a situation where a Mitzri was dealing a blow to an Ivri man. This incident causes Moshe to strike the Mitzri, which kills him. Following the death of the Mitzri, Moshe quickly buries him with the hope that no one realizes what has happened. Unfortunately Pharaoh discovers what has occurred and is going to have Moshe killed because of this event. As Moshe finds out about the kings plan he flees across the Sinai peninsula to the area occupied by the Midyanim/Midianites.
Many people have never been taught that the Midyanim are also descendants of Avraham, which makes the story much more interesting. Upon Moshe’s arrival, in the territory of the Midyanim, he encounters seven daughters of Re’u’el who shepherd their fathers flocks. A well is the center of an incident involving those daughters as they are prevented by other shepherds from watering their sheep. Moshe comes to their defense so that their livestock are able to drink … however the daughters mistake Moshe for a Mitzri. Their father inquires how they returned home so quickly from their task to which they reply that a Mitzri came to their aid; allowing them to arrive at their dwelling sooner than usual. Dad then asks his daughters, why they did not bring the man to meet and have bread with him. Hospitality is common among the offspring of Avraham, so it is no surprise how Re’u’el shows his gratitude to the person who aided his daughters.
After the incident at the well, Moshe agrees to dwell among the family of Re’u’el. Tzipporah, one of the daughters, is given in marriage to the man from Miztrayim. Apparently the father has realized that his daughters had incorrectly assumed Moshe was a Mitzri. Probably because it was discovered he had the sign of the B’rit Milah/Circumcision and was member of the family of Avraham. The sisters most likely arrived at their erroneous conclusion based on his manner of dress and his language. Moshe’s speech will be re-addressed at the burning bush … keep in mind what dialect a member of the royal household in Mitzrayim would use. Hint: it would not be Ivrim … remember Yosef and his ruse with his brothers?
Time passes and the king of Mitzrayim dies and is replaced by his heir, who continues the persecution of the Ivrim. This finally brings about the first recorded crying out by the children of Isra’el against their oppression. Curiously the text only states their complaint about the slavery … no mention is made of any desire to leave and return home. Elohim finally decides that Isra’el is ready for the next phase to take place in their saga. Interestingly this plan, of the Eternal’s, is not what the people seem to expect. We are going to have to leave our home and move somewhere else, why? We have made a life here and now we have to give that up? What is wrong with staying here and prospering? Yah will proceed to show them that their way is not His Way. Keep this thought in mind as the day of our leaving approaches.
Moshe spends a considerable amount of time in his father-in-law’s service tending his flocks. One day while he is in the wilderness with the sheep, he comes to הר חרב/Har Chorev/Mount Horeb where he witnesses a bush that is on fire but is not consumed. Who would not be curious and want to know how such a thing could happen? Not everyone would approach a burning bush as Moshe did, some would distance themselves from it out of fear. When he arrives at the bush, a voice speaks to him calling out his name and instructs him to remove his sandals from his feet … as it is אדמת קדש/Kodesh Ad’mat/Holy ground. Why is Moshe to remove his shoes … is it because the Ivri word for ground is from the same root as אדמ/Adam? Remember where you come from human-being … you are dust with breath given to you. We must never forget this. [This paragraph deals with information contained in Sh’mot chapter 3.]
Yah informs Moshe that he is going to send him to Mitzrayim to bring Isra’el back to the land promised to Avraham, Yitz’chak, and Ya’akov. The Prophet then inquires how will I know for sure that I am going to bring Isra’el out of Mitzrayim. The Father tells him that when he brings the people back to this mountain, where he is currently at, that is how he will know that he has done what the Eternal wants. Think of the Almighty’s answer like this: You will know what to do when you have done it. Abba told Moshe … do not worry about it, it is my plan – not yours. This is not much different than when He told Avraham to go to a land He would give to his descendants and he (Avraham) was not told the specific destination. This is what TRUST is all about. And He said, I will be with you, and this shall be the sign for you that I have sent you, when you bring out the people from Egypt: You shall serve Elohim on this mountain. Sh’mot 3:12 (HRB)
And Mosheh answered and said, “And if they do not believe me, nor listen to my voice, and say, ‘יהוה has not appeared to you?’ ” And יהוה said to him, “What is that in your hand?” And he said, “A rod.” And He said, “Throw it on the ground.” So he threw it on the ground, and it became a serpent. And Mosheh fled from it. And יהוה said to Mosheh, “Reach out your hand and take it by the tail” – so he reached out his hand and caught it, and it became a rod in his hand – so that they believe that יהוה Elohim of their fathers, the Elohim of Aḇraham, the Elohim of Yitsḥaq, and the Elohim of Ya‛aqoḇ, has appeared to you.” And יהוה said to him again, “Now put your hand in your bosom.” And he put his hand in his bosom, and when he took it out, and see, his hand was leprous, like snow. And He said, “Put your hand in your bosom again.” So he put his hand in his bosom again, and drew it out of his bosom, and see, it was restored like his other flesh. “And it shall be, if they do not believe you, nor listen to the voice of the first sign, they shall believe the voice of the latter sign. And it shall be, if they do not believe even these two signs, or listen to your voice, that you shall take water from the river and pour it on the dry land. And the water which you take from the river shall become blood on the dry land.” And Mosheh said to יהוה, “O יהוה, I am not a man of words, neither before nor since You have spoken to Your servant, for I am slow of speech and slow of tongue.” And יהוה said to him, “Who has made man’s mouth? Or who makes dumb, or deaf, or seeing, or blind? Is it not I, יהוה? “And now, go, and I shall be with your mouth and teach you what to say.” But he said, “O יהוה, please send by the hand of him whom You would send.” And the displeasure of יהוה burned against Mosheh, and He said, “Is not Aharon the Lĕwite your brother? I know that he speaks well. And see, he is also coming out to meet you. And when he sees you, he shall be glad in his heart. And you shall speak to him and put the words in his mouth. And I am with your mouth and with his mouth, and I shall teach you what to do. And he shall speak for you to the people. And it shall be that he shall be a mouth for you, and you shall be an elohim for him. And take this rod in your hand, with which you shall do the signs.” Then Mosheh went and returned to Yithro his father-in-law, and said to him, “Please let me go and return to my brothers who are in Mitsrayim to see whether they are still alive.” And Yithro said to Mosheh, “Go in peace.” And יהוה said to Mosheh in Miḏyan, “Go, return to Mitsrayim, for all the men are dead who sought your life.” So Mosheh took his wife and his sons and set them on a donkey, and he returned to the land of Mitsrayim. And Mosheh took the rod of Elohim in his hand. And יהוה said to Mosheh, “As you go back to Mitsrayim, see that you do all those wonders before Pharaoh which I have put in your hand. But I am going to harden his heart, so that he does not let the people go. “And you shall say to Pharaoh, ‘Thus said יהוה, “Yisra’ĕl is My son, My first-born, so I say to you, let My son go to serve Me. But if you refuse to let him go, see, I am killing your son, your first-born.” ’ ” And it came to be on the way, in the lodging place, that יהוה met him and sought to kill him. And Tsipporah took a sharp stone and cut off the foreskin of her son and threw it at Mosheh’s feet, and said, “You are indeed a bridegroom of blood to me!” So He let him go. Then she said, “You are a bridegroom of blood,” because of the circumcision. And יהוה said to Aharon, “Go to meet Mosheh in the wilderness.” And he went and met him on the mountain of Elohim, and kissed him. Mosheh then told Aharon all the words of יהוה who had sent him, and all the signs which He had commanded him. And Mosheh went with Aharon and gathered together all the elders of the children of Yisra’ĕl. And Aharon spoke all the words which יהוה had spoken to Mosheh. Then he did the signs before the eyes of the people. And the people believed. And they heard that יהוה had visited the children of Yisra’ĕl and that He had looked on their affliction, and they bowed their heads and did obeisance. Sh’mot 4:1-31 (ISR98)
Moshe asked the Almighty for various ways to show Isra’el why he had returned and what he was to do. The line of questions began with asking the Eternal … who shall I tell the people has sent me to perform the tasks you have given? The Father responds by telling Moshe His name יהוה/YHWH so that the people will know who is being represented. Chapter 4 of Sh’mot continues with questions by Moshe and answers from Yah as to how proof will be provided to the sons of Ya’akov. One interesting detail pops up when Moshe attempts to avoid this mission by expressing his shortcomings as a speaker. Remember the Prophet was brought up speaking the language of the Mitzri. Could this be part of the factor in why he claimed a speaking difficulty? He had no problem communicating with Pharaoh but Aharon did the speaking to the Ivrim. Just something to consider.
Isra’el was expected to know, by hearing the Father’s name, who Moshe was serving. This does not mean that they knew the Eternal, as the evidence of their ignorance crops up constantly through their behavior in the wilderness. The same ignorance continues to manifest itself in our time. Knowing who someone is … is not equal to personally knowing the individual, this difference causes many problems for people who claim to TRUST the Almighty. We might know who He is without knowing Him. A relationship requires two parties to have interaction with each other. Therefore we may know who the leader of our country is yet not know them as a person because we do not deal with them face to face.
How many think going home means something contrary to what the Promise from the Father actually is? Is this because to many people do not read Scripture and have developed a picture of the Eternal composed of selfish desires? The collection of writings commonly referred to as the Bible are the communique from the King and we cannot know what the King expects from us if we never read His messages to us. What wife would not want to read a letter from her husband, letting her know how much he loves her? Do we read His letters to us as a spouse … eagerly waiting for that word that will bring hope and joy; because we know how He feels about us? If we never read those letters, we will never know how He desires us to be with Him. We are told that Yah took Isra’el like a wife to Him, yet she has been an unfaithful to often to her man. How do we treat the one who designed us, specifically for the purpose of having a relationship with that creation? Is the wife ready to call for her Husbands return based on their marriage contract. Does she mean it when she drinks the cup, or are we just going through the motions with no intent to abide by the agreement we made as the bride? Hopefully we will stop trying to be a manipulative partner … that creates chaos and He will not tolerate that kind of interaction from His mate.
With the help of the Ruach HaKodesh, written by:
Rabbi Danny Palmer and Bernard Yosef Honigfort
REMEMBER: We must gauge all Scripture according to the pattern we are given in the Torah. If we deviate at all from this frame work, we get a faulty picture, this is out of order. Please consider this every time we read the Word or anyone’s teachings based on the Word. Examine all things.
If you have questions about anything in our teachings that you are not understanding, please click here to let us know and we will respond as quickly as possible.
Newest teachings are listed first.
- Whose Kingdom Is It? It is not ours!
- What Are Ewe Crying Out For? How long?
- Are Ewe Looking For Yah’s Kingdom? His Kingdom Come
- Who Is Accusing Ewe? What is the first trial in scripture?
- Do Ewe Know Where The Kingdom Is? What is the truth about the Promised Land? Who is this Promise to and where is that Land at?
- Yah Is Green … Are Ewe? Who is the very first green human? What was his job? Should we be green?
- Do EWE Know What The KINGDOM Is? Does Scripture give us a picture of the Kingdom? Yes, it does but most do not recognize it. That picture is the garden before the fall.
- WHO ARE EWE PRAYING TO? When we seek to have our prayers answered, are we going through the proper channels?
- THE TRUTH IS ALL AROUND EWE Who is in charge? If we believe the Word of Yah … He is.
- What Is The Synagogue of HaSatan? Without the Torah/Law, how can we know what the Synagogue of HaSatan is? There is no definition for righteousness in Scripture other than the Torah/the five books of Moshe/Moses.
Also check out The Covenant – Video Teaching Series There are videos that go with the written teachings above.
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