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Shemot 8

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1 ויאמר יהוה אל־משה אמר אל־אהרן נטה את־ידך במטך על־הנהרת על־היארים ועל־האגמים והעל את־הצפרדעים על־ארץ מצרים׃

2 ויט אהרן את־ידו על מימי מצרים ותעל הצפרדע ותכס את־ארץ מצרים׃

3 ויעשו־כן החרטמים בלטיהם ויעלו את־הצפרדעים על־ארץ מצרים׃

4 ויקרא פרעה למשה ולאהרן ויאמר העתירו אל־יהוה ויסר הצפרדעים ממני ומעמי ואשלחה את־העם ויזבחו ליהוה׃

5 ויאמר משה לפרעה התפאר עלי למתי אעתיר לך ולעבדיך ולעמך להכרית הצפרדעים ממך ומבתיך רק ביאר תשארנה׃

6 ויאמר למחר ויאמר כדברך למען תדע כי־אין כיהוה אלהינו׃

7 וסרו הצפרדעים ממך ומבתיך ומעבדיך ומעמך רק ביאר תשארנה׃

8 ויצא משה ואהרן מעם פרעה ויצעק משה אל־יהוה על־דבר הצפרדעים אשר־שם לפרעה׃

9 ויעש יהוה כדבר משה וימתו הצפרדעים מן־הבתים מן־החצרת ומן־השדת׃

10 ויצברו אתם חמרם חמרם ותבאש הארץ׃

11 וירא פרעה כי היתה הרוחה והכבד את־לבו ולא שמע אלהם כאשר דבר יהוה׃ ס

12 ויאמר יהוה אל־משה אמר אל־אהרן נטה את־מטך והך את־עפר הארץ והיה לכנם בכל־ארץ מצרים׃

13 ויעשו־כן ויט אהרן את־ידו במטהו ויך את־עפר הארץ ותהי הכנם באדם ובבהמה כל־עפר הארץ היה כנים בכל־ארץ מצרים׃

14 ויעשו־כן החרטמים בלטיהם להוציא את־הכנים ולא יכלו ותהי הכנם באדם ובבהמה׃

15 ויאמרו החרטמים אל־פרעה אצבע אלהים הוא ויחזק לב־פרעה ולא־שמע אלהם כאשר דבר יהוה׃ ס

16 ויאמר יהוה אל־משה השכם בבקר והתיצב לפני פרעה הנה יוצא המימה ואמרת אליו כה אמר יהוה שלח עמי ויעבדני׃

17 כי אם־אינך משלח את־עמי הנני משליח בך ובעבדיך ובעמך ובבתיך את־הערב ומלאו בתי מצרים את־הערב וגם האדמה אשר־הם עליה׃

18 והפליתי ביום ההוא את־ארץ גשן אשר עמי עמד עליה לבלתי היות־שם ערב למען תדע כי אני יהוה בקרב הארץ׃

19 ושמתי פדת בין עמי ובין עמך למחר יהיה* האת הזה׃

20 ויעש יהוה כן ויבא ערב כבד ביתה פרעה ובית עבדיו ובכל־ארץ מצרים תשחת הארץ מפני הערב׃

21 ויקרא פרעה אל־משה ולאהרן ויאמר לכו זבחו לאלהיכם בארץ׃

22 ויאמר משה לא נכון לעשות כן כי תועבת מצרים נזבח ליהוה אלהינו הן נזבח את־תועבת מצרים לעיניהם ולא יסקלנו׃

23 דרך שלשת ימים נלך במדבר וזבחנו ליהוה אלהינו כאשר יאמר אלינו׃

24 ויאמר פרעה אנכי אשלח אתכם וזבחתם ליהוה אלהיכם במדבר רק הרחק לא־תרחיקו ללכת העתירו בעדי׃

25 ויאמר משה הנה אנכי יוצא מעמך והעתרתי אל־יהוה וסר הערב מפרעה מעבדיו ומעמו מחר רק אל־יסף פרעה התל לבלתי שלח את־העם לזבח ליהוה׃

26 ויצא משה מעם פרעה ויעתר אל־יהוה׃

27 ויעש יהוה כדבר משה ויסר הערב מפרעה מעבדיו ומעמו לא נשאר אחד׃

28 ויכבד פרעה את־לבו גם בפעם הזאת ולא שלח את־העם׃ ף

   

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Tehilim 86:8

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8 אין־כמוך באלהים אדני ואין כמעשיך׃

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Arcana Coelestia #2682

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2682. 'And she put the boy under one of the shrubs' means despair that no truth or good at all was perceived. This is clear from the meaning of 'the boy' as spiritual truth, dealt with in 2669, 2677, and from the meaning of 'a shrub' or a bush as perception, yet so small as to be scarcely anything at all - that smallness being the reason for the use of the expression, 'under one of the shrubs' (for by 'shrubs' the same is meant, though in a minor degree, as by trees, which mean perceptions, see 103, 2163) - and also from the feeling expressed in the action, which is the feeling of despair. From this it is evident that 'she put the boy under one of the shrubs' means despair that no truth or good at all was perceived. That being put under one of the shrubs means being left desolate so far as truth and good are concerned, to the point of despair, is evident in Job,

In poverty and in hunger, one all alone. They were fleeing to the drought, to the previous night's desolation and devastation, picking mallows on the shrub; in the cleft of the valleys to dwell, in holes of the dust and rocks; among the shrubs they were groaning, under the wild thistle they were joined together. Job 30:3-4, 6-7.

This is a reference to the desolation of truth, which is described by means of expressions used commonly in the Ancient Church - for the Book of Job is a book of the Ancient Church - such as 'in poverty and in hunger, one all alone', 'fleeing to the drought, the previous night's desolation and devastation', 'in the clefts of valleys and rocks to dwell', as well as 'picking mallows on the shrubs', and 'groaning among the shrubs'. So also in Isaiah,

They will come and all of them will rest in rivers of desolations, in the clefts of rocks, and on all bushes, and in all water-courses. Isaiah 7:19.

This also is a reference to desolation, which is described by means of similar forms of expression, namely 'resting in rivers of desolations, in the clefts of rocks, and on bushes'.

[2] In this present verse the subject is the second state of those who are being reformed, which is a state when they are reduced to ignorance, so that they do not know any truth at all, even to the point of despair. The reason they are reduced to such ignorance is so that the persuasive light which shines from the proprium may be extinguished. This light is such that it illuminates falsities as much as it does truths and so leads to a belief in what is false by means of truths and a belief in what is true by means of falsities, and at the same time to trust in themselves. They are also reduced to such ignorance in order that they may be led through actual experience into a recognition of the fact that no good or truth at all originates in themselves or what is properly their own but in the Lord. Those who are being reformed are reduced to ignorance, even to the state of despair, at which point they receive comfort and enlightenment, as is clear from what follows. For the light of truth from the Lord cannot flow into the persuasive thinking that originates in the proprium; indeed its nature is such as to extinguish that light. In the next life that persuasive thinking presents itself as the light in winter, but with the approach of the light of heaven a kind of darkness consisting in ignorance of all truth takes the place of that wintry light. This state with those who are being reformed is called a state of desolation of truth, and is also frequently the subject in the internal sense of the Word.

[3] But few are able to know about that state because few at the present day are being regenerated. To people who are not being regenerated, it is all the same whether they know the truth or whether they do not, and also whether what they do know is the truth or whether it is not, provided that they can pass a thing off as the truth. But people who are being regenerated give much thought to doctrine and to life since they give much thought to eternal salvation. Consequently if truth deserts them, they grieve at heart because truth is the object of all their thought and affection. The nature of the state of those who are being regenerated and the nature of those who are not may become clear from the following consideration: While in the body a person lives as to his spirit in heaven and as to his body in the world. He is born into both and has been so created that he is in effect able as to his spirit to be with angels, and at the same time to be with men through the things which belong to the body. But since those who believe that they have a spirit which will continue to live after death are few in number those who are being regenerated are few. To those who do believe that they have a spirit the next life forms the whole of their thought and affection, and the world in comparison none at all. But to those who do not believe that they have a spirit the world forms the whole of their thought and affection and the next life in comparison none at all. The former are those who can be regenerated, but the latter those who cannot.

  
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Thanks to the Swedenborg Society for the permission to use this translation.