Torah Trivia for Parshah 14. Vaeira
1.) Within the opening of the Parshah of Vaeira, what distinction does Adonai make between Moshe and our forefars (forefathers) of Avraham, Yitzak, and Yaakov?
Answer: Adonai communicates that Moshe is the first to whom Adonai reveals Adonai’s Name, Hashem; Shemot 6:3.
2.) What 5 promises does Adonai communicate to Moshe regarding Adonai’s provision to the Israelites: a.) I will free you from the labours of the Egyptians and b.) I will deliver you from their bondage; c.) I will redeem you with an outstretched arm and through extraordinary chastisements; d.) I will take you to be My people, and I will be your God; e.) I will bring you into the land which I swore to give to Avraham, Yitzak, and Yaakov; f.) I will feed you with manna and quails in the wilderness; g.) I will construct the Temple in Yerushelayim; h.) I will make your descendants as numerous as the Stars in the Sky?
Answer: Adonai promises to Moshe that: a.) Adonai will free the Israelites from the labours of the Egyptians; b.) Adonai will deliver the Israelites from bondage; c.) Adonai will redeem the Israelites with an outstretched arm and through extraordinary chastisements; d.) Adonai will take the Israelites to be Adonai’s people, and will be the God of the Israelites; and e.) Adonai will bring the Israelites into the land which Adonai swore to give to Avraham, Yitzak, and Yaakov; Bereshit 6:6 – 8.
3.) How many occasions are explicitly communicated whereby the Israelites doubt the message of Moshe, before Parshah Bo?
Answer: The Israelites doubt Moshe’s message on 2 occasions: once, initially within Parshah Shemot, after receiving harsh punishment from Pharaoh (Shemot 5:1 - 21); and a second occasion, in Parshah Vaeira, when Moshe repeats the message (Shemot 6:9);
However, it may also be considered that the Israelites doubt Moshe’s message within Moshe’s own mind and self doubts on at least 5 preceding occasions when he repeatedly communicates this doubt to Adonai (Shemot 3:11; 3:13; 4:1; 4:10; 4:13)
And it may also be considered that the Israelites directly doubt Moshe’s message by him reverting to showing the signs, that Adonai provides to him, before even approaching Pharaoh (Shemot 4:29 – 31).
4.) The respective descendants of which sons of Israel are explicitly listed, and described within this Parshah?
Answer: The sons of Reuven are listed: Hanoch, Pallu, Hezron, and Carmi (Shemot 6:14);
The sons of Shimon are listed: Yemuel, Yamim, Ohad, Yakhin, Zochar, and Saul (Shemot 6:15);
And the sons and descendants of Levi are listed: Gershon, Kehoth, and Merari (Shemot 6:16); with Gershon’s descendants being: Livni and Shimi (Shemot 6:17); with Kehoth’s descendants being: Amram, Izhar, Hebron, and Uzziel (Shemot 6:18); and with Merari’s descendants being: Machli and Mushi (Shemot 6:19); and with Amram marrying Jochebed, and having Aaron and Moshe (Shemot 6:20); with Izhar’s descendants being: Korach, Nefeg, and Zikri (Shemot 6:21); and with Uzziel’s descendants being: Mishael, Eltzafan, and Zithri (Shemot 6:22); with Aaron marrying Elisheva (sister of Nachshon, and daughter of Aminadav) and having Nadav, Abihu, Eleazar, and Ithamar (Shemot 6:23); with Korach’s descendants being: Assir, Elkanah, and Aviasaf (Shemot 6:24); and with Eleazar marry a dotter of Putiel, and having Pinchas (Shemot 6:25).
5.) What relationship is Moshe to Israel; and which of Israel’s grand grand grand grand grandsons has a Parshah named after him and for what act is he famous?
Answer: Moshe is Israel’s grand grand grandson (son of Amram, son of Kehoth, son of Levi, son of Israel) (Shemot 6:16, 18, 20); and Pinchas is Israel’s grand grand grand grand grandson (son of Eleazar, son of Aaron, son of Amram, son of Kehoth, son of Levi, son of Israel) (Shemot 6:16 – 25); after whom a Parshah is named, “Pinchas” (Bamidbar 25:10 – 30:1), and he is famous for spearing an Israelite and his Midianite female consort, both of whom presumably worship the idol of Baal Peor, and thus stops the plague that Adonai inflicts upon the Israelites, all of which is actually included within the preceding Parshah of Balak, (Bamidbar 25:1 - 10); Korach, Israel’s grand grand grandson, also has a Parshah named after him, “Korach,” although he is famous for his rebellion (Bamidbar 16:1 – 18:32).
6.) How many occasions, within both Parshot (sp) Shemot and Vaeira, does Moshe doubt his ability to confront Pharaoh and lead the Israelites to freedom?
Answer: Although this may be perceived as doubts in being specifically proven before the Israelites, it may be perceived that Moshe initially doubts his abilities on the 5 occasions within Parshah Shemot (previously referenced in the passages within the answer to question 3); additionally, Moshe communicates such doubts after Pharaoh increases the hardships of the Israelites (Shemot 5:22 – 23), and twice within Parshah Vaeira: after the Israelites refuse to listen (Shemot 6:12), and when Moshe is 80 years old and begins to perform the signs that Adonai provides (Shemot 6:29 – 30).
7.) How old is Moshe when he confronts Pharaoh and how much older is Aaron to Moshe?
Answer: Moshe is 80 years old when he confronts Pharaoh, and Aaron is 3 years older than Moshe, at the age of 83 years; Shemot 7:7.
8.) What happens after Aaron casts Moshe’s (and his) staff and it turns into a snake?
Answer: Pharaoh’s magicians also casts rods into snakes, Aaron’s snake swallows the other snakes, and Pharaoh’s heart remains hardened; Shemot 7:10 – 13.
9.) How many days do the waters of the Nile River remain bloodied?
Answer: The waters of the Nile River remain bloodied for 7 days; Shemot 7:25.
10.) In what locations are the frogs described to inhabit; where is the infestation of the lice experienced; and which of these feats are Pharaoh’s magicians able to perform?
Answer: Adonai states that the frogs will appear in the palaces, bedrooms, beds, the homes of Egyptian leaders and people, in ovens, and in bread-making bowls (and presumably as well as within the Nile and around the outside ground) (Shemot 7:28); the infestation of lice is experienced physically on the people of Egypt and the animals of Egypt (Shemot 8:14); and Pharaoh’s magicians are able to duplicate the feat of the frogs (Shemot 8:3).
11.) Immediately after the infliction of lice, what are the next 3 afflictions that the Egyptians experience from Adonai, via Moshe and Aaron: a.) blindness; b.) famine; c.) hail; d.) locusts; e.) darkness; f.) the death of the first born of the Egyptians; g.) boils; h.) a plague upon the Egyptian cattle; and/or i.) an invasion of wild beasts
Answer: Immediately after the lice, Adonai inflicts the Egyptians with, in order: i.) the invasion of wild animals (Shemot 8:16 – 28); h.) a plague upon the Egyptian cattle (Shemot 9:1 – 7); and with g.) boils (Shemot 9:8 – 12); later within this Parshah, there is the description of the affliction of c.) hail (Shemot 9:13 – 35); the afflictions of d.) locusts, e.) darkness, and f.) the death of the first born of the Egyptians, are all described within the proceeding Parshah, Bo.
12.) (Specifically within the descriptions of this Parshah), immediately after which afflictions does Pharaoh promise to release the Israelites, and immediately after which afflictions does Pharaoh remain obstinate?
Answer: Pharaoh promises to release the Isrealites immediately after the afflictions of the frogs (Shemot 8:3 – 10), the invasion of wild beasts (Shemot 8:16 – 28), and the hailstorm (Shemot 9:13 – 35); and Pharaoh remains obstinate immediately after the sign of the staff into a snake (Shemot 7:13), the blood within the Nile River (Shemot 7:15 – 25), the infestation of lice (Shemot 8:12 – 15), the plague upon the cattle (Shemot 9:1 – 7), and the plague of the boils (Shemot 9:8 – 12).
The proceeding are brief abstracts of the signs and afflictions against Egypt, and the subsequent responses, from Parshah Shemot through Parshot (sp) Vaeira, Bo, and Beshallach, in the proceeding format:
Sign/Affliction; Response from Pharaoh’s Magicians; Pharaoh’s Immediate Response; Pharaoh’s Eventually Response.
Moshe and Aaron first approach Pharaoh; Pharaoh’s magicians abstain from responding; Pharaoh immediately responds by increasing the hardship of the Israelites tasks; Pharaoh eventually continues with this response of harshness, and the Israelite foremen complain to Moshe and Moshe questions Adonai (Shemot 5:1 – 6:1);
Moshe and Aaron turn the staff into a snake; Pharaoh’s magicians form similar snakes which are swallowed up by Moshe and Aaron’s snake; Pharaoh is immediately is obstinate; and Pharaoh eventually maintains that obstinance (Shemot 7:8 – 14);
The waters of the Nile River turn into blood; Pharaoh’s magicians duplicate the feat; Pharaoh immediately remains obstinate; and Pharaoh eventually remains obstinate (Shemot 7:15 – 25);
Egypt is plagued with frogs; the magicians are able to produce additional frogs; Pharaoh immediately agrees to release the Israelites; however, Pharaoh eventually recants that release after the frogs are removed (Shemot 7:26 – 8:11);
Egypt is infested with lice; Pharaoh’s magicians are unable to duplicate feat; Pharaoh is immediately obstinate; and Pharaoh remains obstinate (Shemot 8:12 – 15);
Swarms of wild beasts invade Egypt; there is an absence of any description of Pharaoh’s magicians directly responding; Pharaoh immediately allows the Israelites to worship Adonai in Egypt, Moshe communicates necessity of leaving, and Pharaoh permits this departure; however, Pharaoh eventually changes his mind (Shemot 8:16 - 28);
A plague strikes the Egyptian cattle; there is an abstinence from a direct response from Pharaoh’s magicians; Pharaoh is immediately obstinate; and Pharaoh eventually remains obstinate (Shemot 9:1 – 7)
Boils afflict the Egyptian people and animals; Pharaoh’s magicians also become sick with boils; Pharaoh is immediately obstinate; and Pharaoh eventually remains obstinate (Shemot 9:8 – 12);
The hailstorm devastates Egypt; there is an absence of direct response from the magicians; Pharaoh immediately agrees to release the Israelites; and when the hail ceases, Pharaoh changes his mind and becomes obstinate again (Shemot 9:13 – 35);
Moshe and Aaron threaten the plague of locusts; Pharaoh’s magicians plead for the release of Pharaoh; Pharaoh allows a partial release, and Moshe communicates necessity of Israelite children and elderly leaving as well; Pharaoh refuses (Shemot 10:1 – 11);
Locusts infest Egypt; there is an absence of direct response from Pharaoh’s magicians; Pharaoh immediately pleads with Moshe; however, Pharaoh eventually changes his mind and refuses the departure of the Israelites when the locusts are removed (Shemot 10:12 – 20);
Darkness covers Egypt; there is an absence of a direct response from Pharaoh’s magicians; Pharaoh permits the departure of the Israelites, without livestock, and Moshe communicates necessity of bringing livestock; and Pharaoh eventually banishes Moshe from ever seeing him again (Shemot 10:21 – 29);
The death of the first born afflicts the Egyptians; Pharaoh immediately urges the Israelites to depart; the Egyptians furnish the Israelites with departing treasures; Pharaoh eventually chases the Israelites and perishes within the Sea of Reeds (Shemot 12:29 – 36; 13:17 – 14:31).
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Discussion Questions:
What is actually meant when Adonai communicates that Moshe is the first to whom Adonai reveals Adonai’s Name, Hashem? What are the meaning and the implications involved within this distinction?
Why is there the description of the descendants of Reuven, Shimon, and Levi, and the absence of the description of the descendants of any of the additional sons of Israel, within this Parshah of Vaeira? Whilst it may be understood that describing the lineage of Levi provides a practical description of the heredity of Moshe and Aaron, however, why is it necessary to also include the sons of Reuven and Shimon? It seems as though the lineage description progresses from the oldest to the youngest sons of Israel, and then simply concludes with Levi, without even including Yudah’s descendants; is this an effective “petering” out, or is there certain intentionality with this, as well? Also, is there any significance, and/or irony, in that these are the three sons who receive harsh words and/or curses from Israel as he passes? What exists within the redemption of Levi that Moshe and Aaron are born within his lineage?
Does Levi have additional descendants who are excluded from the direct lineage described at the beginning of this Parshah? For example, who are Nachshon and Aminadav (respectively the broder and far of Aaron’s wife, Elisheva)? And who is Putiel, whose dotter marries Eleazar? Is this intertribal marriage, and if so, what are the implications regarding respective lineages?
With consideration of this Parshah, who is the contemporary version of Pharaoh; who is the contemporary version of Pharaoh’s magicians; what are the contemporary versions of the magicians’ tricks; and who is the contemporary version of Moshe?
What does it mean that Pharaoh’s magicians do the same trick as Moshe and Aaron in bloodying the waters of the Nile River? Does this mean that the magicians also make it bloody? If it is already bloody, how does Pharaoh know that the magicians make it any bloodier? And of what use is this trick of the magicians; as it seems increasingly helpful for the magicians to perform the “trick” of actually cleaning the waters of the Nile River, so that the Egyptians can drink from it? What lessons can this provide regarding the deletory effects of violence and warfare?
Why does Moshe solicit freedom from Pharaoh through the guise of a temporary, 3-day journey, to make sacrifices in the wilderness? Does this increasingly precipitate distrust on the part of Pharaoh which contributes to his hardness of heart?
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