Torah Trivia for Parshah 14: Vaeira (118.5.8)

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?

Torah Trivia for Parshah 13: Shemot

Torah Trivia for Parshah 13. Shemot

1.) What tasks does Pharaoh place upon the Israelites in attempt to break the Israelites?

Answer: Pharaoh places the tasks of hard labour, in building the storehouse cities of Pithom and Ramses (Shemot 1:11); and further places the burden of slavery upon the Hebrews, with the compulsion of making cement and bricks and conducting the agricultural labour (Shemot 1:13 – 14).

2.) What are the names of the 2 Hebrew midwives who disobey Pharaoh and allow the Hebrew baby boys to live, and what is the excuse that the midwives communicate to Pharaoh?

Answer: The names of the 2 Hebrew midwives are: Shifra and Puah (Shemot 1:15); and the midwives explain that the Hebrew women are extremely healthy and give birth to the boys before the midwives arrive (Shemot 1:19).

3.) Who puts baby Moshe in the basket on the Nile, who watches baby Moshe float along the Nile, who sees baby Moshe in the basket, who retrieves baby Moshe from the basket, who rescues baby Moshe from the decree of Pharaoh against Hebrew baby boys, who recommends a wet nurse for baby Moshe, and who becomes the wet nurse for baby Moshe?

Answer: Moshe’s mother puts baby Moshe in the basket (Shemot 2:3); Moshe’s sister, Miriam, watches baby Moshe float along the Nile (Shemot 2:4); Pharaoh’s daughter sees baby Moshe in the basket (Shemot 2:5); the servant of Pharoah’s daughter retrieves baby Moshe from the basket (Shemot 2:5); Pharaoh’s daughter rescues baby Moshe from the decree of Pharaoh (Shemot 2:6); Miriam recommends to Pharoah’s daughter a wet nurse for baby Moshe (Shemot 2:7); and Moshe’s mother becomes baby Moshe’s wet nurse (Shemot 2:8 – 9).

4.) What is the name of the Midianite Priest whose daughters Moshe assists at the well, by what additional name is he known (for which a subsequent Parshah is provided appellation), how many daughters does he have, and what is the name of his daughter who marries Moshe?

Answer: The name of the Midianite Priest is Reuel (Shemot 2:18); also known as Yitro (Shemot 3:1; 18:1); he has 7 daughters who are described (Shemot 2:16); and his daughter, Tzipporah, marries Moshe (Shemot 2:21).

5.) What name does Moshe give to his son?

Answer: Moshe names his son, “Gershom”: “ger” (foreigner), “shom” (there, in a strange land) (Shemot 2:22).

6.) In what area is the burning bush located, and how does Moshe respond when Adonai calls him?

Answer: The bush is located at Horeb, mountain of God, near Sinai (Shemot 3:1); and Moshe responds by saying, “Hinneni,” “Here I am” (Shemot 3:4).

7.) Whose territory does Adonai promise to provide to the Israelites?

Answer: Adonai promises to provide to the Israelites the respective lands of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and the Jebusites (Shemot 3:8).

8.) How does Adonai respond when Moshe asks who it is that he should tell the Israelites that sends Moshe to the Israelites?

Answer: Adonai says: “Ehyeh Asher Ehyeh” (“I Am That I Am”), and subsequently, to tell the Israelites that “Ehyeh” sends Moshe (Shemot 3:14).

9.) What does Adonai describe with respect to how the Egyptians will ultimately respond to Moshe’s demands for the liberation of the Israelites:

Answer: Adonai says that the Egyptians will provide the Israelites with silver, gold, and clothing (Shemot 3:22).

10.) What 3 signs does Adonai provide to Moshe to prove himself to the Egyptians?

Answer: Adonai provides the sign of the staff turning into a snake (Shemot 4:1 – 5); the sign of Moshe’s hand turn into, and back from being, a leprous hand (Shemot 4:6 – 8); and the sign of the Nile water turning into blood (Shemot 4:9).

11.) What affliction does Moshe refer about himself, and who is designated to help Moshe approach the Israelites and the Egyptians?

Answer: Moshe refers to his speech impediment (Shemot 4:10); and Adonai identifies Moshe’s brother, Aaron, as Moshe’s helper (Shemot 4:14 – 16).

12.) How does Pharaoh respond when Moshe and Aaron first approach him and demand to be allowed to go into the wilderness to worship Adonai?

Answer: Pharaoh questions the existence of Adonai (Shemot 5:2); he dismisses Moshe and Aaron (Shemot 5:4); he increase the Israelites’ labour by requiring the Israelites to collect the straw to make the same quota of bricks (Shemot 5:7 – 9); and his slave drivers whip the Israelites for failing to meet the quotas (Shemot 5:14).

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Discussion Questions:

Within this Parshah, the descendants of Israel are referred to as, “Hebrews.” Whilst this may be accurate, it is increasingly ambiguous compared to the designation of, “Israelite;” particularly considering that there seem to be Hebrews who live in Egypt before Yosef arrives (given Potiphar’s wife’s derogatory slur against Yosef as a “Hebrew slave” in Bereshit 39:17). So, are the aggregate of the Hebrews treated synonymously as the Israelites, and what is the significance within the utilisation of these distinct terms, at this point? Are there Hebrews, other than Israelites, who also participate in the Exodus? What is the fate of the “unnamed” Hebrews who exist outside of fold of Israel?

Just within the previous Parshah, Israel specifically curses Reuven, Shimon, and Levi, so why is it that Moshe is born within the tribe of Levi?

Within the description of Moshe’s birth, there is description of Moshe’s parents being married and then having a child, Moshe; presumably inferring that Moshe is the first born of the married couple. This is inaccurate inference is later alleviated with the description of Moshe’s older sister, Miriam, and obviously with the subsequent description of Aaron. Why is the initial description of Moshe’s birth provided in such a manner? Within a considerable lack of knowledge regarding this detailed narrative, is it possible that Miriam and Aaron have 1, or additional, different parent from Moshe?

What is the etymology of the name, “Moshe,” and is there any significance in that Pharaoh’s daughter provides him with this name?

What are the respective narratives and lineages of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites? Do each of these tribes previously commit heinous transgression so as to “deserve” the usurpation of such land? Why does Adonai abstain from simply providing the land of Egypt to the Israelites?

Amidst Adonai’s description of what Pharaoh’s response will be, and Adonai working through Pharaoh, does Pharaoh even have “free will”? Does anyone?

What are the implications amidst Israel being described as the “first born son” of Adonai?

There is the description of Moshe having a plural number of sons, yet there is only the specific description of Gershom being circumcised; how is this distinction reconciled?

Torah Trivia for Parshah 12: Vayechi

Torah Trivia for Parshah 12. Vayechi

1.) How many years does Yaakov live in Egypt and at what age does he pass away?

Answer: Yaakov lives in Egypt for 17 years, and he passes away at the age of 147; Bereshit 47:28.

2.) Upon his deathbed, what does Israel command Yosef to do?

Answer: Israel commands Yosef to bury him with his fathers (Bereshit 47:29 – 31); it is described, later within this Parshah, that Israel specifies this as burial location as the Cave of Machpelah, near Mamre, in Canaan, that Avraham purchased from Ephron the Hittite, and the location where Avraham, Sarah, Yitzak, Rivkah, and Leah are buried (Bereshit 49:29 – 33; similarly: Bereshit 23:1 – 20)

3.) When providing his initial blessing, whom does Yaakov bless first?

Answer: Within his blessing, Yaakov blesses Ephraim, the younger brother, before Mannaseh, the older brother; however, it is written that Yaakov actually gives Yosef the blessing; Bereshit 48:15 – 16.

4.) Within his concluding blessings, which of his sons does Israel bless first, and what is the blessing that Israel provides?

Answer: Israel blesses Reuven first and diminishes Reuven’s rank from being first-born, because of Reuven’s previous transgression with Bilhah (Bereshit 35:21 – 22); Bereshit 49:3 – 4.

5.) What is the blessing that Israel provides to Shimon and Levi?

Answer: Israel actually curses Shimon and Levi for the violence that both commit after Dinah’s rape (Bereshit 34), and Israel condemns the descendants of Shimon and Levi to be scattered across the tribes of Israel; Bereshit 49:5 – 7.

6.) Who does Israel bless next, proclaiming Israel’s sons will bow to him?

Answer: Israel provides this next blessing to Yudah; Bereshit 49:8 – 12.

7.) To whom does Israel provide the respective blessings of: a.) being a harbor for ships and having an expansive border, and b.) being a strong donkey and working like a slave?

Answer: Israel provides the blessing of a.) being a harbour and having an extensive border, to Zebulun (Bereshit 49:13); and the blessing of b.) being a strong donkey and a slave, to Issachar (Bereshit 49:14 – 15).

8.) From the proceeding list of animal references, human references, and additional items, which ones match to the respective blessings that Israel respectively provides to Dan, Gad, Asher, and Naphtali: a.) judge, b.) snake, c.) path, d.) horse, e.) rider, f.) raiders, g.) rich bread/food, h.) royalty, i.) deer, j.) children?

Answer: Israel provides Dan with the blessing of being a.) a judge of his people, and compares Dan to b.) a snake, on a c.) path, biting the heel of a d.) horse, making the e.) rider, fall (Bereshit 49:16 – 17);

Israel provides Gad with the blessing of being attacked by f.) raiders, yet subsequently defeating this raiders (Bereshit 49:19);

Israel provides Asher with the blessing of producing g.) rich bread/food, and delicacies for h.) royalty (Bereshit 49:20); and,

Israel provides Naphtali with the blessing of being a free-running i.) deer, with beautiful j.) children (Bereshit 49:21).

9.) Out of the proceeding general elements, which element is excluded from the blessings that Israel provides to Yosef: a.) being a fruitful vine near a fountain, b.) being attacked by enemies, c.) remaining strong and steadfast, d.) receiving blessings from Elohim, e.) receiving blessings from his fathers, f.) being a leader of his brothers, g.) being enslaved again?

Answer: Israel provides Yosef with the blessing of a.) being a fruitful vine near a fountain (Bereshit 49:22); b.) being attacked by enemies (Bereshit 49:23); c.) remaining strong and steadfast (Bereshit 49:24); d.) receiving blessings from Elohim (Bereshit 49:25); receiving blessings from his fathers (Bereshit 49:26); and f.) being a leader of his brothers (Bereshit 49:26); Israel abstains from providing Yosef with the blessing (or curse) of g.) being enslaved again.

10.) What animal does Israel describe when blessing Benyamin?

Answer: Israel blesses Benyamin by comparing him to a hungry wolf; Bereshit 49:27.

11.) How long does it take for the morticians to embalm Israel, how long does Egypt mourn the passing of Israel, and what additional observances do Yosef and his brothers maintain amidst Israel’s funeral?

Answer: The physicians spend 40 days embalming Israel (Bereshit 50:3), and Egypt mourns the passing of Israel for 70 days (Bereshit 50:3); and after arriving in Goren Ha’atad, Yosef observes a 7-day mourning period for Israel (Bereshit 50:10); and Israel’s sons then bury him within the Cave of Machpelah (Bereshit 50:13).

12.) After Israel passes, on how many and during what occasions, is it described within this Parshah of Vayechi, that Yosef cries?

Answer: Within this Parshah of Vayechi, there is the specific description of Yosef weeping on 2 separate occasions: Yosef weeps over Israel when he first passes (Bereshit 50:1); during the funeral observance in Goren Ha’atad, there is the description of Yosef participating with the rest of the sons of Israel in solemn lamentations, although there is an absence (within available English translations) of this specifically including weeping (Bereshit 50:10 – 14); and when Yosef’s brothers specifically solicit forgiveness from Yosef, he weeps (Bereshit 50:15 – 17).

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Discussion Questions:

At the time that Israel passes away, who is his favourite son, Yosef or Yudah, how might this be evidenced within the respective blessings that Israel provides to Yosef and Yudah, and what are some additional arguments regarding this favouritism? Is there a distinction between whom Israel favours and whom Adonai favours?

Within this Parshah, Israel proclaims that Yosef’s sons, Manasseh and Ephraim, are to be as Israel’s own sons, like Reuven and Shimon. What does this actually mean? It seems like both an honour (for Yosef’s sons to be elevated) and an insult (to remove Yosef from being the father of his own sons). What implications does this have on the status of Yosef: it seems as though it elevates his status by honouring his sons, and yet simultaneously diminishes his status by suggesting that his status is insufficient in providing appropriate honour to his sons. How does this compare with the command for a brother to raise up sons with his deceased brother’s wife?

Within his blessings, Israel actually curses Shimon and Levi. So how is it that Moshe is born within the lineage of Levi and Levi’s descendant, Aaron, and his sons, are elevated to the rank of Priests amongst the Tribes of Israel?

There is the description that Israel lives in Egypt for 17 years, presumably 12 years beyond the scope of the famine. Aside from the communication that Adonai provides to Israel, why does Israel remain in Egypt; are there extenuating material and/or health circumstances that compel Israel to stay in Egypt? And upon burying Israel in the land of Canaan, why do Yosef and his brothers abstain from remaining within the land of Canaan, instead of returning to Egypt?

Amidst the redemptive transformation of Yaakov into Israel, and upon Israel resettling within the land of Avraham and Yitzak, why is Israel compelled to relocate and eventually pass away in the foreign land of Egypt? Does this have some form of moral or Karmic implication regarding Yaakov’s/Israel’s previous transgressions, even amidst his redemptive transformation? Is this the result of the transgressions that his sons commit upon returning to the settled land of Avraham and Yitzak? Or is it simply part of the process of conferring Eretz Israel to the children of Israel? Or is it all of the above? What esoteric lessons exist within Israel’s favouritism towards Yosef, within Yosef’s abduction and enslavement within Egypt, within the actions of Israel’s sons, within the famine, within Israel’s migration to Egypt, within the enslavement of the children of Israel to Egypt, within the emergence of Moshe and the exodus from Egypt, and the return of the children of Israel to Eretz Israel, and additionally? Is it all actually necessary; is it all actually inevitable; is it all actually an intrinsic and continual experience of life? Is anyone still awake and actually read this? J

Torah Trivia for Parshah 11: Vayigash

Torah Trivia for Parshah 11. Vayigash

1.) Who approaches Yosef in an attempt to save Benyamin; what does that person offer for the release of Benyamin; and how does Yosef respond?

Answer: Yudah approaches Yosef (Bereshit 44:18); and Yudah offers himself, as a slave, in exchange for the release of Benyamin (Bereshit 44:33); and Yosef responds by expelling all the Egyptians from his presence, bursting in tears, and revealing himself to his brothers (Bereshit 44:1 – 3).

2.) How many years are remaining within the famine when Yosef reveals himself?

Answer: Yosef reveals himself 2 years into the famine, and there are 5 years remaining for the famine; Bereshit 45:6.

3.) On how many occasions does Yosef communicate to his brothers that he is actually Yosef: a.) 1 occasion, b.) 2 occasions, c.) 3 occasions, d.) 4 occasions, and/or e.) 5 occasions?

Answer: Yosef communicates to his brothers that he is actually Yosef on d.) 4 occasions: 1^st, when Yosef initially reveals himself (Bereshit 45:3); 2^nd, after his brothers are speechless, Yosef proclaims his identity again (Bereshit 45:4); 3^rd, vicariously, when he tells his brothers to tell Yaakov that he, Yosef, is in Egypt (Bereshit 45:9); and 4^th, when he addresses his brothers again, specifically including Benyamin, and identifies himself as Yosef (Bereshit 45:12).

4.) In what area of land does Yosef promise that Yaakov and his brothers can settle within Egypt?

Answer: Yosef promises that Yaakov and his brothers can settle within the land of Goshen; Bereshit 45:10.

5.) What gifts does Yosef provide to his brothers; what gifts does Yosef provide to Benyamin; and what gifts does Yosef provide to Yaakov?

Answer: Yosef provides his brothers with wagons, food, and new clothing (Bereshit 45:21 – 22); he provides Benyamin with 300 fragments of silver and (presumably) 4 additional sets of clothing (Bereshit 45:22); and he provides Yaakov with 10 male donkeys loaded with the finest delicacies, and 10 female donkeys loaded with grain, bread, and food (Bereshit 45:23); and he provides all his brothers with (within one English translation), a command to abstain from being quarrelsome, (and somewhat distinctly within another English translation), good tidings for a “safe and pleasant journey”; (Bereshit 45:24) J.

6.) What is Yaakov’s immediate reaction when hearing the news about Yosef being alive and well in Egypt?

Answer: There is the English translation that Yaakov’s heart “goes numb” or “skips a beat” (Bereshit 45:26); upon learning further and seeing the donkeys with gifts, Yaakov proclaims that he must go to see Yosef before Yaakov passes (Bereshit 45:28).

7.) Where does Yaakov stop, on the way to Egypt, to make an offering to Adonai?

Answer: Yaakov stops in Beer-Sheva, and Adonai speaks to Yaakov and informs him of Adonai’s plans for the Tribes of Israel (Bereshit 46:1, 2 – 4).

8.) Within what Aaliyah, within a 1-year cycle of reading the Torah, are the descendants of Israel listed within this Parshah of Vayigash?

Answer: The descendants of Israel are listed (presumably) within the 5^th Aaliyah, Bereshit 46:6 – 27:

Reuven and his sons: Enoch, Palu, Hezron, and Carmi (Bereshit 46:9);

Simeon and his sons: Yemuel, Yamim, Ohad, Yakhin, Zohar, and Shaul (from a Canaanite woman) (Bereshit 46:10);

Levi and his sons: Gershon, Kehath, and Merari (Bereshit 46:11);

Yudah and his sons: Er, Onan, Shelah, Peretz, and Zerah; with Er and Onan previously passing, and the sons of Peretz being Hezron and Hamul (Bereshit 46:12);

Issachar and his sons: Tolah, Puvah, Yov, and Shimron (Bereshit 46:13);

Zebulun and his sons: Sered, Elon, and Yachleel (Bereshit 46:14);

Gad and his sons: Zifon, Hagi, Shuni, Ezbon, Eri, Arodi, and Areli (Bereshit 46:16);

Asher and his sons: Imnah, Ishvah, Ishvi, and Beriah, and Beriah’s sons, Hever, Malkiel (Bereshit 46:17);

Yosef and his sons: Manasseh and Ephraim (Bereshit 46:20);

Benyamin and his sons: Bela, Bekher, Ashbel, Gera, Naaman, Echi, Rosh, Muppim, Huppim, and Ard (Bereshit 46:21)

Dan and his son: Hushim (Bereshit 46:23)

Napthali and his sons: Yachtzeel, Gum, Yezer, and Shilem (Bereshit 46:24);

Israel’s daughter: Dinah (Bereshit 46:15); and,

Asher’s daughter: Serach (Bereshit 46:17).

9.) How many of Israel’s blood descendants travel with him from Canaan to Egypt; and who is actually listed as a blood descendant of Israel, yet is apparently excluded from this migration?

*Answer: (I am actually uncertain, as described within the discussion questions; the proceeding is a terse deduction based upon the explicit descriptions within this passage): Yaakov travels with 66 of his blood descendants, excluding the wives of his sons (Bereshit 46:26; 46:8 - 27); this excludes Yosef and his 2 sons, who are already in Egypt (Bereshit 46:27); this also apparently excludes Dinah (who, however, is presumably included, within the list, as 1 of the 33 blood descendants borne from Leah, which also seems to actually include Yudah’s 2 sons, Er and Onan, who previously pass away, in Canaan, and thus also presumably abstain from going to Egypt) (Bereshit 46:15); and this also apparently excludes Israel’s granddaughter, and Asher’s daughter, Serach (who, however, is also presumably included, within the list, as 1 of the 16 blood descendants borne from Zilpah) (Bereshit 46:17 – 18); Israel’s blood descendants from Rachel are listed at 14 (Bereshit 46:20 – 22); and Israel’s blood descendants from Bilhah are listed at 7 (Bereshit 46:23 – 25); this adds to a total of 70 people in Yaakov’s family residing in Egypt when Yaakov arrives in Egypt (Bereshit 46:27).

10.) Who does Yaakov send ahead of him to Goshen, and how many of his brothers does Yosef directly introduce to Pharaoh?

Answer: Yaakov sends Yudah ahead of him (Bereshit 46:28); and Yosef selects 5 of his brothers to directly introduce to Pharaoh (Bereshit 47:2).

11.) How old is Yaakov when he meets Pharaoh, and how many times does Yaakov bless Pharaoh?

Answer: The years of Yaakov’s sojourn are 130 (Bereshit 47:9); and Yaakov blesses Pharaoh twice, once when being introduced, and once when departing (Bereshit 47:7 – 10).

12.) On how many occasions are the arrangements discussed about Israel and his descendants living in Goshen: a.) 7 occasions, b.) 8 occasions, c.) arguably 9 occasions, and/or d.) 10 occasions?

Answer: the arrangements are discussed on c.) arguably 9 occasions:

Yosef first communicates the arrangements when he reveals himself (Bereshit 45:10);

Pharaoh then makes a general reference to Yosef for Yaakov’s family to settle in the most fertile land of Egypt (Bereshit 45:17 – 18);

then, there immediately is an “after-the-fact” description of Yosef’s brothers agreeing to Pharaoh’s instructions after Yosef apparently subsequently conveys these instructions to his brothers (Bereshit 45:21);

there is a later reference to these arrangements when Yaakov sends Yudah, ahead of him, to settle in Goshen, (Bereshit 46:28 – 29), the arrangements of which seem yet to be confirmed at this juncture because of the subsequent conversations with Pharaoh;

Yosef then approaches Pharaoh and communicates his family’s interest in settling within Goshen (Bereshit 47:1);

5 of Yosef’s brothers also similarly communicate an interest in settling within Goshen (Bereshit 47:2 – 4);

Pharaoh then responds by communicating directly to Yosef and permitting Yaakov’s family to live in Goshen (Bereshit 47:5 – 6);

there is then the description of Yosef making final arrangements for Yaakov’s family to settle within the “region of Rameses” (Bereshit 47:11);

and there is the concluding description of Yaakov’s family becoming prosperous during the famine (Bereshit 47:27).

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Discussion Questions:

Within this narrative of Yosef in Egypt, there is the consideration of Yosef being a visionary and commanding authority through his connexion with Adonai. And amidst this, there is the consideration of whether Yosef is inappropriately arrogant or simply fulfilling his responsibility as such a visionary. Yet, beyond this, there is also the consideration of how genuinely benevolent and compassion Yosef is, what lapses of compassion and benevolence may exist within his example, and what lessons may be derived from this. For example, there is the initial consideration of whether Yosef can be increasingly compassionate to the Egyptians, and rather than effectively capturing all the land and enslaving the Egyptians, he can provide sustenance equitably to the Egyptians, and whether that better compels the Egyptians to remember Yosef and his kindness hundreds of years later, rather than subsequently enslaving the Tribes of Israel? Also, when Yosef learns of the approaching famine, and amidst the substantial compassion he experiences towards Yaakov and his brothers and family, why does he abstain from sending warning to Yaakov and his brothers in Canaan about the famine? And, can there be any benefit in warning additional communities outside of Egypt about the famine so that these communities can also prepare, save grain, and endure the famine, or is there an intrinsic teaching for maintaining an advantage over others? Conversely, presumably the Egyptians are aware of Yosef stockpiling the massive mounds of grain within Egypt; so why do the Egyptians abstain from similarly saving grain in preparation for the famine? Can human slavery and warfare be prevented through proficient sharing and preventive cooperation? How does that look?

What is the nature of the communication between Yosef and Pharaoh, particularly regarding the invitation to the sons of Israel? Pharaoh essentially repeats exactly what Yosef initially communicates to his brothers, previously; however, it seems as though Pharaoh is making an authoritative proclamation of his own accord. Is this an accurate rendering amidst the English translation? Does Yosef initially communicate this invitation to Pharaoh and Pharaoh simply confirms this, or are Pharaoh and Yosef thinking in simpatico, or is Pharaoh overwhelmingly influenced by Yosef so that Pharaoh simply verbalizes Yosef’s suggestions, or is it something else?

Amidst the famine being anticipated for only an additional 5 years, there seems to be a substantial amount of permanence within the description of Yaakov and his sons moving to Egypt. Is this move exactly intended to last longer than 5 years? What is the nature of such migratory patterns during this point and location of history?

Is there any significance in the manner in which the sons of Israel are listed within this Parshah? Rather than strict chronological order, beginning with the eldest, the sons are listed according to the respective mothers of the sons, with Leah’s children listed first and Rachel’s children listed second to last. Within this list, is the “best” being saved for “second last,” or is there an alternative, intentional prioritisation being communicated within this list? It also seems to be other than within the chronological order of which mother gives birth first, as Rachel and her sons are included before Bilhah and her sons. Is there any connexion between this listing, the blessings that Israel provides later within the next Parshah of Vayechi, the marching order of the tribes of Israel amidst the subsequent travels through the wilderness, and/or additionally?

Amidst the description of the 12 sons of Israel, are there any continuing implication specifically derived from the respective maternal lineages that the sons of Israel respectively maintain (beyond the implications of the transgressions and behaviours that the sons of Israel respectively enact)?

Is there any significance in Yosef having children with an Egyptian woman? Does this having any subsequent implication regarding the apparent subsiding of the tribes of Ephraim and Manasseh and amidst the apparent “rise” of the tribes of Levi and Yudah? Do Yosef and Moshe experience an apparent phenomenon of “Egyptian neglect”?

Why are Israel’s blood daughters included within the “pre-census,” yet excluded from the migration? Is this a complete listing of all of Israel’s immediate children or are there possibly additional children; out of all of Israel’s dozens of children and grandchildren, are only 2

actually female?

*What are the exact computations regarding the direct blood descendants of Yaakov? There is the description of:

The 33 blood descendants borne from Yaakov and Leah (Bereshit 45:8 – 15):

Son Reuven Simeon Levi Yudah Issachar Zebulun

Grandsons Enoch Yemuel Gershon (Er) Tolah Sered

Palu Yamin Kehath (Onan) Puvah Elon

Hezron Ohad Merari Shelah Yov Yachleel

Carmi Yakhin Peretz Shimron

Zohar

Shaul

Grand Grandsons Hezron

Hamul

Subtotal 5 7 4 5 (7) 5 4

Daughter: Dinah

Total from Leah: 30 Living Sons/Grandsons, 2 Deceased Sons/Grandsons, and 1 Daughter: 33 Blood Descendants;

The 16 blood descendants borne from Yaakov and Zilpah (Bereshit 45:16 – 18):

Son Gad Asher

Grandsons Zifon Imnah

Hagi Ishvah

Shuni Ishvi

Ezbon Beriah

Eri

Arodi

Areli

Grand Grandsons Hever

Malkiel

Subtotal 8 7

Granddaughter: Serach

Total from Zilpah: 15 Sons/Grandsons, 1 Granddaughter: 16 Blood Descendants

The 7 blood descendants borne from Yaakov and Rachel (Bereshit 45:19 – 22):

Son Yosef Benyamin

Grandson Manasseh Bela

Ephraim Bekher

Ashbel

Gera

Naaman

Echi

Rosh

Muppim

Huppim

Ard

Subtotal 3 11

Total from Rachel: 14 Sons/Grandsons: 14 Blood Descendants

And the 7 blood descendants borne from Yaakov and Bilhah (Bereshit 45:23 – 25):

Son Dan Naphtali

Grandsons Hushim Yachtzeel

Gum

Yezer

Shilem

Subtotal 2 5

Total from Bilhah: 7 Sons/Grandsons: 7 Blood Descendants

This leaves the proceeding total of Israel’s listed blood descendants living in Egypt: 33 (from Leah) + 16 (from Zilpah) + 14 (from Rachel) + 7 (from Bilhah) = 70 Blood Descendants (including his daughter, Dinah and his granddaughter, Serach).

So, do Dinah and Serach actually travel with Yaakov, as part of the 66, from Canaan to Egypt? If so, that seems to equate to 67 blood descendants, rather than 66. Are Dinah and Serach excluded from the 66, and is Yaakov included within that number, effectively making it 66? And if so, what is the purpose of including Dinah and Serach within the list (and presumably connoting a certain amount of recognition and significance for both), yet excluding Dinah and Serach from actually travelling from Canaan to Egypt (presumably connoting a certain amount of apathy and insignificance for both)? It also seems as though Er and Onan are included within this census of the descendants of Israel living in Egypt, even though both are deceased before Yaakov travels to Egypt; is this accurate: are Er and Onan included within this census?

Is there any metaphysical and/or esoterically moral significance within the experience of the Egyptians literally being stripped bare and only existing as “bodies” and “land”? How do the notions of maintaining humility before Adonai, and “starting from scratch,” exist within this consideration?

There seems to be an interesting correlation between Yosef’s transfer of Egyptians from the fields into the cities, and the similar, eventual transition of slaves within the United States; there is also a terser comparison of Yosef’s subsequent taxation of 20% of the produce and the historic practise of sharecropping; is there any relevance to this comparison? Bereshit 47:21.