Parashat Vaera

'''Parshas Vaera''' is the second parsha in the Book of Shemos and the 2nd week of Shovavim.  It contains 121 pesukim. For the Haftora, Yechezkels prophecy to Egypt is read.

==Mission of Moshe and Aaron==
Hashem resend Moshe to the Jews, this time with the 'four expressions of redemption', telling them they will leave Egypt and inherit Eretz Yisroel. The Jews do not listen to Moshe.

===Rebuke===
Hashem speaks to Moshe in judgment<ref name="Rashi Shemos 6:2">Rashi Shemos 6:2</ref> and rebukes him<ref>Likutay Halachos CM Prikah vteniah 4:14</ref> as a result of his hard accusation that so far the situation had only deteriorated for the Jews.<ref name="Rashi Shemos 6:2"/> He tells Moshe that He is Hashem who is faithful to recompense all those who walk before Him and that is for nothing that He sent him to Pharaoh. Rather it is to  fulfill His words, which He spoke to the Avos.<ref name="Rashi Shemos 6:2"/>

This prophecy like the other times, took place outside the city that was filled with idolatry.<ref>Baal Haturim</ref> Hashem then revealed to Moshe that both the attribute of Judgment and the attribute of Mercy were in truth really one, although this is impossible to comprehend as it falls under 'the ways of Hashem that are incomprehensible'.<ref>Likutay HalachosYD Ribbis 5:31</ref> He also told him that despite the bulk of the nation influenced by Dassan and Aviram had failed to stand strong throughout the hard test of faith during the final intensifying of labor, He would redeem them in merit of the Avos and those righteous Jews that did remain faithful during this ordeal.<ref>Likutay Halachos CM Prikah vteniah 4:14</ref>

===Shem Havaya===
This time Hashem reveals Himself with the 'Shem Havaya', a name referencing action, indicating that He plans on fulfilling His promises. He points out the Avos;<ref name="Rashi Shemos 6:3">Rashi Shemos 6:3</ref> Avraham, Yitzchak and Yaackov, were only addressed and promises promises<ref name="Rashi Shemos 6:3"/> with the name 'Kel Shaky' and the name 'YKVK' He did not make known to them.

Hashem also established covenants with all three of the Avos using the name Kel Shaky promising to give them the Land of Canaan.<ref name="Rashi Shemos 6:4">Rashi Shemos 6:4</ref> Yet to date none of these vows had been fulfilled.<ref name="Rashi Shemos 6:4"/>
* To Avraham Hashem appeared to him with the name Kel Shaky at the time he was commanded to do a Bris Mila<ref>Berahsis 17:1</ref> and was the Land of Canaan as an ever lasting inheritance for him them and his descendants<ref>Berahsis 17:1</ref><ref name="Rashi Shemos 6:4"/>
* Yitzchak was not openly approached with the name Kel Shaky but Hashem told him that he wll establish the same oath that he swore to Avraham<ref>Berahsis 26:3</ref> and he would give his descendants all those lands.<ref>Berahsis 26:4</ref> This was reffering to the oath made to Avraham with the name 'Kel Shaky'.<ref name="Rashi Shemos 6:4"/>
* When Yackov returned from Padan Aram, Hashem blessed him with the name 'Kel Shaky'<ref>Berahsis 35:11</ref> and told him that the land that He gave to Avraham and Yitzchak, He will now give to him and his descendants.<ref>Berahsis 35:12</ref><ref name="Rashi Shemos 6:4"/> 

Not only were the Avos not given the land, they were treated like foreigners. Avraham could not find a grave to bury Sarah until he had to had to purchase the Meorat Hamachpela at a very high price, Yitzchck encountered strife from the Plishtim with each well he dug and Yackov had to purchase the lot of land where he set up camp.<ref name="Rashi Shemos 6:9"/> Yet despite this the Avos did not doubt Him and did not ask Him about His Name or ask question on His actions.<ref name="Rashi Shemos 6:9"/> Moshe on the other hand did ask Hashem about His name<ref>Shemos 3:13</ref> by the burning bush and questioned his action by asking why He harmed the Jews<ref> Shemos 5:22</ref>.<ref name="Rashi Shemos 6:9"/> Hashem was telling Moshe that he mourns over the loss of the Avos who were so faithful and now had passed on and can no longer be found.<ref name="Rashi Shemos 6:9"/>

The name YKVK represents Hashem's truthfulness of keeping His words and promises.<ref name="Rashi Shemos 6:3"/> Since Hashem did not fulfill the promises He made to the Avos, Although the Avos clearly knew the 'Shem Havaya'<ref name="Shover Zadim Parshas Vaera">Shover Zadim Parshas Vaera</ref> they did not experience a full manifestation of the attributes of the name YKVK in actuality during their lifetime.<ref name="Rashi Shemos 6:3"/> The Name YKVK is also used whenever Hashem fulfills his words even for retribution and how much more so should be used here where He is to fulfill his words for the good<ref name="Rashi Shemos 6:9"/>

===Hearing the Cries===
During the Bris Bein HaBisarim Hashem established the covenant<ref name="Rashi Shemos 6:5"/> with Avraham, part of it being that the Jews would be slaves but in the end He will judge the nation that enslaved them<ref>Berashis 15:14</ref> Just like Hashem initially established this covenant that led the Jews into slavery, it is now an obligation on Him to fulfil the second part of the covenant and punish the nation that had afflicted the Jews. Therefore Hashem heard the cries of the Jews whom the Egyptians are holding in bondage and remembered His covenant.<ref name="Rashi Shemos 6:5">Rashi Shemos 6:5</ref>

===Four Expressions of Redemption===
Therefore, according to that oath<ref name="Rashi Shemos 6:6">Rashi Shemos 6:6</ref> Moshe is to say to the Jews that Hashem is the Lord and is faithful to His promise.<ref name="Rashi Shemos 6:6"/> He will take them out (וְהֽוֹצֵאתִ֣י) from under the toil<ref name="Rashi Shemos 6:6"/> of the burdens of the Egyptians as he promised Avraham that afterwards they will go forth with great possessions.<ref name="Rashi Shemos 6:6"/> He will save them (וְהִצַּלְתִּ֥י) from their labor, and will redeem them (וְגָֽאַלְתִּ֤י) with an outstretched arm and with great judgments. Hashem will take them (וְלָֽקַחְתִּ֨י) for Himself as a people and will be a G-d to them. They will know that Hashem is the Lord their G-d, who brought them out from under the burdens of the Egyptians. He will bring them to Eretz Yisroel, concerning which Hashem raised His hand making an oath on His throne,<ref>Rashi Shemos 6:8</ref> which symbolizes His kingship.<ref>Ikar Sefsi Chachamim</ref> to give it to Avraham, Yitzchak and Yackov. He will give it to the Jews as a heritage, for He is the Lord.'

Hashem used 4 terms of redemption
# וְהֽוֹצֵאתִ֣י V'Hotzasi - "I will take you out"
# וְהִצַּלְתִּ֥י V'Hitzalti - "I shall save you"
# וְגָֽאַלְתִּ֤י   V'Galti - "I shall redeem you"
# וְלָֽקַחְתִּ֨י V'Lakachti - "I shall take you"

Although all these four elements took place in the redemption of Egypt, each one also was to manifest at the end of the four exiles, the last one V'Lakachti to manifest at the end of 'Galus Edom' the hardest of the four.<ref>Baal Haturim Shemos 6:6</ref>

===Rejected by the Jews===
Moshe repeats his prophecy to the Jews but they fail to be comforted<ref name="Rashi Shemos 6:9">Rashi Shemos 6:9</ref> due to their shortness of breath due to their stress<ref name="Rashi Shemos 6:9"/> and impatience of spirit caused by the suffering of their cruel bondage. 

Additionally they themselves knew that they were not worth of the redemption through their actions. This was a form of 'false humility' since they should have had faith in Hashem that he would help them in to His great kindness, even though they were not deserving. This initial mistaken mind-frame placed them in constricted consciousness which led them to the far more severe flaw of rejecting Moshe.<ref>Likutay Halachos  AC Tefilin 6:31</ref>

===Commandment to Confront Pharaoh===
Hashem send Moshe to once again confront Pharaoh the king of Egypt, requesting that he send the Jews out of his land. Moshe express his doubts of Pharaoh accepting his words when even the Jews who had everything to gain from it, did not and Kal Vachomer<ref name="Rashi Shemos 6:12"/> that Pharaoh who has everything to lose, would not. This was especially considering that he had uncircumsized sealed<ref name="Rashi Shemos 6:12">Rashi Shemos 6:12</ref> lips  as a result of his burnt lips causing him a speech impediment. This wound was created during the test given to 3 year old Moshe after snatching Pharaoh's crown

Because Moshe said that he had sealed lips<ref name="Rashi Shemos 6:13">Rashi Shemos 6:13</ref> Hashem adds Aharon to the mission comanding both of them concerning the Jews and concerning Pharaoh king of Egypt, to let the Jews out of Egypt. Hashem made Aharon Moshe's elucidator, interpreter<ref name="Rashi Shemos 6:13"/> and explainer, to compensate for Moshe's speech defect. He then instructed them to lead the Jews gently and to tolerate them.<ref name="Rashi Shemos 6:13"/> At the same time Moshe is warned to speak to Pharaoh with respect<ref name="Rashi Shemos 6:13"/> despite his wickedness since he held a position of royalty.<ref name="Rashi Shemos 6:13"/> This commandment to confront Pharaoh is repeated a second time after the listing of Moshe and Aharon's genealogy.<ref name="Rashi Shemos 6:13"/>

===Lineage of Moshe & Aharon===
A lineage list is given for the Tribes of Reuvain and Shimon, leading up to Levi in order to list the genealogy of Moshe and Aharon.<ref name="Rashi Shemos 6:14">Rashi Shemos 6:14</ref> Additionally Reuvain, Shimon and Levy were the three sons belittled by Yackov during the 'blessing of the Tribes', their genealogy is listed twice to reiterate that they were also important.<ref name="Rashi Shemos 6:14"/> This also confirms the continuation of Reuvain as the Bichor for Yichus, withstanding the redeemer Moshe coming from Levi.<ref>Ikar Sefsi Chachamim in name of Ramban</ref> These were the Moshe and Aharon who spoke to Pharaoh, the king of Egypt, to let the Jews out of Egypt. They were commanded by Hashem and fulfilled the command, remained in their mission and in their righteousness from beginning to end.<ref>Rashi Shemos 6:27</ref> 

The following are the head of Houses for the Tribes of Reuvain. Shimon and Levi

====Genealogy of Tribe of Reuvain====
The sons of '''Reuvain''' the firstborn of Yackov (Yisroel) were Chanoch, Pallu, Chezron, and Carmi, each establishing a family.

====Genealogy of Tribe of Shimon====
The sons of '''Shimon''' were Yemuel, Yamin, Ohad, Yachin, Zohar, and Shaul the son of his wife Dina, who is referred to as a Canaanite woman due to her forced relationship with the Canaanite Shechem.

====Genealogy of Tribe of Levi====
*'''Levi''' (Lived 137 Years) had three sons Gershon, Kohas, Merari and a daughter Yocheved.
**The sons of '''Gershon''' were Libni and Shimei.
**The sons of '''Kohas''' (Lived 133 Years) were Amram, Yitzhar, Chevron and Uzziel.
*** '''Amram''' (Lived 137 Years) married his aunt '''Yocheved''' together having three children; Miriam, Aharon and Moshe.
**** '''Aharon''' married '''Elisheva''', the daughter of Aminadav and sister of Nachshon together they had; Nadav and Avihu, Elazar and Ithamar. 
***** '''Elazar''' married from the daughters of Putiel (decedent of both Yosef and Yisro) and had a son named Pinchas.
*** The sons of '''Yitzhar''' were Korach, Nepheg and Zichri.
**** The sons of Korach were Assir, Elkanah and Aviasaph
*** The sons of '''Uzziel''' were Mishael, Elzaphan and Sisri.
**The sons of '''Merari''' were Machli and Mushi.

'''Years of Levi, Kohas and Amram'''

Levi lived to hundred thirty and seven years, Kohas lived to a hundred thirty three years and Amram lived to hundred and thirty seven years. Out of all the individuals mentioned in the genealogy only the lifetime of the above three are written. This information is mentioned to help calculate the historical timeline of the Egyptian exile that thel 400 years as mentioned in the Torah started from the birth of Yitzchak and was not all spent in Egypt.<ref name="Rashi Shemos 6:18">Rashi Shemos 6:18</ref> If all the years of the 3 are added up (Kehus 133 + Amram 137 + Moshe 80 until redemption) it equals only 350. It must also be taken into account that Kehus was already alive when they entered Egypt and also that they all had many overlapping  years reducing the number far below 400. Levy's years are mentioned as it shows when the actual servitude began since as long as one of the Tribes was still alive the servitude did not start, Levi having been the last surviving brother.<ref>Rashi Shemos 6:16</ref>

'''Sister of Nachshon'''
From that fact that Nachshon is mentioned, we learn that one should investigate the brothers of his future wife.<ref>Rashi Shemos 6:23</ref>

'''Putiel'''

Putiel was a reference used for both Yisro who fattened calves for idolatrous sacrifices (Pitem / פִּטֵּם) and Yosef who defied and fought his evil inclination during the test of Potiphar’s wife (Pitpet / פִּטְפֵּט). The wife of Elazar descended on one side from Yosef and the other parent came from Yisro.

===Review of Confrontation Comandment===
In the initial command Hashem instructed Moshe to tell Pharaoh, that he let the Jews out of Egypt. When Moshe complained about his speech defect, Aharon was appointed to do the actual talking to Pharaoh. Moshe will speak once each message, exactly as he heard it from Hashem's mouth and then Aharon will interpret it and explain it in Pharaoh’s ears.<ref>Rashi Shemos 7:2</ref>

Hashem inform Moshe that He will harden Pharaoh's heart, so He could increase His signs and wonders in the land of Egypt. He will then take out the Jews which are his legions and people out of Egypt with great judgments. Then the Egyptians shall know that Hashem is the Lord when He stretch forth His real hand<ref>Rashi Shemos 7:5</ref> over Egypt, and take the Jews out of their midst. At the time of this mission Moshe was eighty years old, and Aharon was eighty three years.

Hashem then told them that when Pharaoh requests a miracle sign as proof that the one who sent them has power,<ref>Rashi Shemos 7:9</ref> Moshe should tell Aharon to throw his staff on the floor and it will transform into a serpent.

====Strengthening of Pharaoh's Heart====
Sometimes a person wishes to do something but is forced to give in at the end due to the pressure, suffering and torture placed upon him, despite the fact that in his heart he wishes he could continue. Pharaoh was given the extra strength to withstand all the pressure and suffering so he could continue to carry out the wickedness his heart desired, where all others would have caved in. This allowed Hashem to continue the plagues on the Egyptians and show his greatness to the Jews, in line with His custom of bringing retribution on the nations so that Yisroel should hear and fear.<ref name="Rashi Shemos 7:3">Rashi Shemos 7:3</ref> During the first 5 plagues, Pharaoh’s heart remained steadfast, without the strengthening of Hashem.<ref name="Rashi Shemos 7:3"/>

===Second Confrontation With Pharaoh===
Moshe and Aharon came to Pharaoh and sure enough he requested a miraculous sign to prove their authenticity. Aharon cast his staff before Pharaoh and his servants, and it became a serpent. Then, Pharaoh summoned the wise men, magicians, and necromancers of Egypt. They were also able to transform their staffs into serpents with their magic. Aharon's staff which had already reverted back to its initial state,<ref>Rashi Shemos 7:12</ref> went ahead and swallowed all their staffs. Despite this, Pharaoh hardened his heart and did not listen to them, just as Hashem had said.

====Sign of the Snake Stick====
In the lower levels of existence the 'Other Side' was created parallel and  lateral to the 'Side of Holiness' to give people free choice. Therefore through the use of the impure names the wicked are able to mimic the miracles of the righteous, similar to an ape mimicking a human. However in the higher realms, the 'Side of Holiness' is far more powerful and therefore Aharon' rod was able to swallow the rods of the sorcerers.<ref>Likutay Halachos  AC Birchos Hashachar 5:76</ref>

==The Plagues==
===Time Frame===
One week of plague time following three weeks of warning by Moshe was the general schedule throughout the ten plagues.

===Aharon's role===
The first three plagues were initiated out by Ahron since Moshe was not able to afflict Nile with blood or frogs out of gratitude of it protecting him when his mother placed him there as an infant.<ref name="Rashi Shemos 7:19"/> Similarly he was unable to smite the ground with lice out of gratitude of it covering  up the body of the Egyptian officer he had killed.

===Refusal to Give In===
Ironically Pharaoh who did everything he could to oppose the Divine will was in essence making all the necessary moves needed to openly sanctify Hashem's name on a massive level through the continuous plagues brought about by his refusal to give in. This is common for the wicked to believe they are doing the opposite of Hashem's wishes, yet their very rebellious actions bring about the end goal desired by Hashem.<ref>Likutay Halachos  YD Sionay Behama vChaya 4:40-41</ref>

==Plague of Blood==
===Warning===
Hashem tells Moshe to go to Pharaoh in the early morning as he stands by the Nile river, taking the staff the was previously turned to a serpent in his hand. Pharaoh had declared himself a god to his citizens, proof being that he never had to visit the restroom. Early each morning he would sneak out to the banks of the Nile to relieve himself.<ref>Rashi Shemos 7:15</ref>

Moshe tells Pharaoh to let the Jews go and serve Hashem in the desert. Moshe also rebukes Pharaoh for not agreeing to do so until this point and with the same words vaguely alluding that; he will not end up agreeing until the Plague of the First Born.<ref>Rashi Shemos 7:16</ref> Moshe then threatened that he will smite the Nile with his staff and all its water will turn to blood, so Pharaoh will recognize that Hashem is the Lord. As a result of this the fish in the Nile will die, it will become putrid and the Egyptians will become weary trying to a way to make the waters fit to drink.<ref>Rashi Shemos 7:18</ref> Since there is no rainfall in Egypt and the Nile is what waters the land, the Egyptians worshiped the Nile. Hashem therefore first smote their deity and afterwards He smote them.<ref>Rashi Shemos 7:17</ref>

===Initiation===
Upon Hashem's instruction, Moshe commands Aharon to take the staff and stretch his hand over the waters of Egypt. Moshe was unable to smite the Nile himself out of gratitude of it protected him when he was placed in it as an infant.<ref name="Rashi Shemos 7:19">Rashi Shemos 7:19</ref> Aharon raised the staff and struck the water of the Nile before the eyes of Pharaoh and his servants, turning all the water in the Nile to blood. Additionally all the rivers, canals (man-made pools and ditches,  extending from the riverbank used to irrigate the fields),<ref name="Rashi Shemos 7:19"/> ponds of Egypt turned to blood as well as all other bodies of water including those in bathhouses and personal bathtubs.<ref name="Rashi Shemos 7:19"/> Even the water in wooden and stone vessels turned to blood.<ref name="Rashi Shemos 7:19"/> This caused the fish to die making the Nile became putrid; the Egyptians could not drink water and there was blood throughout the entire land of Egypt. They attempted to dig all around the surroundings of the Nile but it did not yield them water.

===Replication by Necromancers===
Pharaoh's necromancers also turned water into blood with their secret rites involving incantation which they uttered silently to bring about acts of demons.<ref name="Rashi Shemos 7:22">Rashi Shemos 7:22</ref> Upon seeing this Pharaoh concluded that Aharon's act was just a product of sorcery.<ref name="Rashi Shemos 7:22"/> He mocked Moshe for bringing simple magic into Egypt, the capital of occult, comparing him to a man that brings straw into barn thinking he has some innovation in his hand.<ref name="Rashi Shemos 7:22"/> Pharaoh therefore hardened his heart, turned and went home, paying no attention to the blood nor the sign of the staff that had turned into a serpent.<ref>Rashi Shemos 7:23</ref>

===End of Blood===
Seven full days passed after Hashem had smitten the Nile before the blood reverted to its original state of water. One week of plague time following three weeks of warning by Moshe was the general schedule throughout the ten plagues.<ref>Rashi Shemos 7:25</ref>

==Plague of Frogs==
Frog emerges up immediately after Moshe raises hand, unlike the locust that took over 12 hours to come.<ref>Avosanue footnote page 277</ref>

==Plague of Lice==

==Plague of Wild Animals==
Unlike the plague of locust where the Egyptians tried to exploit the situation, catching and preserving locust, here they did not do so out of great fear from the vicious animals.<ref>Ikar Sefsi Chachamim  10:20</ref>

== Plague of Pestilence ==

== Plague of Boils ==

==Plague of Hail==

==References==
<references/>


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