CONTENTSParsha Questions & AnswersTorah RiddlesHumorDaily Dose of the RebbeThe Holy FrogsMidrash Maven – Moshe in “deNile”Parsha WordsearchYossi & CompanyKnow Your Nach Halacha – Reading on ShabbosWhat do Angels look like?Parsha PizzazzWeather Report - EgyptThe Weekly Haftorah

בס"ד

*PARSHA FUN * נר לאפרים Interesting items from around the Web

Vaera וארא Questions (from ohr.edu)1. Did Hashem ever appear to Avraham and say “I am Hashem?”2. What does “orlah” mean?3. How was Moshe commanded to act towards Pharaoh?4. How long did Levi live?5. Hashem told Avraham that his descendants would live as

strangers for 400 years (Bereishis 15:13). When did this period begin?

6. Who was Aharon’s wife? Who was her father? Who was her brother?

7. Why are Yisro and Yosef both referred to as “Putiel?”8. After which plague did Hashem begin to “harden Pharaoh’s

heart?”9. Why did Pharaoh go to the Nile every morning?10. Give two reasons why the blood was chosen as the first

plague.11. How long did the plague of blood last?12. Why did the frogs affect Pharaoh’s house first?13. What did Moshe mean when he told Pharaoh that the

frogs would be “in you and in your nation?”14. Why didn’t Moshe strike the dust to initiate the plague of lice?15. Why were the Egyptian sorcerers unable to bring about lice?16. Why didn’t the wild beasts die as the frogs had?17. What two miracles took place when Moshe hurled the soot upward to begin the

plague of boils?18. The dever killed “all the cattle of Egypt.” Later, boils afflicted their cattle. How can

this be?19. Why did Moshe pray only after leaving the city?20. What was miraculous about the way the hail stopped falling?

Torah RiddleComplete the crossword in Hebrew. The answers across are the same as down.

Hint: 2 answers are in this week’s Parsha and one is in next week’s

Quiz Pronounced as one letter, and written with three Two letters there are, and two only in meI’m double, I’m single, I’m blue and grayI’m read from both ends, and the same either way

Humor The answer is “Space Exploration”

Some questions:

In what does your tongue engage when you’ve lost a tooth?What do you call trying to find that package of meatballs at the bottom of the freezer?What’s the daily job of a 2-year-old?

Answers All references are to the verses and Rashi’s commentary, unless otherwise stated.

1. 6:9 - Yes.

2. 6:9 -- Although G-d swore to give them the land, they never actually had control over it.

3. 6:13 - With the respect due a king.

4. 6:16 - 137 years.

5. 6:23 - Elisheva, daughter of Aminadav, sister of Nachshon.

6. 6:25 - Yitro fattened (pitem) cows for idol worship. Yosef scoffed (pitpet) at his evil inclination.

7. 7:3 - After the sixth plague -- shechin.

8. 7:15 - To relieve himself. Pharaoh pretended to be a god who did not need to attend to his bodily functions. Therefore, he secretly used the Nile for this purpose.

9. (a) 7:17 - Because the Nile was an Egyptian god. (b) 8:17 - Because an invading army first attacks the enemy's water supply, and G-d did the same.

10.7:25 - Seven days.

11.7:28 - Pharaoh himself advised the enslavement of the Jewish People.

12.7:29 - He warned that the frogs would enter their intestines and croak.

13.8:10 - Piles.

14.8:12 - Because the dust protected Moshe by hiding the body of the Egyptian that Moshe killed.

15.8:14 - The Egyptian sorcerers' magic had no power over anything smaller than a barley kernel.

16.8:22 - Stone the Jews.

17.8:27 - So the Egyptians would not benefit from their hides.

18.9:10 - In the plague of dever only the cattle in the fields died. The plague of shechin affected the surviving cattle.

19.9:29 - Because the city was full of idols.

20.9:33 - The hailstones stopped in mid-air and didn't fall to the ground.

Answers: Torah Riddle:

כ ש חנ כ שמ נ כ

Quiz: Eye

Thanks for contributing to the Parsha Fun page: www.ohr.edu; The Kosher Net; Torah Tidbits; L’chaim Weekly; Eishes Chayil Newsletter, Aram Soba Foundation, parshapages.com

A Daily Dose of Wisdom from the RebbeNuclear Power Even from the most horrible things we can learn great lessons. From the threat of nuclear destruction we can learn several things about how to rearrange the world for the good:• You don't need great armies.• It can take only one simple act.• You don't have to understand how it works --just what button to press.• It doesn't matter who does it, as long as he presses the right button.• From the smallest things come the biggest changes.• Tremendous power has always been there --it needs only be revealed....and since all this has only been discovered in our generation, it must be of

particular relevance to us.

Those Holy Frogs

'Why did Chananyah, Misho'el and Azaryah prefer to be thrown into the furnace (in the days of Nevuchadnetzar) rather than bow down to his idol?' asks the Gemoro in Pesochim (53b). 'They learned a kal vo'chomer from the frogs', answers Todos from Rome. If the frogs, who were not commanded to sanctify Hashem's Name, leapt into the boiling ovens, they observed, then how much more so we, who are commanded, must allow ourselves to be cast into the boiling furnace in order to sanctify Hashem's Name.

But that's not correct, exclaimed the Sha'agas Aryeh! The Torah explicity writes "And they will go up in your houses ... and in your ovens" - so how can Chazal say that they were not commanded?

*

The Gro, who was only seven at the time, heard the Sha'agas Aryeh's kashya, and gave the following answer: 'True, they were commanded,' he said. 'The command however, to jump into the ovens, was not issued to any specific frog: they were told to go into Par'oh's house, into his bedroom, onto his bed, into the houses of his slaves and of his people, into the ovens and into the doughs. Now what was to stop one frog from choosing to go into Par'oh's bedroom or bed, and telling his friend to leap into the oven?

Clearly, the frogs that jumped into the oven, did so voluntarily. And it is from them that Chanayah, Misho'el and Azaryah learned a perfectly valid kal vo'chomer.'

When the Sha'agas Aryeh heard this young genius' answer, he picked him up and kissed him on his forehead.

"Mezuzah!" (JOKE WARNING)Opening his front door, the Rabbi found himself face to face with the local priest. "Rabbi, may I have a few words

with you?" asked the priest. "Of course, Father," replied the Rabbi somewhat nervously.  "Rabbi," began the priest, "It must be evident to you that in this town we are plagued by thieves.  Scarcely a day

passes without one of my flock coming to me bemoaning the fact that his house has been broken into. On the other hand, I have noticed that thieves do not bother you Jews nearly as much."

"Father, you are correct." "Yes, but why is that?" inquired the priest. "Look at this little box here on the side of my door post," said the Rabbi. "It's called a mezuzah. We Jews believe that

when we put a mezuzah on the entrances to our houses, the Holy One, may His Name be blessed, protects both us and our property."

"In that case", replied the priest, "I must have one!" Not wishing to be the cause of a pogrom, the Rabbi reluctantly handed over a mezuzah to the priest. Some two weeks later the Rabbi was awakened by the sound of someone pounding violently on his door.

Dressing himself hastily, he made his way down the stairs. "Who's there?" the Rabbi asked tremulously. "Open the door! Open the door!" screamed a voice on the other side. Leaving the door on the chain, the Rabbi

racked the door wide enough to see the priest standing in front of him, his eyes wild with great distraught. "What happened?" asked the terrified Rabbi. "Were you not protected from robbers?" "I was! But these people were worse than robbers!" screamed the priest. "Who?" asked the rabbi. "Fundraisers!!"

© 1996-2004 Torah Tots, Inc.

Hey, wait a minute! It’s Moshe’s commandment to go before Pharoh, it’s Moshe’s staff, and it’s Moshe’s neck on the line if these plagues don’t work. So why is Aharon, Moshe’s brother, pressing the plague button on the rod? It’s a lesson in Hakorat Hatov - showing appreciation. The first plague, the plague of DAM, turned the water to blood. The plague of TZFARDAYA, caused frogs to emerge from the Nile river. But to get these first two plagues going, Moshe would have to hit the water with his staff - the same water upon which he floated to Pharoh’s palace in a basket some 80 years before. The plague of KINIM, turned the sand of Mitzrayim to yucky lice! That same sand had once covered up the body of a Mitzri (Egyptian) task-master slain by Moshe. Now, everybody knows that water and sand have no feelings! Even so, this story teaches us how much more we must show Hakorat Hatov to our friends, parents, rabbayim, teachers, and most of all, Hashem.

ז ג ג ש א ר ו א א י נ מד ק נ ה ט ה י ה א מ ט ש

צ י ג ה ן ח ר ג ג ה ק ה

ך ט מ ש ז ה ן מ ח ל ע ל

ע נ ע ק א מ ל א ז צ י ג

ד ר ב ר י ל נ ר ק פ ת ה

ש י א ה י א ר ת ס ר ה א

ב ר פ ש ו ך ש ח ת ד ז ק

א ב ב ו מ ן ח ש ה ע ר פ

ח ע ת נ ן ם נ כ ט ו ש ו

ב י ו י ח כ ל ן ו ז ל ח

ה ר פ ם י ה ל ן מ ר ח כ

משה היאר פרעה אהרןברד כנם אלישב

ע ויחזק

שחן שלח צפרדע שמנים

10 letters referring to the 10 plagues

TM by O. Werner © 1999

Va'era

Yossi & Co. is brought to you by Ohr Somayach "There was one [giant] frog. The Egyptians hit it and it split into swarms and swarms [of smaller frogs]." (Rashi Sh'mos 8:2)

BONUS

TM Parshas Vaera by O. Werner © 1998 Yossi & Co. is brought to you by Ohr Somayach

KNOW YOUR l”bSEFER YEHOSHUA (Shiur #12)CHAPTER 23 & 24 Two Farewell Speeches

At first glance, the two final chapters of Sefer Yehoshua appear to be almost identical. In both, Yehoshua appears to be making a final address to the nation, encouraging them to complete the conquest of the land and to follow all the laws of the Torah. However, when taking a closer look, each chapter is very different!

INTRODUCTION In several previous instances, Sefer Yehoshua has already noted that the conquest of the land (even though it had been quite successful) remained incomplete. For example, many areas of Eretz Canaan still remained unsettled, especially along the coastal plain, in Emek Yizrael [the Jezreel valley], and in the north. Therefore, it is quite understandable why Yehoshua's farewell speech (see 23:2 & 14) would include a strong reminder to the nation that much land remains to be conquered and settled (see 23:4-5,9-10). Furthermore, it is also understandable why Yehoshua must remind the nation once again to be meticulous in keeping all of the laws of the Torah (see 23:6-8,11-16). And in essence, that is what Yehoshua's speech in chapter 23 is all about. In contrast, Yehoshua's speech in chapter 24 is quite complicated.

A 'REPEAT' OF SEFER DEVARIM As you review Yehoshua chapter 23, note the numerous parallels to earlier psukim in Chumash, and especially to certain sections in Sefer Devarim. [If you want to 'cheat', see Daat Mikra for a complete list.] The reason why is quite simple. Just as Moshe Rabeinu (in Sefer Devarim) had delivered a final speech to Bnei Yisrael, imploring the new generation to fulfill the unfulfilled aspirations of the previous generation; Yehoshua delivers a verysimilar type speech. Yehoshua gathers the entire nation (note 23:2), first reminding them to appreciate the assistance that they have received thus far from Hashem, and therefore should reciprocate by following His laws (see 23:3-13). He concludes his speech by reminding the nation that should they not obey G-d, they should expect trouble in their new land. In summary, Yehoshua's 'good-bye' speech in chapter 23 beautifully reflects Bnei Yisrael's current situation, and the encouragement that they need to hear. Now, for chapter 24.

WHAT'S GOING ON? When you read chapter 24, you'll immediately notice the bizarre nature of Yehoshua's presentation. After a short review of the numerous examples of G-d's salvation since the time of the Exodus, Yehoshua then offers Bnei Yisrael the option of choosing another G-d! And, even after the nation refuses this 'generous' offer, Yehoshua again attempts to discourage them from worshiping G-d. Even though the entire Tanach is replete with prophetic rebuke, never do we find an such an example where a prophet offers Bnei Yisrael the CHOICE to worship another G-d, and then actively encourages them NOT to accept Hashem!

But this is only one of the many problems that confront us in chapter 24. 24:1 / WHY IN SHECHEM? Would it not have made more sense for them to gather in Shilo, at the site of the Mishkan,

just as they had gathered there in chapter 18? Why are the "elders, leaders, and judges" singled out, to stand before G-d? How do they stand in front of G-d, i.e. what is representing G-d in Shechem?

24:2-13 / WHY THIS HISTORY LESSON? Why does Yehoshua begin this speech with a review of Am Yisrael's history, and why does he begin this review specifically from Terach? Furthermore, why is the story of Matan Torah left out of this historical review?

24:14-24 / THE STRANGE 'OFFER' THAT 'THEY DON'T HAVE TO BE JEWISH'! Why does Yehoshua give the people the choice whether or not they want to accept G-d, and why does he encourage them NOT to accept Him?

24:25-26 / A NEW COVENANT Why does Yehoshua convene a new covenant with Bnei Yisrael at this time? And the last phrase is packed with problems: What specifically does Yehoshua write down in this SEFER TORAT ELOKIM? Why does he erect a giant stone, and place it under the 'ALAH'? What is this 'ALAH'? A tree (like ALON or AYLAH)? What is this MIKDASH HASHEM in Shechem? What's it doing there?

24:29-33 / THE CONCLUSION These psukim form a logical ending of the Sefer. Nonetheless, the mention of the burial of Yosef's bones at this time begs explanation.

APRROACH #1 - 'FREE WILL' ACCEPTANCE The most basic approach to our primary question [i.e. Yehoshua's offer that Bnei Yisrael don't need to accept G-d] is simply to understand Yehoshua as playing what we call 'the devil's advocate'. Surely, he does not really intend to allow anyone who so desires to just 'leave the religion'; rather his intention is to allow Bnei Yisrael to affirm their willful acceptance of G-d's covenant. This 'offer' could be significant, for up until now, even though Bnei Yisrael had already accepted G-d's covenant in the desert, one could understand that original acceptance as 'forced'. Recall that at Har Sinai, Bnei Yisrael are dependent on G-d for their survival in the desert. Furthermore, they had just witnessed numerous supernatural events. And finally, had they not accepted G-d's covenant, they may fear that they wouldhave been left to perish in the desert (or forced to return on their own to Egypt). Now their situation is different. Bnei Yisrael have conquered the land and live securely, and are no longer in need of daily miracles. Therefore, now that the "kibush" is complete, Yehoshua wants to give them a chance to accept the covenant one last time - but this time out of total free will.

APRROACH #2 - BRIT HAR EIVAL Another approach is to suggest that this gathering may have taken place at an earlier time, i.e. when Bnei Yisrael gathered at Har Eival as detailed earlier in Yehoshua 8:30-35 (after their victory over Ha'AI). Recall that G-d had already commanded Bnei Yisrael in Sefer Devarim that Yehoshua was to gather the nation at Har Eival to accept the covenant and read the 'blessings & curses' of the Tochacha (as detailed in Parshat Ki-tavo). In other words, Yehoshua's speech in chapter 24 is nothing new; but rather his implementation of G-d's original commandment to perform a covenantal ceremony on Har Eival upon entering the land. First of all, this parallel beautifully explains why this gathering takes place in Shechem. Recall that Shechem is located in the valley, between Har Eival and Har Grizim. We are told that the site for this ceremony is located next to ALON MOREH (see 29:30). But recall from Sefer Breishit that ALON MOREH is the same area as Shechem (see Breishit 12:6) and the very site where Avraham Avinu built his first MIZBAYACH. And even more significant, this is the very spot where G-d first promised Avraham Avinu: "l'zaracha e'tayn et ha'ARETZ ha'zot" - to your offspring I am giving this land! At this important time in Jewish history, that promise has now (finally) been fulfilled. This interpretation can also help us explain why Yehoshua erects the large stone as a witness under the 'ALAH' near the MIKDASH in Shechem (see Yehoshua 24:26). The site where Yehoshua makes the covenant may be the original ALON MOREH, or at least the site of Avraham's MIZBAYACH (see Breishit 12:6), which can also be referred to as a MIKDASH. Recall as well that Yaakov himself also builds a MIZBAYACH in Shechem, following in the footsteps of Avraham when he first returned from Exile. This may be the very reason why G-d commanded Bnei Yisrael to perform this ceremony near Shechem, to model their entry into the land of Israel after that of their forefathers. ["maase avot siman la'banim"] Furthermore, later, when Yaakov returns to his mizbayach in Shechem, we find once again numerous parallels to Yehoshua chapter 24. Note Yaakov's commandment to the people with him to "rid themselves of their idols". Plus, Yaakov buried these idols under the 'AYLAH' tree in Shechem,maybe the very same AYLAH tree that Yehoshua 24:26 refers to. This parallel may also be very significant, for now that the land is conquered, the next step for the nation should be to 'move on' from Shechem to Bet-el - to build the Bet Elokim "baMAKOM asher yivchar Hashem". However, before Bnei Yisrael can proceed towards this next step, they must first affirm their acceptance of G-d's covenant and rid themselves of their idols, just as Yaakov had done before he 'moved up' to Bet-el. There remains however a major problem in this interpretation. If Yehoshua's speech was indeed part of the ceremony at Har Eival, why isn't it recorded together with the details of that ceremony in 8:30-35? One could suggest that two aspects of the same event are recorded at two different points in the Sefer. Yehoshua's speech at this ceremony is recorded at the conclusion of the Sefer to form an epilogue, to emphasize how Bnei Yisrael's conquest of the land constituted the divine fulfillment of G-d's original promise to Avraham Avinu (from Parshat Lech L'cha). It also serves as an appropriate transition to what will (or should have) take place in Sefer Shoftim. Therefore, thematically it forms a very appropriate conclusion. [Note, that in the same manner, the Sefer also concludes with the story of the burial of Yosef's bones in SHECHEM (see 24:32). Here again we find a thematically significant concluding remark, relating back to Sefer Breishit - in fact to the final two psukim.]

Acknowledgements: THE TANACH STUDY CENTER [http://tanach.org] Sefer haDoros; The Little Midrash Says; The Sequence of Events in the Old Testament

DVAR HALACHA Reading on ShabbosThe Shulchan Aruch (O.C. 307) discusses what may and may not be read on Shabbos. The preferred reading material on Shabbos is of course Divrei Torah. Business related documents may not be read at all on Shabbos, even if they are not read aloud. The Rishonim explain the reason for this restriction is that either reading documents violates the prohibition on Shabbos of “Mimtzo Cheftzicha” – pursuing business activities, or because the Rabbis were concerned that one might come to erase words in the document. The Shulchan Aruch quotes two opposing opinions whether it is permitted to read Divrei Chochma – science, nature, etc. – on Shabbos. The Mishnah Breurah states that the custom is to be lenient in this matter but recommends stringency.The Shulchan Aruch rules that this prohibition against reading documents extends to the reading of personal letters. The Rabbis were concerned that if it were permitted to read even personal correspondence, one might come to read business documents. The Shulchan Aruch does however permit the first reading of a letter on Shabbos if the words are not verbalized. The leniency [Tosafos Shabbos 116b] is based on the fact that the letter might contain important time sensitive information that could save the life or the property of the recipient. This reason for leniency would not apply today since written personal correspondence is not our main source of news.

In his ruling that prohibits the reading of letters on Shabbos, the Shulchan Aruch decides against the Ramban who rules leniently in this matter. The Ramban argues that the prohibition against reading documents applies only to business documents, not to letters of correspondence. The Rosh questions the Ramban’s position based on the Gemara that states that on Shabbos one may not read the captions that run beneath murals. These captions are clearly not business documents, yet to read them is prohibited on Shabbos. The Rosh (as does the Shulchan Aruch) therefore understands that the prohibition against reading documents on Shabbos extends beyond business documents and can therefore apply to letters of personal correspondence as well.

Is it permitted to read a newspaper on Shabbos? It would seem that according to the ruling of the Shulchan Aruch, [that includes almost all reading material in the prohibition of “business related documents”] it would surely be forbidden. However, the Shvus Yaakov [3:23] and the Yaavetz [1:162] permit reading of a newspaper based on the heter of Tosafos to read a letter since it may contain important time sensitive information that could save the life or property of the recipient. This heter, again, would not apply today. The Yaavetz offers a second reason to permit the reading of newspapers on Shabbos. This second reason, described below, is still applicable today.

The Tur (O.C. 301) states that it is prohibited to run on Shabbos unless it is for the purpose of performing a Mitzvah. In the paragraph that follows he rules that it is permitted for boys to jump and run on Shabbos and “to view pleasant sights”. The basis of the leniency on running and jumping for young boys is that it is a Taanug – pleasure of Shabbos – for the boys to play in this manner. It is not clear whether the second statement of the Tur concerning ‘viewing pleasant sights’ is related to the first statement concerning running. The Bach understands this to be one statement, namely that one is also permitted to run to see sights that are interesting even though one does not enjoy the act of running. The Magen Avraham understands that the Tur is making two statements here; one that that it is permitted for boys to jump and run, and the second that it is permitted for one to view interesting sights on Shabbos. Of course one wonders what prohibition there might have been in seeing interesting sights on Shabbos that leads the Tur to pronounce its permissibility! The Magen Avraham explains that the ‘interesting sights’ that the Tur is referring to are interesting murals, and the issue being discussed is the reading of the captions below the murals. The Tur in his second statement is therefore saying that it is permitted to view the words below a mural if the mural is ‘interesting’, meaning that one derives Taanug (enjoyment) from viewing it. With this understanding of the Tur (as explained by the Magen Avraham) we discover that Taanug can at times permit the reading of material otherwise forbidden on Shabbos. ‘Taanug’ is the 2nd reason of the Yaavetz.

Based on this Magen Avraham, the Yaavetz permits the reading of a newspaper for one who enjoys reading current events, and would suffer if he is unable to do so. Of course those articles that deal with business, and advertisements that by definition deal with business, may not be read on Shabbos according to all opinions. The Yaavetz himself concludes that since one can very easily come to read advertisements [especially a businessman who would have a great interest in business related articles] one should abstain from reading newspapers. The Maharsham also concludes that Hamachmir Tavo Alav Brachah. Harav Nissim Karelitz, shlit”a quotes the Chazon Ish as having personally treated newspapers as Muktzeh because of the ads they contain.

In fact, newspapers that cater to the Jewish reader have more reason to be forbidden to be read on Shabbos, since the advertisements that they contain are usually particularly relevant to the Jewish reader, and it is most difficult to read the newspaper without reading the ads. Jewish newspapers having sections that are “ad-free” avoid this problem. Such sections may be read on Shabbos if one wishes to rely on the heter of the Magen Avraham and the ruling of the Ramban [that the prohibition of business related documents does not apply to non-business related articles].

What do Angels Look Like?

Like the little old lady who returned your wallet yesterday.Like the taxi driver who told you that your eyes light up the world when you smile.

Like the small child who showed you the wonder in simple things.

Like the poor man who offered to share what he had with you.Like the rich man who showed you that it really is all possible, if you believe.

Like the stranger who just happened to come along when you had lost your way.Like the friend who touched your heart, when you didn't think you had one.

Angels come in all sizes and shapes, all ages and skin colors.Some with freckles, some with dimples, some with wrinkles, some without.

They come disguised as friends, enemies, teachers, students, lovers and fools.

They don't take life too seriously; they travel light.They leave no forwarding address, they ask nothing in return.

They are hard to find when your eyes are closed, but when you choose to see, they are everywhere you look.

So open your eyes and count all your Angels...You will find you are truly blessed!

Parsha Pizzazz – VaEra

Sssssssnakes!!Many years passed since Moshe grew up in Paraoh's palace. Moshe was now an old man. He saw that even though HaShem had sent him to free the Jews from their sl avery in Egypt, things only seemed to be getting worse and worse. He didn't understand what was going on, and he asked HaShem, "Why are you doing this to the Jews? Things are worse than ever!"HaShem didn't appreciate that Moshe was complaining. HaShem scolded him:

"Moshe! Don't you trust that I know what I am doing? You doubt me -- but I have shown you far greater miracles than I ever showed Avraham, Yitzchak, and Yaakov, and they never questioned My ways! Now th e time has come for me to fulfill My promise to your forefathers. I have heard the cries of My people, and I can be trusted to free them from their slavery and suffering."Then HaShem began to prepare Moshe for his next encounter with Paraoh.

"Moshe, don't be surprised when Paraoh doesn't believe you when you say that I have appointed you as the leader of the Jews, to take them out of Egypt. When he demands proof, you will show him the miraculous signs I have given you."Sure enough, when Moshe and Aharon went to Paraoh and said, "HaShem commands you to let the Jewish people go!" Paraoh mocked him: "Sure he did! Prove it to me!"So Aharon showed Paraoh the first sign: He threw his stick onto the ground and it turned into a slithering SNAKE!"Ha! You call that a miracle?" Paraoh scoffed. "My magicians can do that silly trick too!"Paraoh's magicians came and threw sticks to the ground and -- presto! -- they turned into snakes! And then -- poof! -- the magicians turned the snakes back into sticks.Just then, HaShem caused something to happen that no magician could dream of doing: Aharon's snake turned back into a stick... and then his stick swallowed up all of the magicians' sticks!That wiped the smug smile right off of Paraoh's face.But he still didn't listen to Moshe and Aharon's message. He was hard-hearted and very stubborn, and he refused not let the Jews out of the land of Egypt.

The First Plague: Blood!It was time for Moshe and Aharon to give Paraoh a serious warning: "Listen, Paraoh! You have been ignoring us until now. But if you still refuse to listen to us and let the

Jewish people go, HaShem will send a terrible plague to punish you. HaShem will turn the water of the Nile River into blood!"Paraoh said, "Oh yeah? See if I care! Let's see Him go ahead and try it!"

So Aharon, standing by the Nile, raised up his stick and stretched it out over the water... and the water in the Nile -- and in all of the canals, lakes, and everywhere else in all of Egypt -- turned into blood! Even the Egyptians' bathtubs filled up with blood instead of water. Eeeeewwww!Since all of the fish of the Nile died in it, the blood was unbelievably disgusting and smelly! The Egyptians couldn't even stand to go near it -- let alone drink it!But in the land of Goshen, where all the Jews lived, there was still clear, pure water. So the Egyptians came to Goshen to get water from the Jews. But when a Jewish person would hand over a cup of water to an Egyptian, the water would turn to blood.Then the Egyptians thought of a new idea: "We'll share the same cup with a Jew and then we'll be able to finally drink some water!"But that idea backfired... When the Jewish person drank, he got a refreshing sip of cool water. But when the Egyptian drank from the same cup, it became -- you guessed it -- blood."I can't believe it! This is terrible! Hmm... how about if we buy your water?"That idea worked! Only when the Egyptians paid the Jewish people for their water, did it remain water.For the seven days of the plague of blood, Egyptians bought water from the Jews in Goshen. As you can imagine, all the money the Jews earned that week was very much appreciated!You would think that after all of this, Paraoh would give in. But he didn't! He asked his magicians to turn some water into blood, and his magicians were indeed able to do it.Once again, Paraoh said, "Forget it! I'm never going to let the Jews go!"

The Second Plague: Frogs!Again HaShem told Moshe to warn Paraoh that another plague would be on its way if Paraoh didn't let the Jews go. This time, it would be... FROGS! Everywhere!"Frogs, eh?" Paraoh sneered. "Well, bring on the frogs, then, because I will NOT let the Jews go!"So Aharon reached his stick out over the Nile, and a gigantic frog -- bigger than any frog anyone had ever seen before -- hopped right out of the water!The Egyptians took one look at the enormous frog and did the only thing they could think of doing: They started hitting it with sticks. But they didn't succeed in killing it. Instead, every time someone hit it, little frogs would jump out of the big frog's mouth.Soon there were frogs jumping around absolutely everywhere. There were frogs leaping on the Egyptians' beds, and even hopping into their burning hot ovens!And as if that weren't bad enough, the frogs also made an amazingly loud and annoying croaking sound -- constantly. It drove the Egyptians totally crazy; no one could hear what anyone was saying, and it kept them up during the night.The frogs were driving Paraoh cuckoo, too. They were all over his royal palace. And he didn't like having frogs hopping on his nose at night any more than anyone else did. So he called urgently for Moshe &

Aharon."Enough already! Get rid of these frogs and I'll let the Jews go!" he shouted."All right, Paraoh. When exactly would you like to have the frogs gone?""Tomorrow.""Tomorrow it is. The frogs that are in your homes, courtyards, and fields will be destroyed, but the frogs in the Nile will remain."The very next day, HaShem made all of the frogs die, except for the ones in the river.

But Paraoh saw that his magicians could also make frogs appear, and besides, the frogs that had been jumping all around his kingdom were now gone... So he said: "I will not -- I repeat, NOT -- let the Jews go!"The Third Plague: Lice!Next HaShem said to Moshe, "Tell Aharon to strike the dust of the earth with his stick, and the dust will turn into lice. Do not warn Paraoh this time. He had two chances already and he did not listen."So Aharon hit the ground with his stick, and little

biting insects began swarming everywhere. Soon all of the Egyptians - and their animals - were itching and scratching.A very uncomfortable Paraoh called his magicians and asked, "Do you know how to conjure up lice, too?""Well... we tried, Your Majesty... but we couldn't do it. They're just too small for us to make with our magic.

This must be the work of HaShem!""Hmph," Paraoh said. "Well, I STILL won't let those Jews go!"

The Fourth Plague: Wild Animals!Again HaShem told Moshe to warn Paraoh that another plague was coming. So Moshe went to Paraoh and said, "Now your land will be overrun with all kinds of fierce, wild animals!"Soon, out of the desert came lions and tigers and bears - oh my! - and snakes and scorpions, and all sorts of other dangerous creatures. They were everywhere - except in the Jewish town of Goshen.The Egyptians were terrified, and Paraoh quickly called for Moshe and Aharon. "Enough! Enough!" cried Paraoh. "I'll free the Jewish people. They won't be slaves anymore! They can sacrifice to HaShem right here in Egypt!""Sorry, Paraoh," said Moshe. "That's just not good enough. We need to go into the desert for three days to make our sacrifices. After all, we'll be sacrificing lambs, which you Egyptians worship... and you wouldn't really want us to do that in Egypt, would you?""Fine!" said Paraoh. "You can go into the desert for three days -- just don't go too far away!""I'm so glad you said that. I will pray to HaShem to take away all of the wild animals tomorrow."The very next day, every single one of the animals left. (They disappeared from Egypt completely; they didn't just die, because dead animals would have been valuable to the Egyptians as meat or leather or fur.)But stubborn old Paraoh cried out, "NO!! I changed my mind! I will NOT let my slaves go!"

(Did you really think Paraoh was the type of person who would keep his promises?)

The Fifth Plague: Animal Disease!Soon Moshe was back at Paraoh's palace with another warning: "If you still won't let the Jews go out of Egypt, HaShem will make all of your field animals die of disease. Say no this time, and tomorrow you can say goodbye to all of your horses, donkeys, camels, cows, and sheep!"Sure enough, the next day all of the Egyptians' field animals died -- but all of the Jews' animals stayed perfectly healthy.

But even after this terrible plague, Paraoh's heart was still hard as a rock. "I still say -- I will not let them go!!"

The Sixth Plague: Blisters! Another plague was on its way, and this time Paraoh had no advance warning.HaShem told Moshe and Aharon to take fistfuls of ashes from the coal used in furnaces. Once their hands were filled with the black soot, Moshe took all of it in one hand and threw it, with great force, up toward the sky.HaShem then spread the ashes over all of Egypt. When it

landed on people and animals (the ones who survived the fifth plague because they were in stables), it caused their skin to develop a rash of large blisters... OUCH!This time, it was HaShem who hardened Paraoh's heart so that he would not listen to Moshe and Aharon, and he did not let the Jews go.

The Seventh Plague: Hail!Now HaShem told Moshe and Aharon to warn Paraoh that the next plague would be as terrifying as all of the other ones combined!Moshe scratched a line on the wall inside Paraoh's palace and said, "At this time tomorrow, the sun that shines in that window will reach this line. When it does, HaShem will send an e normous hailstorm. It will e a storm like you've never seen before -- and will never see again!"The next day, Moshe reached his hand toward the sky, and -- BOOM! There was thunder and lightning, and then came hailstones -- bigger than golf balls, bigger than baseballs, even bigger than basketballs! Mixed in with the blocks of falling ice was fire, which miraculously did not melt the hail.

Any person or animal that was outside while the storm was raging was killed. (Egyptians who believed that HaShem was the One sending the plagues saved themselves by staying indoors and keeping their animals safely inside with them.) Even the Egyptians' trees and plants were ruined by the pounding hail and the burning fire.But there was no hail at all in Goshen.Paraoh called for Moshe and Aharon to come to his palace. "I can't take it anymore!" he cried. "Tell HaShem to stop this bizarre hailstorm. I have sinned,

and HaShem is fair and good. He is right -- my people and I deserve to be punished! I WILL let the Jews go! I promise! Now make that hail go away... please!"So Moshe left the palace and went outside of the city. He prayed to HaShem to stop the thunder and the ice and the fire -- and the storm came to a sudden end. Even hailstones that were already on their way down from the sky stopped in mid-air and never hit the ground!

Promises, PromisesBut as soon as the dangerous storm had passed, Paraoh went right back to his old self. "Did I say I would let the Jews go? No, no, no. Absolutely NOT! I WILL NOT LET THE JEWS GO!" (What did we say about Paraoh and his promises?)The story isn't over yet! There are ten plagues, right? And so far we've only read about seven... And there's plenty of excitement to come as the Jews finally leave Egypt -- in a hurry!

by Zvi Akiva Fleisher

And Moshe screamed to Hashem "Va'yitzak Moshe el Hashem"(8:8) Why was it necessary for Moshe to scream?

1) The mishnoh Brochos 15a says that one who prays the "Shma" has to hear his own words. The frogs croaked so loudly that Moshe had no choice but to scram to be able to hear his own words of supplication. (Maharsh"al)

2) The terrible noise of the frogs croaking was in and of itself one aspect of the plague. To bring this to an end required entreaty in kind. (Zichron Sholo-m)

3) Note that our verse ends with the words "al dvar hatz'fardim asher som l'Pharoh," - regarding the matter of the frogs that He placed for Paroh. This means that Paroh only requested that the frogs that disturbed him (and his people) be removed. However, those that are normally found in the wild should remain. We indeed find that this happened as the verse states "rak ba'y'or tisho'arnoh" (verse 5). We thus have Moshe praying for removal of the frogs from one area but not from another. There is a maxim in the gemara Sanhedrin 64a that when Hashem gives, i.e. hearkens to a prayer, it is not done halfway. Since Moshe requested an exception to this rule he had to put in much effort and scream. (Sforno)

4) Moshe predicated his praying to Hashem for removal of the frogs with, "his po'eir olai l'mosai atir l'cho .. l'hachris hatz'fardim." Since he put his reputation on the line here more than by any other prayer for removal of a plague, he prayed extra hard that it be removed and at the set time as well. (Tzror Hamor and Abarbenel)

5) Because Moshe seemed to be taking some credit for the plague, saying, "hispo'eir OLAI" (verse 5), his prayers were not heard until he put in much effort, through screaming. (Tur)

Fifth Plague: "Ki im mo'ein atoh l'sha'lei'ach v'odcho machazik bom" (9:2) - If you refuse to send and still hold onto them - What is added by "v'odcho machazik bom"? Why is this term not used by the warnings of any of the other plagues? The mishneh Eiduyos 2:10 says that the Egyptians were judged with plagues for 12 months. The gemara R.H. 11a says that the servitude of our forefathers in Egypt came to a halt on Rosh Hashonoh. Armed with these 2 pieces of information we may assume (although contrary to some commentators such as Rabbeinu Bachyei in parshas Bo) that the fifth plague took place slightly before half a year after the onset of the plagues, as half the plagues would take place in half a year. This would bring us to the month of Tishrei since the plagues ended on the 15th of Nison and they had begun 12 months earlier in Nison as well. We can thus say that Moshe had up to this point only mentioned sending the bnei Yisroel away as free people. Obviously included in this would be the end of their servitude. However, here at the fifth plague, even if Paroh would not set them free, they would afterwards not be enslaved, only stuck in Egypt. This is why Hashem told Moshe to warn Paroh regarding 2 matters, sending them away and forcing them to work as slaves. This is the intention of "v'odcho machazik bom." After this plague even if Paroh would not let them go free there would be no "machazik bom," as the servitude would end on Rosh Hashonoh. Earlier it was not mentioned since if he would not grant them total freedom he would still enslave them as well.

The Rambam in hilchos teshuvoh 6:4 explains that when a person transgresses a very terrible sin or constantly repeats a sin it is appropriate for Hashem to close the gates of repentance so that the sinner should die with his sin intact and then Hashem would exact full punishment from him. In the next halacha he says that this is why Hashem hardened Paroh's heart, as Paroh premeditatedly diabolically planned to enslave and treat the bnei Yisroel harshly. However, the Rambam does not shed any light on why this took place specifically by the sixth plague and onwards, "Va'y'cha'zeik Hashem es leiv Paroh" (9:12). With the above we can explain this. Until now, even though Paroh and his people were smitten with some devastating plagues, nevertheless someone with great resolve might reason that it takes a lot more than plagues to force him to release a workforce of 600,000 adult men. Once Paroh was advised by the 5th plague that in any case he would no longer hold sway over his Jewish servants from Rosh Hashonoh onwards, what sense did it make for him to hang onto them? Even the most obstinate of people would back off when dealt such devastating blows if they know that they have lost their workforce in any case. From this point onwards Paroh's resolve could only be explained as being supernaturally Heavenly induced, "Va'y'cha'zeik Hashem es leiv Paroh."

TheWeekly Haftorahby Reuben Ebrahimoff - the Haftorahman

The Haftarah for Parashas Va'aira Egypt's Punishment

Read from the book of Ezekiel Chapter 28:25-29:21

The Summary of This Week's Haftorah: : Israelis future blessing: (Ch.28:25). Ezekiel begins with telling us that Hashem will punish the Jewish Nation's enemies. Then Hashem will permit the Jewish people to return to their homeland in the future. A Prophecy against Pharaoh and Egypt. (Ch. 29:1) Hashem speaks to Ezekiel who was living in Bavel at the time and provides him with the following prophecy regarding Egypt. Ezekiel prophecies that Babylon will conquer Egypt. At the time Jerusalem had been surrounded by the Babylonians for about a year, and they were hoping to get help from the Egyptians to rescue them. Hashem through his prophet Ezekiel said "forget about it, don't rely on other nations to rescue you, rely on yourselves, and me, Hashem." The Haftorah explains why Egypt deserves this punishment. Egypt always promised to back up Israel against their enemies, but when it came time to help Israel Egypt never kept their word. The prophet further explains that Egypt will be desolate for 40 years, and the people of Egypt will be scattered among the nations. Then Ezekiel explains that Egypt will never rise to power again. It will be come desolate. Hashem rewards Nebuchadnezzar by allowing Babylon to defeat Egypt. (Ch. 29:17) The Haftorah concludes with Nebuchadnezzar, King of Babylon was allowed to conquer Egypt.

The Haftorah's Connection between the Parasha and Haftorah: both the Parasha and the Haftorah speak about the punishment of Egypt. The Parasha speaks about the plagues that befell the Egyptians in Moses' time and the Haftorah predicts that Babylon will conquer Egypt in Pharaoh Chofra's time. The difference in time of when the Parasha took place and the Haftorah is about a thousand years.

Haftorahman's Lesson of the week: We see a direct connection between Hashem and man with regard to "meedah kinegged meedah" measure for measure. What did Egypt do? Because Egypt kept making promises they didn't keep, Hashem's nation, Israel was being put into a vulnerable position and Hashem doesn't like that. Hashem is very protective of his "children." What do we learn from this? Don't make promises you can't keep, for sure. Don't rely on the "unreliable." Whoever that may be. If you're getting the help you need, fine. If you're not, change gears and start to help yourself. Rely on yourself for prayers and rely on Hashem for the response to your prayers. You have direct access to Hashem, at any time, in any language you can ask for help. Try it, you will like it.

The Biography of Ezekiel: Ezekiel name means "Hashem strengthens" or may Hashem strengthen. He was a Kohen. He was born in the village of Anatot surrounding Jerusalem. His wife died suddenly before his prophecies began. Ezekiel was a part of the 8000 exiles in 597 b.c.e. to go to Babylon. He prophesied for 30 years, several are date, month and year specific. He was the only person in the Tanach (Bible) to be called "Ben Adam" The son of man. The Book of Ezekiel: Ezekiel wrote his own book that is 48 chapters long. The 1st 24 chapters are about the future siege and fall of Jerusalem. The 2nd part of the book, chapters 25 -48 talk of the hope that Hashem will favor the mountains of Israel and remove the Idol worshipping and repopulate the land. Ezekiel goes on to predict of the annihilation of the hostile Heathen nations. We are explained about the rejoining of the two halves of the split Land of Israel, Judea and Sammaria. Finally we hear about the plans for the third temple and the redistribution of the land among the tribes with a President for the people. There are Major warnings to the exiles in Babylon. Just before the destruction of Jerusalem and the 1st Temple. The Book of Ezekiel begins with the prophet's vision of the Ma'aseh Hamerkavah (The Throne of Hashem) lifting itself up from the Bais Hamikdash. 2nd there is the story of the Valley of the Dry bones and their resurrection. 3rd We have the description of the 3rd Temple to be built in the messianic period.

Famous phrases: Va'tesaeni ruach va'eshma kol ra'ashgadol -- baruch kevod Hashem mimekomo. Then a wind lifted me and then I heard behind me the sound of a great noise. Blessed be the glory of Hashem from his place. Included in the prayer "u'vah lezion goel."

Timeline: These events took place about 2500 years ago.

Map: The Haftorah takes place in Babylon.