Cary Hillebrand looks at Parashat Va’era

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Parashat Va’era

פרשת וארא

שמות   Exodus 6:2 to 9:15

Chapter 6, verses 2 through 13 – G-d speaks to Moses and Aaron; charges them to continue their mission

Several things are going on here. Let’s unpack the paragraph.

“…I did not make myself known to them by my name יהוה.” G-d reveals himself by a new name, the unpronounceable יהוה (YHVH), commonly referenced as the Tetragrammaton (derived from the Greek Tetragrammatos meaning “four letters”). Implication is that this name was not revealed to the patriarchs (Verse 3 – ושמי יהוה לא נודעתי להם). If so, why only now? In fact, the name was revealed to the patriarchs in Genesis several times (for example Chapter 15, verse 7). The rabbis struggled with how to harmonize this apparent contradiction. One rationalization was that to the patriarchs, the name was an additional appellation without any in depth understanding. To Moses, the revelation of the name yielded a view of a previously unrevealed facet of G-d, or perhaps the personal relationship during the time of the patriarchs is now expanding to include a people. A bit of a stretch in my view!

Verse 5 – “… and I have remembered my covenant” (ואזכור את בריתי). Most probably “remembered” is a figure of speech, not implying anthropomorphic qualities to G-d. Did this imply that the 400 year period of enslavement prophesied by G-d to Abram in Exodus, Chapter 15, verse 13 is now almost up?

In the previous parashah, the Israelites listened but Pharaoh did not, and as a result, the heavy burdens upon the Israelites were increased. In this section, the Israelites would not listen to Moses. They were too beaten down and exhausted, both in body and in spirit. A frustrated Mose made the reasonable argument that if even the Israelites, his own people, will not listen to him, how can he expect Pharaoh to listen to him and heed his words. Moses reminds G-d that he is of “heavy speech (אני ערל שפתים). As I noted for the previous parashah, perhaps Moses is not referring to a speech impediment, but the fact that he is not fluent in the languages of the Egyptians and of the Hebrews. G-d spoke to Moshe and Aaron, charging them to continue the task to take the Israelites out of Egypt.

Verses 14 through 30 – Genealogy of the Hebrew clans

Genealogy of the Hebrew households of the time. Note that Moses’ father Amram married his paternal aunt Yocheved, a practice that would be specifically prohibited in Leviticus (Chapter 18, verse 12). There is some evidence that it was not uncommon in ancient Egypt. Why was this relation specifically mentioned here as it does not appear to have any relation to the ongoing narrative?

Chapter 7, verses 1 through 13 – Moses and Aaron confront Pharaoh

“But I will harden Pharaoh’s heart, that I may multiply My signs and marvels in the land of Egypt.” If Pharaoh’s heart is hardened, how can he be held responsible or to blame? He was denied free will. The Rabbis contend that he has already sinned to such a degree that the path to forgiveness is closed, and Egypt must endure the travails waiting for them.

The Torah records here the ages of Moses and Aaron when they appeared before Pharaoh (80 and 83 respectively). Why is this entered into the narrative at this point? What is the message we are supposed to take?

Now the plagues begin. With each succeeding one, G-d kicks it up a notch. Spoiler alert – the tenth plague is a doozy!

Verses 14 through 29; Chapter 8, verses 1 through 11 – First two plagues strike Egypt

How is it that Moses, descended from slaves, and Aaron, himself still a slave, were free to approach Pharaoh in such a casual manner? Didn’t Pharaoh have palace guards and gatekeepers, not to mention a security detail?

Note that Moses did not appeal for freedom for his people, just temporary leave to go into the wilderness for a religious ceremony. Even this was too much for Pharaoh. The first two plagues, blood and frogs, were preceded with warnings. No explanation was given for how the court magicians were able to duplicate these feats.

dג had not yet hardened Pharaoh’s heart. As soon as Egypt had relief from these two plagues, he went back on his word.

Verses 12 through 28 – Third and fourth plagues strike Egypt

Third and fourth plagues, lice, and locusts respectively over all of Egypt, save Goshen where the Israelites lived.  The magicians could not duplicate these feats and had to admit that they were of godly origin (“finger of G-d” –אצבע אלקים – source for the legal term “Act of G-d”). Pharaoh still has not yet learned his lesson. As soon as the plagues subside, he retracts his agreement. Pharaoh apparently is still acting out of free will; his heart is not yet hardened by G-d.

Chapter 9, verses 1 through 7 – Fifth plague strikes Egypt

The first four plagues can be said to have been of nuisance value. Now is the time to begin in earnest.

Pharaoh is given a fifth and final chance to back down, but once he receives respite, he reverts to his evil ways. Pestilence (lice) destroyed the Egyptian livestock but spared Israel’s livestock. In the aftermath, Pharaoh remains stubborn, and the die is cast for increasingly severe and destructive plagues.

Verses 8 through 12 – Sixth plague strikes Egypt

Previous plagues affected the Egyptian land and property. Now the plagues will affect their bodies. Sixth plague is boils. G-d’s patience with Pharaoh is exhausted and from now on Pharaoh’s heart will be hardened. The die is now cast and Pharaoh is locked into being a vehicle for the remaining plagues to run their devastating course and finally for a defeated Pharaoh to acknowledge G-d’s power over him.

Verses 13 through 35 – Pharaoh’s power begins to crack; seventh plague strikes Egypt

We see in verse 20 that Pharaoh’s absolute hold on power is starting to crack under the weight of the ever more destructive plagues. There are those among Pharaoh’s inner court that heed the advice of Moses over Pharaoh’s obstinacy and bring their slaves and livestock into shelter.

Pharaoh at first appears to have gotten the message this time: “I stand guilty this time; the Lord is in the right and I and my people are in the wrong.” Still, upon the ceasing of the hail, Pharaoh’s heart is once again hardened, and he retracts everything. The drama is set on its course and will play out to its’ ultimate tragic (for Pharaoh and for Egypt) conclusion.

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