Vaeira - 5th Portion

Join me as we learn Mish together for the fifth Torah reading Thursday Parshas Va'eira chapter 8 verse 7. Yesterday we learned about the first two plagues. The first one being the plague of blood and before that the actual act of showing Pharaoh how God's greatness of making the staff into a serpent then the plague of blood and the plague of frogs. We also learned yesterday where Pharaoh asks of Mosha to remove the frogs. Today we continue with the plague of frogs in the following plagues. Verse 7 The Mosha continues to say that the frogs will then be removed from you from your homes from your servants homes from your homes from your nation only going to stay in the river. Verse 8 Mosha went out left from in front of Pharaoh and Mosha then cried out to Hashem to God the plagues concerning the frog. that he brought upon Pharaoh. Verse 8 Rashi It says that he went out and then afterwards he cried out. He cried out that it should stop by tomorrow. Verse verse 9 God did as Mosha requested and all the frogs died. And from the homes from the courtyards and from the fields. Verse 10 and the Egyptians piled them into heaps and because of the heaps of dead frogs the land stunk from them. Khamorim Khamorim, Rashi translates. What does the word Khamorim mean? Tzevorim Tzevorim, heaps and heaps of them. K'd'arguma like the Targum says, Galim. The Goidim Galim, heaps of them. Verse 11. V'yar Paroh ki hayisa revacha, Pharaoh now saw that he had some relief. V'hakhbed es libo, however, he continued to harden his heart. V'lo shama aleihem, he did not listen to Moshe and Aharon k'shar dibber Hashem, like God said. V'hakhbed es libo, so Rashi said, if you look at the words v'hakhbed loshon pol who, meaning, it's something which continued to go on. K'may holekh v'nisaya, it continues to travel. V'khein v'hakeh es smayo v'shol v'lekim, v'hakeh v'tza'er, different terminologies that we find throughout the Torah, where are the same usage is used for something that continues. So, k'diber Hashem, where did God tell him? V'hayehi k'diber, where did God tell him? God said to Moshe, v'lo yishma aleikhem Paroh, God said that Pharaoh wouldn't listen to them, and over here exactly is what happened as Pharaoh does not listen. We're now going to continue with verse 12 in the third plague. V'yomer Hashem el Moshe, God says to Moshe, emor el Aharon, speak to Aharon, neteh es matekha, and he should raise his ha- and his staff, v'hakeh es afar ha'aretz, and then he will strike the dust of the earth. V'hayu l'khinim, and it will turn into lice, b'khol eretz Mitzrayim, throughout the land of Egypt. Emor el Aharon, verse 12. Lo yoyu afar k'day l'kasedei Moshe, just like we found earlier that the water was not worthy, it should not be done through uh Moshe, for the same reason, af shehaygan alav, because in this case the earth protected Moshe, k'shar harag es ha'Mitzri v'yitmenu b'khol, because when Moshe killed the Egyptian taskmaster that was hurting the Jew, and he buried him in the sand. Therefore, uh the sand did a cover-up for him. The luck they are in, and therefore the one to do the plague was Aaron. Verse 13. stretched out his hand with with his staff, and he struck the earth of the land. And that he had kinam, and it was lice for Adam and man and in animals. Call all the dust of the earth turned into lice in the all of Egypt. 13. But they had kinam. Rashi. Why over here does he use this terminology kinam? Because over here it's talking about the fact that it went all over, and therefore uses the singular term la heitz. Verse 14. And the magicians tried to do the same with their cantations la heitzia kinam to bring out lice from the earth, but they were not able to. But they had kinam and the lice continued to be in the humans and the swarms of the lice continued to remain on the man and on the beast. Rashi. They were not able to create it. Meaning they were not able to create it. They were not able to create something else they had no ability to be able to do it just like they tried copying and imitating what motion and Aaron did, and they were not able to. They were not able to create it. They were not able to. Why weren't they able to? Because we know that demons or black magic is not able to control on any creation which is smaller than a barley. And we know that the lice is smaller than a barley, and therefore they were not able to have any control or master the ability to create it. Because of that, verse 15, "By my heart to my own power and the magician said to Pharaoh, it's by him. This is the finger. It's the act of God." Still and all, the Pharaoh's heart was hardened and he did not listen to them as God has said. It's by him. It's a terminology, meaning it's a metaphor. Who ain't only they shopping? This, until now, Pharaoh was convinced himself that the first three previous incidents and wonders were maybe magic and therefore he mocked them by saying, "What are you bringing magic to a place that's already prolific in magic?" Over here, they tell him this is not magic. This is something which is mystical and must be godly. It was working me. It was made through God. I should leave it out. I should have sham. Where did God say this? As God said, the Pharaoh would not would not listen to them. We now continue to the fourth plague. Verse 16. I gave my sham on my shin. God said to Mosha, "Hush came. This is now three plagues into it. We're now up to the fourth plague, so we're now at the date of this would be the first one started on the 8th of Tammuz. We're now on the 15th of Elul. I gave my sham on my shin. God said to Mosha, "Hush came. I wake up early in the morning. Be seated before Pharaoh and stand before Pharaoh. He knew he had to come by me. He goes out to the water for a mighty and you'll tell him I am a sham. So said God, "Send my nation. Send my people that they should serve me." Verse 17. And you shall let go for if you do not send forth as I am in my people, then I will incite with you. I will send to you and in your servants by your nation and by your and your homes as always a horde of a wild animals and they will then fill the homes of Egypt as always. These wild animals Adam the earth that it comes upon I should hate Allah that they are upon. Rashi mashliach b'chol. What does it mean mashliach b'chol? This mission not doesn't mean I'm going to send you on a mission, but megora b'cha I will incite that they will come there. V'chein shein b'heim with a shalach b'chol where a person talks about inciting that the animals will come upon them. Lashon shishui. As you look in the Old French, it's a very similar word to English instigate, which means inciting. As a orev, what does it mean orev? The word orev means a mixed breed of a horde of animals. Kol minei chais v'reis v'nachash v'akrav u'vuryah. All different kinds of wild animals, snakes, and serpents, and scorpions mixed together. V'hayu mashchisum and they were going to come and be damaging b'heim in the people. V'yashtam b'davar there's a reason why he picks these plagues as why these specific plagues. Adonai Elohim makah makah l'matzui l'olam. And the Medrash explains why specifically every single plague. Tachsisam al chamas malchei Balaam. This is different tactics of the kings of warriors of how they come upon them. Meaning k'she yisaber malchus k'she tzara. The same thing as any kingdom which comes to take siege on al ir on a city to conquer it. B'techilah, first thing that it does in a siege is m'kalkel minei sa'ah. It ruins its water source. V'achicha taken alainu b'nei b'sheiflis. Then it scares them by making sounds and alarms and bombs. L'yaram to scare them u'l'havhalam to confuse them. V'chein that was a tz'fardeim. That was the frogs. M'kar'kin b'heim and they make noises and they just scare and they're annoying. And then k'dei she amar Medrash, like it says in the Medrash Rabbah Tanchuma of how God's plan of each one of these plagues came into the strategy that God had. Verse 18. V'hiflesi bayom hahu. And on that day you will see the difference. As Eretz Goshen Goshen, unlike the first three plagues, but you will see that I will set apart Goshen. I shall I mean I mean a lot that my nation dwells upon it. The built the I am or if there will not be any mixed animals there. The mountain does say you will know that you and I shall be called of ours that I am God in the midst of the land. The he flacy, what does the word he flacy mean? Rashi tells us we fresh tea, I will separate as we'll see in other places it says we he flush him God separates to difficult to find the dollars and refresh it's not something which is foreign for me to do. The mountain can be a sham the kind of ours awful peaches can ask me to show my hand even though my divine presence is up in heaven. Say that seems kind of honest but I can tell my decrees happen and occur here in this world. What it means even the kind of ours in the midst of the land as we mentioned previously that the whole point of the plagues were to see the difference between the Jewish people and the Egyptians and to distinguish the two and to see the greatness of God in and amongst the people. This concludes the fifth Torah reading for parshas Vayeira.