Holy Scriptures Study (Week 15; Bo) 118.5.15

Holy Scriptures Study, Week 15 Bo, 118.5.15

Torah

Shemot 10:1 – 13:16

Adonai commands Moshe to approach Pharaoh again.

Moshe and Aaron warn Pharaoh of the plague of locusts.

“Pharaoh’s officials said to him, ‘How long will you allow the Israelites to be a problem to us? Let the Israelites go and allow them to worship Adonai. Don’t you see that Egypt is being ruined?’ (v7)

Pharaoh agrees to let the Israelites go, but then refuses to allow the children to leave as well.

Moshe raises his hands to bring the locusts.

Pharaoh pleads; Moshe implores Adonai; and Adonai removes the locusts.

Adonai brings the plague of darkness.

Pharaoh permits Israelites to leave, without cattle; Moshe refuses.

“Pharaoh shouted at (Moshe), ‘Leave my presence! Don’t dare show your face to me again. The moment you appear before me, you will die!’

“Moshe replied, ‘Just as you say. I will never see your face again.’”

Adonai describes the approaching death of the Egyptian first born.

Adonai proclaims Nisan as the first month of the year.

Adonai proclaims the sacrifice of Pesach, and the blood on the doorposts.

“The blood on the doorposts will be a sign where you are staying. I will see the blood and pass over that home. There will be no deadly plague among the Hebrews when I punish Egypt.” (v13)

Adonai commands the festival of matzah.

Moshe gathers together the Israelite families.

The first born in Egypt are killed.

Moshe tells the Israelites to flee Egypt.

“The Hebrews took their unleavened dough, which had not had time to rise. They wrapped the bread bowls of unleavened dough with robes and carried them on their shoulders.” (v34)

The Egyptians give the Israelites gold, silver, and clothing.

600,000 Israelites leave Egypt after 430 years.

Pesach sacrificed prohibited from uncircumcised foreigners.

“Adonai spoke to (Moshe): ‘Dedicate to Me every first-born among the Israelites. Both man and beast are Mine.’” (1)

“On that day, you must explain to your children, ‘It is because of what Adonai did for me when I left Egypt.’” (v8)

“These words shall be a sign on your arm and a reminder in the center of your head. Adonai’s teaching will then be in your mouth: that it was with a show of strength that (Adonai) brought you out of Egypt.” (v9)

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Is there any legitimacy within the notion of Moshe and Pharaoh being the same individual, within an esoteric manner: the metaphysical journey of Israel progressing from the enslavement of one’s selfishness and past transgressions, embodied by Egypt, and performing Teshuvah, embodied within the liberation from Egypt, into learning and adhering to the Will of Adonai, encapsulated within the journey through the Wilderness? How does Moshe’s doubts in himself (and intrinsically within Adonai) compare with Pharaoh’s hardness of heart? Is there legitimacy within the notion of each individual containing a certain Prophetic element of Moshe and a certain tyrannical element of Pharaoh?

What is the intrinsic function of the locusts? Do the locusts exclusively exist to prove a point to Pharaoh and the Egyptians, and when that point is proven, the locusts are exterminated? Are the locusts simply a manifestation of Pharaoh’s karma? Are we each simply the manifestation of each other’s own respective karma?

How do we each reconcile the apparent mutual exclusivity of free will and omnipotence? Which one is the illusion?

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Bhagavad Gita

Chapters 11 – 12

“Just as you have described your infinite glory, O Lord, now I long to see it. I want to see (You) as the supreme ruler of (Creation).” (v3)

“Behold, Arjuna, a million divine forms, with an infinite variety of color and shape.” (v5)

“But these things cannot be seen with your physical eyes; therefore I give you spiritual vision to perceive (My) majestic power.” (8)

“I see infinite mouths and arms, stomachs and eyes, and (You) are embodied in every form. I see (You) everywhere, without beginning, middle, or end. You are the Lord of all creation, and the cosmos is (Your) body.” (16)

“You are the supreme, changeless Reality, the one thing to be known. You are the refuge of all creation, the immortal spirit, the eternal guardian of eternal (Dharma).” (v18)

Arjuna becomes fearful; Arjuna sees warriors on battlefield rushing into destruction.

“I am time, the destroyer of all; I have come to consume the world. Even without your participation, all the warriors gathered here will die.” (v32)

“Therefore arise, Arjuna; conquer your enemies and enjoy the glory of sovereignty. I have already slain all these warriors; you will only be (My) instrument.” (v33)

“Having heard these words, Arjuna trembled in fear. With joined palms he bowed before Krishna and addressed (Brahman) stammering.” (v35)

Arjuna makes proclamations of Brahman and apologises to Sri Krishna for previous disrespect.

Arjuna solicits Brahman to return to temporal form of Sri Krishna.

“Those who set their hearts on (Me) and worship (Me) with unfailing devotion and (Faith) are more established in yoga.” (v2)

“Yet hazardous and slow is the path to the Unrevealed, difficult for physical man to tread.” (v5)

“Still your mind in (Me), still your intellect in (Me), and without doubt you will be united with (Me) forever.

“If you cannot still your mind in (Me), learn to do so through the regular practice of meditation.

“If you lack the will for such self-discipline, engage yourself in (My) work, for selfless service can lead you at last to complete fulfillment.

“If you are unable to do even this, surrender yourself to (Me), disciplining yourself and renouncing the results of all your actions.” (v8-11)

“Better indeed is knowledge than mechanical practice. Better than knowledge is meditation. But better still is surrender of attachment to results, because there follows immediate (Peace).” (v12)

“That one I love is incapable of ill will, who is friendly and compassionate. Living beyond the reach of I and mine and of pleasure and pain, patient, contented, self-controlled, firm in Faith, with all his heart and all his mind given to (Me)—with such a one I am in love.” (v13-14)

“Not agitating the world, or by it agitated, he stands above the sway of elation, competition, and fear: he is (My) beloved.

“He is detached, pure, efficient, impartial, never anxious, selfless in all his undertakings; he is (My) devotee, very dear to (Me).

“He is dear to (Me) who runs not after the pleasant or away from the painful, grieves not, lusts not, but lets things come and go as they happen.

“That devotee who looks upon friend and foe with equal regard, who is not buoyed up by praise nor cast down by blame, alike in heat and cold, pleasure and pain, free from selfish attachments,

The same in honor and dishonor, quiet, ever full, in harmony everywhere, firm in (Faith)—such a one is dear to (Me).

“Those who meditate upon this immortal (Dharma) as I have declared it, full of (Faith) and seeking (Me) as life’s supreme goal, are (Truly) (My) devotees, and (My0 love for them is very great.” (v15-20)

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How does the vision of Arjuna compare and contrast with the vision of Moshe; and how do each compare and contrast with the Wondrous Eye described by the Buddha, as well as the respective visions and experiences of additional Prophets?

How can inconceivable notions, visions, and experiences be placed into words? Which is increasingly limited form of communication: sight or words?

When Arjuna describes the warriors on the battlefield, does that mean that the war already begins? Is he watching the actual battle occurring or is it simply a mystical vision of what is intending to happen, or is it both?

Amidst the notion of Arjuna simply being a tool for implementing the Karma facilitated from Brahman, how does this balance with the notion of transcending beyond the gunas and maintaining equanimity beyond pain and pleasure (similarly taught by the Buddha)? And how does this compare and contrast with the teachings that Moshe provides about Adonai delivering the Israelites exclusively through the Faith, and without the effort or skills or might of the Israelites? And how does this compare and contrast with similar guidance provided from the Koran?

In further proclaiming the attributes of Brahman, is Arjuna simply shying away from the confrontation on the battlefield? How is the dissonance reconciled between the command for engaging within battle and pursuing the spiritual life?

What does Arjuna actually solicit when seeing Sri Krishna return to a temporal form; does Sri Krishna actually have 4 arms, and if so, who else is similarly situated within such circumstances?

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Digha Nikaya

Tevigga Sutta

“Thus have I heard. When the Exalted One was once journeying through Kosala with a great company of the brethren, with about five hundred brethren, he came to the (Brahmin) village in Kosala which is called Manasakata. And there at Manasakata the Exalted One stayed in the mango grove, on the bank of the river Akiravati, to the north of Manasakata.” (v1)

An argument arises between Vasettha and Bharadvaga; Vasetha suggests visiting the Buddha and Bharadvaga agrees.

“Various (Brahmins), Gotama, teach various paths. The Addhariya (Brahmins), the Tittiriya (Brahmins), the Khandoka (Brahmins), the Khandava (Brahmins), the Bavhariga (Brahmins). Are all those saving paths? Are they all paths which will lead him, who acts according to them, into a state of union with Brahma?”

The Buddha asks Vasettha whether each one is meritous; Vasettha affirms.

The Buddha asks whether any of the espousing teachers ever reaches Brahma; Vasettha denies.

The Buddha affirms same circumstance for the Rishis.

The Buddha compares all teachers as blind men.

The Buddha questions the Brahmins’ ability to be united with the Sun and Moon, and makes similar conclusions.

The Buddha makes the comparison of proclamations to that of a man professing love for a woman that he has yet to meet.

The Buddha makes same comparison to a man building a staircase to an absent mansion.

The Buddha makes same comparison to a man invoking a river bank to come to him; with Brahmins having yet to adopt virtuous qualities.

The Buddha makes same comparison to a man attempting to cross a river whilst his arms are bound by chains; with chains compared to 5 lusts alleviated by Arahats: forms perceptible to the eye; sounds of the same kind; odours of the same kind; tastes of the same kind; substances of the same kind.

The Buddha makes same comparison to man wanting to leap across river, yet sleeping on the bank.

The Buddha describes the 5 Hindrances: worldly lusts, illwill, torpor and sloth of heart and mind, flurry and worry, and suspense.

The Buddha describes characteristics of Brahma.

“Is Brahma in possession of wives and wealth, or is (Brahma) not?”

“(Brahma) is not, Gotama.”

“Is (Brahma’s) mind full of anger, or free from anger?”

“Free from anger, Gotama.”

“Is (Brahma’s) mind full of malice, or free from malice?”

“Free from malice, Gotama.”

“Is (Brahma’s) mind tarnished, or is it pure?”

“It is pure, Gotama.”

“Has (Brahma) self-mastery, or has (Brahma) not?”

“(Brahma) has, Gotama.” (v31)

The Buddha affirms that the Brahmins are without such qualities.

Vasettha asks whether the Buddha knows the path to Brahma; the Buddha affirms.

The Buddha provides some of his standard teaching: appearance of the Tathagata; conversion of the householder; confidence of heart; guarding the door of the senses; content with little, simplicity of life; conquest of 5 Hindrances; joy and peace; adherent fills realm with thoughts of Love, Pity, Sympathy, Equanimity.

The Buddha explains this as the path to Brahma.

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Why does the Buddha eat?

Within the Buddha’s criticism of proclaiming love for an unknown woman, does this simply include the careless fawning over an imaginary woman, or does it include increasingly pragmatic practises of marriage arrangements and additional circumstances between eventual, respective husbands and wives?

The teaching that the Buddha provides to Vasettha, with specific respect to the path towards Brahma, is somewhat different from the standard teaching that the Buddha provides to other students; what is the reason for this difference? Is there an intrinsic difference between attaining Nirvana and the path to Brahma, according to the Buddha? It seems that by answering this question, the Buddha intrinsically legitimates the pursuit of the path towards Brahma, even whilst elsewhere within the Digha Nikaya, the Buddha severely ridicules the belief in the Brahma; how is this distinction reconciled?

The Tevigga Sutta is also the final sutta within the first volume of the Digha Nikaya; is there any significance to this?

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Gospels

Luke 6 – 7

“On (Shabbat), while he was going through the grainfields, his disciples plucked and ate some heads of grain, rubbing them in their hands.” (v1)

Pharisees challenge Jesus; Jesus proclaims such behaviour permissible, comparing it to David eating the Bread of the Presence; Jesus proclaims himself as leader of Shabbat.

“And Jesus said to them, ‘I ask you, is it lawful on (Shabbat) to do good or to do harm, to save life or to destroy it?” (v9)

“In these days he went out to the mountain to pray; and all night he continued in prayer to God. And when it was day, he called his disciples, and chose from them twelve, whom he named apostles; Simon, whom he named Peter, and Andrew his brother, and James and John, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Simon who was called the Zealot, and Judas the son of James, and Judas Iscariot, who became a traitor.” (V12-16)

Jesus provides the Sermon on the Mount.

“Blessed are you poor, for yours is the (Sovereignty) of God.

“Blessed are you that hunger now, for you shall be satisfied.

“Blessed are you that weep now, for you shall laugh.” (v20-21)

“But I say to you that hear, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you.” (v27-28)

“To him who strikes you on the cheek, offer the other also; and from him who takes away your coat do not withhold even your shirt. Give to every one who begs from you; and of him who takes away your goods do not ask them again.” (v29-30)

“And as you wish that men would do to you, do so to them.” (v31)

“If you love those who love you, what credit is that to you?” (v32)

“But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High.” (v35)

“Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven; give, and it will be given to you.” (v37)

“Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye?” (v41)

“The good man out of the good treasure of his heart produces good” (v45)

Jesus utilises the parable of a man building a house on solid foundation, and a man building a house on an unstable foundation.

Jesus heals the servant of the centurion.

Jesus heals a young man who is perceived as dead.

Disciples of John the Baptist ask of Jesus being the Moshiach.

“Go an tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them. And blessed is he who takes no offense at me.” (v22-23)

“And Jesus answering said to him, ‘Simon, I have something to say to you.’ And he answered, ‘What is it, Teacher?’ ‘A certain creditor had two debtors; one owed five hundred denarii, and the other fifty. When they could not pay, he forgave them both. Now which of them will love him more?’ Simon answered, ‘The one, I suppose, to whom he forgave more.’ And he said to him, ‘You have judged rightly.’ Then turning toward the woman he said to Simon, ‘Do you see this woman? I entered your house, you gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair. You gave me no kiss, but from the time I came in she has not ceased to kiss my feet. You did not anoint my head with oil, but she has anointed my feet with ointment. Therefore I tell you, her sins, which are many, are forgiven, for she loved much;’” (v40-47)

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Within Chapter 6, Jesus challenges the conventional practises of Shabbat; and whilst there are provisions within the Torah to help and heal people, particularly within an emergency, there is also the consideration of whether the man, with the withered hand, can actually wait until the evening or the next day to be healed? How are emergency medical services legitimated during Shabbat, and what about military, police, and additional services that are other than emergency, yet practiced during Shabbat? Is there any legitimacy and/or concern within the notion that everybody rests during Shabbat except for Rabbis and housewives?

The teachings within the Sermon on the Mount is extremely compelling, however, it seems as though some Christians suggest that this is hyperbole, and that the intended meaning is other than to literally “turn the other cheek;” is this accurate? Are these teachings intended to be nuanced within pragmatic compromises and assimilation within conventional authority, or are these teachings intended as practises of radical love and compassion? Is this type of radical love sustainable? And how do these teachings compare with Jesus’ rebuking of the Pharisees and additional conventional leaders and citizens who refuse to praise God in the manner stipulated by Jesus? Is this radical love the source wherein the strength of Jesus’ example derived?

How do the teachings of forgiveness that Jesus provides compare with additional teachings of forgiveness found within the Jubilee and redemption of slaves in Judaism, the teachings of forgiveness within the Koran, the compassion taught by the Buddha, and the practise of equanimity provided from Sri Krishna and the Bhagavad Gita?

Does the teaching of “give and it will be given to you” become susceptible to the criticism of the “carrot and the stick” approach of Heaven and Hell by simply enlarging the repercussions of temporal behaviour to include increasingly ambiguous and severe circumstances and experiences? How does this compare and contrast with similar, repeated teachings within the Koran of Islam; and how does this compare and contrast with the apparently converse approach of equanimity and indifference (transcending the gunas) provided by the Bhagavad Gita of Hinduism and similarly within Buddhism?

Why does Jesus abstain from clearly and explicitly proclaiming himself as the Moshiach?

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Koran

Sura 16. Al Nahl (The Bee)

“Allah’s commandment will come to pass, so seek not to hasten it. Glory be to (Allah), and highly exalted be (Allah) above what they associate with (Allah).” (v1)

All Creation, including cattle, is attributed to Allah.

“(Allah) it is Who sends down water from the clouds for you; it gives drink, and by it grow the trees on which you feed.

“(Allah) causes to grow for you thereby herbage, and the olives, and the date-palms, and the grapes, and all the fruits. Surely there is a sign in this for a people who reflect.” (v 10-11)

Allah creates night and day.

Allah creates the Seas and mountains.

“And if you would count Allah’s favours, you would not be able to number them. Surely Allah is Forgiving, Merciful.” (v18)

“And Allah knows what you conceal and what you do openly.” (v19)

“Your God is one God; so those who believe not in the Hereafter, their hearts refuse to know and they are proud.

“Undoubtedly Allah knows what they hide and what they manifest. Surely Allah loves not the proud.” (v22-23)

Transgressors experience the consequences of such actions.

“And those who flee for Allah’s sake after they are oppressed, We shall certainly give them a good abode in the world; and the reward of the Hereafter is much greater. Did they but know.” (v40)

Some who are provided respite abstain from continuing to praise Allah.

“And if Allah were to destroy men for their iniquity, (Allah) would not leave therein a single creature” (v61)

Water, cattle, and vegetation are all provided from Allah.

“And they Lord revealed to the bee: Make hives in the mountains and in the trees and in what they build,

Then eat of all the fruits and walk in the ways of thy Lord submissively. There comes forth from their bellies a beverage of many hues, in which there is healing for men. Therein is surely a sign for a people who reflect.” (v68-69)

“And Allah has made some of you excel others in the means of subsistence; so those who are made to excel give not away their subsistence to those whom their right hands posses, so that they may be equal therein. Will they then deny the favour of Allah?

“And Allah has made wives for you from among yourselves, and has given you sons and daughters from your wives, and has provided you with good things. Will they then believe in falsehood and deny the favour of Allah?” (v71-72)

“Allah sets forth a parable: There is a slave, the property of another, controlling naught, and there is one to whom We have granted from Ourselves goodly provisions, so he spends from it secretly and openly. Are the two alike? Praise be to Allah! Nay, most of them know not.” (v75)

“And on the day when We raise up a witness out of every nation, then permission to offer excuse will not be given to the disbelievers, nor will they be allowed to make amends.” (v84)

“Surely Allah enjoins justice and the doing of good to others and the giving to the kindred, and (Allah) forbids indecency and evil and rebellion. (Allah) admonishes you that you may be mindful.” (v90)

Allah enjoins the keeping of oaths.

“What is with you passes away and what is with Allah is enduring. And We shall certainly give to those who are patient their reward for the best of what they did.” (v96)

Consequences described for disbelief.

“Call to the way of thy Lord with wisdom and goodly exhortation, and argue with them in the best manner. Surely thy Lord knows best him who strays from (Allah’s) path, and Allah knows best those who go aright.” (v125)

“And if you take your turn, then punish with the like of that with which you were afflicted. But if you show patience, it is certainly best for the patient.

“And be patient and thy patience is not but by the help of Allah, and grieve not for them, nor be in distress for what they plan.

“Surely Allah is with those who keep their duty and those who do good to others.” (v126-128)

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Within verse 35 of Sura Al Nahl, there is an argument provided by unbelievers, that if Allah wants unbelievers to believe, then the unbelievers would believe; is this a legitimate argument? How does disbelief exist amongst the omnipotence of Allah? Could it be that each of us are simply manifesting a Universally comprehensive and esoteric “Truman Show” respectively for each other, whereby each of are actions, irregardless of the nature, are simply manifested according to the omnipotent Will of Allah, and that every perceived imperfection, mistake, accident, and additional action involves some form of intrinsic, and even significant, purpose and function within each of our respective lives?

What is Muhammad’s, PBUH, experience with Heaven and Hell? How does he know the characteristics of each, and how does this compare with teachings from additional religious traditions?

Why is Muhammad, PBUH, described as the “Seal of the Prophets”? Does this intrinsically solicit Muslims to bring about some finality to temporal circumstances; and how does this compare with Jesus and additional Prophets with similar proclamations?

Amidst the vehement proclamations of being omnivores, can a tenuous argument for vegetarianism be derived from verses 68-69 within Sura Al Nahl, with emphasis placed upon the phrase of healing?

Do verses 71-72 command socioeconomic balance and equity? And if so, is this undermined by the reference to wives and children as good things (that may be subject to covetousness, and seemingly reverting to the desire for possessions within this temporal realm)?

The parable of the slave is given as another example of the differences of the favours of Allah; who does this coincide with the virtues professed as existing within slaves, and the command to redeem slaves?

What is actually meant within verse 84, that a witness will be raised within each nation?

How does the teaching within verse 96, regarding the enduring quality of Allah, compare with the concept of impermanence (of this temporal realm) and the Ultimate Reality of Brahman within Hinduism and additionally?

How does the teaching to teach to argue in a goodly manner, in verse 125, compare with the Buddha’s approach to have his doctrine compared with that of his contemporaries, and to have the teachers and students judge which doctrine best comports with those virtues that are commonly held by all, and abstains from those transgressions that are commonly admonished by all?

Torah Trivia for Parshah 15. Bo 118.5.15

Torah Trivia for Parshah 15. Bo

1.) Within Parshah Vaeira and Parshah Bo, which of the signs and 10 afflictions are performed directly through Moshe’s actions, and which of the signs and 10 afflictions are performed directly through Aaron’s actions?

Answer:

Aaron throws down the staff that turns into a snake (Shemot 7:10);

Aaron raises the staff to turn the Nile waters into blood (Shemot 7:20);

Aaron extends the staff to bring about the frogs; however, Moshe pleads with Adonai to remove the frogs (Shemot 8:2; 8:8);

Aaron strikes the staff to turn the dust into lice (Shemot 8:13);

Swarms of wild animals are brought by Adonai, without any specific action from Moshe or Aaron; however, the animals leave after Moshe prays to Adonai (Shemot 8:16 – 20; 8:26 – 27);

The plague upon the animals also occurs without a direct action from Moshe or Aaron and seems to subside without any intercession from Moshe or Aaron (Shemot 9:1 – 7);

Although both Moshe and Aaron take a handful of dust to cause the boils, only Moshe is described as throwing the dust; and the boils apparently subside without direct intercession from Moshe or Aaron (Shemot 9:8 – 10);

Moshe raises the staff to cause the thunder and hail; and Moshe raises his hands to cease the thunder and hail (Shemot 9:22 – 23; 9:33);

Moshe raises his hands to bring the locusts; and Moshe prays to Adonai to remove the locusts (Shemot 10:13; 10:18 – 19);

Moshe raises his hands to establish darkness; and the darkness apparently subsides without intercession from Moshe or Aaron (Shemot 10:21 – 22);

The plague of the first born is manifested without any direct action from Moshe and Aaron (Shemot 12:29)

2.) After the affliction of darkness, what command does Pharaoh communicate to Moshe?

Answer: Pharaoh grants permission for Moshe and the Israelites to leave without the cattle, Moshe protests, and Pharaoh banishes Moshe from ever seeing Pharaoh’s face again; Shemot 10:24 – 29.

3.) What items does Adonai command the Israelites to solicit from the Egyptian neighbours?

Answer: Adonai commands the Israelites to solicit objects of gold and silver from the Egyptian neighbours; Shemot 11:2.

4.) What type of animal is specifically connected with the Israelites, perhaps for the first occasion within the Torah, within the passage that initially describes the plague of the first born?

Answer: There is the description of an abstinence of any dog barking against the Israelites; Shemot 11:7.

5.) What are the prohibited means of preparing the sacrificial lamb, and in what manner is the sacrificial lamb supposed to be eaten?

Answer: There is a prohibition against eating the sacrificial lamb raw or boiling the sacrificial lamb in water; the sacrificial lamb is to be roasted (Shemot 12:9); all of the sacrificial lamb is to be eaten that evening or the remnants burned (Shemot 12:10); and the sacrificial lamb is to eaten as a sandwich, with matzah and bitter herbs (Shemot 12:8), and eaten quickly, with loins girded, shoes on the feet, and a walking staff in hand (Shemot 12:11).

6.) On what day does Pesach begin, and for how many days does Pesach endure?

Answer: Pesach begins during the evening of the 14^th day of Nisan, and continues for 7 days; Shemot 12:18.

7.) On what locations is the blood from the sacrificial lamb supposed to be placed?

Answer: The blood of the sacrificial lamb is intended to be place upon the 2 doorposts and the beam of each doorway; Shemot 12:22.

8.) What are the stipulations regarding matzah on Pesach: a.) matzah must be eaten for 7 days; b.) on the 1^st day, all leaven must be removed and cleaned from the homes; c.) whoever eats leaven during the 7 days is removed from the community; d.) the 1^st and the 7^th days are sacred holidays, with prohibitions from doing work (with the exception of preparing meals); e.) the festival is to be commemorated in perpetuity?

Answer: The answer is “f,” all the above.

a.) Matzah must be eaten for 7 days (Shemot 12:15):

b.) All leaven must be removed and cleaned from homes on the 1^st day (Shemot 12:15);

c.) Whoever eats leaven during the 7 days is removed from the community (Shemot 12:15);

d.) The 1^st and 7^th days are sacred holidays, with prohibitions from doing work (with exception of preparing meals) (Shemot 12:16); and,

e.) The festival is to be commemorated in perpetuity (Shemot 12:14).

9.) How do the Israelites carry the unleavened dough, when leaving Egypt?

Answer: The Israelites carry the unleavened dough within the kneading bowls, wrapped within cloaks, upon the shoulders; Shemot 12:35.

10.) How long do the Israelites live in Egypt and approximately how many Israelites leave Egypt?

Answer: The Israelites live in Egypt for 430 years, and approximately 600,000 Israelite adults leave Egypt; Shemot 12:40, 37.

11.) What are the stipulations regarding eating the Pesach offering: a.) from foreigners, only circumcised strangers are allowed to eat the offering; b.) the whole lamb must be eaten, at once, by one group; c.) the lamb must remain within the house; d.) breaking of the lamb’s bones is prohibited; e.) the entire community must celebrate the festival?

Answer: The answer is: “f,” all the above.

a.) Foreigners are prohibited from eating the lamb unless the foreigner is circumcised (Shemot 12:43 – 45, 48 – 49);

b.) The whole lamb must be eaten, at once, by one group (Shemot 12:46);

c.) The lamb must remain within the house (Shemot 12:46);

d.) Breaking the lamb’s bones is prohibited (Shemot 12:46); and,

e.) The entire community must celebrate the festival (Shemot 12:47 – 49).

12.) Where are these words supposed to be placed as a reminder to the Israelites?

Answer: The words are to be placed on our arm and upon our forehead, as a reminder; Shemot 13:16.

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Discussion Questions:

Within an increasingly esoteric manner, is there any validity within the notion of Moshe and Pharaoh being the same individual? Is there any validity within the notion that, within each of us, there exists a certain Prophetic element of Moshe and a certain tyrannical element of Pharaoh? Is there any similarity between the doubts that Moshe communicates about his ability to confront Pharaoh (and intrinsically doubts about Adonai), and the hardness of Pharaoh’s heart? Can the story of Moshe, Pharaoh, and the liberation of Israel be understood as an esoteric (and perhaps metaphysical) liberation of the human ego from selfishness and past transgressions through Teshuvah towards knowledge and adherence to the Will of Adonai?

What is the intrinsic value and legitimacy within the existence of the locusts? Do the locusts exclusively exist to show Pharaoh and the Egyptians a point? Is there any legitimacy within the existence of the locusts? Are each of us simply manifestations of each other’s own respective karma? Are each of our actions simply the manifestation of the Will of God? Amidst the respective, and perceivably mutually exclusive, concepts of free will and omnipotence, which is the Reality and which is the illusion? And within the concept of ego and free will, what thought or idea can be considered as being originally derived from any one specific individual as each individual is simply a confluence of the respective influences that shape each individual (as every word that we learn, and every experience that we maintain, are provided and shaped through the lessons taught by others who respectively precede us)?

What is the metaphysical, esoteric significance of the Pesach offering of the lamb; and how does this compare with the meaning within matzah, as well as the goat that is set free for Yom Kippur?

Holy Scriptures Study (Week 14; Vaeira) 118.5.8

Holy Scriptures Study, Week 14 Vaeira, 118.5.8

Torah

Shemot 6:2 – 9:35

Adonai speaks to Moshe.

“I appeared to (Avraham), (Yitzak), and (Yaakov) as El Shaddai, but I did not reveal to them My Name (Hashem).” (v3)

“(Moshe), I command you to assure the Israelites that I will free them from forced (labour) in Egypt, and that I will liberate them with power and great miracles. Tell them, I will adopt you as My people, and Elohim will always be with you. Know that I, Adonai will bring you out from under the Egyptian slavery. I will bring you to the land that I swore I would give to (Avraham), (Yitzak), and (Yaakov). I will give it to you as your own. I am Adonai” (v6-8)

“(Moshe) told all of this to the Israelites, but because they were (demoralised) by hard work, they refused to listen to him.” (v9)

“Then (Moshe) spoke and said, ‘Now even the Israelites will not listen to me. How can I expect Pharaoh to listen to me? Besides, I have a problem speaking clearly.”

“Adonai then spoke to both (Moshe) and Aaron. (Adonai) told them what to say to Pharaoh, king of Egypt, demanding that he let the Israelites leave Egypt.” (v12-13)

The descendants of Israel (specifically through Reuven, Shimon, and Levi [in detail]) are listed.

Adonai commands Moshe to approach Pharaoh and Moshe communicates doubts again.

Adonai describes Aaron as Moshe’s helping Prophet, and the impending responses from Pharaoh.

Moshe and Aaron perform the feat of turning the staff into a snake; Pharaoh’s magicians perform similar feats; and Moshe and Aaron’s staff swallows up the snakes of the magicians.

Moshe and Aaron turn the Nile River into blood; Pharaoh’s magicians do likewise and Pharaoh remains obstinate.

The plague of the frogs emerges; Pharaoh’s magicians do likewise; Pharaoh agrees to let Israelites leave; the plague of the frogs subsides, and Pharaoh hardens his heart, again.

The plague of lice emerges; Pharaoh’s magicians are unable to produce lice; Pharaoh remains obstinate.

The plague of wild beast emerges; Pharaoh relents, Moshe negotiates, and Pharaoh agrees; Pharaoh eventually changes his mind, again.

The plague upon the cattle emerges; Pharaoh remains obstinate.

The plague of boils emerges; Pharaoh’s Priests are afflicted, as well; Pharaoh remains obstinate.

The plague of hail emerges; Pharaoh pleads with Moshe and Aaron; Moshe summons Adonai to alleviate the hail; and Pharaoh hardens his heart, again.

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What does the distinction of revelation to Moshe actually mean? What are the implications and significance of this?

What does the distinction of the tribes of Israel actually mean, as well? What are the implications and significance of this, as well?

There is the consideration of the esoteric existence of Israel and Egypt being the quintessence of the spiritual aspirant (wrestling with Adonai), and the coercive nature of the temporal realm (existing as Egypt); Moshe and Pharaoh; there is the consideration of this interaction existing as the epitome of the delivery of the Israelites from Egypt, from bondage into freedom; and yet, it is other than a freedom of individual will, ego, and gratification, but a freedom of worship, altruism, and gratitude; amidst this, what legitimacy exists within the notion of Pharaoh and Moshe existing as two sides of the same individual? And with the understanding of Israel being freed to abide by the Will of Adonai, what is the legitimacy in equating the term/concept of, “Israel,” with the term/concept of, “Islam”? Also, how do the teachings of the Bhagavad Gita, regarding the fiercest battle existing as the battle of overcoming one’s ego, compare with this esoteric interpretation of Israel being liberated from the bondage of Egypt?

Why do Pharaoh’s Priests attempt to mimic Moshe and Aaron’s debilitating feats (particularly those of blood in the Nile, frogs, and lice) rather than alleviating those plagues? And even whilst continuing to experience the difficulties of these plagues, why does Pharaoh seem to consider it successful that his Priests are able to duplicate Moshe and Aaron’s debilitating feats, instead of commanding his Priests to alleviate the plague and reinstate the land of Egypt?

What is the contemporary version of Pharaoh? What are the contemporary versions of Pharaoh’s Priests? What are the contemporary versions of the plagues brought about by Adonai, through Moshe and Aaron? And what is the contemporary version of Moshe? Are these considerations synonymous with Caesar of Jesus, and the Brahmins of the Buddha? What may be considered the contemporary versions of Jesus, the Buddha, the Rishis, and Muhammad?

Is there any metaphysical significance within the different plagues that afflict the Egyptians? And amidst this consideration, what are the implications specifically pertaining to Pharaoh’s Priests, and the direct interaction and competition between Moshe and Aaron against Pharaoh’s Priests? And what is the significance amidst the Priests’ eventual pleading for Pharaoh to release the Israelites?

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Bhagavad Gita

Chapter 9 – 10

Jnana and vijnana are referenced.

Reincarnation proclaimed for those without Faith.

“I pervade the entire cosmos in (M)y unmanifested form. All creatures find their existence in (M)e, but I am not limited by them.

“Behold (M)y (D)ivine mystery! These creatures do not (actually) dwell in (M)e, and though I bring them forth and support them, I am not confined within them.” (v4-5)

“None of these actions bind (M)e, Arjuna. I am unattached to them, so they do not disturb (M)y nature.” (v9)

“The foolish do not look beyond physical appearances to see (M)y (T)rue nature as the Lord of all (C)reation.” (v11)

“Others follow the path of jnana, spiritual wisdom. They see that where there is One, that One is (M)e; where there are many, all are (M)e; they see (M)y face everywhere.” (v15)

“I am the ritual and the sacrifice; I am (T)rue medicine and the mantram. I am the offering and the fire which consumes it, and (that to which) it is offered.” (v16)

Sri Krishna describes the many different characteristics of Brahman, including being the father and mother of the Universe.

“Those who worship (M)e and meditate on (M)e constantly, without any other thought, I will provide for all their needs.” (v22)

“Those who worship other (deities) with (F)aith and devotion also worship (M)e, Arjuna, even if they do not observe the usual forms.” (v23)

“Whatever I am offered in devotion with a pure heart- a leaf, a flower, fruit, or water- I partake of that love offering.

“Whatever you do, make it an offering to (M)e- the food you eat, the sacrifices you make, the help you give, even your suffering.

“In this way you will be freed from the bondage of (K)arma, and from its results both pleasant and painful. Then, firm in renunciation and yoga, with your heart free, you will come to (M)e.” (v26-28)

“I look upon all creatures equally, none are less dear to (M)e and none increasingly dear. But those who worship (M)e with love live in (M)e, and I come to life in them.” (v29)

“Even a sinner becomes (H)oly when (s/)he worships (M)e alone with firm resolve. Quickly (her/)his soul conforms to (D)harma and (s/)he attains to boundless (P)eace.

“Never forget this, Arjuna: no one who is devoted to (M)e will ever come to harm.” (v30-31)

“All those who take refuge in (M)e, whatever their birth, race, sex, or caste, will attain the supreme goal; this (realisation) can be attained even by those whom society scorns.

“Kings and sages too (strive for) this goal with devotion. Therefore, having been born in this transient and forlorn world, give all your love to (M)e.

“Fill your mind with (M)e; love (M)e; serve (M)e; worship (M)e always. Striving for (M)e in your heart, you will at last be united with (M)e.” (v32-34)

“Discrimination, wisdom, understanding, forgiveness, (T)ruth, self-control, and (P)eace of mind; pleasure and pain, birth and death, fear and courage, (honour) and infamy;

“(ahimsa), charity, equanimity, contentment, and perseverance in spiritual disciplines- all the different qualities found in living creatures have their source in (M)e.” (v4-5)

The 7 sages and 4 ancient ancestors are referenced.

“I am the soure from which all creatures evolve. The wise remember this and worship (M)e with loving devotion.

“Their thoughts are all absorbed in (M)e, and all their vitality flows to (M)e. Teaching one another, talking about (M)e always, they are happy and fulfilled.” (v8-9)

“To those steadfast in love and devotion I give spiritual wisdom, so that they may come to (M)e.

“Out of compassion I destroy the darkness of their ignorance. From within them I light the lamp of wisdom and dispel all darkness from their lives.” (v10-11)

Arjuna solicits Sri Krishna to describe the qualities of Brahman; Sri Krishna describes the different attributes.

“I am infinite time, and the sustainer whose face is seen everywhere.” (v33)

“I am death, which overcomes all, and the source of all beings still to be born. I am the feminine qualities: fame, beauty, perfect speech, memory, intelligence, loyalty, and forgiveness.” (v34-35)

“But there is no end to (M)y (D)ivine attributes, Arjuna; these I have mentioned are only a few.

“Wherever you find strength, or beauty, or spiritual power, you may be sure that these have sprung from a spark of (M)y essence.

“But of what use is it to you to know all this, Arjuna? Just remember that I am, and that I support the entire cosmos with only a fragment of (M)y being.” (v40-42)

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Within the beginning of Chapter 9, there is the description of presumably the manner in which Brahman exists amidst individual creatures; however, the manner in which Sri Krishna describes this connexion seems somewhat boastful and egotistical, implicitly emphasising a certain “supremesy” and disconnexion, rather than emphasising the interdependent nature of all life and phenomenon throughout the Universe; what is the significant teaching being communicated within this passage?

What is the nature of the existence of Sri Krishna and Brahman, and what is the distinction, and how does this relate to all other individuals throughout the Universe?

Also within Chapter 9, soma is referenced; what is the story and significance of soma?

Is it possible that reincarnation, and the recollection or previous lives, is a phenomenon that becomes apparent through the conscious of a meditation of a spiritual aspirant? Amidst the consideration of all individuals being derived from the Ultimate, Omniscient Infinity of Brahman, is there legitimacy within the consideration/belief that each individual who is born actually experiences (perhaps in some manner that is tangibly incomprehensible within this temporal realm) all the respective experiences of all individuals who previously exist within this temporal realm all the way through the actual conception and the very beginning of the temporal existence of that individual (perhaps measured simply as life, and perhaps the coinciding existence of consciousness, whether measureable or immeasureable)? And can this explain the phenomenon of reincarnation; and perhaps be considered as “ultimate reincarnation”?

How does the passage describing all devotees progressing to the Ultimate Reality of Brahman compare with the subsequent teaching, within the Bhagavad Gita, of each individual abiding by the restrictions of each individuals’ own respective caste? Is there an intrinsic virtue that exists within the Brahmin caste, and if otherwise, why is there, historically, such stringent segregation? Can this apparent notion of simultaneous esoteric equanimity and temporal segregation be evidenced within any respective practises within additional religious traditions: perhaps the Tathagata and the householder; the Umma and the kafir; the Levi (and/or the Jew, and/or the Israelite) and the other/gentile; the saved and the unsaved; or even generally between different religious traditions?

Who are the 7 sages and the 4 ancient ancestors?

There seems to be a superficial connexion between this week’s Torah Parshah, including the plague of darkness upon Egypt, and this week’s Bhagavad Gita passage making a specific reference to darkness; although there may be considered some intrinsic significance within this connexion; also, how does this compare to the parable that Jesus provides regarding one’s wisdom being a light unto others, and the recent passage from the Buddha, within the Digha Nikaya, communicating the example of the Buddha being the epitomisation of the wisdom that the Buddha professes?

What are the implications regarding the distinction of the feminine qualities described within Chapter 10? And what, if any, is the correlation between these qualities and the qualities that are described within the beginning of Chapter 9?

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Digha Nikaya

Lohikka Sutta

“Thus have I heard. The Exalted One, when once passing on a tour through the Kosala districts with a great multitude of the members of the Order, with about five hundred Bhikshus, arrived at Salavatika (a village surrounded by a row of Sala trees).” (v1)

Lohikka resides near where the Buddha rests.

“Now at that time Lohikka the (Brahmin) was thinking of harbouring the following wicked view: ‘Suppose that a Samana or a (Brahmina) have reached up to some good state (of mind), then he should tell no one else about it. For what can one man do for another? To tell others would be like the man who, having broken through an old bond, should entangle himself in a new one. Like that I say, is this (desire to declare to others); it is a form of lust. For what can one man do for another?’” (v2)

Lohikka sends Bhesika, the barber, to summon the Buddha.

“The (T)ruth, lovely in its origin, lovely in its progress, lovely in its consummation, doth he proclaim both in the spirit and in the letter. The higher life doth he make known in all its fullness, and in all its purity. And good is it to pay visits to Arahats like that.” (v3)

Bhesika tells the Buddha of Lohikka’s intention.

Lohikka feeds the Buddha and the Sangha.

The Buddha questions Lohikka on his intentions.

“‘Now what think you, Lohikka? Are you not established at Salavatika?’

“ ‘Yes, that is so, Gotama.’”

“ ‘Then suppose, Lohikka, one were to speak thus: Let him alone enjoy all the revenue and all the produce of Salavatika, allowing nothing to anybody else! Would the utterer of that speech be a danger-maker as touching the men who live in dependence upon you, or not?’” (v9-10)

The Buddha extends comparison to King Pasenadi, the steward of the land granted to Lohikka.

The Buddha communicates the dangers of the “hoarding of wisdom.”

“and when one’s heart is established in enmity, that is unsound doctrine.” (v15)

The Buddha describes 3 types of teachers who are blameworthy:

1.) a teacher teaches a doctrine that the teacher has yet to attain, and is ignored by students.

2.) a teacher teaches a doctrine that the teacher has yet to attain, and students continue to listen to the teacher.

“You are like a man who, neglecting his own field, should take thought to weed out his neighbour’s field.” (v17)

3.) a teacher teaches a doctrine that the teacher does attain, yet is ignored by students (having yet to learn how to teach).

The Buddha provide the standard doctrine of the appearance of a Tathagata; conversion of a householder; minor moralities; confidence; guarding the door of the sense; simplicity; Emancipation of the 5 Hindrances; joy and Peace; 4 Jhanas; insight; 4 Noble Truths; destruction of intoxicants; attainment of Arahatship.

Lohikka proclaims the doctrine of the Buddha.

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The postulation of Lohikka provides an interesting consideration: amidst the attainment of genuine equanimity, and perhaps the understanding that all of an individual’s actions are the exact, involuntary, and inevitable manifestation of Karma (and the Will of God; Brahman), and being genuinely indifferent to pain and pleasure, what effectively prevents a person from behaving in a manner that is transgressive towards others? What compels a spiritual aspirant to be compassionate, to alleviate Dukkha within others, to perform Tikkun Olam, and improve the wellbeing of others? Amidst a spiritual aspirants striving for Nirvana, is absolute equanimity even attainable? And conversely, amidst the mere perception, and understanding of the concept, of Nirvana, does such an understanding necessarily mean that the individual maintaining the understanding already experiences Nirvana in some manner? And amidst that experience, can that individual, with certain concentration, necessary be “transcended” form pain and pleasure? Is this experience both fleeting and constant; and if, and when, it is less prevalent, what assumes its place within an individual’s experience? Is this similar to the teaching of the respective dominance of 1 of the 3 gunas (of sattva, rajas, or tamas) over the other 2?

Amidst the attainment of Enlightenment, why does the Buddha eat, or need to eat? Is he attached, in some manner, to life, and/or to teaching the Dharma? What is the distinction between Enlightenment and Nirvana, and amidst any distinction, does the Buddha intrinsically require some development before attaining Nirvana? even it is merely by the Buddha’s own individual will to continue to exist within the temporal realm and teach the Dharma, this seems to connote some insufficiency within his temporal existence at that juncture.

Within the initial question that the Buddha poses to Lohikka, there is an interesting symmetry and immediacy, between the secrecy of spiritual wisdom and the hoarding of material produce; what are some implications regarding the authority that Lohikka experiences and the precariousness of his interest in “hoarding” his spiritual wisdom?

Amidst the Buddhist notion of Dependent Origination, and the opening chapter of the Dhammapada that teaches a spiritual aspirant to proclaim ownership of the adversity that the spiritual aspirant experiences, how is this reconciled with the Buddha’s teaching, within this Sutta, of the blameworthy teacher? And conversely, what lessons to spiritual teachers, do these 3 types of blameworthy teachers provide?

How does the admonishment of the Buddha towards the second type of blameworthy teacher compare with the teaching of Jesus and the tendency of people to point out the speck in someone else’s eye, whilst ignoring the log that is in one’s own eye?

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Gospels

Luke 3 – 5

John the Baptist begins to teach.

“and he went into all the region about the Jordan, preaching a baptism of repentance for the forgiveness of sins.” (v3)

John the Baptist chastises people coming to be baptised; preaches for people to give 1 coat, when possessing 2; only charge prescribed tax; and to abstain from robbing and lying against people.

“I (baptise) you with water; but he who is mightier than I is coming, the thong of whose sandals I am not worthy to untie; he will (baptise) you with the Holy Spirit and with fire. His winnowing fork is in his hand, to clear his threshing floor, and to gather the wheat into his granary, but the chaff he will burn with unquenchable fire.” (v16-17)

“Now when all the people were (baptised), and when Jesus also had been (baptised) and was praying, the (Heaven) was opened, and the Holy Spirit descended upon him in bodily form, as a dove, and a voice came from (Heaven), ‘Thou art (My) beloved Son; with thee I am well pleased.’” (v21-22)

Jesus begins his ministry at age 30; his ancestral lineage is described.

“And Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit for forty days in the wilderness, tempted by the devil.” (v1)

Jesus refuses the temptations of the devil.

“The Spirit of the Lord is upon me, because (God) has anointed me to preach good news to the poor. (God) has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord.” (v18-19)

Jesus preaches, people are astonished, and people admonish him.

Jesus heals a man who is previously possessed.

Jesus heals Simon (Peter’s) mor.

Additional people bring sick to be healed by Jesus.

Jesus advises Simon (Peter) to cast his fishing net in a specific location, and there is a bounty of fish; Simon (Peter) is amazed.

“Do not be afraid; henceforth you will be catching men.” (v10)

Jesus heals a leper.

“And he stretched out his hand, and touched him, saying, ‘I will; be clean’” (v13)

People bring paralytic to Jesus through roof of dwelling and Jesus forgives his sins.

Pharisees admonish Jesus for presuming such authority to forgive sins; Jesus provides responsive challenge.

Jesus recruits the tax collector, Levi.

“And Jesus answered them, ‘Those who are well have no need of a physician, but those who are sick; I have not come to call the righteous, but sinners to repentance.’”

“And Jesus said to them, ‘Can you make wedding guests fast while the bridegroom is with them? The days will come, when the bridegroom is taken away from them, and then they will fast in those days.’” (v35)

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How does this passage within the third chapter of the Gospel of Luke, describing the ascension of Jesus into Heaven and the proclamation made by God, compare with the communication of Adonai with Moshe, and with the conversation between Arjuna and Sri Krishna and Brahman?

One of the temptations of the devil is the offering of sovereignty of the entire realm of Earth; how does this compare with the proclamation of maintaining sovereignty throughout Heaven? And how does that compare with the limitation that Jesus describes, elsewhere in the Gospels, regarding the determination of who sits on his right hand and on his left hand being made by God?

There seems to be a significant amount of profundity amidst the simplicity of, “I will; be clean.” What is the metaphysical nature of Jesus’s healing power? Is this derived though the accumulation of his personal energy? Is it possible to heal the physical and additional ailments of others simply through concentration, compassion, and communication?

After receiving the healing, why do many people act directly against the instructions that Jesus provides and make proclamations about him? What does Jesus intend by people abstaining from making such proclamations?

What exists within the intrinsic proclamations of forgiveness of sins that Jesus communicates? Are people’s respective, previous transgressions the actual cause of physical ailments? Is it possible for another individual to proclaim forgiveness us such sins; and, if so, what are the implications of such forgiveness? Does that individual simply incur the “bad Karma” of those transgressions? Is this what eventually causes Jesus’s crucifixion? How does this compare with the teachings with Islam, and additional religious traditions, regarding each person only being able to bear the burden of each person’s own respective actions? Is it possible for an individual to forgive, and heal, one’s own self? How might this be done?

Within the fifth chapter of the Gospel of Luke, Jesus proclaims that he abstains from coming for the righteous (presumably meaning the Pharisees), and refers to his followers as “sinners;” how does this compare with Jesus’s message within the Sermon on the Mount, proclaiming the downtrodden to be the righteous of the Earth, and the meek to inherit the Earth? And how does this compare with the admonishment that Jesus communicates towards the leaders of Israel? What are the congruencies and the contrasts within these different messages? Does the doctrine of Jesus change as his ministry progresses?

Based upon Jesus’s parable of the bridegroom, and upon the subsequent crucifixion of Jesus, are the apostles of Jesus supposed to be “fasting,” and if so, what is that fast supposed to resemble?

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Koran

Sura 15 Al Hijr (The Rock)

“Often those who disbelieve wish that they were Muslims.

“Leave them to eat and enjoy themselves, and let false hope beguile them, for they will soon know.” (v2-3)

Disbelievers solicit the Prophet to summon Angels to prove proclamations.

“And there never came a messenger to them but they mocked him.” (v11)

“And the (Earth)- We have spread it out and made in it firm mountains and caused to grow in it of every suitable thing.

“And We have made in it means of subsistence for you and for him for whom you provide not.

“And there is not a thing but with Us as the treasures of it, and We send it not down but in a known measure.” (v19-21)

Man is made from clay.

“And the jinn, We created before of intensely hot fire.” (v27)

Allah creates man and the Angels bow; Iblis refuses; Allah banishes Iblis with respite; Iblis curses humanity by making evil fair-seeming.

Avraham is informed of the birth of his son.

The Angels communicate the fate of Sodom and Gomorrah, and Lot.

The townspeople attempt to accost the Angels; the Angels demolish the town.

“And We created not the (Heavens) and the (Earth) and what is between them but with (Truth). And the Hour is surely coming, so turn away with kindly forgiveness.” (v85)

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Where can the narratives of some of the additional Prophets, referenced within the Koran (such as Shuaib, Salih, Hud, and additionally) be found?

Do verses 19 – 21 imply that believers are insufficient in attending to the needs of the materially impoverished? What are the implications of this passage?

What is the intrinsic nature of the jinn, and what is the nature of the connexion and interaction of jinn with humans? What are contemporary experiences with jinn? Are there increased negative suspicions regarding the behaviour and abilities of jinn?