Torah Trivia for Parshah 16. Beshalach
1.) What path does Adonai avoid for the Israelites, when the Israelites depart from Egypt; what path does Adonai lead for the Israelites; where do the Israelites camp during the first day; and what is the reason for this distinction?
Answer: Adonai leads the Israelites away from the land of the Philistines (Shemot 13:17); Adonai leads the Israelites through the desert of the Reed Sea (Shemot 13:18); the Israelites initially travel from Ra’amses to Sukkot (Shemot 12:37), and from Sukkot, camp in Etham (Shemot 13:20); the reason for the roundabout path is to prevent the Israelites from becoming disheartened when being met with immediate military conflict and retreating back to Egypt (Shemot 13:17).
2.) Within this Parshah of Beshalach, Moshe carries the bones of Yosef out of Egypt; within what Parshah, and even within which Aliyah/verse, does Yosef directly communicate this command to the children of Israel?
Answer: Yosef communicates this command within Parshah Vayechi, within the 7th Aliyah/Maftir reading, within the 2nd to last verse of Bereshit; Bereshit 50:25.
3.) How does Adonai guide the Israelites during the day, and how does Adonai guide the Israelites during the night?
Answer: Adonai guides the Israelites by a pillar of cloud, during the day, and by a pillar of fire, by night (Shemot 13:21 – 22); although, technically, it is later revealed that an angel from Adonai also guides the Israelites (Shemot 14:19 – 20).
4.) After camping in Etham, where does Adonai tell Moshe to take the Israelites, and what is the reason for Adonai doing so?
Answer: Adonai tells Moshe to turn back before Pi Hahiroth, between Migdol and the Sea, before Baal Zephon, with the camp facing the Sea (Shemot 14:1 – 2); and Adonai does this to provide the appearance of confusion amongst the Israelites, to entice Pharaoh to chase the Israelites, and to completely vanquish Pharaoh (Shemott 14:3 – 4).
5.) What part of the day do the respective events occur: a.) the plague against the first-born is first inflicted upon the Egyptians; b.) the Israelites first leave Egypt; c.) the Israelites continue marching out of Egypt; d.) the Israelites complain to Moshe about the attacking Egyptians; e.) the angel of Adonai moves from the front of the camp to the back of the camp; f.) Moshe raises his hands and Adonai splits the Reed Sea; g.) the Israelites walk through the Reed Sea; h.) the Egyptians begin to get stuck within the Reed Sea; and i.) Moshe raises his hands and Adonai crashes the waters upon the Egyptians?
Answer:
a.) The plague against the first-born of Egypt is first inflicted during the middle of the night (Shemot 12:29);
b.) the Israelites first leave Egypt during the same night of the plague against the first-born of Egypt (Shemot 12:31 – 42);
c.) the Israelites presumably continue marching out of Egypt both during the day and during the night, as it is described that both the cloud (by day) and the fire (by night) “guide” the Israelites (Shemot 13:21 – 22); thus, there is some uncertainty as to the time of day that the Israelites actually encamp, although there is a distinguishing phenomenon described (later in Parshah Beha’alotecha [Bamidbar 9:15 – 23]) whereby the fire of Adonai rests upon the Tabernacle at night, and the Israelites strictly observe the practise of camping during such occasions, and similarly breaking camp when the day cloud lifts from the Tent of Meeting during the day;
d.) the Israelites complain to Moshe after seeing the approaching Egyptians (Shemot 9 – 12), so this presumably occurs during the day, where the Egyptians may be visible; although it is also possible that the Egyptians carry torches during the night, which the Israelites may be able to see, as well;
e.) the angel of Adonai moves to the back of the Israelite camp during the evening, where there is the description of both night and cloud (rather than fire) (Shemot 14:19 – 20);
f.) Moshe raises his hands and Adonai splits the Reed Sea throughout the night (Shemot 14:21 – 23);
g.) the Israelites walk through the dry path of the Reed Sea throughout the night (Shemot 14:22 – 23);
h.) the Egyptians begin to get stuck within the mud of the Reed Sea at the beginning of the morning (Shemot 14:23 – 25);
i.) Moshe raises his hands and Adonai crashes the waters against the Egyptians as the Sun rises (Shemot 14:26 – 28).
6.) Within the Song of Victory, how many verses are there that utilise only positive, affirmative proclamations: a.) 1; b.) 2; c.) 3; d.) 4; or, e.) 5?
Answer: e.) There are 5 verses of positive, affirmative proclamations included within the Song of Victory:
2nd Verse: “The Lord is my strength and might;
(Adonai) is become my deliverance.
This is my God and I will enshrine (Adonai);
the God of my father,
and I will exalt (Adonai).”
(Shemot 15:2);
11th Verse: “Who is like You, O Lord, among the celestials;
Who is like You, majestic in (Holiness),
Awesome in splendor, working wonders!”
(Shemot 15:11);
13th Verse: “In Your love You lead the people You redeemed;
In Your strength You guide them to Your (Holy) abode.”
(Shemot 15:13);
17th Verse: “You will bring them and plant them in Your own mountain,
The place You made to dwell in, O Lord,
The sanctuary, O Lord, which Your hands established.”
(Shemot 15:17);
18th Verse: “The Lord will reign for ever and ever!” (Shemot 15:18).
7.) What instruments are utilised during Miriam’s Song?
Answer: Timbrels/tambourines and timbrels/drums are utilised, along with what may be considered the instrument of “dancing feet” and that of Miriam’s singing voice; Shemot 15:20 – 21.
8.) From the time that the Israelites are delivered from the Reed Sea until the Israelites are confronted by another army, what is on the menu?
Answer:
For the 1st course, salty water is turned into sweetened water, at Marah (Shemot 15:22 – 25);
For the 2nd course, 12 springs of water and 70 date palms are provided in Elim (Shemot 15:27);
For the “imaginary 3rd course,” the Israelites reminisce about the meat and bread of Egypt that is unavailable within the wilderness of Sin (Shemot 16:1 – 3);
For the 4th course, quail and manna, tasting life wafers in honey, are provided (although there is an absence of a description of the Israelites actually eating the quails in this instance, compared to the description of the manna (Shemot 16:11 – 13; Shemot 16:11 – 36);
It seems as though the Israelites pass on the “5th course” of maggots (Shemot 16:20);
For the 6th course, the waters at the Rock at Horeb are provided (Shemot 17:3 – 8).
9.) What do Moshe and Aaron store for posterity, and what object, that has yet to be constructed, is referenced within this Parshah?
Answer: Moshe and Aaron store an omer of manna within a jar to be included amidst the Ark of the Covenant; Shemot 16:32 – 34.
10.) What army attacks the Israelites, and who does Moshe select as military general?
Answer: The Army of Amalek attacks the Israelites in Rephidim, and Moshe places Yoshua as the “general” of the Israelite army; Shemot 17:8 – 9.
11.) What does Moshe need to do to facilitate the victory of the Israelites, and what adjustment do Aaron and Hur make to facilitate this?
Answer: Moshe needs to keep his arms raised to facilitate the victory of the Israelites; a stone is placed for Moshe to sit upon when he becomes tired; and Aaron and Hur each hold up one of Moshe’s arms to keep his arms outstretched; Shemot 17:11 – 13.
12.) Within this Parshah of Beshalach, how many times do the Israelites complain against Moshe; and what is the standing “Complaint Count” (the number of occasions that the Israelites complain against Moshe) from the beginning of Shmot to the end of Parshah Beshalach?
Answer: The Israelites complain on 5 distinct occasions within Parshah Beshalach; and the total “Complaint Count” at the end of Parshah Beshalach stands at 8 (with 3 occasions occurring within previous Parshot [sp]):
1.) The Israelites complain when first seeing the Egyptian army approaching (Shemot 14:10 – 12);
2.) The Israelites complain in the wilderness of Shur, at Marah, with the bitter water (Shemot 15:22 – 24);
3.) The Israelites complain about the lack of food in the wilderness of Sin (Shemot 16:1 – 3);
4.) (The Israelites abstain from complaining about the maggots, however, Moshe complains against the Israelites [Shemot 16:20]);
5.) The Israelites complain about the lack of water at Rephidim, in the wilderness of Sin (Shemot 17:1 – 3);
Previous to Parshah Beshalach, the Israelites complain against Moshe during the 3 proceeding occasions:
1.) Technically, the first Israelite complains against Moshe shortly after Moshe kills the Egyptian (Shemot 2:11 – 14);
2.) The Israelite community first complains against Moshe after Pharaoh hardens the tasks of the Israelites (Shemot 5:19 – 21);
3.) The Israelites refuse to listen to Moshe, again, after Adonai reveals Adonai’s name to Moshe (Shemot 6:9).
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Discussion Questions:
Amidst acquisitioning resources from the Egyptians, why do our ancestors abstain from acquiring horses to travel through the wilderness; and does there seem to be a general absence of horses with our ancestors throughout the narrative of the Torah? Is there something intrinsically deficient and/or excessive about horses?
What does the angel who guides the camp of Israel look like? What is the nature of interaction with, or reaction from, the Israelites?
What is the esoteric significance of the fire and the cloud; why is there the description of the cloud existing during the evening (as opposed to the fire), and both the fire and cloud confusing the Egyptians during the morning; what is the significance of the Red Sea crashing upon the Egyptians specifically as the Sun rises; what is the connexion between the fire angel within the Garden of Eden, and the fire angel connected with the Ark of the Covenant; and what significance exists within the metaphysics and symbolism of the fire, light, smoke, and water?
The Israelites seem to be rather quiet during the plagues against Egypt and rather vocal in complaining when hungry and thirsty within the desert; what does this reveal about the fickleness of human nature? Is it necessary to be constantly awed by the miracles of Adonai (and perhaps placated by material comfort) in order to believe in Adonai? Does this lead to an “overload” of being awed, whereby witnessing a purple dragon beast mowing the lawn of the Moon becomes a rather mundane occurrence? What relevance exists within being increasingly aware and awed at the simple, constant, yet phenomenal and ordinary miracles that we each witness every day and every second?
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