Torah Trivia for Parshah 2: Noach

Torah Trivia for Parshah Noach

1.) From what materials is the ark made?

Answer: The explicit description states that the ark is made of cypress Wood and includes tar; Bereshit 6:14.

2.) How many of each kind of clean animal does Adonai command Noach to take?

Answer: 14: There are 7 pairs of every kind of clean animal; Bereshit 7:2.

3.) What is the number of days from the time that Adonai commands Noach to build the ark until the time that Noach, his family, and the animals are able to return to land?

Answer: There are 3 plausible responses: 1.) Approximately 1 year; 2.) 1 Year and 17 Days; 3.) 377 Days:

1.) Approximately 1 Year according to Noach’s Age; Bereshit 7:6 (Noach is 600 Years Old); Bereshit 8:13 (Noach is 601 Years Old);

2.) Presumably 1 Year and 17 Days; Bereshit 7:10 – 11 (Flood Begins on 17^th Day of 2^nd Month [7 Days after Command]); Bereshit 8:14 (Land is Completely Dry and Noach Leaves Ark on 27^th Day of 2^nd Month)

3.) 377 Days, Presuming That 1 Month Equals 30 Days; Bereshit 7:4 – 8:16 (Referencing Table Below)

Day Count: Calendar (From Flood Year 1): Event/Fact Descriptions/Sequence; Source:

Day 1* 1.2.10 * Adonai Commands Noach; Bereshit 7:4;

Day 8 1.2.17 7 Days Later, Flood Begins;

Bereshit 7:10 – 11;

Day 47 1.3.27 Flood Lasts for 40 Days; Bereshit 7:17;

Day 157 1.7.17 Water Remains for 150 Days; Bereshit 7:24;

150 Days Is Same 150 Days*; Bereshit 8:3;

150 Days Equals 5 Months*; 1 Month Equals 30 Days*; Bereshit 8:4 – 5;

Day 157 1.7.17 On 17^th Day of 7^th Month, Arks Rests on Ararat Mountains; Bereshit 8:4 – 5;

Day 231 1.10.1 On 1^st Day of 10^th Month, Mountain Peaks Visible; Bereshit 8:5;

Day 271* 1.11.11* On 10^th Month and 40 Days, Noach Sends out Raven; Bereshit 8:6 – 7;

Day 307* 1.12.17* Noach Sends out Dove 1^st Time; Bereshit 8:8;

Day 314* 1.12.24* 7 Days Later, Noach Sends out Dove 2^nd Time; Bereshit 8:10;

Day 321 2.1.1* 7 Days Later, Noach Sends out Dove 3^rd Time; Bereshit 8:12 – 13;

Day 321 2.1.1 1^st Day of 1^st Month Noach Removes Roof; Bereshit 8:13;

Day 377 2.2.27 27^th Day of 2^nd Month, Land Is Dry;

Bereshit 8:14;

Day 377* 2.2.27* Noach Leaves Ark; Bereshit 8:14 – 16.

*Derived through factual and/or reverse mathematical inferences.

4.) What is the stated distinguishing characteristic between the animals on the ark and the animals that survive off the ark?

Answer: The animals on the ark have the breath of life; Bereshit 7:15.

5.) How many times does Noach send out the dove?

Answer: Noach sends the dove out 3 times and the raven out Once; Bereshit 8:7 (Noach Sends out Raven); Bereshit 8:8 (Noach Sends out Dove without Being Able to Rest Its Feet); Bereshit 8:10 (Noach Sends out Dove 2^nd Time and It Brings Back Olive Leaf); Bereshit 8:12 (Noach Sends out Dove 3^rd Time and It Stays Away).

6.) How long does Noach wait after sending the raven and before sending the dove?

Answer: Presumably, Noach waits approximately 1 Month (36 Days with an Approximate Standard Deviation of 1 - 2 Days); Bereshit 8:8 (and Referencing the Table Listed Above)

7.) What are the 7 Noachide Laws?

Answer: The 7 Noachide Laws are:

1.) Prohibition from Idolatry;

2.) Prohibition from Blasphemy;

3.) Prohibition from Murder;

4.) Prohibition from Incest and Adultery;

5.) Prohibition from Theft;

6.) Prohibition from Eating Limb (Meat) of a Living Animal;

7.) Responsibility for Establishing a System of Laws.

This description is provided by the website of Orthodox Union (and Phil Chernofsky with the OU Israel Centre), http://www.ou.org/torah/tt/5761/noach61/featuretidbit.htm; Traditionally, the 7 Noachide are understood as being extrapolated from: Bereshit 9:1 – 17.

8.) What is the symbol of the covenant between Adonai and Noach and all life?

Answer: Adonai utilises the symbol of the rainbow; Bereshit 9:12 – 13.

9.) From whom does Sheba descend?

Answer: There are 2 Shebas: 1 is a grandson of Ham (via Ham’s son, Cush, and Cush’s son, Raamah); Bereshit 10:6 – 7. Another is the grand-grand-grand-grandson of Shem (via Shem’s son, Arpachshad, and Arpachshad’s son, Shelach, and Shelach’s son, Eber, and Eber’s son, Yoktan); Bereshit 10:22 – 29.

10.) From whom do the Jebusites, Amorites, Girgashites, Hivites, Arkites, Sinites, Arvadites, Tzemarites, and Chamathites descend?

Answer: Each is a descendant of Canaan; Bereshit 10:15 – 18.

11.) What is a.) the paternal lineage from Shem to Avraham, and b.) the duration of time between the end of the flood to Avraham’s birth?

Answer:

a.) The paternal lineage is: Shem to Arpachshad to Shelach to Eber to Peleg to Reu to Serug to Nachor to Terach to Avraham (Avraham is Shem’s grand-grand-grand-grand-grand-grand-grand-grandson); Bereshit 11:10 – 26;

b.) 292 Years Pass; When Avraham is born, Shem is alive, at the age of 390, and Noach is alive, at the age of 890; Bereshit 9:28 – 29:

Year 2 (after the Flood) Arpachshad Is Born; Bereshit 11:10;

Year 37 Shelach Is Born (Arpachshad Is Age 35); Bereshit 11:12;

Year 67 Eber Is Born (Shelach Is Age 30); Bereshit 11:14;

Year 101 Peleg Is Born (Eber Is Age 34); Bereshit 11:16;

Year 131 Reu Is Born (Peleg Is Age 30); Bereshit 11:18;

Year 163 Serug Is Born (Reu Is Age 32); Bereshit 11:20;

Year 193 Nachor Is Born (Serug Is Age 30); Bereshit 11:22;

Year 222 Terach Is Born (Nachor Is Age 29); Bereshit 11:24;

Year 292 Abram Is Born (Terach Is Age 70); Bereshit 11:26.

12.) What relation is Nachor to Avraham?

Answer: There are actually 2 Nachors: 1 is Avraham’s grandfather (Father of Terach); Bereshit 11:24 - 26; and 1 is Avraham’s brother (Son of Terach); Bereshit 11:26.

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Discussion Questions:

If the flood is supposed to kill every living animal or “every living thing on land”, what about all the aquatic life (like fish, whales, sharks, and dolphins)? Bereshit 6:17.

Why does Adonai command Noach to bring 7 pairs of every “clean animal,” but later proclaim that “all animals” are available to be eaten (is something lost within the English translation)? Bereshit 7:2; Bereshit 9:3.

All other birds are destroyed? What about ducks, geese, and swans? Bereshit 7:21 – 23.

What does Ham actually do to Noach? Bereshit 9:22 – 24.

Amidst the arrogance of building a tower towards sky of Adonai, is there any benevolent, redeeming factor in the people of Shinar wanting to stay together? Bereshit 11:1 – 9.

Are Avraham, Nachor, and Haran triplets, or do each have a separate mother, or is something lost in the English translation of Terach having all 3 sons at age 70? Bereshit 11:26.

Is there any significance that Terach actually first begins the Pilgrimage out of his native land of Ur Kasdim towards Canaan; and that he passes away, before reaching Canaan, in the land of Haran, which is also the name of one of his sons (the father of Lot) who previously passes away in the land of Ur Kasdim? Bereshit 11:27 – 32.

Torah Trivia for Parshah 1: Bereshit

Torah Trivia for Parshah Bereshit

1.) Within the story of Creation, which comes first, water or light?

Answer: Water is described first; Bereshit 1:2 – 3.

2.) What are the names of the 4 rivers in the Garden of Eden?

Answer: The rivers are: Pishon, Gihon, Tigris, Euphrates; Bereshit 2:11 – 14.

3.) What is the accurate order of the proceeding events:

a.) Adam and Chavah eat from the Tree of Knowledge;

b.) Chavah receives her name;

c.) Chavah bears Cain?

Answer: The order is a.) Adam and Chavah eat from the Tree of Knowledge, b.) Chavah receives her name, and c.) Chavah bears Cain; Bereshit 3:6; Bereshit 3:20; Bereshit 4:1.

4.) With whom does Seth have his son, Enosh?

Answer: There is an absence of any description of the specific name of Seth’s wife when describing the birth of Enosh; Bereshit 4:26. Presumably, his wife (wives) are either 1.) his sister(s), borne from Adam and Chavah and/or Adam’s descendents; Bereshit: 5:4; and/or, 2.) are Seth’s nieces (borne from Cain and/or his descendants; Bereshit 4:17 - 22).

5.) Out of the following lineage of fathers and sons, who lives the longest number of years: Adam, Seth, Enosh, Kenan, Mahalalel, Yered, Enoch, Methuselah, Lemech?

Answer: The order, from longest-living to shortest-living, includes:

Methuselah, 969; Bereshit 5:27;

Yered, 962; Bereshit 5:20;

Adam, 930; Bereshit 5:5;

Seth, 912; Bereshit 5:8;

Kenan, 910; Bereshit 5:14;

Enosh, 905; Bereshit 5:11;

Mahalalel, 895; Bereshit 5:17;

Lemech, 777; Bereshit 5:31;

Enoch, 365; Bereshit 5:23.

6.) Out of these same men, who has children at the youngest age?

Answer: Technically, there is some uncertainty, because there is an absence of any explicit description when Cain is borne from Adam and Chavah. And further technically, there is an absence of the specific stipulation that the sons described, within each generation, actually being the first born, although there may be that presumption. From the explicit descriptions, the order, from youngest first-time father to oldest, includes:

Mahalel, 65; Bereshit 5:15; Enoch, 65; Bereshit 5:21;

Kenan, 70; Bereshit 5:12;

Enosh, 90; Bereshit 5:9;

Seth, 105; Bereshit 5:6;

Adam, 130; Bereshit 5:3;

Yered, 165; Bereshit 5:18;

Lemech, 182; Bereshit 5:28;

Methuselah, 187; Bereshit 5:25.

7.) According to the numbers, which of his descendants are actually born during the lifetime of Adam: Methuselah, Lemech, or Noah?

Answer: Methuselah and Lemech are born during Adam’s lifetime; Noah is born 126 years after Adam passes:

1.) Seth is born when Adam is 130; Bereshit 5:3;

2.) Enosh is born when Adam is 235 (Seth, 105); Bereshit 5:6;

3.) Kenan is born when Adam is 325 (Enosh, 90; Seth 195); Bereshit 5:9;

4.) Mahalel is born when Adam is 395 (Kenan, 70; Enosh 160; Seth, 265); Bereshit 5:12;

5.) Yered is born when Adam is 460 (Mahalalel, 65; Kenan 135; Enosh 225; Seth 330); Bereshit 5:15;

6.) Enoch is born when Adam is 622 (Yered, 162; Mahalalel, 227; Kenan, 297; Enosh, 387; Seth, 492); Bereshit 5:18;

7.) Methuselah is born when Adam is 687 (Enoch, 65; Yered, 227; Mahalalel, 292; Kenan, 362; Enosh, 449; Seth, 554); Bereshit 5:21;

8.) Lemech is born when Adam is 874 (Methuselah, 187; Enoch, 252; Yered, 414; Mahalalel, 479; Kenan, 549; Enosh, 636; Seth, 741); Bereshit 5:25;

9.) Noah is born 126 years after Adam passes (Lemech, 182; 58 years after Enoch passes; Yered, 596; Mahalalel, 672; Kenan, 731; Enosh, 818; 11 years after Seth passes); Bereshit 5:28 – 29.

Disclaimer: Yes, this Parshah is “Bereshit;” “Bamidbar” comes later J. However, you are welcome to check the math on this (I actually have to make some corrections when double-checking all the addition, and I have yet to make all the numbers coincide, however the numbers specifically regarding Adam seem solid).

8.) Out of Adam and all his descendants, who actually passes away first?

Answer: Abel passes first, and then Adam passes; however, Adam’s grand-grand-grand-grand-grandson, Enoch, only passes 68 years after Adam, and actually passes 47 years before Seth; Bereshit 4:25; 5:3 – 23.

9.) Is it interesting that Enoch lives the fewest number of years, and yet it is written that he is the one walks with Elohim, pleases Elohim, and disappears by being taken by Elohim?

Answer: “Yes,” “Maybe,” “Seriously?,”and/or “zzzzzz” J; Bereshit 5:22 – 24.

10.) Why do Cain’s son and Seth’s grand-grand-grand-grandson have the same name, “Enoch;” and why does Cain’s Enoch have a grand-grand-grandson and Seth’s Enoch have a grandson who are both named, “Lemech” (the former with a father named, “Methushael,” and the latter with a father named, “Methuselah”)?

Answer: Interesting question J; Bereshit, 4:17; 5:6 – 26.

11.) Is it possible that Shem, Ham, and Yefeth are triplets?

Answer: Maybe (I am honestly uncertain, yet think otherwise). It is written, in an English translation of Bereshit 5:32, that “(w)hen Noah was 500 years old, he had fathered three sons: Shem, Ham, and Yefeth.” Obviously this seems unusual, and the actual Hebrew may connote that, “by the time Noah is 500 years old, he has 3 sons,” rather than the literal, “when Noah is 500 years old, he has 3 sons.” There is also the possibility that Noah has three different wives, however, this seems even less plausible, particularly since, later in Bereshit 6:18, it is written: “Together you and your sons, your wife, and your sons’ wives will be safe on the ark.” And it is similarly repeated further in the Parshah of Noah. However, this is simply a “TRIVIA” quiz, so where else can we put trivial questions J?

12.) After the Nephilim arrive, what is the life span limit that Adonai designates for mankind?”

Answer: The life span is 120 Years; Bereshit 6:3.

Discussion question: Why does God tell Adam and Chavah to abstain only from eating from the Tree of Knowledge, and then “lets” both eat from the Tree of Knowledge; and yet after both eat from the Tree of Knowledge, God expels both from the Garden of Eden before both can eat from the Tree of Life? Is it actually, initially OK for Adam and Chavah to eat from the Tree of Life, or is the Tree of Life the “serious” prohibition and the Tree of Knowledge simply a “reverse psychology” test from God wherein God plans the outcome? Bereshit 2:9; 3:22 – 24.

Holy Scriptures Study (Week 13; Shemot) 118.5.1

Holy Scriptures Study, Week 13 Shemot, 118.5.1

Torah

Shemot 1:1 – 6:1

The progression of Israel’s descendants is described.

A new Pharaoh emerges in Egypt who abstains from recognizing Yosef and Israel.

Pharaoh is enraged at strength of Israelites and imposes harsh burdens upon Israelites.

Pharaoh condemns all new born Hebrew sons.

Moshe is born within the tribe of Levi amongst Israelites.

Moshe’s mor sends baby Moshe on the Nile River; he is rescued by Pharaoh’s daughter, Moshe’s mor becomes his wet nurse.

Moshe kills an Egyptian who previously kills an Israelite.

Moshe flees to Midian.

Moshe marries Yitro’s daughter, Tzipporah; the couple’s son, Gershom, is born.

Adonai appears to Moshe within the burning bush near Sinai.

Adonai promises the land of the Canaanites, Perizzites, Hittites, Amorites, Hivites, and Jebusites to Israelites.

Adonai makes self-proclamation of being: “Ehyeh Asher Ehyeh” (“I Am That I Am”).

Adonai commands Moshe to approach Israelites and Egyptians.

Adonai describes future hardness of Pharaoh’s heart and punishment upon Egyptians.

Adonai provides Moshe with the 3 signs of the staff into a snake, the leprous hand, and the Nile water into blood.

Moshe cites speech impediment and pleads for someone else to take responsibility.

Adonai identifies Aaron as Moshe’s helper.

Moshe leaves Midian to return to Egypt.

Moshe is punished for lack of circumcision; he and his house are circumcised.

Moshe and Aaron are reunited, and both approach the Israelites.

Moshe and Aaron approach Pharaoh.

Pharaoh responds by increasing the harsh burdens upon the Israelites.

The Israelites complain to Moshe; Moshe pleads to Adonai; Adonai reassures Moshe.

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Within the previous Torah Parshah, Israel communicates a curse specifically on Reuven, Shimon, and Levi; so why are Moshe and Aaron born within the tribe of Levi?

Amidst the description of Pharaoh’s hardness of heart, and intentionality of Adonai, does Pharaoh actually have “free will”? Does anyone?

Which is the “best” brother-brother story in the Torah, and/or the “best” brother-brother reunion in the Torah? J

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Bhagavad Gita

Chapters 7 – 8

Jnana and vijnana are referenced.

Earth, water, fire, air, akasha, mind, intellect, and ego are the 8 divisions of the prakriti of Brahman.

“But beyond this I have another, higher nature, Arjuna; it supports the whole universe, and is the source of life in all beings.” (v5)

Sri Krishna describes many of the characteristics of Brahman.

The 3 gunas (sattva, rajas, and tamas) are referenced.

“The three gunas deceive the world: people fall to look beyond them to (M)e, supreme and imperishable.

“The three gunas make up (M)y (D)ivine maya, difficult to overcome. But they cross over this maya who take refuge in (M)e.” (v13-14)

“Good people come to worship (M)e for different reasons. Some come to the spiritual life because of suffering, some in order to understand life; some come through a desire to achieve life’s purpose, and some come who are men and women of wisdom.

“Unwavering in devotion, always united with (M)e, the man or woman of wisdom surpasses all the others. To them I am the dearest beloved, and they are very dear to (M)e.

“All those who follow the spiritual path are blessed. But the wise who are always established in union, for whom there is no higher goal than (M)e, may be regarded as (M)y very Self.” (v16-18)

“When a person is devoted to something with complete faith, I unify his faith in that.

“Then, when his faith is completely unified, he gains the object of his devotion. In this way, every desire is fulfilled by (M)e.” (v21-22)

“Few see through the veil of maya. The world, deluded, does not know that I am without birth and changeless.” (v25)

“Delusions arise from the duality of attraction and aversion, Arjuna; every creature is deluded by these from birth.” (v27)

Adhibhuta, adhidaiva, and adhiyajna are referenced.

Arjuna asks what is Brahman, adhyatma, adhibhuta, adhidaiva, and adhiyajna.

Brahman is the highest nature of the Universe.

Adhyatma is the manner in which Brahman exists within each creature.

Adhibhuta is the perishable body.

Adhidaiva is Purusha, eternal spirit.

Adhiyajna is the supreme sacrifice made to Brahman as the Lord within an individual.

Sri Krishna commands practise of meditation on Brahman, particularly at the time of death.

“Remembering (M)e at the time of death, close down the doors of the senses and place the mind in the heart. Then, while absorbed in meditation, focus all energy upwards to the head.

“Repeating in this state the (D)ivine Name, the syllable Om that represents the changeless Brahman, you will go forth from the body and attain the supreme goal.” (v12-13)

“This supreme Lord (W)ho pervades all existence, the true Self of all creatures, may be realized through undivided love.” (v22)

The day and night of Creation (Brahma) is described; liberation and rebirth.

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In the description of the 8 divisions of prakriti, there is the presumption that Sri Krishna is speaking as a vehicle of Brahman. Can this be understood as the 8 divisions of the prakriti of the entire Universe?

What is the difference between air and akasha (space)?

There is an interesting confluence within: “ShalOm.”

There is an interesting correlation between the Northern and Southern paths of the Sun, during the year, and an individual’s progression towards Nirvana and rebirth, respectively. There seems to be a negative connotation towards that which is “Southern.” How is this to be interpreted? Is this connected with the Varna system and the preferences placed upon the lightness of skin? How does this exist amidst the irony that as a person is increasingly exposed to the light of the Sun, the skin of that person becomes darker?

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Digha Nikaya

Kevaddha Sutta

The Buddha stays at Nalanda in Pavarika’s mango grove.

Kevaddha, a young householder, approaches the Buddha.

Kevaddha repeatedly solicits the Buddha to perform a miracle to impress the people to become increasingly devoted to the Buddha.

The Buddha describes 3 wonders: mystic wonder, wonder of manifestation, and wonder of education.

Mystic wonder includes: becoming multiform and returning to singularity; visibility and invisibility; traversing through matter; flying; touching the celestial bodies; and additionally.

The Buddha describes a believer’s witnessing of such a wonder and proclaiming this to others; and the recipient of that proclamation explaining such a wonder being derived from a charm.

“Well, Kevaddha! It is because I perceive danger in the practise of mystic wonders, that I loathe, and abhor, and am ashamed thereof.” (v5)

Wonder of manifestation includes: controlling the thoughts of others.

The Buddha describes a believer’s witnessing of such a wonder and proclaiming this to others; and the recipient of that proclamation explaining such a wonder being derived from a charm.

The Buddha similarly abhors the practise of such a wonder.

Wonder of education includes the standard doctrine of the Buddha: preaching of a Buddha; awakening of the hearer; self-training in act, speech, thought; minor mere morality; confidence of heart; simplicity of life; emancipation from 5 Hindrances; joy and Peace; 4 Jhanas; and the 4 Noble Truths.

4 elements are described as: Earth, water, fire, air.

The Buddha tells story of spiritual aspirant asking where 4 elements cease to exist; deities are unable to solve the question, and refer spiritual aspirant to the Buddha; the Buddha describes that all 4 elements cease within the intellect of Arahatship.

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Kevaddha’s solicitation for the Buddha to perform a miracle seems very similar to the contemporaries of Jesus soliciting him to perform a miracle to prove himself. What are some comparisons and contrasts amidst these 2 different scenarios, and how do the respective responses of the Buddha and Jesus compare and contrast? How do these 2 examples also compare with the signs that Adonai provides to Moshe, within this week’s Torah Parshah (Shemot), and additionally?

Within the Buddha’s story of the searching of the spiritual aspirant, there is a substantially derogatory reference to Brahman; however, the English translation of the Pali Text Society utilises the specific term, “Brahma,” signifying the “Creation” characteristic of Brahman. Is this actually what is included within the original Pali text? Is such, effectively, sarchastic vitriol actually placed against the lesser aspect of Brahma or is this actually intended towards Brahman? What are the implications of such intrinsic criticism amidst the proclaimed superiority of the Buddha? Is this simply an attempt to supplant the Buddha over Brahman? Is there any egotism within this narrative?

Within the Kevaddha Sutta, there is the description of the 4 elements; these are the same 4 elements that are described within the 7^th chapter of the Bhagavad Gita (which also includes the additional 4: akasha, mind, intellect, and ego). Is there any additional element that exists beyond these 4 (and additional 4)? What are the implications of the additional elements from the Bhagavad Gita (mind, intellect, and ego) being the manner in which the Buddha describes the dissolution of the initial 4 (Earth, water, fire, and air, presuming that akasha [space] is similar to air)?

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Gospels

Luke 1 – 2

The Gospel of Luke is written to Theophilus.

Zechariah and Elizabeth, kohanim, are without child.

Zechariah receives a vision from God communicating the birth of his son; he doubts the vision and becomes mute because of his doubt.

Angel visiting Zechariah proclaims himself as being Gabriel.

Elizabeth becomes pregnant with John the Baptist.

Angel Gabriel visits Mary and tells of birth of Jesus.

Mary meets Elizabeth and baby John (the Baptist) leaps within Elizabeth’s womb; and Elizabeth blesses Mary and baby Jesus; Mary praises God.

Elizabeth gives birth and calls her son, John; Zechariah is lifted from his muteness, and he proclaims a blessing for Israel.

Joseph and Mary go to Bethlehem, amidst the census, and Jesus is born.

Shepherds are visited by Angels, receive news of Jesus’ birth, and go to visit Joseph, Mary, and Jesus.

Shimon, from Jerusalem, goes to visit baby Jesus, and proclaims the prophesy of God being fulfilled through Jesus.

Jesus is separated from his parents during the pilgrimage to Jerusalem, during Pesach.

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What is the nature of the interaction between the fundamental principles that a Prophet communicates and the intrinsic instructions, often interpreted, regarding actual prophesies pertaining to future circumstances? How does the present knowledge of (and/or adherence to)

Such prophesies influence (positively and/or negatively) the simultaneous knowledge of (and/or adherence to) the fundamental principles that the Prophet originally communicates? Which is increasingly valid? What is the effect of the future and the past upon the Now?

In what manner is Mary related to Elizabeth, when Elizabeth is of the tribe of Levi, and Mary is of the tribe of Yudah (and David)?

What is the significance within the inclusion of the story of Anna?

During the pilgrimage to Jerusalem, during Pesach, it is described that Jesus is 12 years old; however, there is an absence of a description of whether he has any brothers or sisters from Joseph and Mary. Is Jesus an only child at this time, or are his siblings simply unmentioned? Is he studying for his Bar Mitzvah at the time?

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Koran

Sura 13 Al Ra’d (The Thunder)

Sura 14 Ibrahim (Avraham)

Allah creates the Heavens, Earth, rivers, mountains, fruits, and additional vegetation.

Disbelievers doubt the teaching of the Prophet.

Allah knows the wombs of women.

“Alike to (Allah) among you is he who conceals the word and he who speaks openly, and he who hides himself by night and who goes forth by day.

“For him are angels guarding the consequences of his deeds, before him and behind him, who guard him by Allah’s command. Surely Allah changes not the condition of a people, until they change their own condition. And when Allah intends evil to a people, there is no averting it, and besides (Allah) they have no protector.” (v10-11)

“And whoever is in the heavens and the earth makes obeisance to Allah only, willingly and unwillingly, and their shadows, too, at morn and eve.” (v15)

Doers of good are greeted with, “Peace,” in Heaven.

Mischief-makers receive consequences.

Allah is the best of planners.

“And We sent no messenger but with the language of his people, so that he might explain to them clearly. Then Allah leaves in error whom (Allah) pleases and (Allah) guides whom (Allah) pleases. And (Allah) is the Mighty, the Wise.” (v4)

The narrative of Moshe is referenced.

There is the description of boiling water in Hell.

The devil proclaims independence from deeds of followers.

There is the parable of the good word as a good tree.

Prayer and charity are commanded.

Avraham makes a supplication to Allah.

“And think not Allah to be heedless of what the unjust do. (Allah) only respites them to a day when the eyes will stare in terror.”

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How does the Koran’s admonishment of doubters and those who question the word of the Prophet (presumably, Muhammad, Peace Be Upon Him) compare with the tradition of questioning within the Talmud and Judaism? How does this compare with the proclamation of the infallibility of the Bishop of Rome, within Catholicism, as well as the Protestantism of Martin Luther? And how does this compare with the intellectual rigour and challenging practised by, and solicited by, the Buddha? Is it possible to understand without questioning? How else is the dissonance of contradiction reconciled?

Within verse 10 of Sura 13, there is the description of people being required to change people’s respective conditions before Allah changes the respective conditions of people. How does this compare/contrast with the Buddha’s teaching regarding Dependent Origination? And how does this exist amidst the notion of the Omnipotence of Allah? Are individual free will and omnipotence necessarily (even by the mere abstraction) mutually exclusive?

Within Sura Al Ra’d, there are repeated descriptions of the tangible bounties of Heaven; and throughout the Koran, there are the corresponding teachings that the sensual pleasures of this temporal realm are simply a challenge for being righteous, charitable, benevolent, and pious. However, the “carrot” of the bounties of Heaven seem to cater to the sensual inclinations of people: to save and wait for something better. Amidst this sensual appeal, how is the tendency to “save up and expend” within this lifetime avoided, so that people can continually maintain a balanced lifestyle and modest material ambitions (amidst “saving up” for Heaven, how do we abstain from becoming susceptible to the “sensual promises” of Heaven, and subsequently, amidst such susceptibility to the senses, actually indulge within this temporal realm?)? How does the Buddha’s, and the Bhagavad Gita’s, teaching regarding equanimity and indifference to pleasure and pain factor into this teaching within the Koran? Is it possible to actually sustain life without intrinsically, and eventually directly, indulging in such duality? Is procreation possible without some element of lust? What is an appropriate balance amidst all of these sensual experiences?

How does the parable of the good word and the good tree compare with Jesus’ parable of the god tree bearing the good fruit?

Within Sura Ibrahim, there is the description of the unjust eventually being punished. How does this intersect with the consideration of an unjust act being the exact manifestation of an experience of injustice (that the individual committing the transgression already experiences hellish circumstances of suffering and transgression which exactly precipitate the transgression)? What about the babies who are conceived and/or born into such circumstances? Is innocence simply an illusion, and again, how is appropriate balance maintained?

Holy Scriptures Study (Week 12: Vayechi) 118.4.24

Holy Scriptures Study, Week 12; Vayechi; 118.4.24

Torah

Bereshit 47:28 – 50:26

Israel commands Yosef to bury him within his ancestors

Israel proclaims Yosef’s 2 sons, Manasseh and Ephraim, as his own.

Israel blesses Manasseh and Ephraim, favouring the younger Ephraim.

Israel prophesies for each of his sons: Reuven, Shimon, Levi, Yudah, Zebulun, Issachar, Dan, Gad, Asher, Naphtali, Yosef, and Benyamin.

Israel repeats the command to be buried with his ancestors.

Israel passes.

Yosef, the sons of Israel, and Egypt mourn for Yosef.

Yosef solicits Pharaoh to allow Yosef to return Israel’s remains to the Cave of Machpelah.

Yosef and his brothers transport Israel’s remains to Machpelah.

Yosef’s brothers solicit him for forgiveness; Yosef and his brothers are reconciled.

Yosef reaches point of death and communicates to his children the eventual return to Eretz Israel.

Yosef commands his children to eventually bring his remains back to join with his ancestors.

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Amidst the respective blessings that Israel provides, and amidst the aggregate of the stories involving Yudah and Yosef, which one is understood as having the favour of Israel? And which one is understood as having the favour of Adonai? What are the arguments that can be made for either case?

Why does Israel communicate the blessings out of chronological order?

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Bhagavad Gita

Chapters 5 – 6

Arjuna asks which is preferable: selfless action, or sannyasa (path of renunciation of action).

Sri Krishna proclaims that the path of action is preferable to renunciation.

Sri Krishna describes progression from the duality of likes and dislikes.

Knowledge and action are the same.

“Those who follow the path of service, who have completely purified themselves and conquered their senses and self-will, see the Self in all creatures and are untouched by any action they perform.” (v7)

Actions are simply the movement of senses around sense objects.

“Renouncing their selfish attachments, those who follow the path of service work with body, senses, and mind for the sake of self-purification.” (v11)

“Those whose consciousness is unified abandon all attachment to the results of action and attain supreme (P)eace. But those whose desires are fragmented, who are selfishly attached to the results of their work, are bound in everything they do.” (v12)

“But ignorance is destroyed by knowledge of the Self within. The light of this knowledge shines like the (S)un, revealing the supreme Brahman.” (v16)

“Those who possess this wisdom have equal regard for all. They see the same Self in a spiritual aspirant and an outcaste, in an elephant, a cow, and a dog.

“Such people have mastered life. With even mind they rest in Brahman, (W)ho is perfect and is everywhere the same.

“They are not elated by good fortune nor depressed by bad. With mind established in Brahman, they are free from delusion.

“Not dependent on any external support, they reali(s)e the joy of spiritual awareness. With consciousness unified through meditation, they live in abiding joy.” (v18-21)

“Pleasures conceived in the world of the senses have a beginning and an end and give birth to misery, Arjuna. The wise do not look for happiness in them.” (v22)

“But those who overcome the impulses of lust and anger which arise in the body are made whole and live in joy.

“They find their joy, their rest, and their light completely within themselves. United with the Lord, they attain (N)irvana in Brahman.” (v23-24)

“Healed of their sins and conflicts, working for the good of all beings, the holy sages attain (N)irvana in Brahman.” (v25)

“Closing their eyes, steadying their breathing, and focusing their attention on the center of spiritual consciousness, the wise master their senses, mind, and intellect through meditation. Self-realization is their only goal. Freed from selfish desire, fear, and anger, they live in freedom always.

“Knowing (M)e as the friend of all creatures, the Lord of the (U)niverse, the end of all offerings and all spiritual disciplines, they attain eternal (P)eace.” (v27-29)

“Therefore, Arjuna, you should understand that renunciation and the performance of selfless service are the same.” (v2)

“…The will is the only friend of the Self, and the will is the only enemy of the Self.” (v5)

“The supreme Reality stands revealed in the consciousness of those who have conquered themselves. They live in (P)eace, alike in cold and heat, pleasure and pain, praise and blame.” (v7)

“Select a clean spot, neither too high nor too low, and seat yourself firmly on a cloth, a deerskin, and kusha grass.

“Then, once seated, strive to still your thoughts. Make your mind one-pointed in meditation, and your heart will be purified.

“Hold your body, head, and neck firmly in a straight line, and keep your eyes from wandering.

“With all fears dissolved in the (P)eace of the Self and all desires dedicated to Brahman, controlling the mind and fixing it on (M)e, sit in meditation with (M)e as your only goal.

“With senses and mind constantly controlled through meditation, united with the Self within, an aspirant attains (N)irvana, the state of abiding joy and (P)eace in (M)e.” (v11-15)

Sri Krishna teaches moderation in eating and sleeping, work and recreation.

“Little by little, through patience and repeated effort, the mind will become stilled in the Self.” (v25)

“They see the Self in every creature and all creation in the Self. With consciousness unified though meditation, they see everything with an equal eye.” (v29)

“When a person responds to the joys and sorrows of others as if they were his own, he has attained the highest state of spiritual wisdom.” (v32)

Arjuna asks how the mind can be stilled.

Sri Krishna explains that righteousness goes unwasted; good Karma sends spiritual aspirant to home where meditation is practised.

“Meditation is superior to severe asceticism and the path of knowledge. It is also superior to selfless service. May you attain the goal of meditation, Arjuna!” (v46)

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What are some tangible examples of action in inaction and inaction in action? How does Jesus’ drawing in the sand and abstaining from condemning the adulteress (inaction), compare with the vitriol of the crowd wanting to condemn her (action)? How does Gandhi’s walk to the ocean to cultivate salt (action), compare with the ordinary householder’s status quo of colonisation? How might all of these actions be considered as synonymous action, or inaction?

Amidst the consideration of the senses, matter, and the biological systems that exist within each human being (respiratory, cardiovascular, nervous, digestive, muscular-skeletal, reproductive, and additionally), what may be some metaphysical considerations regarding this teaching, within chapter 5, regarding action simply being the movement of senses around sense objects? Why does the “matrix” seem “real,” and how do we respectively maintain a semblance of an understanding of Reality, Brahman, beyond our utilisation of the senses?

How does one effectively “hold the Self by means of the Self,” or in other words, cultivate the presence of the Spirit of God within an individual by manifesting the Spirit of God within an individual? It seems that to do such, this necessitates that the Self already exists and thus it is simply a manner of enhancing that existence: perhaps experiencing compassion and harmony by genuinely practising compassion and harmony.

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Digha Nikaya

Subha Sutta

Venerable Ananda rests at Sevatthi in the Geta Wood in Anatha Pindika’s pleasuance after the Buddha passes.

Brahmin Subha asks whether Venerable Ananda’s sickness dissipates.

Venerable Ananda visits Subha’s house during the next day.

Subha asks Ananda about the Buddha’s doctrine.

“Three are the bodies of doctrine, O Brahm(i)n, which the Exalted One was wont to praise; to which he used to incite the folk, in which he established them, and made them firm. And what are the three? The so noble body of doctrine regarding right conduct, the so noble body of doctrine regarding self-concentration, the so noble body of doctrine regarding intelligence.” (v6)

Subha asks about the doctrine of right conduct (Sila).

Ananda describes the standard teaching of the arrival a Buddha, the conversion of a householder, and the mere moralities.

Subha asks about the doctrine of self-concentration (Samadhi).

Ananda provides the standard teaching of guarding the door of the senses, mindfulness and self-possession, simplicity, emancipation of heart from 5 Hindrances, the resulting joy and Peace, and the 4 Jhanas.

Subha asks about the doctrine of intellect (Panna).

Ananda provides the standard teaching of Nasa-dassana, excelling concentration, mental images, and the understanding of the 4 Noble Truths and the 8-Fold Path.

Subha celebrates the teaching, and joins the Buddha, the Dharma, and the Sangha.

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Within this Sutta there is the description of Venerable Ananda’s sickness, and within additional Suttas, there is the description of the Buddha similarly experiencing physical challenges. Indeed, there is the narrative of the Buddha’s actual physical passing from this temporal realm through a physical malady after eating some inappropriate meal. What is the nature of the physical existence of a Tathagatha, and amidst such a proficient existence, how do such physical maladies emerge? Further, what is the consequential relationship between the Tathagatha and the physician who prescribes a remedy? How do those implications exist today between comparatively Secular doctors prescribing remedies for religious leaders? What is the appropriate balance of pain and Faith, and health and compromise? And that brings an interesting consideration regarding the Bhagavad Gita’s teaching regarding indifference to pain and pleasure. Is this an increasing equanimity that may exist within the abstract and progressively reaches the point of absoluteness at the juncture with death?

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Gospels

Mark 14 – 16

Chief Priests and scribes plot to capture Jesus.

A woman pours expensive ointment upon Jesus’ head; the disciples rebuke her; and Jesus champions her.

Judas Iscariot plots to betray Jesus.

Jesus sends 2 of his disciples to prepare for the Pesach Seder.

Jesus prophesies the betrayal of 1 of his disciples.

Jesus breaks the bread and offers the wine, offering it as his body and body, respectively.

Jesus prophesies the fleeing of his disciples, including Peter’s 3 denials before the cock crows.

Jesus prays on 3 occasions and his disciples fall asleep on 3 occasions.

Judas betrays Jesus with a kiss.

The Chief Priests, elders, and scribes have difficult bringing forth honest witnesses.

Jesus proclaims himself as the Moshiach, and he is condemned.

Peter denies Jesus 3 times, the cock crows, and Peter weeps.

Jesus is taken to Pilate.

The crowd calls for the release of Barabbas and the crucifixion of Jesus.

The guards crucify Jesus with 2 robbers.

Jesus releases his soul to God.

Joseph the Arimathean takes care of the body of Jesus.

Mary Magdalene, Mary (mother of James), and Salome meet an Angel at Jesus’ tomb who tells the women that Jesus is risen from the tomb and that Jesus will meet his disciples in Galilee.

Jesus appears before Mary Magdalene and his disciples.

“Go into all the (W)orld and preach the (G)ospel to the whole (C)reation. He who believes and is baptized will be saved; but he who does not believe will be condemned. And these signs will accompany those who believe: in my name they will cast out demons; they will speak in new tongues; they will pick up serpents, and if they drink any deadly thing, it will not hurt them; they will lay their hands on the sick, and they will recover.” (v15-18)

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What is the significance of the woman pouring the ointment over Jesus? Why is her story told?

Does Judas receive a bad rap? Whilst his betrayal may be self-centred, how else can the story of Jesus’ sacrifice be manifested? If Jesus is aware of his betrayal, why does Jesus abstain from taking any preventative measures?

Why does Pilate refer to Jesus as the “King of the Jews”? This seems to be rather inflammatory, considering his standing political arrangements with the leaders of the Jewish community who deny this proclamation.

Why does Simon of Cyrene carry Jesus’ cross?

Whilst this may be distinct from the fundamental doctrine within Jesus’ teachings, how does Jesus’ teaching within the end of the Gospel of Mark compare with the commands provided by other Prophets; particularly, how does this doctrine of “going out unto the whole of Creation…” compare with the teaching with the Bhagavad Gita of “selecting a clean spot…”? Further, it seems that there is a considerable aversion and stigmitisation, even amongst Christians, regarding many of the actions hat Jesus commands for his disciples. How are these commands to be understood within our contemporary context?

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Sura 12: Yusuf (Yosef)

The Koran is provided within the Arabic language.

Yosef proclaims his vision of the 11 planets and the Sun and the Moon.

Yosef’s brothers despise him and plot to remove him from Israel’s house.

Yosef is sold into slavery and taken to Egypt.

Yosef receives wisdom and the wife of his master attempts to seduce him.

Yosef is proven to be honest because his shirt is torn from the back.

Yosef’ master’s wife admits her transgression, yet bids Yosef to prison, and Yosef asks for reprieve from the circumstances by going to prison.

Fellow prisoners communicate dreams to Yosef, and Yosef interprets both.

Pharaoh has 2 dreams; Yosef interprets the 7 years of abundance and the 7 years of famine.

Pharaoh investigates the previous dissonance between Yosef and his master’s wife before raising Yosef to authority.

Yosef’s brothers travel to Egypt; he recognises his brothers, however, his brothers fail to recognise him.

Yosef hides the brothers’ money in his brothers’ bags.

Yosef’s brothers return with Benyamin, and Yosef hides his cup within Benyamin’s bag.

Yosef accuses his brothers and threatens Benyamin.

Yosef reveals himself to his brothers.

Israel travels to Egypt and joins Yosef.

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What is the significance of the Koran being written within Arabic? Is it possible to exactly communicate the Universal Truth within any specific, tangible, and historic human language?

How does the Koran’s description of the narrative of Yosef compare with the narrative provided by the Torah? It seems interesting that, amidst the comparative length and detail of this narrative within the Koran, there is an absence of the mention of any of the respective names of Yosef’s brothers. Within the tradition of Islam, is there any substantial significance placed within the person of Yosef compared with the additional sons of Israel?