Torah
Trivia for Parashah 36. Beha’alotecha (Questions
Only)
1.) Can you describe the
direction in which the lamps of the מנורה are facing: a.)
East; b.) West;
c.) North; or, d.)
South?
2.) Within the initial
ordination ceremony of the Aaron and the כהנים (described within
Vayikra 8, within Parashah Tzav), a certain sequence of actions (listed below)
are followed; can you describe which of
these actions are absent from the ordination ceremony of the Levis, and which
(if any) additional action(s), within the ordination ceremony of the Levis, are
absent from the initial ordination ceremony of Aaron and the כהנים:
a.) Moshe brings Aaron and the כהנים to the משכן;
b.) Moshe washes Aaron and the כהנים with water;
c.) Moshe clothes Aaron;
d.) Moshe anoints the משכן, utensils, and altar
with oil;
e.) Moshe anoints Aaron with oil;
f.) Moshe clothes the כהנים;
g.) Aaron and the כהנים lay hands upon the bull
of purification;
h.) Aaron and the כהנים lay hands upon the ram
of burnt offering;
i.) Aaron and the כהנים lay hands upon the ram
of ordination;
j.) Moshe places the ram’s blood on Aaron and the
כהנים;
k.) Aaron and the כהנים provide an elevated
grain offering;
l.) Moshe sprinkles oil and blood on Aaron and
the כהנים;
m.) Aaron and the כהנים eat from the ram and
the basket of ordination?
3.) Can you describe: a.)
the age at which Levis begin working as a Priests; b.)
the retirement age of Levis; and,
c.) the services that retired Levi
Priests are able to conduct?
4.) Within the 3rd
Aliyah of Parashah Beha’alotecha, the observance of Pesach is referenced; can you describe the number of occasions in
which the observance of Pesach is previously described within the Torah?
5.) Amidst the description
of the cloud that hovers over the משכן, can you identify the
specific number of days (or additional periods) that are explicitly stated
(within English translations) to describe the duration that the cloud hovers,
or may hover, over the משכן, thereby forcing ישראל בני to wait in camp: a.) “many
days”; b.) “few days”;
c.) “from evening until am”; d.) 2
days; e.) 1 month;
and/or f.) 1 year?
6.)
Can you describe from what material the 2 trumpets are made; and appropriately match the proceeding
trumpet sounds with the corresponding signification/purpose of the trumpet
sounds:
Trumpet Sound:
a.) Both Trumpets with
Long Blast;
b.) One Trumpet with Long Blast;
c.) Short Blasts;
d.) 2nd Short Blasts;
e.) Short Blasts (at Home);
f.) Sounding of Trumpets;
Purpose/Signification of the Trumpet Sound:
1.) Forward Movement of
Southward Divisions;
2.) Forward Movement of
Eastward Divisions;
3.) Reminder of Adonai
during Joyous Occasions;
4.) Call to Adonai for
Military Protection;
5.) Call to Assembly of
Israelis at the משכן;
6.) Call to Assembly of
Israeli Leaders?
7.) Can you describe: 1.) on
what day does the cloud lift from the משכן; and, 2.)
(Round Up): what is the specific
marching order of the tribes and families of Israel?
Tribes and Families
of ישראל בני:
a.) Benyamin;
b.) Kohath;
c.) Zebulun;
d.) Asher;
e.) Gershon;
f.) Shimon;
g.) Reuven;
h.) Ephraim;
i.) Dan;
j.) Issachar;
k.) Gad;
l.) Yudah;
m.) Manasseh;
n.) Naphtali;
o.) Merari;
8.) Can you identify the
appropriate paraphrased dialogue between Moshe and his far-in-law, “Hovev”?
Moshe:
a.) “It’s about that moment
for you to go, old man.”
b.) “Wow, would you look at
that: it’s already 1 year, 1 month, and
20 days; it is nice to be here with you,
however we seriously must be on our way.”
c.) “There is a cloud and
fire around here, and it is somewhat disorienting; can you point us in the right direction?”
d.) “My far, you must
journey with us and travel to our Land;
our prospects are very Promising.”
e.) “Home again. I’m just on my way to get back home
again. The life I love is being right
here with my friends. And I’m just on
way to get back home again… Wait a minute,
is that how the song goes?”
Moshe’s Far-in-Law:
1.) “I intend to think
about it.”
2.) “Baruch Hashem; it is a
blessing to be with this Israeli camp.”
3.) “The offer sounds very
nice, however…”
4.) “Excuse me, my name is
Yitro. There is an entire Parashah
within the Torah that shares my name. Do
you remember that? Why are you calling
me, ‘Hovev.’?”
5.) “Home again. I’m just on my way to get back home
again. The life I love is being right
here with my friends. And I’m just on
way to get back home again… Wait a
minute, is that how the song goes?”
9.) Can you describe what
Moshe proclaims when the ark is lifted for travel, and what Moshe proclaims
when the ark is returned to rest?
10.) Within this Parashah,
Israelis reminisce over specific foods from Egypt; can you describe which of these foods are
absent from this reminiscing:
a.) Meat;
b.) Fish;
c.) Cucumbers;
d.) Melons;
e.) Leeks;
f.) Onions;
g.) Garlic;
h.) Manna?
11.) Can you describe: the number of days Adonai promises to provide
meat (the quails) for ישראל בני within במדבר; and from what bodily
location(s) Adonai explicitly promises the meat to pour, when ישראל בני become sick of the
meat?
Number of Days:
a.) 1 Day
b.) 2 Days
c.) 5 Days
d.) 10 Days
e.) 20 Days
f.) 1 Month (29 – 30 Days)
Location of Exit:
1.) Eyes
2.) The Nose
3.) The “Exit” Location
4.) The Mouth
5.) Ears
6.) The Stomach
7.) Top of the head
8.) Fingertips
9.) Toes
10.) The Heart
12.) (Who knew the “Clue”
would come through, with numero uno-2, A Dieu;
Reverse “Clue” Style):
Understanding Miriam as the culprit, can you describe: a.)
what is her crime; b.) what is the name of her accomplice; c.)
what is the name of her victim;
d.) what is the name of the
location where the crime is committed;
and e.) what are the consequences
that she experiences from this crime?
Torah
Trivia for Parashah 36. Beha’alotecha
(with Answers)
1.) Can you describe the direction
in which the lamps of the מנורה are facing: a.)
East; b.) West;
c.) North; or, d.)
South?
Answer: It seems that the answer actually
depends: the actual description has the
lamps facing towards the front of the מנורה; many interpretations have the מנורה situated on the
Southern wall of the משכן, and that would have the lamps leaning towards the front of the
מנורה, which would be towards:
c.) North; however, some interpretations have the מנורה situated within the
centre of the משכן, which may make the “front” of the מנורה either towards the Ark,
a.) East, or towards the entrance to the משכן, b.) West;
(and additional explanations are welcome):
“The LORD
spoke to (Moshe), saying: Speak to Aaron
and say to him, ‘When you mount the lamps, let the seven lamps give light at
the front of the lampstand.’ Aaron did
so; he mounted the lamps at the front of
the lampstand, as the LORD had commanded (Moshe).” (B’midbar 8:1 – 3).
2.) Within the initial ordination
ceremony of the Aaron and the כהנים (described within Vayikra
8, within Parashah Tzav), a certain sequence of actions (listed below) are
followed; can you describe which of
these actions are absent from the ordination ceremony of the Levis, and which
(if any) additional action(s), within the ordination ceremony of the Levis, are
absent from the initial ordination ceremony of Aaron and the כהנים:
a.) Moshe brings Aaron and the כהנים to the משכן;
b.) Moshe washes Aaron and the כהנים with water;
c.) Moshe clothes Aaron;
d.) Moshe anoints the משכן, utensils, and altar
with oil;
e.) Moshe anoints Aaron with oil;
f.) Moshe clothes the כהנים;
g.) Aaron and the כהנים lay hands upon the bull
of purification;
h.) Aaron and the כהנים lay hands upon the ram
of burnt offering;
i.) Aaron and the כהנים lay hands upon the ram
of ordination;
j.) Moshe places the ram’s blood on Aaron and the
כהנים;
k.) Aaron and the כהנים provide an elevated
grain offering;
l.) Moshe sprinkles oil and blood on Aaron and
the כהנים;
m.) Aaron and the כהנים eat from the ram and
the basket of ordination?
Answer: Whilst there are some distinctions, the
proceeding actions (within the initial ordination of Aaron and the כהנים) may be considered as
generally similar to actions included within the ordination of the Levis:
a.) Moshe brings Aaron and the כהנים to the כהנים (within a different order);
g.) Aaron and the כהנים lay hands upon the bull
of purification (within a similar manner);
h.) Aaron and the כהנים lay hands upon the ram
of burnt offering (within a similar manner);
i.) Aaron and the כהנים lay hands upon the ram
of ordination (within a similar manner);
These are the
general actions included within the ordination of the Levis:
1.) Moshe sprinkles water of purification upon
the Levis;
2.) All the body hair of the Levis is shaven;
3.) The clothes of the Levis are washed;
4.) Levis bring the bull of burnt offering, the
bull of purification, and the grain offering;
5.) Moshe brings the Levis to the משכן;
6.) Israelis lay hands upon the Levis;
7.) Aaron designates the Levis as an elevated
offering;
8.) The Levis lay hands upon the bull offering
and the bull of purification;
9.) The Levis are presented before Aaron and the כהנים and designated as a
elevated offering;
“The LORD
spoke to (Moshe), saying: Take the
Levites from among the Israelites and purify them. This is what you shall do to them to purify
them: sprinkle on them water of
purification, and let them go over their whole body with a razor, and wash
their clothes; thus they shall be
purified. Let them take a bull of the
herd, and with it a grain offering of choice flour with oil mixed in, and you
take a second bull of the herd for a purification offering. You shall bring the Levites forward before
the Tent of Meeting. Assemble the whole
Israelite community, and bring the Levites forward before the LORD. Let the Israelites lay their hands upon the
Levites, and let Aaron designate the Levites before the LORD as an elevation
offering from the Israelites, that they may perform the service of the
LORD. The Levites shall now lay their
hands upon the heads of the bulls; one
shall be offered to the LORD as a purification offering and the other as a
burnt offering, to make expiation for the Levites.
“You shall
place the Levites in attendance upon Aaron and his sons, and designate them as
an elevation offering to the LORD. Thus
you shall set the Levites apart from the Israelites, and the Levites shall be
Mine. Thereafter the Levites shall be qualified for the service of the Tent of
Meeting, once you have purified them and designated them as an elevation
offering. For they are formally assigned
to Me from among the Israelites: I have
taken them for Myself in place of all the first issue of the womb, of all the
first-born of the Israelites.” (B’midbar
8:5 – 16).
3.) Can you describe: a.) the
age at which Levis begin working as a Priests;
b.) the retirement age of Levis; and, c.) the services that retired Levi Priests are
able to conduct?
Answer:
a.) Levis begin working as Priests at the age of
25;
b.) Levis retire at the age of 50;
c.) After retirement, Levis are able to only
assistant by standing guard at the משכן;
“The LORD
spoke to (Moshe), saying: This is the
rule for the Levites. From twenty-five
years of age up they shall participate in the work force in the service of the
Tent of Meeting; but at the age of fifty
they shall retire from the work force and shall serve no more. They may assist their brother Levites at the
Tent of Meeting by standing guard, but they shall perform no labor. Thus you shall deal with the Levites in
regard to their duties.” (B’midbar 8:23
– 26).
4.) Within the 3rd
Aliyah of Parashah Beha’alotecha, the observance of Pesach is referenced; can you describe the number of occasions in
which the observance of Pesach is previously described within the Torah?
Answer: The observance of Pesach is previously
described on at least 4 occasions:
1.) Parashah Bo (Shmot 12): This is the first description of the
commandment to observe Pesach;
2.) Parashah Mishpatim (Shmot 23:15): This is included within the general framework
of rules within this Parashah.
3.) Parashah Ki Tissa (Shmot 34:18 – 25): This is the 2nd ascension of Mount
Sinai, as Moshe is provided with the 2nd set of 2 tablets;
4.) Parashah Emor (Vayikra 23): This is the passage describing the “fixed
occasions” commanded by Adonai;
The observance
of Pesach may also be considered within an increasingly Theological and
abstract manner: as the continual
observance/practise of spiritual liberation and the coinciding
conscientiousness and responsibilities that coincide with this (and this may be
considered as described pervasively throughout the Torah); in an increasingly tangible manner, there is
also the consideration of the initial, specific communication of the act of
Pesach, itself, when Adonai first speaks with Moshe at the burning bush, within
Parashah Shmot (Shmot 3:1 – 4:17), and similarly further;
This is the
description of Pesach, as it appears within Parashah Beha’alotecha:
“The LORD
spoke to (Moshe) in the wilderness of Sinai, on the first new moon of the
second year following the exodus from the land of Egypt, saying: Let the Israelite people offer the Passover
sacrifice at its set time: you shall
offer it on the fourteenth day of this month, at twilight, at its set
time; you shall offer it in accordance
with all its rules and rites.
“(Moshe)
instructed the Israelites to offer the Passover sacrifice; and they offered the Passover sacrifice in
the first month, on the fourteenth day of the month, at twilight, in the
wilderness of Sinai. Just as the LORD
had commanded (Moshe), so the Israelites did.”
(B’midbar 9:1 – 5).
5.) Amidst the description
of the cloud that hovers over the משכן, can you identify the specific
number of days (or additional periods) that are explicitly stated (within
English translations) to describe the duration that the cloud hovers, or may
hover, over the משכן, thereby forcing ישראל בני to wait in camp: a.) “many
days”; b.) “few days”;
c.) “from evening until am”; d.) 2
days; e.) 1 month;
and/or f.) 1 year?
Answer: The answer is: g.) all the above:
a.) “many days” (B’midbar 9:19);
b.) “few days” (B’midbar
9:20);
c.) “night until am”
(B’midbar 9:21);
d.) 2 days (B’midbar
9:22);
e.) 1 month (B’midbar
9:22);
f.) 1 year (B’midbar 9:23);
“On the day
that the Tabernacle was set up, the cloud covered the Tabernacle, the Tent of
the Pact; and in the evening it rested over the Tabernacle in the likeness of
fire until morning. It was always
so: the cloud covered it, appearing as
fire by night. And whenever the cloud
lifted from the Tent, the Israelites would set out accordingly; and at the spot where the cloud settled,
there the Israelites would make camp. At
a command of the LORD the Israelites broke camp, and at a command of the LORD
they made camp; they remained encamped
as long as the cloud stayed over the Tabernacle. When the cloud lingered over the Tabernacle
many days, the Israelites observed the LORD’s mandate and did not journey
on. At such times as the cloud rested
over the Tabernacle for but a few days, they remained encamped at a command of
the LORD, and broke camp at a command of the LORD. And at such times as the cloud stayed from
evening until morning, they broke camp as soon as the cloud lifted in the
morning. Day or night, whenever the
cloud lifted, they would break camp.
Whether it was two days or a month or a year—however long the cloud lingered
over the Tabernacle—the Israelites remained encamped and did not set out; only when it lifted did they break camp. On a sign from the LORD they made camp and on
a sign from the LORD they broke camp;
they observed the LORD’s mandate at the LORD’s bidding through
(Moshe).” (B’midbar 9:15 – 23).
6.) Can
you describe from what material the 2 trumpets are made; and appropriately match the proceeding
trumpet sounds with the corresponding signification/purpose of the trumpet
sounds:
Trumpet Sound:
a.) Both Trumpets with
Long Blast;
b.) One Trumpet with Long Blast;
c.) Short Blasts;
d.) 2nd Short Blasts;
e.) Short Blasts (at Home);
f.) Sounding of Trumpets;
Purpose/Signification of the Trumpet Sound:
1.) Forward Movement of
Southward Divisions;
2.) Forward Movement of
Eastward Divisions;
3.) Reminder of Adonai
during Joyous Occasions;
4.) Call to Adonai for
Military Protection;
5.) Call to Assembly of
Israelis at the משכן;
6.) Call to Assembly of
Israeli Leaders?
Answer: The trumpets are made from silver; and these are the appropriate matches between
trumpet sound and the purpose/signification of the trumpet sound:
Trumpet Sound:
a.) Both Trumpets with Long
Blast;
b.) One Trumpet with Long Blast;
c.) Short Trumpets;
d.) 2nd Short Blasts;
e.) Short Blasts (at Home);
f.) Sounding of Trumpets;
Purpose/Signification of the Trumpet Sound
5.) Call to Assembly of
Israelis at the משכן;
6.) Call to Assembly of
Israeli Leaders;
2.) Forward Movement of
Eastward Divisions;
1.) Forward Movement of
Southward Divisions;
4.) Call to Adonai for
Military Protection;
3.) Reminder of Adonai
during Joyous Occasions:
“The LORD
spoke to (Moshe), saying: Have two
silver trumpets made; make them of
hammered work. They shall serve you to
summon the community and to set the divisions in motion. When both are blown in long blasts, the whole
community shall assemble before you at the entrance of the Tent of
Meeting; and if only one is blown, the
chieftains, heads of Israel’s contingents, shall assemble before you. But when you sound short blasts, the
divisions encamped on the east shall move forward; and when you sound short blasts a second
time, those encamped on the south shall move forward. Thus short blasts shall be blown for setting
them in motion, while to convoke the congregation you shall blow long blasts,
not short ones. The trumpets shall be
blown by Aaron’s sons, the priests; they
shall be for you an institution for all time throughout the ages.
“When you are
at war in your land against an aggressor who attacks you, you shall sound short
blasts on the trumpets, that you may be remembered before the Lord your God and
be delivered from your enemies. And on
your joyous occasions—your fixed festivals and new moon days—you shall sound
the trumpets over your burnt offerings and your sacrifices of well-being. They shall be a reminder of you before your
God: I, the LORD, am your God.” (B’midbar 10:1 – 10).
7.) Can you describe: 1.) on
what day does the cloud lift from the משכן; and, 2.)
(Round Up): what is the specific
marching order of the tribes and families of Israel?
Tribes and Families
of ישראל בני:
a.) Benyamin;
b.) Kohath;
c.) Zebulun;
d.) Asher;
e.) Gershon;
f.) Shimon;
g.) Reuven;
h.) Ephraim;
i.) Dan;
j.) Issachar;
k.) Gad;
l.) Yudah;
m.) Manasseh;
n.) Naphtali;
o.) Merari;
Answer:
1.) The cloud is lifted on
the 20th day of the 2nd month of the 2nd
year;
“In the second
year, on the twentieth day of the second month, the cloud lifted from the
Tabernacle of the Pact and the Israelites set out on their journeys from the
wilderness of Sinai. The cloud came to
rest in the wilderness of Paran.”
(B’midbar 10:11 – 12);
2.) The proceeding is the
described order of marching; (10:11 – 28):
l.) Yudah;
j.)
Issachar;
c.)
Zebulun;
e.)
Gershon;
o.)
Merari;
g.)
Reuven;
f.)
Shimon;
k.)
Gad;
b.)
Kohath;
h.)
Ephraim;
m.)
Manasseh;
a.)
Benyamin;
i.)
Dan;
d.)
Asher;
n.)
Naphtali.
8.) Can you identify the
appropriate paraphrased dialogue between Moshe and his far-in-law, “Hovev”?
Moshe:
a.) “It’s about that moment
for you to go, old man.”
b.) “Wow, would you look at
that: it’s already 1 year, 1 month, and
20 days; it is nice to be here with you,
however we seriously must be on our way.”
c.) “There is a cloud and
fire around here, and it is somewhat disorienting; can you point us in the right direction?”
d.) “My far, you must
journey with us and travel to our Land;
our prospects are very Promising.”
e.) “Home again. I’m just on my way to get back home
again. The life I love is being right
here with my friends. And I’m just on
way to get back home again… Wait a
minute, is that how the song goes?”
Moshe’s Far-in-Law:
1.) “I intend to think about
it.”
2.) “Baruch Hashem; it is a
blessing to be with this Israeli camp.”
3.) “The offer sounds very
nice, however…”
4.) “Excuse me, my name is
Yitro. There is an entire Parashah
within the Torah that shares my name. Do
you remember that? Why are you calling
me, ‘Hovev.’?”
5.) “Home again. I’m just on my way to get back home
again. The life I love is being right
here with my friends. And I’m just on
way to get back home again… Wait a
minute, is that how the song goes?”
Answer: The answer is: an absence of any of the above; and, all the above;
There is an
absence of any of these paraphrased comments that accurately describe the
entire gist of either part of the dialogue between Moshe and his
far-in-law; however, it may be
considered that each paraphrased comment includes a genuine element of
communication and sentiment within the relationship between Moshe and his
far-in-law, that is explicitly communicated within this specific dialogue,
and/or elsewhere within the Torah, within the respective (and additional)
manners:
a.) “It’s about that moment for you to go, old
man.”:
Whilst this
may be initially perceived as a rather crass, impolite, and disrespectful
comment, it may also be considered that Moshe actually does solicit his
far-in-law to leave the encampment, indeed with the rest of ישראל בני; so this may be considered as the “you” part
of “us;” also, whilst the American
English dialect tends to perceive “old man” within a negative context, there is
the consideration that there may be some dissonance within the translation,
and/or that Moshe refers to his far-in-law with a term of endearment that
signifies his far-in-law’s status as an elder male, and grandfar, within the
community;
b.) “Wow, would you look at that: it’s already 1 year, 1 month, and 20
days; it is nice to be here with you,
however we seriously must be on our way.”
This is
another, generally accurate communication of the perceived sentiment within the
dialogue; after over a year, the camp of
ישראל בני is preparing to move towards Eretz Israel; the interjection and rhetoric may seem belie
this sentiment, however, there is factual accuracy;
c.) “There is a cloud and fire around here, and
it is somewhat disorienting; can you
point us in the right direction?”
Technically,
there is a cloud, and there is fire;
however, the experience of this may be less disconcerting for Moshe than
the statement may effectively communicate;
Moshe does, however, explicitly solicit his far-in-law to accompany ישראל בני because of his his
far-in-laws knowledge of the campsite within במדבר;
d.) “My far, you must
journey with us and travel to our Land;
our prospects are very Promising.”
This may be the
most accurate selection, as it generally paraphrases much of Moshe’s
communication;
e.) “Home again.
I’m just on my way to get back home again. The life I love is being right here with my
friends. And I’m just on way to get back
home again… Wait a minute, is that how
the song goes?”
1.) “Home again.
I’m just on my way to get back home again. The life I love is being right here with my
friends. And I’m just on way to get back
home again… Wait a minute, is that how the
song goes?”
This is
intended as a lighthearted consideration, based upon the popular song provided
by the folk singer, Willie Nelson, a number of decades ago; the irony is that these are actually
“adapted” lyrics, of the song which actually talks about travelling, “On the
Road, Again”; whilst “home” may be
considered as a physical location, it may also be considered in an increasing
intangible and transcendental manner;
for Moshe far-in-law, it may be considered as returning to the place of
his birth, his kinsmen, his traditions, and that which is familiar to him; for Moshe and ישראל בני, this may be considered
returning to spiritual union with Adonai;
it may also be relevant to note that Willie Nelson is also described as
attempting to create his own cloud of smoke atop is tent encampment J;
2.) “Baruch Hashem; it is a blessing to be with
this Israeli camp.”
Whilst this
statement seems to suggest that Moshe’s far-in-law intends to stay with ישראל בני, and indeed there is
the description of him actually leaving and returning to his homeland; and whilst Moshe’s far-in-law abstains from
specifically praising Adonai within this Parashah, there is the previous
description, within the Book of Shmot, upon the emergence of ישראל בני from Egypt, where
Moshe’s far-in-law does explicitly praise Adonai;”
3.) “The offer sounds very nice, however…”
This statement
accurately reflects Moshe’s far-in-law’s reluctance and low-key decline of
Moshe’s initial solicitation; this
statement also reflects the comparative ambiguity within the dialogue of this
conversation, because after Moshe’s far-in-law subtly declines, Moshe retorts
within an increasingly emphatic emphasis, and it is later revealed that Moshe’s
far-in-law actually does leave the camp of ישראל בני;
4.) “Excuse me, my name is Yitro. There is an entire Parashah within the Torah
that shares my name. Do you remember
that? Why are you calling me, ‘Hovev.’?”
Within
Parashah Beha’alotecha, Moshe’s far-in-law is referred to as, “Hovev;” however, earlier within the Torah, within the
Books of Beresheit and Shmot, Moshe’s far-in-law is indeed referred to as,
“Yitro,” and there is, indeed, a Parashah entitled, “Yitro” (within which the
“Ten Commandments” are conferred);
however, there is some suggestion that, rather than a “far-in-law,” the
person being referenced may be an elder amongst the tribe of Moshe’s wife (that
wife, perhaps being Zipporah);
“(Moshe) said
to Hobab son of Reuel the Midianite, (Moshe’s) father-in-law, ‘We are setting
out for the place of which the LORD has said, ‘I will give it to you.’ Come with us and we will be generous with
you; for the LORD has promised to be
generous to Israel.’
“ ‘I will not
go,’ he replied to him, ‘but will return to my native land.’ He said, ‘Please do not leave us, inasmuch as
you know where we should camp in the wilderness and can be our guide. So if you come with us, we will extend to you
the same bounty that the LORD grants us.’”
(B’midbar 10:29 – 32).
9.) Can you describe what
Moshe proclaims when the ark is lifted for travel, and what Moshe proclaims
when the ark is returned to rest?
Answer:
“When the Ark was
to set out, (Moshe) would say:
“Advance, O LORD!
“May Your enemies
be scattered,
“And may Your foes
flee before You!” (B’midbar 10:35);
“And when it
halted, he would say:
“Return, O LORD,
“You are Israel’s
myriads of thousands!” (B’midbar 10:36).
10.) Within this Parashah,
Israelis reminisce over specific foods from Egypt; can you describe which of these foods are
absent from this reminiscing:
a.) Meat;
b.) Fish;
c.) Cucumbers;
d.) Melons;
e.) Leeks;
f.) Onions;
g.) Garlic;
h.) Manna?
Answer: The answer is, technically, both a.) Meat, and h.)
Manna; Whilst ישראל בני initially reference
meat, and solicit to have meat, the term, “meat,” is absent from the actual
list of foods about which ישראל בני reminisce; fish is
specifically included within this list of reminiscence, however, the laws of
kashrut seem to discount fish as “meat;”
manna is also absent from this particular list of reminiscence, although
it is described immediately after the list (this may also be a beneficial list
of ingredients for a culinary competition;
this, perhaps with the list of fruits that scouts bring back from Eretz
Israel):
“The riffraff
in their midst felt a gluttonous craving;
and then the Israelites wept and said, ‘If only we had meat to eat! We remember the fish that we used to eat free
in Egypt, the cucumbers, the melons, the leeks, the onions, and the
garlic. Now are gullets are shrivelled. There is nothing at all! Nothing but this manna to look at!’” (B’midbar 11:4 – 6).
11.) Can you describe: the number of days Adonai promises to provide
meat (the quails) for ישראל בני within במדבר; and from what bodily
location(s) Adonai explicitly promises the meat to pour, when ישראל בני become sick of the
meat?
Number of Days:
a.) 1 Day
b.) 2 Days
c.) 5 Days
d.) 10 Days
e.) 20 Days
f.) 1 Month (29 – 30 Days)
Location of Exit:
1.) Eyes
2.) The Nose
3.) The “Exit” Location
4.) The Mouth
5.) Ears
6.) The Stomach
7.) Top of the head
8.) Fingertips
9.) Toes
10.) The Heart
Answer: The answer is: f.) a
month, and 2.) the nose:
“You shall eat
not one day, not two, not even five days or ten or twenty, but a whole month,
until it comes out of your nostrils and becomes loathesome to you.” (B’midbar 11:19 – 20).
12.) (Who knew the “Clue”
would come through, with numero uno-2, A Dieu;
Reverse “Clue” Style):
Understanding Miriam as the culprit, can you describe: a.)
what is her crime; b.) what is the name of her accomplice; c.)
what is the name of her victim;
d.) what is the name of the
location where the crime is committed;
and e.) what are the consequences
that she experiences from this crime?
Answer:
a.) Miriam makes a harsh criticism (B’midbar 12:1
– 2);
b.) Miriam makes this harsh criticism when
speaking with Aaron (B’midbar 12:1 – 2);
c.) Although the initial harsh criticism is
initially in reference to Moshe’s wife (presumably Zipporah), the harsh criticism
is focused against Moshe (B’midbar 12:1 – 2);
d.) Miriam makes the harsh criticism whilst ישראל בני are encamped within
Hazeroth (B’midbar 12:1);
e.) For her harsh criticism against Moshe and his
wife, Miriam is stricken with leprosy and forced into contamination outside the
camp for 7 days (B’midbar 12:10, 14 – 15);
“When they
were in Hazeroth, Miriam and Aaron spoke against (Moshe) because of the Cushite
woman he had married: ‘He married a
Cushite woman!’
“They said,
‘Has the LORD spoken only through (Moshe)?
Has (Adonai) not spoken through us as well?’ The LORD heard it.” (B’midbar 12:1 – 2);
“As the cloud
withdrew from the Tent, there was Miriam stricken with snow-white scales!”
(B’midbar 12:10);
“But the LORD
said to (Moshe), ‘If her father spat in her face, would she not bear her shame
for seven days? Let her be shut out of
camp for seven days, and then let her be readmitted.’ So Miriam was shut out of camp seven
days; and the people did not march on
until Miriam was readmitted. After that
the people set out from Hazeroth and encamped in the wilderness of Paran.” (B’midbar 12:14 – 16).
--
Discussion Questions:
Discussion Questions:
How does the “substitution” of the Levis, for the first-born of
Israeli, favourably and unfavourably influence the very mitzvot concerning the
first-born (particularly concerning the offering of animals, as well as
additional practises such as the fast of the first-born on Erev Pesach)? How does the precedent of “exception” change
the nature of, and the adherence to, such mitzvot regarding the first-born? And
how does this “exception” influence the nature of all mitzvoth conferred unto ישראל בני, and the manner in
which law is interpreted, argued, and practised?
Amidst the repeated prohibitions of marrying women and men from
other nations, and the specific criticisms towards the respective wives of
Yosef and Moshe, there seems to be a favourable interaction with Moshe’s
far-in-law (particularly as Moshe specifically invites him to continue to
progress with the tribes of Israel);
what are the dynamics of this relationship? And what are appropriate lessons to be
gleaned from this regarding marriage between Israelis and other nations?
What does the night sky look like with manna falling amidst it?
Is there any significance that when Moshe previously speaks with
his far-in-law, his far-in-law provides him with the advice to share his
responsibilities with the tribal leaders of Israel; and that within this 2nd described
conversation with his far-in-law, Moshe is subsequently provided with the
guidance from Adonai to share Moshe’s responsibility with 70 of the elders of
Israel? Amidst any relevant or intentional
connexion, what are the implications that Moshe’s guidance to share his
responsibility are provided after conversations with his elder family member?
What relevance is attributed, and what study is dedicated to,
Moshe’s proclamation, towards the end of Parashah Beha’alotecha, upon learning
of the Prophesying of Eldad and Medad:
“But (Moshe)
said to him. ‘Are you wrought up on my account?
Would that all the LORD’s people were prophets, that the LORD put
(Adonai’s) spirit upon them!’” (B’midbar 11:29)
What lessons, concerning the consumption of meat, are
appropriately gleaned from the example of the quails? How does this narrative exist within the
previously established context of the Creation narrative in Beresheit, Cain and
Abel’s respective sacrifices, Noach’s contemporaries and Noach’s covenant with
Adonai, and the general vegetarian lifestyle that Israeli’s maintain within במדבר?
What is the significance within the number 70, regarding the
number of additional tribal leaders with whom Moshe is commanded to share his
power? Whilst 70 corresponds with the
days of the week (from Creation), this establishes an odd number for the
purposes of spreading amongst Israeli tribe;
does this mean 5 leaders from the 12 tribes, as well as from Merari and
Gershon; 5 leaders from all tribes, with
Ephraim and Manasseh counting as one (under Yosef); or 5 leaders amongst the 12 standard tribes,
and 10 from Levis; or additionally?
Is there any connexion between the blessing that is imparted unto
Aaron and the כהנים to provide to Israelis (described within the previous Parashah
Naso), and Moshe’s proceeding 3 “big statements” that are described within
Parashah Beha’alotecha?
--
118.9.27
אהבא ושלום, Family and Friends.
שלום .नमस्ते.สมาธ.Pax.سلم .Peace.Sat Nam.صلح
.Kwey.Amani.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.امن .和平.平和.평화.Aloha.
This week’s Parashah is “Baha’alotecha,” and it deals
with the ordination of Levis, the marching of Israelis, and some
“contra-ver-see.”
The featured Torah Trivia question for this week is
appropriately opaque, obscure, and “cloudy,” as it actually abstains from
appearing within this Torah Trivia, yet can be discerned through responsive
consideration of question 5 and question 7:
can you describe the duration in which the cloud hovers over the משכן immediately
preceding the first ordered marching of ישראל בני? The answer can presumably be discerned
through identifying: 1.) when the משכן is initially erected, Shmot 40:17 (2.1.1); 2.) when
the cloud lifts, B’midbar 10:11 – 12 (2.2.20);
and 3.) that the cloud presumably
hovers for the entire duration between these occasions, B’midar 9:15 – 23 (~50
days).
The Hebrew term for Parashah Beha’alotecha is, “המן,” (“ha-manna”), which is utilised to
describe the bread-like sustenance that ישראל בני is
provided within במדבר.
This
correspondence also includes the Torah Trivia questions for the past week’s
Parashah Naso (and the coinciding correspondence) which is admittedly
delayed. Both may have some typos,
format challenges, and additional elements that result from a certain amount of
“expediency.”
This
week’s Torah Trivia is ripe with a Willie Nelson reference, and there is the
requirement of a “dusting-off” of the “Complaint-0-Meter,” from our visit with
the Book of Shmot (this may require retrieval from the archives).
.שלום שבת
,אהבא ושלום
Peter
שלום.नमस्ते.สมาธ.Pax.سلم.Peace.Sat Nam.صلح.Kwey.Amani.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Aloha.
ૐ. אמן
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