Torah Trivia for Parshah 17: Yitro 118.5.30

Torah Trivia for Parshah 17. Yitro

1.) What are the respective names of Moshe’s far-in-law, Moshe’s wife, and Moshe’s 2 sons; in what Parshah(ot) are Moshe’s sons first introduced within the Torah; and what are any aliases for Moshe’s far-in-law?

2.) How does Moshe greet his far-in-law when he and the rest of Moshe’s family arrive from Midian?

3.) How does Yitro respond to Moshe’s welcome?

4.) Where do the Israelites camp after leaving Rephidim?

5.) When Moshe first climbs the mountain within the wilderness of Sinai, which of the proceeding promises to Israel does Adonai proclaim to Moshe: a.) “You shall be My treasured possession among all the peoples;” b.) “You shall be to Me a kingdom of priests and a holy nation;” c.) “Your descendants shall be as numerous as the Stars in the Sky;” d.) “You will have as much manna as you can eat for the next 40 years;” e.) “You will each receive a horse upon which to ride through the wilderness, clothes made from golden thread, and houses that reach higher than Pharaoh’s pyramids;” or f.) “Whatever you do in the next month or 2, abstain from sculpting and praying to a silver donkey;”

6.) After Moshe communicates these words to the elders of the Israelites, in which of the proceeding manners do the Israelites respond: a.) “Based upon the current volume of caravan trading traffic, anticipated fluctuations within respective currency valuations particularly within Egypt and Edom, a conservative strategic analysis based upon Porter’s 5 Forces, our current positioning within the industry, and this new information recently communicated from the mountain, we will stay within the wilderness and establish a chain of ice cream store outlets at strategic locations along the routes amidst Goshen, Canaan, Moab, Midian, and Sinai;” b.) “We decline this offer and we will return to Egypt;” c.) “That seems like a nice offer, however, we are digging this hippie wilderness adventure and we will simply wake up each morning and see where the wind takes us;” d.) “All that the Lord has spoken we will do!”?

7.) How many days must the Israelites be clean and wait for Adonai to appear amidst the clouds and shofar blasts from the mountain?

8.) Before and amidst Adonai’s appearance upon the mountain within the wilderness of Sinai, what prohibitions does Adonai communicate to Moshe for the Israelites to obey during that point: a.) wearing sandals; b.) climbing the mountain; c.) touching the boundary that is established around the mountain; d.) having relations between a man and a woman; e.) breaking through to gaze at Adonai?

9.) What are the “10 Commandments”?

10.) In which paraphrased manner do the Israelites respond to this initial communication of the 10 Commandments: a.) “We want a 2^nd opinion.”; b.) “We’re not worthy!”; c.) “Whatchu talking bout, Willis?!” d.) “We want our attorney.”; e.) All the above?

11.) In which paraphrased manner does Moshe respond to the reaction of the Israelites: a.) “I’m tired of this; I’m Audi 5000;” b.) “Take a chill pill, Jill;” c.) “Chillax;” d.) “Let’s keep it mellow, fellows.”; or, e.) “Easy, Mahn. Me non wan no worries bout our camp.”?

12.) Amidst the guidance for constructing altars and offering sacrifices, specifically within the conclusion of this Parshah, which items are specifically prohibited: a.) deities of silver; b.) deities of gold; c.) altars of hewn stone; or, d.) altars with steps to ascend?

Torah Trivia for Parshah 17. Yitro

1.) What are the respective names of Moshe’s far-in-law, Moshe’s wife, and Moshe’s 2 sons; in what Parshah(ot) are Moshe’s sons first introduced within the Torah; and what are any aliases for Moshe’s far-in-law?

Answer: The name of Moshe’s far-in-law is Yitro (Shemot 18:1; 3:1); the name of Moshe’s wife is Tzipporah (Shemot 18:2; 2:21); the names of Moshe’s 2 sons are: Gershom and Eliezer (Shemot 18:3 – 4); Gershom is first introduced, by name, within Parshah Shemot (Shemot 2:22) wherein he is subsequently circumcised by Tzipporah (Shemot 4:24 – 25); Eliezer is first introduced, by name, in this Parshah of Yitro (Shemot 18:4), although it may be considered that he is implicitly considered within the general, plural description of Moshe taking his “wife and sons” from Midian to confront Pharaoh (Shemot 4:18 – 20), however, when Adonai threatens Moshe and his house because of the uncircumcision within his family, there is the description of Tzipporah only circumcising presumably Gershom (Shemot 24 – 25), which leads to a set of presumptions: 1.) Eliezer has yet to be born at that point and Moshe has additional sons when he leaves Midian, 2.) Eliezer is already circumcised, 3.) Tzipporah also circumcises Eliezer without that being explicitly described, 4.) Adonai only searches to kill Gershom (perhaps because he is Tzipporah’s eldest son), 5.) it is insufficiently significant to explicitly describe Eliezer at that point in the Torah, 6.) and/or additionally; another alias of Moshe’s far-in-law is presumably: Reuel (Shemot 2:18).

2.) How does Moshe greet his far-in-law when he and the rest of Moshe’s family arrive from Midian?

Answer:

“(Moshe) went out to meet his father-in-law; he bowed low and kissed him; each asked after the other’s welfare, and they went into the tent.

“(Moshe) then recounted to his father-in-law everything that the Lord had done to Pharaoh and to the Egyptians for Israel’s sake, all the hardships that had befallen them on the way, and how the Lord had delivered them.” (Shemot 18:7 - 8).

3.) How does Yitro respond to Moshe’s welcome?

Answer: “And (Yitro) rejoiced over all the kindnesses that the Lord had shown Israel when (Adonai) delivered them from the Egyptians. ‘Blessed be the Lord,’ (Yitro) said, ‘who delivered you from the Egyptians and from Pharaoh, and who delivered the people from under the hand of the Egyptians. Now I know that the Lord is greater than all (deities), yes, by the result of their very schemes against the people.’ And (Yitro), (Moshe’s) father-in-law, brought a burnt offering and sacrifices for God; and Aaron came with all the elders of Israel to partake of the meal before God with (Moshe’s) father-in-law.” (Shemot 18:9 – 12)

The passage continues:

“Next day, (Moshe) sat as magistrate among the people, while the people stood about (Moshe) from morning until evening. But when (Moshe’s) father-in-law saw how much he had to do for the people, he said, ‘What is this thing that you are doing to the people? Why do you act alone, while all the people stand about you from morning until evening?’ (Moshe) replied to his father-in-law, ‘It is because the people come to me to inquire of God. When they have a dispute, it comes before me, and I decide between one person and another, and I make known the laws and teachings of God.’

“But (Moshe’s) father-in-law said to him, ‘The thing you are doing is not right; you will surely wear yourself out, and these people as well. For the task is too heavy for you; you cannot do it alone. Now listen to me. I will give you counsel, and God be with you! You represent the people before God: you bring the disputes before God, and enjoin upon them the laws and the teachings, and make known to them the way they are to go and the practices they are to follow. You shall also seek out from among all the people capable men who fear God, trustworthy men who spurn ill-gotten gain. Set these over them as chiefs of thousands, hundreds, fifties, and tens, and let them judge the people at all times. Have them bring every major dispute to you, but let them decide every minor dispute themselves. Make it easier for yourself by letting them share the burden with you. If you do this—and God so commands you—you will be able to bear up; and all these people too will go home unwearied.’” (Shemot 18:13 – 27).

4.) Where do the Israelites camp after leaving Rephidim?

Answer: The Israelites camp within the wilderness of Sinai, at the base of the mountain (Shemot 19:1 – 2).

5.) When Moshe first climbs the mountain within the wilderness of Sinai, which of the proceeding promises to Israel does Adonai proclaim to Moshe: a.) “You shall be My treasured possession among all the peoples;” b.) “You shall be to Me a kingdom of priests and a holy nation;” c.) “Your descendants shall be as numerous as the Stars in the Sky;” d.) “You will have as much manna as you can eat for the next 40 years;” e.) “You will each receive a horse upon which to ride through the wilderness, clothes made from golden thread, and houses that reach higher than Pharaoh’s pyramids;” or f.) “Whatever you do in the next month or 2, abstain from sculpting and praying to a silver donkey;”

Answer: The answer is: a.) and b.):

“The Lord called to him from the mountain, saying, ‘Thus shall you say to the house of (Yaakov) and declare to the children of Israel: ‘You have seen what I did to the Egyptians, how I bore you on eagles’ wings and brought you to Me. Now then, if you will obey Me faithfully and keep My covenant, you shall be My treasured possession among all the peoples. Indeed, all the earth is Mine, but you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the children of Israel.’” (Shemot 19:3 – 6).

6.) After Moshe communicates these words to the elders of the Israelites, in which of the proceeding manners do the Israelites respond: a.) “Based upon the current volume of caravan trading traffic, anticipated fluctuations within respective currency valuations particularly within Egypt and Edom, a conservative strategic analysis based upon Porter’s 5 Forces, our current positioning within the industry, and this new information recently communicated from the mountain, we will stay within the wilderness and establish a chain of ice cream store outlets at strategic locations along the routes amidst Goshen, Canaan, Moab, Midian, and Sinai;” b.) “We decline this offer and we will return to Egypt;” c.) “That seems like a nice offer, however, we are digging this hippie wilderness adventure and we will simply wake up each morning and see where the wind takes us;” d.) “All that the Lord has spoken we will do!”?

Answer: The answer is: d.):

“(Moshe) came and summoned the elders of the people and put before them all that the Lord had commanded him. All the people answered as one, saying, ‘All that the Lord has spoken we will do!’ And (Moshe) brought back the people’s words to the Lord.” (Shemot 19:7 – 8).

7.) How many days must the Israelites be clean and wait for Adonai to appear amidst the clouds and shofar blasts from the mountain?

Answer: The Israelites are instructed to wash and be clean for the next 2 days, and be prepared for Adonai to appear on the 3^rd day (Shemot 19:10 – 16).

8.) Before and amidst Adonai’s appearance upon the mountain within the wilderness of Sinai, what prohibitions does Adonai communicate to Moshe for the Israelites to obey during that point: a.) wearing sandals; b.) climbing the mountain; c.) touching the boundary that is established around the mountain; d.) having relations between a man and a woman; e.) breaking through to gaze at Adonai?

Answer: The answer is: b.); c.); d.); e.); the Israelites are presumably permitted to wear sandals (Shemot 19:10 – 21).

9.) What are the “10 Commandments”?

Answer:

1. “I the Lord am your God who brought you out of the land of Egypt, the house of bondage:

2. “You shall have no other (deities) besides Me.

“You shall not make for yourself a sculptured image, or any likeness of what is in the heavens above, or on the earth below, or in the waters under the earth. You shall not bow down to them or serve them. For I the Lord your God am an impassioned God, visiting the guilt of the parents upon the children, upon the third and upon the fourth generations of those who reject Me, but showing kindness to the thousandth generation of those who love Me and keep My commandments.

3. “You shall not swear falsely by the name of the Lord your God; for the Lord will not clear one who swears falsely by (Adonai’s) name.

4. “Remember the sabbath day and keep it holy. Six days you shall labor and do all you work, but the seventh day is a sabbath of the Lord your God; you shall not do any work—you, your son or daughter, your male or female slave, or your cattle, or the stranger who is within your settlements. For in six days the Lord made heaven and earth and sea, and all that is in them, and (Adonai) rested on the seventh day and hallowed it.

5. “Honor your father and your mother, that you may long endure on the land that the Lord your God is assigning to you.

6. “You shall not murder.

7. “You shall not commit adultery.

8. “You shall not steal.

9. “You shall not bear false witness against your neighbor.

10. “You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male or female slave, or his ox or his ass, or anything that is your neighbor’s.”

(Shemot 20:2 – 14)

10.) In which paraphrased manner do the Israelites respond to this initial communication of the 10 Commandments: a.) “We want a 2^nd opinion.”; b.) “We’re not worthy!”; c.) “Whatchu talking bout, Willis?!” d.) “We want our attorney.”; e.) All the above?

Answer: Whilst the answer may be, e.) “All the above,” it seems as though the closest rendering is: b.) “We’re not worthy!”:

“All the people witnessed the thunder and lightning, the blare of the horn and the mountain smoking; and when the people saw it, they fell back and stood at a distance. ‘You speak to us,’ they said to (Moshe), ‘and we will obey; but let not God speak to us, lest we die.’” (Shemot 20:15 – 16).

11.) In which paraphrased manner does Moshe respond to the reaction of the Israelites: a.) “I’m tired of this; I’m Audi 5000;” b.) “Take a chill pill, Jill;” c.) “Chillax;” d.) “Let’s keep it mellow, fellows.”; or, e.) “Easy, Mahn. Me non wan no worries bout our camp.”?

Answer: It may be considered that each of b.), c.), d.), and e.) (all except “a.)”), are accurate paraphrased reactions:

“Moshe answered the people, ‘Be not afraid; for God has come only in order to test you, and in order that the fear of (Adonai) may be ever with you, so that you do not go astray.’” (Shemot 20:17).

12.) Amidst the guidance for constructing altars and offering sacrifices, specifically within the conclusion of this Parshah, which items are specifically prohibited: a.) deities of silver; b.) deities of gold; c.) altars of hewn stone; or, d.) altars with steps to ascend?

Answer: The answer is “e.)”: “All the Above;” each of these items are specifically prohibited within this Parshah; Shemot 20:20 – 23.

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Discussion Questions:

Within the Torah, there is the conveyance of substantial and esoterically profound knowledge and wisdom within the information that is directly provided; and there is also substantial and esoterically profound knowledge within the information that is directly excluded; how are such absences of information (that are intentionally excluded) distinguished from simple lapses of candor and/or probity; can there be such a phenomenon as “omission,” or even unintended omission? And how are distinctions made regarding what are relevant and profound absences and what are simply circumstantial or mundane absences?

What is the story between the names of Yitro, Reuel, and additionally? Within a previous Torah Study session, one of our scholars describes that the numerous names for Moshe’s far-in-law are derived from the tradition of the same term, given in reference as Moshe’s “far-in-law,” actually being utilised to simply describe an elder male relative, which can include a person’s uncle; are Yitro, Reuel, et al the same person or different? If all names refer to the same person, why does Yitro have different names? Are there any additional names for Yitro, and if so, what are those additional name(s)?

Also, is Eliezer named for Moshe’s initial escape from the initial Pharaoh, or for Moshe’s escape from the succeeding Pharaoh who perishes within the Reed Sea; and this leads to the question regarding how many children, and wives, does Moshe have? Amidst the description, also within a previous study session, of a harem of consorts gathering around Moshe’s tent, are any additional children fathered by Moshe?

What is the significance within and around the guidance that Yitro provides to Moshe: that it comes from a Midianite; that it is directly communicated, and influences Moshe, and that it immediately precipitates the provision of the 10 commandments? Is Yitro a Divine manifestation, intentionally provided from Adonai, to help facilitate the Prophetic ascension of Moshe (from finding asylum in Midian to being provided the 10 commandments)? And what guidance does this provide to the children of Israel regarding interaction with Gentiles; is there any direct and/or intrinsic/esoteric connexion between Moshe’s adherence to Yitro’s advice and the dispersion of the Israelites towards Tzipporah? And conversely, what is the nature of Yitro’s acknowledgment and praise of Adonai?

What significance, or lack thereof, exists within the apparent distinction of the “10 Commandments”: whilst the “10 Commandments” may be a Christian appellation, the practise of standing whilst the “10 Commandments” are recited from the Torah is a Jewish practise, as well; so what are the apparent, traditional interreligious politics regarding this emphasis and distinction?

Holy Scriptures Study (Week 16; Beshalach) 118.5.23

Holy Scriptures Study, Week 16 Beshalach, 118.5.23

Torah

Shemot 13:17 – 7:16

Adonai provides detour for Israelites, to abstain from frightening Israelites back to Egypt.

Moshe takes Yosef’s body from Egypt.

There are the pillar of cloud (during the day) and the pillar of fire (during the night).

Adonai tells Moshe to lead the Iraelites into backtracking, to entice the Egyptians to pursue and completely vanquish Pharaoh.

Pharaoh and his army pursue the Israelites.

Israelites see Egyptians, become fearful, and complain to Moshe.

“(Moshe replied to the people, ‘Do not be afraid. Be strong, and you will see that Adonai will rescue you. Today you see the Egyptians, but you will never see them again. Adonai will fight your battle, and you will not even lift a finger.” (v13-14)

The angel of Adonai goes between the Israelites and the Egyptians.

Moshe raises his hands and Adonai parts the Reed Sea.

The Israelites pass, and the Egyptians are crushed within the closing of the Reed Sea.

Moshe and the Israelites sing the Song of Victory.

Miriam sings Miriam’s song.

Moshe sweetens the water a bush, at Marah.

Adonai provides rules and laws at Marah.

Israelites find 12 springs and 70 dates at Elim.

Israelites complain about the lack of food.

Adonai promises to provide quails and manna.

Manna is provided on a daily basis, with a double amount arriving on Friday, and 0 arriving during Shabbat.

Moshe and Aaron preserve an omer of manna within a jar, to be placed within the Ark of the Covenant (that has yet to be built.

Israelites complain about lack of water at Rephidim.

Moshe strikes the rock with his staff, and water streams forth from this.

“Now the army of Amalek came and attacked the Israelites in Rephidim.” (v8)

Moshe holds out his arms; Aaron and Hur uphold Moshe’s arms; and the Israelites prevail.

Adonai vows to eradicate the memory of Amalek.

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There seems to be something within the behaviour of the Israelites that is indicative of an intrinsic human characteristic: when the Israelites experience certain tangible adversity (slavery, increased hardships in tasks, thirst, hunger, and additionally), the Israelites seem very quick and demonstrative in complaining against Moshe, apparently ignoring the miracles that Adonai previously performs for the Israelites; however, whilst the plagues are imposed upon the Egyptians, the Israelites seem to be very quiet; with this in consideration, what is the nature of supplication within humanity? What makes it so difficult to maintain balance and patience amidst a diversity, and the severity of, experiences? Why does our memory of the blessings seem to become rather myopic amidst the experiences of the burdens, and vice versa? And how can we better facilitate such balance and patience within ourselves?

How does “Adonai will fight your battle” compare with Sri Krishna’s teaching to Arjuna about being the vehicle of Brahman? Is there validity within the interpretation of this being an instruction for ahimsa? Can this also be understood as guidance for responding to the comprehensive challenges within life, from the battlefield to the community square, to the marketplace, to the living room, to the sanctuary, and additionally? Is there any legitimacy within the notion of the “Egyptians” being the personification of general adversaries, or even simply one’s the karmic repercussions of one’s own previous transgressions towards others and/or selfishness? How does the practise of meditation and stillness (and particularly the notion, respectively emphasized within Buddhism and Hinduism, of action amidst inaction and inaction amidst action) influence this concept of the “battle”?

What is the esoteric, metaphysical significance of the bush that sweetens the water? How does this compare with the burning bush that Moshe previously finds? Is there any intrinsic and/or direct connexion?

What is actually meant within the notion of “blotting out the memory of Amalek”? It seems rather oxymoronic to write a memo to forget about something; is that actually what is meant?

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Bhagavad Gita

Chapters 13 – 14

“The body is called a field, Arjuna; (that) who knows it is called the Knower of the field. This is the knowledge of those who know. I am the Knower of the field in everyone, Arjuna. Knowledge of the field and its Knower is true knowledge.” (v1-2)

“The field, Arjuna, is made up of the following: the five areas of sense perception; the five elements; the five sense organs and the five organs of action; the three components of the mind: manas, buddhi, and ahamkara; and the undifferentiated energy from which all these evolved.

“In this field arise desire and aversion, pleasure and pain, the body, intelligence, and will.” (v5-6)

“Those who know truly are free from pride and deceit. They are gentle, forgiving, upright, and pure, devoted to their spiritual teacher, filled with inner strength, and self-controlled.

“Detached from sense objects and self-will, they have learned the painful lesson of separate birth and suffering, old age, disease, and death.” (v7-8)

“Free from selfish attachment, they do not get compulsively entangled even in home and family. They are even-minded through good fortune and bad.” (v9)

“Their devotion to (Me) is undivided. Enjoying solitude and not following the crowd, they seek only (Me).” (v10)

“This is true knowledge, to seek the Self as the true end of wisdom always. To seek anything else is ignorance.” (v11)

Brahman exists within all beings, within all manners.

“In its subtlety (It) is beyond comprehension. It is indivisible, yet appears divided in separate creatures. Know (It) to be the creator, the preserver, and the destroyer.” (v16)

“Know that prakriti and Purusha are both without beginning, and that from prakiti come the gunas and all that changes.

“Prakiti is the agent, cause, and effect of every action, but it is Purusha that seems to experience pleasure and pain.” (v19-20)

“Purusha, resting in prakiti, witnesses the play of the gunas born of prakiti. But attachment to the gunas leads a person to be born for good or evil.” (v21)

“Within the body the supreme Purusha is called the witness, approver, supporter, enjoyer, the supreme Lord, the highest Self.” (v22)

People realise the Self through meditation, wisdom, selfless service; as through following illumined teacher.

“Whatever exists, Arjuna, animate or inanimate, is born through the union of the field and its Knower.” (v26)

“He alone sees truly who sees the Lord the same in every creature, who sees the Deathless in the hearts of all that die.

“Seeing the same Lord everywhere, he does not harm himself or others. Thus he attains the supreme goal.” (v27-28)

“They alone see truly who see that all actions are performed by prakiti, while the Self remains unmoved.” (v29)

“When they see the variety of (Creation) rooted in that unity and growing out of it, they attain fulfillment in Brahman.” (v30)

“As akasha pervades the cosmos but remains unstained, the Self can never be tainted though (It) dwells in every creature.” (v32)

“My womb is prakiti; in that I place the seed. Thus all created things are born.

“Everything born, Arjuna, comes from the womb of prakriti, and I am the seed-giving (progenerator).” (v3-4)

“It is the three gunas born of prakiti—sattva, rajas, and tamas—that bind the immortal Self to the body.” (5)

“Sattva—pure, luminous, and free from sorrow—binds us with attachment to happiness and wisdom.

“Rajas is passion, arising from selfish desire and attachment. These bind the Self with compulsive action.

“Tamas, born of ignorance, deludes all creatures through heedlessness, indolence, and sleep” (v6-8)

“The wise see clearly that all action is the work of the gunas. Knowing that which is above the gunas, they enter into union with (Me).

“Going beyond the three gunas which form the body, they leave behind the cycle of birth and death, decrepitude and sorrow, and attain to immortality.” (v19-20)

“What are the characteristics of those who have gone beyond the gunas, O Lord? How do they act? How have they passed beyond the gunas’ hold?

“They are unmoved by the harmony of sattva, the activity of rajas, or the delusion of tamas. They feel no aversion when these forces are active, nor do they crave for them when these forces subside.

“They remain impartial, undisturbed by the actions of the gunas. Knowing that it is the gunas which act, they abide within themselves and do not vacillate.

“Established within themselves, they are equal in pleasure and pain, praise and blame, kindness and unkindness. Clay, a rock, and gold are the same to them. Alike in honor and dishonor, alike to friend and foe, they have given up every selfish pursuit. Such are those who have gone beyond the gunas.” (v21-25)

“By serving (Me) with steadfast love, a man or woman goes beyond the gunas. Such a one is fit for union with Brahman. For I am the support of Brahman, the eternal, the unchanging, the deathless, the everlasting (Dharma), the source of all joy.” (v26)

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What may be further metaphysical explanation of the “field” and the “Knower”? What is the confluence between this teaching at the traditional belief of Manu, and the metaphysical division of the body (head, torso and arms, legs, and feet) with the Hindu varnas of the Brahmins, Kshaitriyas, Vaisakas, and Shudras (and the unmentioned, untouchable Dalits)? Also, what is the confluence of all of this with the metaphysical teachings of the senses, found within the Upanishads, regarding the senses and the preeminence of the breath? And how does that compare with the teachings within the Torah regarding the “breath of life,” and particularly the flood of Noah? And how does that compare with the emphasis, within the Koran, of humanity being formed from clay, as well as from congealed blood, and Jinn (if I am correct) and Iblis being formed from fire?

“The creator, the preserver, and the destroyer”: is this a direct reference to, and explanation of, the “Hindu Trinity” of Brahma, Vishnu, and Shiva? And if so, does this mean that the “Hindu Trinity” is ultimately monotheistic? And if so, why then is Sri Krishna traditionally described as an incarnation of Vishnu? Are similar proclamations made about Shiva and/or Brahma, within other Holy Scriptures and/or texts? And how do Rama and Indra and the Asuras and additional celestial beings figure into this equation? Rather than “deities” or rivals to Brahman, are these celestial beings increasingly similar to “angels” within an Abrahamic perspective? Is the recent (past few centuries or millennia) translation of Hindu celestial beings as deities simply a Hindu, Vedic, Karmic response to a potential egoistic tendency of personifying Adonai? How can this be proficiently explained within the respective contexts of each of the involved religious traditions?

What is the nature of akasha?

If “those who see Truly” see the same Self in all creations (and presumably the respective field/body of each creature), can it be similarly considered that all fields/bodies also exists as a single field/body? Is it simply the respective “ego” of the individual that is effectively differentiated (and what is the Sanskrit term/concept that is effectively equivalent to this notion of the individual ego)? And if so, what is the intrinsic, esoteric nature of the ego?

How can the teaching of prakiti, within the beginning of Chapter 14, be otherwise explained?

What is actually meant when Sri Krishna says that Sri Krishna is the “support” of Brahman? Are these two distinct beings? Does “support” simply mean a manifestation, and thus the intrinsic, partial distinction therein? And if so, does this mean that this same connexion similarly exists for all beings?

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Digha Nikaya

Mahapadana Suttanta (Chapter 1)

“Thus have I heard. The Exalted One was once staying at Savatthi, in Anatha Pindika’s pleasuance in the Jeta Wood, at the Kareri tree cottage. Now among many bhikkhus who had returned from their alms tour and were assembled, sitting together after their meal, in the pavilion in the Kareri grounds, a religious conversation bearing on previous births arose, to the effect that thus and thus were previous births.” (v1)

“And the Exalted One, with clear and Heavenly Ear surpassing the hearing of men, overheard this conversation among the bhikkus. And arising from his seat he came to the pavilion in the Kareri grounds, and took his seat on the mat spread out for him.” (v2)

The Buddha asks about the nature of the conversation; the assembly explains; the Buddha asks if the assembly is interested within his discourse; and the assembly requests to hear the Buddha’s discourse.

The Buddha proclaims the respective, previous arrivals of previous Buddhas.

The Sangha celebrate the Buddha’s proclamation and discuss whether this is the Buddha’s first-hand knowledge or whether it is revealed through inspiration from celestial beings.

The Buddha returns and asks the discourse, with a similar sequence.

The Buddha answers the question by effectively saying both are applicable.

“IT is the rule, brethren, that, when the Bodhisat ceases to belong to the hosts of the (Heaven) of Delight, and enters a mother’s womb, there is made manifest throughout the (Universe)—including the worlds above of the (deities), the Maras and the Brahmas, and the world below with its recluses and brahmins, its princes and peoples—an infinite and splendid radiance, passing the glory of the deities. Even in those spaces which are between the worlds, baseless, murky and dark, and where even moon and sun, so wondrous and mighty, cannot prevail to give light, even there is made manifest this infinite and splendid radiance, passing the glory of the (deities). And those beings who happen to be existing there, perceiving each other by that radiance, say:-- “Verily there be other beings living here!” And the ten thousand worlds of the (Universe) tremble and shudder and quake. And that this infinite splendid radiance is made manifest in the world, passing the glory of the (deities)—that, in such a case, is the rule.” (v16)

“It is the rule, brethren, that, when the Bodhisat is descending into a mother’s womb, the mother of the Bodhisat is a woman virtuous through her own nature:-- aversion from taking life, aversion from taking what is not given, averse from unchastity, averse from lying speech, averse from indulgence in strong drinks. That, in such a case, is the rule.” (v18)

Additional characteristics regarding the Bodhisat’s mother include: enjoyment of the 5 senses; alleviation of all ailments; death 7 days after giving birth; 10-month pregnancy; delivery of Bodhisat to celestial beings before being received by men; stainless delivery; and 2 showers of water upon delivery.

The Bodhisat declares himself immediately upon birth.

The Buddha describes the birth of Vipassi.

Brahmins proclaim 32 signs within Vipassi.

“If he live the life of the House, he becomes (leader) of the Wheel, a righteous (leader) of the Right, ruler of the four quarters, conqueror, guardian of the people’s good, owner of the Seven Treasures…But if such a boy forth from the life of the House into the Homeless state, he becomes an Arahant, a Buddha Supreme, rolling back the veil from the world.” (v31)

The 32 signs are specifically described.

Bandhuman coddles his son, Vipassi, with comfort.

Further proclamations are made about Vipassi.

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What is the distinction between the different volumes (perhaps at least within the English translations) of the Digha Nikaya? Are the translations, from the Pali Text Society, written by different authors and/or at different points in history? The format of the narratives also seems somewhat distinct; what is the background story of the origination of the Digha Nikayas, and how does this compare with additional Holy Scriptures within the Pali Canon, and within the Tripitaka? And is there any hierarchy amidst the different Suttas, amidst the 3 volumes of the Digha Nikaya?

Does the Buddha become susceptible to the same challenge apparently experienced within science of proclaiming incomprehensibly large time frames of history and geography, yet abstaining from explaining what precedes, extends beyond, those boundaries: what exists before the “Big Bang” and the intellect (or the will to exist/”become”) of the Tathagata?

Does the reference to “Brahmas” actually mean “Brahman,” and how is this to be understood within a plural context? Is this simply a reference to general celestial beings, within a Buddhist context?

The Buddha describes the 5 prohibitions (against killing, stealing, adultery, lying, and intoxicants) being prescribed for the mothers of Bodhisattvas. What are the implications of this with respect to the manner in which these prohibitions are generally maintained within Buddhism, as well as within additional religious traditions (such as within the 10 Commandments, particularly of Judaism and Christianity, with the exception of permitting intoxicants)?

Do the descriptions regarding the Bodhisattva’s mother make this Buddhist teaching susceptible to the same criticism that the Buddha provides, elsewhere within the Digha Nikaya, towards the reputations stati of families being judged, to facilitate socio, economic, political, and additional hierarchy, particularly concerning marriage arrangements (which seems even further ironic)?

How does the Buddha’s description of the birth of a Bodhisattva compare with the narrative of the birth of Jesus (and Jesus ascending to Heaven after being baptised), and the narrative of the birth of Moshe? How does any egoistic element within the description of such a birth compare with the egotistic nature within Hinduism, and the narratives of the respective births of Prophets (or the absence therefrom) within Hinduism?

What is the esoteric, metaphysical significance within the 32 signs?

There seems to be a strong symmetry between the respective narratives of the Buddha and Vipassi, and this seems to be intentional; what is to be understood from this? Can Buddhahood exist beyond this construct of the narrative and the 32 signs? And from where are these 32 signs and this narrative derived?

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Gospels

Luke 8 – 10

“Soon afterward he went on through cities and villages, preaching and bringing the good news of the (Sovereignty) of God.” (v1)

The 12 disciples, Mary Magdalene, Joanna, Susanna, and additional people follow Jesus.

Jesus tells the parable of the sower of seed amidst the path, on the rock, amidst thorns, and within good soil.

Jesus further explains the parable to the disciples.

“No one after lighting a lamp covers it with a vessel, or puts it under a bed, but puts it on a stand, that those who enter may see the light.” (v16)

But he said to them, “My mother and my brothers are those who hear the word of God and do it.” (v21)

Jesus calms the winds and the sea.

Jesus heals Legion; Legion asks do join Jesus, however, Jesus instructs him to return home and proclaim the Glory of God.

“As he went, the people pressed round him. And a woman who had had a flow of blood for twelve years and could not be healed by any one, came up behind him, and touched the fringe of his garment; and immediately her flow of blood ceased.” (v42-44)

Jesus heal Jarius’s dotter, when she is asleep amidst people’s perceptions of her being dead.

“And he called the twelve together and gave them power and authority over all demons and to cure diseases, and he sent them out to preach the (Sovereignty) of God and to heal.” (v1-2)

“And he said to them, ‘Take nothing for your journey, no staff, nor bag, nor bread, nor money; and do not have two tunics.” (v3)

Herod questions whether Jesus is a return of John the Baptist.

Jesus and his disciples retreat to Bethsaida and heal people in this location.

Jesus feeds 5,000 men with 5 loaves of bread and 2 fish, with 12 baskets left over.

“Now it happened that as he was praying alone the disciples were with him; and he asked them, “Who do the people say that I am?”… And he said to them, “But who do you say that I am?” (v18-20)

Jesus proclaims his destiny and instruction for those who follow after him.

Moshe and Eliyahu appear before Jesus, Peter, James, and John, atop the mountain.

Jesus heals a boy whom his disciples are unable to heal.

“And an argument arose among them as to which of them was the greatest. But when Jesus perceived the thought of their hearts, he took a child and put him by his side, and said to them, ‘Whoever receives this child in my name receives me, and whoever receives me receives (God) who sent me; for he who is least among you all is the one who is great.’” (v46-50)

Jesus sends out his out his disciples; Jesus is refused accommodations; and Jesus critises an uncommitted follower.

“After this (Jesus) appointed seventy others, and sent them on ahead of him, two by two, into every town and place where he himself was about to come. And he said to them, ‘The harvest is plentiful, but the laborers are few; pray therefore the Lord of the harvest to send out laborers into (God’s) harvest. Go your way; behold, I send you out as lambs in the midst of wolves. Carry no purse, no bag, no sandals; and salute no one on the road. Whatever house you enter, first say, ‘Peace be to this house!’ And if a son of peace is there, your peace shall rest upon him; but if not, it shall return to you. And remain in the same house, eating and drinking what they provide, for the laborer deserves his wages; do not go from house to house. Whenever you enter a town and they receive you, eat what is set before you; heal the sick in it and say to them, ‘The (Sovereignty) of God has come near to you.’’” (v1-9)

Jesus upbraids cities that refuse to reform from transgressions.

Jesus’s disciples return, exclaiming achievements.

“And behold, a lawyer stood up to put him to the test, saying, ‘Teacher, what shall I do to inherit eternal life?’ He said to him, ‘What is written in the law? How do you read?’ And he answered, ‘You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.’ And he said to him, ‘You have answered right; do this, and you will live.’

“But he, desiring to justify himself, said to Jesus, ‘And who is my neighbor?’” (v25-29)

Jesus tells the parable of the Good Samaritan.

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Why does Jesus refuse Legion? And conversely, elsewhere within the Gospels, why does Jesus invite the rich man who finds it to difficult to leave his wealth (precipitating the parable of the camel travelling through the eye of the needle)? Is this evidence of a bias against socioeconomically and/or medically/psychologically/spiritually challenged individuals?

Within the 8^th chapter of Luke, there is the description of the woman being healed after touching the fringe of Jesus’s garment; previously, there is the narrative of the centurion asking Jesus to heal his slave without even entering the centurion’s house; what is the intrinsic nature of the Faith involved within this healing process? If it substantially relies upon Faith rather than tangible healing, then why is it necessary to rely upon Jesus as a “conduit” or facilitator of such healing? What “quality” does Jesus maintain, and what “service” does Jesus tangibly provide to facilitate such healing?

Within the Gospels, Jesus sends out his disciples on a number of occasions and charges his disciples with some different instructions each time; and much of contemporary Christianity seems to abstain from practicing the actual tenets and/or lifestyles that are specifically and directly charged to Jesus’s, including “carrying two tunics, taking nothing for the journey, give without taking, turning the other cheek, and additionally; although emphasis seems to be placed upon latter charges to preach the Gospel to the whole of the Earth/Universe, as well as upon the prophesy within Revelations (and that of the return of Jesus and Armageddon); will the “actual Jesus doctrine” please stand up? What is the tangible, direct teaching/charge that disciples of Jesus are supposed to practise, presumably in a continual, contemporary, sustainable manner?

Why does Jesus care who people think he is? Is this simply a solicitation for Peter and his disciples to make a proclamation of Faith? This also provides the consideration of who each of us are within each others’ own respective lives? Within the perception of simply existing with the dreams of others, what role are we each playing?

How does Jesus’s “listening to the thoughts of his disciples hearts” compare with the Buddha hearing with the “Heavenly Ear” described within the Digha Nikaya during this week’s study and recitation?

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Koran

Sura 17. Bani Isra’il; The Israelites

“Glory to (Allah) Who carried (Allah’s) servant by night from the Sacred Mosque to the Remote Mosque, whose precincts We blessed, that We might show him of Our signs! Surely (Allah) is the Hearing, the Seeing.” (v1)

Moshe and Noah are referenced.

Warning is provided to the Israelites; with reference to 2 instances of transgressions.

“It may be that your Lord will have mercy on you. And if you return (to mischief), We will return (to punishment). And We have made hell a prison for the disbelievers.

“Surely this Quran guides to that which is most upright, and gives good news to the believers who do good that theirs is a great reward.” (v8-9)

“And man prays for evil as he ought to pray for good; and man is ever hasty.” (v11)

Day and night are provided to discern the passage of events (time).

“Read thy book. Thine own soul is sufficient as a reckoner against thee this day.” (14)

“Whoever goes aright, for his own soul does he go aright; and whoever goes astray, to its detriment only does he go astray. And no bearer of a burden can bear the burden of another. Nor do We chastise until We raise a messenger.” (v15)

“Whoso desires this transitory life, We hasten to him therein what We please for whomsoever We desire, then We assign to him the hell; he will enter it despised, driven away.” (v18)

There is the command for respecting one’s parents.

“Your Lord knows best what is in your minds. If you are righteous, (Allah) is surely Forgiving to those who turn to (Allah).” (v25)

“And if thou turn away from them to seek mercy from thy Lord, which thou hopest for, speak to them a gentle word.” (v28)

“And give full measure when you measre out, and weigh with a true balance. This is fair and better in the end.” (v35)

“And follow not that of which thou hast no knowledge. Surely the hearing and the sight and the heart, of all of these it will be asked.” (v36)

“And go not about in the land exultingly, for thou canst not rent the earth, nor reach the mountains in height.” (v37)

Unbelievers doubt resurrection.

“Your Lord knows you best. (Allah) will have mercy on you if (Allah) please, or (Allah) will chastise you, if (Allah) please. And We have not sent thee as being in charge of them.” (v54)

Iblis rebels.

“And when distress afflicts you in the sea, away go those whom you call on except (Allah); but when (Allah) brings you safe to the land, you turn away. And man is ever ungrateful.” (v67)

“”And he whom (Allah) guides, he is on the right way; and he whom (Allah) leaves in error, for them thou wilt find no guardians besides (Allah). And We shall gather htem together on the day of Resurrection on their faces, blind and dumb and deaf. Their abode is hell. Whenever it abates, We make them burn the more.” (v97)

There is the story of Moshe and Pharaoh.

“Say: Call on Allah or call on the Beneficent. By whatever (name) you call on (Allah), (Allah) has the best names. And utter not thy prayer loudly nor be silent in it, and seek a way between these.” (v110)

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Is there a specific, historic event that is being referenced within verse 1?

Based from the passage of verse 8, can it be that “hell” is simply the temporal experience of selfishness and transgression, within this temporal realm?

What is actually meant within the passage of “Thine own soul is sufficient as a reckoner against thee this day.”? Is this suggest a form of autonomous imposition of justice, karma? And does this coincidingly suggest the abstinence from passing judgment upon others?

When conventional authority and society impose justice and punishment upon others (and the necessary transgressions that exist therein), do conventional authority and society become similarly susceptible to the consequences of such transgressions? If otherwise, how are judgment and justice objectively facilitated?

How does the Koran’s “bearer of one’s own burden” compare with Jesus’s “bearer of one’s own cross,” within this week’s portion from the Gospel of Luke?

Is there any intrinsic connexion between verse 28 and Tupac’s cut, “I ain’t mad atcha.”?

Is the “follow not that of which thou hast no knowledge” command similar to that provided within the Torah commanding the Israelites to abstain from following the unknown Pagan customs of foreign nations? And if so, how does these commands respectively coincide within the intrinsic transformative and “convertive” characteristics within both Islam and Judaism whereby the initial respective practitioners are solicited to abandon the “known”/familiar spiritual practises of the practitioners’ fathers and ancestors and to adopt a new ideology, Theology, and vision of the Universe that is previously unknown to the practitioners (at least in a direct, tangible, traditional manner)?

Where exists the appropriate balance between allowing for the judgment of Allah to be manifested (without presumption and intervention) and assuming the responsibility for directly alleviating injustices and suffering?

How does the teaching of ungratefulness, within verse 67, compare with the complaining of the Israelites after leaving Egypt?

Does the description, within verse 97, of all people conforming to the Will of Allah, substantiate or repudiate the concept of free will? If people involuntarily (or robotically) commit transgressions because it is exactly the Will of Allah, do such people actually deserve to suffer in hell? And is this experience maintained by each individual, in some way or another, as the Buddha might suggest through the concept of Dukkha (suffering intrinsically and inevitably existing within the phenomenon of life)?

Expanding the teaching within verse 110 (regarding calling upon the Name of Allah) into a comprehensive notion of practicing one’s spirituality in a similarly moderate manner, how does this compare with the “lion’s roar” of the Buddha, and with other doctrines regarding moderation from additional Prophets?

Torah Trivia for Parshah 16: Beshalach 118.5.23

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 7^th Aliyah/Maftir reading, within the 2^nd 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:

2^nd 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);

11^th 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);

13^th Verse: “In Your love You lead the people You redeemed;

In Your strength You guide them to Your (Holy) abode.”

(Shemot 15:13);

17^th 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);

18^th 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 1^st course, salty water is turned into sweetened water, at Marah (Shemot 15:22 – 25);

For the 2^nd course, 12 springs of water and 70 date palms are provided in Elim (Shemot 15:27);

For the “imaginary 3^rd 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 4^th 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 “5^th course” of maggots (Shemot 16:20);

For the 6^th 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?