Torah Trivia for Parashah 37; Shelach Lecha 118.10.9

Torah Trivia for Parashah 37. Shelach Lecha (Questions Only)

1.) Can you appropriately match which listed scout (within the left column, “1”) hails from the same tribe as the listed marching leader (within the centre column, “א”), and in which tribe each pair belongs (within the right column, “a”); and can you describe both the marching order of the tribes, as well as the birth order of the respective sons of Israel who are the patriarchs of each tribe:

Scout Order: Marching Leader: Shared Tribe:

1.) Shammua, Son of Zaccur; א.) Elizur, Son of Shedeur; A.) Reuven;

2.) Shaphat, Son of Hori; ב.) Shelumiel, Son of Zurishaddai; अ.) Shimon;

3.) Caleb, Son of Jephunneh; ג.) Nachshon, Son of Amminadab; 一.) Yudah;

4.) Igal, Son of Yosef; ד.) Nethanel, Son of Zuar; ᅡ.) Issachar;

5.) Hosea, Son of Nun; ה.) Elishama, Son of Ammihud; ا.) Ephraim;

6.) Palti, Son of Rafu; ז.) Abidan, Son of Gideoni; .) Benyamin;

7.) Gaddiel, Son of Sodi; ח.) Eliab, Son of Helon; •.) Zebulun;

8.) Gaddi, Son of Susi; ט.) Gamaliel, Son of Pedahzur; כ.) Manasseh;

9.) Ammiel, Son of Gemalli; י.) Ahiezer, Son of Ammishaddai; U.) Dan;

10.) Sethur, Son of Michael; כ.) Pagiel, Son of Ochran; ա.) Asher;

11.) Nahbi, Son of Vophsi; ל.) Ahira, Son of Enan; อ.) Naphtali;

12.) Geuel, Son of Machi; מ.) Eliasaph, Son of Reuel; א.) Gad?

2.) Can you describe who is given a new name within the beginning of Parashah Shelach Lecha?

3.) Can you describe: a.) the location from where the scouts leave; 2.) the location(s) that the scouts search; and, c.) the location from which the scouts pick the fruits of the land?

4.) Can you describe which fruits the scouts are explicitly described as picking from the land that is scouted?

a.) Oranges

b.) Pomegranates

c.) Honey

d.) Milk

e.) Wheat;

f.) Olives;

g.) Figs;

h.) Dates;

i.) Manna; and/or,

j.) Grapes?

5.) Can you describe the number of days in which the scouts are departed from camp, and where else (within the Torah) this specific number is prominently featured?

6.) Can you describe the specific tribes that are described in a foreboding manner, and which scout immediate counters these negative reports by encouraging Israelis to enter into Eretz Israel?

7.) Upon the conclusion of Parashah Shelach Lecha, can you describe what the current tally is on the “Complaint-O-Meter” (the number of occasions in which Israelis complain against Moshe and/or Adonai)?

8.) Can you describe the previous quote, from Adonai, that Moshe references in an effort to save Israelis; and where it is first described?

9.) Can you describe the direction towards which Adonai instructs Moshe and Israelis to initially march, after being destined to wander within במדבר for an additional 40 years: a.) Mediterranean Sea; b.) Dead Sea; c.) Black Sea; d.) Indian Ocean; e.) Red Sea; f.) Arabian Sea; g.) Caribbean Sea; h.) Persian Gulf; i.) Pacific Ocean; j.) Atlantic Ocean; and/or, k.) Arctic Ocean?

10.) Within Parashah Shelach Lecha, there are 3 distinct measurements for each of the grain offerings, accompanying oil offerings, and wine libations; can you match the appropriate measurements with each other:

Grain Offerings:

a.) 1/10 of a Measure (3.5 Liters);

b.) 3/10 of a Measure (10.5 Liters);

c.) 2/10 of a Measure (7 Liters);Accompanying Oil Offerings:

1.) 1/3 of a Hin (2 Liters);

2.) ½ of a Hin (3 Liters);

3.) ¼ of a Hin (1.5 Liters); Wine Libations:

א.) ½ of a Hin (3 Liters);

ב.) ¼ of a Hin (1.5 Liters);

ג.) 3/1 of a Hin (2 Liters)?

11.) Can you describe the crime for which the man, within Parashah Shelach Lecha, is stoned?

12.) Can you describe which “wardrobe” mitzvah “lies on” the pages within Parashah Shelach Lecha?

Torah Trivia for Parashah 37. Shelach Lecha (with Answers)

1.) Can you appropriately match which listed scout (within the left column, “1”) hails from the same tribe as the listed marching leader (within the centre column, “א”), and in which tribe each pair belongs (within the right column, “a”); and can you describe both the marching order of the tribes, as well as the birth order of the respective sons of Israel who are the patriarchs of each tribe:

Scout Order: Marching Leader: Shared Tribe:

1.) Shammua, Son of Zaccur; א.) Elizur, Son of Shedeur; A.) Reuven;

2.) Shaphat, Son of Hori; ב.) Shelumiel, Son of Zurishaddai; अ.) Shimon;

3.) Caleb, Son of Jephunneh; ג.) Nachshon, Son of Amminadab; 一.) Yudah;

4.) Igal, Son of Yosef; ד.) Nethanel, Son of Zuar; ᅡ.) Issachar;

5.) Hosea, Son of Nun; ה.) Elishama, Son of Ammihud; ا.) Ephraim;

6.) Palti, Son of Rafu; ז.) Abidan, Son of Gideoni; .) Benyamin;

7.) Gaddiel, Son of Sodi; ח.) Eliab, Son of Helon; •.) Zebulun;

8.) Gaddi, Son of Susi; ט.) Gamaliel, Son of Pedahzur; כ.) Manasseh;

9.) Ammiel, Son of Gemalli; י.) Ahiezer, Son of Ammishaddai; U.) Dan;

10.) Sethur, Son of Michael; כ.) Pagiel, Son of Ochran; ա.) Asher;

11.) Nahbi, Son of Vophsi; ל.) Ahira, Son of Enan; อ.) Naphtali;

12.) Geuel, Son of Machi; מ.) Eliasaph, Son of Reuel; א.) Gad?

Answer: The familial and tribal affiliations exist exactly as listed:

1.) Shammua, Son of Zaccur, and, א.) Elizur, Son of Shedeur, are both from the tribe of: A.) Reuven;

2.) Shaphat, Son of Hori, and, ב.) Shelumiel, Son of Zurishaddai, are both from the tribe of: अ.) Shimon;

3.) Caleb, Son of Jephunneh, and, ג .) Nachshon, Son of Amminadab, are both from the tribe of:

一.) Yudah;

4.) Igal, Son of Yosef, and, ד.) Nethanel, Son of Zuar, are both from the tribe of: ᅡ.) Issachar;

5.) Hosea, Son of Nun, and, ה.) Elishama, Son of Ammihud, are both from the tribe of: ا.) Ephraim;

6.) Palti, Son of Rafu, and, ז.) Abidan, Son of Gideoni, are both from the tribe of: .) Benyamin;

7.) Gaddiel, Son of Sodi, and, ח.) Eliab, Son of Helon, are both from the tribe of: •.) Zebulun;

8.) Gaddi, Son of Susi, and, ט.) Gamaliel, Son of Pedahzur, are both from the tribe of: כ.) Manasseh;

9.) Ammiel, Son of Gemalli, and, י.) Ahiezer, Son of Ammishaddai, are both from the tribe of: U.) Dan;

10.) Sethur, Son of Michael, and, כ.) Pagiel, Son of Ochran, are both from the tribe of: ա.) Asher;

11.) Nahbi, Son of Vophsi, and, ל.) Ahira, Son of Enan, are from the tribe of: อ.) Naphtali;

12.) Geuel, Son of Machi, and, מ.) Eliasaph, Son of Reuel, are from the tribe of: א.) Gad?

The symbols within the right column are representations of the sound, “a,” respectively within the proceeding languages: Latin/Greek/Germanic/Esperanto/+; Sanskrit/Hindi/Pali; Chinese/Japenese; Korean; Arabic/Persian/Urdu; American Sign Language; Braille; Mayan (Rendering); Amharic (Rendering); Armenian; Thai; and, Hebrew; (B’midbar 13:1 – 16);

The marching order of the tribes is described within Parashah B’midbar:

ג.) Nachshon, Son of Amminadab; (Yudah);

ד.) Nethanel, Son of Zuar; (Issachar);

ח.) Eliab, Son of Helon; (Zebulun);

(ל).) Gershoni; (Levi);

(ל).) Merari; (Levi);

א.) Elizur, Son of Shedeur; (Reuven);

ב.) Shelumiel, Son of Zurishaddai; (Shimon);

מ.) Eliasaph, Son of Reuel; (Gad);

(ל).) Kohathi; (Levi);

ה.) Elishama, Son of Ammihud; (Ephraim);

ט.) Gamaliel, Son of Pedahzur; (Mannasseh);

ז.) Abidan, Son of Gideoni; (Benyamin);

י.) Ahiezer, Son of Ammishaddai; (Dan);

כ.) Pagiel, Son of Ochran; (Asher);

ל.) Ahira, Son of Enan; (Napthali);

(B’midbar 2:1 – 34; similar to B’midbar 7:12 – 83);

The chronological order of the birth of Israel’s sons, the respective patriarchs of each tribe, are:

A.) Reuven;

अ.) Shimon;

(ל).) Levi;

一.) Yudah;

U.) Dan;

อ.) Naphtali;

א.) Gad;

ա.) Asher;

ᅡ.) Issachar;

•.) Zebulun;

ا.) , כ.) Yosef: Ephraim, Manasseh;

.) Benyamin;

(Beresheit 29:31 – 30:24, 35:18).

2.) Can you describe who is given a new name within the beginning of Parashah Shelach Lecha?

Answer: Moshe gives Hosea, Son of Nun, the name, “Yoshua;”

“Those were the names of the men whom (Moshe) sent to scout the land; but (Moshe) changed the name of Hosea son of Nun to (Yoshua).” (B’midbar 13:16).

3.) Can you describe: a.) the location from where the scouts leave; 2.) the location(s) that the scouts search; and, c.) the location from which the scouts pick the fruits of the land?

Answer:

a.) The point of departure is Paran: “After that the people set out from Hazeroth and encamped in the wilderness of Paran.” (B’midbar 12:16);

And similarly: “They went straight to (Moshe) and Aaron and the whole Israelite community at Kadesh in the wilderness of Paran, and they made their report to them and to the whole community, as they showed them the fruit of the land.” (B’midbar 13:26);

b.) The locations in which the scouts look include: “They went and scouted the land, from the wilderness of Zin to Rehob, at Lebohamath. They went up into the Negev and came to Hebron, where lived Ahiman, Sheshai, and Talmai, the Anakites—Now Hebron was founded seven years before Zoan of Egypt—” (B’midbar 13:21 – 22);

c.) The scouts pick fruit from: “They reached the wadi Eschol, and there they cut down a branch with a single cluster of grapes—” (B’midbar 13:23).

4.) Can you describe which fruits the scouts are explicitly described as picking from the land that is scouted?

a.) Oranges

b.) Pomegranates

c.) Honey

d.) Milk

e.) Wheat;

f.) Olives;

g.) Figs;

h.) Dates;

i.) Manna; and/or,

j.) Grapes?

Answer: The scouts pick: b.) Pomegranates; g.) Figs; and, j.) Grapes:

“They reached the wadi Eshcol, and there they cut down a branch with a single cluster of grapes—it had to be borne on a carrying frame by two of them—and some pomegranates and figs.” (B’midbar 13:23).

5.) Can you describe the number of days in which the scouts are departed from camp, and where else (within the Torah) this specific number is prominently featured?

Answer: The scouts are away from the camp for 40 days:

“At the end of forty days they returned from scouting the land.” (B’midbar 13:25);

Also within Parashah Shelach Lecha, Israelis are commanded to wander במדבר for 40 years, after refusing to enter into Eretz Israel amidst the scouts’ negative report:

“You shall bear your punishment for forty years, corresponding to the number of days—forty days—that you scouted the land: a year for each day.” (B’midbar 14:34);

Within Parashah Noach, Adonai describes the approaching 40 days and 40 nights of the rains that cause the flood amidst Noach:

“For in seven days time, I will make it rain upon the earth, forty days and forty nights, and I will blot out from the earth all existence that I created.” (Beresheit 7:4);

Also, Moshe communes with Adonai for 40 days and 40 nights when receiving the 1st 2 tablets of mitzvot:

“(Moshe) went inside the cloud and ascended the mountain; and (Moshe) remained on the mountain forty days and forty nights.” (Shmot 24:18)

And Moshe communes with Adonai on a 2nd occasion, for 40 days and 40 nights:

“And he was there with the LORD forty days and forty nights; he ate no bread and drank no water; and he wrote down on the tablets the terms of the covenant, the Ten Commandments.” (Shmot 34:28).

6.) Can you describe the specific tribes that are described in a foreboding manner, and which scout immediate counters these negative reports by encouraging Israelis to enter into Eretz Israel?

Answer:

“However, the people who inhabit the country are powerful, and the cities are fortified and very large; moreover, we saw the Anakites there. Amalekites dwell in the (Negev) region; Hittites, Jebusites, and Amorites inhabit the hill country; and Canaanites dwell by the Sea and along the (Yordan).” (B’midbar 13:28 – 29);

“Caleb hushed the people before (Moshe) and said, ‘Let us be all means go up, and we shall gain possession of it, for we shall surely overcome it.” (B’midbar 13:30).

7.) Upon the conclusion of Parashah Shelach Lecha, can you describe what the current tally is on the “Complaint-O-Meter” (the number of occasions in which Israelis complain against Moshe and/or Adonai)?

Answer: Arguably, the current tally on the “Complaint-O-Meter” is 15; the previous “Complaint-O-Meter” measure, within this Torah Trivia series, recorded after the completion of Parashah Beshalach, is “8,” at that point; since Parashah Beshalach, there is the description of Israelis complaining during the proceeding 7 occasions:

1.) Within Parashah Ki Tissa (beginning at Shmot 32:1): arguably when Israelis make the golden calf amidst the prolonged absence of Moshe;

2.) Within Parashah Vayakhel (beginning at Shmot 36:3): arguably and ironically (within a positive context) when the craftspeople solicit Moshe to tell Israelis to discontinue providing the contributions to build the items for the משכן ;

3.) Within the previous Parashah Beha’alotecha (beginning at B’midbar 11:1): when Israelis complain amidst the marches within במדבר ;

4.) Within the previous Parashah Beha’alotecha (beginning at B’midbar 11:4): when Israelis complain about the lack of food;

5.) Within the previous Parashah Beha’alotecha (beginning at B’midbar 12:1): when Miriam and Aaron complain against Moshe;

6.) Within this Parashah Shelach Lecha (beginning at B’midbar 13:27): arguably when the scouts return with an unfavourable report of the land; and,

7.) Within this Parashah Shelach Lecha (beginning at B’midbar 14:39): arguably when Israelis are grieved by the prospect of wandering the desert for an additional 40 years, and subsequently invade the land without the support of Adonai;

Conversely, it seems appropriate to share occasions in which Israelis show tremendous Faith in Adonai, perhaps in a manner that may be perceived as the “opposite” of complaining; some of these instances, since Parashah B’shallah include:

1.) Within Parashah Yitro (beginning at Shmot 19:8): when, after leaving Egypt, Israelis agree to adhere to all the commands of Adonai;

2.) Within Parashah Yitro (beginning at Shmot 20:15): when, after initially receiving the “10 Commandments,” Israelis solicit Moshe to receive the mitzvot and agree to abide his instruction, accordingly;

3.) Within Parashah Mishpatim (beginning at Shmot 24:3 and 24:7): when Israelis agree to adhere to all the mitzvot that Adonai commands; and,

4.) Within Parashah Vayakhel (beginning at Shmot 35:20): when Israelis begin bringing contributions for constructing the משכן .

8.) Can you describe the previous quote, from Adonai, that Moshe references in an effort to save Israelis; and where it is first described?

Answer: Moshe makes the proceeding reference:

“The LORD! Slow to anger and abounding in kindness; forgiving iniquity and transgression; yet not remitting all punishment, but visiting inequity of fathers upon children, upon the third and fourth generations.” (B’midbar 14:18);

And Moshe is referencing the quote that is made when Adonai passes by Moshe, upon Mount Sinai, described within Parashah Ki Tissa:

“The LORD! The LORD! A God compassionate and gracious, slow to anger, abounding in kindness and faithfulness, extending kindness to the thousandth generation, forgiving iniquity, transgression, and sin; yet (Adonai) does not remit all punishment, but visits the iniquity of parents upon children and children’s children, upon the third and fourth generations.” (Shmot 34:6 – 7).

9.) Can you describe the direction towards which Adonai instructs Moshe and Israelis to initially march, after being destined to wander within במדבר for an additional 40 years: a.) Mediterranean Sea; b.) Dead Sea; c.) Black Sea; d.) Indian Ocean; e.) Red Sea; f.) Arabian Sea; g.) Caribbean Sea; h.) Persian Gulf; i.) Pacific Ocean; j.) Atlantic Ocean; and/or, k.) Arctic Ocean?

Answer: Israelis are commanded to initially march towards: e.) the Sea of Reeds:

“Start out, then, tomorrow and march into the wilderness by way of the Sea of Reeds.” (B’midbar 14:25).

10.) Within Parashah Shelach Lecha, there are 3 distinct measurements for each of the grain offerings, accompanying oil offerings, and wine libations; can you match the appropriate measurements with each other:

Grain Offerings:

a.) 1/10 of a Measure (3.5 Liters);

b.) 3/10 of a Measure (10.5 Liters);

c.) 2/10 of a Measure (7 Liters);Accompanying Oil Offerings:

1.) 1/3 of a Hin (2 Liters);

2.) ½ of a Hin (3 Liters);

3.) ¼ of a Hin (1.5 Liters); Wine Libations:

א.) ½ of a Hin (3 Liters);

ב.) ¼ of a Hin (1.5 Liters);

ג.) 3/1 of a Hin (2 Liters)?

Answer: the appropriate matches are:

a.) 3.) ב.): 1/10 a Measure of Grain, ¼ a Hin of Oil, and ¼ a Hin of Wine;

c.) 1.) ג.): 2/10 a Measure of Grain, 1/3 a Hin of Oil, and 1/3 a Hin of Wine;

b.) 2.) א.): 3/10 a Measure of Grain, ½ a Hin of Oil, and ½ a Hin of Wine; (B’midbar 15:1 – 10).

11.) Can you describe the crime for which the man, within Parashah Shelach Lecha, is stoned?

Answer: The man is stoned for violating Shabbat:

“Once, when the Israelites were in the wilderness, they came upon a man gathering wood on the (Shabbat) day. Those who found him as he was gathering wood brought him before (Moshe), Aaron, and the whole community. He was placed in custody, for it had not been specified what should be done to him. Then the LORD said to (Moshe), ‘The man shall be put to death: the whole community shall pelt him with stones outside the camp.’ So the whole community took him outside the camp and stoned him to death—as the LORD had commanded (Moshe).” (B’midbar 15:32 – 36).

12.) Can you describe which “wardrobe” mitzvah “lies on” the pages within Parashah Shelach Lecha?

Answer: The mitzvah to wear tzitzit is included within this Parashah:

“The LORD said to (Moshe) as follows: Speak to the Israelite people and instruct them to make for themselves fringes on the corners of their garments throughout the ages; let them attach a cord of blue to the fringe at each corner. That shall be your fringe; look at it and recall all the commandments of the LORD and observe them, so that you do not follow your heart and eyes in your lustful urge. Thus you shall be reminded to observe all My commandments and to be holy to your God. I the LORD am you God, (Who) brought you out of the land of Egypt to be your God: I, the LORD your God.” (B’midbar 15:37 – 41).

--

Discussion Questions:

What is the nature of the familial leadership between the previously described tribal leaders and the scouts that are selected from each tribe?

What is the reasoning/significance within the distinctions within the respective sequences of 1.) the birth of Israel’s sons; 2.) the marching order of Israeli camps; and 3.) the order in which the scouts are listed?

Is there any significance that Yoshua is born within the family of Ephraim? How does his eventual leadership of Israelis exist within the context of the “balance of powers” between Levis, “Yudahis,” and “Ephraimis”?

Throughout the Torah the principles regarding the “first born” are repeatedly emphasised, and continually subverted; specifically designated, and then substituted; amidst this precedent and with consideration of the blessing and the curse, what are the dynamics, and perhaps frailties, pertaining to the perpetual chosenness of Israelis? What lessons are to be appropriately drawn from the previous adaptations and substitutions for initial, similar designations?

Is there any significance and/or connexion within the size of the fruit and the size of the inhabitants of Eretz Israel? Do such exaggerated proportions have any bearing upon the experience of Heaven (within perception and within actuality)? How do such descriptions include the perceptions that people respectively maintain regarding the distance between people’s respective temporal existence (where people respectively live), and the phenomenon of Heaven?

Within the conveyance of the respective “40’s,” there may be inferred certain significant, esoteric instructions: for Noach, there are the 40 days and nights of the flood, cleansing the Earth of the consumption of flesh; for Moshe, there are the 40 days and nights of receiving the mitzvot from Adonai; can both of these may be appropriately understood as “trials” and/or “training” for the respective “Prophetic” leadership of both men? And within Parashah Shelach Lecha, the scouts leave for forty days, and Israelis are subsequently punished for 40 years; can this also be appropriately understood as “trials” and/or “training” for “Prophetic” leadership, as well? Amidst the examples of Moshe, Yaakov, Yitzak, and Avraham being lessons for how to live a righteous life as a Prophet, what tangible teachings may be evidenced regarding how to live a righteous life that facilitates the emergence of a Prophet, or “Prophethood” within others?

How does a child or grandchild gain forgiveness from Adonai for the transgressions of that child’s forebear? What is nature of the child’s transgression (perhaps benefitting materially from the transgressions of the child’s parents)? How is the abounding forgiveness for “the thousandth generation” juxtaposed with the punishment upon the children of transgressors? What is the confluence of love and punishment? How are children supposed to behave amidst such circumstances? Considering transgressions as an intrinsic necessity to sustain life, does such a curse inevitably experienced by all individuals?

If the blue dye to colour the ציצת is made from a plant substance, what relevance does this have amidst the mitzvah to abstain from mixing together 2 different types of clothing material?

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118.10.8

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.

The past week’s Parashah is Shelach Lecha, wherein the scouts return with big, juicy fruit and bad, jalopy fears; and another 40 years of wandering במדבר are prescribed.

The featured Hebrew term for this Parashah is: “ שלח ” (“salach”), which refers to the forgiveness provided after offences occurring against Adonai. This is included within Moshe’s plea to Adonai, in B’midbar 14:19. Another featured Hebrew term for this Parashah is: “ציצת ” (“tzitzit”), which describe the fringes that are commanded upon the corners of tallit, a reminder of the mizvot of Adonai (B’midbar 15:38 - 39).

The featured Torah Trivia question for this Parashah is: what is the running tally on the “Complaint-O-Meter;” on how many occasions do Israelis complain against Moshe and/or Adonai?

A bonus question, which is derived from question #10 (regarding the measurements of offerings): can you describe what number is equidistant, between ½ and ¼? Despite the suggestion that may be derived from English translations of the Torah, rather than “1/3,” the answer is “3/8;” unless 1 wants to argue also “∞,” which may also be considered as correct (particularly within a multi-dimensional context); however, correspondingly within such an assertion, another number that arguably satisfies that question is, “0,” as that is the effective value of both numbers within the context of ∞, and thus both numbers (and indeed all numbers) are exactly equal to each other and thus all numbers maintain the same distance from each other. However, I progress.

I am working to complete this week’s Torah Trivia, for Parashah Korach, before Shabbat.

, 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

Torah Trivia for Parashah 36. Beha'alotecha 118.9.27

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 3^rd 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.)  2^nd 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 3^rd 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 2^nd ascension of Mount Sinai, as Moshe is provided with the 2^nd 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.)  2^nd 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.)  2^nd 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 20^th day of the 2^nd month of the 2^nd 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).

                          

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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 2^nd 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?

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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