Torah Trivia for Parashah 42. Mattot 118.11.7

Torah Trivia for Parashah 42.  Mattot (Questions Only)

1.)  Can you describe how Parashah Mattot begins:

         

a.)  “Adonai spoke to Moshe…”;

          b.)  “Adonai spoke to Moshe and Aaron…”;

          c.)  “Adonai spoke to Moshe and Eleazor…”;

          d.)  “Adonai spoke to the Israelis…”;

          e.)  “Moshe spoke to the Israeli leaders…”;

          f.)  “Moshe spoke to Eleazar…”;

          g.)  “Yoshua spoke to the Israelis…”;  or,

          h.)  “Moshe spoke to Adonai…”?

2.)  Can you describe in which of the proceeding circumstances a woman is absolved from upholding a promise that she previously makes?

          a.)  She is absolved when her far (father) hears of her vow, and he abstains from doing anything;

          b.)  She is absolved when her far hears of her vow, and he objects;

          c.)  She is absolved when her husband hears of her vow, and he abstains from reacting;

          d.)  She is absolved when her husband hears of her vow, and he objects;

          e.)  She is absolved because she is a divorcee;

          f.)  She is absolved because she is a widow;  and/or,

          g.)  She is absolved when her husband hears of her vow, and he waits for a few days, and then objects?

3.)  Can you describe what command Adonai places upon Moshe (within this Parashah), as a “final act” before Moshe is supposed to pass from life?

4.)  Can you describe who leads the Israeli army against the Midianis, and how many soldiers volunteer to fight?

          a.)  Phinechas;

          b.)  Yoshua;

          c.)  Eleazar;

          d.)  Moshe;

          e.)  Caleb;  and/or

          f.)  Aaron?

5.)  Can you describe who is older:  a.)  Eleazar, the High Priest and far of the general, Phinechas;  or b.)  Yoshua, the son of Nun, and heir of Moshe’s command?

6.)  Can you describe the 1 distinguishing characteristic between the spelling of the name of the deity that the Midianis worship, and the spelling of the name of Balaam’s far? 

7.)  Can you describe the immediate command that Moshe makes to the Israeli army after the soldiers return victorious from battle against Midian, and after destroying the Midiani army and setting fire to the Midiani cities:

a.)  Moshe orders all the captives to be released to other cities, with a treaty for the captives to abstain from traveling to Eretz Israel;

          b.)  Moshe orders all captives to be released within the במדבר;

c.)  Moshe orders the killing all women without virginity, and all male children;

          d.)  Moshe orders social welfare and education programmes to “retrain” the captive Midianis;

          e.)  Moshe commands 1/10 of all captives and treasures to be provided to the כהנים;  and/or,

          f.)  Moshe orders the burning of all cattle, fruit, and resources from the land of Midianis?

8.)  Can you describe the required process of cleansing prescribed for a.)  soldiers after committing war;  and for b.)  items gained through war?

9.)  From all of the spoils gained from the Midianis, can you describe:  a.)  how much is contributed to the entire Israeli community;  b.)  how much is retained by the soldiers;  c.)  how much is given to Adonai, via Eleazar;  d.)  how much is given to the Levis;  and, e.)  what is the total count of the spoils?

10.)  Can you describe:  1.)  which of these specific articles are described as being contributed by the Israeli commanders, generals, and captains to Moshe, as a gift to Adonai, to perform atonement;  and 2.)  how much all these gifts weigh?

         

          a.) gold anklets;

          b.)  gold bracelets;

          c.)  gold finger rings;

          d.)  gold earrings;

          e.)  gold body ornaments;

          f.)  gold hair clips;

          g.)  gold bowls;

          h.)  gold silverware;

          i.)  gold necklaces;

          j.)  gold cufflinks;

          k.)  gold teeth;

          l.)  gold nose rings;

          m.)  gold cups;  and/or

          n.)  gold plates?

11.)  Can you describe which 2 tribes are explicitly described as petitioning Moshe to be able to settle within the lands of Jazer and Gilead, outside of Eretz Israel?

12.)  Can you describe what 3^rd tribe is provided permission to also settle outside of Eretz Israel?

Torah Trivia for Parashah 42.  Mattot (with Answers)

1.)  Can you describe how Parashah Mattot begins:

         

a.)  “Adonai spoke to Moshe…”;

          b.)  “Adonai spoke to Moshe and Aaron…”;

          c.)  “Adonai spoke to Moshe and Eleazor…”;

          d.)  “Adonai spoke to the Israelis…”;

          e.)  “Moshe spoke to the Israeli leaders…”;

          f.)  “Moshe spoke to Eleazar…”;

          g.)  “Yoshua spoke to the Israelis…”;  or,

          h.)  “Moshe spoke to Adonai…”?

          Answer:  The answer is:  e.)  Moshe spoke to the Israeli leaders:

“Moshe spoke to the heads of the Israelite tribes, saying…”  (B’midbar 30:2)

2.)  Can you describe in which of the proceeding circumstances a woman is absolved from upholding a promise that she previously makes?

          a.)  She is absolved when her far (father) hears of her vow, and he abstains from doing anything;

          b.)  She is absolved when her far hears of her vow, and he objects;

          c.)  She is absolved when her husband hears of her vow, and he abstains from reacting;

          d.)  She is absolved when her husband hears of her vow, and he objects;

          e.)  She is absolved because she is a divorcee;

          f.)  She is absolved because she is a widow;  and/or,

          g.)  She is absolved when her husband hears of her vow, and he waits for a few days, and then objects?

Answer:  A woman is absolved from her vow only when:  b.)  her far hears of her vow and he objects;  and, d.)  her husband hears of her vow and he objects:

“If a woman makes a vow to the LORD or assumes an obligation while still in her father’s household by reason of her youth, and her father learns of her vow or her self-imposed obligation and offers no objection, all her vows shall stand and every self-imposed obligation shall stand.  But if her father restrains her on the day he finds out, none of her vows or self-imposed obligations shall stand;  and the LORD will forgive her, since her father restrained her.

“If she should marry while her vow or the commitment to which she bound herself is still in force, and her husband learns of it and offers no objection on the day he finds out, her vows shall stand and her self-imposed obligations shall stand.  But if her husband restrains her on the day that he learns of it, he thereby annuls her vow which was in force or the commitment to which she bound herself;  and the LORD will forgive her.—The vow of a widow or of a divorced woman, however, whatever she has imposed on herself, shall be binding upon her.--  So to, if, while in her husband’s household, she makes a vow or imposes an obligation on herself by an oath, and her husband learns of it, yet offers no objection—thus failing to restrain her—all he vows shall stand and all her self-imposed obligations shall stand.  But if her husband does annul them on the day he finds out, then nothing that has crossed her lips shall stand, whether vows or self-imposed obligations.  Her husband has annulled them, and the LORD will forgive her.  Every vow and every sworn obligation of self-denial may be upheld by her husband or annulled by her husband.  If her husband offers no objection from that day to the next, he has upheld all the vows or obligations she has assumed:  he has upheld them by offering no objection on the day he found out.  But if he annuls them after the day he finds out, he shall bear her guilt.”  (B’midbar 30:4 – 17)

3.)  Can you describe what command Adonai places upon Moshe (within this Parashah), as a “final act” before Moshe is supposed to pass from life?

          Answer:  Adonai commands Moshe to destroy the Midianis:

“The LORD spoke to (Moshe), saying, Avenge the Israelite people on the Midianites;  then you shall be           gathered to your kin.”  (B’midbar 31:1 – 2).

4.)  Can you describe who leads the Israeli army against the Midianis, and how many soldiers volunteer to fight?

          a.)  Phinechas;

          b.)  Yoshua;

          c.)  Eleazar;

          d.)  Moshe;

          e.)  Caleb;  and/or

          f.)  Aaron?

Answer:  The answer is:  a.)  Phinechas leads the Israeli army, and 12,000 soldiers volunteer (1,000 from each of the 12 prescribed tribes):

“(Moshe) spoke to the people, saying, “Let men be picked out from among you for a campaign, and let them fall upon Midian to wreak the LORD’s vengeance on Midian.  You shall dispatch on the campaign a thousand from every one of the tribes of Israel.

“So a thousand from each tribe were furnished from the divisions of Israel, twelve thousand picked for the campaign.  (Moshe) dispatched them on the campaign, a thousand from each tribe, with Phinehas son of Eleazar serving as a preist on the campaign, equipped with the sacred utensils and the trumpets for sounding the blasts.”  (B’midbar 31:3 – 6).

5.)  Can you describe who is older:  a.)  Eleazar, the High Priest and far of the general, Phinechas;  or b.)  Yoshua, the son of Nun, and heir of Moshe’s command?

Answer:  Yoshua is presumably older than Eleazar, because Yoshua is included within the 1^st census taken 40 years previously (of Israeli men over 20 years of age), and thus is at least 60 years of age;  whereas Eleazar presumably is absent from the 1^st census taken 40 years previously (of Levi men over 1 month of age), and thus is at most 39 years and 11 months of age; 

(Yoshua’s exemption from the same fate of Israeli men over 20 years old at the 1^st census:  B’midbar 32:10 – 12);  (the duration of 40 years after the census:  B’midbar 32:13);  (the age of inclusion for Levi’s within the 1^st census:  B’midbar 3:15).

6.)  Can you describe the 1 distinguishing characteristic between the spelling of the name of the deity that the Midianis worship, and the spelling of the name of Balaam’s far? 

Answer:  The 1 spelling distinction are the letters, “P” and “B”:  the name of the Midiani deity is:  “Peor” (“פעור”) (B’midbar 25:3);  and the name of Balaam’s far is:  “Beor” (“בעור”) (B’midbar 31:8).

7.)  Can you describe the immediate command that Moshe makes to the Israeli army after the soldiers return victorious from battle against Midian, and after destroying the Midiani army and setting fire to the Midiani cities:

a.)  Moshe orders all the captives to be released to other cities, with a treaty for the captives to abstain from traveling to Eretz Israel;

          b.)  Moshe orders all captives to be released within the במדבר;

c.)  Moshe orders the killing all women without virginity, and all male children;

          d.)  Moshe orders social welfare and education programmes to “retrain” the captive Midianis;

          e.)  Moshe commands 1/10 of all captives and treasures to be provided to the כהנים;  and/or,

          f.)  Moshe orders the burning of all cattle, fruit, and resources from the land of Midianis?

Answer:  The answer is:  c.)  Moshe orders the killing of all women without virginity, and all male children (although the soldiers are also eventually commanded to contribute a portion of the virgin women captives and spoils to the entire Israeli community and Eleazar):

“The Israelites took the women and children of the Midianites captive, and seized as booty all their beasts, all their herds, and all their wealth.  And they destroyed by fire all the towns in which they were settled, and their encampments.  They gathered all the spoil and all the booty, man and beast, and they brought the captives, the booty, and the spoil to (Moshe), Eleazar the priest, and the whole Israelite community, at the camp in the steppes of Moab, at the (Yordan) near Jericho.

“(Moshe), Eleazar the priest, and all the chieftains of the community came out to meet them outside the camp.  (Moshe) became angry with the commanders of the army, the officers of thousands and the officers of hundreds, who had come back from the military campaign.  (Moshe) said to them, ‘You have spared every female!  Yet they are the very ones who, at the bidding of Balaam, induced the Israelites to trespass against the LORD in the matter of Peor, so that the LORD’s community was struck by the plague.  Now, therefore, slay every male among the children, and slay also every woman who has known a man carnally;  but spare every young woman who has not had carnal relations with a man.”  (B’midbar 31:9 – 18).

8.)  Can you describe the required process of cleansing prescribed for a.)  soldiers after committing war;  and for b.)  items gained through war?

          Answer: 

          a.)  Soldiers are prescribed to be cleansed by water;

b.)  Items that can withstand fire are prescribed to be cleansed by fire and water;  and items that are unable to withstand fire are prescribed to be cleansed by water:

“Eleazar the priest said to the troops who had taken part in the fighting, ‘This is the ritual law that the LORD has enjoined upon (Moshe):  Gold and silver, copper, iron, tin, and lead—any article that can withstand fire—these you shall pass through fire and they shall be pure, except that they must be purified with water of lustration;  and anything that cannot withstand fire you must pass through water.  On the seventh day you shall wash your clothes and be pure, and after that you may enter the camp.”  (B’midbar 31:21 – 24).

9.)  From all of the spoils gained from the Midianis, can you describe:  a.)  how much is contributed to the entire Israeli community;  b.)  how much is retained by the soldiers;  c.)  how much is given to Adonai, via Eleazar;  d.)  how much is given to the Levis;  and, e.)  what is the total count of the spoils?

          Answer: 

          a.)  The Israeli community is provided with an initial 50% share of the spoils (B’midbar 31:25 – 27);

          b.)  The soldiers retain an initial 50% of the spoils (B’midbar 31:25 – 27);

          c.)  Eleazar is provided .2% of the soldiers’ share of the spoils (B’midbar 31:28 – 29);

          d.)  Levis are provided with 2% of the entire Israeli community’s share of the spoils (B’midbar 31:30));

e.)  The total count of the spoils is:  675,000 sheep;  72,000 cattle;  61,000 asses;  and 32,000 virgin women (B’midbar 31:32 – 35).

“The LORD said to (Moshe):  ‘You and Eleazar the priest and the family heads of the community take an inventory of the booty that was captured, man and beast, and divide the booty equally between the combatants who engaged in the campaign and the rest of the community.  You shall exact a levy for the LORD:  in the case of the warriors who engaged in the campaign, one item in five hundred, of persons, oxen, asses, and sheep, shall be taken from their half-share and given to Eleazar the priest as a contribution to the LORD;  and from the half-share of the other Israelites you shall withhold one in every fifty human beings as well as cattle, asses, and sheep—all the animals—and give them to the Levites, who attend to the duties of the LORD’s Tabernacle.’

“(Moshe) and Eleazar the priest did as the LORD commanded (Moshe).  The amount of booty, other than the spoil that the troops had plundered, came to 675,000 sheep, 72,000 head of cattle, 61,000 asses, and a total of 32,000 human beings, namely, the women who had not had carnal relations.”  (B’midbar 31:25 – 35).

10.)  Can you describe:  1.)  which of these specific articles are described as being contributed by the Israeli commanders, generals, and captains to Moshe, as a gift to Adonai, to perform atonement;  and 2.)  how much all these gifts weigh?

         

          a.)  gold anklets;

          b.)  gold bracelets;

          c.)  gold finger rings;

          d.)  gold earrings;

          e.)  gold body ornaments;

          f.)  gold hair clips;

          g.)  gold bowls;

          h.)  gold silverware;

          i.)  gold necklaces;

          j.)  gold cufflinks;

          k.)  gold teeth;

          l.)  gold nose rings;

          m.)  gold cups;  and/or

          n.)  gold plates?

          Answer: 

1.)  Whilst the general term, “gold articles,” may ambiguously include each of these possibilities, the specific items that are explicitly described include:

          a.)  gold anklets/armlets;

          b.)  gold bracelets;

          c.)  gold finger rings;

          d.)  gold earrings;  and,

          e.)  gold body ornaments/pendants;

          2.)  The total amount weighs 16,750 shekels (~200,000 kilograms;  ~400,000 pounds):

“The commanders of the troop divisions, the officers of thousands and the officers of hundreds, approached (Moshe).  They said to (Moshe), ‘Your servants have made a check of the warriors in our charge, and not one of us is missing.  So we have brought as an offering to the LORD such articles of gold as each of us came upon:  armlets, bracelets, signet rings, earrings, and pendants, that expiation may be made for our persons before the LORD.’  (Moshe) and Eleazar the priest accepted the gold from them, all kinds of wrought articles.  All the gold that was offered by the officers of thousands and the officers of hundreds as a contribution to the LORD came to 16,750 shekels.—But in the ranks, everyone kept his booty for himself.--”  (B’midbar 31:48 – 53).

11.)  Can you describe which 2 tribes are explicitly described as petitioning Moshe to be able to settle within the lands of Jazer and Gilead, outside of Eretz Israel?

          Answer:  The tribe of Reuven and the tribe of Gad make such a petition:

“The (Reuvenites) and the Gadites owned cattle in very great numbers.  Noting that the lands of Jazer and Gilead were a region suitable for cattle, the Gadites and the (Reuvenites) came to (Moshe), Eleazar the priest, and the chieftains of the community, and said, ‘Ataroth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Sebam, Nebo, and Beon—the land that the LORD has conquered for the community of Israel is cattle country, and your servants have cattle.  It would be a favour to us,’ they continued, ‘if this land were given to your servants as a holding;  do not move us across the (Yordan).”  (B’midbar 32:1 – 5);  generally, (B’midbar 32:1 – 42).

12.)  Can you describe what 3^rd tribe is provided permission to also settle outside of Eretz Israel?

          Answer:  The answer is Manasseh:

“The descendants of Machir son of Manasseh went to Gilead and captured it, dispossessing the Amorites who were there;  so (Moshe) gave Gilead to Machir son of Manasseh, and he settled there.  Jair son of Manasseh went and captured their villages, which he renamed Havvoth-jair.  And Nobah went and captured Kenath and its dependencies, renaming it Nobah after himself.”  (B’midbar 32:39 – 42).

--

Discussion Questions:

Are there any causes for which it is permissible to break one’s promise;  perhaps as an example:  a promise made under duress or coercion;  a promise made with false or misinformation, lies, and/or additional false pretenses;  a promise made whilst intoxicated;  a promise made during a period of severe travail;  a promise to commit a heinous act against someone;  and/or otherwise?  What responsibility does a person have towards such a promise and what responsibility do the recipients of that promise have in forgiving the person who fails to uphold the promise?  What effect does this have on the reputation and the perceived reliability of (and trust towards) the person breaking the promise?

Moshe is commanded to destroy the Midianites as a last act before he passes from life;  is there any intended irony that Moshe is commanded to destroy the kinsmen of his wife, Tzipporah?  Is this because of the stated purpose of Midian’s tempting of Israel, because of Moshe’s marriage with a foreigner, and/or all the above?  Is there any metaphysical/esoteric significance to be gleaned from this?

What connexion exists between the name of Balaam’s far, Beor, and the name of the idol that Midianis worship, Peor;  what insight and implications does this have concerning the manner in which Israelis are referred to as children of Adonai?

What is the nature of the statement that Moshe makes about Balaam attempting to seduce Israel with the women of Midian?  Is this a description of the curses that Balaam attempts to make against Israel, or is this referencing actions that are excluded from the explicit text of the Torah?  How is any additional behaviour on the part of Balaam (particularly including the 3 blessings upon Israel that Balaam provides) appropriately reconciled with such comments?

What is the nature of the cleanliness of a military camp that houses soldiers who experience the continual occurrence of killing the opposing side, every few days (contravening the prescribed durations regarding cleansing)?  What is the nature of the cleanliness of the general society/nation that hires such soldiers and provides weapons and supplies to such soldiers?

Amidst the “spoils” of war, what is the rationale particularly for killing the male children;  upon what principle of righteousness is such a command made?  And if Israel is fighting a “righteous” war according to the command of Adonai, for what cause do Israeli soldiers have to atone?

Amidst the 100,000’s of cattle and the many 10,000’s of virgin women that are drawn from the Midianis, what is each Israeli’s, each soldier’s, each Levi’s, and Eleazar’s “take” of each of these “spoils;”  what is Moshe’s “take”?  What is the rationale for the specific number of the .2% for Eleazar, and the 2% for the Levis?  How does the contribution provided by the Israeli generals factor into this, as well?

Amidst the description of the “signet rings” being offered to Adonai, there is the consideration that each of these items have certain significance and sentimentality to the deceased Midianis who previously possess these items (perhaps with some of the items being custom crafted, and some items being inherited through generations);  what is the legitimacy that generally exists within the practise of such sentimentality and attachment?  What is the cost (or what is lost) when such items exchange hands in such a manner?  What is the nature of the consonance and the dissonance within the continual connexion between these items and the virgin women who continue to live and procreate in a continually “captive” manner (perhaps with the virgin women seeing items that previously belong to friends and relatives who are subsequently deceased)?  What is the nature of the paradox between the allure to the grandeur of the spoils of war (as well as the construction of the Pyramids and additional human feats) and the aversion to the necessary, transgressive manner in which those spoils are attained (including the slavery required to construct the Pyramids)?

What are the implications of a number of Israeli tribes settling outside of Eretz Israel?  What precedent does this establish for the actual expansion (or the intention therein) of Eretz Israel?

118.11.7

ושלום אהבא, Family and Friends.

שלום.नमस्ते.สมาธ.Pax.سلام.Peace.SatNam.صلح.Kwey.Amani.Barış.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Aloha....

The Parshiot for this week are “Mattot” and “Masay”

Parashah Mattot addresses vows made by men and women, the spoils of war, and the divisions of contributions.

The featured Hebrew terms for this Parashah are:  “שבעה” (“shevaa,” meaning, “vow” or “promise”), in reference to vows made by men, B’midbar 30:3;  and, “שפתיה מבטא” (“Mivta S’fateha,” meaning, “utterance of her lips”) in reference to the vows made by women, B’midbar 30:7.

The featured Torah Trivia question for this Parashah is:  who is older:  Eleazar or Yoshua?

(Elements for Parashah Masay)

Additional Torah study resources include: 

USCJ Torah Sparks: http://www.uscj.org/JewishLivingandLearning/WeeklyParashah/TorahSparks/Archive/Default.aspx;

Orthodox Union: http://www.ou.org/torah/index;

URJ: http://urj.org/learning/torah/;

Masorti Olami: http://masortiworld.org/molami/parashat_hashavua;

Reconstructionist: http://jrf.org/recon-dt;

Chabad: http://www.chabad.org/parshah/default_cdo/jewish/Torah-Portion.htm;  and,

Aish: http://www.aish.com/tp/.

, ושלום אהבא

Peter

שלום.नमस्ते.สมาธ.Pax.سلام.Peace.SatNam.صلح.Kwey.Amani.Barış.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Aloha....

 ૐ. אמן

Holy Scriptures Study for Week 41. Phinechas 118.11.6

שלום.नमस्ते.สมาธ.Pax.سلام.Peace.SatNam.صلح.Kwey.Amani.Barış.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Aloha....

Holy Scriptures Study, Week 41  Phinechas; 118.11.6

Torah

B’midbar 25:10 – 30:1

“Then Adonai spoke to (Moshe), and said, ‘Pinchas son of Eleazar and grandson of Aaron the priest was faithful to Me and turned My anger away from the Israelites, so that I did not destroy them.

“Therefore, tell him that I have made a covenant of peace with him.”  (v10-11)

“Adonai spoke to (Moshe), saying, ‘Attack the Midianites and destroy them because they tricked some Israelites into worshipping the idol Peor,’”  (v16-18).

“Adonai spoke to (Moshe) and Eleazar son of Aaron the priest, and said, ‘Take a census of the men in the Israelite community, and count every male over twenty years old who is fit for military service.’”  (v1-2).

The census is taken, and the families of each tribe are described.

“Adonai spoke to (Moshe), saying:  ‘You shall divide the land as an inheritance among the people, based on the number of recorded names.

“To a larger group you shall give a larger inheritance, whereas to a smaller group you shall give a smaller inheritance.  Each group shall receive its inheritance according to the number of people in it.

“Make sure to allot the land to the tribes through a lottery system.  The large tribal family will be assigned more land, and the smaller tribal family will be assigned less land.  Whether a group is large or small, its hereditary property shall be divided by a lottery system.”  (v52-56).

The families of the Levis are listed.

“They were not counted with the other Israelites because they were not allotted any land when it was divided among the Israelite tribes.”  (v62).

“The above is the census that (Moshe) and Eleazar the priest took of the Israelites on the Plains of Moab, across from the Jericho, near the (Yordan) River.  Not a single person who was counted by (Moshe) and Aaron forty years earlier in the Wilderness of Zin was still alive.  Adonai had told the Israelites that they would all die in the desert, and that not a single person would remain alive except for Caleb son of Yefuneh, and (Yoshua) son of Nun.”  (v63-65).

“One day a petition was presented by the daughters of Tzelafechad…”  (v1).

“Our father died in the wilderness.  He was not one of the members of Korach’s party who rebelled against Adonai, but he died because of his own sin without leaving any sons.  Why should our father’s family be penalized because he did not have a son?  Give us an inheritance of land just like our father’s brothers.”  (v3-4).

“Adonai answered (Moshe), saying:

“ ‘The daughters of Tzelafechad are right.  Give them a portion of land alongside their uncles.  Give them their father’s inheritance of land.  Now speak to the Israelites and tell them that if a man dies and  has no sons, his hereditary property shall pass over to his daughters.  If he has no daughters, then his hereditary land shall be given to his brothers.  If he has no brothers, you shall give his land to his father’s brothers.  However, if his father had no brothers, then you shall give his land to the nearest relative in his family.  This shall be the law for the Israelites, as Adonai has commanded (Moshe).’”  (v6-11).

“Adonai said to (Moshe), ‘Climb up to the top of Mount Avarim, where you will be able to see the land that I am giving to the Israelites.  After you see it, you will die and be gathered to your people, just as your brother Aaron was.’”  (v12-13).

“(Moshe) spoke to Adonai, saying, ‘Adonai, source of all living beings, appoint a new leader over the community.

“ ‘Your people need a strong leader to lead them in battle.

“ ‘Do not let Adonai’s community wander like sheep without a shepherd.’”  (v15-17).

“Adonai said to (Moshe), ‘Choose (Yoshua) son of Nun, for he is a man of spirit.  Place your hands on him.  Present him to Eleazar the priest, and let the entire community watch as he appoints him.’”  (v18-19).

“Publicly hand him your authority so that the entire Israelite community will obey him.”  (v20).

“Adonai spoke to (Moshe), telling him to give the following instructions to the Israelites and tell them:  Make sure to present My fire-offering food sacrifices, because they please Me.”  (v1-2).

The daily AM and PM offerings and the Shabbat offerings are described.

The observances of Pesach, Shavuot, Rosh Hashanah, Rosh Chodesh, Yom Kippur, Sukkot, and Shemini Atzeret (as well as the respective offerings therein) are prescribed.

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Amidst the transgression of Israeli men worshipping Peor, is the response of violence somewhat excessive;  and does such violence demonstrate a comparatively limited ability to reconcile the circumstances through increasingly compassionate and Peaceful means?

How does Adonai’s command for Moshe and Israel to attack the Midianites compare with the narrative of Arjuna, within the Bhagavad Gita?  What may be some of the experienced maintained by Moshe’s sons, whose mor is a Midianite woman?  Are Moshe’s sons actually adults during the point of the 1^st census, and thus passed away at the point of Parashah Phinechas, or are Moshe’s sons still alive?

Amidst the aggregate of the Torah, through Parashah Phinechas, it seems as though the prescribed principles governing ownership of land and property include:  Divine ordination (through Adonai’s covenant with Avraham), military conquest (directly by Adonai or through the Faith and fighting of Israel), and the size of one’s family and random “chance” (as described within Phinechas);  however, the Torah also contains numerous mitzvot regarding the sharing of property/wealth, charity (chesed), and practises of piety, modesty, humility, moderation, and righteousness;  so given all these teachings, what may be appropriately discerned as the most authoritative principles governing the “ownership”/stewardship of land, resources, and “property”?  What principles (and practises) may be identified that abstain from relying upon the utilisation (or threat) of violence/force/coercion?  How do the proceeding considerations factor within establishing the legitimacy of stewardship of land and resources:  who is here first;  who is here presently;  who has the most urgent need;  who provides the most productivity;  who provides the highest care;  who is Divinely ordained?  How do the principles and practises, previously described within Phinechas and additionally, factor within these considerations?  How do the respective principles and practises within Islam, Hinduism, Buddhism, and Christianity (respectively such as “civilisational” Jihad, equanimity, the “beggar’s bowl,” and “rendering unto Caesar”) factor within these considerations?  How does Avraham’s negotiation for Machpelah also factor within these considerations?

Does the granting of large lands to large families effectively equate to the prosperity of large families and the diminution of smaller families?  How is the notion of permanent hereditary land balanced with the promise of expanding generations of descendants?  Does this equate to the effective expansion of Eretz Israel;  and if so, what are the implications of this expansion and the relationship between Israelis and additional nations?  Is this perhaps why there exists the historic expulsion of Israelis from Eretz Israel?  What insight regarding this phenomenon may be provided from the respective teachings of additional religious traditions (particularly those of which have direct, historic interaction with Israel?

Amidst Eleazar surviving the “40-year curse,” and Yoshua being an exception to the “40-year curse,” there is the presumption that Eleazar may be considerably younger than Yoshua (although technically, it may only be by a year or even a few months);  how does Eleazar’s age compare with that of Yoshua?

What are the implications of the solicitation (and decision) regarding the daughters of Tzelafechad?  What is the nature of the grievance (and the characteristic of the women) with which to begin?  How does this decision affect the traditional hereditary lineage of land within Israel?  What may be favourable and unfavourable consequences?  What is the intentionality within the request:  securing land claims for daughters on behalf of fars (as it seems to simultaneously assert a feminist-oriented doctrine of land “ownership,” but yet the premise of that land “ownership” being predicated upon the traditional lineage of a woman’s far)?  Is this intrinsically contradictory?  What are the implications of a woman being previously, or subsequently, married with a man with his own hereditary lands? 

What is the need for an individual leader (or “super ego”) for a community?  How does the description of sheep without a shepherd coincide with the teaching of existing as a nation of Priests?

What is the significance of the “laying of hands”?

What is the actual cost, and the “sacrifice” being made within the daily offerings?  Particularly as such offerings are other than in contemporary practise, how can the tangible, material, and esoteric, and metaphysical relevance and significance of these daily offerings be appropriately observed and manifested within a contemporary manner?  How can such offerings be appropriately made without the sacrifice of life?  How does the Buddha’s teaching regarding the “quintessential sacrifice” compare with this?  How do teachings of asceticism and piety from additional religious traditions (including Hinduism, Christianity, Islam, as well as Buddhism and Judaism and additionally) inform such practises?

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Bhagavad Gita

Chapters 9 – 10

“Because of your faith, I shall tell you the most profound of secrets:  obtaining both jnana and vijnana, you will be free from all evil.”  (v1).

“This royal knowledge, this royal secret, is the greatest purifier.  Righteous and imperishable, it is a joy to practice and can be directly experienced.”  (v2).

“I pervade the entire universe in (My) unmanifested form.  All creatures find their existence in (Me), but I am not limited by them.”  (v4).

“Under (My) watchful eye the laws of nature take their course.  Thus is the world set in motion;  thus the animate and the inanimate are created.”  (v10).

“The foolish do not look beyond physical appearances to see (My) (True) nature as the Lord of all creation.”  (v11).

“But (Truly) great souls (search for) (My) divine nature.  They worship (Me) with a one-pointed mind, having (Realised) that I am the eternal source of all.

“Constantly striving, they make firm their resolve and worship (Me) without wavering.  Full of devotion, they sing of (My) divine glory.”  (v12-14).

“Others follow the path of jnana, spiritual wisdom.  They see that where there is One, that One is (Me);  where there are many, all are (Me);  they see (My) face everywhere.”  (v15).

The attributes of Brahman, via Krishna, are described.

“Those who worship (Me) and meditate on (Me) constantly, without any other thought, I will provide for all their needs.”  (v22).

“I am the object of all worship, its enjoyer and Lord.”  (v24).

“Those who worship the devas will go to the (Realm) of the devas;  those who worship their ancestors will be united with them after death.  Those who worship phantoms will become phantoms;  but (My) devotees will come to (Me).”  (v25).

“Whatever I am offered in devotion with a pure heart—a leaf, a flower, fruit, or water—I partake of theat love offering.

“Whatever you do, make it an offering to (Me)—the food you eat, the sacrifices you make, the help you give, even your suffering.”

“In this way you will be freed from the bondage of karma, and from its results both pleasant and painful.  Then, firm in renunciation and yoga, with your heart free, you will come to (Me).”  (v26-28).

“I look upon all creatures equally;  none are less dear to (Me) and none more (dear).  But those who worship (Me) with love live in (Me), and I come to life in them.”  (v29).

“Even a sinner becomes holy when he worships (Me) alone with firm resolve.  Quickly his soul conforms to (Dharma) and he attains to boundless peace.”  (v30).

“All those who take refuge in (Me), whatever their birth, race, sex, or caste, will attain the supreme goal;  this (Realisation) can be attained even by those whom society scorns.”  (v32).

“Fill your mind with (Me);  love (Me);  serve (Me);  worship (Me) always.  (Searching for) (Me) in your heart, you will at last be united with (Me).”  (v34).

“Listen further, Arjuna, to (My) supreme teaching, which gives you such joy.  Desiring your welfare, O strong-armed warrior, I will tell you more.”  (v1).

“Discrimination, wisdom, understanding, forgiveness, (Truth), self-control, and (Peace) of mind;  pleasure and pain, birth and death, fear and courage, honor and infamy;

Nonviolence, charity, equanimity, contentment, and perseverance in spiritual disciplines—all the different qualities found in living creatures have their source in (Me).”  (v4-5).

“Whoever understands (My) power and the mystery of (My) manifestations comes without doubt to be united with (Me).”  (v7).

“I am the source from which all creatures evolve.  The wise remember this and worship (Me) with loving devotion.

“Their thoughts are all absorbed in (Me), and all their vitality flows to (Me).  Teaching one another, talking about (Me) always, they are happy and fulfilled.”  (v8-9).

“To those steadfast in love and devotion I give spiritual wisdom, so that they may come to (Me).

“Out of compassion I destroy the darkness of their ignorance.  From within them I light the lamp of wisdom and dispel all darkness from their lives.”  (v10-11).

Arjuna asks to hear of the many characteristics of Brahman.

“All right, Arjuna, I will tell you of (My) divine powers.  I will mention only the most glorious;  for there is no end to them.”  (v19).

“I am the (True) Self in the heart of every creature, Arjuna, and the beginning, middle, and end of their existence.”  (v20).

Many of the attributes of Brahman are described.

“I am the seed that can be found in every creature, Arjuna;  for without (Me) nothing can exist, neither animate or inanimate.

“But there is no end to (My) divine attributes, Arjuna;  these I have mentioned are only a few.

“Wherever you find strength, or beauty, or spiritual power, you may be sure that these have sprung from a spark of (My) essence.” (v39-41).

“But of what use is it to you to know all this, Arjuna?  Just remember that I am, and that I support the entire cosmos with only a fragment of (My) being.”  (v41).

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In seeing the Divinity of Brahman in everyone and everything, does this mean that everyone similarly progresses towards, and even maintains the same equanimity and transcendent awakening?  Does this mean that illusion, itself, is an illusion?  And how might that otherwise be explained?

Amidst the monotheistic aversion towards deifying numerous phenomena, concepts, and/or beings, and recognising only One True God, what tendency does monotheism have towards “a-theism” and denying the Presence of God within an individual, concept, and/or phenomenon (particularly out of fear for practising “pantheism”)?  How does the Hindu “amalgamation” of all deification into the Ultimate Reality of Brahman compare with the Israeli tradition of “Hashem”?  How does 1 appropriately recognise, celebrate, and worship the omnipresence of Brahman within all beings, life, phenomenon, and circumstances, whilst simultaneously maintaining the integrity of belief, recognition, celebration, and worship of the singular, Ultimate Reality of Brahman (particularly without being misconceived by additional people)?

How does the teaching regarding “making all acts an offering to Brahman” compare with the Israeli tradition of reciting berakhot (blessings) before and during many specific occasions?

How do the initial characteristics described within Chapter 10 compare with the subsequently described feminine qualities of Divinity?

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Digha Nikaya

Lakkhana Suttanta

“Thus have I heard:--

“The Exalted One was once staying near Savatthi, in Anathapindika’s park, the Jeta-Vana.  And there the Exalted One addressed the Brethren, saying Bhikkhus!  Yea, (leader)!  They responded.  And he said:--  There are thirty-two special marks of the Super man, brethren, and for the Superman possessing them two careers lie open, and none other.  If he live the life of the House, he becomes Monarch, Turner of the Wheel, a righteous (Leader) of the Right, Ruler of the four quarters, Conqueror, Guardian of the people’s (benefit), Owner of the Seven Treasures.  His do those seven treasures become, to wit, the Wheel treasure, the Elephant treasure, the Horse treasure, the Gem treasure, the Woman treasure, the Housefather treasure, the Adviser treasure making the seventh.  More than a thousand sons will be his, heroes, champions, vigorous of frame, crushers of the hosts of the enemy.  He, when he has conquered this earth to its ocean bounds, is established not by the scourge, not by the sword, but life of the House into the Homeless State, he becomes Arahant, a Buddha Supreme, rolling back the veil from the world.”  (v1).

The Buddha describes the 32 marks:

1.)  feet with level tread;

2.)  spokes on heels of feet;

3.)  projecting heels;

4.)  long fingers and toes;

5.)  Soft and tender feet, hands;

6.)  hands and feet like nets;

7.)  ankles round like shells;

8.)  legs like antelope;

9.)  rubbing knees with either hand, standing;

10.)  male organ concealed within a sheath;

11.)  bronze/gold complexion;

12.)  smooth, delicate skin;

13.)  single-hair down;

14.)  down on body turned upwards;

15.)  Divinely straight frame;

16.)  7 convex surfaces;

17.)  front half of body like lion;

18.)  absence of forrow within shoulders;

19.)  symmetry of proportions;

20.)  equally round bust;

21.)  supremely acute taste;

22.)  jaws like a lion;

23.)  40 teeth;

24.)  regular teeth;

25.)  continuous teeth;

26.)  lustrous eyeteeth;

27.)  long tongue;

28.)  Divine voice;

29.)  intensely blue eyes;

30.)  eyelashes like a cow;

31.)  hairy mole between eyebrows;

32.)  head like a royal turban.

The Buddha describes the birth of a Tathagata with such signs.

“He, endowed with this mark, if he dwell in the House, becomes Monarch, Turner of the Wheel…Conquering not by the scourge, not by the sword, but by righteousness, he doth preside over this earth to its ocean-bounds, an earth void of barrenness, pitfalls or jungle, mighty prosperous, secure and fortunate and without blemish.  As Monarch, what doth he get?  He is not liable to obstruction from any human foe with hostile intent.  As Monarch this doth he get.  If he leave the House for the Homeless State, he becomes Arahant, Buddha Supreme, rolling back the veil of the world.  As Buddha what doth he get?  He is not liable to obstruction form any foe or adversary within or without, out of lust or hate or illusion, whether recluse or Brahmin or deva or Mara or Brahma or anyone in all the world.  As Buddha this doth he get.”  (v5).

The Buddha describes additional specific characteristics of such a 1, connecting a sign with such a characteristic;  and the Buddha recites a number of poems about this experience.

“Whereas in whatsoever former birth, former state of being, former sojourning, brethren, the Tathagata then being human, drew nigh and questioned recluse or Brahmin, saying:  What, sir, is (benevolence)?  What is bad?  What is right, what wrong?  What ought I to do, or not to do?  What when I have done it will long be for my unhappiness…or for my happiness?  He, by the doing and by the accumulation of that karma…was reborn in a bright and blessed world.  Deceasing thence and attaining life as ye know it, he acquired this Mark of the Superman, to wit, his skin is so delicately smooth that no dust cleaves to his body.”  (v25).

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Amidst the emphasis away from the superficiality of aesthetics, what is the purpose and significance of the “32 signs”?  Also, does this doctrine come from Buddhism or from Hinduism, or is there actually an absence of any distinction in this respect?  Similarly what is the relevance and significance of the 7 treasures and the dual path of monarchy and Buddhahood?  Can an individual attain any of these without the 32-signs;  or, if each person intrinsically has the propensity for attaining Nirvana, are the 32 signs actually necessary for such (or to recognise or prepare for such)?  And if the 32 signs are unnecessary for attaining such, what is the purpose of the Buddha sharing this teaching?

Amidst the respective concepts and practises of absolute material wealth/political power and of absolute asceticism, there is the consideration of absolute asceticism involving a man simply quietly sitting down in meditation and refusing to ingest any additional nutrition until eventually passing away because of dehydration;  with absolute material wealth/political power, there is the consideration of a man plotting to defeat all his enemies and establishing himself as the king throughout the entire temporal Realm;  upon doing so, the man becomes paranoid with the prospect of his family, friends, and allies plotting to overthrow him, so he systemically manoeuvres to have all other men (family, friend, allies, and enemies alike) assassinated;  he then fears the threat of his sons, and his sons are all eventually killed by female assassins;  then the man is the only man within the temporal Realm, and every woman is his wife;  however, he then begins to perceive the plotting of some of his wives, and begins these assassinations;  eventually, he is successful and left with only his daughters;  yet, he begins to fear his daughters, and eventually, he is exactly the only man left within this temporal Realm, whereby he finds a quiet place to sit, closes his eyes, and the remains there until he similarly passes from life;  how do the renderings of  these 2 absolute paths, intersect with the Buddha’s teachings regarding the 2 paths of the “Superman,” with or without the 32 or additional signs?

What may be additional explanations regarding the teaches that the Buddha provides that connect the behaviour of the Tathagata and the different 32 signs respectively described?

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Gospels

Luke 1 – 2   

“Inasmuch as many have undertaken to compile a narrative of the things which have been accomplished among us, just as they were delivered to us by those who from the beginning were eyewitnesses and ministers of the word, it seemed (beneficial) to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may know the (Truth) concerning the things of which you have been informed.”  (v1-4).

“In the days of Herod, king of Judea, there was a priest named Zechariah, of the division of Abijah;  and he had a wife of the daughters of Aaron, and her name was Elizabeth.  And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.  But they had no child, because Elizabeth was barren, and both were advanced in years.”  (v5-7).

Zechariah is visited by an angel;  he is informed of the birth of his son, John the Baptist;  he communicates doubt;  and he becomes mute because of his doubt.

“After these days his wife Elizabeth conceived, and for five months she hid herself, saying, ‘Thus the Lord has done to me in the days when (Deus) looked on me, to take away my reproach among men.’

“In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David;  and the virgin’s name was Mary.  And he came to her and said, ‘Hail, O favoured one, the Lord is with you!’  But she was greatly troubled at the saying, and considered in her mind what sort of greeting this might be.  And the angel said to her, ‘Do not be afraid, Mary, for you have found favour with God.  And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus.”  (v24-31).

“And Mary said, ‘Behold, I am the handmaid of the Lord;  let it be to me according to your word.’  And the angel departed from her.”  (v38).

“In those days Mary arose and went with haste into the hill country, to a city of (Yudah), and she entered the house of Zechariah and greeted Elizabeth.  And when Elizabeth heard the greeting of Mary, the babe leaped in her womb;  and Elizabeth was filled with the Holy Spirit and she exclaimed with a loud cry, ‘Blessed are you among women, and blessed is the fruit of your womb!’”  (v39-42).

Mary praises Deus.

John the Baptist is born;  Elizabeth calls him John;  Zechariah receives his voice, and agrees;  Zechariah provides a Prophesy.

“In those days a decree went out from Caesar Augustus that all the world should be enrolled.  This was the first enrolment, when Quirinius was governor of Syria.  And all went to be enrolled, each to his own city.  And Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, to be enrolled with Mary, his betrothed, who was with child.”  (v1-5).

“And in that region there were shepherds out in the field, keeping watch over their flock by night.  And an angel of the Lord appeared to them, and the glory of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with fear.  And the angel said to them, ‘Be not afraid;  for behold, I bring you (benevolent) news of a great joy which will come to all the people;  for to you is born in the city of David a Savior, who is Christ the (Leader).  And this will be a sing for you:  you will find a babe wrapped in swaddling cloths and lying in a manger.’  And suddenly there was with the angel a multitude of the heavenly host praising God and saying, ‘Glory to God in the highest, and on earth peace among men with whom (Deus) is pleased!’”  (v8-14).

The shepherds visit Joseph, Mary, and Jesus.

Jesus is taken to Yerushalayim according to custom.

Simeon witnesses Jesus and solicits rest from Deus.

Anna talks about Jesus.

“Now his parents went to Jerusalem every year at the feast of the (Pesach).  And when he was twelve years old, they went up according to custom;  and when the feast was ended, as they were returning, the boy Jesus stayed behind in Jerusalem.  His parents did not know it, but supposing him to be in the company they went a day’s journey, and they sought him among their kinsfolk and acquaintances;  and when they did not find him, they returned to Jerusalem, (searching for) him.  After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions;  and all who heard him were amazed at his understanding and his answers.  And when they saw him they were astonished;  and his mother said to him, ‘Son, why have you treated is so?  Behold, your father and I have been looking for you anxiously.’  And he said to them, ‘How is it that you sought me?  Did you not know that I must be in my (Deus’s) house?’  And they did not understand the saying which he spoke to them.  And he went down with them and came to Nazareth, and was obedient to them;  and his mother kept all these things in her heart.

“And Jesus increased in wisdom and in stature, and in favour with God and man.”  (v41-52).

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Within the opening of the Gospel According to Luke, Elizabeth communicates blessings to Mary because of her experience with Jesus, as he is in Mary’s womb:  what relevance exists within the notion of burdens existing within blessings, and blessings existing within burdens?  Amidst the metaphor of athletics, there is the consideration of the manner in which a coach provides increasing burdens upon an exceptional athlete to enhance the training and performance of that athlete (providing additional weights when training, assigning additional repetitions, charging additional drills, and additionally);  is there any applicability of this same practise existing within life, whereby individuals who are increasingly proficient within life are provided with additional “burdens” as a way of enhancing the training and performance of such individuals?

What may be some additional considerations regarding the nature of Jesus’s existence within Mary’s womb (amidst the context of the nature of her Faith, and the nature of the protection amidst living within her womb)?  What is the nature of each of our respective existences being nurtured and cultivated within each other’s own respective Faith?  What is the nature of the connexion between this consideration of Jesus within Mary’s womb and the Faith that Joseph demonstrates?  And how is this extended consideration regarding Joseph appropriately perceived within the further consideration of the Faith that we have within each other’s Faith (and our existence therein)?

What are the gender implications regarding the focal points of Mary and Elizabeth within the Gospel According to Luke?  How does Elizabeth’s proclamation of John’s name affect the masculinity/authority of Zechariah?  And how does the similar concentration upon Mary, and the comparative lack of attention towards Joseph, affect the masculinity/authority of Joseph?  And how does the eventual authority of both John the Baptist and Jesus counterbalance the emphasis upon Mary and Elizabeth?  Is there any implicit suggestion of a man requiring to be like John the Baptist and/or Jesus in order to surpass the authority/righteousness/influence of either Mary or Elizabeth?  And how does this influence a son’s relationship with his mor, as he progresses from childhood into adulthood (and how does this influence a mor’s expectations of her son)?

Whilst there seems to be very minimal emphasis upon the involvement of Joseph within the conception, birth, and raising of Jesus, it seems rather crucial that Jesus is born with the “farhood” of Joseph because being born as Joseph’s son establishes Jesus within Joseph’s tribal lineage, which includes descendancy from David, which is a described requirement for the emergence of Moshiach (the Messiah) within Israeli Prophesy;  what is the nature of this apparent paradox between the proclaimed Divine origins of Jesus, and the required temporal lineage and identity of Jesus to satisfy previously established Prophesy?

Amidst the emphasis of Jesus being conceived within the virgin, Mary, what implications are involved within the notion of Jesus being the first son to open the womb of Mary?

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Koran

Sura 57:  Al Hadid  Iron

Sura 58:  Al Mujadilah  The Pleading Woman

Sura 59:  Al Hashr  The Banishment

Sura 60:  Al Mumtahanah  The Woman Who Is Examined

Sura 61:  Al Saff  The Ranks

“Whatever is in the heavens and the earth declares the glory of Allah, and (Allah) is the Mighty, the Wise.

“(Allah’s) is the (Sovereignty) of the heavens and the earth.  (Allah) gives life and causes death;  and (Allah) is Possessor of power over all things.

“(Allah) is the First and the Last and the Manifest and the Hidden, and (Allah) is the Knower of all things.

“(Allah) it is Who created the heavens and the earth in six periods, and (Allah) is established on the Throne of Power.  (Allah) knows that which goes down into the earth and that which comes forth out of it, and that which comes down from heaven and that which goes up to it.  And (Allah) is with you wherever you are.  And Allah is Seer of what you do.

“(Allah’s) is the (Sovereignty) of the heavens and the earth;  and to Allah are all affairs returned.

“(Allah) causes the night to pass into the day, and causes the day to pass into the night.  And (Allah) is Knower of what is in the hearts.

“Believe in Allah and (Allah’s) Messenger, and spend of that whereof (Allah) has made you heirs.  So those of you who believe and spend—for them is a great reward.

“And what reason have you that you believe not in Allah?  And the Messenger invites you to believe in your Lord, and (Allah) has indeed accepted your covenant, if you are believers.

“(Allah) it is Who sends down clear messages to (Allah’s) servant, that he may bring your forth from darkness into light.  And surely Allah is Kind, Merciful to you.

“And what reason have you that you spend not in Allah’s way?  And Allah’s is the inheritance of the heavens and the earth.  Those of you who spent before the Victory and fought are not on a level with others.  They are greater in rank than those who spent and fought afterwards.  And Allah has promised (benevolence) to all.  And Allah is Aware of what you do.”  (v1-10).

“Who is he that will offer to Allah a (benevolent) gift, so (Allah) will double it for him, and he will have  a generous reward.”  (v11).

“On that day thou wilt see the faithful men and the faithful women, their light gleaming before them and on their right hand.  (Benevolent) news for you this day!—Gardens wherein rivers flow, to abide therein!  That is the grand achievement.”  (v13).

“Know that Allah gives life to the earth after its death.  Indeed, We have made the signs clear for you that you may understand.”  (v17).

“Know that this world’s life is only sport and play and gaiety and boasting among yourselves and a vying in the multiplication of wealth and children.  It is as rain, whose causing the vegetation to grow pleases the husbandmen, then it withers away so that thou seest it turning yellow, then it becomes chaff.  And in the Hereafter is a severe chastisement, and also forgiveness from Allah and (Allah’s) pleasure.  And this world’s life is naught but a source of vanity.”  (v20).

“Vie one with another for forgiveness from your Lord and a Garden the extensiveness of which is as the extensiveness of the heaven and the earth—it is prepared for those who believe in Allah and (Allah’s) messengers.  That is the grace of Allah;  (Allah) gives it to whom (Allah) pleases.  And Allah is the Lord of mighty grace.”  (v21).

“No disaster befalls in the earth, or in yourselves, but it is in a book before We bring it into existence—surely that is easy to Allah—

“So that you grieve not for what has escaped you, nor exult in that which (Allah) has given you.  And Allah loves not any arrogant boaster.”  (v22-23).

“O you who believe, keep your duty to Allah and believe in (Allah’s) Messenger—(Allah) will give you two portions of (Allah’s) mercy, and give you a light in which you shall walk, and forgive you.  And Allah is Forgiving, Merciful—

“That the People of the Book may know that they control naught of the grace of Allah, and that frace is in Allah’s hand.  (Allah) gives it to whom (Allah) pleases.  And Allah is the Lord of mighty grace.”  (v28-29).

“Allah indeed has heard the plea of her who pleads with thee about her husband and complains to Allah;  and Allah hears the contentions of both of you.  Surely Allah is Hearing, Seeing.”  (v1).

Guidelines are prescribed regarding the separation and reunion of a husband and wife.

The illusion of secrecy is described.

“Whatever is in the heavens and whatever is in the earth glorifies Allah;  and (Allah) is the Mighty, the Wise.”  (v1).

“And those who made their abode in the City and in faith before them love those who have fled to them, and find in their hearts no need of what they are given, and prefer them before themselves, though poverty may afflict them.  And whoever is saved from the niggardliness of his soul, these it is that are the successful.”  (v9).

The behaviour of hypocrisy is described.

“O you who believe, keep your duty to Allah, and let every soul consider that which it sends forth for the morrow, and keep your duty to Allah.  Surely Allah is Aware of what you do.”  (v18).

“And be not like those who forget Allah, so (Allah) makes them forget their own souls.  These are the transgressors.”  (v19).

“(Allah) is Allah besides Whom there is no (Deity):  the Knower of the unseen and the seen;  (Allah) is the BEneficient, the Merciful.

“(Allah) is Allah, besides Whom there is no (Deity);  the Sovereign, the Holy, the Author of Peace, the Granter of Security, Guardian over all, the Mighty, the Supreme, the Possessor of greatness.  Glory be to Allah from that which they set up with (Allah)!

“(Allah) is Allah;  the Creator, the Maker, the Fashioner:  (Allah’s) are the most beautiful names.  Whatever is in the heavens and the earth declares (Allah’s) glory;  and (Allah) is the Mighty, the Wise.”  (v22-24).

“O you who believe, take not My enemy and your enemy for friends.  Would you offer them love, while they deny the Truth that has come to you, driving out the Messenger and yourselves because you believe in Allah, your Lord?  If you have come forth to strive in My way and to (search for) My pleasure, would you love them in secret?  And I know what you conceal and what you manifest.  And whoever of you does this, he indeed strays from the straight path.”  (v1).

“Our Lord, make us not a trial for those who disbelieve, and forgive us, our Lord.  Surely Thou art the Mighty, the Wise.”  (v5).

“It may be that Allah will bring about friendship between you and those of them whom you hold as enemies.  And Allah is Powerful;  and Allah is Forgiving, Merciful.”  (v7).

“Allah forbids you not respecting those who fight you not for religion, nor drive you forth from your homes, that you show them kindness and deal with them justly.  Surely Allah loves the doers of justice.”  (v8).

“Allah only forbids you only respecting those who fight you for religion, and drive you forth from your homes and help others in your expulsion, that you make friends of them;  and whoever makes friends of them, these are the wrongdoers.”  (v9).

Guidelines are prescribed for marrying fleeing women and providing dowry.

“Whatever is in the heavens and whatever is in the earth glorifies Allah;  and (Allah) is the Mighty, the Wise.

“O you who believe, why say you that which you do not?

“It is most hateful in the sight of Allah that you say that which you do not.

“Surely Allah loves who fight in (Allah’s) way in ranks, as if they were a solid wall.”  (v1-4).

“And who is more unjust than he who forges a lie against Allah and he is invited to Islam.  And Allah guides not the unjust people.”  (v7).

“You should believe in Allah and (Allah’s) Messenger, and strive hard in Allah’s way with your wealth and your lives.  That is better for you, did you but know!

“(Allah) will forgive you your sins and cause you to enter Gardens wherein rivers flow, and (benevolent) dwellings in Gardens of perpetuity—that is the mighty achievement—

“And yet another blessing that you love;  help from Allah and a victory near at hand;  and give (benevolent) news to the believers.”  (v11-13).

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How does the Koran’s reference to a “benevolent gift” to Allah compare with the offerings prescribed within the Torah?  How does this compare with the comprehensive approach and Theology and asceticism within Hinduism, Buddhism, and even Christianity?  What is the nature between Islam’s emphasis upon Zakat and benevolent deeds, as well as upon maintaining a householder lifestyle (and abstaining from celibacy and asceticism)?  And how does that duality compare with respective teachings within Judaism, Hinduism, Buddhism, and Christianity regarding these same topics?

Within much of the Koran, there seems to be a substantial, repeated emphasis on the teaching that “hell” is a worse suffering than any suffering within the temporal Realm, and Heaven is a higher pleasure than any pleasure within the temporal Realm, and thus believers should behave righteously to eventually experience the most pleasurable of pleasures;  however, the augmentation of the “carrot and stick” still seems to rely upon the temporal experience of the sensations maintained amidst the carrot and stick;  simultaneously there are additional teachings within the Koran that transcend the “temporal” experience of sensations and of pleasure and pain, to emphasis a righteousness, benevolence, compassion, and love, and Truth that extends beyond pleasure and pain;  what may be some specific examples of such teachings within the Koran, and what may be some specific examples of such teachings respectively within additional religious traditions, as well?

Amidst the notion of Allah providing guidance and grace upon whomever Allah pleases, what implications does this have upon the perception of the “free will” of an individual?  Is it necessary for an individual to even try to be righteous amidst such a decision ultimately being made by Allah?  How does the Koran explain the nature of the relationship between “free will” and “omnipotence”?  And how do additional religious traditions explain this apparent mutual exclusiveness?  Is the awakening to this mutual exclusivity (and perhaps emphasis upon the existence of omnipotence) a process of the quelling of the ego and a reconciliations and atonement with one’s self and the Universe, and Allah?

What is the nature of the phenomenon of forgetting one’s own soul?  What is the nature of the interaction between the ego and the Atman amidst such an experience;  where does the individual actually exist amidst such a “disconnect,” and how is the process of remembrance regenerated;  and continual remembrance cultivated?  What role do additional individuals play within the nature of this connexion?

How does the Koran’s teaching regarding “the enemy” compare with Jesus’s teaching regarding the enemy?  What are appropriate approaches in dealing with transgressors?  Is reconciliation appropriate; and if so, does such reconciliation require a preceding love and respect?

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Blessings upon the Prophets and Ancestors:

May Peace and Blessings of the Highest Authority we respectively recognise, known by many names, including God, El Shaddai, Elohim, Adonai, Hashem, Brahman, Nirvana, Dharma, Karma, Tao, Gud, Dieu, Dios, Deus Dominus, Jah, Jehovah, Allah, Ahura Mazda, Infinity, Logic, Wakan Tanka, Ultimate Reality, and additionally, be upon the Rishis, Moshe, the Buddha, Jesus, Muhammad, Baha’u’llah, Guru Nanak, Zarathustra, Avraham, Yitzak, Yaakov, Confucius, Lao Tzu, Socrates, Plato, Aristotle, our Ancestors (Known and Unknown), and the Indigenous of Tainoterranea, Asia, Europe, Mediterranea, and Africa, and the Universe. ૐ. אמן .

שלום.नमस्ते.สมาธ.Pax.سلام.Peace.SatNam.صلح.Kwey.Amani.Barış.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Aloha....

ૐ. אמן .