from the
Holy Land
from
Rabbi Ephraim Schwartz
"Your friend in Karmiel"
May 29th 2026 -Volume 16 Issue 31 13th of Sivan 5786
The Real Deal
Click here below for print edition
( weekly newsletter Parshat Beha'aloscha edition )
Let's start with a quick easy quiz. When is chulent not chulent? When it's pareve. When is cheesecake not cheesecake? When it's non-dairy. When is Sushi not sushi? When it has tofu instead of fish. When is coffee not coffee? When it has soy milk in it. Ok you got part one right. Very good. Moving on.
When is ceasefire not a ceasefire? When soldiers are still getting killed every day. When haven't you won a war yet? When your enemies are still attacking you and they continue to pose a threat to you. When is a peace agreement not a peace agreement? When your enemies are still determined at the next possibly opportunity to come back and attack you again and don't really want peace and believe you have nor right to exist. When isn't a victory a victory? When your enemy is still breathing, laughing, plotting and still controlling your actions. When you feel that you need to rehabilitate them. Arm them again. Pay compensation. When they're not waving a white flag agreeing to any terms you give them- which should be that they have to wave Israeli flags from their rooftops, they have no citizenship rights in the land of Israel, they can't even worship false prophets and certainly not false gods or even have houses of worship or churches to celebrate their deviant religious Jewish breakoffs. Just like the Torah describes the existence of gentiles should be in the land of Israel. It's a simple as pareve chulent and non-dairy cheesecake. Perhaps even simpler.
OK, you're still doing good on this exam so far. Let's take this to the next level. Phase Three. When are your mitzvos not really mitzvos? When you're not fulfilling them in the Land of Israel. That's not me that says that it's the Ramban and Rashi and pretty much most of the commentaries. It's also pretty explicit in the Torah throughout. The function of mitzvos, are for us to "come to the land" fulfill them here and then shine out a light to the rest of the world from here. We're obligated even biblically to fulfill them outside of Israel, but they're not real. They're just signposts- or tziyunim as the verse the Ramban and Rashi tell us to keep us in practice until we can fulfill them when we come home. On that note…
Where is one's Torah not really Torah? Where is one's Shabbos not really Shabbos? Where is one's God not really ONE God? Yup… Over there. Hashem is one only when we all come here and reveal Him. We can't experience Him and He isn't revealed unless we're all here. In fact, where are we really not a united nation? That's right, again. When we're not here.
Mi Ki'macha Yisrael- who is like Your nation Yisrael
Do you know that song? That great statement we say whenever we're impressed with something Jews do. Do you know that MKY Whatsapp group? Well don't forget the rest of it, they seem to leave out.
Goy Echad BA'ARETZ- one nation in the Land.
It's only here that we are one nation. It's only here that true achdus is possible. Until we all get here, we will be perpetually divided. We will still have dual citizenship. We'll be sefardi, Morrocan, American, French, Ashkenazi, Yeshivish, Dati Jews… We won't be one nation under God. We won't be indivisible. We won't have our pure unique individual Jewish light shine out, because it will be tainted with the air and the earth and the country that we live in that we identify ourselves with to some capacity. It's pareve cheesecake. It looks and smells and tastes Milchigs. But it ain't. And neither are we.
There's one more series of questions that I'd like to get to in this quiz, but since you didn't do so well on the last part, let's jump to the parsha and see what we can do to raise your grade. Hey, what do you know this week's parsha is called Be'haaloscha- when you will rise up. At least for us in Israel it is. But even you chutznik, which are behind us this week and are reading Naso. That also means lift up. So, I'll try to do that for you, being that we read that already last week.
Last week's Parsha for us, and in fact the entire Book of Bamidbar is about the development of our nation from our birth in Shemos and Matan Torah at Sinai this past Shavuos. It's about us becoming Midabrim- speakers. That's the age when a child becomes a person. That's the essence of being a human and specifically a Jewish person with a special speech to give to the rest of the world. As the famous Unkelos translates by the creation of Man that we are a ruach memalila- a spirit that speaks. We were able to do that when we got the aseret ha'dibrot- the ten statements, speeches we were meant to give to the world and to live by.
Thus the first two parshiyot deal with the counting of the nation. Each person counts. Each one has a place in the camp. Each has a purpose and speech that we're meant to give. We have a flag. We camp around the Ark. The Shechina and the voice transmits through us. It's why as well we need to be in Israel and have a Bais Ha'Mikdash for us to truly have the meaning we were created with. As long as we're tamey, we're Sotas, we're metzoras- we're just negative, we have bad that overwhelms us, then we're outside of the camp. We're not there. We're in America. And the voice of Hashem isn't speaking from us. We may even think we're Nazir's. That we can stay holy and create new laws and takanos to protect us from those temptations, but that's also a sin. That's also not really part of the camp. That's not a united entity. That's being your own crown but, not having any other jewels on it besides your own. That's not the crown Hashem wants to wear.
Parshat Naso though tells us how to uplift those. Because none of us can really transmit unless we're all there. As long as some wires are missing the transmission is gonna be broken. So Naso, is how we uplift everyone. We bring them all back. We all get the blessing of the Kohanim together. The Nesi'im are inspired as well. They bring their sacrifices. The Levi'im are counted and put into place. The camp is ready to sail. We have our shofars to blow to the world. To win wars with. We're three days away from Israel. We're ready to become. For Hashem to be revealed. And then it goes south. Beha'aloscha that began with that uplifting of the Menora, of the lights all shining to that middle candle and from there to the rest of the world, all of a sudden go out. We lose it all.
What happens? The Torah is not clear. It gives us a few cryptic stories that don't really explain themselves. It's hard to understand how a nation that just a year before were standing at Sinai, that got atonement for the golden calf, that saw miracles like never before, that received the second Luchos could fall so fast and for what? It's weird. Let's take a look and see perhaps a few clues that could direct us to a pathway of understanding and what that could mean for us today as well.
The first story the Torah tells us is of the Mis'oninim- the complainers. What were they complaining about? The Torah doesn't tell us. Rashi says that it was because Hashem was trying to rush us into Israel and made the three-day journey in one day and we got tired out. Why did He do that? It seems He knew that we could only behave for the first few minutes of the trip. Better get us in before we mess it all up. Well… it seems it didn't help. Others suggest that the opposite really is true. In fact we know that Eretz Yisrael is only acquired through tribulations. This was meant to be the yisurim that we had to undergo. If we would've accepted them with love, joy and faith then it would've been all over. We would've earned the land. We would've come in be'menucha to our final resting place. But we didn't.
Why didn't we? Why doesn't the Torah tell us that this is what the complaint was about and leave it just as complaining. It's strange. And why does that cause us to be eaten up by a fire. That seems pretty dramatic for a bit of kvetching over a three-day marathon. It also seems strange that the verse tells us that they were complaining, but it doesn't say to whom. It just says they complained in the ears of Hashem and Hashem heard. That's a weird way of putting it. It seems they were complaining about Hashem, but not to Him. Just about Him so that He could hear. And boy did He hear…
The Jews response to this fire is that they cry out to Moshe. Again, strange they don't daven to Hashem. They daven to Moshe. Moshe in turn doesn't rebuke them on this. Rather he cries out to Hashem and Hashem sinks the fire. Our sages tell us that Moshe in fact doesn't even cry out to Hashem but rather on Hashem. It switches the aleph of el- to, to an ayin-which means al- on Hashem. He cries out blaming Hashem. What are You doing here? What do you want from me… from them? That's story one. As I said strange.
The second story is even stranger. The Eruv Rav that joined the Jewish people start having a desire. The nation as well joins them and start crying. They want meat. They remember the "free" fish of Egypt. And then the strangest part. They talk about five things they're missing. That the Manna doesn't taste like. Kishuyim- cucumbers, avtichim- melons, chatzir- seemingly vegetables, betzeilim- onions and shumim- garlic. Really? That's your problem. The salads?! Even stranger, is why takkeh doesn't the Manna taste like these five things? Rashi tells us that they're not healthy for a nursing woman, yet the next question is perhaps, why not? What is it about these five things that nursing woman shouldn't be eating. As I said it's a really strange story.
Just to continue on to the next two stories quick. This story leads to Moshe complaining to Hashem that he can't handle the people alone. He never gave birth to us. Hashem should just kill him already. Very very strange… Hashem gives prophecy to 70 elders and to Eldad and Meidad who predict Moshe's death. He then provides slav- quail for the nation and they die choking on it for a month straight. Weirder and weirder… Finally it ends off with Miriam's Lashon Harah on Moshe and his marriage to the Kushi woman whom he separated from, which leads us into the story of the spies next week and ultimately our 40 year journey in the wilderness with everyone pretty much dying and never being or becoming the nation of Hashem in Israel… Ouch. Downhill. Strange stories. What's pshat?
There's an interesting theme that seems to run through this parsha of the Mis'oneninim. It's the theme of nursing, of birth, of coming into being. Moshe Rabbeinu tells Hashem that he didn't conceive us. He didn't birth us. He can't nurse us. He's not the Omen- a nurse maid that nurses a child. Interestingly that word Omen- has the word manna in it. It comes after a strange elaborate description of the manna. The manna is like a seed. Like tazria. It in fact is like the ein bedolach which is a clear crystal. Its flavor is like a shad mi'shemen- which literally means kneaded with oil, yet as well the word shad- is the place where a baby nurses from. It falls like dew at night, dew of course being the symbol of resurrection of birth. Manna is on top of that. It's our kesher, our connection the place where we can nurse our life and spirit directly from Hashem.
The Jewish people though don't take the manna that way. They grind it on stones, not appreciating that the precious gem that it comes from. In fact, the Bedolach, is mentioned in the river Pishon that back in Eden that flows from there. They instead, create their own rechem- that they grind it on. They take that seed and smash it, not leaving it as the precious seed it is. They cook it and not let it rise like rich oil that is natural that comes from the shadayim of Hashem, from his holy dew. They make it artificial. They make it about Ani. Me. My strength. They become disconnected from Hashem, because they stopped nursing from Him.
It's interesting that many times when it discusses the mitzva and blessing of being fruitful and multiplying it refers to Hashem as E-l- Shad-dai. By the blessing of Yosef as well, Yaakov tells Yosef Hashem should bless him birkas shadayim vi'rechem. On the other hand, sha-dai our sages tell us comes from the word dai- Hashem told the world that it is enough. Nursing which comes from the place of the shadayim really is that process. When one nurses, they can't procreate. It's taking the world that has been built, the life that has been created, and stopping to create and form it and rather to nurse it so that it can stand on its own. It can be its own person. But the person that has been nurtured to life with the milk of his mother. With that taste and DNA in their blood always. That will flavor the person they become. The ani. When they don't nurse from Him. Then they're lost trying to find themselves from somewhere else.
In fact, the word Mis'oninim- complainers even sounds like the word ani. Mis'oninim. We became more and more about Me. About I. The word Onen, the commentaries note comes from the word grief. It's the state one is when someone's close relative dies. He's focused only on himself. His sadness. His loss. He doesn't see Hashem. He's alone. He's only ani. When one is in that state and they don't feel Hashem and it's only me alone, then everything is sad. Everything is bad. There's no light. It's when a baby starts to cry.
It's interesting those five things that a nursing mother can't get from outside sources and that are bad for her and her baby if she gets them from an external source. Each of those words and foods have a Hebrew essence and connection. Let's take them one by one and perhaps we can understand on a deeper level of what Klal Yisrael was longing for. The kishuim- cucumbers come from the word koshi- difficulty, challenges, hardships. They were longing for the hardships of Egypt. See in Egypt despite the fact that it was so difficult. Yet, it was predictable. We knew what to expect. It was same old thing day in and out. We were in a womb. It was tight. But we were not traveling running, going into the unknown. We miss those koshis as opposed to this fast race Hashem is taking us on.
The avtichim- the melons are the word bitachon. Security. There in Egypt. We felt secure. We had protection. We knew what was coming. Sure there's anti-Semitism. Sure we have an anti-Semitic mayor. There's demonstrations and flags. But we miss that false sense of security. That Materna or Similac fake milk we've been nursing, like those fake difficulties that we thought were predictable that made us feel comfortable. But they really weren't from our mother's milk.
Next we have the chatzir- the veggies, the grass, the things that flourish natural, but that the prophet tells us ka'chatzir yaveish. It just dries up. It looks really green and beautiful, but it's not real. It's not nutritious. It's just grass. Weed we smoke for a quick high. It's the children that we had in Egypt, which are compared to that grass. That like seed are yoreh ki'cheitz- come shooting out like an arrow. Six in a row. But guess what? They weren't real either. They all got thrown in the river. They died.
The ba'tzeil- that onion, is the word tzeil- shadow. The word shum- garlic is from the word sham- there or neshoma- soul, or mashma'ut- meaning. We miss that sense of meaning and purpose we had in Egypt. That feeling like we were in shadow of the something greater than us. Those huge pyramids we built. Those big houses in Jackson. I mean Goshen. The great organizations we built, we were part of, the chesed organizations, the Shuls and the Torah and Daf Yomi we studied there. But at the end of the day… its not real. It's not Israel. It's not Hashem. It's about Ani. It's me. It's nursing from Egypt. And when you do that, you're in a state of grief. You get depressed. You get hungry for meaning. You're never satisfied. You become asafsuf- you're gathering more and more and more… but not really satisfied. Because you're not nursing from Hashem. Your too busy cooking, grinding and baking.
Those five things, an ability to deal with challenges, a sense of security, the ability to flourish, a sense of meaning and purpose a child who is developing into one who will speak for himself and to become the person they need to become, they have to get from their mother's pure milk. From her emuna. Her faith. It's why she's called an eim. Eema- she's the person that connects us to that aleph. We can't get that artificially. Not from Egypt. Not from anywhere else. We get that from the manna. The torah is only given to the ones that are ochley manna- the ones that draw their sense of self from Hashem. That nurse from him. And the manna doesn't taste like any of that artificial stuff.
When someone doesn't have that, then they become onenim- they become people that are trying to find their own ani. That pursuit of a sense of self without Hashem brings them down that vegetable rabbit hole. They tap into their own desires. They want meat. They cry over the families. That they can't just procreate with anyone. They want to be fruitful like those fish- the dag, they were in Egypt, rather than, the zera gad- the word dag backwords, that seed of gad, which is mazal, which is the band of Hashem the tribe of Gad represents. Rather than the aguda echad. The one bound nation to Hashem.
They complain in the ears of Hashem, but not to Him. They're not connected. They've been counted they feel they have their place. They're in that womb, but they're not read to leave it yet. They're not ready to become mi'dabrim. To chase their enemies away with the name of Hashem. They're still struggling on that Egyptian fake milk that they can't seem to get out of their system. So Hashem brings down a fire to burn those edges away. He burns in them that fire of Hashem. It eats up those edges that still have Egypt in them. Yet there's still the asafsuf, the Egyptian sense of gathering. The people connect to that. They still want to nurse from Egypt. They're not ready to take the manna in its purest form. It's gotta be a meatboard with a mehadrin hashgacha. It's gotta be a Dubai kosher chocolate or challa. They want that slav- that shalva- the delicious serenity that they felt there. It was kosher. Why not?
See when someone is depressed, they engage in stress eating, depression noshing, they start to look for inappropriate highs online in bad places. They're so focused on their basar, that they don't see that fire of Hashem that is burning inside of them they are extinguishing with all of that artificial chulent. It's pareve cheesecake. It's not chalav Eretz Yisrael. It's at that point that Moshe tells Hashem that he can't be that mother, that nurses them. They can't have anything artificial even from him. It has to come directly from Hashem. He saw what happened when they became too attached to him. They made a golden calf. Their desire to connect to their flesh and find themselves is too great. He himself will become their golden calf. Hashem should kill him if that is the case, because ultimately, they won't be connected to Hashem. They will be nursing from Moshe.
Hashem thus, tells Moshe that He will destroy their desire. He will bury it there. They will see and learn that it is a destructive force. They will have so much meat and will gather and gather and gather, but they will see that it doesn't satisfy them. They won't be happy. They won't be midabrim. They will be nefels- miscarriages. They will be buried with their taivos there. They'll learn that chulent without meat isn't chulent, neither is pareve cheesecake or fake sushi. They'll only want natural, whole foods. No more chemicals. Only from Hashem.
Incredibly as well at the same time, Hashem takes that holy spirit from Moshe and divides it up to 70 elders and specifically to Eldad and Meidad. Isn't it amazing those names, Dahd- is the place where a baby nurses from. El-dahd from the nursing place of Hashem. Mei-dad from that place. That's where the spirit will draw from. That spirit tells us that Moshe will die, but Yehoshua will bring us in. Moshe is not eternal. There will be leaders in the next generation. There will be Yehoshua. There will be redemption. We just need to be driven to only nurse from the real source. We can't be satisfied with artificial. We need to want the real thing.
The plan and state though falls apart with Miriam. With that Lashon Harah. With the claim that Moshe perhaps isn't directly nursing from Hashem. That lashon harah leads to the spies, to our desire to stay with Moshe, to not enter the land. To not bring about the redemption. To not leave the womb. To not come home and become who we were meant to be. We continued to eat that manna. We loved to suckle so much. We couldn't imagine doing it on our own. We wanted to stay in that spiritual bubble and not bring it into the real world.
And now for the last questions of the quiz. When is a redeemed nation not really redeemed? When there's still a golden pimple sitting on our mount. When is a nation not a free nation- not an am chafshi b'artzeinu? When we're still asking other nations what we're allowed to do. If we can build a bais ha'mikdash, if we can destroy idolatry. If we can wipe out our enemies. When am I just as bad and just as exiled as the Jews who died in the midbar? When haven't I fixed their sins? When am I still suffering from the same lack of faith, the same lack of self-identity, the same frailties that they did? When am I still nursing from the nations and not from Hashem…? That' not a question I'm going to answer. It's one that we have to each answer for ourselves. We have to look at the garlic, the melons, the onions, the security, the meaning, the identity where we're putting our koichus and ask ourselves if it's perhaps still from Egypt. Is it Similac? Pareve? Or is it Whole Food. Holy Food. The real deal.
We're living in a time of AI. Artificial intelligence is all the rage. Some believe it's the future. It's a world that has fake peace deals, fake victories, fake Jewish states, fake ceasefires. The food we eat is all fake. The entertainment we ingest isn't real. The News is artificial. It's lies. We see this we hate it. It's the slav- that serenity that Hashem is stuffing down our mouth until we say we want the real thing. We want redemption. We want the Temple. We only want to nurse from you. We're getting closer and closer. It's time to give up all of the chemicals and answering the last exam question. Are we ready to truly become the ochley manna. To become us.
Have a spectacular Shabbos
Rabbi Ephraim Schwartz
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YIDDISH PROVERB OF THE WEEK
" Fun iberessen cholyet men mer vi fun nit deressen.."– From overeating one suffers more than from not eating enough.
RABBI SCHWARTZ'S TOUR GUIDE EXAM QUESTION OF THE WEEK
answer below at end of Email
The name of the King of Judah killed in battle at Megiddo is ______ .
What is the widely accepted research hypothesis regarding the ritual objects discovered in the Cave of the Treasure at Nahal Mishmar?
A. The ritual objects are related to Edomite culture, similar to findings in Biblical Tamar.
B. The ritual objects were hidden in the cave by the Essenes, similar to the Dead Sea Scrolls.
C. The ritual objects were smuggled from Tel Arad during the city's destruction in the Bronze Age. D. The ritual objects were used in the Chalcolithic temple in Ein Gedi and were buried in the cave after it was abandoned.
RABBI SCHWARTZ'S COOL VIDEO OF THE WEEK
https://soundcloud.com/ephraim-schwartz/yesimcha - Birkas Kohanim this week and so why not learn the Rabbi Schwartz Composition… Some sya my nicest song… Yesimcha the bracha with Yitz Berry arrangements
https://www.youtube.com/watch?v=atlob8Qawgo – Yaakov Shwekey's latest release Ani Yehudi…
https://www.youtube.com/watch?v=pjSR-mrRctE Benny Friedmans Shavuos Release Heliegeh Torah…
https://www.youtube.com/shorts/tgtH0oUW5kA - This short clip of Hanan Ben Ari doing Hashiveynu just blew me away…
https://www.youtube.com/watch?v=mxm1xpkt-zo Reb Shlomo Carlebach on why He's so happy….
RABBI SCHWARTZ'S ERA’S AND THEIR PLACES AND PEOPLE IN ISRAEL OF THE WEEK
The final Prophecy- 350 BC- The last prophecy we have is of Zecharia and Malachi. Two years had passed since Darius the son of Achashveirosh had taken reign and the prophets had urged the Jews to return and continue the building of the Bais HaMikdash that had been halted during Achashveirosh's reign. Yet, the Jews did not heed the call. They were too nervous of what our neighbors would say. What Darius would say. They justified it saying it wasn't yet the time of the redemption despite the incredible miracles and fulfillment of all of the words of the prophets. They just didn't have what it took. They thought that prophecy was over and to a large degree they were right.
Yet, Hashem wasn't going to take this sitting down. So he sent one last prophecy and command even though they were told there wasn't going to be anymore. The prophecy came to Zecharia after the Jews in Bavel sent a question to the prophets and Rabbis of Jerusalem whether they should still be fasting on Tisha B'Av or not. On the one hand we were returning, we were even bringing sacrifices in its place. We're being told we should build the Temple. Yet on the other hands it's still in ruins and destruction. Are we meant to fast on Tisha B'Av or not? That's where the Navi lost it.
He told them that Hashem doesn't need your beketches… I mean your kinnos. Your lamentations or your mourning. The time to build is not. He needs you to fix your sin of the past, not by mourning it and watching Chafetz Chaim heritage videos and hearing shmoozim about our sins. Rather He wants us to return build the Mikdash and live here like mentchen. Go back to where the sins of hatred and fighting and lashon hara and even the worship of false idols and bamahs took place and build one Home, one Place, one Temple, the only one, where we all can daven together in one large minyan- just as we stood on Sinai and worship and serve Hashem. That's how His light comes down to the world. That's what a world redeemed will look like.
The Navi tells us that Hashem is willing to even make this the final resting place if we can do this. We don't need to go to galus again. We need to be unafraid of what anyone else will say. We need to come home and start the work-instead of just praying and mourning for it.
The Jews heed this message in Israel at least. They begin the work in the 2nd year of Darius in the month of Kislev. On the 24th of the month. It's erev Chanuka- before the holiday even happens. Darius hasn't yet given that building permit yet, but the Jews faithfully listen to the prophet and begin anyways. Thus the 2nd Temple begins to be built for the second time.
RABBI SCHWARTZ’S TERRIBLE OVEREATING JOKES OF THE WEEK
The other day I saw a little Yerushalmi boy eating a lot of chocolate on a bus.
I told him: "Stop! Eating too much chocolate is bad for your health and makes you fat!"
He looked up and said:"My grandpa has lived for 95 years and he is still well and healthy, you know."
"Do you mean that this is because he eat a lot of chocolate?"
"No, this is because he doesn't mind other people's business."
What do you have after eating too much alphabet soup? A large vowel movement.
So the Priest visits his Jewish neighbor to torment him a bit. When they sit down the priest being hungry sees there's a bowl of peanuts on the coffee table. After chatting with Berel for a while he realizes that he's eaten almost the entire thing. He apologizes snidely for his gluttony and for eating the whole bowl.
Berel replies, "Don't worry about it. I just like to suck the chocolate off them."
"Let us gradually stand and recognize our newest member of Overeaters Anonymous...
...and welcome him into the folds."
My doctor told me to stop having intimate dinners for four. Unless there are three other people.
Eating too much cake is the sin of gluttony. However, eating too much pie is okay, because the sin of pi is zero.
What was the name of the Greek hero that was punished by the gods for gluttony? Diabetes.
What do you call a man who became fat from eating too much McDonald's? Big Max
What’s another word for Gluttony? Insinuate (that's pretty clever!)
I got banned from Olive Garden for eating too much breadsticks
“how many did you eat?”
“Olive them.”
There were many knights at King Arthur's round table, but without a doubt the fattest was...
Sir Cumference. He was known for eating too much pi.
.
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I passed!!- so last week we completed the exam… I didn't even realize before Shavuos rush that it was last question… I ended up with 22.5 points out of 33 which if that would be the entire scoring grade is 3 points a question would give me 67.5 which is a passing grade! Now the truth is there are three questions that you can skip and assuming that I would've skipped the ones I got wrong, then I'm looking at a 70 something… also passing. But the real truth is this is only part A of the exam the second part of the exam is worth 70% of your grade which is itinerary planning part of it. Assuming I did good on that.. or at least 50% on that I would've passed and probably with flying colors…!
So 13 years later, B"H I still got it… On to this past July's exam with question take it with me and see how you do…
The answer to this week's question is D– So, I'm not off to a great start here. The first part was easy. Everyone knows Va'Yikonen Yirmiyahu es Yoshiyahu Kinna/ Lamentation that we recite on Tisha B'Av. Yoshiyahu was killed going up to fight against Pharoah Necho who wanted to pass through the land to wage war against Aram. He was shot up like a sieve in his chariot, having gone to war against the advice of Yirmiyahu. SO I got that one right. The second part, I really went against my instinct of the Calcolithic one and went with the Dead Sea Essenes guys. I was wrong. The treasure found had about 430 or so items, like little idols, a hippo elephant and copper and gold miniture thrones and ritual stuff. So I start off with a 50/50 and our start off score is Rabbi Schwartz having .5 points and the MOT having .5 points on this latest Ministry of Tourism exam.
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