I added a couple of links to articles regarding this (pls. check the section on auxiliary material for this lesson), which would explain things in more detail about the gebirah and how it relates to Mama Mary.

I think I already answered this during the Q&A (at least somehow, hehe); but let me just add a contribution from the participants (ty Rica Limcaoco): "I think the very fact that Moses was present in the Transfiguration is already a testament of the reward of God's Love for him."

Among the sacrifices offered in Israel (while the temple still stood), a sin offering, involving animal sacrifice, is made to ask for pardon and purification for an offence committed against God or neighbor.

But sin offering in this way would only foreshadow the only sacrifice that could truly take away the guilt of sin and give us strength to live a holy life: Christ's sacrifice on the Cross. We read about this in the letter to the Hebrews (in the Scripture citations I put some parts in italics):

“Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins. Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. And just as it is appointed for man to die once, and after that comes judgment, so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.” (Heb 9:22–28)

“For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins? But in these sacrifices there is a reminder of sins every year. For it is impossible for the blood of bulls and goats to take away sins.” (Heb 10:1–4)

In the meantime, the shift of importance from sin offering to the thank offering is also a gradual movement towards Christ's sacrifice on the Cross, which is exactly what we celebrate in the Eucharist (literally meaning 'thanksgiving'). Even the Psalms speak of the importance of the todah over other sacrifices, e.g., “I will praise the name of God with a song; I will magnify him with thanksgiving. This will please the LORD more than an ox or a bull with horns and hoofs.” (Ps 69:30–31)

We could say that in Christ's sacrifice the Israelite sin offering and thank offering are 'fused' also with the Passover sacrifice, to become the only sacrificial offering pleasing to God, once and for all.

Let's read again from the letter to the Hebrews:

“Consequently, when Christ came into the world, he said, “Sacrifices and offerings you have not desired, but a body have you prepared for me; in burnt offerings and sin offerings you have taken no pleasure. Then I said, ‘Behold, I have come to do your will, O God, as it is written of me in the scroll of the book.’”

When he said above, “You have neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings” (these are offered according to the law), then he added, “Behold, I have come to do your will.” He does away with the first in order to establish the second. And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.

And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins. But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, waiting from that time until his enemies should be made a footstool for his feet. For by a single offering he has perfected for all time those who are being sanctified.

And the Holy Spirit also bears witness to us; for after saying, “This is the covenant that I will make with them after those days, declares the Lord: I will put my laws on their hearts, and write them on their minds,” then he adds, “I will remember their sins and their lawless deeds no more.” Where there is forgiveness of these, there is no longer any offering for sin.

Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for he who promised is faithful. And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.” (Heb 10:5–25)

And the movement from the torah (law) to hokmah (wisdom) also follows a similar dynamic, a shift that leads closer to Christ. It is in Christ, 'the wisdom of God' (cf. 1Cor 1:24), that we don't just have a law 'on or from the outside', but we have the very giver and source of the law, in our hearts and in our innermost being (cf Jer 31:33; Gal 2:20; Mt 5:17).

And with inspiration from divine wisdom, St. Paul also teaches us the purpose of the law:

“Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.” Love does no wrong to a neighbor; therefore love is the fulfilling of the law.” (Rom 13:8–10)

“For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.”” (Gal 5:13–14)

The video also emphasized that in contrast to the Mosaic law being more addressed to Israel, Wisdom literature is more accessible to those who are not Israelites, highlighting universality: "Unlike the Torah, or the Books of the Law, the wisdom books of Solomon contain no ritual laws peculiar to Israel. Instead, they recommend the path of wise and righteous living in terms that all people can understand, regardless of their nationality."

We could take it from the Catechism (pts 2112-2114):

Idolatry

2112 The first commandment condemns polytheism. It requires man neither to believe in, nor to venerate, other divinities than the one true God. Scripture constantly recalls this rejection of "idols, (of) silver and gold, the work of men's hands. They have mouths, but do not speak; eyes, but do not see." These empty idols make their worshippers empty: "Those who make them are like them; so are all who trust in them."[Ps 115:4-5, 8; cf. Isa 44:9-20; Jer 10:1-16; Dan 14:1-30; Bar 6; Wis 13: 1- 15:19.] God, however, is the "living God" [Josh 3:10; Ps 42:3; etc.] who gives life and intervenes in history.

2113 Idolatry not only refers to false pagan worship. It remains a constant temptation to faith. Idolatry consists in divinizing what is not God. Man commits idolatry whenever he honors and reveres a creature in place of God, whether this be gods or demons (for example, satanism), power, pleasure, race, ancestors, the state, money, etc. Jesus says, "You cannot serve God and mammon."[Mt 6:24.] Many martyrs died for not adoring "the Beast"[Cf. Rev 13-14.] refusing even to simulate such worship. Idolatry rejects the unique Lordship of God; it is therefore incompatible with communion with God.[Cf. Gal 5:20; Eph 5:5.]

2114 Human life finds its unity in the adoration of the one God. the commandment to worship the Lord alone integrates man and saves him from an endless disintegration. Idolatry is a perversion of man's innate religious sense. An idolater is someone who "transfers his indestructible notion of God to anything other than God."[Origen, Contra Celsum 2, 40: PG 11, 861.]

Yes, unfortunately so. We read all of that in 1Kings 11 (it's quite long, so I won't paste its contents here).

Scripture also speaks of this in the book of Sirach. 47:13 starts by singing the praises of Solomon and his wisdom and fame, but here is what we read regarding him from v.19 onwards:

“But you abandoned yourself to women and gave them dominion over your body. You brought a stain upon your glory, shame upon your marriage bed, Wrath upon your descendants, and groaning upon your deathbed.

Thus two governments came into being, when in Ephraim kingship was usurped.

But God does not withdraw his mercy, nor permit even one of his promises to fail. He does not uproot the posterity of the chosen, nor destroy the offspring of his friends. So he gave to Jacob a remnant, to David a root from his own family.” (Sir 47:19–22)

At least God continues to remain faithful. And also with this we can better understand regarding true wisdom when Jesus said “behold, something greater than Solomon is here.” (cf. Mt 12:42; Lk 11:31)

A biblical commentary also tries to assess things more objectively:

"What kind of man was Solomon? How does the author characterize him? Certainly Solomon has some positive traits. Chief among these good qualities is his wisdom. He has the ability to gather knowledge on a wide range of topics, organize the information gathered, write his conclusions, live by his conclusions, and finally teach others what he has learned (cf. 1 Kgs 4:29–34; 10:1–13). Most importantly, at his best Solomon is able to do all these things in spiritual matters. Early in his career Solomon applies his knowledge of Scriptures and his experiences with God in a way that helps him obey God. He keeps the Lord’s commands, judges justly, and builds the temple. Thus, wisdom means the ability to obey God’s truth, and Solomon is quite able to be wise.

Three other positive characteristics demonstrate Solomon’s wisdom in so-called secular realms. First, he is an organizational genius. He is able to order, tax, and govern a fairly extensive political and financial empire. Solomon’s cognitive abilities make this success possible. Second, he implements an effective foreign policy, which demonstrates his adaptability and willingness to compromise and improvise. Third, Solomon is humble enough to ask for God’s help and thoughtful enough to pray for Israel, both in his time and in the future, and for other nations as well. Despite his failings in later years these good traits should not be forgotten.

Sadly, no character sketch of Solomon is complete without an analysis of his flaws. He is capable of expressing his ambition to be a great king through the acquiring of vast wealth and numerous wives. Eventually these twin desires for prestige and sensuality lead to his nation’s downfall. Solomon is not beyond using oppressive measures to get what he wants, as the institution of forced labor indicates, nor is he beyond cheating a friend, as his giving of worthless towns to Hiram proves. Worst of all, Solomon condones and even practices idolatry. Thus, he is capable of irrational thinking, ingratitude, and covenant infidelity. At his worst, then, this wise leader of Israel acts no better than the most foolish of his subjects. He thereby serves as a warning to those who take their God-given gifts for granted or, worse, come to believe they have achieved greatness on their own." [source: Paul R. House, 1, 2 Kings, ed. E. Ray Clendenen and Kenneth A. Mathews, vol. 8 of The New American Commentary. (Nashville: Broadman & Holman Publishers, 1995), 173-174.]