Volume 10 Issue 3 · Jan. 18-19, 2008 - 11-12 Shevat
Torah Reading: Beshalach
Light Shabbat Candles: 5:33 pm
Shabbat Ends: 6:30 pm
ONE SHABBOS ONE WORLD

Parsha Synopsis · A Word From the Rabbi ·
Essay · Thoughts That Count
Once Upon A Chassid · Tid Bits · Happenings · Notes From Israel

Parsha Synopsis

Beshalach

Soon after allowing the Children of Israel to depart from Egypt , Pharaoh chases after them to force their return, and the Israelites find themselves trapped between Pharaoh's armies and the sea. G-d tells Moses to raise his staff over the water; the sea splits to allow the Israelites to pass through, and then closes over the pursuing Egyptians. Moses and the Children of Israel sing a song of praise and gratitude to G-d.
In the desert, the people suffer thirst and hunger and repeatedly complain to Moses and Aaron . G-d miraculously sweetens the bitter waters of Marah, and later has Moses bring forth water from a rock by striking it with his staff; He causes manna to rain down from the heavens before dawn each morning, and quails to appear in the Israelite camp each evening.
The Children of Israel are instructed to gather a double portion of manna on Friday, as none will descend on Shabbat , the divinely decreed day of rest. Some disobey and go to gather manna on the seventh day, but find nothing. Aaron preserves a small quantity of manna in a jar , as a testimony for future generations.
In Rephidim, the people are attacked by the Amalekites , who are defeated by Moses' prayers and an army raised by Joshua .

A Word From the Rabbi
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Who is Your Moshe?

A battery of devastating plagues, ten in total, worked wonders (no pun intended). They succeeded in shattering the resolve of the Egyptian tormenters; compelling them to release the Israelites from their evil clutches – ending thereby two harrowing centuries of exile and slavery.
Their sights now set on Sinai and the long awaited rendezvous with G-d, the C hildren of Israel were free at last – well on their way to a future of promise and reward. Or so it seemed.
Alas, in an unexpected turn of events, their hopes were dashed. The fledgling nation found itself, instead, caught between a rock and a hard place, or more accurately stated: between the extended swords of the advancing Egyptian army and the choppy waves of an unyielding sea.
Having experienced a complete change of heart, Pharaoh's army – now in hot pursuit of its former slaves – was closing-in from behind. To add insult to injury, directly ahead, the fearsome waters of the Sea of Reeds were fast approaching.
Israel's brief brush with freedom was slipping rapidly. Egypt – viable and daunting – was on the prowl. Griped by panic the newly formed nation reacts in hysteria to their first major crisis: "The C hildren of Israel raised their eyes and behold! – the Egyptians were advancing after them. They were very frightened, so the C hildren of Israel cried out to G-d. . ." (Exodus 14:10)
The Midrash purports that the Israelites – in proverbial Jewish tradition – were actually quarreling amongst themselves. Some said: “Let us throw ourselves into the sea.” A second group exclaimed: “Let us return to Egypt.” Others argued: “Let us wage war upon the Egyptians.” And yet a fourth camp advocated: “Let us pray to G-d.”
In an effort to restore order, Moshe declares: “Fear not, stand by and see the salvation of G-d which He will show you today; for as you have seen Egypt this day, you shall not see them again, forever. G-d shall fight for you, and you shall be silent.” ( Exodus 14:13)
These words imply, asserts the Midrash, Moshe's outright rejection of all four options: “Fear not, stand by and see the salvation of G-d,” says the Midrash, is Moshe's response to those who had despaired of the Egyptian threat and wanted to plunge into the sea.
“As you have seen Egypt this day, you shall not see them again,” addresses those who advocated surrender and return to Egypt.
“G-d shall fight for you,” is the answer to those who wished to battle the Egyptians.
“And you shall be silent.” is Moshe's rejection of those who said, “This is all beyond us. All we can do is pray.”
Yet, if all the stated opinions were wrong, what was Israel supposed to do during this life threatening crossroads? Moreover, all of the alternatives seem reasonable – solutions that at one occasion or another proved effective and even prescribed by G-d.
For example, Israel's response to the attack on the part of the Amaleikites – related at the end of our very own Parsha – calls for the Jewish nation to “Go out and do battle with Amaleik” – an idea rejected in our situation. If this response was right then, why was it wrong here?
The other solutions have also proven valid on respective occasions. Esther, for example asked Mordechai to “Go and gather all the Jewish people and fast for me. . .” Why was fasting and praying correct then, but not now?
Neither is martyrdom without precedent in the annals of Jewish history. We are all familiar with the story of the ten martyrs and the legendary episode of Massada. In fact, wasn't the binding of Yitzchok – G-d's tenth test of Avraham – a call to martyrdom? Why then was the mitzvah of Kiddush Hashem ruled out here?
Moreover, if different crisis require different reactions, how are we to ever know which response is correct in any given circumstance?
The answer to these deserving queries is actually the point of our very narrative – the lesson of the legendary blunder at the banks of the Yam Suf.
"Speak to the Children of Israel," G-d says to Moshe, in response to all their fussing, tell them "that they should go forward," i.e., they should follow the directives which have been set forth. In other words: "let Me give the orders while you do the following and not the other way around."
The multiple voices of the varied camps all committed the same error. They all based their opinions and suggestions on their own imaginations. Instead of looking to G-d and Moshe for direction, they turned to themselves. They never even thought to consider whether G-d had something to say about all this.
The voyage from Egypt to Sinai is emblematic of the perpetual voyage from exile to redemption – the ongoing assignment to transform humanity and the very world into a G-dly domain. At the very inception of the Journey we are taught a critical lesson. Man, in his service of G-d, must not be driven by his own logic, feelings and motives; he is rather instructed to seek the true will of G-d.
There is G-d's will and then there is ours. While on the surface the two may seem as though they are one and the same, this is usually because we have not yet learned to tell them apart. As we grow in our understanding and service of G-d through Torah, we learn to distinguish and extricate G-d's will from our own.
Now, as then, we are faced with multiple choices at every crossroads in our personal journey from Egypt to Sinai and beyond. And now, as then, there are many voices – inner as well as outer – that are eager to share their opinions on when and how we ought to proceed.
The first thing we must know is that not all voices are those of G-d. This is the premier message to the newborn nation of Israel upon the onset of its journey. It is likewise the premier lesson for every Jew in his personal spiritual journey.
But how are we to know which voice is from G-d and which is from elsewhere? This can obviously not be learned while standing on one foot. It is perhaps the most essential skill taught by Judaism. In fact, much of Chassidic philosophy is designed to help accomplish this very task.
There is one inevitable principle however, without which it is virtually impossible to overcome this obstacle: We must recognize and follow the guidance of Moshe Rabbeinu (Moses our teacher). In absence of a Moshe there is no Judaism and there is no knowable G-d.
What this means, in more practical terms, is that a Jew cannot go-it-alone. A Jew cannot rely on himself to determine and decipher the credibility of every voice – he cannot trust himself to navigate every fork in the road. This is precisely what our sages meant when they say: "Make for yourself a teacher and free yourself from doubt." – Avos 1:16
Making for oneself a teacher, however, should not be confused with "teacher hopping," or "teacher shopping." The latter is a common syndrome, which involves people who are new to Torah observance but refuse to follow an established path in their approach. They rather glean a little here and a little there, and the rest they make up themselves.
For some the internet has become the new Moshe. They consult various websites etc. and pick and choose from each that which they like, and leave that which they don't.
Now, there is nothing wrong with the Internet as a source of raw knowledge, but by no means does it provide a reliable path and approach to the service of G-d – by no means does it take the place of a teacher and mentor.
As Jews we must always remember the lesson from that fateful experience on the banks of the Red Sea. And G-d said to Moshe…. “Speak to the Children of Israel, that they should go forward.” We must look to the Moshe in our lives and discern between the voice of G-d and the voices that wish to present themselves as G-d, be it from within or without. Only then can we be certain that our ideas and ideologies are not rooted in one of the four camps which entirely missed the mark, good as their intentions were.
Gut Shabbos.

Essay
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Tradition!

How important is tradition in Judaism? I don't just mean for the Fiddler on the Roof—I mean for me, you, and all the rest of us. How strong is the need for tradition in the spiritual consciousness of Jews today?
Despite the effects of secularism, I would venture to suggest that there is still a need inside us to feel connected to our roots, our heritage, and our sense of belonging to the Jewish people.
But for vast numbers of our people, tradition alone has not been enough. And that applies not only to the rebellious among us who may have cast aside their traditions with impunity, but also for many ordinary, thinking people who feel that to do something just because “that's the way it has always been done” is simply not good enough.
So what if my grandfather did it? My grandfather rode around in a horse and buggy! Must I give up my car for a horse just because Zayde rode a horse? And if my Bobba never got a university degree, that means that I shouldn't? So, just because my grandparents practiced certain Jewish traditions, why must I? Perhaps those traditions are as obsolete as the horse and buggy?
There are many Jews who think this way, and who will not be convinced to behave Jewishly just because their grandparents did.
We need to tell them why their grandparents did it. They need to understand that their grandparents' traditions were not done just for tradition's sake, but there were very good reasons why their forebears practiced those traditions. And that those very same reasons and rationales still hold good today.
Too many young people were put off tradition because some cheder or Talmud Torah teacher didn't take their questions seriously. They were silenced with a wave of the hand, a pinch of the ear, the classic When you get older, you'll understand, or the infamously classic Just do as you're told .
There are answers. There have always been answers. We may not have logical explanations for tsunamis and other tzoris , but all our traditions are founded on substance and have intelligible, credible underpinnings. If we seek answers we will find them in abundance, including layers and layers of meaning, from the simple to the symbolic to the philosophical and even mystical.
This week's Parshah features the Song of the Sea, sung by Moses and the Jewish people following the splitting of the sea and their miraculous deliverance from the Egyptian armies. In its opening lines we find the verse, This is my G-d , and I will glorify Him; the G-d of my fathers, and I will exalt Him.
The sequence is significant. First comes my G-d, and only thereafter the G-d of my fathers. In the Amidah , the silent devotion which is the apex of our daily prayers, we begin addressing the Almighty as Our G-d and the G-d of our fathers... Abraham , Isaac and Jacob . Again, our G-d comes first. So it is clear that while the G-d of our fathers —i.e. “tradition”—most definitely plays a very important role in Judaism, still, an indispensable prerequisite is that we must make G-d ours, personally. Every Jew must develop a personal relationship with G-d. We need to understand the reasons and the significance of our traditions, lest they be seen as empty ritual to be discarded by the next generation.
Authentic Judaism has never shied away from questions. Questions have always been encouraged and formed a part of our academic heritage. Every page of the Talmud is filled with questions—and answers. You don't have to wait for the Passover Seder to ask a question.
When we think, ask, and find answers to our faith, then the traditions of our grandparents become alive, and we understand fully why we should make them ours. Once a tradition has become ours, then the fact that this very same practice has been observed uninterruptedly by our ancestors throughout the generations becomes a powerful force that can inspire us and our children for all time.
Rabbi Yossy Goldman was born in Brooklyn , New York to a distinguished Chabad family. In 1976 he was sent by the Lubavitcher Rebbe as shliach to serve the Jewish community of Johannesburg , South Africa . He is Senior Rabbi of the Sydenham Highlands North Shul since 1986, and Chairman of the South African Rabbinical Association.

 Thoughts That Count
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Pharaoh drew closer (hikriv)...and the Children of Israel cried out (Ex. 14:10 )

The Hebrew word “hikriv” is a transitive verb, implying that Pharaoh caused others to draw near rather than himself. The Midrash relates that this is because when Pharaoh pursued the fleeing Jews, it caused them to become closer to G-d. In fact, the entire exile in Egypt and the splitting of the Red Sea was only in preparation for the giving of the Torah on Mt. Sinai - the ultimate expression of closeness and attachment. (Sefer HaMaamarim Shin-Tav)

I will sing unto the L-rd, for He is most exalted (ga'o ga'a) (Ex. 15:1)

The word for exalted is repeated, indicating a double measure of pride and nobility. The ancient Egyptians were a proud people, as it states (Isaiah 30:7): “Thus I have called... Egypt ...they are boastfulness.” Similarly, the horse is an arrogant creature, as the Talmud relates (Pesachim 113): “Six things are said about the horse: it loves war...and its spirit is haughty.” An Egyptian riding upon a horse was arrogance upon arrogance; thus “the horse and his rider He has thrown into the sea.” (Chidushei Agadot Maharsha)

And Pharaoh will say...”they are confused in the land, the wilderness has shut them in” (Ex. 14:3)

Chasidism emphasizes the importance of prayer with proper intentions, a state of mind attained by freeing oneself from the fetters of worldly existence and immersing oneself in the holy words of the prayer book. When a person gets stuck on the physical plane (“they are confused in the land”), he is likely to find himself “shut in the wilderness” - that the gates of heaven are closed to his prayers. In Hebrew, the letters of the word “midbar” (wilderness), are the same as the word “medaber”(speaker), i.e., the gates of prayer are shut to a person who is distracted by his corporeality. (Tiferet Shlomo)

Once Upon A Chassid
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The Whiskey Cure

For I am G-d your healer (15:26)

‘ Reb Avraham the Doctor' wasn't really a doctor, but a G-d fearing, long bearded, small town medic with no formal training. At a chassidic farbrengen , at which Reb Avraham was present, Rabbi Shmuel of Lubavitch remarked: “I don't think much of doctors. Concerning the vast majority of internal illnesses they know nothing at all. As for the little they do know, the medicines they dispense to heal one disease usually harms another of the body's organs.
“But of you, Reb Avraham, I hold very highly. When someone comes to you for a cure, you know good and well that you have not the slightest idea of what's going on. But you have to give him something, so you sit there with your hand in your bushy beard pondering what to give him. Believe me, this helps more than any medicine. The beard corresponds to the Divine attribute of Arich, and Arichis the abbreviation of the verse “For I am G-d, your healer” (ki ani Hashem rof'echa) - and this certainly helps…”

Tid Bits
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Primary Madness
Does a victory in New Hampshire matter?

After a disappointing loss in the Iowa caucus, Hillary Clinton made a surprising comeback this past week, securing a narrow victory in the New Hampshire primary. It's a bit early for me to get excited about the 2008 presidential campaign, but the bold headlines hooked me. “How significant is this victory?” I wondered.
First thing I did was follow the money trail. In a capitalistic society, the import of an item or event can normally be gauged by its cost. Combined, the candidates spent 50 million dollars on the New Hampshire campaign. Roughly $200 per expected voter. Wow... By now I'm positive that a victory in this state must be vital. Seems that all the political pundits agree.
So I was in for a real shock when I found the real numbers. There are 3,197 Democratic Convention delegates up for grabs. At stake in New Hampshire were exactly 22. Compare that with New York 's 232 or California 's 370. Better yet: since the state's delegates are allotted to the various candidates based on how many votes they get, and since the margin of victory was so slim, Senator Clinton got exactly the same amount of delegates as the runner up—they got 9 each.
50 million dollars and many months of tireless effort—for 9 delegates?!
It doesn't add up. Why do the candidates expend so much time, money and effort on a seemingly trivial contest when substantially more consequential races are on the horizon? Why is the Clinton camp overjoyed by a victory that gained them nothing?
Apparently momentum has little to do with hard numbers. A victory is a victory no matter how slim the margin, even if there is little or no practical advantage gained.
And one victory has a way of leading to another.
With so many goals to reach, heights to scale, habits to master and weaknesses to conquer, it's easy to just hoist up the white flag and concede defeat. We may not be happy with the person staring back at us from the mirror, but changing that image is so hard. Heaven knows that we've tried more than once, but the challenge is so formidable.
The trick is to get started on a winning streak. Start with your personal Iowa or New Hampshire . Tackle a small obnoxious habit, one that won't be so difficult to master. Leave California and Texas for a later date. Focus all your attention, determination, resolve and resources on this battlefield. You'll be surprised at how easily that poor little habit meekly falls when faced with the massive campaign and no-holds-barred assault you will coordinate.
Relish your victory. Make a victory speech if it suits you—let your family and friends know about your accomplishment. Now find a small mitzvah you've always wanted to incorporate into your daily or weekly schedule. Unleash all you've got, and notch another victory.
With the momentum you are building, pretty soon you will be ready for California .
Rabbi Naftali Silberberg, a native of Detroit and a scholar renowned for his sharp wit and vast Talmudic knowledge, is on the editorial team of chabad.org. He resides in Brooklyn , NY with his wife Chaya Mushka and their three children.

Notes From Israel
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On the Frontline

Chabad-Lubavitch Rabbis have been praying with soldiers, donning Tefillin with them, encouraging them, chatting with them, bringing them cold drinks and refreshments, and even making evening barbeques...
click here to veiw

Happenings
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Chabad Launches Brand-New Early Childhood Development Center

Chabad of greater Jacksonville proudly announces the formation of a brand new Jewish Pre-School called Ganeinu. Ganeinu is a premier early childhood development center—a place where Jewish children will enjoy an exciting, creative and nurturing experience that will provide them with a solid foundation educationally and socially.
Affiliated with the largest and fastest growing network of Jewish educational institutions in the world, the new program is on the cutting edge of child education and skillfully designed to serve children from the widest array of Jewish backgrounds, ranging from religious to the unaffiliated. 
A joint effort on the part of Chabad of NE Florida�s three branches; Chabad of Mandarin; the Beaches and Southside, Ganeinu will be centrally located in the Southside, a brief driving distance from Mandarin as well as the Beaches.
The Goal of Ganeinu Early Childhood Development Center is to equip every enrolled child with the necessary skills to succeed and thrive in life, as an American and as a Jew.

For more information Please call:
Mandarin:904-262-6641
Beaches:904-543-9301
Southside:904-476-0366

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