BESHALACH בשלח 5776

Notes by: Christopher Fredrickson Email: ehbed.bawnaw@gmail.com

Call or Text: (828)391-3725 Websites: www.NazareneMedia.net and

www.RabbinicGospels.com

ויאמר משה אל-העם, אל-תיראו--התיצבו וראו את-ישועת יהוה, אשר-יעשה לכם היום: כי, אשר ראיתם את-מצרים היום--לא תספו

.לראתם עוד, עד-עולם

Moshe said to the people, “Don’t be afraid! Stand firm and see G-d’s salvation that he will perform for you today! You may be seeing the Egyptians today, but you will never see them

again! G-d will fight for you, but you must remain silent!”

Shemos 14:13-14 (The Gutnick Chumash)

While standing at the edge of the sea, terrified by the advancing Egyptians, the Jews broke into 4 camps each advocating a course of action. The

first camp said, “Let’s plunge into the sea,” preferring to drown themselves than return to Egypt. The second camp said, “Let’s return to Egypt,” willing to accept the yoke of bondage again. The third camp said, “Let’s wage war

against them,” hoping they would be victorious. The fourth camp said, “Let’s cry out to G-d,”

appealing to G-d in prayer.

(Mechilta)

“Let’s plunge into the sea,” typified mesiras nefesh (self-sacrifice). G-d had commanded

the Jewish people that they should no longer be slaves in Egypt (Vayikra 25:42), so they were willing to sacrifice their lives

rather than transgress G-d’s will. The spiritual advantage of mesiras nefesh is that, through defiance, it weakens the

world’s ability to oppose Judaism.

I require from you, then, my Brothers, by the mercies of Alaha {G-d}, that you be maintaining your bodies as a living, and

holy, and acceptable sacrifice, unto Alaha {God}, in pure worship. And do not be compared to this world, but rather, be

changed by the renovation of your thoughts, and be distinguishing that which

is the will of Alaha {G-d}: The good, and the acceptable, and the perfect.

Romans 12:1-2 (The Aramaic Scriptures)

“Let’ return to Egypt,” typified is’hapcha (winning over mundane resources for holy

purposes). Obviously the group did not want to return to Egypt permanently.

They felt that returning to Egypt for an additional period they would eventually

come out with more wealth (Shemos 3:22). The spiritual advantage of

is’hapcha is that it works together with the world, transforming it to assist

Judaism.

Good examples of this can be:

* Using leather straps for tefillin

* Using candles for the holy purpose of the menorah or Shabbos candles

* Using cotton for a tallis katan

* SheHakol Bracha over food (transforming the food into something spiritually and

physically nurturing)

“Let’s wage war against them,” typified the the approach of bitul hamenaged

(eliminating opposition). This is comparable to a person who, instead of attempting to appease his yetzer hara (evil inclination), chooses to instead

ignore it completely. The spiritual advantage of bitul hamenaged is that it simultaneously accepts opposition and

yet denies it. It is called the “middle path” between mesiras nefesh (denial)

and is’hapcha (acceptance).

You have heard that it was said, ayin ta’khat ayin, shen ta’khat

shen But I say to you, Do not set yourself against the rasha (evil person), but whoever hits you

on your right cheek, turn to him also the other cheek.

Matthew 5:38-39 (The Orthodox Jewish Bible)

Now the betrayer had given them a signal, saying, Whomever I may give the neshikah (kiss), he is the one.

Chap (grab) him! And immediately, he approached Rebbe, Melech HaMoshiach, and said, Shalom, Rebbe. And

he gave him the neshikah. And Rebbe, Melech HaMoshiach said to him, Chaver, do what you came for.

Then, having approached, they laid hands on Rebbe, Melech HaMoshiach and arrested him. And hinei! One of

the ones with him stretched out his hand, drew his cherev, and struck the servant of the Kohen Gadol, cutting off his ear. Then Rebbe, Melech HaMoshiach says to him, Return your cherev into its place; for all who take the sword will

die by the sword. Or do you think that I am not able to call upon Avi, and He will provide me now more than Shneym

Asar legions of malachim?

Matthew 28:48-53 (The Orthodox Jewish Bible)

“Let’s cry out to G-d,” typified the approach of chibur (fusing with G-d).

This approach aims to elevate the world spiritually to such a point that it no

longer acts as an opposing force to the observance of Judaism. This is achieved

by revealing the true nature of the opposing force, that it too is a creation of G-d. The spiritual advantage of chibur is

that the opposition pales away automatically and the world becomes

totally fused with G-d.

Let it be all Hadwa {Joy} unto you, Ahkay {my Brothers}, when you enter unto

various and many Nesyune {Trials}, for, you know that the trying of your Haymanutha {Faith}, provides

Msaybranutha {Patience} for you. Yet, unto Msaybranutha {Patience}, let there

be to it a complete work, so that, you might be mature and perfect, and in

nothing be deficient.

James 1:2-4 (The Aramaic Scriptures)