TORAH PORTION

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God's Love
For Creation

Shabbat Beshallach:
Exodus 13:17-17:16; Judges 4:4-5:31.

I

t is sometimes difficult to teach

Jewish history to young learners.
Terrible events have befallen us
throughout our long history; it is hard
not to dwell on the calamities that our
people have experienced.
On the other hand, we counter bal-
ance the terrible collective memories
with the great achievements of Jews in
the modern era. However, the inevitable
question about what is good about
being Jewish is
always lurking in
the minds of the
thoughtful and
inquisitive young
mind. I believe
that the midrash
concerning
Beshallach
illuminates the
beauty of our
tradition and the
Cantor Frank
love that God
Lanzkron-
has for all of
Tamarazo
God's creation.
Special to the
There is a
Jewish News
remarkable
Midrash from
Megillah 10b that has always reminded
me of God's compassion for all people.
In the Midrash, as God delivered the
Israelites from the Egyptians who
were washed away in the Sea of Reeds,
we learn that "the ministering angels
wanted to chant their hymns; but the
Kadosh Baruch Hu, said, "The work of
my hands is being drowned in the sea
and you are singing songs?" In fact, the
way we are supposed to chant "Shirat
Hayam" is influenced by this rabbinic
interpretation.
The special shirah melody is used
only in the parts of the song that are
speaking of God's greatness. During the
remainder of the song, those parts that
describe the fate of the Egyptians are
chanted in the regular Shabbat Torah
trope. The verses that describe the
power of God are chanted to the shirah
melody.
Sephardi and Ashkenazi Jews share
a similar shirah melody. The beautiful
melody can be traced to the Spanish
Inquisition and some Jewish ethnomu-
sicologists believe that it dates back to

the days of the Temple.
We are reminded throughout our
Tanach about how we are to conduct
ourselves when our enemies fall. n
Proverbs 24:17, we read, "Do not gloat
at the fall of your enemy"; and in
Sanhedrin 39b, we read that "the Holy
One, Blessed be He, does not rejoice
over the fall of the wicker Even in
Isaiah and the psalmists, there is no
gloating or satisfaction found from this
pivotal moment in our history. In fact,
they don't even mention the drowning
of the Egyptians.
Our need to separate ourselves from
even the appearance of celebrating an
enemy's demise is evident in many of
our rituals: spilling drops of wine at
the seder table, chanting only the half
Hallel after the first two days of Pesach
and in the chanting of Megillat Esther.
In the latter, the hanging of the 10
sons of Haman is chanted in one breath
and in an undertone. We must remem-
ber the great evil of Haman, but we are
not allowed to rejoice in his downfall.
Rather, on Purim, we celebrate that we
are enjoying another year of religious
freedom.
So, it is important when our people
ask what is good about being Jewish,
that we share this important midrash
about God's love for all of creation.
We are taught not to gloat over our
triumphs, but to remember all of God's
children with compassion. ❑

tqs7
Michael H DeLap
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Frank Lanzkron-Tamarazo is the cantor at

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, \

Conversations

The way in which we chant the
Song at the Sea reflects God's
compassion for the death of
the Egyptians. Are there other
musical moments that you've
experienced in the synagogue
that evoke particular emotions
for you? Does the midrash alter
our sense of God's omnipotence
by implying that God feels
regret for having destroyed the
Egyptians? What is good about
being Jewish?

lauguAn

i'm@CDH@

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3055 E. West Maple Rd.
Commerce Township www.dwyerandsons.com

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Cst

January 17 • 2008

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