The Song of Miriam

by Rabbi Mordechai Rhine

The Jews stood at the edge of the sea in a spirit of exhilaration. They had just experienced the miracle of the splitting of the sea and now their redemption from Egypt was final. The feared Egyptian army lay dead, drowned in the sea. Led by Moshe, the Jewish people sang a song of praise to thank G-d for the salvation. But, somehow, their song was not sufficient.

In Jewish literature, there are numerous examples of people who offered songs upon salvation. There is the song of the Jews regarding the well (Bamidbar 21:17-19), and the song of Devorah in the book of Judges (this week’s Haftarah). In each of those cases, the song was sung and apparently it was considered sufficient. No follow-up was required. In this case, however, after Moshe concluded his song with the Jewish people, his sister Miriam began her own song of thanksgiving. What was missing in the song of Moshe and the Jewish people, that Miriam felt she needed to add?

A clue to the significance of this song is the fact that the Torah identifies Miriam as, “Miriam, the prophetess, the sister of Ahron.”

The commentaries explain that the reference to Miriam being Ahron’s sister refers to a specific time period in Miriam’s life when she was only the sister of Ahron, because Moshe was not yet born. It was at this time that Miriam prophesied, “My mother will give birth to the redeemer of the Jewish people.”

The Medrash tells us that, when Moshe was born, the family sensed Moshe’s great potential as leader of the Jewish people. Miriam’s father kissed her on the forehead and said, “Your prophecy has been fulfilled.” But, a few months later the family needed to hide Moshe from the Egyptian police. As they hid Moshe in a basket in the Nile, they feared the worst, and Miriam’s father rebuked her by asking, “What has become with your prophecy?”

Miriam’s name came from the word “mar- bitter,” because she was born at a most difficult time in the Egyptian exile. Nevertheless, her slogan was one of hope, and she tried to instill that hope in others.Her hope was not weakened by the emotional roller coaster she had to experience before her prophecy was fulfilled and the redemption finally occurred.

First, she witnessed Moshe being taken to the house of Pharoh, where, it seemed, he would not benefit from the all-encompassing educational experience gained from being part of the Jewish community. At that moment, Miriam’s prophecy seemed like nothing more than a wishful dream. As Moshe grew, however, he identified with the Jews, spent time with them, learned from them, and eventually killed the abusive Egyptian taskmaster to defend a Jew. Now there was hope. But, as a result Moshe had to flee from Egypt, and he disappeared from the scene for over six decades. Finally, he returned at the age of eighty with a message of upcoming redemption. Again, there was hope. The initial result of his message, however, was that Pharoh made the Jews work even harder.

Throughout this waiting period for redemption, the rebuke of Miriam’s father left a question waiting to be answered. Although all observant Jews believed that there would eventually be a redemption, despondency had set in. They felt that they would be stuck in the darkness of exile for many years without redemption in sight. Nevertheless, throughout this time Miriam held fast to her belief that the redemption would yet occur in their generation.

As G-d brought plague after plague on the hapless Egyptians, the gnawing question remained. Was Miriam right or not? Was redemption imminent, or would the showdown and oppression go on for a lifetime? Even the plague of the firstborn, when Pharoh chased them out of his land, didn’t end the story. Days later Pharoh chased after them to recover his slaves.

Should her father kiss her for the prophecy, or rebuke her for misleading them with wishful thinking? Only when the final redemption occurred, and the Egyptian army was dead at their feet, could the Jewish people finally sing. But, by now Miriam had something to add.

You see, Miriam had a unique perspective on the redemption. To her, it was not merely a good thing. The redemption was something she sweated for, hoped for, and tried to share with others. To her, the redemption was a fulfillment of her vision that had been questioned.

So, the Miriam who was “the sister of Ahron,” has her own song to sing. It is the song of one person alone who had faith when others had lost hope.

On a communal level, it is the song in every generation of the optimists who build Torah while many others are stuck in frustration.

On a personal level, it is the song of the parent who has faith in her child when all others have given up.

Miriam’s song is brief but powerful. She sings alone, the song of one whose hope is finally vindicated. Those who wish can join her in her song. But, even greater than singing with her after the redemption would be to join her in her prophetic vision for a brighter tomorrow.

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