The Waiting Game

While the Pessukim of Parshas Beshalach discuss several milestones in the history of Klal Yisroel, the most notable among them is of course Krias Yam Suf and the Shiras HaYam. So distinct are these Pessukim that the Shabbos is called Shabbos Shira due to their presence in the Parsha. Although the Shira of “Az Yashir” receives the most attention, the Pessukim tell us of another song that was sung at the time, which though shorter and less prominent, may hold an important lesson of its own.

Immediately following the completion of Shrias Hayam, which of course begins with the words Az Yashir Moshe, the Passuk says: “Vatikach Miriam Hanvieah Achos Aron Es Hatof Biyadah.” Miriam took a drum in her hand, and led the Nashim Tzidkanios in a Shira of their own. The next Passuk tells us the content of that Shira: “Shiru L’Hashem Ki Ga’ah Ga’ah Sus V’Rachvo Rama Bayam.”

These two Pessukim are the only ones that discuss this Shira of Miriam and the Nashim, and questions abound.

First, the Passuk refers to Miram as a Neviah, but also as Achos Aron—both terms that are noteworthy. First, why state outright that she was a Neviah, what role does her status play in the Shira? Second, why refer to her as “Achos Aron” and not “Achos Moshe” or “Bas Amram”? Rashi cites a Gemarah in Meseches Sota that answers this question. Chazal there tell us that Miriam was Nisnabeh that Moshe Rabbeinu would be the Moshian Shel Yisroel before he was born. Therefore, the Torah refers to her as Miriam Hanvieah Achos Aron, because her Nevuah happened when she was only the sister of Aron and not of Moshe.

While this Gemara obviously explains the wording of the Passuk, the question remains: why did the Torah choose to allude to Miraim’s early Nevuah at this point? In what way is the original Nevuah of Miriam, which took place at least eighty years prior to Krias Yam Suf, relevant to the Shira that she was about to lead, such that the Torah adds these words here?

The next words in the Passuk, which speak about the instruments that were used by Miriam and her fellow Nashim, are curious as well. Rashi cites the words of the Mechilta that the Nashim Tzidkanios were so sure that Nissim would occur as they left Mitzrayim that they took “Tupim” with them, presumably to be used in Shira. This explains the presence of the insturments, but there are two interesting points in the Passuk itself. First, the Torah refers to the instrument of Miriam as “HaTof”, “the drum”, using what would seem to be a H’eh Hayidiyah. This indicates that Miriam toted a specific drum, but it is unclear what the nature of this drum was, and why there was indeed a specific instrument. Further, though Miriam brought a Tof, the rest of the Nashim came with “Tupim and Macholos.” Why did Miriam bring only one type of instrument while the rest of the Nashim seemed to have multiple kinds?

The words of the Shira that Miriam led seem to beg explanation as well. Though there are various opinions amongst the Meforshim, the most simple understanding is that the Torah records the entirety of their Shira: “Shiru LaHashem Ki Ga’ah Ga’ah Sus V’Rachvo Rama Bayam.” Here too there are a few points to ponder.

The Shiras HaYam that was led by Moshe Rabbeinu is said in the future-tense: “Az Yashir Moshe…Ashira LaHashem.” The Shira of Miriam, however, seems to be said in the present-tense: “Shiru LaHashem”. Why the change in tone? If Moshe sang his Shira in the future-tense, why did Miriam sing hers in the present? Further, the Shira of Moshe Rabbeinu spans nineteen Pessukim of praise and gratitude, yet Miriam chose only one stanza to reflect in her Shira. Why were these words specifically chosen rather than any of the others?

In order to understand these Pessukim, it would be helpful to have a better understanding of the mindset of Miriam at the time that she sang this Shira. To do so, we must take a better look at the events surrounding the birth of Moshe Rabbeinu, and Miriam’s participation therein, through the lens of Chazal.

After the birth of Moshe, when it was no longer feasible to hide him in their home, the Torah tells us that his parents placed him in a Teivas Gomeh that they left floating on the river. The Passuk then says that Miriam stood on the banks of the river, watching her brother, “LaDaas Mah Yaaseh Lo”, to acertain his fate. The Gemrah in Sota speaks of the reward that Miriam received for this act: “Nisakvu Yisroel Shiva Yamaim Bamidbar.” Later on, when Miriam was stricken with Tzara’as, the travels of Klal Yisroel were halted for a full week, until she was cured. One wonders why Miriam was thusly rewarded—why did her singular act of standing by and waiting while her brother was on the river afford her a reward that impacted all of Klal Yisroel?

Perhaps the answer to this question lies in the way the Rambam describes her actions. When detailing the harsh punishment for one who speaks Lashon Harah, the Rambam points to the fact that Miriam was punished with Tzara’as for speaking about Moshe Rabbienu even though there were mitigating circumstances, among them: “Sikna B’Atzma L’Hatzilo Min HaYam”, she risked her own life to save him from the river. It seems clear from the Rambam’s words that Miriam’s actions at that time were taken without regard for her own safety, and with only the life of Moshe in mind. The reward she received for her actions, noted in the Gemara in Sota, is therefore more understandable: Miriam stood watch over Moshe despite great personal risk, and was justly rewarded all those years later.

That said, another question follows: why in fact did Miriam risk her life to watch over Moshe? Certainly other members of her family must have been concerned about the fate of the baby, who was notably unique from the moment he was born, yet Miriam alone ventured out to see what would happen. Why was this the case, and why would she go as far as to place herself in a Makom Sakana?

To understand this question, let us look back at the Gemarah that Rashi cites in our Parsha regarding the Nevuah of Miriam.

As we noted, Chazal tell us that Miriam had a Nevuah prior to the birth of Moshe Rabbeinu: “Asida Imi Sheteled Ben Shmoshia Es Yisroel.” When Moshe Rabbienu was born, the entire house filled with light, indicating that the baby was indeed special, and apparently capable of being the Moshia Shel Yisroel. In response, Amram kissed his daughter on the head and said “Niskayma Nevuaseych”, rejoicing in the fact that the Nevuah of Miriam seemed to be fulfilled.

Later one, Moshe was placed in the Teivas Gomeh because it was no longer safe to keep him at home, and at that dark moment it seemed that Moshe was lost to his family, and would not fulfil his potential as the Moshian Shel Yisroel. The Gemarah continues, telling us that at that point, Amram rapped his daughter on the head, and reprimanded her, saying “Biti Heychan Nevuaseich”, where is your Nevua now?

The Maharsha asks a penetrating question on this Gemara: when Moshe was born and the house filled with light, Amram recognized that this was a Kiyum of the Nevuah of Miriam. Although the situation had now changed for the worse, why was this a reflection of the accuracy of the Nevuah? Why would Amram doubt the veracity of Miriam’s Nevuah due to a change in circumstance? In other words—why was Miriam, and by extension her Nevuah, to blame for this turn of events?

The Arugas HaBosem offers a striking answer to this question, based on a Ramban in Sefer Beraishis. He explains that even when a Nevuah is Emes, some action is required on the part of the Navi in order to ensure that it is fulfilled. This is how the Ramban explains the actions of Yosef when his brothers came to Mitzrayim—he knew that in order for his Chalomos to be fulfilled he had to take necessary actions. Nevuah is a reflection of what will happen, but only if the appropriate actions are taken.

This, explains the Arugas Habosem, was the message that Amram was sending Miriam. Yes, when Moshe Rabbeinu was born it was apparent that he had the capacity to be the Moshian Shel Yisroel, and the Nevuah of Miriam was Emes. But without the Navi, or in this case Neviah, ensuring that circumstances allow it, the Nevuah could not come to fruition. Thus, when Moshe was placed on the river, an event that seemed to contravene her prediction, Amram showed Miriam that her Nevuah was at risk, and without her actions could not be fulfilled.

It is understandable, then, why Miriam stood at the river to determine the fate of Moshe Rabbeinu despite the risk this entailed. She was taking the necessary steps to ensure that her Nevuah would come true, and this rose above any personal interests. Miriam was to take any steps necessary to ensure that her brother could realize his potential as the Moshian Shel Yisroel.

This moment, then, when Bnei Yisroel came across the Yam Suf, and the army of Pharoah was forever vanquished, was the ultimate Kiyum of the Nevuah of Miriam. She had waited eighty years to answer her father’s question, “Heychan Nevuaseich”, and it was at this very moment that the reply was clear: “VaYaminu BaHahsem UviMoshe Avdo.”

When Miriam came to say Shira, then, she was not only rejoicing about the destruction of Pharaoh and Mitzrayim, and the salvation of Bnei Yisroel, but also about the Kiyum of her Nevuah. The Sfas Emes explains that this is why the Torah refers to “HaTof”, a specific drum. In order for a Navi to receive Nevuah they had to be in a state of Simcha, that was brought about through musical instrument. The drum that Miriam now took out was the very drum that facilitated her Nevuah—The Drum that she had waited until this moment to play.

This is perhaps also why Miriam had only a Tof, and not Machalos as well, as the rest of the women did: her choice of instrument was not random or inconsequential. Whereas the Nashim Tzidkanios played the instruements they had brought for the purpose of Shira, Miriam’s instrument had a much deeper connection to the circumstances, and she played only that.

Indeed this moment was one of personal joy for Miriam, one for which she had long waited, the words of her Shira reflect the broader message that Miriam wished to send.

Chazal tell us that the words “Az Yashir Moshe” refer to the song that will be sung by Moshe Rabbeinu at the time of the Geulah Asida, and is infact the source in the Torah for Techias HaMesim. On a very simple level, the message of the Shiras Hayam is that though at times we may not see the Geulah at hand, there will be a day when clarity will reign and all will be understood—Az Yashir Moshe U’Bnei Yisroel. That Shira, which speaks of our future understanding of the Yad Hashem, is therefore written in the future-tense.

Miriam wished to send a different message with her Shira. She had experienced the full gamut of emotions: the bliss of receiving the Dvar Hashem and the elation of her Nevuah apparently coming true, followed by a moment of despair when all seemed lost. Even once Moshe resurfaced and began the process of the Geulah, it was not clear that all would be well, the intervening years and months a see-saw of emotions. Now, at this moment, it was clear that indeed the Dvar Hashem was paramount and her Nevuah was fulfilled. And so, Miriam told her cohorts: “Shiru”, sing now, for it is clear that no matter the darkness that seems to pervade, the house is filled with light. Despite circumstances which seem contrary, the Ratzon Hashem will prevail.

The words “Ga’ahg Ga’ah”, which refer to the overriding strength of Hashem, his ultimate power and authority over all that exists, were the only words necessary for the Shira of Miriam. These are the only words that matter, because they remind us that what we see is but a mirage, and the Hashgachas Hashem reigns supreme. Informed by her own experiences, eighty years of waiting to see a Kiyum of what she knew to be the Ratzon Hashem, Miriam sang the song of Shiru, confident that we can sing in the present, even when the future seems unknown.

This message is not reserved for the Nashim Tzidkanion, indeed some point out that the PAssuk says “VaTaan Lahem” in the Lashon Zachor—Miriam was speaking to all of Klal Yisroel. We must always remain cognizant of this message: sometimes the wait is long, but the journey is part of the process. Even at moments when we may ask “Heychan Nevuaseich”, we must know that the moment of Shira is yet at hand.