Now she became a prophetess, for on this occasion the women also merited to see the Divine Presence until they said, “This is my God,” as our Sages said. . . Differing from both Rashi and the Malbim, Keli Yakar suggests that Miriam became a prophetess 2only at the time of the splitting of the sea, as did the other women. Keli Yakar (Shelomo Ephraim Luntschitz, 1550–1619, Prague), on the other hand, sees the musical outpouring not as a spontaneous outburst of joy, but rather as intended to induce a state of joy. This is one model of the relationship between prayer, singing, music, and our emotions.
In both cases, then, the joy was overflowing and exhibited itself in singing, dancing, and musical accompaniment. So, too, says Malbim, concerning the women who followed her: realizing that “all this was done on account ,” they responded “with particular” rejoicing for the role they had played.”
It seems that Miriam’s singing and instrumental response was a spontaneous reaction to the fulfillment of her prophecy-a kind of “Hallelujah moment.” The timbrels and dancing were an external manifestation of her internal, emotional state of joy-an extension of her inner self at that very moment. And now that her prophecy was fulfilled, she took the timbrel in her hand. Meir Leibush ben Yehiel Michel Weiser, 1809–1879, Russia) suggests the following: And she was called the sister of Aaron,as Hazal (our Sages of blessed memory)explained, since she prophesied-when she was only Aaron’s sister, before Moses was born-that a son would be born who would become the redeemer and the savior. We will examine three responses of traditional commentators to our question. The women exhibited their resolute belief in God’s imminent redemption long before the event, by bringing along musical instruments in order to be prepared to praise God in a truly celebratory manner.īoth Miriam and the women firmly believed in God’s ultimate redemption of the Israelites.īased on these rabbinic understandings, we can address our primary question: Why did Miriam and the women sing and rejoice with instruments and dance, while no such mention is made of accompanying music and dance during the Song of Moses in the preceding verses? Rashi is following the tradition of the rabbis, specifically Rabbi Akiva, that “on account of the merit of the righteous women, the Israelites were redeemed from Egypt” (Yalkut Shimoni, Psalms 68). The second question is commented upon by Rashi as well: The righteous women of that generation were certain that the Holy One, blessed be He, would perform miracles for them, they took timbrels out of Egypt. By using the epithets “prophetess” and “Aaron’s sister,” the Torah is thereby alluding to the rabbinic tradition of Miriam’s prescient declaration made many years preceding the event, when Aaron was her only brother 1. Rashi (Rabbi Shelomo Yitzhaki, 1040–1105, France) addresses both questions based on rabbinic sources: When did she prophesy? When she was “Aaron’s sister,” before Moses was born, she said, “My mother is destined to bear a son”, as is found in Sotah 12b, 13a.Īccording to this rabbinic tradition, Miriam foresaw that her mother would give birth to the one who would redeem the children of Israel. Having left Egypt in haste, where did the women find instruments to accompany their singing?.Why is Miriam referred to as “ the prophetess, Aaron’s sister”? In other words, why Aaron’s sister and not Moses’s, and why is she called “the prophetess” at this juncture?.
However, to fully understand their comments, we must first address two questions that require interpretation: The traditional commentaries offer a few suggestions. What prompted Miriam and the women to rejoice with song, instrumental music and dance? And Miriam sang to them: Sing unto the Lord for He has triumphed, O triumphed horse and its rider He has hurled into the sea. 15:1–18)įollowing the conclusion of the song, the Torah relates that Miriam, leading the women, sang as well: Then Miriam the prophetess, Aaron’s sister, took a timbrel in her hand, and all the women went out after her with timbrels and dancing. Your browser does not support the audio element.Īfter the sea was parted and the Israelites were rescued from the pursuing Egyptians, Moses and the children of Israel sang the Song of the Sea, praising God for having saved them: Then Moses and the children of Israel sang this song unto to the Lord, and they said: I will sing unto the Lord, for He has triumphed, O triumphed horse and its rider He has hurled into the sea.
0 kommentar(er)
