One of my private theories is that -- after passing through the Red Sea and then seeing the Egyptians drowned after -- the Israelites were starting to panic. The reality of "we can't go back" was starting to set in; it was a permanent, drastic, irrevocable change point in their lives; and they were starting to doubt, starting to feel the "we were better off in safe captivity" / "have we come out here only to die" that crops up later. And that Miriam could tell things were starting to fall apart, and very deliberately started a song of celebration, of "God is helping us", to change the mood.
It's worth noting, I think, that the Song at the Sea is commonly referred to as _Shirat Miriam_, Miriam's Song, and is the basis for recognizing Miriam's status as a prophet. The text may have put (moved?) her to the coda rather than the introduction of the song, but it's still called by her name and not her brother's.
Part (most) of thoughts on leaving Egypt with babies and timbrels:
When the Israelite women packed their meager belongings before the Exodus, were they thinking only about celebrating miracles? Unlikely. Pause for a moment and imagine: what it was like to leave Egypt with a two-and-a-half-year-old?
Before they were used to praise the Redeemer and celebrate redemption, the timbrels could entertain, soothe or, at least, distract hungry, confused and frightened babies and children. Before they were tools of liberation, the timbrels were tools of care....
Ethics of care were exemplified during the journey out of Egypt not only by the Israelite women but also by the Holy Blessed One, who cared for the hungry toddlers. In Midrash Shemot Rabbah, Rabbi Nehorei explains: “When passing through the sea, an Israelite woman who was carrying a crying child could reach out her hand, and pluck an apple or pomegranate out of the sea and gives to the child.” The shiny red, sweet fruit appears when as needed. The toddler is fed and the parents – who apparently lacked experience in traveling with children – learned a lesson: don’t budge without taking snacks for the children.
The people of Israel marched in the mud and in the dark, between walls of water, came to the other side and burst into song, in two choruses.
About one it is said: “Then Moses and the Israelites sang this song to the Eternal. They said: I will sing to the Eternal, for God has triumphed, yes, triumphed” (Exodus 15:1). Although they are singing together, each one stands as individual, using the singular “I will sing.”
About the other chorus, we are told, “Miriam chanted responsively with them: “Sing [plural] to the Eternal for God has triumphed, yes, triumphed” (verse 21). Miriam leads and asks for a response from the women. They answer and sing together using plural language.
I wish I could claim that gender segregation at the sea is a thing of the past, but this goal remains unattained, in numerous ways. It is not enough that women can now work in traditionally "male" professions. It is also important for men to take on the work of care....
Until society appreciates and rewards fairly care-oriented people who sing their song in the plural, in a manner similar to the individualists who espouse personal achievements, we will not reach the Promised Land.
One of my private theories is that -- after passing through the Red Sea and then seeing the Egyptians drowned after -- the Israelites were starting to panic. The reality of "we can't go back" was starting to set in; it was a permanent, drastic, irrevocable change point in their lives; and they were starting to doubt, starting to feel the "we were better off in safe captivity" / "have we come out here only to die" that crops up later. And that Miriam could tell things were starting to fall apart, and very deliberately started a song of celebration, of "God is helping us", to change the mood.
This is beautiful.
It's worth noting, I think, that the Song at the Sea is commonly referred to as _Shirat Miriam_, Miriam's Song, and is the basis for recognizing Miriam's status as a prophet. The text may have put (moved?) her to the coda rather than the introduction of the song, but it's still called by her name and not her brother's.
This essay knocked the wind out of me, Rabbi. Thank you.
I love synchronicities like this.
Thank you so much!
Excellent essay and THANK YOU for the link at the bottom!!
Part (most) of thoughts on leaving Egypt with babies and timbrels:
When the Israelite women packed their meager belongings before the Exodus, were they thinking only about celebrating miracles? Unlikely. Pause for a moment and imagine: what it was like to leave Egypt with a two-and-a-half-year-old?
Before they were used to praise the Redeemer and celebrate redemption, the timbrels could entertain, soothe or, at least, distract hungry, confused and frightened babies and children. Before they were tools of liberation, the timbrels were tools of care....
Ethics of care were exemplified during the journey out of Egypt not only by the Israelite women but also by the Holy Blessed One, who cared for the hungry toddlers. In Midrash Shemot Rabbah, Rabbi Nehorei explains: “When passing through the sea, an Israelite woman who was carrying a crying child could reach out her hand, and pluck an apple or pomegranate out of the sea and gives to the child.” The shiny red, sweet fruit appears when as needed. The toddler is fed and the parents – who apparently lacked experience in traveling with children – learned a lesson: don’t budge without taking snacks for the children.
The people of Israel marched in the mud and in the dark, between walls of water, came to the other side and burst into song, in two choruses.
About one it is said: “Then Moses and the Israelites sang this song to the Eternal. They said: I will sing to the Eternal, for God has triumphed, yes, triumphed” (Exodus 15:1). Although they are singing together, each one stands as individual, using the singular “I will sing.”
About the other chorus, we are told, “Miriam chanted responsively with them: “Sing [plural] to the Eternal for God has triumphed, yes, triumphed” (verse 21). Miriam leads and asks for a response from the women. They answer and sing together using plural language.
I wish I could claim that gender segregation at the sea is a thing of the past, but this goal remains unattained, in numerous ways. It is not enough that women can now work in traditionally "male" professions. It is also important for men to take on the work of care....
Until society appreciates and rewards fairly care-oriented people who sing their song in the plural, in a manner similar to the individualists who espouse personal achievements, we will not reach the Promised Land.
https://kevakavanna.blogspot.com/2022/04/httpskevakavanna.blogspot.com202204timbrels.html
Brilliant work, Rabbi Danya. Thank you.
To add to the mobilizing information (for those who reside in the US), you can also contact your Senators via this page: https://www.senate.gov/senators/senators-contact.htm.
Make good trouble!