Why was Miriam a Prophet? Parashat Beshalach Exodus 13:17-17:16

Rashi (Shlomo Yitzchaki, 1040-1105) on Exodus 15:20

AND MIRIAM THE PROPHETESS TOOK — But where had she prophesied? When she was THE SISTER OF AARON alone — before Moses was born she said, “My mother will at some time bear a son who will deliver Israel etc.”, as is stated in tractate Sotah 12b.

Ramban (Moses ben Nachman, 1194-1270) on Exodus 15:20

Sister of Aharon. Since both Moshe and Miriam are mentioned in connection with this song the Torah wished to include Aharon as well. Referring to Miriam as his sister is a way of honoring him because it implies he is the elder brother—as well as a prophet and holy man in his own right—through whom she is to be identified. Alternatively, it is usual for the Torah to identify siblings by reference to their eldest brother as in I Divrei HaYamim 2:42.

Rashi on Exodus 15:20

WITH TIMBRELS AND WITH DANCES — The righteous women in that generation were confident that God would perform miracles for them and they accordingly had brought timbrels with them from Egypt (Mekhilta d'Rabbi Yishmael 15:20:2).

Aviva Zornberg, The Particulars of Rapture: Reflections on Exodus (225-226)

At the end of the Song, Miriam (the prophetess, as the Torah emphasizes) leads the women responsively in another Song. She is, indeed named for the first time, as she sings and dances; though she figured prominently in chapter 2 (bringing the infant Moses to his mother to nurse), she has remained anonymous, simply "Moses's sister," until now. Essentially, she plays the role of Moses among the men; she sings and the women answer...

The clearest contrast to the men is that the women play musical instruments -- "drums" -- and dance during their Song; also that the opening words of their Song -- "Sing to God..." are not identical with those of the men's Song -- "Let me sing to God..."

All the difference of what the women bring to their Song is crystallized in these drums, expressive of faith in what is not yet....They prepare for miracles: almost a contradiction in terms. They are set for wonder, carrying the instruments of song with them through the corridors of fear...

The fact that "Miriam, the prophetess," leads the women reminds us of her prophetic function in the dark days of Egypt. But, more poignantly, her very name is connected with the bitterness (Marah) of those days. The midrash [commentary] links her, unlike the other redeemers, Moses and Aaron, back to the beginnings of Egyptian persecution:

"I had no peace" (Job 3:26): from the first decree that Pharaoh laid upon me - "And they embittered (va-yimareru) their lives" (Exodus 1:13)...But then God raised up a redeemer for me -- that is, Miriam, named for bitterness. (Exodus Rabbah 1:12 and 12:3)

The very origin of the story of the Exodus is signified by "bitterness." Still nameless, and with this bitterness of her people's suffering in her veins, Miriam rises as a prophetess. She redeems it, but not in a magical sense. She does not make it disappear: rather, she re-deems it, she re-thinks it, she sings it into a different place. Forever, her name will speak of it. Her Song will arise from it, anticipating the future without denying present and past.

Judith Plaskow, Standing Again at Sinai: Judaism from a Feminist Perspective (38-39)

...important religious roles were sometimes available to individual women. On the other side, however, whatever they tell us of women's religious power, the stories of exceptional women also allow us to glimpse a process of textual editing through which the roles of women are downplayed and obscured. Miriam, for instance, is called a prophetess. As the one who leads the women in a victory dance on the far shores of the Red Sea, she is clearly an important religious figure in the preconquest Israelite community...

The same passages that hint at Miriam's importance, however, at the same time undercut it. The dance at the Sea links Miriam with a foundational event of Israelite history, but she appears in the narrative with no introduction and no account of her rise to religious leadership. This surprising silence suggests that there were other Miriam traditions that were excluded from the Torah....

The Torah leaves us, then, with tantalizing hints concerning Miriam's importance and influence and the nature of her religious role, but she is by no means accorded the narrative attention the few texts concerning her suggest she deserves.

Questions for Discussion

• Have you ever learned that Miriam was a neviah, a prophetess before? Why or why not, do you think?
• Why does the Torah call Miriam a prophetess? What did she do to earn this title? How much information does the Torah give us? What do the rabbinic commentators say about this and why?
• What are some other, including feminist ways to read these texts? How do they differ? Do any speak to you?
• What do you think about Miriam's role in Egypt and beyond? How do you relate to her as a prophet, a leader, and/or sister?