Shevi'i Shel Pesach 5780

(19) We further have to keep in mind that the שירה, song, in our portion is introduced by the words: את השירה הזאת, "-in the feminine gender. This is peculiar in view of the fact that the corresponding song offered by the women under Miriam's leadership is addressed to להם, masculine. Why is Miriam's song not introduced by the words: ותען להן in the feminine gender? There are some linguistic experts who claim that the women never actually engaged in song, that they were not obligated to thank G–d in song but only played the drums and cymbals to give vent to their joy. According to these linguists, a number of Jewish men came to watch the women dance, whereupon Miriam called out to them: "Sing to the Lord, etc." Our sages reject this interpretation, saying that the women paraphrased Moses in their song.

(20) Be that as it may, perhaps we can answer our question with another question. We know from various sources, including the Tanchuma Beshalach 10, that the whole song of הלל is not to be recited on the last day of the Passover, even though it is a full holiday, because G–d said that when He was forced to drown His creatures it would not be fitting for Israel- another one of G–d's creatures- to engage in such expressions of joy as reciting the whole of הלל. How do we reconcile such sentiments with the statement in Proverbs 11,10: באבוד רשעים רנה, "There is jubilation when the wicked perish"? I am indebted to the Zohar's explanation that such jubilation is in place only when the wicked have become so wicked that they have forfeited all redeeming features. As long as the wicked still possess some of them it is not appropriate to rejoice over their destruction, since the fact that the redeeming features did not lead them back to repentance causes sadness in Heaven, and, if G–d killed them all the same He did so only in order to protect the people of Israel or an individual deserving Jew. This is why G–d is described as saddened when מעשי ידי, "My handiwork drowns in the sea." When G–d drowned the Egyptians their measure of sin had not yet reached irrevocable dimensions. G–d killed them only on account of the people of Israel. This is the meaning of Exodus 18,8, where Yitro is reported as having heard what G–d did על אודות ישראל, "On account of Israel." This means that the death of the Egyptians at that time was orchestrated for less than objective considerations. The same considerations apply when we read in 14,25: אנוסה מפני בני ישראל כי ה' נלחם להם במצרים, "I shall flee on account of G–d fighting on behalf of Israel." The שר של מצרים realised that subjective considerations prompted G–d to personally intervene against his proteges and himself. Whenever the expression מפני is used we can understand it in this vein. It suited G–d's purpose at that time to have Israel witness this wholesale destruction of its enemies.

(21) As there are 70 ways to explain the Torah, we are are permitted to approach these problems from a different angle. We will do so by referring to a different Midrash. Commenting on Song of Songs 4,8: תשורי מראש אמנה, Tanchuma Beshalach 10 states that the redemption of the Jews was triggered by G–d's knowledge that they would compose the song of gratitude and extol G–d's virtues as recorded in our portion. In turn the merit that enabled Israel to proclaim this song originally was Abraham's for he had expressed faith in G–d as reported in the Torah (Genesis 15,7) that he believed the promise that he would have children and that their children would inherit the land of Canaan.

(22) The Hebrew expression used here by the Midrash, עתידין ישראל לאמר שירה coupled with the more customary לעתיד לבא for describing an event in the future is somewhat unusual. Why did the Midrash have to repeat itself? Either one of these expressions would have sufficed!

(23) The Midrash's question "By what merit did Israel sing the שירה,” is itself difficult to comprehend! It is the practice of the צדיקים to give thanks to G–d immediately upon receipt of the promise of a forthcoming event. The צדיק does not wait until the promise has been fulfilled. The expression of his gratitude is no more than a true reflection of his abiding faith in G–d. If Moses, nonetheless had delayed his song of thanksgiving until after the miracle promised had actually materialised, this was but due to his lack of confidence in Israel's faith. This is why the Torah waited to report that Israel believed both in G–d and in Moses His servant until after the successful crossing of the sea and the drowning of the Egyptians in it (14,31). Only then was Moses able to break out in song. I have found this answer to the query raised in the introduction of a book called ברכת אברהם.

(24) Our sages in Sanhedrin 94 discuss how G–d had intended to appoint king Chiskiyahu as the Messiah and to make the battle against Sancheriv the one the prophets describe as the war of Gog and Magog. When apprised of this, the Attribute of Justice demurred, saying that if King David, who had composed so many hymns to G–d, had not been found worthy to become the Messiah, how could G–d appoint Chiskiyahu, for whom He had performed so many miracles, and who had not composed a single song of thanksgiving in return as the Messiah? This objection is hard to understand in view of Isaiah 38,9 which introduces a "letter" (poem) from Chiskiyahu in which he expresses his thanks to G–d for his recovery in very lyrical terms. We must therefore assume, that the Attribute of Justice faulted Chiskiyahu for having waited until after he had recovered before composing his poem of gratitude. A man whom we associate with the stature of the Messiah should have thanked G–d immediately after having been told by G–d that he would recover, especially since that promise had been accompanied by a sign from G–d (the sun dial turning backwards).

(25) Now we understand the Midrash which described the Israelites as עתידין ישראל לומר שירה לעתיד לבא. The Midrash tells us that in the future, עתידין, Israel will give thanks by means of a song as soon as they are told good news, even if the promise has not yet been fulfilled. The level of faith that the Jewish people will display at that time will exceed the level they displayed during the Exodus. This is the meaning of the quotation cited in the Midrash שירה לה' שיר חדש. The quotation continues כי נפלאות עשה, "for He has done wonderful things," although no miracles had yet been performed (Psalms 98,1). [We would have expected the sequence in that verse to be the reverse. Ed.] The quotation of the Midrash from Song of Songs 4,8: תשורי מראש אמנה now also falls into line. Israel is encouraged to start singing מראש, immediately, thus displaying its faith, אמונה.

(26) This also explains G–d's comment: "While My handiwork drowns in the sea, you want to intone a song?" G–d must be perceived as saying to Israel: "Had you chanted your song before the drowning of the Egyptians, such a testimonial of your faith in Me would have been very welcome indeed.

(27) We find that women are apt to display a higher degree of faith in the Lord than men. It was due to the merit of righteous Jewish women that the Israelites were redeemed from Egypt. Immediately upon hearing that G–d had promised salvation, they took the drums and cymbals because they believed G–d implicitly. This display of faith turned the women into heroes, a masculine quality; hence the Torah uses the masculine pronoun להם. The men, by comparison were turned into the weaker sex by their lack of faith, so that the Torah uses the feminine gender when describing their song. This is one way of answering some of the questions raised.