Page 34 - HaMizrachi #8 Pesach

Dr. Bryna Jocheved Levy

Miriam

THE PROPHETESS

he drama of the Exodus reached during their sojourn in the desert. Moshe Rabbinic literature also credits Miriam
its crescendo as the Red Sea split was responsible for the manna, Aharon with insight and foresight. The rabbis
T and Bnei Yisrael traversed the for the pillar of cloud, and Miriam for the embellished her portrait through this
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raging waves. That moment is recorded itinerant well. aggadah: when Amram heard of Pharaoh’s
in a song sung in two voices; the voice of decree, he separated from his wife,
Moshe and the voice of his sister Miriam. A careful reading of our verse suggests that figuring that having more children was
Moshe’s “Song of the Sea” is quoted by Miriam’s position was that of a prophetess. counter-productive. Miriam argued that
Scripture in full, whereas Miriam’s song How did she she merit that epithet? her father’s action was worse than the
appears to be a two-verse refrain echoing Listening carefully to Miriam’s voice will royal decree. Pharaoh devised to kill only
Moshe’s oratorio: the males, not the females. To destroy
allow for a broader definition of prophecy. body, not soul.
“Then Miriam, the prophetess, Aharon’s The first time we hear her is in the story
sister, took a timbrel in her hand, and all of the birth and salvation of the infant Perhaps this aggadah suggests a clear
the women went out after her in dance Moshe. As she stands watch over him, distinction between male linear thinking
with timbrels. And Miriam chanted she catches sight of Pharaoh’s daughter. versus female cyclical thinking. Miriam’s
for them: sing to the L-rd, for He has Witnessing the Egyptian princess dispute with her father was aimed at
triumphed gloriously; horse and driver discovering her baby brother, she offers resolving the cognitive dissonance
He has hurled into the sea” (Exodus the services of a wet nurse. Unbeknownst between masculine logic and feminine
15:20-21). to the princess, the wet nurse she procures hope and faith. But the rabbis used this
is Moshe’s very own mother. exchange to enhance Miriam’s image
The portrait of Miriam leading the as a prophetess. Not only because her
women in song and dance has been Consider the course of events. Yocheved, prediction transpired, but because
etched for posterity in the nation’s Moshe’s mother, was unable to watch her it illustrates her ability to rise above
collective consciousness. The Torah not baby’s final demise. Young Miriam was circumstance and raise others, beyond an
only records her chant, it accentuates appointed to report the painful details uncertain present to a future of greater
her leadership role. Just as Moshe led the to her. When Miriam saw the child saved clarity. She was a woman of extraordinary
Children of Israel in song, Miriam led the by the princess, she could have run home vision.
women’s chorus. and shared her joy and relief with her
parents. But she went beyond. She braved Finally, one wonders where all of the
Her role in the process of redemption is approaching the princess and ingeniously women acquired their timbrels from?
corroborated by Micha: “In fact, I brought returned the child to his family. Surely they had no time to pack their bags
you up from the land of Egypt, I redeemed as they fled from their enemies. It was
you from the house of bondage, And I sent Although her considerations may have Miriam, their prescient leader, who issued
before you Moshe, Aharon and Miriam” been personal and pragmatic, they reflect the directive. Out of the darkness she
(Micha 6:4). a certain long-range vision. She concerned foresaw celebration and encouraged her
herself with the child’s spiritual wellbeing, constituency to lift their eyes and spirits,
Nevertheless, Miriam’s precise part in
the triumvirate is open to interpretation. not merely his physical safety. Even at to prepare themselves to sing the glorious
Targum Jonathan translates the above this early stage, her prophetic proclivities song of redemption.
verse, elaborating upon the role of were not a function of prognostication
each player: “… Moshe to teach the but rather of farsightedness. She was the 1 Ta’anit 9a.
law, Aharon to atone for the nation and enabler whose opening words set the 2 Sotah 12a.
Miriam to teach the women.” process of redemption in motion. And it
was her words which brought redemption Dr. Bryna Jocheved Levy is the Rector
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The Gemara suggests that each leader to a close with the final encore of “the of the Bellows Eshkolot Graduate
contributed to the wellbeing of the nation Song of the Sea.” Program in Biblical Studies at Matan

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