by Rabbi Yisroel Rubin
based on the teachings of The Lubavitcher Rebbe, ZT"L

The time of the crossing of the Red Sea was a time of great joy for the Israelites. The Torah relates how Moses led the Israelite men in song, after which Miriam did the same with the women: “Miriam the Prophetess, the sister of Aaron, took the tambourine in her hand, and all the women followed her with tambourines and cymbals. Miriam said to them: ‘Sing to G-d, for He is exalted . . .’ ” (Shemos 15:21).

The Talmud (Sotah 12b) asks: “On what basis does the Torah identify Miriam as a ‘prophetess’?” The Talmud further questions the Torah’s reference to Miriam as ‘the sister of Aaron.’ It asks: Wasn’t she also the sister of Moses? In explanation, the Talmud relates how before Moses was born — when Miriam was the sister only of Aaron —she prophesied, “My mother will give birth to a son who will redeem Israel.”

Why, however, is Miriam described as a prophetess specifically here and nowhere else in the Torah? And why does the Torah find it necessary to single out the women’s singing from among the rest of Israel? Doesn’t it go without saying that Miriam and the women following her were part of the entire Jewish people?

Miriam’s Contribution

In order to appreciate Miriam’s contribution to the Exodus, let us review her personal background and examine the details of her story. The name “Miriam” is derived from the Hebrew word mar, meaning “bitter” (as in maror). Her name relates to the bitter times of Jewish suffering during which she was born and raised.

Pressured by Pharaoh’s decree to kill all male babies, Jewish families started to break apart, and Miriam’s own parents, Amram and Yocheved, divorced. Amid this hopelessness, Miriam prophesied: “My mother will give birth to a son who will redeem Israel.”

Inspired by their daughter’s prediction, Amram and Yocheved remarried. When their baby, Moses, was born, the house filled with light, and Amram kissed Miriam on the head, exclaiming: “My daughter! Your prophecy has come true!”

But three months later, when Moses had to be hidden at the riverbank, her father tapped her on the head, demanding to know; “My daughter! Where is your prophecy?!” Why had it apparently gone unfulfilled? This is why Miriam stood by waiting in the bulrushes — “to know what would happen to him” (Shemos 2:4). Anticipating the realization of G-d’s promise to redeem the Israelites, she remained committed to the veracity of her prophecy (Midrash).

At first, Miriam’s pronouncement of the forthcoming redemption had raised the spirits of the Jewish people, who were suffering under Pharaoh’s harsh decrees and from backbreaking labor. Moses was just a newborn baby, but Amram could sense the fulfillment of the prophecy. As Rashi comments, “The house was filled with light” at the presence of the infant. But the initial spurt of excitement was followed by sadness and great disappointment. To avoid being caught by Pharaoh’s soldiers, who hunted down Jewish baby boys, Moses was placed in the river. Horrible thoughts flowed through people’s minds: “It’s all over!” “The prophecy seems to have gone down the drain,” “Redemption is now impossible.” All appeared lost as Moses, the apparent redeemer of Israel, was doomed.

Despite the circumstances, Miriam refused to concede defeat. She knew that she had not fabricated her prediction; it was divinely inspired. It is easy to imagine Miriam’s predicament in such trying times. The young girl was surely the target of angry questions and doubts. Yet she persisted in her faith and looked forward to the fulfillment of G-d’s promise.

Tambourines

The Torah considers it noteworthy that Miriam and the women did not only sing verbally, but that they were accompanied by tambourines. From where did these tambourines come? An instrument of gaiety and celebration, the tambourine would seem completely out of place during the dark, gloomy years of Egyptian oppression. However, the Midrash states that the Jewish women of that generation had great vision and foresight. Even during the years of bondage, they created and designed tambourines as part of their preparation for the Exodus.

Moreover, these dedicated women transformed their hope into action. Their faith in the redemption was not merely wishful thinking; it was tangible (as in the folk saying: “When praying for rain, carry an umbrella!”). Miriam knew with certainty, regardless of the unrealistic prospects of redemption, that the Exodus was right around the corner.

Miriam’s song at the sea was thus a personal triumph over the naysayers, over so many long years of doom and gloom. Miriam rejoiced and was thankful that her prophecy finally had been proved right. Miriam and the women were fully ready and rose to the occasion for this great and auspicious moment. Having strengthened Israel’s faith during hard times, these women fully deserved to herald the redemption, leaving Egypt with a song in their heart and tambourines in their hands.

Our questions are now answered. The Torah describes Miriam as a prophetess specifically here because it was her prophecy that was vindicated by the Exodus. And it singles out the singing of the Israelite women because their preparation for the Exodus heralded that event. Unlike the men, who expressed their joy in song only after the miracle, the women had envisioned their song while they were still in Egypt.

When we celebrate the holidays, we declare in our prayers: “in those days, in this time.” May Miriam’s song of faith and her tambourine accompaniment continue to inspire us to this very day. May it strengthen our belief in the final redemption as we look forward to the imminent coming of Mashiach.

Copyright Rabbi Yisroel Rubin, Director, Chabad Outreach Centers, Albany, NY.