Three songs can be found in the Torah. In addition to Shirat HaBe’er – the song of the well, found in Parshat Chukat – and Shirat Ha’azinu, the most well-known song is Shirat HaYam, sung by Moshe and Bnei Yisrael after they crossed Yam Suf.
The Mishna Berurah says (Shulchan Aruch, Orach Chaim 51), one should recite this paragraph each day with joy, imagining they themselves crossed Yam Suf that very day. He adds, one who recites the shira with such simcha will be forgiven for all their sins. While all tefillot should be studied and recited with kavana, this small undertaking is something we should all try to take on, at least this Shabbat. The Chida says, it must also be sung with a tune, just as one would sing when standing on dry land as their enemies are vanquished at sea.
Was this the first song sung by humanity in the world? Chazal debate this question. The Midrash says (Shemot Rabba 23:4):
From the day Hakadosh Baruch Hu created the world until Israel stood at the sea, we do not find a person who sang a song to Hakadosh Baruch Hu other than Israel. He created Adam, the first man, and he did not recite song. He rescued Avraham from the fiery furnace and from the kings, and he did not recite song. He rescued Yitzchak from the knife and he did not recite song. He rescued Yaacov from the angel, from Eisav, and from the residents of Shechem, and he did not recite song. When Israel came to the sea and it was split for them, they immediately sang a song before Hakadosh Baruch Hu, as it is stated: “Then Moshe and Bnei Yisrael sang.” That is, “she opens her mouth with wisdom.” Hakadosh Baruch Hu said: “I have been waiting for people such as these to recite song.” Az means nothing other than rejoicing, as it is stated: “Then our mouth will be filled with laughter” (Tehillim 126:2).
The Maharzu and others ask how is this possible when we know Adam HaRishon recited Mizmor Shir L’Yom HaShabbat, and Avraham Avinu recited Maskil L’Eitan HaEzrachi? Yaacov Avinu is also credited with writing, and reciting, numerous chapters of Tehillim while in the house of Lavan. Moshe Rabbeinu, too, is credited with writing eleven chapters. So, why is this Midrash giving credit to Bnei Yisrael as having sung the first song after having crossed Yam Suf?
The Midrash Tanchuma says (Beshalach 10:3), Bnei Yisrael sang ten songs to reflect the ten miracles performed on their behalf. The first of which was sung in Egypt, on the night of the Pesach Seder, as it says: You shall have a song as in the night when a holy feast is kept (Yeshayahu 30:29). The second is that found in our Parsha, sung at Yam Suf. Other sources have similar lists, strengthening the question how Shirat HaYam can be considered the first song ever sung.
Naturally, the words of the Midrash are deep and complex, and must be studied on multiple levels to understand their true meaning. This includes how songs are counted, the variance between a shir and a shira, and the difference between songs that are sung with the term leimor (speaking onward) versus those sung without such mention. There is much to learn and appreciate on this topic.
The Mechilta says, all songs are in feminine tense, with the exception of shira d’le’atid lavo, songs for the future, which are in the masculine tense. The reason given is that women experience the pains of childbirth, and all miracles performed are followed by an element of pain. On the other hand, future songs, to be sung following our geula, will see no pain experienced following the miracles witnessed.
Shemen Rosh (Pesach) presents a logical explanation and idea. The songs sung up to that point, such as that sung by Adam HaRishon, were in the form of shir and sung by only one individual and to themselves. Yam Suf was the site of the first concert, where people joined together to sing in unison.
I’d like to focus on several connections between our Parsha and the Haftarah we’ll read this week. Bnei Ashkenaz, Sepharad, and Teiman each have different variations as to where the Haftarah begins and ends, but they all pivot on the song of Devorah. Bnei Ashkenaz read two full chapters in Shoftim (4-5) and include the preface story of Sisera’s fateful demise at the hands of Yael, followed by the song sung by Devorah and Barak.
B’ezrat Hashem, in exactly three months we’ll all be in Yerushalayim getting ready for our Pesach Seder. I strongly urge everyone to start placing their orders for lambs now, as demand will skyrocket, and prices will shoot through the roof, no doubt. On the seventh day of Pesach, we’ll return to the first half of Beshalach, but our Haftarah will be different. It will be a different song, that of David HaMelech after he was saved by Hakadosh Baruch Hu from the hands of all his enemies (Shmuel II, 22). Why do we switch Haftarahs? The song of Devorah is the most appropriate to read on the last day of Pesach, as it contains the most linguistic and conceptual parallels to Shirat HaYam, not to mention that the original story in Shoftim took place on Pesach. Why was it chosen for Parshat Beshalach but not when that text is revisited? Or why don’t we read David HaMelech’s song both times if that’s the right fit? Why the split?
Baruch Hashem, we have many sefarim today on the Nevi’im and on the Haftarahs, something that was not the case fifty years ago. Much of what I’ll share on this topic involving the comparison of the Haftarahs comes from the sefer Ma Shehaya Hu Sheieye on the Haftarot. Chazal say there is a profound connection between David HaMelech and Moshe Rabbeinu. The Ohr HaChaim Hakadosh goes so far as to say there is a part of Moshe in David, and a part of David in Moshe, and we’ll soon understand this idea a bit better. Midrash Shocher Tov says (1:2), Moshe was the most praiseworthy of all prophets and David the most praiseworthy of all kings, and their respective actions and experiences are then lined up to mirror one another across the ledger. Sefer Chasidim (355-356) adds that the two are equal – both ruled forty years and both judged Bnei Yisrael. Also, both Moshe and David, along with Yosef, died on Shabbat, and as a result we recite Tzidkatcha Tzedek on Shabbat afternoon. Lastly, both lived less years than their fathers.
The Rokeach (Vayechi) adds that both Moshe and David, before attaining their esteemed positions, experienced being driven away from home – Moshe by Pharoah, and David by his father – and were compelled to work as shepherds. The Midrash explains (Shemot Rabbah 2:3), Hakadosh Baruch Hu does not bestow greatness upon a person until first testing them with a minor matter; citing the banishment of Moshe and David as examples, along with their successful tests in how they tended to their animals in a trustworthy manner. The Midrash (Shemot Rabbah 2:12) details how Moshe and David were tested through their handling of animals – including how Moshe carried one tired sheep home from afar, and David fed his flock in a strategic sequence that resulted in each age group finding the grass most suitable for the sharpness of their teeth. Both were consequently trusted with the flock of Hakadosh Baruch Hu – i.e., Bnei Yisrael.
Both Moshe and David were born to fathers who were two of only four people to die without having committed a sin. The Gemara (Shabbat 55b; Bava Batra 17a) tells us both Amram and Yishai died b’eteiyo shel nachash – because of the counsel of the ancient snake, i.e., due to the sin of Adam with the snake in Gan Eden.
The Gemara (Sotah 9a) says lo shaletu soneihem b’ma’aseihem – Moshe and David did not have enemies rule over their achievements. Everything they built remained in existence forever. This is why neither were permitted to build the Beit Hamikdash, as Hakadosh Baruch Hu would not have been able to destroy it, and instead of unleashing His wrath on sticks and stones, He would have been forced to punish Bnei Yisrael directly for their sins. This learning comes from Tehillim (79:1), and its usage of the introduction Mizmor rather than Kinah when speaking of the Beit Hamikdash’s destruction. The Gemara (Kiddushin 31b) explains that the term normally used for a dirge (Kinah) was not employed here because the punishment was only executed on sticks and stones, and not on the people.
The Ba’al HaTurim, in Parshat Shemot, makes another connection between the two via the terms found at the origin of their stories. Vayelech ish mibbeit Levi vayikach et bat Levi – the words vayelech ish are used to describe Amram marrying Yocheved, after which Moshe was born. Similarly, at the opening of Megillat Ruth, the same wording: Vayelech ish mibbeit Lechem Yehuda. The latter describes Boaz, who went on to marry Ruth, leading to the birth of David. The Ohr HaChaim explores Moshe Rabbeinu’s role as the go’el – redeemer (Bereshit 49:11):
You, my reader, are surely familiar with the words of the Zohar that Moshe is viewed as the redeemer who redeemed our forefathers and as the redeemer who will lead their children back to the land of their ancestors as is written in Kohelet (1:9): Mah shehaya hu sheyihiyeh. The first letters of the first three words of that line form the acronym, Moshe.
The Ohr HaChaim then addresses the obvious question of how that can be, given the go’el of the future will be from the tribe of Yehuda and will either be a descendant of David HaMelech or David himself. How can we say the redeemer of the future will be Moshe, from the tribe of Levi?
You must realize the soul of Moshe was composed of all twelve tribes of Israel, all the 600,000 being "branches" of it. David's soul therefore was also a branch of Moshe's soul. This is also why you find that while in the desert Moshe performed the duties of king, Kohen, Levi, Navi, scholar, and military hero. He was only able to perform all these functions because his soul comprised all branches of holiness. When the redeemer will appear in the future, it will be revealed that Moshe was the root of all monarchy in Israel and that David will be perceived as Shiloh – with the same numerical value as Moshe (345).
If Moshe and David are one and the same, sefer Ohel David brings us a tremendous idea. Each morning, in Baruch She’amar, we say:
With the songs of David we will extoll Hakadosh Baruch Hu.
There’s only one problem. If we flip ahead a few pages, we find the paragraphs describing Hakadosh Baruch Hu saving Bnei Yisrael from the Egyptians, and the people together with Moshe singing the praises of Shirat HaYam. Sure, we have several chapters of Tehillim beforehand that do indeed come from David HaMelech, but the correct language in that case would be mi’shirei David avdecha – from the songs of David, as they’d only be a part of what we recite in Psukei Dezimra and not the entirety. How is this reconciled?
Ohel David answers, David proclaims: Vayiten b’fi shir chadash – And He has put a new song in my mouth (Tehillim 40:4). Rashi explains that this new song refers to Shirat HaYam. If we maintain that Moshe Rabbeinu and David HaMelech are one, with the Neshama of Moshe being present within David, then when Moshe stood on the shores of Yam Suf and recited Shirat HaYam, David was with him! When we say that we’ll praise Hakadosh Baruch Hu with the songs of David HaMelech, that includes the Shirat HaYam which he is connected to through Moshe.
Following that learning of the connections between Moshe Rabbeinu and David HaMelech, we’ll tackle a Halachic topic which will lead us to a magnificent idea on both the Haftarah and Parsha.
The Munkács Rebbe, in his sefer Nimukei Orach Chaim, asks a question exclusively for Ashkenazim, who begin this week’s Haftarah with u’Devorah isha neviah eshet Lapidot. If the Haftarah is meant to connect to the Parsha, how do we explain twenty pesukim that recount the battle with Sisera, and how Yael lured him into his demise? The connections to our Parsha begin only in the next chapter. The Rebbe was asked, what would happen if someone got up to read the Haftarah, recited the brachot, and read just the first chapter without continuing into Devorah’s song? What would they do if the ba’al maftir finished asher hichritu et Yavin melech Kena’an, sang the brachot up to the grand finale Mekadesh HaShabbat, and walked back to his seat? Would they need to add the song of Devorah in order to connect with the Parsha?
A similar question is asked elsewhere, when a special Haftarah is read to reflect a special day – such as Rosh Chodesh – rather than match the Parsha’s contents. If someone had a sudden mental lapse after hearing the maftir of Rosh Chodesh and read the Parsha’s usual Haftarah, would they need to re-read it? The answer for that case is, there is no requirement for more. The obligations were met.
Badei Hashulchan asks what the ruling would be if someone read a completely unrelated Haftarah. What if after hearing Parshat Beshalach, someone got up and read about four lepers – the Haftarah of Parshat Metzorah? Now, this could never happen to Bnei Sepharad, Bnei Teiman, or some Bnei Ashkenaz since the Haftarah is read out loud and someone would certainly catch the mistake and jump on it. But for those who read the Haftarah quietly until reaching the final word or two before transitioning into audible brachot, it could happen. What would they do?
Badei Hashulchan says he must recite new brachot and read the correct Haftarah. Back to the case of skipping the song of Devorah this week, the Nimukei Orach Chaim says yes, the Haftarah must be repeated, and vatashar Devorah read, but without any additional brachot recited. Obligations are met only after reading the song of Devorah.
Rabbotai, here is a very simple snag. Presumably, there are more connections between our Parsha and the introduction to the Haftara – the story of Yael and Sisera – than there are with the song of Devorah that follows.
In the Parsha, we’re told Hakadosh Baruch Hu looked upon the Egyptians to destroy them, et machaneh Mitzrayim vayaham. According to the Ba’al HaTurim, this is identical to what was done to Sisera: et hamachaneh kol harechev v’et kol Sisera v’et Hashem vayaham. The pillar of cloud rendered the sea-bed clay, and the pillar of fire made it so hot that the horses' hooves fell off, causing the soldiers to be thrown from their chariots in all directions. In the case of Sisera, the wheels all melted, and the same fate awaited the soldiers. In the Parsha, we’re told lo-nish’ar bahem ad-echad – not so much as one remained of them. And after the battle with Sisera’s army, lo nish’ar ad-echad – not one was left.
Additionally, the Midrash says that everything that happened to Sisera also happened to Pharoah, because both were haughty and the haughty are judged by fire. Pharoah by the plague of hail and the pillar of fire, and Sisera by way of stars dropping from their alignment and consuming his troops in flames: shamayim nilchamu hakokhavim mim’silam nilchamu im Sisera.
Additional parallels exist, including both Pharoah and Sisera being intentionally ridiculed in how they met their fate, leaving us to ask – why would it not be sufficient to read the first half of the Haftara? Why is that chapter not the primary section read by all customs and forbidden to skip over? The sefer Ma Shehaya asks this question. Rabbotai, we’ll now see that it is a whole lot deeper than just two sequential stories across two chapters of Nach!
On that day Hashem delivered Bnei Yisrael from the hand of Egypt. They saw the Egyptians dead on the seashore.
The Gemara (Pesachim 118b), quoted by Rashi, explains that the sea threw the Egyptians’ bodies out on its shore so Bnei Yisrael would see them there, and not fear they’d reappear on the other side from which they entered and resume pursuit. At first, the bodies flailed around in the water, some quickly sinking like a stone and others bobbing around and suffering for a while until finally dropping to the bottom. Each Egyptian according to the exact degree of punishment they deserved. The Gemara says, the fish sang ve’emet Hashem l’olam – And the truth of the Lord endures forever, while the bodies filled the water.
What took place at that moment? Why did they recite that song, which differs from the song attributed to them in Perek Shira? As the Egyptians bobbed around in the water, Bnei Yisrael stood on the shore, all smiles, pointing to their former oppressors. “Look, there’s Mohammed going up and down! Hey, there’s Farouk, and now he’s gone!” At that point, however, one of them started spreading rumors: “Don’t think these Egyptians are such tembelim. They aren’t so stupid. Did you see Khan Yunis and its 600 kilometers of underground roads? The Egyptians already dug tunnels under Yam Suf, and whether an hour, day, week, or month from now, they’ll emerge from hidden shafts on the other side and attack again!” Bnei Yisrael entered panic mode, trying to find where the Egyptians disappeared to, and from where they’d reappear. They approached Moshe Rabbeinu and insisted he deal with the matter immediately, and Moshe turned to Hakadosh Baruch Hu. Hakadosh Baruch Hu told the Minister of the Sea to toss all the bodies out onto the shore, so the people would see them. The sea was commanded to spit out six hundred chariots of bodies, and responded, “What? Spit them out? Baruch Hashem there’s now enough food here for months! The fish are ecstatic! The sharks and dolphins too! And you want me to give up this bounty?” Hakadosh Baruch Hu replied, “Do not worry. I will compensate you with one-and-a-half times the amount.” The sea obliged and tossed the bodies out. The Midrash says, the Egyptians were still clinging to life, allowing Bnei Yisrael to identify their tormentors and deliver a final blow. They brought their large dogs for the task, and the dogs bit limbs off of the Egyptians as punishment for their acts of terror.
Vayar Yisrael et-Mitzrayim met al-sfat hayam – The death of the Egyptians was then witnessed by Bnei Yisrael, putting to rest any concerns of a re-emergence.
(Without going into detail, the land then wanted to return the Egyptians’ remains to the sea, for the fish to eat, but the sea refused the offer. It would be whole bodies or nothing. Maybe we’ll talk about this at length another time, with the commentary of Targum Yonatan.)
There was now a debt of 900 chariots of bodies to be honored by Hakadosh Baruch Hu, k’viyachol, and the sea wanted a guarantor. The Kishon River was given that role. Fast-forward to the battle at the opening of our Haftarah and 900 chariots – equivalent to tanks – arrived at the Kishon. The precision weaponry used to destroy them were stars. Hakadosh Baruch Hu removed them from their alignment, and they came down to burn the tanks to the point where the metal detached, and the soldiers started bouncing around in all directions and then into the Kishon. Hakadosh Baruch Hu then instructed the Kishon to gather the bodies and carry them off to the sea. Why? Because a promise was made to the fish at Yam Suf. When the sea received its payback, at the rate of 1.5x, they sang out: ve’emet Hashem l’olam – And the truth of the Lord endures forever. In her song, Devorah expresses: bi’froa perayot b’Yisrael – the debt of Hakadosh Baruch Hu was repaid (para).
With this, not only is the story of Sisera’s defeat similar to that of the Egyptians, but the story we read as an introduction in our Haftarah is the same subject matter as in our Parsha! The 600 chariots at Yam Suf, prior to Bnei Yisrael’s shira, became the 900 chariots at the Kishon, prior to Devora’s shira.
And with that, our question completely changed. The question is no longer why the first chapter of the Haftarah can be skipped while the second cannot, but rather, why do we even read the second chapter – the song of Devorah – at all?
The answer I’d like to focus on is tied to another Kabbalistic topic, as found in the Megaleh Amukot.
