This week’s parasha, Beshalach, presents the conclusion of the Jewish people’s miraculous exodus from Egypt with their crossing the dry sea bed of the Red Sea and the destruction of Paroh and his army. The Torah records the Jewish people’s reaction to the splitting of the Red Sea – they feared G-d and they believed in G-d and in Moshe His servant.
The Torah continues with the passage of az yashir, “Then Moshe and b’nei yisrael sung this song to Hashem and they said the following …”, and the presentation of shirat hayam – the song of the sea – a song of praise of G-d describing His saving the Jewish people from Egypt.
The shirat hayam is tightly written verse. The language is dense and subtle. The meter is consistent. It is a beautiful piece of poetry.
Our chachamim debate a very curious issue regarding the shira. How exactly was it recited? The Gemara and the Mekhilta record four different opinions answering this very question.
The first opinion holds that for each verse of the shira, Moshe read one verse then the Jewish people repeated it.
The second opinion holds that for each verse of the shira, Moshe read one verse of the shira and then the people proclaimed ashira la’Shem ki ga’o ga’ah – “I sing to G-d for He is most high” – and so on for each subsequent verse of the shira.
The third opinion states that for each and every verse, Moshe read the first half of one verse, b’nei yisrael repeated the first half of the verse and they both completed the verse together.
The fourth opinion maintains that Moshe read the first half of the first verse and the people completed that verse and the rest of the entire shira without Moshe.
What are our chachamim arguing about? What is the basis of their debate?
On the surface, this discussion seems technical – how was az yashir sung? However, the pattern of singing this song of praise to Hashem may reveal a more fundamental issue about Moshe’s relationship with the Jewish people at this first moment of their emergence as an independent nation. Unquestionably, Moshe was their leader. The Torah attests to this fact in the verse prior to the shira – “and they believed in Hashem and in Moshe His servant.” Perhaps our sages are debating the specific role that Moshe took in relation to the people at this specific time.
The first position – that Moshe read each verse which the people repeated – maintains that Moshe was serving as b’nei yisrael’s teacher. They had experienced wondrous miracles. They had seen G-d’s omnipotence first-hand. They were inspired to learn more about Hashem. Moshe’s role was that of rebbi – teacher. Through the shira, he taught them lessons about G-d’s greatness – verse by verse. Like a school-teacher, Moshe pronounced the lesson and b’nei yisrael repeated it. Moses was acting as Moshe Rabbenu – Moses our teacher.
The other three positions share a different premise. They maintain that Moshe served as the shaliach tzibur of b’nei yisrael – their chazzan. It was precisely at the moment when Hashem had demonstrated His omnipotence by saving b’nei yisrael that they were inspired to praise Him. Moshe’s role was that of a chazzan to lead them in prayer. Through the shira, he led them in praising G-d.
From this perspective, these latter three positions are debating the exact role of chazzanut that Moshe took. While they all agree that Moshe was acting as a shaliach tzibbur, they disagree over how active Moshe was in leading their praise of Hashem. Let’s examine these latter three positions. In one, Moshe proclaims the entire shira with each verse punctuated by the people’s attestation that, “I sing to G-d that He is most high”. According to this position, Moshe praised Hashem as the Jewish people’s representative. This model is similar to the prayers that we say for the welfare of the State of Israel – the chazzan prays as our representative and we answer, “amen.”
According to the next opinion, Moshe began each verse, the Jewish people
repeated what Moshe said and they all finished each verse together. According to this position, Moshe and the people were partners – equals. They each invited the other to praise Hashem together. This model is similar to barechu – the chazzan announces, “Let us bless G-d”. The congregation answers, “G-d is blessed forever”. The chazzan repeats, “G-d is blessed forever”.
According to the final position, Moshe began the first verse and b’nei yisrael concluded the entire shira. According to this opinion, Moshe, as an expert in prayer, started the Jewish people off – but b’nei yisrael, as independent petitioners, praised Hashem. This model is similar to most of tefila – the chazzan starts with the first words and the congregation reads the entire tefila by themselves.
To summarize, within these four opinions about how the shira was sung, we have two distinct opinions about what function Moshe was serving at the singing of the shira – was he acting as the Jewish people’s rebbi or as their chazzan. Furthermore, within those opinions that maintain that Moshe was serving as chazzan, there is a debate regarding the degree of Moshe’s leadership – how substantively did Moshe represent the Jewish people.
From our analysis of the way in which he led the shira, Moshe offers us four paradigms of leadership – paradigms that are particularly relevant when considering our relationship with MHA or with other Jewish institutions.
The first is that of teacher - we should aim to follow Moshe’s lead and project the ideas and values of the Torah.
The second is that of trustee – we should aim to follow Moshe’s lead and act in the community’s best interest as its representative.
The third is that of partner – we should aim to follow Moshe’s lead by inviting others to partner in promoting the community’s welfare.
The fourth is that of initiator – we should aim to follow Moshe’s lead by working to create opportunities for others to lead and to meaningfully effect change in the community.
By emulating Moshe in these ways, each of us can work together to build a stronger Jewish community.
The Torah continues with the passage of az yashir, “Then Moshe and b’nei yisrael sung this song to Hashem and they said the following …”, and the presentation of shirat hayam – the song of the sea – a song of praise of G-d describing His saving the Jewish people from Egypt.
The shirat hayam is tightly written verse. The language is dense and subtle. The meter is consistent. It is a beautiful piece of poetry.
Our chachamim debate a very curious issue regarding the shira. How exactly was it recited? The Gemara and the Mekhilta record four different opinions answering this very question.
The first opinion holds that for each verse of the shira, Moshe read one verse then the Jewish people repeated it.
The second opinion holds that for each verse of the shira, Moshe read one verse of the shira and then the people proclaimed ashira la’Shem ki ga’o ga’ah – “I sing to G-d for He is most high” – and so on for each subsequent verse of the shira.
The third opinion states that for each and every verse, Moshe read the first half of one verse, b’nei yisrael repeated the first half of the verse and they both completed the verse together.
The fourth opinion maintains that Moshe read the first half of the first verse and the people completed that verse and the rest of the entire shira without Moshe.
What are our chachamim arguing about? What is the basis of their debate?
On the surface, this discussion seems technical – how was az yashir sung? However, the pattern of singing this song of praise to Hashem may reveal a more fundamental issue about Moshe’s relationship with the Jewish people at this first moment of their emergence as an independent nation. Unquestionably, Moshe was their leader. The Torah attests to this fact in the verse prior to the shira – “and they believed in Hashem and in Moshe His servant.” Perhaps our sages are debating the specific role that Moshe took in relation to the people at this specific time.
The first position – that Moshe read each verse which the people repeated – maintains that Moshe was serving as b’nei yisrael’s teacher. They had experienced wondrous miracles. They had seen G-d’s omnipotence first-hand. They were inspired to learn more about Hashem. Moshe’s role was that of rebbi – teacher. Through the shira, he taught them lessons about G-d’s greatness – verse by verse. Like a school-teacher, Moshe pronounced the lesson and b’nei yisrael repeated it. Moses was acting as Moshe Rabbenu – Moses our teacher.
The other three positions share a different premise. They maintain that Moshe served as the shaliach tzibur of b’nei yisrael – their chazzan. It was precisely at the moment when Hashem had demonstrated His omnipotence by saving b’nei yisrael that they were inspired to praise Him. Moshe’s role was that of a chazzan to lead them in prayer. Through the shira, he led them in praising G-d.
From this perspective, these latter three positions are debating the exact role of chazzanut that Moshe took. While they all agree that Moshe was acting as a shaliach tzibbur, they disagree over how active Moshe was in leading their praise of Hashem. Let’s examine these latter three positions. In one, Moshe proclaims the entire shira with each verse punctuated by the people’s attestation that, “I sing to G-d that He is most high”. According to this position, Moshe praised Hashem as the Jewish people’s representative. This model is similar to the prayers that we say for the welfare of the State of Israel – the chazzan prays as our representative and we answer, “amen.”
According to the next opinion, Moshe began each verse, the Jewish people
repeated what Moshe said and they all finished each verse together. According to this position, Moshe and the people were partners – equals. They each invited the other to praise Hashem together. This model is similar to barechu – the chazzan announces, “Let us bless G-d”. The congregation answers, “G-d is blessed forever”. The chazzan repeats, “G-d is blessed forever”.
According to the final position, Moshe began the first verse and b’nei yisrael concluded the entire shira. According to this opinion, Moshe, as an expert in prayer, started the Jewish people off – but b’nei yisrael, as independent petitioners, praised Hashem. This model is similar to most of tefila – the chazzan starts with the first words and the congregation reads the entire tefila by themselves.
To summarize, within these four opinions about how the shira was sung, we have two distinct opinions about what function Moshe was serving at the singing of the shira – was he acting as the Jewish people’s rebbi or as their chazzan. Furthermore, within those opinions that maintain that Moshe was serving as chazzan, there is a debate regarding the degree of Moshe’s leadership – how substantively did Moshe represent the Jewish people.
From our analysis of the way in which he led the shira, Moshe offers us four paradigms of leadership – paradigms that are particularly relevant when considering our relationship with MHA or with other Jewish institutions.
The first is that of teacher - we should aim to follow Moshe’s lead and project the ideas and values of the Torah.
The second is that of trustee – we should aim to follow Moshe’s lead and act in the community’s best interest as its representative.
The third is that of partner – we should aim to follow Moshe’s lead by inviting others to partner in promoting the community’s welfare.
The fourth is that of initiator – we should aim to follow Moshe’s lead by working to create opportunities for others to lead and to meaningfully effect change in the community.
By emulating Moshe in these ways, each of us can work together to build a stronger Jewish community.
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