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But following the events of the splitting of the Yam Suf, Moshe’s role took on the added dimension of spiritual leader: one who not only encouraged faith in G-d, but moved the souls of the people to create their own connections to G-d, both collectively and individually. This dimension first took shape through the singing of Shirat Hayam, a powerful song of gratitude and praise. Many commentators take note of the interesting grammar in the words of the introductory pasuk: “...’אָ֣ז יָשִֽׁיר־מֹשֶׁה֩ וּבְנֵ֨י יִשְׂרָאֵ֜ל אֶת־הַשִּׁירָ֤ה הַזֹּאת֙ לַֽהֹ’ וַיֹּאמְר֖וּ לֵאמֹ֑ר אָשִׁ֤ירָה לַֽהֹ” (Shemot 15:1). The first phrase in the pasuk is often translated as “then Moshe and Bnei sang this song to G-d…,” which would imply that the Hebrew verb for “sang” would be in 3rd person plural, like the word “וַיֹּאמְר֖וּ” (“and they said”) later in the pasuk. However, “יָשִֽׁיר” – as in, אָ֣ז יָשִֽׁיר־מֹשֶׁה֩ וּבְנֵ֨י יִשְׂרָאֵ֜ל – is actually written in 3rd person singular, referring specifically to Moshe. Moreover, that same word “יָשִֽׁיר” is written in the future tense (“he will sing”), rather than in past tense (he sang), which would be more grammatically fitting. This is made even more pronounced when the first word of the song “אָשִׁ֤ירָה” returns to singular! While this may all be very technical, as grammar often is, the implications are quite significant in their meaningfulness.
Rashi explains that the use of the future tense in יָשִֽׁיר was to express the extent to which Moshe was so moved by his experience of the miracles that the desire arose in his heart to sing a song of gratitude and praise. The use of the future tense indicates an intention leading to action. The Bekhor Shor builds on this by explaining that when Moshe began to sing his song, he then caused Bnei Yisrael to sing as well. Ibn Ezra addresses the change from the plural “וַיֹּאמְר֖וּ” back to the singular “אָשִׁ֤ירָה” by explaining that Moshe actually composed the song, which he then taught to Bnei Yisrael enabling them to all sing together as one.
Through the singing of his song, Moshe not only gave words to his profound sense of inspiration and gratitude that he felt in his soul through music, he also shared that inspiration with each member of Bnei Yisrael, giving words to the music in their hearts following their experience of the miracles at the Yam Suf-the culmination of all of G-d’s miracles up until that point. By creating that connection to the people, they could then use it to create and cultivate their own spiritual connection to G-d through the music of their hearts, and ultimately build on that connection as they moved forward together as a nation. This was more than fearing G-d and believing in Him because of what they witnessed; rather, it was about connecting to G-d because of what they felt. That is what Moshe, as their spiritual leader and teacher, inspired them to do as “one person, and one heart.”
As Rabbi Jonathan Sacks, zt”l, so beautifully states, “There is an inner connection between music and the spirit. When language aspires to the transcendent and the soul longs to break free of the gravitational pull of the earth, it modulates into song…Words are the language of the mind. Music is the language of the soul…When the soul sings, its spirit sours.” And when that music is combined with words, it creates a spiritual connection through the mind and soul. It is a song that we all have within us, that we all share, and continue to nourish and sing together.
Shabbat Shalom,
Morah Karyn Spero
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