The Midrash records 10 songs spanning from the Shir sung upon leaving Mizrayim through to the Shiur Chadash song that will soon be sung by Klal Yisroel with Moshiach and the ultimate redemption. Songs in Torah are sung for 2 reasons alone, to give praise and thanks and as a method of striving towards something.

An ulternative opinion suggests that the 1st song was actually shir leyom haShabbos sung by Adam just before Shabbos as part of Adam’s teshuva for having sinned. The Midrash Tehillim 18 states that when someone sees a miracle and sings out in praise to HaShem that all their sins are forgiven.

The Sharreth Cohen on this week’s Parsah informs us that when Miriam led the women in Shira after Krias Yam Suf she was forgiven for her past transgressions whilst in Mitzrayim.

Me’am Lo’ez brings that Miriam committed 2 sins whilst in Mitzrayim; firstly when asked by Pharo why she had not killed the baby Jewish boys as requested, she responded that the Jewish women were skilled in midwifery and delivered the babies before she had a chance to arrive. Secondly when Moshe was unable to nurse from the Mitzrim Miriam said she knew of a woman without informing them that it was really her mother. On both of these occasions Miriam either lied or did not offer up all of the information.

Me’am Lo’ez notes that whilst for ordinary people facing life or death situations this would have been permitted for Miriam the Prophetess she should have told the truth and had Emunah in HaShem.

Miriam’s shira was her striving for teshuva and striving to connect to her Creator. But there was also something deeper in her song which unlike her sins did demonstrate emunah in HaShem. The version of Az Yashir led by Miriam was necessary to complete that which was lacking in the men’s shira. Miriam whose very name means bitterness because she was born at the harshest part of Galus Mitzrayim stood as a 3 year old girl to watch from afar what would become of Moses, this baby who was meant to meet his end.

The power behind Miriam’s teshuva and her shira was her determination not to give up. It was this perseverance, endurance and emunah which was put into her Shira. The galus of Miriam and the women that had been more intense and yet it was also their faith which remained stronger then the men’s. As she watched over Moshe she had emunah in what he could become. Ultimately it was her shira striving towards emunah and dvekus HaShem which created an intensity and depth beyond what the men could achieve, simultaneously forgiving her sins and raising Bnei Yisroel’s emunah.

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