Parshat Beshalach5 min read

Miriam Watched the Basket an Hour and Israel Waited a Week

Moses was given the queen of Kush when he fled from Pharaoh, and he sent her away. His sister said out loud what the camp had noticed about that marriage.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. She Went Out in Front of the Women
  2. The Wife He Had Sent Away
  3. Come Out, the Three of You
  4. Do Not Let Her Be Like the Dead
  5. Sixty Myriads Stood Still
Miriam Watched the Basket an Hour and Israel Waited a Week Click for full size

She Went Out in Front of the Women

The sea came back down on the chariots and the shore went quiet, and while the water was still dragging bodies up onto the sand, Miriam picked up a tambourine.

She did not stand at the back of her brother's crowd. Moses had the men. She turned and faced the women, and every one of them came out after her with drums and instruments, dancing, and she sang them the same morning in her own voice. Sing to the Lord, He is high over everything high, horse and rider He threw in the sea.

Two services on one beach. He led one. She led the other.

The Wife He Had Sent Away

What she said in the wilderness years later, she said about a marriage.

The camp called the woman the Cushite. Some meant it kindly, the way you would say a Cushite is unmistakable among other men, because Zipporah was unmistakable among women for the way she spoke and the things she did. Others meant it flatly. When Moses had run from Pharaoh as a young man the Cushites had taken him in and married him to their queen, and when the call came he had put her out of his tent.

That was the part Miriam would not leave alone. Not the woman. The sending away.

"Has the Lord spoken to Moses only?" she said, with Aaron beside her agreeing. "Has He not spoken to us as well? We did not separate ourselves from our marriages."

It was heard above. Moses himself said nothing. He was lower in his own mind than any man on the face of the earth and their words did not touch him.

Come Out, the Three of You

The order came to all three at once. Come out to the tent.

They came out and the cloud came down and stood in the doorway, and out of it two names were called, Aaron and Miriam, and the two of them stepped forward without their brother.

"Hear what I am saying. Every prophet who has ever stood up in this world got what he got in a vision, asleep, in riddles. Not this one. With him I speak the way one speaker speaks to another. He has separated himself from married life because of it. At the bush I showed him the likeness of My Presence with nothing between us. And you were not afraid to open your mouths about him."

The glory went up off the tent and left.

Aaron turned to look at his sister and her skin had gone white to the wrist.

Do Not Let Her Be Like the Dead

Aaron went straight at Moses, and what came out of him was not an argument.

"I beg you, my lord, do not put this on us. We were fools and we sinned. Do not let Miriam stay in that tent defiled like a corpse, like a baby that has gone the full time in the womb and dies coming out of it. She was with us in Egypt. She saw the whole thing, the slavery, the scattering, the years of it. Now that we are finally going up to take the land she is the one held back. Pray for her. Do not let her righteousness be worth nothing in front of this congregation."

Moses prayed with four words in his mouth. God, please, heal her, please.

Sixty Myriads Stood Still

The answer that came back did the arithmetic out loud.

"If her father had corrected her to her face, would she not sit in shame seven days? I have corrected her. By rights it should be fourteen. Seven will do. Shut her outside the camp for seven days, and because of your righteousness I will hold the Cloud of My Glory and the tabernacle and the ark and all Israel here until she is healed and brought back in."

So they held. Sixty myriads of Israel, eighty legions of them, with the cloud overhead and the well beside them and the tents pitched, sat down at Hazeroth and did not move. The scouts did not go out. The ark did not go forward. Nobody struck a tent for a week, because a woman was sitting on the wrong side of the boundary line with her face covered.

She had once stood a little way off in the reeds of the Nile, an hour at most, to see what would be done with her baby brother in a basket. That hour was on the books. It was paid back at Hazeroth by six hundred thousand people, the cloud, the tabernacle, and the well, all of them waiting on her.

On the eighth day she came back through the line and the camp got up and went out into the wilderness of Paran.


← All myths

From the tradition

Sources

4 sources

The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Mekhilta Tractate Shirah 10:17Mekhilta DeRabbi Yishmael

Retold in our words. Read the original at the link below.Mechilta, translated by Rabbi Shraga Silverstein · CC-BY

The Mekhilta highlights a detail about Miriam's song that establishes a fundamental principle about women's participation in Israelite worship. The verse says "And Miriam answered to them: Sing to the Lord, for He is exalted over all the exalted, horse and its rider He cast into the sea."

Scripture records this, the Mekhilta explains, to teach us that just as Moses chanted song to the men, so did Miriam chant song to the women. The celebration at the Red Sea was not a single event led by one person. It was a dual performance, two parallel songs, two leaders, two congregations, men and women each singing their own version of the same miraculous deliverance.

The Hebrew word "answered" is significant. Miriam did not simply repeat what Moses sang. She "answered", the same word used for responsive or antiphonal singing. Her song was a response, a counterpart, a completion of the celebration that Moses had begun. Without Miriam's voice, the Song at the Sea would have been half a song.

This brief passage carries enormous weight in the rabbinic tradition. It establishes that women were not passive witnesses to the Exodus. They were active participants in the liturgical response to God's salvation. Miriam did not need Moses' permission to sing. She took up her timbrel and she answered, leading the women of Israel in a song that scripture considered important enough to record for all generations.

Full source
Pirkei DeRabbi Eliezer 53:5Pirkei DeRabbi Eliezer

Retold in our words. Read the original at the link below.Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London (1916) · CC-BY

Like just when you think you've made it, something... shifts?

Jewish tradition has a way of acknowledging that final, often fiery, transition. Pirkei DeRabbi Eliezer, a fascinating early medieval midrash (rabbinic interpretive commentary), puts it starkly: "No man departs from this world until some of that fire, which rested among the sons of man, passes over him. That last flicker, that final burning away of the dross. The text anchors this idea in the Book of Numbers, specifically (Numbers 11:2), referencing the phrase "And the fire rested." What does it mean that the fire "rests" on us as we depart? Is it a punishment? A purification? Perhaps it's a reminder that even in our final moments, we're connected to something larger, something divine.

Pirkei DeRabbi Eliezer doesn't stop there. It segues into a discussion about Miriam and Aaron speaking against Moses. Specifically, it's about the "Cushite woman" Moses married, as we read in (Numbers 12:1): "And Miriam and Aaron spake against Moses because of the Cushite woman whom he had married." Now, hold on a second. Was she really a Cushite? Wasn’t Moses' wife Zipporah?

The midrash poses the question directly: "Was she then a Cushite woman? Was she not Zipporah?" And the answer is brilliant in its simplicity: yes, she was Zipporah, but she was also, in a way, a "Cushite." Here's where the storytelling gets really interesting.

The text explains: "But just as this Cushite is different as regards his body from all other people, so was Zipporah different from all other women by her words and by her good deeds; therefore was she called a Cushite." It’s not about ethnicity in the way we might think of it today. Instead, the midrash uses "Cushite" as a metaphor for exceptionalism, for being set apart. Zipporah wasn't just any woman; she was extraordinary in her character, her speech, and her actions. She stood out, just as a Cushite might stand out due to their physical appearance. We often use labels to categorize people, to fit them into neat little boxes. But this midrash challenges us to look beyond the surface, to see the unique qualities that make each individual special. It suggests that sometimes, a label can be a symbol of distinction, a recognition of inner beauty and exceptional deeds.

So, what does this all mean for us today? Perhaps it's a reminder to embrace the "fire" of our own lives, to acknowledge the challenges and transitions that shape us. And maybe, just maybe, it's an invitation to see the "Cushite" in everyone we meet – the unique spark of goodness and individuality that makes each person extraordinary. It encourages us to look beyond superficial differences and appreciate the inherent worth and beauty in every human being. Are we seeing people for who they truly are, or just the labels we place upon them?

Full source
Targum Jonathan on Numbers 12Targum Jonathan

Retold in our words. Read the original at the link below.The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862 · Public Domain

Miriam and Aaron criticized Moses. The Hebrew Bible is vague about why. The Targum Jonathan fills in the backstory with a Cushite queen, a celibate prophet, and a divine rebuke that equated leprosy with death.

The Targum says Miriam and Aaron spoke against Moses regarding "the Kushaitha whom the Kushaee had caused Moses to take when he had fled from Pharaoh." This refers to a tradition that Moses became king of Cush (Ethiopia) during his years in exile and married the Cushite queen. But then "sent her away." Their complaint was not about the marriage itself but about its implications: "Moses separated himself from married life." They argued: "Has the Lord spoken only with Moses? He has spoken with us too, and we have not separated from our spouses."

The Targum describes Moses as "more bowed down in his mind than all the children of men upon the face of the earth", rendering the Hebrew word anav (humble) as psychological lowliness, not mere modesty.

God's response to Miriam and Aaron distinguished levels of prophecy. Other prophets received revelation "in apparition, speaking with them in a dream." But Moses: "Speaker with speaker have I spoken with him." God revealed Himself to Moses "at the bush" and Moses "beheld the likeness of My Shekinah (the Divine Presence)." No other prophet saw that.

Miriam was struck with leprosy. Aaron begged Moses for mercy, comparing Miriam to a baby who dies at birth after completing full term in the womb. He pleaded: "She was with us in Egypt, seeing our captivity, our dispersion, our servitude; but now, when the time has come for our going forth to possess the land, she is kept back from us."

God agreed to limit her punishment to seven days, adding: "If her father had corrected her, would she not have been disgraced seven days? But today, when I correct her, much more right is it that she should be dishonored fourteen days." The Targum then explains that because Miriam once watched over baby Moses at the Nile for a small hour (Exodus 2), the entire nation, 600,000 people, the Cloud of Glory, the Tabernacle, and the miraculous well, all waited for her healing.

Full source
Targum Pseudo-Jonathan on Exodus 15:20Targum Pseudo-Jonathan on Exodus

Retold in our words. Read the original at the link below.The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862 · Public Domain

Targum Pseudo-Jonathan keeps one detail from the Hebrew and clarifies another. Miriam, the sister of Aaron, is called the prophetess. She takes a tambourine, and all the women come out after her, dancing with tambourines and playing on instruments.

Notice the Targum's careful word choice. Miriam is neviata, the prophetess, not merely Aaron's sister. The Sages read this title closely and understood that her prophetic office predated the Exodus itself. According to the aggadic tradition (developed in Sotah 12b-13a of the Babylonian Talmud, compiled c. 500 CE), Miriam had prophesied while still a young girl in Egypt that her mother would bear a son who would redeem Israel. She had been waiting at the Nile to see the prophecy fulfilled when Pharaoh's daughter lifted Moses from the water.

So when she picks up the tambourine at the sea, she is not improvising. She had been rehearsing this song since childhood. The Targum underlines the detail: all the women came out after her. Not a few. All. The women of Israel had carried tambourines out of Egypt on the chance that one day they would need them for a song like this.

The Maggid holds this image a moment longer than necessary. Faith, he says, is carrying a tambourine out of slavery. It is packing for a miracle you have not yet seen. Miriam led because she had been ready the longest.

The takeaway: prepare the instruments of joy before you have a reason for them. The song may arrive faster than you think.

Full source