The Song Called Life
“Then Moses and the children of Israel sang this song to the Lord." [1]
This is the opening phrase of the song that Moses and the Jewish people sang to G-d after the miraculous crossing of the sea. The children of Israel, following the lead of Moses, sang a beautiful song celebrating the final stage of their liberation from Pharaoh and the Egyptians, and their future entrance into the land of Israel.
The opening word of the verse that begins the song is “Az” (אז), which means “then” (Then Moses and the children of Israel sang this song). Every detail and every choice of word in the Torah is precise. The Midrash, therefore, seeks to explain why the word “Az” (אז) was chosen to open the song. The Midrash reminds us that this is not the first time we have encountered the word “Az” (אז). Earlier in the story Moses turned to G-d with precisely the same word “Az” (אז).
When Moses went to Pharaoh for the very first time, to demand that Pharaoh allow the Jewish people to leave Egypt, Pharaoh refused the request and instead decided to increase the burden of the slavery on the Jews. Moses was devastated. The Torah relates:
Moses returned to the Lord and said, "O Lord! Why have You harmed this people? Why have You sent me? Since I have come to Pharaoh to speak in Your name, he has harmed this people, and You have not saved Your people."[2]
From the outset, Moses doubted G-d, and used the word “Az (אז)” which also means “since”: “Since I have come to Pharaoh to speak in Your name, he has harmed this people”.
The Midrash informs us that when it came time for Moses to sing the song of praise to G-d, Moses sought to correct his previous lack of faith in G-d. Thus, Moses chose the word “Az” (אז) (“Since I have come to Pharaoh”), the same word he used to question G-d, he is now using to open the song of praise (“Then Moses sang”).
There are two ways a person may react upon being liberated from a distressing situation. One emotional reaction is that although he experiences a feeling of tremendous relief, his joy is dimmed by the feeling that he would have been better off never having gone through the distressing experience.
The second way a person might react is that although he fully recognizes the hardship he has gone through he realizes the hardship was, in fact, a blessing in disguise. That without the adversity he would never have attained the greatness he achieved. Thus the joy is complete. The joy does not seek to forget about the suffering, on the contrary, the joy is a wholesome one, it incorporates the entire experience. Once the challenge has been overcome, the happiness is fueled by both the initial suffering and its conquest.
Initially, in the darkest moments of slavery, Moses saw only suffering and sorrow. He cried out to G-d in pain and cried “Az” (אז).
After the exodus and the crossing of the sea, Moses reached a deeper understanding. Now he realized that the experience in Egypt was critical in order to allow the Jewish people to experience the Divine. The humility of slavery would allow them to rise to the heights of spirituality, sensitivity and kindness to all mankind. Now the joy was complete. Now the song and the joy were fueled by both the hardship and the salvation. By the “Az” of the song of the sea, as well as the “Az” of the cry due to the hardships.
The Torah teaches that each and every day we are capable of breaking free from our inner bondage, our inner Egypt, which holds us back from attaining that which we want to achieve. The same is true of the song of the sea. As we work to free ourselves from Egypt, we hear the music of the song. We understand that every part of our life, the moments of delight, laughter and elation as well as the times of trouble and tribulation, all lead to one joyous song. They may include different notes but they combine to create one song full of meaning and joy.[3]
[1] Exodus 14:1.
[2] Exodus 5:22-23.
[3] Adapted from The Beis Halevi Al Hatorah (Bishalach).