Parshat Beshallach: How Song Can Move Us Forward

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“When the soul longs to break free of the gravitational pull of the earth, it modulates into song.” – Rabbi Lord Jonathan Sacks

“Az Yashir,” the Song at the Sea, is a song of faith, victory, and gratitude. To the Sages, it was more than a response to one historical moment—it became the template for Hallel and inspired Jewish song throughout history. What makes it so unique?

Sung in the middle of Parshat Beshallach, the song is framed by Bnei Yisrael’s wavering faith—they take leaps toward God yet fall back into doubt and fear. Dr. Aviva Zornberg highlights this through a linguistic back and forth in the biblical text: va-yar/va-yire’u— meaning to see or to fear.

Their physical journey mirrors this struggle. God leads them on a longer route as they leave Egypt. According to the Mekhilta, this was to prevent their wanting to turn back to Egypt, a sentiment they express soon after, as they find themselves closed in between the Egyptians and the sea. God’s command, “Tell the Israelites to move forward,” highlights their reluctance. Even after the sea splits, Shemot Rabbah describes them hesitating on the muddy ground of the sea floor. 

In this context, Az Yashir is a song of transformation, turning fear into forward movement. Susan Cain writes about the transcendent power of song and calls this bittersweet creativity—which “has the power to look pain in the eye, and to decide to turn it into something better.” In Israel too, we have seen many talented musicians channel the bitter along with the sweet to transform the sorrow, loss and fears of the Jewish nation into hope and pride. In the words of Hanan Ben Ari’s Moledet: “(I’ll) sing an old song. We will stay faithful, forever. We will never break, neither in peace nor in trial, neither in sweet (times) nor bitter.” Az Yashir is the model for songs that continues to carry us forward. Shabbat Shalom -Karen Miller Jackson

Parshat Beshallach: Seeking Emunah

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In parshat Beshallach Pharaoh finally “lets the people go.” Yet, instead of feeling elation, the people of Israel waver. They take leaps of faith toward God and then fall back and express doubt and fear. What can their wavering teach us about emunah (faith) today?

Given Bnei Yisrael’s fragility, God leads them on a long route to avoid war. The Mekhilta explains that by taking the nearer route they may have tried to return to Egypt. This is exactly their sentiment as they find themselves closed in between “Egypt” and the sea. Yet, their fear abates when they see God’s miracles and the sea parts for them. Talmud Sotah adds to the story of wavering faith when it depicts the heads of the tribes arguing over who will jump into the sea first, until Benjamin jumps in. Another version teaches that each tribe refused to jump in, until Nachshon ben Aminadav (Judah) took the initiative. Dr. Aviva Zornberg points out a linguistic back and forth throughout the narrative – va-yar/va-yire’u – to see and to fear, from the same Hebrew root. The antidote to their fear of Egypt is to see God’s wonders and to see Egypt disappear. 

After the splitting of the sea, the people fear only God and have emunah. Yet, almost immediately, their faith wavers repeatedly, as they cry out for water, then bread and question “Is Hashem among us or not?” Next, they face war with Amalek. But here, the people display courage and faith. As they fight, Moshe stands on a hill and holds up his hands. When he weakens, Aaron and Hur help him and his arms remain steady – “vayehi yadav emunah.” Rashi teaches that the word emunah is used here because his hands held up toward heaven inspired faithfulness in the people.

To quote Rabbi Sacks z”l: “A small people that, in the face of difficulty, continues to look up will win great victories and achieve great things.”

The parsha acknowledges that people’s emunah fluctuates during difficult periods. Simultaneously, it urges us to look around and find sources of strength and inspiration – in the commitment of our soldiers, the unity of our people and in our connection to God. Shabbat Shalom -Karen Miller Jackson