Parashat Beshalach that we read this week is known as “Shabbat Shirah”—Shabbat of Song—because we read the magnificent and moving poem recited by the Israelite people at the Sea of Reeds. The poem is a spontaneous outpouring of their gratitude to God for His triumph, for His drowning of the Egyptians in the sea, and for the impact that His mighty deeds had on the surrounding nations. Because this Shabbat features poetry and song, many synagogues around the world include special melodies and choral performances in the Shabbat services. Upon closer examination, however, there could very well be another title for this Shabbat, not one associated with song or praise of God.
When the people caught sight of the Egyptians advancing upon them after they left Egypt, they complained to Moses, “Was it for want of graves in Egypt that you brought us to die in the wilderness… Is this not the very thing we told you in Egypt, saying, ‘Let us be, and we will serve the Egyptians. For it is better for us to serve the Egyptians than to die in the wilderness’ (Exodus 14:11-12)?
Then, three days after the splitting of the sea, they grumbled again regarding the bitter waters at Marah (Exodus 15:24). A bit later, in the wilderness of Sin, they complained to both Moses and Aaron about the shortage of food: “If only we had died by the hand of the Lord in the land of Egypt, when we sat by the fleshpots, when we ate our fill of bread! For you have brought us out into this wilderness to starve this whole congregation to death.” Finally, in Rephidim, they quarreled with Moses again: “Why did you bring us up from Egypt, to kill us and our children and livestock with thirst” (Exodus 17:3)?
Thus, we could have justifiably called this Shabbat “Shabbat of Complaining”, or “Shabbat of Ingratitude”, or “Shabbat of Faithlessness” rather than “Shabbat Shirah”. Indeed, these other titles seem more fitting given that the poem consists of 21 verses while the complaints consist of considerably more. Why then, is this Shabbat known as “Shabbat Shirah”?
I believe the answer has to do with perspective. While it is true that the parasha includes the complaints of our ancestors about the challenges and hardships of life in the desert, we, as a people, have decided to highlight and to commemorate the moment in which we burst into joyous song in praise of God. This was not an attempt to suppress the negative or deny its existence but rather to focus our attention on the positive, to concentrate on the glass that is half-full rather than on the glass that is half-empty. In doing so, we have developed a healthy approach to our imperfect lives that include both highs and lows, successes and failures, and life as well as death.
Israel is currently in the midst of a very difficult and complicated period in its history with both extreme highs and extreme lows. October 7 was the arguably the lowest point in the country’s history, with roughly 1,200 men, women, children and elderly beaten, tortured and murdered in cold blood and with another 250 taken hostage. Since then, however, virtually all the leaders of Hamas and Hezbollah have been eliminated, the military capabilities of their terrorist organizations have been significantly downgraded, Assad’s regime has collapsed and is no longer, and even Iran, the “Head of the Octopus”, has been exposed and severely weakened. From a geo-political perspective, Israel is now in an infinitely better position than it has been in decades.
Although many of the hostages were killed in captivity, more than half have been returned alive, including 18 whose recent return we celebrated with much joy and fanfare. At the same time, there are still another 78 hostages, many of whom are still alive and languishing in Hamas tunnels, and whom we must return before it is too late.
The sight of Hamas returning to the streets of Gaza, and displaying their power and authority is difficult and painful to behold after almost 16 months of war, displacement and the loss of hundreds of our soldiers in combat. Yet, Trump’s unequivocal commitment to the eradication of Hamas (and, for some, his bizarre and problematic plan to relocate the population of Gaza) has brought a sense of relief and comfort.
So how should we respond to this confusing mix of good and bad, joy and sadness, and victory and defeat? Based on our parasha and tradition, I believe the answer is to focus on the good and to sing.
Shabbat Shalom.
