Parashat Beshalach: We Will Sing Again; We Will Dance Again

I’ve mentioned before that I like to create almost theatrical images in my mind of the Torah moments that touch me deeply. The crossing of the Sea of Reeds is one of them.

For Bnei Yisrael, that moment—standing before the sea and seeing the dust rising behind them as Pharaoh’s army approached—must have been nothing short of utterly distressing, a moment of sheer desperation.

After enduring the tragedy of slavery, scarcity, uncertainty, torture, oppression, pain, and death, the people of Israel finally managed to leave Egypt. However, reality teaches us that moments of tranquility are often interrupted by sudden upheavals that life throws our way. As the saying goes, at least in Spanish: “It’s the calm before the storm.”

This week, we read Parshat Beshalach.

Desperate, the people turn against Moshe, who cries out to HaKadosh Baruch Hu. And once again, just as He had performed miracles to free them from Egypt, God restores their hope. He commands Moshe to raise his hands, and the waters part like two walls of ice, allowing them to pass.

But before this happens, the Midrash (Shemot Rabbah 21:8) and the Talmud (Sotah 37a) explain:

"When the Israelites reached the Sea of Reeds and saw the Egyptians pursuing them, they hesitated and were afraid to move forward. Then, Nachshon ben Aminadav, from the tribe of Yehuda, displayed faith and courage by stepping into the sea before the waters had even parted."

It was his act of trust in God that brought about the miracle of the sea’s splitting. Thanks to Nachshon ben Aminadav—because of his emunah, his faith in the Creator—the tribe of Yehuda was later rewarded with leadership.

Once safe on the other side, the people sealed their newfound freedom with a song:

אָ֣ז יָשִֽׁיר־מֹשֶׁה֩ וּבְנֵ֨י יִשְׂרָאֵ֜ל אֶת־הַשִּׁירָ֤ה הַזֹּאת֙ לַֽיהֹוָ֔ה וַיֹּאמְר֖וּ לֵאמֹ֑ר אָשִׁ֤ירָה לַֽיהֹוָה֙ כִּֽי־גָאֹ֣ה גָּאָ֔ה …

"Then Moshe and the children of Israel sang this song to Adonai, saying: I will sing to Adonai, for He has triumphed gloriously…" (Shemot/Exodus 15:1)

If we read carefully, there seem to be inconsistencies in verb tense and agreement. Let’s take a closer look:

"Then Moshe and the children of Israel sang…" in hebres verbs have plural and singular, and in this case, the Torah uses a singular form for the vern "to sing" (iashir), a singular verb for a group of people singing.

The Torah also uses verbs in future tense..why?

In Modern Hebrew, this verse would translate as: “Then Moshe will sing…” because in Biblical Hebrew, past actions are sometimes written in future form—probably just to make things more complicated for us… That’s just how we are!

Rashi explains:

"אז ישיר משה" THEN MOSHE SANG – Regarding the use of the future tense ישיר, its meaning is: THEN – that is, when he saw the miracle, it entered his mind that HE WOULD SING a song. …Thus, the verb ישיר here means: his heart told him that he should sing. … But as for its Midrashic interpretation, our Rabbis of blessed memory said: From here (meaning from the use of the future tense), we derive a hint at the concept of the Resurrection of the Dead, as it is alluded to in the Torah, albeit by inference (Sanhedrin 91b).

Let’s break it down.

Rashi explains that the future tense yashir (he will sing), which is translated here as “sang” in the past, is meant to show us that when Moshe witnessed the miracle of the waters and saw the people saved, then he realized he should sing. His heart told him to do so—perhaps as a form of praise, gratitude, emotional release, a sign of life, or liberation from fear.

Additionally, Rashi brings a Midrash from the Talmud, which states that this future tense refers to the moment when redemption will come for all—at the end of days or at the dawn of a new, better era. In other words, we will sing again when we witness the final redemption, the salvation of all.

Sforno (16th century) offers a brief explanation:

"אז ישיר, he accepted upon himself to sing this song."

After fear, darkness, despair, and emptiness, one must have the spirit to embark on song. The people accepted it, they gave themselves permission, they understood—perhaps—that song turns the page from pain to relief, from turmoil to serenity.

And he adds:

"ישיר – Moshe, through his singing, inspired others to sing along with him."

Not everyone is always ready to let go of sorrow, especially when it runs deep or has lasted a long time, weighing heavily on the soul. Sometimes, simply being near someone who finds the courage to rise from despair and breathe in fresh air can help those who are not yet ready. It can heal others or at least spark a glimmer of hope.

We can see song as a balm, but also as an act of resistance.

I’m reminded of the Partisan Anthem or the songs of the Palmach, the elite forces of the Haganah before the establishment of the State of Israel, and the strength their melodies carried.

Whoever sings today, despite the wounds on their body and soul, despite the numbness that brutality and cruelty bring, is ensuring a time will come when they will sing again, with clarity of mind and vision.

This week, we saw the five freed soldiers, singing from the balcony of the hospital where their recovery began.

With all the horror imprinted on their minds and bodies… how could they sing?

And immediately, we are drawn back to Shirat HaYam—the Song of the Sea, where a people, emerging from the depths of despair, break into song, filled with immense gratitude to God.

Moshe sang, and the people sang with him. He sang then, and he teaches us that in the future, we too must sing, and continue spreading the song.

Perhaps that is what Shirat HaYam was—and what this Shabbat Shira, the Shabbat of Song, is meant to be.

These five young women sang.

There is still a long road ahead, but they will see us singing more than weeping.

And soon, we will sing and dance once again.

They will see us sing and dance.

In this life, and—God willing—in the world to come too.

Am Yisrael Chai!

Shabbat Shalom.

Rabbi Gustavo Geier