Miriam "on one foot":
Miriam was Moses' sister, a leader and musician who was good at finding water. Some people put out a "Miriam's Cup" with water alongside the "Elijah's Cup" with wine at the seder due to the connection of Miriam with water.
Act 1
(1) A certain member of the house of Levi went and took [into his household as his wife] a woman of Levi. (2) The woman conceived and bore a son; and when she saw how beautiful he was, she hid him for three months. (3) When she could hide him no longer, she got a wicker basket for him and caulked it with bitumen and pitch. She put the child into it and placed it among the reeds by the bank of the Nile. (4) And his sister stationed herself at a distance, to learn what would befall him. (5) The daughter of Pharaoh came down to bathe in the Nile, while her maidens walked along the Nile. She spied the basket among the reeds and sent her slave girl to fetch it. (6) When she opened it, she saw that it was a child, a boy crying. She took pity on it and said, “This must be a Hebrew child.” (7) Then his sister said to Pharaoh’s daughter, “Shall I go and get you a Hebrew nurse to suckle the child for you?” (8) And Pharaoh’s daughter answered, “Yes.” So the girl went and called the child’s mother. (9) And Pharaoh’s daughter said to her, “Take this child and nurse it for me, and I will pay your wages.” So the woman took the child and nursed it. (10) When the child grew up, she brought him to Pharaoh’s daughter, who made him her son. She named him Moses, explaining, “I drew him out of the water.”
Context: This is from the Biblical Book of Exodus, introducing the origins of Moses.
1. History (and stories) are not inevitable - people (and storytellers) make choices. At what points could this part of the story have turned out differently?
2. How might Miriam have felt when her mother was hiding her baby brother?
3. Why might Miriam have followed her brother?
4. How might Miriam have felt when the daughter of Pharaoh found her brother? When approaching she was approaching her?
Act 2
(20) Then Miriam the prophet, Aaron’s sister, picked up a hand-drum, and all the women went out after her in dance with hand-drums. (21) And Miriam chanted for them:
Sing to יהוה, for God has triumphed gloriously;
Horse and driver God has hurled into the sea.
Context: This is from the Biblical Book of Exodus, right after the Israelites have escaped through the splitting of the sea (of reeds) and Moses has led some singing (this is the origin of the prayer “Mi Chamocha”). The word for “hand-drum” is often translated as “timbral”, and it is also in Psalm 150.
1. At what points could this part of the story have turned out differently?
2. Why might Miriam have a timbral with her when she left Egypt?
3. Why might Miriam feel need to sing own song instead of just singing the song that Moses was leading?
4. Why might the other women have followed her?
5. Moses died at age 120, after 40 years in the wilderness. Thus, he was 80 (or so) at the crossing of the sea. Miriam was his older sister. How does it change things for you, knowing that she was older than 80 in this scene?
Act 3
(יד) וַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־מֹשֶׁ֗ה וְאָבִ֙יהָ֙ יָרֹ֤ק יָרַק֙ בְּפָנֶ֔יהָ הֲלֹ֥א תִכָּלֵ֖ם שִׁבְעַ֣ת יָמִ֑ים תִּסָּגֵ֞ר שִׁבְעַ֤ת יָמִים֙ מִח֣וּץ לַֽמַּחֲנֶ֔ה וְאַחַ֖ר תֵּאָסֵֽף׃ (טו) וַתִּסָּגֵ֥ר מִרְיָ֛ם מִח֥וּץ לַֽמַּחֲנֶ֖ה שִׁבְעַ֣ת יָמִ֑ים וְהָעָם֙ לֹ֣א נָסַ֔ע עַד־הֵאָסֵ֖ף מִרְיָֽם׃ (טז) וְאַחַ֛ר נָסְע֥וּ הָעָ֖ם מֵחֲצֵר֑וֹת וַֽיַּחֲנ֖וּ בְּמִדְבַּ֥ר פָּארָֽן׃ {פ}
(1) Miriam and Aaron spoke against Moses because of the Cushite woman he had taken [into his household as his wife]: “He took a Cushite woman!” (2) They said, “Has יהוה spoken only through Moses? Has [God] not spoken through us as well?” יהוה heard it. (3) Now Moses himself was very humble, more so than any other human being on earth. (4) Suddenly יהוה called to Moses, Aaron, and Miriam, “Come out, you three, to the Tent of Meeting.” So the three of them went out. (5) יהוה came down in a pillar of cloud, stopped at the entrance of the Tent, and called out, “Aaron and Miriam!” The two of them came forward; (6) and [God] said, “Hear these My words: When prophets of יהוה arise among you, I make Myself known to them in a vision, I speak with them in a dream. (7) Not so with My servant Moses; he is trusted throughout My household. (8) With him I speak mouth to mouth, plainly and not in riddles, and he beholds the likeness of יהוה. How then did you not shrink from speaking against My servant Moses!” (9) Still incensed with them, יהוה departed. (10) As the cloud withdrew from the Tent, there was Miriam stricken with snow-white scales! When Aaron turned toward Miriam, he saw that she was stricken with scales. (11) And Aaron said to Moses, “O my lord, account not to us the sin which we committed in our folly. (12) Let her not be like a stillbirth which emerges from its mother’s womb with half its flesh eaten away!” (13) So Moses cried out to יהוה, saying, “O God, pray heal her!” (14) But יהוה said to Moses, “If her father spat in her face, would she not bear her shame for seven days? Let her be shut out of camp for seven days, and then let her be readmitted.” (15) So Miriam was shut out of camp seven days; and the people did not march on until Miriam was readmitted. (16) After that the people set out from Chatzerot and encamped in the wilderness of Paran.
Context: This is from the Biblical Book of Numbers, right after 70 men are promoted to “Community elders” in order to assist Moses with the burden of leadership. Moses’ sister Miriam and their brother Aaron start off by talking about Moses’ wife before going on to other complaints. “Cush” is considered modern day Sudan and Ethiopia, while Midian is modern day Saudi Arabia, but the Torah never says that Moses marries anybody else so it seems that they are talking about Tzipporah. Also, Cushan was a name for Midian in the time of the Bible (see Habakkuk 3:7).
Some of the rabbis sought to give Miriam the benefit of the doubt, as it says in Pirkei Avot (1:6). They looked at the context and how this situation followed the elevation of the elders and imagined Miriam saying to Tzipporah how wonderful this was, and Tzipporah saying that it won't be good for their wives because then their husbands will ignore them just like Moses ignores her. Thus, Miriam is speaking against Moses because he is married and isn't prioritizing his wife (Sifrei Zuta 12:1, Sifrei Bamidbar 99:1, Tanchuma Tzav 13). Under this interpretation, the second verse would seem to say “G-d talks to us and we’ve figured out how to balance our community and family responsibilities, why can’t Moses?”
1. At what points could this part of the story have turned out differently?
2. Why might Miriam have said those things?
3. What might she have been thinking about while outside the camp?
4 How might Aaron have felt when Miriam was punished but not him?
Epilogue
Scene 1
(ז) וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (ח) קַ֣ח אֶת־הַמַּטֶּ֗ה וְהַקְהֵ֤ל אֶת־הָעֵדָה֙ אַתָּה֙ וְאַהֲרֹ֣ן אָחִ֔יךָ וְדִבַּרְתֶּ֧ם אֶל־הַסֶּ֛לַע לְעֵינֵיהֶ֖ם וְנָתַ֣ן מֵימָ֑יו וְהוֹצֵאתָ֨ לָהֶ֥ם מַ֙יִם֙ מִן־הַסֶּ֔לַע וְהִשְׁקִיתָ֥ אֶת־הָעֵדָ֖ה וְאֶת־בְּעִירָֽם׃ (ט) וַיִּקַּ֥ח מֹשֶׁ֛ה אֶת־הַמַּטֶּ֖ה מִלִּפְנֵ֣י יְהֹוָ֑ה כַּאֲשֶׁ֖ר צִוָּֽהוּ׃ (י) וַיַּקְהִ֜לוּ מֹשֶׁ֧ה וְאַהֲרֹ֛ן אֶת־הַקָּהָ֖ל אֶל־פְּנֵ֣י הַסָּ֑לַע וַיֹּ֣אמֶר לָהֶ֗ם שִׁמְעוּ־נָא֙ הַמֹּרִ֔ים הֲמִן־הַסֶּ֣לַע הַזֶּ֔ה נוֹצִ֥יא לָכֶ֖ם מָֽיִם׃ (יא) וַיָּ֨רֶם מֹשֶׁ֜ה אֶת־יָד֗וֹ וַיַּ֧ךְ אֶת־הַסֶּ֛לַע בְּמַטֵּ֖הוּ פַּעֲמָ֑יִם וַיֵּצְאוּ֙ מַ֣יִם רַבִּ֔ים וַתֵּ֥שְׁתְּ הָעֵדָ֖ה וּבְעִירָֽם׃ {ס} (יב) וַיֹּ֣אמֶר יְהֹוָה֮ אֶל־מֹשֶׁ֣ה וְאֶֽל־אַהֲרֹן֒ יַ֚עַן לֹא־הֶאֱמַנְתֶּ֣ם בִּ֔י לְהַ֨קְדִּישֵׁ֔נִי לְעֵינֵ֖י בְּנֵ֣י יִשְׂרָאֵ֑ל לָכֵ֗ן לֹ֤א תָבִ֙יאוּ֙ אֶת־הַקָּהָ֣ל הַזֶּ֔ה אֶל־הָאָ֖רֶץ אֲשֶׁר־נָתַ֥תִּי לָהֶֽם׃ (יג) הֵ֚מָּה מֵ֣י מְרִיבָ֔ה אֲשֶׁר־רָב֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶת־יְהֹוָ֑ה וַיִּקָּדֵ֖שׁ בָּֽם׃ {ס}
Context: This is from the Biblical Book of Numbers. Because the Torah first says that Miriam died and then says right afterwards that the Israelites were without water, it seems like there could be a connection. Perhaps there was a miraculous well that followed the Israelites due to the merit of Miriam, and perhaps Miriam was gifted at finding water in the desert. Regardless of why, many people have a “Miriam’s Cup” with water at the seder in addition to the “Elijah’s Cup” with wine given that many of the stories involving Miriam are connected with water.
Scene 2
(8) In cases of a skin affection be most careful to do exactly as the levitical priests instruct you. Take care to do as I have commanded them. (9) Remember what your God יהוה did to Miriam on the journey after you left Egypt.
Context: This is from the Biblical Book of Deuteronomy, in a set of general instructions (mostly recapping things from earlier in the Torah).
Scene 3
(1) Hear what GOD is saying: Come, present [My] case before the mountains, And let the hills hear you pleading. (2) Hear, you mountains, GOD’s case— Give ear, foundations of the earth! For GOD has a case against this covenanted people— A suit against Israel. (3) “My people! What wrong have I done you? What hardship have I caused you? Testify against Me. (4) In fact, I brought you up from the land of Egypt, I redeemed you from the house of bondage, And I sent before you Moses, Aaron, and Miriam. (5) “My people, Remember what Balak king of Moab Plotted against you, And how Balaam son of Beor Responded to him. [Recall your passage] From Shittim to Gilgal; see Josh. 3.1, 14–4.19. — And you will recognize GOD’s gracious acts.”
Context: This is from the Biblical Book of Micah. In Chapter 6, Micah quotes G-d as saying that G-d did all these things for the Israelites, and they are treating each other terribly.
Music and/or Videos about Miriam
Context: This is Debbie Friedman’s song “Miriam’s Song” (0:00-2:55). It was first released on her 1989 album “And You Shall Be a Blessing” (https://www.discogs.com/master/742879-Debbie-Friedman-And-You-Shall-Be-A-Blessing )
Context: This is from Alicia Jo Rabin’s 2009 album “Girls in Trouble”. The lyrics are here: https://www.sefaria.org/sheets/94564?lang=bi
Context: This is a 2019 video produced by BimBam.
With appreciation to: Listen to Her Voice, by Mike Raver, Sarah Laughed, by Vanessa Ochs, and Reading the Women of the Bible, by Tikva Frymer-Kensky.
Appendix: The Story of Miriam as Readers’ Theatre
Act 1
Narrator 1: A certain man of the house of Levi went and married a woman of the tribe of Levi. The woman conceived and bore a son, and when she saw how beautiful he was, she hid him for three months.
Narrator 2: When she could hide him no longer, she got a wicker basket for him and caulked it with bitumen and pitch. She put the child into it and placed it among the reeds by the bank of the Nile. His sister stationed herself at a distance, to learn what would befall him.
Narrator 1: The daughter of Pharaoh came down to bathe in the Nile, while her maidens walked along the Nile. She spied the basket among the reeds and sent her slave girl to fetch it.
Narrator 2: When the daughter of Pharaoh opened it, she saw that it was a child, a boy crying. She took pity on it.
Pharaoh’s Daughter: This must be a Hebrew child.
Miriam: Shall I go and get you a Hebrew nurse to suckle the child for you?
Pharaoh’s Daughter: Yes
Narrator 1: The girl went and called the child’s mother.
Pharaoh’s Daughter: Take this child and nurse it for me, and I will pay your wages.
Narrator 2: The woman took the child and nursed it. When the child grew up, she brought him to Pharaoh’s daughter, who made him her son.
Pharaoh’s Daughter: I shall name him “Moses”, because I drew him out of the water.
Act 2
Narrator 1: The Israelites crossed through the Sea of Reeds, and the Egyptians drowned while pursuing them.
Narrator 2: Then Miriam the prophet, Aaron’s sister, picked up a hand-drum, and all of the women went after her in dance with hand-drums as she chanted.
Miriam: Sing to the Lord, for G-d has triumphed gloriously; horse and driver G-d has hurled into the sea.
Act 3
Narrator 1: Miriam and Aaron spoke against Moses because of the Cushite woman he had married.
Miriam and Aaron: Moses took a Cushite woman! Has the Lord spoken only through Moses? Has G-d not spoken through us as well?
Narrator 2: The Lord heard it. Now Moses himself was very humble, more so than any other human being on earth.
G-d: Moses, Aaron, and Miriam, come out you three, to the Tent of Meeting.
Narrator 1: The three of them went out. The Lord came down in a pillar of cloud and stopped at the entrance of the Tent.
G-d: Aaron and Miriam!
Narrator 2: The two of them came forward.
G-d: Hear these My words: When prophets of the Lord arise among you, I make Myself known to them in a vision, I speak with them in a dream. Not so with My servant Moses; he is trusted throughout My household. With him I speak mouth to mouth, plainly and not in riddles, and he beholds the likeness of the Lord. How then did you not shrink from speaking against My servant Moses?
Narrator 1: Still incensed with them, the Lord departed. As the cloud withdrew from the Tent, there was Miriam stricken with snow-white scales! When Aaron turned toward Miriam, he saw that she was stricken with scales.
Aaron: O my lord, account not to us the sin which we committed in our folly. Let her not be like a stillbirth which emerges from its mother’s womb with half its flesh eaten away!
Moses: O G-d, pray heal her!
G-d: If her father spat in her face, would she not bear her shame for seven days? Let her be shut out of camp for seven days, and then let her be readmitted.
Narrator 2: So Miriam was shut out of camp seven days, and the people did not march on until Miriam was readmitted. After that the people set out from Chatzerot and encamped in the wilderness of Paran.