Posts Tagged 'Splitting of the Sea'

No Need to Ask: On Love, Spring, Vulnerability, and the Splitting of the Sea

This year I have been completely absorbed by Yishai Ribo‘s music. Ribo is an Orthodox Israeli singer-songwriter who’s music reaches across the religious divide in Israel and beyond. For me it started with Seder HaAvodah in which he retells the story of the High Priest’s service in the Temple on Yom Kippur in a way that is completely touching and accessible. He has a way of taking tradition and making it relevant today. Most recently he released Keter Melukha, a stunning study of his life through this year of COVID-19 in light the Jewish calendar. Ribo does not sacrifice depth to get his message to the masses. I guess it is not shocking that I love his music.

In preparation for the last days of Passover I have been listening to Lev Sheli- My Heart. Here is a live version he performed recently under COVID-19 social distancing guidelines. Enjoy:

There is so much I have to say about the lyrics to this song. I am actually in a process of making another contemporary page of TalmudI am not done yet, but I just could not resist sharing a thought on this song for Passover. The song starts off:

My heart is split in two

What the maidservant did not perceive by the water

Like a storm from the sea, it throbs

Like Miriam’s timbrel, it beats

And there is no cure in the world

My heart hold hands up

I stumble, can no longer stand on my feet

Just a wreck with no purpose

And the skies are like a wall to me

How shall I pass through the sea on dry ground

Ribo masterfully weaves together the miracle of the Splitting of the Sea and a love song. On Passover we escaped from Egyptians by walking through the sea on dry ground with the water on each side of us like walls.  After the miracle we hear the Song of the Sea and then Miriam leads them in her song with timbrels. Reading the lyrics in the context of Passover I have a few questions. Is Lev Sheli a normal love song? Is it a song about someone expressing his/her love for a partner or an aspiration of divine love?

To explore these questions I wanted to share a Mekhilta that Rashi points to in his commentary on the Song of there Sea in his explanation of the words “This is my God, and I will glorify God and I will extol God.” (Exodus 15:2). We we learn in the Mekhilta d’Rabbi Yishmael: 

Rabbi Eliezer says: Whence is it derived that a maid-servant beheld at the Red Sea what was not beheld by Ezekiel and the other prophets, of whom it is written (Hoshea 12:11) “And to the prophets I appeared (in various) guises,” and (Ezekiel 1:1) “The heavens opened and I saw visions of God”? An analogy: A king of flesh and blood comes to a province, a circle of guards around him, warriors at his right and at his left, armies before him and behind him — and all asking “Who is the king?” For he is flesh and blood as they are. But when the Holy One was revealed at the sea, there was no need for anyone to ask “Who is the King?” For when they saw God, they knew God, and they all opened and said “This is my God, and I will extol God (“ve’anvehu,” lit.: “I will ‘host’ Him”)!”(Mekhilta d’Rabbi Yishmael 15:2:2). 

Unlike the prophecy of Ezekiel that needed interpretation, what the maidservant perceived needed no framing. And yet Ribo’s love is beyond, “What the maidservant did not perceive by the water”. This love is so profound that he is open like the sea that is split open. This love is painfully obvious that everyone. When you see them in love there is really “no need for anyone to ask”.

As Brené Brown, my Vulnerability Rebbe, writes:

Owning our story can be hard but not nearly as difficult as spending our lives running from it. Embracing our vulnerabilities is risky but not nearly as dangerous as giving up on love and belonging and joy—the experiences that make us the most vulnerable. Only when we are brave enough to explore the darkness will we discover the infinite power of our light.

Ribo is writing about vulnerability of being in love. Unmitigated love is an overwhelming and transformational experience. The holiday of Passover invites us to leave the darkness, hibernation, and solitude of winter to pursue the infinite light of spring. On Passover we own our story and lay our heart open to love again. Lev Sheli, like Song of Songs, which we also read on Passover, celebrates human love giving a holy voice to the lovers yearning. It is no mystery that Ribo is able to have a cross over hit between the religious and secular in that he has a cross over hit from the divine to the human. Now that is a popular love song.

-see earlier post on this long:  My Heart: A Different Love Song

-see other posts on Brené Brown and vulnerability:

 

Framing the Passover Story

I hope that you are having a wonderful Passover. Lodged in between the first days of Passover commemorating the Exodus from Egypt and the last days commemorating the division of the Red Sea I must ask what is the climax of the Passover Story? Having just sat through two wonderful Sederim at my Brother’s house I am left thinking that it must be the 10th Plague. It is clearly the highlight of God’s acting history that lead to their leaving Egypt. But, as we get closer to the end of Passover I am lead to believe that it might be the Splitting of the Sea. So which one is it? Looking at the Torah reading from  Shabbat of Passover (Exodus 33:12-34:26) you might be tempted to claim that it is neither. Maybe both are just warming up the crowd for  the main event of the giving of the Torah at Sinai. But before we give up let’s try to answer this question.

At the end of the Torah reading we read:

18 You shall keep the feast of unleavened bread.  Seven days you shall eat unleavened bread, as I commanded you, at the time appointed in the month Aviv, for in the month Aviv you came out from Egypt. 19 All that opened the womb is Mine; and of all of your cattle you shall sanctify the males, the first-lings of ox and sheep. 20 And the first-ling of an ass you shall redeem with a lamb; and if you will not redeem it, then you shall break its neck. All the first-born of your sons you shall redeem. And none shall appear before Me empty. 21 Six days you shall work, but on the seventh day you shall rest; in plowing time and in harvest you shall rest. 22 And you shall observe the feast of weeks, even of the first-fruits of wheat harvest, and the feast of in-gathering at the turn of the year. 23 Three times in the year shall all your males appear before the Lord God, the God of Israel. 24 For I will cast out nations before you, and enlarge your borders; neither shall any man covet your and, when you go up to appear before the Lord your God three times in the year. 25 You shall not offer the blood of My sacrifice with leavened bread; neither shall the sacrifice of the feast of the passover be left unto the morning.  26 The choicest first-fruits of your land you shall bring unto the house of the Lord your God. You shall not cook a kid in its mother’s milk.’ ( Exodus 34:18-26)

The Torah is describing what Passover was to look like after the Exodus from Egypt. It is interesting in that it predicts a time when we have a land to call our own. It is additionally interesting in that it connects the ideas of the Exodus from Egypt, “All that opened the womb “, and “the choicest first-fruits of your land”.  This reminds me of  “arami oved avi” one of the most difficult texts in the Haggadah.  These verses from Deuteronomy 26 are part of the formula that was recited when the First Fruit offerings were brought to the Temple in ancient times. We learn in the Mishna that we need to learn this at the Seder. There we read:

They pour him a second cup, and here the child asks the parent [about what makes this night different]–and according to the child’s understanding, the parent teaches, beginning with shame and concluding with praise, interpreting from arami oved avi (‘My father was a wandering Aramean’) until he finishes the entire passage. (Mishnah Pesachim 10:4).

It is interesting that the main Rabbinic discourse on the Passover Seder is rereading the dialogue between the Priests and the Israelites bringing their First Fruit. In this respect we see through the lens of bringing  “the choicest first-fruits of your land” the connection between the Exodus from Egypt, the 10th Plague, the splitting of the Sea. and   “All that opened the womb “. The 10th plague shows God sparing the first-born Israelites. The Splitting of the Sea depicts the entire nation of Israel being born out of this miraculous birth canal. In both cases God demonstrates God’s connection to the People of Israel. Our response to God’s love is a ritualized giving of the First Animals and the First Fruit to God. In a world without a Temple to reciprocate this love the Rabbis ritualized the explication of this text .

And now back to the question as for which is the climax of the Passover story. With this ritual of the First Fruit in the middle it seems that 10th Plague and the Splitting of the Sea are quiet comparable and of similar significance. It seems that in fact they frame (or even give birth to) the entire Passover story. Yes, I realize that this is just another way of not answering the question.  Moadim L’Simcha V’Shabbat Shalom


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