The Ten Shirot (Songs) of the Hebrew Scriptures
The Ten Shirot make their contribution as impressive historical events of Jewish history and consequently world history, as recorded in the Tanakh. The Songs begin with Creation and conclude with the song of Redemption that will prophesy concerning Messiah's first coming and herald Messiah's return. The following makes the effort by traditional standards, to put the order, title, reason, and relevant Hebrew Scriptural Text(s) that applies to each of the Ten Shirot.
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First Song: "Mizmor Shir l'Yom Ha-Shabbat" " A Psalm, a Song for the Sabbath Day"
Reason: At the completion of Creation, Adam sang this song
Scripture Text: Tehillim (Psalms) Chapter 92
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Second Song: "Shirah Shel Yam" or "Shirat Ha-Yam" "The Song(s) of the Sea"
Reason: With their backs against the Sea and Pharaoh's army converging down upon B'nei Yisra'el (The Children of Israel), Moshe advises the people not to fear and to "stand firm." ADONAI divided the waters in two and the fledgling Nation passes through Yam Suph (the Sea of Reeds) as on dry ground. Following behind them, the Egyptians had been thrown into a panic, and before they could escape, ADONAI caused the divided waters to return, resulting in the watery grave of Pharaoh's army. The Nation of Yisra'el had become believers, and had gone through an immer- sion, as a testimony of their freedom from bondage. This song was sung to commemorate this miraculous act of ADONAI's redemption. It must be noted that Ch 15:1 states: "I will sing," implying imperfect or a future tense, which is revealed to us as the Song of Moshe, in Revelation Ch 15:3.
Scripture Text: Sh'mot (Exodus) 14:30~15:19
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Third Song: "Shirat Ha-Be'er" "The Song of the Well" (The Source of Water)
Reason: After forty years of wandering in the Sinai desert, Yisra'el finds herself on the east side of the Dead Sea, heading north between the territories of Moav and the Emori. Three previous events had shown us the k'vetching of the people because of a lack of water, and how ADONAI instructed Moshe the means by which water could be procured.The first event takes place at Marah (bitterness), and Moshe is instructed to take a certain piece of wood, and throw it into the waters making them palatable. This piece of wood was once a living tree (eytz chayim) that was healthy and vibrant. Having given up its life it transformed the bitter water into living water (Mayim Chayim), wherein it was now able to sustain life. The second event takes place at Refidim with the people, once again, quarreling and k'vetching about no water to drink. ADONAI again instructs Moshe, but this time he is to strike (nachah-wound, cause stripes, or to kill) the Rock with his staff and water would come out of it. The third event finds B'nei Yisra'el at Kadesh in the Tzin Desert, once again with no water. Quarreling ensues, Moshe and Aharon fall on their faces before the Glory of ADONAI and the instruction is given. This time however, Moshe is instructed to take the staff, assemble the community, and before their very eyes, Moshe and Aharon are to speak (plural) to the Rock and it would produce water. So the fourth event takes place somewhere perhaps between the Arnon River and the Yabok River at a place called Be'er. There is no k'vetching or quarelling, the only instruc- tion for Moshe is to assemble the people, and watch how ADONAI miraculously provides the source of water. To commemorate this miraculous event, B'nei Yisra'el breaks forth into Shirat Ha-Be'er, the Song of the Well.
Scripture Texts: Sh'mot (Exodus) 15:22~25; 17:1~7; 20:1~13;
B'midbar (Numbers) 21:16~18;
HaB'rit Chadashah I Corinthians 10:4.
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Fourth Song: "Shirat Ha'azinu" "The Song to Give Ear" (listen, hear)
Reason: Coming from Parashah #53, the instruction was for Moshe to write and teach this song to B'nei Yisra'el. The purpose called for an active hearing on behalf of this generation so that they in turn would effectively pass its message down to the generations that would follow. Masterfully and prophetically the song weaves the past and the present, and in a gentle but yet stern exhortation for the future, the song embraces a per- fect harmony and like a medley each of the tenses compliments the other.
Scripture Texts: D'varim (Deuteronomy) Ch 31:19; 22; 30;Ch 32:1~52.
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Fifth Song: "Shirat HaGiv'on" "The Song of Giv'on" (In the Ayalon Valley)
Reason: Concerned about the friendship between Giv'on and B'nei Yisra'el, and suspecting a military disadvantage as a result of this alliance, Adoni-Tzedek, the King of Yerushalayim with four other Emori (Amorite) Kings, staged war against Giv'on. In somewhat of a panic, Giv'on sends a plea for help to Y'hoshua (Joshua). All of his warriors, including the bravest ones marched up from Gilgal armed with the assurance of ADONAI that these Kings had already been delivered into their hands. The Scriptural account gives the source and what has become known as Shirat Giv'on: "Then, on the day ADONAI handed over the Emori to the people of Isra'el, Y'hoshua spoke to ADONA I; in the sight of Isra'el he said, "Sun, stand motionless over Giv'on! Moon, you too, over Ayalon Valley!" So the sun stood still and the moon stayed put, till Isra'el took vengeance on their enemies. This is written in the book of Yashar. The sun stood still in the sky and was in no rush to set for nearly a whole day. There has never been a day like that before or since, when ADONAI listened to the voice of a man; it hap- pened because ADONAI was fighting on Isra'el's behalf.
Scripture Text: Y'hoshua Ch 10:1~14 (above verses from the CJB)
Sefer Yashar Ch 89 Book of the Upright
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Sixth Song: "Shirat Ha-D'vorah" "The Song of Deborah"
Reason: In their rebellion against ADONAI, Yisra'el was handed over to Yavin king of Kena'an. After twenty years of cruel oppression, ADONAI reveals to the Prophet D'vorah that He would hand over the armies of Yavin and his commander Sisra to Yisra'el. The song is about this defeat and it includes the blessing afforded Ya'el the wife of Hever the Keini, for her part in the demise of Sisra, as well as a brief account of the mother of Sisra, who when he does not return from battle must conjure up assumptive reasoning.
Scripture Text: Shof'tim (Judges) Chapter 4:1~5:31
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Seventh Song: "Shirat HaChannah" "Channah's Prayer of Exultation"
Reason: The barren Channah in a deep depression prayerfully cries to ADONAI: "Then she took a vow; she said, "ADONAI-Tzva'ot, if you will notice how humiliated your servant is, if you will remember me and not forget your servant but will give your servant a male child, then I will give him to ADONAI for as long as he lives; and no razor will ever come on his head." After the timely completion of her prayers, ADONAI remembers her and she and her husband Elkanah are blessed with the child; Sh'mu'el (Samuel). This not only shows us the power of prayer, but it stresses the significance of dedicating and consecrating our children to the service of ADONAI.
Scripture Text: Sh'mu'el Alef (I Samuel) Ch 1-2:10
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Eighth Song: "Shirat Ha-David" "The Song od David"
Reason: The tumultuous reign of King David with all of its horrors and despair is reiterated in song. More importantly is his acknowlegement of ADONAI in this song of praise for sustaining and keeping him, and for being the sole source of his victory over those who sought to destroy him, including King Sha'ul. Standing alone from all of Aseret HaShirat (TheTen Songs), we find the Song of David mentioned in two different portions of Scripture.
Scripture Texts: Sh'mu'el Bet (2 Samuel) Ch 22
Tehillim (Psalms) Ch 18 (with minor variation).
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Ninth Song: "Shir HaShirim" "The Song of Songs"
Reason: Sometimes referred to as the Song of Solomon, the Hebrew: Shir HaShirim indicates the expression to be a superlative, or in other words; this song is the ultimate of Shlomo, the song that surpasses all of the one thousand and five songs that he composed as evidenced in M'lakhim Alef (1Kings) Ch 5:12. The most widely accepted theory concerning the Song is that it is an allegorical song. It is not a historical account of two lovers, but rather it symbolizes the relationship between G-d and His people. The great Talmudic period Rabbi Akiva (Ben Yoseph 40~135 ACE), had this to say about Shir HaShirim: "The whole Torah is Holy, but The Song of Songs is the Holy of Holies (another superlative)." When it came time to decide which of the ancient books would become can- onical in the Tanach, there was a big argument about this beloved text, because like the Scroll of Esther, nowhere in Shir HaShirim does the name of G-d appear. There is however an alluding to the flame of "Yah" in Ch 8:6, which is a poetic or abbrev- iated form of the Tetragrammaton, the Four Letter Personal Name of G-d. Because of its erotic content, the Song was forbidden by the Rabbis to be read by anyone under the age of thirty.
Scriptural Text: Shir HaShirim (THE Song of Solomon) Ch 1~8
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Tenth Song: "Shir Chadash" (A New Song, a Medley)
"Shir HaMashiach" (The Song of Messiah)
"Shir HaMoshe" (The Song of Moses)
"Shir HaSeih" (The Song of the Lamb)
Reason: The Prophet Yesha'yahu foretold of a coming Messiah whose Name will define His character attributes. It is He who will restore the Kingdom to Yisra'el. He is born into this world as a human but He will have the inherent characteristic of Divinity. The restoration of Yisra'el is eminent, the Land of Y'hudah will have a spiritual and a physical restoration. The serpent Livyatan will be slain by ADONAI, and the planting of vineyards, Yisra'el will bud and flower, Shofar Gadol (a great shofar) will sound, the lost and the scattered will return and worship ADONAI on the Holy Mountain in Yerusha- layim. Just as B'nei Yisra'el learned and sang the Song of the Sea in their victory and redemption from the bondage of Mitzrayim (Egypt), so too will believers in heaven who have defeated the beast learn and sing the Song of the Lamb. Like the Song of Moshe the Song of the Lamb rejoices and glorifies ADONAI and His just ways of truth. Unlike the Song of Moshe, the Song of the Lamb reveals that in the final judgement it is ADONAI Who is revealed as King of the Nations, over the whole world, and all nations will come to worship Him. Yochanan (John) in Ch 1:29 states: "Hinei seih haelohim hanosei et chatat ha'aretz" "Behold the Lamb of G-d, the One Who is taking away the sin of the world."
Scripture Texts: Yesha'yahu (Isaiah) Ch 9:1~6; 26:1; 27:2; 42:10.
Z'kharyah (Zechariah) Ch 14:6~9; 16~19.
Revelation Ch 15:1~4.