In Parshat Chukat we have the third, and perhaps least known, of the ten songs of our holy Tradition. This is the
Song of the Well
that
Bnei Yisroel
sang at the end of their forty year journey to Eretz Yisroel.
Why did
Bnei Yisroel
sing this song now and why is there no mention of Moshe singing the song.
Rabbi Frand citing the Vilna Gaon explains that the Torah is often compared to a well from which anyone can draw. Some will drink its waters directly while others will be involved in maintaining the well's infrastructure, by supporting Torah study and Torah institutions. The Torah was a gift from the wilderness. The
Tiv Hatorah
teaches that Torah has the ability to lead you to great spiritual heights, but if it leads to arrogance, Hashem will put you in your place and send you down to the low places. To be successful in Torah one must be humble as a wilderness which is open to all and ownerless.
Rabbi Shmuel ben Betzalel remarks that Moshe does not sing here because he was the personification of Torah. Therefore, he was not moved to sing as was the rest of the nation who only now after forty years of Torah study were beginning to appreciate the beauty and depth of Torah.
The
Sefer Shemen Hatov
notes that the
Song of the Sea
and the
Song of the Well
, represent transitional phases in our national history.
Song of the Sea
was the coda between our slavery in Egypt and our following Hashem into the wilderness totally dependent on Him.
Song of the Well
marked the transition from life in the desert to a new generation entering the Promised Land. Moshe and Aharon dug the original well, and taught the original song, but now the notes were passed to Yehoshua and the people, who needed to interpret the music on their own.
Song is a spontaneous expression for something above and beyond the natural, for extraordinary and unexpected gifts proffers the
Shem Mishmuel
. As
Bnei Yisroel
were about to enter the Land, the Amorites waited in ambush in caves between the mountain ranges. Hashem caused the two mountains to come together, crushing the Amorite soldiers. The water from the well then picked up the bones and blood from the caves and the mountains and brought them to where Bnei Yisroel would see them. In response to this miraculous salvation, Bnei Yisroel burst forth in song.
Rav Eliyahu Schlesinger points out that at the end of our sojourn in the desert, Hashem revealed to us the miracle of our salvation. He saves us from our enemies constantly, creating circumstances that force them to change their plans or make it impossible for them to carry out their plans to annihilate us. Therefore, although the full extent of Hashem's
chesed
toward us may only be known to the other nations, we must recognize Hashem's constant benevolence toward us and praise Him. How much more so must we thank Hashem when we are aware of the miracles He performs for us.
During our national infancy at the Reed Sea, Moshe led Bnei Yisroel in song. He taught them the proper reaction to miracles. Now, after forty years under Moshe's tutelage, Bnei Yisroel learned the lesson, says, Rabbi Frand, and could sing independently and Moshe could "
shep naches
," (derive pleasure) for Moshe, who was barred from entering the land because of his sin at this very well, could not personally sing on this occasion.
This song was not only in appreciation of the well, but also in praise of Miriam in whose merit it gave water to
Bnei Yisroel
. Now, when they no longer had either, continues Rabbi Frand,
Bnei Yisroel
recognized their worth and sang their praises. How true this is of human nature, that we do not appreciate the value of something until we no longer have it. But Moshe appreciated Miriam's greatness and capacity for
chesed
all his life. He always sang her praises, albeit privately.
The word
shir
has a root whose derivation means circle. The
Sefer
Mimaamakim
notes that certainly
Bnei Yisroel
were now completing their circle of travels in the wilderness as they were about to enter
Eretz Canaan
and as the
Oznaim LaTorah
, points out, the well itself had now completed its assigned mission. Therefore, it was now appropriate to sing its praises whereas praising the well earlier would have been premature.
The
Bartenura
, citing
Pirkei Avot
that the
mouth
of the well was one of the ten things created at the twilight of creation, posits that the well itself now opened its mouth in song and
Bnei Yisroel
responded. Just as the angel who fought with Yaakov needed to complete his mission before he could sing in the heavenly choir, so too did the well now complete its mission.