Some communities have a practice of singing a song about Miriam alongside the well-known Havdalah song about Elijah the Prophet. But Miriam isn’t really a parallel to Elijah — she’s a parallel to Moshe and Aaron. When we’re talking about distaff counterparts to Elijah the clearest example is Seraḥ bat Asher. Seraḥ, the daughter of Asher, is mentioned only a handful of times in the Tanakh, but is given great significance in the midrash. Like Elijah, she is said to have never died but entered Paradise alive, and comes around to the rabbis to give advice or teachings. This song, which includes several references to midrashim about Seraḥ, is meant to be sung to any traditional tune of “Eliyahu haNavi.” It is dedicated to Ḥazzan Joanna Selznick Dulkin (shlit”a), who introduced me to the legends of Seraḥ bat Asher. . . .
We lift Miriam’s cup, Dancing prophet celebrating the world that is now. And we tell God we are grateful For the water from the earth that was Miriam’s gift, Welcome necessity, On God’s behalf. Miriam announces joy! And teaches us to save ourselves. Miriam, the bringer of mercy, There’s no prayer for her in the haggadah— So make one up! . . .
Contributor(s): Elijah's Journey and Oren Steinitz
Shared on ה׳ בניסן ה׳תשע״ה (2015-03-25) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license
Categories:  Barekh
Tags:  North America, suicide prevention, community support, still small voice, 21st century C.E., 58th century A.M., Psychopomp, haggadah supplements, suicide, suicide awareness, אליהו הנביא Eliyahu haNavi, Needing Vocalization 
Although God often speaks to humanity in the rumble of earthquakes, the roaring of wind and the thunder of storms, God spoke to Elijah, instead, in a still small voice. And, it was the nurturing power of the still small voice that slowly gave Elijah the courage and strength to be able to peek out of his deep abyss. On this night when we welcome Elijah to join our celebration, we acknowledge those who are so pained that they cannot fully celebrate, for joy eludes them. Although we may witness their physical wound with our eyes, we must also find ways to become attuned to their spiritual hurt and their emotional despair. The blood from the wound in their heart may not be visible and the cry in the depth of their throat may not be audible unless we train ourselves to attend to them. But, they are there. Our challenge is see and hear the pain of those whose depression affects their lives. Our response does not have to be bold in order to make a difference. A still small voice can transform a frown into a smile. A caring whisper that says, “I care” can raise a stooped head. A tender embrace can provide salve to a soul racked with pain. . . .
Contributor(s): Aharon N. Varady (transcription) and Rosa Emma Salaman
Shared on י״ג באב ה׳תשע״ז (2017-08-04) — under the following terms: Creative Commons Zero (CC 0) Universal license a Public Domain dedication
Categories: Travel
Tags: 19th century C.E., still small voice, 57th century A.M., British Jewry, Anglo Jewry, English Romanticism, Walking with the Divine, Derekh Hashem, Physical translation, Angelification, Angelic Nature, Psychopomp, the Chariot, Distress, Prayers as poems, ההיכלות ויורדי המרכבה haHeikhalot v'Yordei haMerkavah, אליהו הנביא Eliyahu haNavi 
The poem, “Elijah” by Rosa Emma Salaman, was first published in the Occident 6:7, Kislev 5610, December 1849, p. 455-457. . . .
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