“And the king of Egypt said to the Hebrew midwives,
one who was named Shifrah, and the second, who was named Puah. And he said, "When you deliver the
Hebrew women, and you see on the birthstool, if it is a son, you shall put him
to death, but if it is a daughter, she may live." And the midwives feared Hashem. And they did not do as the king of Egypt had
spoken to them, but they enabled the boys to live. And the king of Egypt summoned the midwives and said to them,
"Why have you done this thing, that you have enabled the boys to
live?" And the midwives said to
Paroh, "Because the Hebrew women are not like the Egyptian women, for they
are skilled as midwives; when the midwife has not yet come to them, they have
given birth." And Hashem benefited
the midwives, and the people multiplied and became very strong. And it took place when the midwives feared Hashem
that He made houses for them.” (Shemot 15:21)
Sefer Beresheit describes the immigration of Bnai
Yisrael to Egypt. Bnai Yisrael were
invited to Egypt by Paroh. They were
honored and valued by the Egyptians. Sefer Shemot describes the persecution of Bnai Yisrael in Egypt
and their redemption from bondage. The
opening chapters of Sefer Shemot explain the transformation in the attitude of
the Egyptians towards Bnai Yisrael.
The Torah explains that this transformation was
predicated on fear. The Egyptians observed the growth and vigor of Bnai
Yisrael. Also, they did not fully trust
the loyalty of Bnai Yisrael. With these
two factors combined, the Egyptians were concerned that if their nation was
attacked or invaded, Bnai Yisrael could not be depended upon to rally to the
defense of Egypt.
The persecution of Bnai Yisrael had a specific
goal. It was designed to break the
nation and eliminate it as a threat.
The persecution developed in stages.
It began with the levying of taxes.
It then evolved into outright persecution and bondage. Finally, Paroh attempted to put into place a
program of genocide.
Initially, this genocide was designed to be
covert. Paroh met with the Jewish
midwives who served Bnai Yisrael. He
directed them to murder any Jewish males they delivered. The midwives did not carry out these
instructions. Instead, they continued
to perform their duty as midwives and applied all of their skills to
successfully deliver Jewish children.
Paroh challenged the midwives and asked them to explain their refusal to
fulfill his instructions. The midwives
explained that they had no opportunity to obey Paroh’s instructions. Whenever they were called upon to facilitate
a delivery, they discovered that the child had already been delivered by the
mother. Any opportunity to covertly
murder the child was lost.
Paroh seems to have accepted this explanation. Hashem rewarded the midwives. The description of the reward is vague. The Torah tells us that Hashem made houses
for them. Rashi quotes the Talmud in
explaining this reward. He explains
that the “houses” to which the Torah refers are the families of the Kohanim,
Leveyim, and the family from which David descended.[1]
As a consequence of this failure, Paroh implemented
a new plan. He instructed the Egyptians
to implement genocide. He authorized and
instructed his own people to seize and kill all newborn Jewish males.
There are many interesting elements in this
narrative. First, it is notable that
Paroh seems to have accepted the midwives’ excuse for their failure. It is surprising that he did not suspect
them of undermining his plan. We would
expect that rather than accepting their explanation, he would have punished
them. Why did the midwives believe that
their explanation would be accepted?
Why did Paroh accept this explanation?
In fact, the passages are somewhat vague in
describing the midwives’ explanation.
There are two elements to their explanation. The second element is clearly stated; the midwives explained that
they had no opportunity to carryout Paroh’s instructions. When they came to the home of the expectant
mother, the child had already been born.
However, the first element of their explanation is less clearly
stated. The passages tell us that the
midwives told Paroh that Jewish women are not like their Egyptian counterparts. They are “chayot.” The meaning of this term in this context is
not obvious. Certainly, it is meant to
describe some trait of Jewish women that enabled them to birth their children
without the assistance of a midwife.
However, what is the precise trait to which the term “chayot”
refers?
The above translation adopts the position of Rashi
and many others. According to Rashi,
the midwives explained to Paroh that Jewish women are skilled midwives; they do
not require the services of other midwives in order to deliver their children.[2]
Rabbaynu Avraham ibn Ezra suggests a more literal
explanation. The root of the term “chayot”
is chai – life. According to Ibn
Ezra, the midwives explained to Paroh that Jewish women are endowed with a
tremendous life-force or vigor. Because
of their strength and vigor, they do not require the services of a midwife.[3]
Based on Ibn Ezra’s explanation, we can understand
the midwives’ reasoning in offering their excuse. The midwives presented an explanation that perfectly corresponded
and reinforced Paroh’s own prejudices regarding Bnai Yisrael. Paroh
and the Egyptians feared Bnai Yisrael.
Their fear was based upon the perception that Bnai Yisrael were
different than themselves. They
believed that Bnai Yisrael were stronger, possessing more vigor and
energy. The midwives appreciated the
power of this perception and they constructed their explanation to perfectly
correspond with the Paroh’s perceptions.
Paroh may have been disappointed in the failure of his plan. But undoubtedly, he was pleased that his
perceptions regarding Bnai Yisrael were confirmed.
Another issue that should be considered is the
reward received by the midwives.
Hashem’s rewards are not arbitrary.
They correspond with the act or virtue that they acknowledge. What is the connection between the reward
received by the midwives and their efforts on behalf of Bnai Yisrael?
This question can be answered on two levels. Geshonides suggests a simple
explanation. The midwives were devoted
to their people. They were willing to
risk their lives in order to protect and assist Bnai Yisrael. This devotion is an essential quality of a
leader. The leader must be dedicated to
the welfare of his nation. In other
words, the devotion of the midwives was an inspiring example of a trait
required in a leader. Therefore, the
midwives were rewarded by being selected as progenitors of the leadership of
Bnai Yisrael.[4]
However, Gershonides’ explanation takes on a deeper
significance if we consider an important insight provided by our Sages. Rashi explains that Paroh’s implementation
of a program of genocide was motivated by a specific concern. He had been told by his astrologers that a
redeemer was to soon be born to Bnai Yisrael.
Paroh knew this redeemer would be a male. His plan of genocide was devised to deprive Bnai Yisrael of their
redeemer.[5]
Based on Rashi’s comment, Gershonides’ explanation
is even more compelling. The midwives
were specifically instrumental in undermining Paroh’s plan to deprive Bnai
Yisrael of leadership. They were
rewarded by being chosen as to be the progenitors of Bnai Yisrael’s leadership.
The most disturbing element of this narrative is
that it seems that the courageous efforts of the midwives were a failure. As a result of their refusal to carryout
Paroh’s instructions, he implemented a general, public policy of genocide. He ordered the Egyptians to murder all
newborn Jewish males. It seems that the
refusal of the midwives to participate in Paroh’s plan only resulted in a more
widespread and intensive program of genocide.
Gershonides offers a brilliant insight into this
issue. He explains that the nurturing
of a child from among Bnai Yisrael who would develop into a redeemer of his
people was not a simple proposition.
Bnai Yisrael were a nation of slaves.
They had been humbled and humiliated by servitude. Their pride and self-image had been
destroyed. How could one of their
offspring be expected to rise above these attitudes and develop the courage,
knowledge and self-confidence required to achieve prophecy and assume a role of
leadership? How could a member of this
oppressed nation ever challenge the authority of Paroh?
The redeemer – Moshe – was able to become a prophet
and leader because he was raised in the household of Paroh as the king’s
adopted grandson. How did this
occur? Moshe’s parents attempted to
hide and protect Moshe from the Egyptians’ program of genocide. Eventually, they could no longer hide
him. They placed him in a basket among
the reeds at the shore of the river.
Paroh’s daughter discovered Moshe.
She realized that he was a Jewish child. She was overcome with compassion for this innocent child and she
took him under her protection and raised him as her own.
This is a remarkable series of events. However, it is clear that Paroh’s own
efforts to subject Bnai Yisrael to a program of genocide were the antecedents
of these events and laid the groundwork for their occurrence.
Paroh’s genocide program forced Moshe’s parents to
place him in the river in the hope that he would be discovered and sheltered by
a compassionate Egyptian.[6]
However, it should be noted that the refusal of the
midwives to participate in Paroh’s program was also essential to the unfolding
of the events that led to Moshe’s development. Paroh attempted to enlist the cooperation of the midwives in order
to conduct his program covertly. His
preference was to not publicly declare a policy of genocide. This suggests that he recognized that some
Egyptians would not condone or support this program. Furthermore, those members of the society that were the most
intelligent and open-minded would be the most likely to oppose Paroh’s efforts.
Paroh’s daughter was one of these intelligent and
open-minded individuals who could not accept Paroh’s program. She was overcome by compassion for this
Jewish child who was destined to be murdered for reasons she could not
accept. She acted on this compassion
and saved the innocent child. Paroh
could not oppose or refuse his own daughter.
He allowed Moshe to be raised as a member of his household.
In short, the resistance of the midwives forced
Paroh to publicly declare a policy of genocide. This cruelty evoked the
compassion of his daughter. She acted on
this compassion, rescued Moshe, and raised him in the king’s household.
[1] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Shemot 1:21.
[2] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Shemot 1:19.
[3] Rabbaynu Avraham ibn Ezra, Commentary on Sefer Shemot, 1:19.
[4] Rabbaynu Levi ben Gershon (Ralbag / Gershonides), Commentary on Sefer Shemot, (Mosad HaRav Kook, 1994), p 3.
[5] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Shemot 1:16.
[6] Rabbaynu Levi ben Gershon (Ralbag / Gershonides), Commentary on Sefer Shemot, (Mosad HaRav Kook, 1994), pp. 6-7.