"אישה יראת ה' היא תתהלל" - זה משה. (משלי לא לא): "תנו לה מפרי ידיה" - אמר רבי יוסי בר ירמיה: מפני מה הוא המשיל את הנביאים בנשים? אלא, מה האישה הזאת אינה מתביישת מלתבוע צרכי ביתה מבעלה, כך הנביאים אינן מתביישים מלתבוע צרכיהן של ישראל מלפני הקב"ה.
"ותקם בעוד לילה" - זו בתיה בת פרעה, גויה היתה ונעשית יהודיה, והזכירו שמה בין הכשרות, בשביל שעסקה במשה, לפיכך זכתה ונכנסה בחייה לגן עדן. "זממה שדה ותיקחהו, [מפרי כפיה נטע כרם]" - זו היא יוכבד, שיצא ממנה משה, שהוא שקול כנגד כל ישראל, שנקראו כרם, שנאמר (ישעיהו ה ז): "כי כרם ה' צבאות בית ישראל". "חגרה בעוז מתניה" - זו מרים, שקודם שנולד משה אמרה 'עתידה אמי שתלד בן שמושיע את ישראל', כיוון שנולד וכבד עליהם עול מלכות, עמד אביה וטפחה על ראשה, אמר לה 'היכן נבואתיך?', ועמד וירק בפניה, ועם כל זאת היא מתאמצת בנבואתה, דכתיב (שמות ב ד): "ותתצב אחותו מרחוק".
לפיכך נאמר: "תנו לה מפרי ידיה ויהללוה בשערים מעשיה". החזק במוסר, שמרו התורה, ותינצלו מיצר הרע.
Many women have done well (Proverbs 31:29): "A woman that has fear of the Lord, she is to be praised" - this is Moshe. "Give of the fruit of her hand" (Proverbs 31:30) - Rabbi Yose bar Yirmiyah said, "Why did they compare the prophets to women? Rather, just like [a] woman is not embarrassed to claim the needs of the home from her husband, so [too] were the prophets not embarrassed to claim the needs of Israel from in front of the Holy One, blessed be God."
"She rises while it is still night" - this is Batya, the daughter of Pharaoh. She was a gentile and became a Jewess and they mentioned her name among the proper [women], since she took care of Moshe. Therefore she merited and entered the Garden of Eden in her lifetime.
"She sets her mind on a field and acquires it; [she plants a vineyard from the produce of her hand]" - this is Yocheved, that from her came Moshe who is equivalent to all of Israel, which is called a vineyard, as it states (Isaiah 5:7), "For the vineyard of the Lord of hosts is the House of Israel."
"She girds her loins with strength" - this is Miriam, as before Moshe was born, she said, "In the future, my mother will give birth to the savior of Israel." Once he was born and the yoke upon them became heavier, her father got up and bopped her on the head. He said to her, "Where is your prophecy?" And he got up and spit in front of her face. And nonetheless, she exerted herself about her prophecy, as it is written (Exodus 2:4), "And his sister stood from a distance."
Therefore it is stated, "Give of the fruit of her hand and let her works praise her in the gates." Be strong in ethical behavior, keep the Torah, and be rescued from the evil inclination.
Exodus 2:5 Now Pharaoh's daughter went down to bathe at the Nile, and her girls were walking along the Nile. She saw the little-ark among the reeds and sent her maid, and she fetched it. Exodus 2:6 She opened (it) and saw him, the child- here, a boy weeping! She pitied him, and she said: One of the Hebrews' children is this! Exodus 2:7 Now his sister said to Pharaoh's daughter: Shall I go and call a nursing woman from the Hebrews for you, that she may nurse the child for you? Exodus 2:8 Pharaoh's daughter said to her: Go! The maiden went and called the child's mother. Exodus 2:9 Pharaoh's daughter said to her: Have this child go with you and nurse him for me, and I myself will give you your wages. So the woman took the child and she nursed him. Exodus 2:10 The child grew, she brought him to Pharaoh's daughter, and he became her son. She called his name: Moshe/He-who-pulls-out; she said: For out of the water meshitihu/I-pulled-him.
Batyah did not die, but was among those who entered the Garden of Eden while still alive, as did Enoch, Serah daughter of Asher, Elijah, the three sons of Korah, King Hiram of Tyre, Jabez, Jonadab son of Rahab and his descendants, Ebed-melech the Ethiopian, Abraham’s servant Eleazar, the slave of R. Judah ha-Nasi and R. Joshua ben Levi (Kallah Rabbati 3:23; Masekhet Derekh Erez 1:18;
אמר לה הקדוש ברוך הוא לבתיה בת פרעה: משה לא היה בנך וקראתו בנך אף את, לא את בתי ואני קורא אותך בתי,
י' שמות נקראו לו למשה: ירד, חבר, יקותיאל, אביגדור, אבי סוכו, אבי זנוח. ... טוביה ... שמעיה ... אף לוי היה שמו, על עיקר משפחתו ... ומשה, הרי עשרה. אמר לו הקב"ה למשה: חייך! מכל שמות שנקרא לך איני קורא אותך, אלא בשם שקראתך בתיה בת פרעה, ותקרא שמו משה ויקרא אל משה:
The Holy One said to Batya, the daughter of Pharaoh: "Moses was not your son, and yet you called him your son. So too, you are not my daughter, but I call you my daughter."
Moses was known by 10 names: Jered, Chever, Yekutiel, Avigdor, Avi-Socho, Avi-Zanoch ... Tuvia ... Shmaya ... Levi ... and Moses, which makes 10.
The Holy One said to Moses, Behold! From among all the names from which you are known, I only refer to you by the name that Batya, Pharaoh's daughter, named you.
1. Yered (ירד), implying descent. According to one opinion, Miriam gave him this name, for because of him, she went down (yarad) to the Nile to see what would become of him. Alternatively, Moses was called this name because he brought the Torah down to the Jewish people, and the Divine Presence back down to this physical world.
2. Avigdor (אבי גדור), master of the fence. According to the Yalkut Me'am Loez, he was called this (by his grandfather, Kehat), because "since Moses' birth, G‑d has fenced in Pharaoh, not allowing him to continue his decree to drown Jewish infants."
3. Chever, (חבר) meaning, companion, or connector. Either because Moses connected the Jewish people with their heavenly Parent, or because he prevented Heavenly retribution for their sins. Some say that Amram, his father, gave Moses this name, because Moses was born after his father had once again joined his wife after having divorced her.
4. Avi Socho, (אבי סוכו) Father of Seers. He was given this name by his grandfather, Kehat (alternatively, by the nurse who helped Moses' mother raise him), because Moses would grow up to be the "master" (avi) of the seers (sochim) and prophets.
5. Yekutiel (יקותיא-ל), from the root kavei (קוה) meaning hope. His mother Jochebed called him this name because she had hope and trust in G‑d that God would return Moses to her. Alternatively, because she foresaw that Moses would be the Jewish nation's great hope.
6. Avi Zanuach (אבי זנוח), literally, "master of rejection." Aaron, Moses' brother gave him this name, saying "My father rejected my mother, but took her back because of this child." Alternatively, because Moses would make Israel reject idols.
7. Tuvia (טובי'ה), implying goodness.
8. The Jewish people called him "Shemaya (שמעי-ה) ben [the son of] Nethanel." They predicted that in his days, G‑d would hear (שמע) their prayers.
9. Ben Avitar (בן אביתר), son of pardon, since Moses was the Jewish son who would solicit G‑d's pardon (ויתר) for the Jewish people's sin of the Golden Calf.
10. Levi (לוי), so named after the tribe to which Moses belonged.
(Source: Rabbi Eliezer Danzinger, Chabad.org)
Still on the subject of G’d “only” asking us to revere God, etc; the Talmud in B’rachot 33 asks how Moses could possibly describe fear of and reverence for G’d, as something qualifying for the description as something “minimal,” i.e. כי אם? Surely a person who is in awe of Hashem has attained a lofty spiritual platform. The Talmud answers that from Moses’ personal vantage point, possessing reverence and awe for G’d was indeed something very minor, not requiring any great effort. The commentators, puzzled by this, ask that seeing Moses asked the Israelites at large to acquire such reverence and awe, Moses’ personal ease in having acquired it seems quite irrelevant?
It appears that an appropriate answer to this would be Exodus 1,21 where the Torah reports the reaction of the Jewish midwives to Pharaoh’s command to kill Jewish boy babies before they had actually been born. The Torah describes the midwives’ refusal to carry out Pharaoh’s command as being based on the fact that they were in fear and awe of the Jewish G’d not to commit murder. As a reward, G’d “built houses for these midwives.” Rashi explains that the “houses” referred to in that verse meant that their offspring would be Levites, Priests, or Royalty, i.e. the elite of the nation. In other words, Moses was born as a result of the reverence and awe for G’d displayed by his mother Yocheved when she put her life in danger by making sure that Jewish boy babies survived.
Moses was an extremely humble and modest man, according to the Torah’s testimony, more so than any other human being; from this it follows that he viewed the fact that he had survived birth at all as a reward for his mother’s awe of G’d which had prompted her to defy Pharaoh’s order to murder Jewish boy babies. He naturally, considered possession of such awe for G’d as something relatively easy to acquire, just as it had been a natural attribute of his mother. This is what the Talmud had in mind when it described this attribute as something relatively minor.
God was now very angry with Moses because he would not resign himself to the doom that had been sealed, but God's wrath vanished as soon as Moses spoke the words: "The Lord, the Lord, a God full of compassion and gracious, slow to anger, and plenteous in mercy and truth; keeping mercy for thousands, forgiving iniquity and transgression and sin." God now said kindly to Moses: "I have registered two vows, one that thou are to die, and the second that Israel is to perish. I cannot cancel both vows, if therefore thou choosest to live, Israel must be ruined." "Lord of the world!" replied Moses, "Thou approachest me artfully; Thou seizest the rope at both ends, so that I myself must now say, 'Rather shall Moses and a thousand of his kind perish, than a single soul out of Israel!' But will not all people exclaim, 'Alas! The feet that trod the heavens, the face that beheld the Face of the Shekinah, and the hands that received the Torah, shall not be covered with dust!'" God replied: "Nay, the people will say: ' If a man like Moses, who ascended into heaven, who was peer of the angels, with whom God spoke face to face, and to whom God gave the Torah-if such a man cannot justify himself before God, how much less can an ordinary mortal of flesh and blood, who appears before God without having done good deeds or studied the Torah, justify themselves?' I want to know," God added, "why thou are so much aggrieved at thy impending death." Moses: "I am afraid of the sword of the Angel of Death." God: "If this is the reason then speak no more in this matter, for I will not deliver thee into his hand." Moses, however, would not yield, but furthermore said, "Shall my mother Jochebed, to whom my life brought so much grief, suffer sorrow after my death also?" God: "So was it in My mind even before I created the world, and so is the course of the world; every generation has its learned ones, every generation has its leaders, every generation has its guides. Up to now it was thy duty to guide the people, but not the time it ripe for thy disciple Joshua to relieve thee of the office destined for him."
When Moses died, a voice resounded from heaven throughout all the camp of Israel, which measured twelve miles in length by twelve in width, and said, "Woe! Moses is dead. Woe! Moses is dead." All Israel who, throughout thirty days before Moses' decease, had wept his impending death now arranged a three months' time of mourning for him. But Israel were not the only mourners for Moses, God, God's self, wept for Moses, saying, "Who will rise up for Me against the evil-doers? Who will stand up for Me against the workers of iniquity?" Metatron appeared before God and said: "Moses was thine when he lived, and he is Thine in his death." God replied: "I weep not for Moses' sake, but for the loss Israel suffered through his death. How often had they angered Me, but he prayed for them and appeased My wrath." The angels wept with God, saying, "But where shall wisdom be found?" The heavens lamented: "The godly man is perished out of the earth." The earth wept: "And there is none upright among men." Stars, planets, sun, and moon wailed: "The righteous perisheth, and no man layeth it to heart," and God praised Moses' excellence in the words: "Thou hast said of Me, 'The Lord God is God: there is none else,' and therefore shall I say of thee, 'And there arose not a prophet in Israel like unto Moses.'"