The Women of Redemption

(יג) וַיַּעֲבִ֧דוּ מִצְרַ֛יִם אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל בְּפָֽרֶךְ׃ (יד) וַיְמָרְר֨וּ אֶת־חַיֵּיהֶ֜ם בַּעֲבֹדָ֣ה קָשָׁ֗ה בְּחֹ֙מֶר֙ וּבִלְבֵנִ֔ים וּבְכׇל־עֲבֹדָ֖ה בַּשָּׂדֶ֑ה אֵ֚ת כׇּל־עֲבֹ֣דָתָ֔ם אֲשֶׁר־עָבְד֥וּ בָהֶ֖ם בְּפָֽרֶךְ׃

Exodus 1:13-14

(13) The Egyptians ruthlessly imposed upon the Israelites (14) the various labors that they made them perform. Ruthlessly they made life bitter for them with harsh labor at mortar and bricks and with all sorts of tasks in the field.

סוטה י״א ב:ג׳

אֵת כׇּל עֲבֹדָתָם אֲשֶׁר עָבְדוּ בָהֶם בְּפָרֶךְ אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן שֶׁהָיוּ מַחְלִיפִין מְלֶאכֶת אֲנָשִׁים לְנָשִׁים וּמְלֶאכֶת נָשִׁים לַאֲנָשִׁים

Sotah 11b:3

The verse concludes: “In all their service, wherein they made them serve with rigor” (Exodus 1:14). Rabbi Shmuel bar Naḥmani says that Rabbi Yonatan says: The meaning of befarekh is that the Egyptians would exchange the responsibilities of men and women, giving men’s work to women and women’s work to men, requiring everyone to do work to which they were unaccustomed.

סוטה י״א ב:ד׳

דָּרֵשׁ רַב עַוִּירָא בִּשְׂכַר נָשִׁים צִדְקָנִיּוֹת שֶׁהָיוּ בְּאוֹתוֹ הַדּוֹר נִגְאֲלוּ יִשְׂרָאֵל מִמִּצְרַיִם בְּשָׁעָה שֶׁהוֹלְכוֹת לִשְׁאוֹב מַיִם הַקָּדוֹשׁ בָּרוּךְ הוּא מְזַמֵּן לָהֶם דָּגִים קְטַנִּים בְּכַדֵּיהֶן וְשׁוֹאֲבוֹת מֶחֱצָה מַיִם וּמֶחֱצָה דָּגִים וּבָאוֹת וְשׁוֹפְתוֹת שְׁתֵּי קְדֵירוֹת אַחַת שֶׁל חַמִּין וְאַחַת שֶׁל דָּגִים

Sotah 11b:4

§ Rav Avira taught: In the merit of the righteous women that were in that generation, the Jewish people were redeemed from Egypt. He tells of their righteous actions: At the time when these women would go to the river to draw water, the Holy One, Blessed be He, would materialize for them small fish that would enter into their pitchers, and they would therefore draw pitchers that were half filled with water and half filled with fish. And they would then come and place two pots on the fire, one pot of hot water for washing their husbands and one pot of fish with which to feed them.

סוטה י״א ב:ה׳

וּמוֹלִיכוֹת אֵצֶל בַּעְלֵיהֶן לַשָּׂדֶה וּמַרְחִיצוֹת אוֹתָן וְסָכוֹת אוֹתָן וּמַאֲכִילוֹת אוֹתָן וּמַשְׁקוֹת אוֹתָן וְנִזְקָקוֹת לָהֶן בֵּין שְׁפַתַּיִם שֶׁנֶּאֱמַר אִם תִּשְׁכְּבוּן בֵּין שְׁפַתָּיִם וְגוֹ׳ בִּשְׂכַר תִּשְׁכְּבוּן בֵּין שְׁפַתָּיִם זָכוּ יִשְׂרָאֵל לְבִיזַּת מִצְרַיִם שֶׁנֶּאֱמַר כַּנְפֵי יוֹנָה נֶחְפָּה בַכֶּסֶף וְאֶבְרוֹתֶיהָ בִּירַקְרַק חָרוּץ

Sotah 11b:5

And they would then take what they prepared to their husbands, to the field, and would bathe their husbands and anoint them with oil and feed them the fish and give them to drink and bond with them in sexual intercourse between the sheepfolds, i.e., between the borders and fences of the fields, as it is stated: “When you lie among the sheepfolds, the wings of the dove are covered with silver, and her pinions with the shimmer of gold” (Psalms 68:14), which is interpreted to mean that as a reward for “when you lie among the sheepfolds,” the Jewish people merited to receive the plunder of Egypt, as it is stated in the continuation of the verse, as a reference to the Jewish people: “The wings of the dove are covered with silver, and her pinions with the shimmer of gold” (Psalms 68:14).

סוטה י״א ב:ו׳

וְכֵיוָן שֶׁמִּתְעַבְּרוֹת בָּאוֹת לְבָתֵּיהֶם וְכֵיוָן שֶׁמַּגִּיעַ זְמַן מוֹלְדֵיהֶן הוֹלְכוֹת וְיוֹלְדוֹת בַּשָּׂדֶה תַּחַת הַתַּפּוּחַ שֶׁנֶּאֱמַר תַּחַת הַתַּפּוּחַ עוֹרַרְתִּיךָ וְגוֹ׳

Sotah 11b:6

And when these women would become pregnant, they would come back to their homes, and when the time for them to give birth would arrive they would go and give birth in the field under the apple tree, as it is stated: “Under the apple tree I awakened you; there your mother was in travail with you; there was she in travail and brought you forth” (Song of Songs 8:5).

שמות א׳:ט״ו-כ״א

(טו) וַיֹּ֙אמֶר֙ מֶ֣לֶךְ מִצְרַ֔יִם לַֽמְיַלְּדֹ֖ת הָֽעִבְרִיֹּ֑ת אֲשֶׁ֨ר שֵׁ֤ם הָֽאַחַת֙ שִׁפְרָ֔ה וְשֵׁ֥ם הַשֵּׁנִ֖ית פּוּעָֽה׃ (טז) וַיֹּ֗אמֶר בְּיַלֶּדְכֶן֙ אֶת־הָֽעִבְרִיּ֔וֹת וּרְאִיתֶ֖ן עַל־הָאׇבְנָ֑יִם אִם־בֵּ֥ן הוּא֙ וַהֲמִתֶּ֣ן אֹת֔וֹ וְאִם־בַּ֥ת הִ֖וא וָחָֽיָה׃ (יז) וַתִּירֶ֤אןָ הַֽמְיַלְּדֹת֙ אֶת־הָ֣אֱלֹהִ֔ים וְלֹ֣א עָשׂ֔וּ כַּאֲשֶׁ֛ר דִּבֶּ֥ר אֲלֵיהֶ֖ן מֶ֣לֶךְ מִצְרָ֑יִם וַתְּחַיֶּ֖יןָ אֶת־הַיְלָדִֽים׃ (יח) וַיִּקְרָ֤א מֶֽלֶךְ־מִצְרַ֙יִם֙ לַֽמְיַלְּדֹ֔ת וַיֹּ֣אמֶר לָהֶ֔ן מַדּ֥וּעַ עֲשִׂיתֶ֖ן הַדָּבָ֣ר הַזֶּ֑ה וַתְּחַיֶּ֖יןָ אֶת־הַיְלָדִֽים׃ (יט) וַתֹּאמַ֤רְןָ הַֽמְיַלְּדֹת֙ אֶל־פַּרְעֹ֔ה כִּ֣י לֹ֧א כַנָּשִׁ֛ים הַמִּצְרִיֹּ֖ת הָֽעִבְרִיֹּ֑ת כִּֽי־חָי֣וֹת הֵ֔נָּה בְּטֶ֨רֶם תָּב֧וֹא אֲלֵהֶ֛ן הַמְיַלֶּ֖דֶת וְיָלָֽדוּ׃ (כ) וַיֵּ֥יטֶב אֱלֹהִ֖ים לַֽמְיַלְּדֹ֑ת וַיִּ֧רֶב הָעָ֛ם וַיַּֽעַצְמ֖וּ מְאֹֽד׃ (כא) וַיְהִ֕י כִּֽי־יָרְא֥וּ הַֽמְיַלְּדֹ֖ת אֶת־הָאֱלֹהִ֑ים וַיַּ֥עַשׂ לָהֶ֖ם בָּתִּֽים׃

Exodus 1:15-21

(15) The king of Egypt spoke to the Hebrew midwives, one of whom was named Shiphrah and the other Puah, (16) saying, “When you deliver the Hebrew women, look at the birthstool: if it is a boy, kill him; if it is a girl, let her live.” (17) The midwives, fearing God, did not do as the king of Egypt had told them; they let the boys live. (18) So the king of Egypt summoned the midwives and said to them, “Why have you done this thing, letting the boys live?” (19) The midwives said to Pharaoh, “Because the Hebrew women are not like the Egyptian women: they are vigorous. Before the midwife can come to them, they have given birth.” (20) And God dealt well with the midwives; and the people multiplied and increased greatly. (21) And [God] established households for the midwives, because they feared God.

סוטה י״א ב:י״א

וַיֹּאמֶר מֶלֶךְ מִצְרַיִם לַמְיַלְּדוֹת הָעִבְרִיּוֹת וְגוֹ׳ רַב וּשְׁמוּאֵל חַד אָמַר אִשָּׁה וּבִתָּהּ וְחַד אָמַר כַּלָּה וַחֲמוֹתָהּ מַאן דְּאָמַר אִשָּׁה וּבִתָּהּ יוֹכֶבֶד וּמִרְיָם וּמַאן דְּאָמַר כַּלָּה וַחֲמוֹתָהּ יוֹכֶבֶד וֶאֱלִישֶׁבַע

Sotah 11b:11

§ The verse states: “And the king of Egypt spoke to the Hebrew midwives, of whom the name of the one was Shiphrah, and the name of the other Puah” (Exodus 1:15). Rav and Shmuel disagree as to the proper interpretation of this verse. One says that these midwives were a woman and her daughter, and one says that they were a daughter-in-law and her mother-in-law. According to the one who says that they were a woman and her daughter, the women were Jochebed, the mother of Moses and Aaron, and her daughter, Miriam. And according to the one who says that they were a daughter-in-law and her mother-in-law, the verse is referring to Jochebed and her daughter-in-law Elisheba, the wife of Aaron.

סוטה י״א ב:י״ג

פּוּעָה זוֹ מִרְיָם וְלָמָּה נִקְרָא שְׁמָהּ פּוּעָה שֶׁהָיְתָה פּוֹעָה וּמוֹצִיאָה אֶת הַוָּלָד דָּבָר אַחֵר פּוּעָה שֶׁהָיְתָה פּוֹעָה בְּרוּחַ הַקּוֹדֶשׁ וְאוֹמֶרֶת עֲתִידָה אִמִּי שֶׁתֵּלֵד בֵּן שֶׁמּוֹשִׁיעַ אֶת יִשְׂרָאֵל

Sotah 11b:13

The baraita continues: With regard to Puah, who is referred to in the verse, this is really a reference to Miriam. And why was she called Puah? Because she would make a comforting sound [po’a] as she would remove the child from the womb of the mother. Alternatively, the word Puah is related to one of the verbs that describe speaking, as she would speak [po’a] through divine inspiration and say: In the future, my mother will give birth to a son who will save the Jewish people.

סוטה י״א ב:י״ב

תַּנְיָא כְּמַאן דְּאָמַר אִשָּׁה וּבִתָּהּ דְּתַנְיָא שִׁפְרָה זוֹ יוֹכֶבֶד וְלָמָּה נִקְרָא שְׁמָהּ שִׁפְרָה שֶׁמְּשַׁפֶּרֶת אֶת הַוָּלָד דָּבָר אַחֵר שִׁפְרָה שֶׁפָּרוּ וְרָבוּ יִשְׂרָאֵל בְּיָמֶיהָ

Sotah 11b:12

It is taught in a baraita according to the one who says that they were a woman and her daughter, because it is taught in a baraita: With regard to Shiphrah, who is referred to in the verse, this is really a reference to Jochebed. And why was she called Shiphrah? Because she would prepare [mishapperet] the newborn. Alternatively, she is referred to as Shiphrah because the Jewish people increased and multiplied [shepparu verabbu] in her days, due to her assistance.

סוטה י״א ב:כ״ב

וַיְהִי כִּי יָרְאוּ הַמְיַלְּדוֹת אֶת הָאֱלֹהִים וַיַּעַשׂ לָהֶם בָּתִּים רַב וּשְׁמוּאֵל חַד אָמַר בָּתֵּי כְהוּנָּה וּלְוִיָּה וְחַד אָמַר בָּתֵּי מַלְכוּת מַאן דְּאָמַר בָּתֵּי כְהוּנָּה וּלְוִיָּה אַהֲרֹן וּמֹשֶׁה וּמַאן דְּאָמַר בָּתֵּי מַלְכוּת דָּוִד נָמֵי מִמִּרְיָם קָאָתֵי דִּכְתִיב וַתָּמׇת עֲזוּבָה אֵשֶׁת כָּלֵב וַיִּקַּח לוֹ כָלֵב אֶת אֶפְרָת וַתֵּלֶד לוֹ אֶת חוּר וּכְתִיב וְדָוִד בֶּן אִישׁ אֶפְרָתִי וְגוֹ׳

Sotah 11b:22

The verse relates the midwives’ reward: “And it came to pass, because the midwives feared God, that He made them houses” (Exodus 1:21). Rav and Shmuel disagree as to the precise interpretation of these houses: One says that God made the houses of the priesthood and the Levites descend from the midwives, and one says that God made the houses of royalty descend from them. The one who says that it is referring to the houses of the priesthood and the Levites is referring to Aaron and Moses, who were sons of Jochebed. And the one who says that it is referring to houses of royalty is referring to David, who also comes from Miriam, as it is written: “And Azubah,” the wife of Caleb, “died, and Caleb took to him Ephrath, who bore him Hur” (I Chronicles 2:19) and, as will be explained further, Ephrath is Miriam. And it is written: “David was the son of that Ephrathite of Bethlehem in Judah” (I Samuel 17:12). Therefore, he was a descendant of Miriam.

סוטה י״ב א:ט׳

וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי לְהֵיכָן הָלַךְ אָמַר רַב יְהוּדָה בַּר זְבִינָא שֶׁהָלַךְ בַּעֲצַת בִּתּוֹ

Sotah 12a:9

The verse states: “And there went a man of the house of Levi, and took for a wife a daughter of Levi” (Exodus 2:1). The Gemara asks: To where did he go? Rav Yehuda bar Zevina says: He went according to the advice of his daughter Miriam, as the Gemara will proceed to explain.

סוטה י״ב א:י׳

תָּנָא עַמְרָם גְּדוֹל הַדּוֹר הָיָה כֵּיוָן שֶׁרָאָה שֶׁאָמַר פַּרְעֹה הָרָשָׁע כׇּל הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ אָמַר לַשָּׁוְא אָנוּ עֲמֵלִין עָמַד וְגֵירַשׁ אֶת אִשְׁתּוֹ עָמְדוּ כּוּלָּן וְגֵירְשׁוּ אֶת נְשׁוֹתֵיהֶן

Sotah 12a:10

A Sage teaches: Amram, the father of Moses, was the great man of his generation. Once he saw that the wicked Pharaoh said: “Every son that is born you shall cast into the river, and every daughter you shall save alive” (Exodus 1:22), he said: We are laboring for nothing by bringing children into the world to be killed. Therefore, he arose and divorced his wife. All others who saw this followed his example and arose and divorced their wives.

סוטה י״ב א:י״א

אָמְרָה לוֹ בִּתּוֹ אַבָּא קָשָׁה גְּזֵירָתְךָ יוֹתֵר מִשֶּׁל פַּרְעֹה שֶׁפַּרְעֹה לֹא גָּזַר אֶלָּא עַל הַזְּכָרִים וְאַתָּה גָּזַרְתָּ עַל הַזְּכָרִים וְעַל הַנְּקֵיבוֹת פַּרְעֹה לָא גָּזַר אֶלָּא בָּעוֹלָם הַזֶּה וְאַתָּה בָּעוֹלָם הַזֶּה וּלְעוֹלָם הַבָּא

Sotah 12a:11

His daughter, Miriam, said to him: Father, your decree is more harsh for the Jewish people than that of Pharaoh, as Pharaoh decreed only with regard to the males, but you decreed both on the males and on the females. And now no children will be born. Additionally, Pharaoh decreed to kill them only in this world, but you decreed in this world and in the World-to-Come, as those not born will not enter the World-to-Come.

סוטה י״ב א:י״ב

פַּרְעֹה הָרָשָׁע סָפֵק מִתְקַיֶּימֶת גְּזֵירָתוֹ סָפֵק אֵינָהּ מִתְקַיֶּימֶת אַתָּה צַדִּיק בְּוַדַּאי שֶׁגְּזֵירָתְךָ מִתְקַיֶּימֶת שֶׁנֶּאֱמַר וְתִגְזַר אוֹמֶר וְיָקׇם לָךְ עָמַד וְהֶחְזִיר אֶת אִשְׁתּוֹ עָמְדוּ כּוּלָּן וְהֶחְזִירוּ אֶת נְשׁוֹתֵיהֶן

Sotah 12a:12

Miriam continued: Additionally, concerning Pharaoh the wicked, it is uncertain whether his decree will be fulfilled, and it is uncertain if his decree will not be fulfilled. You are a righteous person, and as such, your decrees will certainly be fulfilled, as it is stated with regard to the righteous: “You shall also decree a thing, and it shall be established unto you” (Job 22:28). Amram accepted his daughter’s words and arose and brought back, i.e., remarried, his wife, and all others who saw this followed his example and arose and brought back their wives.

שמות ב׳:ד׳

(ד) וַתֵּתַצַּ֥ב אֲחֹת֖וֹ מֵרָחֹ֑ק לְדֵעָ֕ה מַה־יֵּעָשֶׂ֖ה לֽוֹ׃

Exodus 2:4

(4) And his sister stationed herself at a distance, to learn what would befall him.

העמק דבר על שמות ב׳:ד׳:ב׳

מה יעשה לו. איזה אופן יעשה לו להיות ניצל:

Haamek Davar on Exodus 2:4:2

What would happen to him... Which manner will his rescue happen.

שמות ט״ו:כ׳

וַתִּקַּח֩ מִרְיָ֨ם הַנְּבִיאָ֜ה אֲח֧וֹת אַהֲרֹ֛ן אֶת־הַתֹּ֖ף בְּיָדָ֑הּ וַתֵּצֶ֤אןָ כׇֽל־הַנָּשִׁים֙ אַחֲרֶ֔יהָ בְּתֻפִּ֖ים וּבִמְחֹלֹֽת׃

Exodus 15:20

Then Miriam the prophet, Aaron’s sister, picked up a hand-drum, and all the women went out after her in dance with hand-drums.

רש"י על שמות ט״ו:כ׳:ג׳

בתפים ובמחלת. מֻבְטָחוֹת הָיוּ צַדְקָנִיּוֹת שֶׁבַּדּוֹר שֶׁהַקָּבָּ"ה עוֹשֶׂה לָהֶם נִסִּים וְהוֹצִיאוּ תֻפִּים מִמִּצְרַיִם (מכילתא):

Rashi on Exodus 15:20:3

בתפים ובמחלת WITH TIMBRELS AND WITH DANCES — The righteous women in that generation were confident that God would perform miracles for them and they accordingly had brought timbrels with them from Egypt (Mekhilta d'Rabbi Yishmael 15:20:2).

מכילתא דרבי ישמעאל, מַסֶּכְתָּא דְשִׁירָה י׳:י״ב-ט״ז

את התוף בידה, וכי מנין היו להם לישראל תופים ומחולות במדבר אלא הצדיקים היו מובטחים ויודעים שהקב"ה עושה להם נסים וגבורות עת שיוצאין ממצרים והתקינו להם תופים ומחולות. ותען להם מרים שירו לה' כי גאה גאה סוס ורוכבו רמה בים, מגיד הכתוב כשם שאמר משה שירה לאנשים כך אמרה מרים שירה לנשים שנאמר שירו לה' וגו'. חסלת שירתא.

Mekhilta DeRabbi Yishmael, Tractate Shirah 10:12-16

"the timbrel in her hand": Whence did they have timbrels and dance (instruments) in the desert? __ Being tzaddikim, and knowing for a certainty that the Holy One Blessed be He would perform miracles and mighty acts for them when they left Egypt, they readied timbrels and (dance) instruments for themselves. (Ibid. 21) "And Miriam answered to them: Sing to the L rd, for He is exalted (over all the) exalted: horse and its rider He cast into the sea": Scripture hereby apprises us that just as Moses chanted song to the men, so did Miriam chant song to the women.

שמות ב׳:ה׳

וַתֵּ֤רֶד בַּת־פַּרְעֹה֙ לִרְחֹ֣ץ עַל־הַיְאֹ֔ר וְנַעֲרֹתֶ֥יהָ הֹלְכֹ֖ת עַל־יַ֣ד הַיְאֹ֑ר וַתֵּ֤רֶא אֶת־הַתֵּבָה֙ בְּת֣וֹךְ הַסּ֔וּף וַתִּשְׁלַ֥ח אֶת־אֲמָתָ֖הּ וַתִּקָּחֶֽהָ׃

Exodus 2:5

The daughter of Pharaoh came down to bathe in the Nile, while her maidens walked along the Nile. She spied the basket among the reeds and sent her slave girl to fetch it.

סוטה י״ב ב:ב׳

וַתֵּרֶד בַּת פַּרְעֹה לִרְחוֹץ עַל הַיְאֹר אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַי מְלַמֵּד שֶׁיָּרְדָה לִרְחוֹץ מִגִּלּוּלֵי [בֵּית] אָבִיהָ וְכֵן הוּא אוֹמֵר אִם רָחַץ ה׳ אֵת צוֹאַת בְּנוֹת צִיּוֹן וְגוֹ׳

Sotah 12b:2

The verse states: “And the daughter of Pharaoh came down to bathe [lirḥotz] in the river” (Exodus 2:5). Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yoḥai: This teaches that she came down to the river to cleanse herself from the impurity of her father’s idols, as she was immersing herself as part of the conversion process. And similarly it states: “When the Lord shall have washed [raḥatz] away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit of destruction” (Isaiah 4:4). This washing clearly refers to the purging of spiritual sins, rather than bathing for the sake of cleanliness.