There is also evidence for this, since it is written, [And Caleb the son of Jephunneh] the Kenizzite.1 Conclude, therefore, that Azubah is identical with Miriam; and why was her name called Azubah? Because all men forsook her ['azabuhah] at first.2 'Begat!'3 But he was married to her! — R. Johanan said: Whoever marries a woman for the name of heaven,4 the text ascribes it to him as though he had begotten her. 'Jerioth' — [she was so named] because her face was like curtains.5 'And these were her sons' — read not baneha [her sons] but boneha [her builders].6 'Jesher' [he was so called] because he set himself right [yishsher].7 'Shobab' — [he was so called] because he turned his inclination aside [shibbeb].8 'And Ardon' — [he was so called] because he disciplined [radah] his inclination. Others say: Because his face was like a rose [wered].
And Ashhur the father of Tekoa had two wives, Helah and Naarah.9 Ashhur is identical with Caleb; and why was his name called Ashhur? Because his face was blackened [hushheru] through his fasts.10 'The father'- he became a father to her.11 'Tekoa'- he fixed [taka'] his heart on his Father in heaven.12 'Had two wives' — [this means] Miriam became like two wives. 'Helah and Naarah' — she was not both Helah and Naarah, but at first she was Helah [an invalid] and finally Naarah [a young girl].13 And the sons of Helah were Zereth, Zohar and Ethnan.14 'Zereth' — [Miriam was so called] — because she became the rival [zarah] of her contemporaries [in beauty]. 'Zohar' — because her face was [beautiful] like the noon [zoharayim]. 'Ethnan' — because whoever saw her took a present ['ethnan] to his wife.15
And Pharaoh charged all his people.16 R. Jose son of R. Hanina said: He imposed the same decree upon his own people.17 R. Jose son of R. Hanina also said: He made three decrees: first, 'if it be a son, then ye shall kill him'; then 'every son that is born ye shall cast into the river'; and finally he imposed the same decree upon his own people.
And there went a man of the house of Levi.18 Where did he go? R. Judah b. Zebina said that he went in the counsel of his daughter. A Tanna taught: Amram was the greatest man of his generation; when he saw that the wicked Pharaoh had decreed 'Every son that is born ye shall cast into the river', he said: In vain do we labour. He arose and divorced his wife.19 All [the Israelites] thereupon arose and divorced their wives. His daughter said to him, 'Father, thy decree is more severe than Pharaoh's; because Pharaoh decreed only against the males whereas thou hast decreed against the males and females. Pharaoh only decreed concerning this world whereas thou hast decreed concerning this world and the World to Come.20 In the case of the wicked Pharaoh there is a doubt whether his decree will be fulfilled or not, whereas in thy case, though thou art righteous, it is certain that thy decree will be fulfilled, as it is said: Thou shalt also decree a thing, and it shall be established unto thee!21 He arose and took his wife back; and they all arose and took their wives back.
And took to wife18 — it should have read 'and took back'!22 R. Judah b. Zebina said: — He acted towards her as though it had been the first marriage; he seated her in a palanquin, Aaron and Miriam danced before her, and the Ministering Angels proclaimed, A joyful mother of children.23
A daughter of Levi.18 How is this possible! She was one hundred and thirty years old, and he calls her 'a daughter'! (For R. Hama b. Hanina said: This24 refers to Jochebed whose conception occurred during the journey [to Egypt] and her birth between the walls;25 as it is said: Who was born to Levi in Egypt26 — her birth occurred in Egypt but her conception did not occur there.)27 — Rab Judah said: [She is called 'a daughter'] because the signs of maidenhood were reborn in her.28
And the woman conceived and bare a son.29 But she had already been pregnant three months!30 — R. Judah b. Zebina said: It compares the bearing of the child to its conception; as the conception was painless so was the bearing painless. Hence [it is learnt] that righteous women were not included in the decree upon Eve.31
And when she saw him that he was good.29 It has been taught: R. Meir says: His name was Tob [good]; R. Judah says: His name was Tobiah; R. Nehemiah says: [She foresaw that he would be] worthy of the prophetic gift; others say: He was born circumcised; and the Sages declare, At the time when Moses was born, the whole house was filled with light — it is written here, And when she saw him that he was good, and elsewhere it is written: And God saw the light that it was good.32
She hid him three months.29 [She was able to do this] because the Egyptians only counted [the period of her pregnancy] from the time that she was restored [to youth], but she was then already pregnant three months.
And when she could not longer hide him33 — why? She should have gone on hiding him! — But whenever the Egyptians were informed that a child was born, they would take other children there so that it should hear them [crying] and cry with them; as it is written: Take us the foxes, the little foxes etc.34
She took for him an ark of bulrushes33 — why just bulrushes? R. Eleazar said: Hence [it is learnt] that to the righteous their money is dearer than their body;35 and why so? — That they should not stretch out their hand to robbery.36 R. Samuel b. Nahmani says: [She selected them] because they are a soft material which can withstand both soft and hard materials.37
And daubed it with slime and with pitch38 — A Tanna taught: The slime was inside and the pitch outside so that that righteous child should not smell the bad odour.
And she put the child therein and laid it in the reeds [suf]38 — R. Eleazar said: In the Red [suf] Sea; R. Samuel b. Nahmani said: