By the Merit of Righteous Women We Were Redeemed from Egypt
1.
מכילתא דרבי ישמעאל בשלח – מס’ דשירה בשלח פרשה י
ותקח מרים הנביאה, וכי היכן מצינו שנביאה היתה מרים אלא שאמרה לאביה סופך אתה מוליד בן שמושיע את ישראל מיד מצרים מיד וילך איש מבית לוי ויקח וגו’ (שמות ב א) ותהר ותלד בן וגו’ ולא יכלה עוד הצפינו. נזף בה אביה אמ’ לה בתי היכן נבואותיך ועודה מחזקת בנבואתה שנ’ ותתצב אחותו מרחוק לדעה מה יעשה לו ואין יציבה אלא נבואה שנ’ ראיתי את ה’ נצב על המזבח (עמוס ט א) ואומר ויבא ה’ ויתיצב (ש”א =שמואל א’= ג י) ואומר קרא את יהושע והתיצבו וגו’ וילך משה ויהושע ויתיצבו באהל מועד (דברים לא יד): מרחוק אין מרחוק בכל מקום אלא רוח הקדש שנאמר מרחוק ה’ נראה לי (ירמיה לא ב): לדעה אין דעה אלא רוח הקדש שנ’ כי מלאה הארץ דעה את ה’ וגו’ (ישעיה יא ט) [ואומר כי תמלא הארץ לדעת את כבוד ה’ כמים יכסו על ים (חבקוק ב יד)]: מה יעשה לו אין עשייה אלא רוח הקדש שנ’ כי לא יעשה ה’ אלהים דבר וגו’ (עמוס ג י):
Mechilta of Rabbi Yishmael Shirata 10
And Miriam the Prophetess Took. But where do we find that Miriam prophesied? It is this: Miriam had said to her father: You are destined to beget a son who will arise and save Israel from the hands of the Egyptians. Immediately, There went a man of the house of Levi and took to wife and the woman conceived and bore a son And when she could no longer hide him (Exodus 2:1-3). Then her father reproached her. He said to her: Miriam! What of thy prediction? But she still held on to her prophecy as it is said: And his sister stood afar off, to know what would be done to him (Exodus 2:4). For the expression standing suggests [the [presence of] the Holy Spirit, as in the passage I saw the Lord standing beside the altar (Amos 9:1) And it also says And the Lord came and stood (I Samuel 3:10). And it also says Call Joshua and stand, (Deuteronomy 31:14).
Afar Off. The expression afar off everywhere suggests [the presence of] the Holy Spirit, as in the passage: From afar the Lord appeared unto me. (Jeremiah 31:2)
To Know. Knowledge everywhere suggests [the presence of] the Holy Spirit, as in the passage: For the earth shall be full of the knowledge of the Lord (Isaiah 11:9). And it also says: For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea (Habbakuk 2:14).
What would be done to him. The expression doing suggests [the presence of] the Holy Spirit as it is said: For the Lord will do nothing, but He reveals His counsel to His servants the prophets (Amos 3:7)
This Midrash examines one verse from Exodus 15 and one verse from Exodus 2. Examine the verses in context. What is the difficulty in the verse from Exodus 15 that the Midrash seeks to address? How does it answer the difficulty?
There is also a difficulty in Exodus 2:1. Can you find it? Does the Midrash address this difficulty? (See also below on this issue.)
What about the extensive exegesis of Exodus 2:4. What do you think is the purpose of this exegesis? What do you learn from it?
אחות אהרן ולא אחות משה ומה ת”ל אחות אהרן אלא לפי שנתן אהרן נפשו על אחותו נקראת אחותו על שמו.
The Sister of Aaron. But was she not the sister of both Moses and Aaron? Why then does it say The sister of Aaron? It is because Aaron was devoted with his whole soul to his sister that she is called his sister.
What difficulty in Exodus 15:20 does this verse address? Where do you think this explanation comes from? Is it sufficient?
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.
A Timbrel in Her Hand. But where could the Israelites have gotten timbrels and flutes in the wilderness? It was simply that the righteous ones had been confident and knew that God would do miracles and mighty deeds for them at their going out from Egypt and they prepared for themselves timbrels and flutes.
And Miriam Sang Unto Them. Scripture tells that just as Moses recited the song for the men, so Miriam recited the song for the women. Sing to the Lord, for He is highly exalted .
What additional information do these Midrashim add? What do they teach us about Miriams leadership?
2.
שבע נביאות מאן נינהו שרה מרים דבורה חנה אביגיל חולדה ואסתר...מרים דכתיב (שמות טו, כ) ותקח מרים הנביאה אחות אהרן ולא אחות משה אמר ר"נ אמר רב שהיתה מתנבאה כשהיא אחות אהרן ואומרת עתידה אמי שתלד בן שיושיע את ישראל ובשעה שנולד נתמלא כל הבית כולו אורה עמד אביה ונשקה על ראשה אמר לה בתי נתקיימה נבואתיך. וכיון שהשליכוהו ליאור עמד אביה וטפחה על ראשה ואמר לה בתי היכן נבואתיך היינו דכתיב (שמות ב, ד) ותתצב אחותו מרחוק לדעה לדעת מה יהא בסוף נבואתה
§ The Gemara asks with regard to the prophetesses recorded in the baraita: Who were the seven prophetesses? The Gemara answers: Sarah, Miriam, Deborah, Hannah, Abigail, Huldah, and Esther. The Gemara offers textual support: ...Miriam was a prophetess, as it is written explicitly: “And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand” (Exodus 15:20). The Gemara asks: Was she the sister only of Aaron, and not the sister of Moses? Why does the verse mention only one of her brothers? Rav Naḥman said that Rav said: For she prophesied when she was the sister of Aaron, i.e., she prophesied since her youth, even before Moses was born, and she would say: My mother is destined to bear a son who will deliver the Jewish people to salvation. And at the time when Moses was born the entire house was filled with light, and her father stood and kissed her on the head, and said to her: My daughter, your prophecy has been fulfilled. But once Moses was cast into the river, her father arose and rapped her on the head, saying to her: My daughter, where is your prophecy now, as it looked as though the young Moses would soon meet his end. This is the meaning of that which is written with regard to Miriam’s watching Moses in the river: “And his sister stood at a distance to know what would be done to him” (Exodus 2:4), i.e., to know what would be with the end of her prophecy, as she had prophesied that her brother was destined to be the savior of the Jewish people.
How is this midrash different from the first midrashim in the Mechilta we learned above? Does this midrash add or explain anything further?
3.
פּוּעָה, שֶׁהוֹפִיעָה פָּנִים כְּנֶגֶד אָבִיהָ, שֶׁהָיָה עַמְרָם רֹאשׁ סַנְהֶדְּרִין בְּאוֹתָהּ שָׁעָה, כֵּיוָן שֶׁגָּזַר פַּרְעֹה וְאָמַר (שמות א, כב): כָּל הַבֵּן הַיִּלּוֹד, אָמַר עַמְרָם וְלָרִיק יִשְׂרָאֵל מוֹלִידִים, מִיָּד הוֹצִיא אֶת יוֹכֶבֶד וּפֵרַשׁ עַצְמוֹ מִתַּשְׁמִישׁ הַמִּטָּה, וְגֵרַשׁ אֶת אִשְׁתּוֹ כְּשֶׁהִיא מְעֻבֶּרֶת מִשְׁלשָׁה חֳדָשִׁים, עָמְדוּ כָּל יִשְׂרָאֵל וְגֵרְשׁוּ אֶת נְשׁוֹתֵיהֶן. אָמְרָה לוֹ בִּתּוֹ גְּזֵרָתְךָ קָשָׁה מִשֶּׁל פַּרְעֹה, שֶׁפַּרְעֹה לֹא גָזַר אֶלָּא עַל הַזְּכָרִים, וְאַתָּה עַל הַזְּכָרִים וּנְקֵבוֹת. פַּרְעֹה רָשָׁע הוּא וּגְזֵרָתוֹ סָפֵק מִתְקַיֶּמֶת סָפֵק אֵינָהּ מִתְקַיֶּמֶת, אֲבָל אַתָּה צַדִּיק וּגְזֵרָתְךָ מִתְקַיֶּמֶת. עָמַד הוּא וְהֶחֱזִיר אֶת אִשְׁתּוֹ, עָמְדוּ כָּל יִשְׂרָאֵל וְהֶחֱזִירוּ נְשׁוֹתֵיהֶם. הֱוֵי פּוּעָה, שֶׁהוֹפִיעָה פָּנִים כְּנֶגֶד אָבִיהָ.
[Miriam was called] Puah, because she stood up to [hofiah panim keneged] her father. Amram was the head of the Sanhedrin at that time. When Pharoah decreed that every boy baby [should die] Amram said, for nothing does Israel have children. He immediately took out his wife from the house and removed himself from sexual relations, divorcing his wife when she was 3 months pregnant. All Israel stood and divorced their wives. His daughter said to him, your decree is worse than Pharoahs. Pharoah only decreed against the males, you against the males and the females. Pharoah is evil it is doubtful whether his decree will come to pass, but you are righteous and your decree will come to pass. Immediately he returned his wife and all Israel returned their wives. She is called Puah because she stood up to [hofiah panim keneged] her father.
This midrash is part of a section that teaches that the midwives Shifra and Puah were Yocheved and Miriam. We often find midrash that collapses multiple characters from Tanach into one person. Why might that be?
This midrash gives further elaboration to explain difficulties in Exodus 2:1. What are these difficulties and how does the midrash solve them?
What does this midrash teach us about Miriams leadership?
4.
דרש רב עוירא בשכר נשים צדקניות שהיו באותו הדור נגאלו ישראל ממצרים בשעה שהולכות לשאוב מים הקב"ה מזמן להם דגים קטנים בכדיהן ושואבות מחצה מים ומחצה דגים ובאות ושופתות שתי קדירות אחת של חמין ואחת של דגים. ומוליכות אצל בעליהן לשדה ומרחיצות אותן וסכות אותן ומאכילות אותן ומשקות אותן ונזקקות להן בין שפתים שנאמר (תהלים סח, יד) אם תשכבון בין שפתים וגו' בשכר תשכבון בין שפתים זכו ישראל לביזת מצרים שנאמר (תהלים סח, יד) כנפי יונה נחפה בכסף ואברותיה בירקרק חרוץ. וכיון שמתעברות באות לבתיהם וכיון שמגיע זמן מולדיהן הולכות ויולדות בשדה תחת התפוח שנאמר (שיר השירים ח, ה) תחת התפוח עוררתיך וגו'. והקב"ה שולח משמי מרום מי שמנקיר ומשפיר אותן כחיה זו שמשפרת את הולד שנאמר (יחזקאל טז, ד) ומולדותיך ביום הולדת אותך לא כרת שרך ובמים לא רחצת למשעי וגו' ומלקט להן שני עגולין אחד של שמן ואחד של דבש שנאמר (דברים לב, יג) ויניקהו דבש מסלע ושמן וגו'. וכיון שמכירין בהן מצרים באין להורגן ונעשה להם נס ונבלעין בקרקע ומביאין שוורים וחורשין על גבן שנאמר (תהלים קכט, ג) על גבי חרשו חורשים וגו לאחר שהולכין היו מבצבצין ויוצאין כעשב השדה שנאמר (יחזקאל טז, ז) רבבה כצמח השדה נתתיך. וכיון שמתגדלין באין עדרים עדרים לבתיהן שנאמר (יחזקאל טז, ז) ותרבי ותגדלי ותבואי בעדי עדים אל תקרי בעדי עדים אלא בעדרי עדרים. וכשנגלה הקב"ה על הים הם הכירוהו תחלה שנאמר (שמות טו, ב) זה אלי ואנוהו
Rabbi Avira expounded: By the merit of righteous women who lived in that generation Israel was redeemed from Egypt. When they went to draw water, the Holy One, blessed be He, arranged that small fishes should enter their pitchers, which they drew up half full of water and half full of fishes. They then set two pots on the fire, one for hot water and the other for the fish, which they carried to their husbands in the field, and washed, anointed, fed, gave them to drink and had intercourse with them among the sheepfolds, as it is said, When ye lie among the sheepfolds (Psalm 68:14). As the reward for When ye lie among the sheepfolds, the Israelites merited the spoliation of the Egyptians as it is said, As the wings of a dove covered with silver, and her pinions with yellow gold (Psalm 68:14). After the women had conceived they returned to their homes and when the time of childbirth arrived, they went and were delivered in the field beneath the apple-tree, as it is said, Under the apple tree I caused you to come forth (Song of Songs 8:5) . The Holy One, blessed be He, sent down [someone?] from above who washed and straightened the limbs in the same manner that a midwife straightens the limbs of a child; as it is aid, And as for your birth, in the day you were born, your navel was not cut nor were you washed in water to cleanse you. (Ezekiel 16:7). He also provided them two cakes, one of oil and one of honey, as it is said, And He made him to suck honey out of the rock and oil (Deuteronomy 32:13). When the Egyptians noticed them, they went to kill them; but a miracle occurred on their behalf so that they were swallowed in the ground and [the Egyptians] brought oxen and ploughed over them, as it is said, The plowmen ploughed upon my back (Psalm 129:3). After they had departed, [the babies] broke through and came forth like the plants of the field as it is said, I caused you to multiply as the bud of the field (Ezekiel 16:7) and when they had grown up, they came in flocks to their homes, as it is said, And you did increase and wax great and come with ornaments (Ezekiel 16:7) read not with ornaments [beadei adim] but in flocks [beadrei adarim]. At the time the Holy One, blessed be He, revealed Himself by the Red Sea, they recognized Him first as it is said, This is my God and I will enshrine Him. (Exodus 15:2)
וכשנגלה הקב"ה על הים הם הכירוהו תחלה שנאמר (שמות טו, ב) זה אלי ואנוהו
And when the Holy One, Blessed be He, revealed Himself at the Red Sea, these children recognized Him first, as it is stated: “This is my God, and I will glorify Him” (Exodus 15:2). They recognized Him from the previous time that He revealed Himself to them in their infancy, enabling them to say: “This is my God.”
תלמוד בבלי מסכת סוטה דף יא עמוד ב
דרש רב עוירא: בשכר נשים צדקניות שהיו באותו הדור – נגאלו ישראל ממצרים, בשעה שהולכות לשאוב מים, הקב”ה מזמן להם דגים קטנים בכדיהן ושואבות מחצה מים ומחצה דגים, ובאות ושופתות שתי קדירות אחת של חמין ואחת של דגים, ומוליכות אצל בעליהן לשדה, ומרחיצות אותן וסכות אותן ומאכילות אותן ומשקות אותן ונזקקות להן בין שפתים, שנאמר: +תהלים סח+ אם תשכבון בין שפתים וגו’, בשכר תשכבון בין שפתים זכו ישראל לביזת מצרים, שנאמר: +תהלים סח+ כנפי יונה נחפה בכסף ואברותיה בירקרק חרוץ, וכיון שמתעברות באות לבתיהם; וכיון שמגיע זמן מולדיהן, הולכות ויולדות בשדה תחת התפוח, שנאמר: +שיר השירים ח+ תחת התפוח עוררתיך וגו’, והקב”ה שולח משמי מרום מי שמנקיר ומשפיר אותן, כחיה זו שמשפרת את הולד, שנאמר: +יחזקאל טז+ ומולדותיך ביום הולדת אותך לא כרת שרך /ש’ בקמץ, ר’ בצירה/ ובמים לא רחצת למשעי וגו’, ומלקט להן שני עגולין אחד של שמן ואחד של דבש, שנאמר: +דברים לב+ ויניקהו דבש מסלע ושמן וגו’; וכיון שמכירין בהן מצרים באין להורגן, ונעשה להם נס ונבלעין בקרקע, ומביאין שוורים וחורשין על גבן, שנאמר: +תהלים קכט+ על גבי חרשו חורשים וגו’, לאחר שהולכין היו מבצבצין ויוצאין כעשב השדה, שנאמר: +יחזקאל טז+ רבבה כצמח השדה נתתיך; וכיון שמתגדלין באין עדרים עדרים לבתיהן, שנאמר: +יחזקאל טז+ ותרבי ותגדלי ותבואי בעדי עדים, אל תקרי בעדי עדים אלא בעדרי עדרים, וכשנגלה הקב”ה על הים הם הכירוהו תחלה, שנאמר: +שמות טו+ זה אלי ואנוהו.
Babylonian Talmud Sotah 11b
Rabbi Avira expounded: By the merit of righteous women who lived in that generation Israel was redeemed from Egypt. When they went to draw water, the Holy One, blessed be He, arranged that small fishes should enter their pitchers, which they drew up half full of water and half full of fishes. They then set two pots on the fire, one for hot water and the other for the fish, which they carried to their husbands in the field, and washed, anointed, fed, gave them to drink and had intercourse with them among the sheepfolds, as it is said, When ye lie among the sheepfolds (Psalm 68:14). As the reward for When ye lie among the sheepfolds, the Israelites merited the spoliation of the Egyptians as it is said, As the wings of a dove covered with silver, and her pinions with yellow gold (Psalm 68:14). After the women had conceived they returned to their homes and when the time of childbirth arrived, they went and were delivered in the field beneath the apple-tree, as it is said, Under the apple tree I caused you to come forth (Song of Songs 8:5) . The Holy One, blessed be He, sent down [someone?] from above who washed and straightened the limbs in the same manner that a midwife straightens the limbs of a child; as it is aid, And as for your birth, in the day you were born, your navel was not cut nor were you washed in water to cleanse you. (Ezekiel 16:7). He also provided them two cakes, one of oil and one of honey, as it is said, And He made him to suck honey out of the rock and oil (Deuteronomy 32:13). When the Egyptians noticed them, they went to kill them; but a miracle occurred on their behalf so that they were swallowed in the ground and [the Egyptians] brought oxen and ploughed over them, as it is said, The plowmen ploughed upon my back (Psalm 129:3). After they had departed, [the babies] broke through and came forth like the plants of the field as it is said, I caused you to multiply as the bud of the field (Ezekiel 16:7) and when they had grown up, they came in flocks to their homes, as it is said, And you did increase and wax great and come with ornaments (Ezekiel 16:7) read not with ornaments [beadei adim] but in flocks [beadrei adarim]. At the time the Holy One, blessed be He, revealed Himself by the Red Sea, they recognized Him first as it is said, This is my God and I will enshrine Him. (Exodus 15:2)
In this midrash, the women of the generation are praised for initiating sexual activity. Why might this have been an issue during Egyptian slavery?
Why would the women have given birth under apple trees? How do you understand this and other plant-based metaphors in the midrash?
What role(s) does G-d play in this midrash?
What difficulty in Exodus 15:2 does this midrash explain?
And final questions for all these midrashim:
What can we learn about G-d from these texts? How does this learning compare with last weeks texts?
Video Conclusion