One doesn't have to be an expert commentator to notice the astonishing role of the many women taking part in this parasha. These women, the midwives, Pharaoh's daughter, Moses' mother and sister, and Zipporah the Midianite, Moses' wife, play key roles in decisive and life-changing events and demonstrate supreme humanity, courage, admirable resourcefulness, and extraordinary leadership. I would like to focus on two aspects related to the story of the midwives Shifra and Puah, who teach us as human beings, and as people, a sublime moral lesson under extreme conditions.

What Shiphrah and Puah did could be called a silent rebellion. In an explicit order, Pharaoh, the almighty king, demands that they kill all male children born to the Hebrews:

Therefore, out of fear of God and with great courage, they violated the king's order and allowed the male babies to live. One can only try to imagine the enormous audacity involved in violating the king's order. The two also demonstrate supreme resourcefulness when they stand and rationalize their failure in fulfilling his orders in a clever way. What we have here is an exemplary example of a courageous and moral-valued choice for good, under life-threatening circumstances.

Not surprisingly, in light of this incredible story, further scrutiny was needed to unravel the motives and identities of Shifra and Puah. Indeed, many commentators felt called upon to do so.

Were the two Hebrew women, members of the people of the slaves suffering under the yoke of Pharaoh? Or were they Egyptian women, members of the oppressive nation, who chose to risk their lives for the sake of justice and morality, even though they were members of a different people?

It seems that modern interpretation and approach concerns not only understanding the historical context, but also observing the ability of these figures to serve as a model for courage, moral conduct, and leadership under extreme circumstances, which history puts before every generation, including ours.

The Torah reads:

The expression " Hebrew midwives" was interpreted in different ways:

Rashi and other commentators claim that Shifra and Puah were Hebrew women, and they even identify them with Yocheved and Miriam, based on their proximity to the events described later in the parasha.

On the other hand, Nachmanides and other commentators raise the possibility that these were Egyptian midwives who were employed to assist the Hebrew women in their childbirth (midwives for the Hebrew women). This possibility reinforces the moral aspect of their refusal to obey Pharaoh's order, despite being his subjects. This is noble morality, a morality that conquers fear.

Professor Nechama Leibowitz emphasizes this concept of "fear of God,", and I, the humble writer agree, when she writes:

She adds:

(The text Highlights are mine)

It seems to me that this controversy is not an unnecessary quibble. I see in the stories of the women in the book of Exodus in general, and in the story of the midwives in particular, a clear message against the dehumanization of the other, the one who is not part of our people.

The brave midwives who saved the male babies, like Pharaoh's daughter who saved Moses, and like Zipporah the Midianite who showed enormous resourcefulness in the mysterious story of the circumcision at the night encampment (Exodus, 4, 24-26), represent and choose moral conduct, which is fundamentally humane, fatefully full of meaning. It is especially meaningful coming from those who are not part of the people of Israel!!! It seems to me that this distant text resonates with an important and very relevant message for us as well, the descendants of the people who were redeemed and came out of Egypt.

Shabbat Shalom!

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