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Rabbi Jonny Brull is Rosh Torah Mitzion Kollel in Melbourne (2021-present)


Shifra and Puah: A Straightforward Reading

The identity of the midwives Shifra and Puah, introduced in Shemot Chapter 1, has been a subject of much debate among commentators. The Torah refers to them as "הַמְיַלְּדֹת הָעִבְרִיֹּת" which literally means “the Hebrew midwives”, suggesting that they were Jewish. However, several textual ambiguities challenge this assumption.

Firstly, the names שפרה and פועה contain elements reminiscent of Egyptian vocabulary, paralleling names like "צפנת פענח" and "פרעה." Moreover, their reference to the Hebrew women in the third person (“כִּי חָיוֹת הֵנָּה”) further distances them from being Jewish themselves. Abarbanel argues persuasively that Pharaoh would not trust Jewish midwives to carry out such a heinous command. Instead, he suggests that these midwives were Egyptian women assigned to assist Hebrew births. He interprets "הַמְיַלְּדֹת הָעִבְרִיֹּת" to mean midwives for the Hebrews (as if it read "הַמְיַלְּדֹת אֶת הָעִבְרִיֹּת"), rather than Hebrew midwives. This reading aligns with Pharaoh’s expectation that they would follow his orders.

Nechama Leibowitz underscores the profound moral courage displayed by these women. Their defiance, rooted in their "יראת אלקים", becomes even more striking when viewed as Egyptian women risking their lives to protect Hebrew infants. The defiance of individuals from the oppressing nation against their own leadership stands as a testament to the potential for goodness and justice, even among members of a corrupt society.

Midrashic Identification of Shifra and Puah: Yocheved and Miriam

Despite the straightforward reading, Chazal (Sotah 11b) identify Shifra and Puah as Yocheved and Miriam. Rashi, following this tradition, explains that Shifra was so named because she would "משפרת את הולד" (improve the newborn), referring to Yocheved’s role in ensuring the survival and health of the babies. Puah, identified as Miriam, is described as one who "פועה ומדברת" (coos and speaks soothingly) to crying infants.

The Midrash Rabba expands on the meaning of “Puah”, attributing multiple layers to Miriam’s role. She not only soothed babies but also acted defiantly toward Pharaoh, "הופיעה פנים כנגד פרעה" (standing up to Pharaoh with boldness). Some interpretations even link the name to her prophetic vision ("שהיתה פועה ברוח הקודש"), foreseeing the birth of the redeemer of Israel.

One challenge in identifying Miriam as Puah lies in her age at the time. According to the chronology, Miriam would have been a mere child, as Aharon was three years older than Moshe, and Miriam was only a few years older than Aharon. Chazal reconcile this by distinguishing between the two roles: Yocheved acted as the midwife, and Miriam as the young girl who assisted her by soothing the babies.

Reconciling Peshat and Midrash

If the peshat strongly suggests that Shifra and Puah were Egyptians, what do Chazal aim to convey by identifying them as Yocheved and Miriam? Perhaps the answer lies in the broader narrative parallels between Shemot Chapters 1 and 2.

In Shemot 2, Yocheved and Miriam work together to save Moshe. Yocheved hides him, while Miriam watches over him "מֵרָחֹק" (from a distance), ensuring his safety. Rashi (Sotah 11b s.v. vatechayena) ostensibly connects this to their roles as Shifra and Puah. Just as Shifra and Puah not only refrained from killing the Hebrew babies but actively sustained them, Yocheved and Miriam shielded and nurtured the future saviour of Israel.

This parallel extends to the actions of Puah soothing crying infants and Miriam’s care for the "נַעַר בֹּכֶה" (the crying boy) in the basket. This alignment emphasises the broader theme: the defiance and resilience of these women were instrumental in the survival and eventual redemption of the entire nation. By identifying Shifra and Puah as Yocheved and Miriam, Chazal teach us that the heroism displayed in saving this one child is reflective of the same courage and faith that safeguarded all of Israel’s children.

One Baby, an Entire Nation

The parallel drawn by Chazal between Shifra and Puah and Yocheved and Miriam demonstrates a profound lesson: saving one life can be as impactful as saving an entire nation. By protecting a single baby, Moshe, Yocheved and Miriam ensured the salvation of all of Israel, just as Shifra and Puah’s defiance safeguarded the nation’s future. Their courage reminds us that even the smallest act of resistance can change the course of history.


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