Shmot 5776 - English

Rabbi Gustavo Kraselnik

Congregacion Kol Shearith Israel

The change in dynasty in Egypt brought as a foreseeable consequence the rearrangement of political alliances.  The Israelites, privileged by the overthrown regime became a threat to the future of the nation.  Hence Pharaoh’s decision to submit them to forced labor first, and then to attempt to decimate them by killing baby boys at birth. 

However, this attempt failed thanks to two nearly anonymous heroines (I say nearly because the Torah gives us their names –Shiphrah and Puah- but nothing more about them) that through committed actions of civil disobedience –some of the oldest on record- refused to abide Pharaoh’s orders. 

In only 7 verses (Ex. 1:15-21), the Torah describes Pharaoh’s orders to the midwives, their indiscipline in “fear of God” (which represents moral conscience as seen for instance in Abraham’s words in Gen. 20:11 and in Joseph’s words in Gen. 42:18), the explanation they give Pharaoh for their breach and God’s reward for their labor. 

After this failure, Pharaoh changes his strategy and orders the Egyptians to throw into the Nile every Israelite baby boy, and with this he sets the stage for Moses’ birth.  

But let’s return to Shiphrah and Puah, our heroines.  Who were they?  What do we know of them? Their names do not appear again in the entire Bible, but their brave attitude cannot be overlooked in the Midrash and the classic commentators.

One of the keys to try and learn more about them lies in the interpretation of the opening verse for our story. The King of Egypt speaks to the Meyaldot Hachivriot, which may be translated as “Hebrew midwives” or “midwives for Hebrew women” depending on whether you take the first word as a noun or as a verb.  It is of no small importance, for in the first case Shiphrah and Puah would belong to the Jewish people, while in the second case they would be Egyptians in charge of assisting Jewish women.  

Among those who claim they were Hebrew midwives (probably most of the commentators), beyond the national considerations, logic mandates that just as they used Hebrew nursemaids for Hebrew babies (Ex. 2:8-9), it is most likely that the same thing occurred with the midwives. 

A strong interpretative line that appears in the Talmud (Sota 11b) quoted by Rashi identifies the midwives as Iocheved (Shiphrah) and Miriam (Puah), mother and sister of Moses.  (In all modesty, I believe this is an overdone defense.)

On the other hand, sources as ancient as the Septuagint (Greek translation of the Bible from the III Century BCE) and Flavius Joseph (Antiquities of the Jews, end of the First Century CE) claim that they were Egyptian midwives assigned to help Hebrew women in labor.  In this case, the explanation is based first on the expression used in Pharaoh’s order (Ex. 1:16), "When you deliver the Hebrew women,” and secondly, common sense dictates that Pharaoh would not have been able to give such a command to Israelite midwives.  In the words of Flavius Joseph, “the midwives, as citizens of the king, would not infringe his orders.” (Ant. Book I 9:2)

Personally, I lean more into this last interpretation.  Even though both cases convey great merit on the part of Shiphrah and Puah by opposing to fulfill Pharaoh’s mandate for moral reasons, the assumption that they were Egyptians gives the story and its message a more significant twist. 

The Torah could have skipped this tale, for it in no way alters the central line of the narration. Nevertheless, by including it, we get a powerful lesson on the reach and meaning of autonomy and individual responsibility.  At the same time, it provides testimony of legitimate disobedience when faced with a situation that might be legal but not necessarily ethical. 

The midwives could have done as they were told by Pharaoh shielded in obedience to authority, but the fear of God and their own consciences made them defy the mandate and even justify themselves before Pharaoh by what they did not do.

Without a doubt, many of the crimes against humanity that we have witnessed (and continue to witness) in recent generations, could have been avoided or their impact reduced, if those involved had the courage of the biblical midwives. 

Let Shiphrah’s and Puah’s example serve as inspiration to us.  Let us have that same strength to make our own decisions and to defend with dignity and courage our convictions.  

Shabbat Shalom

Gustavo