The Torah tells us that Pharaoh, increasingly paranoid about the growing Israelite population, ordered the Hebrew midwives to kill all newborn baby boys (Exodus 1:16). But the midwives, fearing God, refused. When Pharaoh confronted them, they gave a rather…unusual explanation: "Because the Hebrew women are not like the Egyptian women, as they are vigorous; before the midwife comes to them, they have delivered" (Exodus 1:19).
But what exactly did they mean by "vigorous" – ḥayot in Hebrew? The Shemot Rabbah dives into this. It asks, if ḥaya implies they were acting as midwives themselves, wouldn't one midwife still need assistance from another? The text proposes a different interpretation: the midwives were telling Pharaoh that the Israelite women were like wild animals, strong and self-sufficient, not requiring any assistance in childbirth!
And here's where it gets really interesting. The Midrash goes on to compare the tribes of Israel to various animals. Judah is likened to a lion, just as we find in Genesis 49:9: "Judah is a lion’s cub." Dan is a serpent, as Genesis 49:17 states: "Dan will be a serpent [on the road]." Naphtali is "a hind let loose" (Genesis 49:21), Issachar is "a strong-boned donkey" (Genesis 49:14), Joseph, "a firstborn bull" (Deuteronomy 33:17), and Benjamin, "a wolf that claws" (Genesis 49:27). And regarding the rest, Ezekiel 19:2 says: “How your mother was a lioness, she lay among lions.”
It's a powerful image, isn't it? A nation so connected to its primal strength that even childbirth reflects a fierce independence. The Shemot Rabbah seems to suggest that this inherent vitality, this untamed spirit, was key to their survival.
So, what was the reward for the midwives' bravery and fear of God? Exodus 1:20 tells us: “God was good to the midwives; the people increased and they grew very mighty.” The Midrash offers a couple of interpretations of this "goodness." One is straightforward: Pharaoh accepted their explanation and didn't harm them. But Rabbi Berekhya, in the name of Rabbi Ḥiyya ben Rabbi Abba, offers a deeper, more profound understanding. He connects it to Job 28:28: "Behold, fear of the Lord, that is wisdom."
The reward for this fear, Rabbi Berekhya suggests, is Torah itself. Because Yokheved feared God, she gave birth to Moses, of whom it is written, "That he was good" (Exodus 2:2). And the Torah, which is called "a good acquisition" (Proverbs 4:2), was given through him, and it is called after his name, as stated in Malachi 3:22: "Remember the Torah of Moses My servant." Furthermore, Miriam gave birth to Betzalel, who was filled with wisdom (Exodus 31:3) and crafted the Ark for the Torah. So, "God was good to the midwives" by bringing forth Torah and its vessels through their lineage.
The Shemot Rabbah concludes by quoting Lamentations 3:37: "Who is it who says and it is realized, if the Lord did not command it?" If Pharaoh commanded to kill all the males, to what avail was his decree when God did not command it? Rather: "The people increased and they grew very mighty." The Israelites' growth wasn't just a matter of chance; it was a direct result of God's will, overcoming even the most brutal decrees.
What does this all mean for us? Perhaps it's a reminder that even in the face of overwhelming adversity, inherent strength, faith, and a connection to something greater than ourselves can allow us to not only survive, but to flourish. And maybe, just maybe, a little bit of that "vigorous" spirit lives on in each of us, waiting to be awakened.