Shifra and Puah - Heroes of the Exodus
Sermon, December 31, 2004
Rabbi Bruce Kadden

Quick, tell me who are the heroes of the Exodus?  That’s easy, you say:  Moses and Aaron.  They go to Pharaoh and demand that he free the Israelites.  But before Moses and Aaron, there are two others who stand up to Pharaoh and deserve to be recognized as real heroes. Indeed, without these heroes, and their courageous act, there may not have been a Moses in the first place and the story of the Exodus may not have taken place. These heroes are the midwives, Shifra and Puah. Who are these women and what motivated them to risk their lives to defy the order of the Egyptian King to kill all male babies?

The text describes these women as “Hebrew midwives,” but that term can mean that the midwives themselves were Hebrews, or that they were the midwives of the Hebrews, but were not necessarily Hebrews themselves. The debate between these two interpretations has gone out throughout Jewish history.

In fact, the Talmud and leading medieval commentators such as Rashi, Ibn Ezra, Ramban and Rashbam, not only maintain they were Jewish, but that they were actually Moses’ mother Yocheved and her daughter Miriam. They were thus acting not just in the interest of the Jewish people, but also in their own personal interest, as Yocheved is soon to give birth to Moses.

Rabbi Amy Eilberg points out that this interpretation diminishes the impact of the story. “The implication is: only Moshe’s mother and sister could have been compassionate enough and courageous enough to defy Pharaoh’s decree. Inventive though it may be, this interpretation completely thwarts the message of the story.”

On the other hand, a number of commentators including Philo, Josephus, Midrash Tadsheh and Abravanel argue that the midwives were Egyptians. Josephus points out that the office of midwife “was to be performed by women who, as compatriots of the king, were not likely to transgress his will.” Indeed, does it make sense that the king would think that Jewish midwives would even consider carrying out such a cruel decree? Only an Egyptian, fearful of the king, might consider doing such an act.

But Shifra and Puah do not. The text reports, “But the midwives feared God and did not do as the king of Egypt had told them; they let the boys live.” When Pharaoh confronts them about their disobedience, they respond: “The Hebrew women are not like the Egyptian women. They are vigorous [literally animals]. Before the midwife can come to them, they have given birth.”

The key to understanding the midwives’ brave act and the fact that they were Egyptians is the phrase “the midwives feared God.” Nechama Leibowitz points out that this phrase recurs in four different stories, each relating to the conduct of a non-Hebrew.

After Joseph confines his brothers to the guardhouse for three days, he releases them, and says, “Do this and you shall live, for I fear God.” (Genesis 42:18) Now remember, at this point the brothers think that they are dealing with an Egyptian dignitary, so Joseph responds with words that would be meaningful coming from a non-Jew.

When Abraham tried to pass off Sarah as his sister, he explains his actions by saying:

“For I said, ‘surely there is no fear of God in this place, and they would kill me because of my wife.’”  In other words, if there is no fear of God, then you need to be afraid for your life.

And in Deuteronomy, the encounter of the Israelites with Amalek is described thusly:

“He met you on the road and cut down all the stragglers in your rear, and you were faint and weary; he does not fear God.” (25:18)

Nechama Leibowitz points out that these stories each “remark on the presence or absence of the fear of God as exemplified in the conduct of the gentile. He is praised for being godfearing or condemned for lacking that quality. It is the attitude towards the minority, to the defenseless outsider or stranger that determines whether a particular person or group possesses the fear of God.”

In each of these stories fearing God means knowing right from wrong, and, in the case of the midwives, doing the right thing even at the risk of one’s life. It means understanding that there is a universal law which applies to all people in all circumstances and that if the laws of a king or of a society do not conform to that law then they must be disobeyed.

In Eitz Hayim, Conservative movement’s Torah commentary, a note points out that “This is the first recorded case of civil disobedience, challenging government in the name of a higher authority. It would find an echo in the thousands of righteous gentiles who risked their own lives to protect Jews from the Nazis.” (p. 320)

Now, when Pharaoh confronts the midwives for not killing the male babies, they don’t say anything about fearing God. That is not something Pharaoh would understand or tolerate. Rather, they explain that the Hebrew women are different, they are literally “animals,” giving birth before a midwife can get there to assist.

Pharaoh can’t argue with that logic, and so he lets the midwives live and God rewards them. Frustrated at his first attempt to kill the males, Pharaoh now orders all of his people to throw every boy into the Nile. The midwives cannot prevent Pharaoh from carrying out his plan; but they can and do refuse to be a part of it.

So as we begin the book of Exodus let us take note of these heroes, who risk their lives by defying Pharaoh’s order to kill all male babies.  May the story of Shifra and Puah inspire us to have the courage to stand up for what is right in all circumstances. May these righteous gentiles inspire many others to act morally.

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