Joining the Resistance: Pesach and Beyond
Save
Copy
Add to Collection
Export to Google Docs
Share(טו) וַיֹּ֙אמֶר֙ מֶ֣לֶךְ מִצְרַ֔יִם לַֽמְיַלְּדֹ֖ת הָֽעִבְרִיֹּ֑ת אֲשֶׁ֨ר שֵׁ֤ם הָֽאַחַת֙ שִׁפְרָ֔ה וְשֵׁ֥ם הַשֵּׁנִ֖ית פּוּעָֽה׃ (טז) וַיֹּ֗אמֶר בְּיַלֶּדְכֶן֙ אֶת־הָֽעִבְרִיּ֔וֹת וּרְאִיתֶ֖ן עַל־הָאָבְנָ֑יִם אִם־בֵּ֥ן הוּא֙ וַהֲמִתֶּ֣ן אֹת֔וֹ וְאִם־בַּ֥ת הִ֖יא וָחָֽיָה׃ (יז) וַתִּירֶ֤אןָ הַֽמְיַלְּדֹת֙ אֶת־הָ֣אֱלֹקִ֔ים וְלֹ֣א עָשׂ֔וּ כַּאֲשֶׁ֛ר דִּבֶּ֥ר אֲלֵיהֶ֖ן מֶ֣לֶךְ מִצְרָ֑יִם וַתְּחַיֶּ֖יןָ אֶת־הַיְלָדִֽים׃ (יח) וַיִּקְרָ֤א מֶֽלֶךְ־מִצְרַ֙יִם֙ לַֽמְיַלְּדֹ֔ת וַיֹּ֣אמֶר לָהֶ֔ן מַדּ֥וּעַ עֲשִׂיתֶ֖ן הַדָּבָ֣ר הַזֶּ֑ה וַתְּחַיֶּ֖יןָ אֶת־הַיְלָדִֽים׃ (יט) וַתֹּאמַ֤רְןָ הַֽמְיַלְּדֹת֙ אֶל־פַּרְעֹ֔ה כִּ֣י לֹ֧א כַנָּשִׁ֛ים הַמִּצְרִיֹּ֖ת הָֽעִבְרִיֹּ֑ת כִּֽי־חָי֣וֹת הֵ֔נָּה בְּטֶ֨רֶם תָּב֧וֹא אֲלֵקֶ֛ן הַמְיַלֶּ֖דֶת וְיָלָֽדוּ׃ (כ) וַיֵּ֥יטֶב אֱלֹקִ֖ים לַֽמְיַלְּדֹ֑ת וַיִּ֧רֶב הָעָ֛ם וַיַּֽעַצְמ֖וּ מְאֹֽד׃ (כא) וַיְהִ֕י כִּֽי־יָֽרְא֥וּ הַֽמְיַלְּדֹ֖ת אֶת־הָאֱלֹקִ֑ים וַיַּ֥עַשׂ לָהֶ֖ם בָּתִּֽים׃
(15) The king of Egypt spoke to the Hebrew midwives, one of whom was named Shiphrah and the other Puah, (16) saying, “When you deliver the Hebrew women, look at the birthstool: if it is a boy, kill him; if it is a girl, let her live.” (17) The midwives, fearing God, did not do as the king of Egypt had told them; they let the boys live. (18) So the king of Egypt summoned the midwives and said to them, “Why have you done this thing, letting the boys live?” (19) The midwives said to Pharaoh, “Because the Hebrew women are not like the Egyptian women: they are vigorous. Before the midwife can come to them, they have given birth.” (20) And God dealt well with the midwives; and the people multiplied and increased greatly. (21) And because the midwives feared God, He established households for them.
(שמות א, טו) ויאמר מלך מצרים למילדות העבריות וגו' רב ושמואל חד אמר אשה ובתה וחד אמר כלה וחמותה מ"ד אשה ובתה יוכבד ומרים ומ"ד כלה וחמותה יוכבד ואלישבע תניא כמ"ד אשה ובתה דתניא שפרה זו יוכבד ולמה נקרא שמה שפרה שמשפרת את הולד ד"א שפרה שפרו ורבו ישראל בימיה פועה זו מרים ולמה נקרא שמה פועה שהיתה פועה (ומוציאה את הולד) ד"א פועה שהיתה פועה ברוח הקודש ואומרת עתידה אמי שתלד בן שמושיע את ישראל (שמות א, טז) ויאמר בילדכן את העבריות וגו' מאי אבנים א"ר חנן סימן גדול מסר להן אמר להן בשעה שכורעת לילד יריכותיה מצטננות כאבנים ואית דאמר כדכתיב (ירמיהו יח, ג) וארד בית היוצר והנה הוא עושה מלאכה על האבנים מה יוצר זה ירך מכאן וירך מכאן וסדן באמצע אף אשה ירך מכאן וירך מכאן והולד באמצע (שמות א, טז) אם בן הוא והמתן אותו א"ר חנינא סימן גדול מסר להן בן פניו למטה בת פניה למעלה (שמות א, יז) ותיראן המילדות את האלקים ולא עשו כאשר דבר אליהן וגו' להן מיבעי ליה א"ר יוסי בר' חנינא מלמד שתבען לדבר עבירה ולא נתבעו (שמות א, יז) ותחיין את הילדים תנא לא דיין שלא המיתו אותן אלא שהיו מספיקות להם מים ומזון (שמות א, יט) ותאמרן המילדות אל פרעה כי לא כנשים וגו' מאי חיות אילימא חיות ממש אטו חיה מי לא צריכה חיה אחריתי לאולודה אלא אמרו לו אומה זו כחיה נמשלה יהודה (בראשית מט, ט) גור אריה דן יהי דן נחש נפתלי אילה שלוחה יששכר חמור גרם יוסף בכור שור בנימין זאב יטרף דכתיב ביה כתיב ביה ודלא כתיב ביה כתיב (ביה) (יחזקאל יט, ב) מה אמך לביא בין אריות רבצה וגו' (שמות א, כא) ויהי כי יראו המילדות את האלקים ויעש להם בתים רב ושמואל חד אמר בתי כהונה ולויה וחד אמר בתי מלכות מ"ד בתי כהונה ולויה אהרן ומשה ומ"ד בתי מלכות דוד נמי ממרים קאתי דכתיב (דברי הימים א ב, יט) ותמת עזובה (אשת כלב) ויקח לו כלב את אפרת ותלד לו את חור וכתיב (שמואל א יז, יב) ודוד בן איש אפרתי וגו'
§ The verse states: “And the king of Egypt spoke to the Hebrew midwives, of whom the name of the one was Shiphrah, and the name of the other Puah” (Exodus 1:15). Rav and Shmuel disagree as to the proper interpretation of this verse. One says that these midwives were a woman and her daughter, and one says that they were a daughter-in-law and her mother-in-law. According to the one who says that they were a woman and her daughter, the women were Jochebed, the mother of Moses and Aaron, and her daughter, Miriam. And according to the one who says that they were a daughter-in-law and her mother-in-law, the verse is referring to Jochebed and her daughter-in-law Elisheba, the wife of Aaron. It is taught in a baraita according to the one who says that they were a woman and her daughter, because it is taught in a baraita: With regard to Shiphrah, who is referred to in the verse, this is really a reference to Jochebed. And why was she called Shiphrah? Because she would prepare [mishapperet] the newborn. Alternatively, she is referred to as Shiphrah because the Jewish people increased and multiplied [shepparu verabbu] in her days, due to her assistance. The baraita continues: With regard to Puah, who is referred to in the verse, this is really a reference to Miriam. And why was she called Puah? Because she would make a comforting sound [po’a] as she would remove the child from the womb of the mother. Alternatively, the word Puah is related to one of the verbs that describe speaking, as she would speak [po’a] through divine inspiration and say: In the future, my mother will give birth to a son who will save the Jewish people. The next verse relates the instructions of Pharaoh to the midwives: “And he said: When you deliver the Hebrew women, and you look upon the stones [ovnayim], if it be a son, then you shall kill him; but if it be a daughter, then she shall live” (Exodus 1:16). The Gemara asks: What is the meaning of “stones”? Rabbi Ḥanan says: Pharaoh transmitted a great sign to them. He said to them: At the time when a woman crouches to give birth, her thighs become as cold as stones, and, therefore, this shall be for you a sign that the woman is about to give birth. And there are those who say an alternative explanation for ovnayim: As it is written: “So I went down to the potter’s shop, and behold, he was at his work on the wheels [ovnayim]” (Jeremiah 18:3). Just as this potter sits so that one thigh is here and one thigh is there and the block upon which he works is in the middle, so too, a woman giving birth also has one thigh here and one thigh there and the newborn is in the middle. The verse continues: “If it be a son, then you shall kill him; but if it be a daughter, then she shall live” (Exodus 1:16). Rabbi Ḥanina says: Pharaoh transmitted to them a great sign to enable them to know the gender of the infant from the beginning of the birth process: A boy is born with his face downward; a girl is born with her face upward. Pharaoh provided them with this sign so that they could kill the boys secretly even before the mother realized what was happening. The next verse states: “But the midwives feared God, and did not as the king of Egypt spoke about them [aleihen], but they kept the male children alive” (Exodus 1:17). The Gemara comments: It should have stated: “Spoke to them [lahen].” Rabbi Yosei, son of Rabbi Ḥanina, says: This teaches that Pharaoh proposed to them to engage in a sinful act, i.e., sexual intercourse, with him, but they did not accept his overtures. The word aleihen is often used in reference to sexual intercourse, for example: “And brought her to him; and he consorted with her [eileha]” (Genesis 29:23), and that is its connotation here as well. The verse concludes: “But they kept the male children alive” (Exodus 1:17). A Sage teaches: It is not only that they did not kill the children as Pharaoh had commanded them, but that they would even provide for them water and food, as the phrase “But they kept the male children alive” indicates. After being questioned by Pharaoh concerning their failure to obey his command, the midwives responded, as it is written: “And the midwives said to Pharaoh: Because the Hebrew women are not as the Egyptian women, for they are lively [ḥayot], and are delivered before the midwife comes to them” (Exodus 1:19). The Gemara asks: What is the meaning of “ḥayot”? If we say that the Hebrew women are like ḥayot, meaning actual midwives for themselves, and therefore they do not need assistance from others, is that to say that a midwife does not need the assistance of another midwife in order to help her give birth? Rather, the midwives said to Pharaoh: This nation is compared to an animal [ḥayya], and animals give birth without a midwife. For example, with regard to Judah it is written: “Judah is a lion’s whelp” (Genesis 49:9); with regard to Dan it is written: “Dan shall be a serpent in the way” (Genesis 49:17); with regard to Naphtali it is written: “A hind let loose” (Genesis 49:21); with regard to Issachar it is written: “A large-boned donkey” (Genesis 49:14); with regard to Joseph it is written: “His first bullock” (Deuteronomy 33:17); with regard to Benjamin it is written: “A ravenous wolf” (Genesis 49:27). The Gemara comments: Concerning those individuals where a comparison to an animal is written with regard to him, it is already written with regard to him. And concerning those where no specific metaphor comparing them to an animal is written with regard to him explicitly, in any case a general comparison is written about the Jewish people: “How your mother was a lioness; among lions she crouched, in the midst of the young lions she reared her whelps” (Ezekiel 19:2), indicating that all the Jewish people are compared to animals. The verse relates the midwives’ reward: “And it came to pass, because the midwives feared God, that He made them houses” (Exodus 1:21). Rav and Shmuel disagree as to the precise interpretation of these houses: One says that God made the houses of the priesthood and the Levites descend from the midwives, and one says that God made the houses of royalty descend from them. The one who says that it is referring to the houses of the priesthood and the Levites is referring to Aaron and Moses, who were sons of Jochebed. And the one who says that it is referring to houses of royalty is referring to David, who also comes from Miriam, as it is written: “And Azubah,” the wife of Caleb, “died, and Caleb took to him Ephrath, who bore him Hur” (I Chronicles 2:19) and, as will be explained further, Ephrath is Miriam. And it is written: “David was the son of that Ephrathite of Bethlehem in Judah” (I Samuel 17:12). Therefore, he was a descendant of Miriam.
(ה) וַתֵּ֤רֶד בַּת־פַּרְעֹה֙ לִרְחֹ֣ץ עַל־הַיְאֹ֔ר וְנַעֲרֹתֶ֥יהָ הֹלְכֹ֖ת עַל־יַ֣ד הַיְאֹ֑ר וַתֵּ֤רֶא אֶת־הַתֵּבָה֙ בְּת֣וֹךְ הַסּ֔וּף וַתִּשְׁלַ֥ח אֶת־אֲמָתָ֖הּ וַתִּקָּחֶֽהָ (ו) וַתִּפְתַּח֙ וַתִּרְאֵ֣הוּ אֶת־הַיֶּ֔לֶד וְהִנֵּה־נַ֖עַר בֹּכֶ֑ה וַתַּחְמֹ֣ל עָלָ֔יו וַתֹּ֕אמֶר מִיַּלְדֵ֥י הָֽעִבְרִ֖ים זֶֽה׃ (ז) וַתֹּ֣אמֶר אֲחֹתוֹ֮ אֶל־בַּת־פַּרְעֹה֒ הַאֵלֵ֗ךְ וְקָרָ֤אתִי לָךְ֙ אִשָּׁ֣ה מֵינֶ֔קֶת מִ֖ן הָעִבְרִיֹּ֑ת וְתֵינִ֥ק לָ֖ךְ אֶת־הַיָּֽלֶד׃ (ח) וַתֹּֽאמֶר־לָ֥הּ בַּת־פַּרְעֹ֖ה לֵ֑כִי וַתֵּ֙לֶךְ֙ הָֽעַלְמָ֔ה וַתִּקְרָ֖א אֶת־אֵ֥ם הַיָּֽלֶד׃ (ט) וַתֹּ֧אמֶר לָ֣הּ בַּת־פַּרְעֹ֗ה הֵילִ֜יכִי אֶת־הַיֶּ֤לֶד הַזֶּה֙ וְהֵינִקִ֣הוּ לִ֔י וַאֲנִ֖י אֶתֵּ֣ן אֶת־שְׂכָרֵ֑ךְ וַתִּקַּ֧ח הָאִשָּׁ֛ה הַיֶּ֖לֶד וַתְּנִיקֵֽהוּ׃ (י) וַיִגְדַּ֣ל הַיֶּ֗לֶד וַתְּבִאֵ֙הוּ֙ לְבַת־פַּרְעֹ֔ה וַֽיְהִי־לָ֖הּ לְבֵ֑ן וַתִּקְרָ֤א שְׁמוֹ֙ מֹשֶׁ֔ה וַתֹּ֕אמֶר כִּ֥י מִן־הַמַּ֖יִם מְשִׁיתִֽהוּ׃
(5) The daughter of Pharaoh came down to bathe in the Nile, while her maidens walked along the Nile. She spied the basket among the reeds and sent her slave girl to fetch it. (6) When she opened it, she saw that it was a child, a boy crying. She took pity on it and said, “This must be a Hebrew child.” (7) Then his sister said to Pharaoh’s daughter, “Shall I go and get you a Hebrew nurse to suckle the child for you?” (8) And Pharaoh’s daughter answered, “Yes.” So the girl went and called the child’s mother. (9) And Pharaoh’s daughter said to her, “Take this child and nurse it for me, and I will pay your wages.” So the woman took the child and nursed it. (10) When the child grew up, she brought him to Pharaoh’s daughter, who made him her son. She named him Moses, explaining, “I drew him out of the water.”
(כג) לרחוץ על היאור - לרחוץ מגלולי בית אביה.
ונערותיה הולכות אמר רבי יוחנן: אין הליכה האמורה כאן, אלא לשון מיתה, וכן הוא אומר (בראשית כה, לב): הנה אנכי הולך למות.
אמרו לה: גברתנו מנהגו של עולם, מלך גוזר גזרה, וכל העולם אינן מקימין אותה, ובניו ובני ביתו מקימין אותה, ואת עוברת על מצות אביך?!
(23) "To wash at the river" - To wash the filth from her father's house.
"And her maids were walking" - R. Yochanan says: Walking is the language of death, as it says, (Bereishit 25:32) "I am walking to die"
The maids said to her: Mistress, the universal practice is that when a king makes a decree which the rest of the word doesn't follow, his sons and daughters do fulfill the decree. Why are you acting against your father's command?!...
א"ר חייא בר אבא א"ר סימאי שלשה היו באותה עצה בלעם ואיוב ויתרו בלעם שיעץ נהרג איוב ששתק נידון ביסורין יתרו שברח זכו מבני בניו שישבו בלשכת הגזית שנאמר (דברי הימים א ב, נה) ומשפחות סופרים יושבי יעבץ תרעתים שמעתים סוכתים המה הקנים הבאים מחמת אבי בית רכב וכתיב (שופטים א, טז) ובני קיני חתן משה וגו'
Rabbi Ḥiyya bar Abba says that Rabbi Simai says: Three noteworthy people were consulted by Pharaoh in that counsel where Pharaoh questioned what should be done with the Jewish people. They were Balaam, and Job, and Yitro. Rabbi Ḥiyya bar Abba teaches what occurred to each of them: Balaam, who advised Pharaoh to kill all sons born to the Jewish people, was punished by being killed in the war with Midian (see Numbers 31:8). Job, who was silent and neither advised nor protested, was punished by suffering, as detailed in the eponymous book in the Bible. Yitro, who ran away as a sign of protest, merited that some of his children’s children sat in the Sanhedrin in the Chamber of Hewn Stone, as it is stated: “And the families of scribes who dwelt at Jabez, Tirathites, Shimeathites, and Sucathites, these were the Kenites who descended from Hammath, the father of the house of Rechab” (I Chronicles 2:55). And it is written: “The children of the Kenite, Moses’ father-in-law” (Judges 1:16). This teaches that the Kenites, descendants of Yitro, the father-in-law of Moses, dwelt at Jabez [Yabetz], referring to the place where the Jewish people go for advice [eitza], i.e., the Chamber of Hewn Stone.
(יד) כִּ֣י אִם־הַחֲרֵ֣שׁ תַּחֲרִישִׁי֮ בָּעֵ֣ת הַזֹּאת֒ רֶ֣וַח וְהַצָּלָ֞ה יַעֲמ֤וֹד לַיְּהוּדִים֙ מִמָּק֣וֹם אַחֵ֔ר וְאַ֥תְּ וּבֵית־אָבִ֖יךְ תֹּאבֵ֑דוּ וּמִ֣י יוֹדֵ֔עַ אִם־לְעֵ֣ת כָּזֹ֔את הִגַּ֖עַתְּ לַמַּלְכֽוּת׃
(14) On the contrary, if you keep silent in this crisis, relief and deliverance will come to the Jews from another quarter, while you and your father’s house will perish. And who knows, perhaps you have attained to royal position for just such a crisis.”
(א) וַיִּשְׁלַ֣ח יְהוֹשֻׁ֣עַ־בִּן־נ֠וּן מִֽן־הַשִּׁטִּ֞ים שְׁנַֽיִם־אֲנָשִׁ֤ים מְרַגְּלִים֙ חֶ֣רֶשׁ לֵאמֹ֔ר לְכ֛וּ רְא֥וּ אֶת־הָאָ֖רֶץ וְאֶת־יְרִיח֑וֹ וַיֵּ֨לְכ֜וּ וַ֠יָּבֹאוּ בֵּית־אִשָּׁ֥ה זוֹנָ֛ה וּשְׁמָ֥הּ רָחָ֖ב וַיִּשְׁכְּבוּ־שָֽׁמָּה׃ (ב) וַיֵּ֣אָמַ֔ר לְמֶ֥לֶךְ יְרִיח֖וֹ לֵאמֹ֑ר הִנֵּ֣ה אֲ֠נָשִׁים בָּ֣אוּ הֵ֧נָּה הַלַּ֛יְלָה מִבְּנֵ֥י יִשְׂרָאֵ֖ל לַחְפֹּ֥ר אֶת־הָאָֽרֶץ׃ (ג) וַיִּשְׁלַח֙ מֶ֣לֶךְ יְרִיח֔וֹ אֶל־רָחָ֖ב לֵאמֹ֑ר ה֠וֹצִיאִי הָאֲנָשִׁ֨ים הַבָּאִ֤ים אֵלַ֙יִךְ֙ אֲשֶׁר־בָּ֣אוּ לְבֵיתֵ֔ךְ כִּ֛י לַחְפֹּ֥ר אֶת־כָּל־הָאָ֖רֶץ בָּֽאוּ׃ (ד) וַתִּקַּ֧ח הָֽאִשָּׁ֛ה אֶת־שְׁנֵ֥י הָאֲנָשִׁ֖ים וַֽתִּצְפְּנ֑וֹ וַתֹּ֣אמֶר ׀ כֵּ֗ן בָּ֤אוּ אֵלַי֙ הָֽאֲנָשִׁ֔ים וְלֹ֥א יָדַ֖עְתִּי מֵאַ֥יִן הֵֽמָּה׃ (ה) וַיְהִ֨י הַשַּׁ֜עַר לִסְגּ֗וֹר בַּחֹ֙שֶׁךְ֙ וְהָאֲנָשִׁ֣ים יָצָ֔אוּ לֹ֣א יָדַ֔עְתִּי אָ֥נָה הָלְכ֖וּ הָֽאֲנָשִׁ֑ים רִדְפ֥וּ מַהֵ֛ר אַחֲרֵיהֶ֖ם כִּ֥י תַשִּׂיגֽוּם׃ (ו) וְהִ֖יא הֶעֱלָ֣תַם הַגָּ֑גָה וַֽתִּטְמְנֵם֙ בְּפִשְׁתֵּ֣י הָעֵ֔ץ הָעֲרֻכ֥וֹת לָ֖הּ עַל־הַגָּֽג׃ (ז) וְהָאֲנָשִׁ֗ים רָדְפ֤וּ אַֽחֲרֵיהֶם֙ דֶּ֣רֶךְ הַיַּרְדֵּ֔ן עַ֖ל הַֽמַּעְבְּר֑וֹת וְהַשַּׁ֣עַר סָגָ֔רוּ אַחֲרֵ֕י כַּאֲשֶׁ֛ר יָצְא֥וּ הָרֹדְפִ֖ים אַחֲרֵיהֶֽם׃ (ח) וְהֵ֖מָּה טֶ֣רֶם יִשְׁכָּב֑וּן וְהִ֛יא עָלְתָ֥ה עֲלֵיהֶ֖ם עַל־הַגָּֽג׃ (ט) וַתֹּ֙אמֶר֙ אֶל־הָ֣אֲנָשִׁ֔ים יָדַ֕עְתִּי כִּֽי־נָתַ֧ן יי לָכֶ֖ם אֶת־הָאָ֑רֶץ וְכִֽי־נָפְלָ֤ה אֵֽימַתְכֶם֙ עָלֵ֔ינוּ וְכִ֥י נָמֹ֛גוּ כָּל־יֹשְׁבֵ֥י הָאָ֖רֶץ מִפְּנֵיכֶֽם׃ (י) כִּ֣י שָׁמַ֗עְנוּ אֵ֠ת אֲשֶׁר־הוֹבִ֨ישׁ יי אֶת־מֵ֤י יַם־סוּף֙ מִפְּנֵיכֶ֔ם בְּצֵאתְכֶ֖ם מִמִּצְרָ֑יִם וַאֲשֶׁ֣ר עֲשִׂיתֶ֡ם לִשְׁנֵי֩ מַלְכֵ֨י הָאֱמֹרִ֜י אֲשֶׁ֨ר בְּעֵ֤בֶר הַיַּרְדֵּן֙ לְסִיחֹ֣ן וּלְע֔וֹג אֲשֶׁ֥ר הֶחֱרַמְתֶּ֖ם אוֹתָֽם׃ (יא) וַנִּשְׁמַע֙ וַיִּמַּ֣ס לְבָבֵ֔נוּ וְלֹא־קָ֨מָה ע֥וֹד ר֛וּחַ בְּאִ֖ישׁ מִפְּנֵיכֶ֑ם כִּ֚י יי אֱלֹֽקֵיכֶ֔ם ה֤וּא אֱלֹקִים֙ בַּשָּׁמַ֣יִם מִמַּ֔עַל וְעַל־הָאָ֖רֶץ מִתָּֽחַת׃ (יב) וְעַתָּ֗ה הִשָּֽׁבְעוּ־נָ֥א לִי֙ בַּֽיי כִּי־עָשִׂ֥יתִי עִמָּכֶ֖ם חָ֑סֶד וַעֲשִׂיתֶ֨ם גַּם־אַתֶּ֜ם עִם־בֵּ֤ית אָבִי֙ חֶ֔סֶד וּנְתַתֶּ֥ם לִ֖י א֥וֹת אֱמֶֽת׃ (יג) וְהַחֲיִתֶ֞ם אֶת־אָבִ֣י וְאֶת־אִמִּ֗י וְאֶת־אַחַי֙ וְאֶת־אחותי [אַחְיוֹתַ֔י] וְאֵ֖ת כָּל־אֲשֶׁ֣ר לָהֶ֑ם וְהִצַּלְתֶּ֥ם אֶת־נַפְשֹׁתֵ֖ינוּ מִמָּֽוֶת׃ (יד) וַיֹּ֧אמְרוּ לָ֣הּ הָאֲנָשִׁ֗ים נַפְשֵׁ֤נוּ תַחְתֵּיכֶם֙ לָמ֔וּת אִ֚ם לֹ֣א תַגִּ֔ידוּ אֶת־דְּבָרֵ֖נוּ זֶ֑ה וְהָיָ֗ה בְּתֵת־יי לָ֙נוּ֙ אֶת־הָאָ֔רֶץ וְעָשִׂ֥ינוּ עִמָּ֖ךְ חֶ֥סֶד וֶאֱמֶֽת׃ (טו) וַתּוֹרִדֵ֥ם בַּחֶ֖בֶל בְּעַ֣ד הַֽחַלּ֑וֹן כִּ֤י בֵיתָהּ֙ בְּקִ֣יר הַֽחוֹמָ֔ה וּבַֽחוֹמָ֖ה הִ֥יא יוֹשָֽׁבֶת׃ (טז) וַתֹּ֤אמֶר לָהֶם֙ הָהָ֣רָה לֵּ֔כוּ פֶּֽן־יִפְגְּע֥וּ בָכֶ֖ם הָרֹדְפִ֑ים וְנַחְבֵּתֶ֨ם שָׁ֜מָּה שְׁלֹ֣שֶׁת יָמִ֗ים עַ֚ד שׁ֣וֹב הָרֹֽדְפִ֔ים וְאַחַ֖ר תֵּלְכ֥וּ לְדַרְכְּכֶֽם׃ (יז) וַיֹּאמְר֥וּ אֵלֶ֖יהָ הָאֲנָשִׁ֑ים נְקִיִּ֣ם אֲנַ֔חְנוּ מִשְּׁבֻעָתֵ֥ךְ הַזֶּ֖ה אֲשֶׁ֥ר הִשְׁבַּעְתָּֽנוּ׃ (יח) הִנֵּ֛ה אֲנַ֥חְנוּ בָאִ֖ים בָּאָ֑רֶץ אֶת־תִּקְוַ֡ת חוּט֩ הַשָּׁנִ֨י הַזֶּ֜ה תִּקְשְׁרִ֗י בַּֽחַלּוֹן֙ אֲשֶׁ֣ר הוֹרַדְתֵּ֣נוּ ב֔וֹ וְאֶת־אָבִ֨יךְ וְאֶת־אִמֵּ֜ךְ וְאֶת־אַחַ֗יִךְ וְאֵת֙ כָּל־בֵּ֣ית אָבִ֔יךְ תַּאַסְפִ֥י אֵלַ֖יִךְ הַבָּֽיְתָה׃ (יט) וְהָיָ֡ה כֹּ֣ל אֲשֶׁר־יֵצֵא֩ מִדַּלְתֵ֨י בֵיתֵ֧ךְ ׀ הַח֛וּצָה דָּמ֥וֹ בְרֹאשׁ֖וֹ וַאֲנַ֣חְנוּ נְקִיִּ֑ם וְ֠כֹל אֲשֶׁ֨ר יִֽהְיֶ֤ה אִתָּךְ֙ בַּבַּ֔יִת דָּמ֣וֹ בְרֹאשֵׁ֔נוּ אִם־יָ֖ד תִּֽהְיֶה־בּֽוֹ׃ (כ) וְאִם־תַּגִּ֖ידִי אֶת־דְּבָרֵ֣נוּ זֶ֑ה וְהָיִ֣ינוּ נְקִיִּ֔ם מִשְּׁבֻעָתֵ֖ךְ אֲשֶׁ֥ר הִשְׁבַּעְתָּֽנוּ׃ (כא) וַתֹּ֙אמֶר֙ כְּדִבְרֵיכֶ֣ם כֶּן־ה֔וּא וַֽתְּשַׁלְּחֵ֖ם וַיֵּלֵ֑כוּ וַתִּקְשֹׁ֛ר אֶת־תִּקְוַ֥ת הַשָּׁנִ֖י בַּחַלּֽוֹן׃ (כב) וַיֵּלְכוּ֙ וַיָּבֹ֣אוּ הָהָ֔רָה וַיֵּ֤שְׁבוּ שָׁם֙ שְׁלֹ֣שֶׁת יָמִ֔ים עַד־שָׁ֖בוּ הָרֹדְפִ֑ים וַיְבַקְשׁ֧וּ הָרֹדְפִ֛ים בְּכָל־הַדֶּ֖רֶךְ וְלֹ֥א מָצָֽאוּ׃ (כג) וַיָּשֻׁ֜בוּ שְׁנֵ֤י הָֽאֲנָשִׁים֙ וַיֵּרְד֣וּ מֵֽהָהָ֔ר וַיַּעַבְרוּ֙ וַיָּבֹ֔אוּ אֶל־יְהוֹשֻׁ֖עַ בִּן־נ֑וּן וַיְסַ֨פְּרוּ־ל֔וֹ אֵ֥ת כָּל־הַמֹּצְא֖וֹת אוֹתָֽם׃ (כד) וַיֹּאמְרוּ֙ אֶל־יְהוֹשֻׁ֔עַ כִּֽי־נָתַ֧ן יי בְּיָדֵ֖נוּ אֶת־כָּל־הָאָ֑רֶץ וְגַם־נָמֹ֛גוּ כָּל־יֹשְׁבֵ֥י הָאָ֖רֶץ מִפָּנֵֽינוּ׃ (ס)
(1) Joshua son of Nun secretly sent two spies from Shittim, saying, “Go, reconnoiter the region of Jericho.” So they set out, and they came to the house of a harlot named Rahab and lodged there. (2) The king of Jericho was told, “Some men have come here tonight, Israelites, to spy out the country.” (3) The king of Jericho thereupon sent orders to Rahab: “Produce the men who came to you and entered your house, for they have come to spy out the whole country.” (4) The woman, however, had taken the two men and hidden them. “It is true,” she said, “the men did come to me, but I didn’t know where they were from. (5) And at dark, when the gate was about to be closed, the men left; and I don’t know where the men went. Quick, go after them, for you can overtake them.”— (6) Now she had taken them up to the roof and hidden them under some stalks of flax which she had lying on the roof.— (7) So the men pursued them in the direction of the Jordan down to the fords; and no sooner had the pursuers gone out than the gate was shut behind them. (8) The spies had not yet gone to sleep when she came up to them on the roof. (9) She said to the men, “I know that the LORD has given the country to you, because dread of you has fallen upon us, and all the inhabitants of the land are quaking before you. (10) For we have heard how the LORD dried up the waters of the Sea of Reeds for you when you left Egypt, and what you did to Sihon and Og, the two Amorite kings across the Jordan, whom you doomed. (11) When we heard about it, we lost heart, and no man had any more spirit left because of you; for the LORD your God is the only God in heaven above and on earth below. (12) Now, since I have shown loyalty to you, swear to me by the LORD that you in turn will show loyalty to my family. Provide me with a reliable sign (13) that you will spare the lives of my father and mother, my brothers and sisters, and all who belong to them, and save us from death.” (14) The men answered her, “Our persons are pledged for yours, even to death! If you do not disclose this mission of ours, we will show you true loyalty when the LORD gives us the land.” (15) She let them down by a rope through the window—for her dwelling was at the outer side of the city wall and she lived in the actual wall. (16) She said to them, “Make for the hills, so that the pursuers may not come upon you. Stay there in hiding three days, until the pursuers return; then go your way.” (17) But the men warned her, “We will be released from this oath which you have made us take (18) [unless,] when we invade the country, you tie this length of crimson cord to the window through which you let us down. Bring your father, your mother, your brothers, and all your family together in your house; (19) and if anyone ventures outside the doors of your house, his blood will be on his head, and we shall be clear. But if a hand is laid on anyone who remains in the house with you, his blood shall be on our heads. (20) And if you disclose this mission of ours, we shall likewise be released from the oath which you made us take.” (21) She replied, “Let it be as you say.” She sent them on their way, and they left; and she tied the crimson cord to the window. (22) They went straight to the hills and stayed there three days, until the pursuers turned back. And so the pursuers, searching all along the road, did not find them. (23) Then the two men came down again from the hills and crossed over. They came to Joshua son of Nun and reported to him all that had happened to them. (24) They said to Joshua, “The LORD has delivered the whole land into our power; in fact, all the inhabitants of the land are quaking before us.”
(יז) וַיֹּ֣אמֶר הַמֶּ֡לֶךְ לָרָצִים֩ הַנִּצָּבִ֨ים עָלָ֜יו סֹ֥בּוּ וְהָמִ֣יתוּ ׀ כֹּהֲנֵ֣י יי כִּ֤י גַם־יָדָם֙ עִם־דָּוִ֔ד וְכִ֤י יָֽדְעוּ֙ כִּֽי־בֹרֵ֣חַ ה֔וּא וְלֹ֥א גָל֖וּ אֶת־אזנו [אָזְנִ֑י] וְלֹֽא־אָב֞וּ עַבְדֵ֤י הַמֶּ֙לֶךְ֙ לִשְׁלֹ֣חַ אֶת־יָדָ֔ם לִפְגֹ֖עַ בְּכֹהֲנֵ֥י יי (ס)
(17) And the king commanded the guards standing by, “Turn about and kill the priests of the LORD, for they are in league with David; they knew he was running away and they did not inform me.” But the king’s servants would not raise a hand to strike down the priests of the LORD.
(טז) עֲנ֗וֹ שַׁדְרַ֤ךְ מֵישַׁךְ֙ וַעֲבֵ֣ד נְג֔וֹ וְאָמְרִ֖ין לְמַלְכָּ֑א נְבֽוּכַדְנֶצַּ֔ר לָֽא־חַשְׁחִ֨ין אֲנַ֧חְנָה עַל־דְּנָ֛ה פִּתְגָ֖ם לַהֲתָבוּתָֽךְ׃ (יז) הֵ֣ן אִיתַ֗י אֱלָהַ֙נָא֙ דִּֽי־אֲנַ֣חְנָא פָֽלְחִ֔ין יָכִ֖ל לְשֵׁיזָבוּתַ֑נָא מִן־אַתּ֨וּן נוּרָ֧א יָקִֽדְתָּ֛א וּמִן־יְדָ֥ךְ מַלְכָּ֖א יְשֵׁיזִֽב׃ (יח) וְהֵ֣ן לָ֔א יְדִ֥יעַ לֶהֱוֵא־לָ֖ךְ מַלְכָּ֑א דִּ֤י לאלקיך [לֵֽאלָהָךְ֙] לָא־איתינא [אִיתַ֣נָא] פָֽלְחִ֔ין וּלְצֶ֧לֶם דַּהֲבָ֛א דִּ֥י הֲקֵ֖ימְתָּ לָ֥א נִסְגֻּֽד׃ (ס) (יט) בֵּאדַ֨יִן נְבוּכַדְנֶצַּ֜ר הִתְמְלִ֣י חֱמָ֗א וּצְלֵ֤ם אַנְפּ֙וֹהִי֙ אשתנו [אֶשְׁתַּנִּ֔י] עַל־שַׁדְרַ֥ךְ מֵישַׁ֖ךְ וַעֲבֵ֣ד נְג֑וֹ עָנֵ֤ה וְאָמַר֙ לְמֵזֵ֣א לְאַתּוּנָ֔א חַ֨ד־שִׁבְעָ֔ה עַ֛ל דִּ֥י חֲזֵ֖ה לְמֵזְיֵֽהּ׃ (כ) וּלְגֻבְרִ֤ין גִּבָּֽרֵי־חַ֙יִל֙ דִּ֣י בְחַיְלֵ֔הּ אֲמַר֙ לְכַפָּתָ֔ה לְשַׁדְרַ֥ךְ מֵישַׁ֖ךְ וַעֲבֵ֣ד נְג֑וֹ לְמִרְמֵ֕א לְאַתּ֥וּן נוּרָ֖א יָקִֽדְתָּֽא׃ (כא) בֵּאדַ֜יִן גֻּבְרַיָּ֣א אִלֵּ֗ךְ כְּפִ֙תוּ֙ בְּסַרְבָּלֵיהוֹן֙ פטישיהון [פַּטְּשֵׁיה֔וֹן] וְכַרְבְּלָתְה֖וֹן וּלְבֻשֵׁיה֑וֹן וּרְמִ֕יו לְגֽוֹא־אַתּ֥וּן נוּרָ֖א יָקִֽדְתָּֽא׃ (כב) כָּל־קֳבֵ֣ל דְּנָ֗ה מִן־דִּ֞י מִלַּ֤ת מַלְכָּא֙ מַחְצְפָ֔ה וְאַתּוּנָ֖א אֵזֵ֣ה יַתִּ֑ירָא גֻּבְרַיָּ֣א אִלֵּ֗ךְ דִּ֤י הַסִּ֙קוּ֙ לְשַׁדְרַ֤ךְ מֵישַׁךְ֙ וַעֲבֵ֣ד נְג֔וֹ קַטִּ֣ל הִמּ֔וֹן שְׁבִיבָ֖א דִּ֥י נוּרָֽא׃ (כג) וְגֻבְרַיָּ֤א אִלֵּךְ֙ תְּלָ֣תֵּה֔וֹן שַׁדְרַ֥ךְ מֵישַׁ֖ךְ וַעֲבֵ֣ד נְג֑וֹ נְפַ֛לוּ לְגֽוֹא־אַתּוּן־נוּרָ֥א יָֽקִדְתָּ֖א מְכַפְּתִֽין׃ (פ) (כד) אֱדַ֙יִן֙ נְבוּכַדְנֶצַּ֣ר מַלְכָּ֔א תְּוַ֖הּ וְקָ֣ם בְּהִתְבְּהָלָ֑ה עָנֵ֨ה וְאָמַ֜ר לְהַדָּֽבְר֗וֹהִי הֲלָא֩ גֻבְרִ֨ין תְּלָתָ֜א רְמֵ֤ינָא לְגוֹא־נוּרָא֙ מְכַפְּתִ֔ין עָנַ֤יִן וְאָמְרִין֙ לְמַלְכָּ֔א יַצִּיבָ֖א מַלְכָּֽא׃ (כה) עָנֵ֣ה וְאָמַ֗ר הָֽא־אֲנָ֨ה חָזֵ֜ה גֻּבְרִ֣ין אַרְבְּעָ֗ה שְׁרַ֙יִן֙ מַהְלְכִ֣ין בְּגֽוֹא־נוּרָ֔א וַחֲבָ֖ל לָא־אִיתַ֣י בְּה֑וֹן וְרֵוֵהּ֙ דִּ֣י רביעיא [רְֽבִיעָאָ֔ה] דָּמֵ֖ה לְבַר־אֱלָקִֽין׃ (ס) (כו) בֵּאדַ֜יִן קְרֵ֣ב נְבוּכַדְנֶצַּ֗ר לִתְרַע֮ אַתּ֣וּן נוּרָ֣א יָקִֽדְתָּא֒ עָנֵ֣ה וְאָמַ֗ר שַׁדְרַ֨ךְ מֵישַׁ֧ךְ וַעֲבֵד־נְג֛וֹ עַבְד֛וֹהִי דִּֽי־אֱלָהָ֥א עליא [עִלָּאָ֖ה] פֻּ֣קוּ וֶאֱת֑וֹ בֵּאדַ֣יִן נָֽפְקִ֗ין שַׁדְרַ֥ךְ מֵישַׁ֛ךְ וַעֲבֵ֥ד נְג֖וֹ מִן־גּ֥וֹא נוּרָֽא׃ (כז) וּ֠מִֽתְכַּנְּשִׁין אֲחַשְׁדַּרְפְּנַיָּ֞א סִגְנַיָּ֣א וּפַחֲוָתָא֮ וְהַדָּבְרֵ֣י מַלְכָּא֒ חָזַ֣יִן לְגֻבְרַיָּ֣א אִלֵּ֡ךְ דִּי֩ לָֽא־שְׁלֵ֨ט נוּרָ֜א בְּגֶשְׁמְה֗וֹן וּשְׂעַ֤ר רֵֽאשְׁהוֹן֙ לָ֣א הִתְחָרַ֔ךְ וְסָרְבָּלֵיה֖וֹן לָ֣א שְׁנ֑וֹ וְרֵ֣יחַ נ֔וּר לָ֥א עֲדָ֖ת בְּהֽוֹן׃ (כח) עָנֵ֨ה נְבֽוּכַדְנֶצַּ֜ר וְאָמַ֗ר בְּרִ֤יךְ אֱלָהֲהוֹן֙ דִּֽי־שַׁדְרַ֤ךְ מֵישַׁךְ֙ וַעֲבֵ֣ד נְג֔וֹ דִּֽי־שְׁלַ֤ח מַלְאֲכֵהּ֙ וְשֵׁיזִ֣ב לְעַבְד֔וֹהִי דִּ֥י הִתְרְחִ֖צוּ עֲל֑וֹהִי וּמִלַּ֤ת מַלְכָּא֙ שַׁנִּ֔יו וִיהַ֣בוּ גשמיהון [גֶשְׁמְה֗וֹן] דִּ֠י לָֽא־יִפְלְח֤וּן וְלָֽא־יִסְגְּדוּן֙ לְכָל־אֱלָ֔הּ לָהֵ֖ן לֵאלָֽהֲהֽוֹן׃ (כט) וּמִנִּי֮ שִׂ֣ים טְעֵם֒ דִּי֩ כָל־עַ֨ם אֻמָּ֜ה וְלִשָּׁ֗ן דִּֽי־יֵאמַ֤ר שלה [שָׁלוּ֙] עַ֣ל אֱלָהֲה֗וֹן דִּֽי־שַׁדְרַ֤ךְ מֵישַׁךְ֙ וַעֲבֵ֣ד נְג֔וֹא הַדָּמִ֣ין יִתְעֲבֵ֔ד וּבַיְתֵ֖הּ נְוָלִ֣י יִשְׁתַּוֵּ֑ה כָּל־קֳבֵ֗ל דִּ֣י לָ֤א אִיתַי֙ אֱלָ֣ה אָחֳרָ֔ן דִּֽי־יִכֻּ֥ל לְהַצָּלָ֖ה כִּדְנָֽה׃
(16) Shadrach, Meshach, and Abed-nego said in reply to the king, “O Nebuchadnezzar, we have no need to answer you in this matter, (17) for if so it must be, our God whom we serve is able to save us from the burning fiery furnace, and He will save us from your power, O king. (18) But even if He does not, be it known to you, O king, that we will not serve your god or worship the statue of gold that you have set up.” (19) Nebuchadnezzar was so filled with rage at Shadrach, Meshach, and Abed-nego that his visage was distorted, and he gave an order to heat up the furnace to seven times its usual heat. (20) He commanded some of the strongest men of his army to bind Shadrach, Meshach, and Abed-nego, and to throw them into the burning fiery furnace. (21) So these men, in their shirts, trousers, hats, and other garments, were bound and thrown into the burning fiery furnace. (22) Because the king’s order was urgent, and the furnace was heated to excess, a tongue of flame killed the men who carried up Shadrach, Meshach, and Abed-nego. (23) But those three men, Shadrach, Meshach, and Abed-nego, dropped, bound, into the burning fiery furnace. (24) Then King Nebuchadnezzar was astonished and, rising in haste, addressed his companions, saying, “Did we not throw three men, bound, into the fire?” They spoke in reply, “Surely, O king.” (25) He answered, “But I see four men walking about unbound and unharmed in the fire and the fourth looks like a divine being.” (26) Nebuchadnezzar then approached the hatch of the burning fiery furnace and called, “Shadrach, Meshach, Abed-nego, servants of the Most High God, come out!” So Shadrach, Meshach, and Abed-nego came out of the fire. (27) The satraps, the prefects, the governors, and the royal companions gathered around to look at those men, on whose bodies the fire had had no effect, the hair of whose heads had not been singed, whose shirts looked no different, to whom not even the odor of fire clung. (28) Nebuchadnezzar spoke up and said, “Blessed be the God of Shadrach, Meshach, and Abed-nego, who sent His angel to save His servants who, trusting in Him, flouted the king’s decree at the risk of their lives rather than serve or worship any god but their own God. (29) I hereby give an order that [anyone of] any people or nation of whatever language who blasphemes the God of Shadrach, Meshach, and Abed-nego shall be torn limb from limb, and his house confiscated, for there is no other God who is able to save in this way.”
(ב) לֹֽא־תִהְיֶ֥ה אַחֲרֵֽי־רַבִּ֖ים לְרָעֹ֑ת וְלֹא־תַעֲנֶ֣ה עַל־רִ֗ב לִנְטֹ֛ת אַחֲרֵ֥י רַבִּ֖ים לְהַטֹּֽת׃
(2) You shall neither side with the mighty to do wrong—you shall not give perverse testimony in a dispute so as to pervert it in favor of the mighty—
(ב) לא תהיה אחרי רבים לרעות - אם הם דנים שלא כדין לפי דעתך ואף על פי שלא יאמינו לך כי אם למרובים.
(2) לא תהיה אחרי רבים לרעות, if, in your opinion, the majority are about to commit an error in judgment, do not remain silent because they are the majority, but state your view. This applies even if you know beforehand that they will not accept your viewpoint but that of the majority.
כל מי שאפשר למחות לאנשי ביתו ולא מיחה נתפס על אנשי ביתו באנשי עירו נתפס על אנשי עירו בכל העולם כולו נתפס על כל העולם כולו
Everyone who can protest the sin of his/her household and does not, is responsible for the [sins of the] people of his/her household. For the people of his/her city, s/he is responsible for the people of his/her city. For the whole world, s/he is responsible for the whole world...
אמר רב פפא והני דבי ריש גלותא נתפסו על כולי עלמא כי הא דאמר רבי חנינא מאי דכתיב (ישעיהו ג, יד) ה' במשפט יבא עם זקני עמו ושריו אם שרים חטאו
זקנים מה חטאו אלא אימא על זקנים שלא מיחו בשרים
Said R. Papa: "These, the rulers of the kingdom in exile, are punished for the sins of the whole world." For this R. Hanina said: "Why is it written: 'Hashem will enter into judgment with the elders of his people, and the princes thereof'? (Isaiah 3:14) How did the elders sin? Rather, sayRegarding the elders that they failed to protest against the princes."
Rabbi Abraham Joshua Heschel
Prayer is meaningless unless it is subversive, unless it seeks to overthrow and to ruin the pyramids of callousness, hatred, opportunism, falsehoods.
.................
Above all, the prophets reminded us of the moral state of a people: Few are guilty, but all are responsible.
Prayer is meaningless unless it is subversive, unless it seeks to overthrow and to ruin the pyramids of callousness, hatred, opportunism, falsehoods.
.................
Above all, the prophets reminded us of the moral state of a people: Few are guilty, but all are responsible.
What may be the first recorded instance of mass non-violent civil disobedience is found in Josephus, Antiquities of the Jews. The incident, he relates, took place in the reign of Emperor Caligula and centered around the latter's decision to place his statue in the Temple in Jerusalem. Petronius, the emperor's agent, was given a large army and instructed, at first, to persuade the Jews to permit the installation of the statue peacefully. The Jews, however, refused. Petronius assembled an army and met the Jews at Acre and later at Tiberias. Josephus proceeds to describe the determination of tens of thousands of Jews to resist in a non-violent manner and be killed, if necessary, to prevent the statue from being erected in the Temple.
נודרין להרגין. ולחרמין. ולמוכסין. שהיא תרומה. אף על פי שאינה תרומה.
One may vow [in front of] murderers and thieves and [royal] tax collectors that [something] is terumah, even if it isn't terumah
Nechama Leibowitz: “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… If we accept that the midwives were Egyptian, a…very vital message becomes apparent. The Torah indicates how the individual can resist evil. He need not shirk his moral responsibility under cover of ‘superior orders.’ The text contrasts the brutal decrees of enslavement and massacre initiated by Pharaoh and supported by government and people with the godfearing ‘civil disobedience’ of the midwives. Neither moral courage not sheer wickedness are ethnically or nationally determined qualities. Moab and Ammon produced a Ruth and Naamah respectively, Egypt two righteous midwives.””
A final note is in order. Though Greek literature does not know of the concept of civil disobedience, it does contain one famous case where an individual defies the king – Sophocles’s Antigone, who buries her brother in defiance of King Creon’s order that he stay unburied as a traitor. The contrast between Sophocles and the Bible is fascinating. Antigone is a tragedy: the eponymous heroine pays for her defiance with her life. The story of Shifra and Puah is not a tragedy. It ends with a curious phrase: G-d “made them houses.”
What does this mean? The Italian commentator Samuel David Luzzatto offered an insightful interpretation. Sometimes women become midwives when they are unable to have children of their own. That, he suggests, was the case with Shifra and Puah. Because they saved children’s lives, G-d rewarded them – measure for measure – with children of their own (“houses” = families). In Judaism the moral life is not inescapably tragic, because neither the universe nor fate is blind. “In reward for the righteous women of that generation, our ancestors were redeemed from Egypt.” Shifra and Puah were two of those women: heroines of the spirit, giants in the story of mankind.
--Rabbi Lord Jonathan Sack
What does this mean? The Italian commentator Samuel David Luzzatto offered an insightful interpretation. Sometimes women become midwives when they are unable to have children of their own. That, he suggests, was the case with Shifra and Puah. Because they saved children’s lives, G-d rewarded them – measure for measure – with children of their own (“houses” = families). In Judaism the moral life is not inescapably tragic, because neither the universe nor fate is blind. “In reward for the righteous women of that generation, our ancestors were redeemed from Egypt.” Shifra and Puah were two of those women: heroines of the spirit, giants in the story of mankind.
--Rabbi Lord Jonathan Sack
Gandhi's Rules of Civil Disobedience
- Harbor no anger, but suffer the anger of the opponent.
- Do not submit to any order given in anger, even though severe punishment is threatened for disobeying.
- Refrain from insults and swearing.
- Protect opponents from insult or attack, even at the risk of life.
- Do not resist arrest nor the attachment of property, unless holding property as a trustee.
- Refuse to surrender any property held in trust at the risk of life.
- If taken prisoner, behave in an exemplary manner.
- As a member of the satyagraha (civil disobedience) unit, obey the orders of satyagraha leaders, and resign from the unit in the event of serious disagreement.