The Gemara (Sotah 12a) writes that Yocheved had already conceived three months prior (to her remarriage)! Our verse mentions the conception along with the birth, to imply that she gave birth without pain. How did she merit this?
Maharal #1 (Gevuros Hashem Ch. 16, p. 77): This teaches us that righteous women were not included in the punishment of Chavah. 1 Prior to that sin, Hashem intended that man live without any pain. Certainly this is so for the birth of Moshe - who would justify the entire world's existence!
Maharal #2 (ibid.): The celestial creations live without pain; it is the earthly creations that experience pain, due to their material (Chomer) nature. The righteous, who do not have that tendency, are exempt from pain. 2
Also refer to Bereishis 17:6:1:3 (and the note there), Bereishis 21:2:151:1, and Bereishis 25:22:4.1:1 with its note.
Maharal (ibid.): Surely, Tzadikim might also have pain, to cleanse them of any sin! The Gemara means that they do not experience pain that comes simply as a consequence of having a physical nature.
What does the Torah mean when it writes that "she saw that he was good"? Aren't all babies good in the eyes of their mothers?
Rashi and Ramban: When Moshe was born, the house was filled with light. 1 (Consequently, Yocheved understood that Hashem would perform a miracle to save him - Ramban). 2
Da'as Zekenim: She saw that he was beautiful. 3
Rashbam, Hadar Zekenim and Targum Yonasan: What the Torah means is that Yocheved hid 4 him for three months when she saw that he was a healthy baby (and not a stillborn).
Oznayim la'Torah: He was a good-natured baby who did not cry much, and Yocheved was therefore able to hide him for three months, knowing that he would not divulge his hiding-place by crying.
Sifsei Chachamim: As in the verse, "And Hashem saw that the light was good" (Bereishis 1:4).
Ramban: That is why she initially hid him in the house, and when nothing happened and they came to search, she devised other means of hiding him. Moreover, it followed Miriam's prophecy that her mother would give birth to a baby who would save Yisrael, and explains why Miriam stood by the river bank to see what would happen.
Seforno: Physical beauty is a mark of perfection of character, so she realized that Hashem must have prepared for him a special destiny. (Compare to Bereishis 1:25:2:2, Bereishis 11:29:1.2:1, Bereishis 23:1:1.9:1 and its note, and Bereishis 29:17:151.)
Rashbam: This was because he was born after six months - thereby enabling her to hide him for three months. The Egyptians came to inspect nine months after his parents' marriage, as Rashi explains in the next Pasuk.
The Gemara (Sotah 12a) gives five interpretations for the word "Tov" in our Pasuk - a) his name was 'Tov' or b) 'Toviyah;' c) he was fit for prophecy; d) he was born already circumcised; e) the entire house was filled with light (as cited by Rashi). What is the deeper meaning behind these interpretations?
Maharal #1 (Gevuros Hashem Ch. 17, p. 78): a. Tov - Upon Moshe's birth, his existence was absolute good. 1 b. Toviyah (including letters of Hashem's Name) - An aspect of G-dliness clung to him. c. Prophecy - Upon his birth, he was fit and ready for connecting to the Shechinah. d. Milah - Whereas all earthly creations have some attachment towards evil, Moshe was removed from all that, like one of the heavenly creations. Thus, he was born circumcised. 2 e. Light - He was completely apart from physicality. 3
Maharal #2 (ibid.): d. Milah - Moshe was Hashem's portion. e. Light - He would prophesy using the Shem ha'Meyuchad, and through an Aspaklarya ha'Me'irah. (Also see Maharal (Chidushei Agados Vol. 2, p. 52, to Sotah 12a).)
Maharal (Chidushei Agados Vol. 2, p. 52, to Sotah 12a): Moshe was Tov in terms of his Guf.
Maharal (Chidushei Agados ibid.): Milah is performed on the eighth day, for the number 8 is above the natural world created in seven days. (It is due to his Chomer that man is disgraced with the Orlah, whereas the Bris is above the natural order.) Moshe was born circumcised, for at birth he was already at a level that surpassed nature. (For more on the symbolism of Milah according to Maharal, refer to Bereishis 17:1:4.1:1, and Bereishis 17:9:1.1:1.)
One opinion in the Gemara (Sotah 12a) says that "Tov" was Moshe's name (see 2:2:1.3). What is the significance of this name?
Maharal #1 (Nesivos Olam, Nesiv ha'Emes Ch. 1, p. 198): The Gemara (Sanhedrin 97a) uses the names 'Rav Tavus' (lit. good), and 'Rav Tavyomi' (lit. good day), as an allusion to Moshe Rabeinu. Most people achieve or incorporate something good during their lifetime; but Moshe was inherently good, from the day he was born.
Maharal #2 (ibid.): Moshe was like the day, which is called 'Tov.' He lit up [his home] like the day; and later, his face would shine whenever Hashem would speak with him (Shemos 34:29-35).
QUESTIONS ON RASHI
Rashi writes: "'[She saw that] he was good' - Upon his birth, the entire house was filled with light." What is the source for this interpretation?
Gur Aryeh: Did she hide her baby only due to the light that she perceived? Wouldn't any parent use any means possible to save their child? It must be that Pharaoh had decreed that any parent who concealed their child, would themselves be killed! That is why she would not have taken active steps to hide the baby, for one's own life takes precedence. 1 Now, she saw the miracle that accompanied this baby's birth, which indicated to her that Hashem would be with him. She relied on Hashem to protect him, and concealed him for as long as she could.
Gur Aryeh: See Pesachim 25b.
Rashi writes: "'[She saw] that he was Tov' - Upon his birth, the entire house was filled with light." What does this miracle indicate? How does the word "Tov" allude to light?
Maharal #1 (Nesivos Olam, Nesiv ha'Tzedek Ch. 1, p. 136): Light is called 'Tov;' 1 so too is the righteous person called Tov. 2 The more an item is Chomer (material), the more it is clouded by darkness. Light, like the Tzadik, is above the physical. (Thus, the light showed that Moshe would be a great Tzadik.)
Maharal #2 (Derech Chayim p. 143, to Avos 3:14): Man was created with Tzelem Elokim, which is his light and radiance. This light is transcendent; it is not physical light. 3 Light represents existence, whereas darkness indicates lacking. (The light indicated Moshe's incredible degree of Tzelem Elokim).
Maharal #3 (Chidushei Agados Vol. 4, p. 82, to Menachos 53b): The Gemara (Menachos 53b) says, "Let Tov come, and receive Tov from Tov, for the Tovim - [I.e.] let Moshe come, and receive the Torah from Hashem, for Yisrael." 4 Tov means something that transcends the physical. 5 This level was attained by Moshe Rabeinu, who saw prophecy through a 'clear lens' (Aspaklarya ha'Me'irah). 6 Moshe was the one fitting to receive the Torah, which is called Tov because it has no physical aspect at all. 7
Maharal (loc. cit.): See Yoma 38b; the Tzadik is called "Ki Tov" (Yeshayah 3:10); for he is spiritual, apart from and above the material world. Also refer to Bereishis 1:4:1.4:1.
For more about Tzelem Elokim according to Maharal, refer to Bereishis 1:27:2.1.
Menachos 53b: Moshe is called "Tov" in our verse. Torah - in Mishlei 4:2. Hashem - in Tehilim 145:9. Yisrael - Tehilim 125:4.
Maharal (loc. cit.): Lacking or deficiency are concepts that relate only to Chomer. (This relates to Ramban to Bereishis 1:4 - "Ki Tov" means something that is fit to last. Thus, something above Chomer, which has no lack, can be called Tov. (EK))
Refer to 2:10:1.4:1. The name Moshe itself, means 'removed from and above any physicality.' (The word "Me'irah" means 'gives illumination,' hence the light at his birth.)
Also see Maharal (Tif'eres Yisrael, end Ch. 12).
