What is the significance of the extra letters 'Hei' and 'Vav' in the word "va'Tir'eihu"?
Rashi: It implies that she saw that the Shechinah was with the baby. 1
Seforno: She saw that he was a beautiful-looking baby. 2
Rashi's first explanation (that 'she saw the boy') does not explain the extra letters. See also Rashbam. Riva - 'Hey' and 'Vav' are [part of] Hashem's name. Pesikta and Midrash Sechel Tov cite the Pasuk, "Ani Hashem Hu Shemi" (Yeshayah 42:8).
Why does the Pasuk first refer to him as a Yeled (a little boy), and then as a Na'ar (a youth)?
Rashi and Seforno: Although he was only little, he cried with the voice of a youth, 1 which is why she took pity on him. 2
Ramban #1 (citing the Ibn Ezra): He was physically advanced like an older boy. 3
Ramban #2: Because his forceful cries resembled those of a youth.
Ramban #3 (citing a Midrash): He was a baby, but he behaved like a boy (who did not cry). So Gavriel came and slapped him and made him cry, and Bisyah took pity on him.
Hadar Zekenim: "Na'ar" refers to Aharon, who was there; he was the youth who was crying.
Sotah 12b: This teaches us that Yocheved made him a 'Chupas Ne'arim' - in case she would not see his Chupah. 4
Oznayim la'Torah: All the other babies who had been cast into the Nile were not yet one day old. Imagine Bisyah's surprise when she opened the basket and discovered a six-month old 'Na'ar.' 5
See Seforno, who defines the word 'Na'ar' in detail, though it is unclear why he needs to do so.
See Ramban's objections. See also Ba'al ha'Turim. See also Ramban, who brings a number of proofs that the Torah does not differentiate between the two words - referring to a youth as 'Yeled' and a baby as 'Na'ar.'
See Torah Temimah, note 29.
Oznayim la'Na'ar: That explains why the Torah writes "v'Hinei Na'ar!"
What was it that evoked Bisyah's pity on the baby?
Rashi: Refer to 2:6:2:1.
Ramban #1 (according to the Ibn Ezra) and Seforno: It irked her that such a perfect-looking baby 1 should have been cast into the river.
Ramban #3 2 and Rashbam: Because he was crying.
Oznayim la'Torah: Three tings evoke one person's pity over another: a. If he has Chein; b. If he is young and helpless; c. If the person is crying. All three are listed here. 3
How did Bisyah know that he was a Jewish baby and not a waif?
Ramban: Because it was only Jews who would hide him there, either to save him or so as not to see him die. 1
Rashbam: Because he was a boy who was circumcised. 2
Seforno: He was beautiful, and seemed destined for perfection.
Why did the princess say "mi'Yaldei ha'Ivrim Zeh" - and not 'Hu'?
Sotah 12b: She prophesied that no other baby was destined to be thrown into the river. 1
Because the moment Moshe was thrown into the river, the astrologers informed Pharaoh that Yisrael's savior had been cast into the river, and the decree was cancelled.
QUESTIONS ON RASHI
Rashi writes: "'Va'Tir'eihu [Es ha'Yeled]' - [She saw him.] Whom did she see? Es ha'Yeled - the child." What was difficult in the Pasuk?
Gur Aryeh: The pronoun 'him' already refers to the child; such that "Va'Tir'eihu Es ha'Yeled" is redundant. (Rather, the verse implies a question, and then answers it.)
Rashi writes: ".. But its Midrash - She saw the Shechinah with him." How is this derived?
Gur Aryeh: The verse could have said 'va'Tir'eh Es ha'Yeled' - she saw the child. Rather, it means, 'she saw that Hashem was with the child.' 1
The word "Es" can mean "with;" for example, see Targum to 1:1. (CS)
Rashi writes: "Behold, a Na'ar crying! - His voice was like [that of] a youth." While this is Rebbi Yehudah's opinion (Sotah 12b), Rebbi Nechemyah challenges it. If so, Moshe would be a Ba'al Mum! (i.e. disqualified to serve as a Levi (by singing in the Mishkan), due to his unusual voice (Rashi loc. cit.)
