Sota 11: What We Learn About Proofs in Exodus; Pharaoh, Midwives, Jewish Women

Today's daf allows the rabbis space to stretch their creativity.  Continuing with the theme of reciprocity, where one's behaviour or words or thoughts leads to a complimentary consequence later in life, the rabbis examine some of the book of Exodus.  In particular, they focus on the lives of Israelites while in Egypt, the Pharaoh, and the women mentioned in the story of the Exodus.  Too many proof texts are used to note them in this short blog. 

Some of the proofs quoted about Pharaoh and the plagues are familiar to me because of the Haggadah. Interestingly, a good portion of today's daf is devoted to the midwives who rescued Jewish baby boys from death in Egypt.  In addition to that conversation is a discussion of Miriam and Yocheved and their possible roles.  For all of these women, the rabbis use prooftexts to demonstrate that these women were rewarded for their actions.  They also use prooftexts to portray these women as exemplary in every way.  

When speaking about Jewish women in general, the rabbis describe in detail how they continued to care for their husbands (feeding them, bathing them) and then ensuring that they could find seclusion both for intercourse and for birthing.  Jewish women are understood as heroes in our text.  They risk everything to continue the line of Jewish people.

Such positive images of Jewish women cannot go without acknowledgement.  Almost all commentary is about men.  It is heartening to know that our rabbis understood that our female ancestors were also righteous, and that they should go to some effort to prove that reality.  However, I must also state my discouragement regarding the nature of the rabbis' compliments.  Almost all of the praiseworthy acts performed by Jewish women had to do with their sexuality or their childbearing; the characteristics that separate women from men.  It is incredibly rare for a story about a righteous Jewish woman to be void of some sort of sexual or pregnancy-related focus.*

Women are not only weaker, less able men who are able to tempt men and have children.  


*Miriam is an obvious exception.  Her connection to water (with baby Moses and the Pharaoh's daughter; with wells in the desert) and her ability to wait (for the Pharaoh's daughter; followed by the Israelites waiting seven days after Miriam's death before continuing on) are not overtly sexually charged.  However, they are both qualities that might be named 'feminine': water, for the woman's task of washing and frequent immersion; patience, for women are often stereotyped as quieter, softer, more ready to compromise than men.  Just a thought.