The name given to both the new Sefer and Parsha is ‘‘Shemos’’ – ‘‘The Book of Names’’. Aside from the introductory verse which recalls the names of the twelve tribes, one is struck by the lack of names in this week’s parsha; the midwives are not identified by their real names, Amram is referred to as ‘‘a man from the house of Levi’’, Yocheved is referred to as the daughter of Levi, Moshe is referred to as the ‘‘boy’’ or ‘‘youth’’, Miriam as ‘‘his sister’’ and Bisya as the daughter of Pharaoh. Why does there appear to be a concerted effort to conceal the identities of the characters in this week’s parsha?
Rashi cites the Talmud as saying that Yocheved was one hundred thirty years old when giving birth to Moshe. The Ibn Ezra is perplexed as to why the Torah should highlight the miraculous nature of Sarah giving birth to Yitzchak at the age of ninety, yet make no mention of Yocheved giving birth to Moshe at the age of one hundred thirty.
When she descended to the river to bathe, Bisya, the daughter of Pharaoh saw the basket containing Moshe floating among the reeds of the Nile. According to the Talmud, she extended her arm toward the basket which lay far out of her reach. Bisya’s arm miraculously became elongated so that she was able to reach the basket. If the basket was far from her reach, what could have motivated Bisya to stretch forth her arm? Surely she could not have expected her arm to extend miraculously.
There is a fundamental difference between Sefer Bereishis and Sefer Shemos; Bereishis focuses upon the character development and the actualization of potential of the individuals who supply the genetic basis for the Jewish people, while Shemos focuses upon the formation and development of the national Jewish entity. Consequently, Bereishis highlights the lives and accomplishments of individuals. In contradistinction, because of the miraculous nature of the events which transpired to create the Jewish corporate entity, Shemos downplays individual accomplishments within the formation of the nation.
The formation of the nation follows the blueprint set by Hashem to bring the Jewish corporate entity into existence. Each and every move made by the individuals involved has been carefully and miraculously choreographed by the Almighty. Emphasizing an individual’s accomplishments diminishes Divine involvement in the unfolding events. Therefore, the names of individuals are rarely mentioned in this parsha, to create the sense that their actions are preordained by a higher authority.
Since Sefer Shemos follows Hashem’s miraculous script, extraordinary events are treated as commonplace. Therefore, no mention is made of Yocheved’s ability to bear a child at the age of one hundred thirty. In Sefer Bereishis the accomplishments of the individual are emphasized resulting in the highlighting of Sarah’s ability to bear Yitzchak. Just as the actions of other individuals mentioned in this parsha were prompted by Hashem, Pharaoh’s daughter stretched out her hand because it was the will of Hashem that Moshe be saved. She too was a tool in the formation of the Jewish nation.