“And she named him Moshe...because I drew him from the water” (2:10).
The Ohr HaChaim HaKodesh points out that in most cases in the Chumash where the Avos are given names, the reason for the name always precedes the actual naming. For example, in Bereshis 21:6 we learn that Yitzchak is given his name because of laughter, and only afterward is he named. Similarly, in Bereshis 25:26, the Torah tells us that Yaakov was holding onto Esav’s heel, and that is why is called Yaakov. The same scenario repeats itself in the case of the Shevotim, first regarding Reuven (29:32) and then Shimon (29:33) where the reason for the name is given first. The exception to the rule is Moshe Rabbeinu, whose naming precedes the explanation for it.
The Ohr HaChaim explains that perhaps because the Imohos, our holy matriarchs, were prophetesses and their Ruach HaKodesh revealed to them, what they should name their offspring, they differed in this way from Bas Paro. Whereas they were able to discern the deep, spiritual essence of their children, they named them based on what they understood about their souls, whereas in contrast, Bas Paro could not understand Moshe’s depth and what his name signified in relation to the great stature of his neshoma. In reality Moshe’s name is exceedingly deep and great and holds many wonders, as is explained in the Zohar (III p. 276) and Tikkunei Zohar (Tikkun 69). HaShem is the One Who brings down names into this world and placed Moshe’s name into her mouth. The reason she gave later for having drawn him from the water was only her mundane explanation, for she did not really know the true deeper divine reason for Moshe’s name.
“And she opened [the basket] and she saw the yeled (baby) and behold a naar (young child) was crying, and she had mercy on him and said, ‘This is one of the Jewish children.’ (2:6)
Rav Moshe Franco, a talmid of the Ohr HaChaim in Livorno, records in Meor HaChaim the following teaching from the Ohr HaChaim on this pasuk:
Chazal say (Bava Metzia 59a) that the gates of tears were never locked. Whenever a person cries, from Heaven they have mercy on him. Asks the Ohr HaChaim: Why does the pasuk switch from yeled to naar? Shouldn’t the pasuk should have said yeled, as it does in the beginning of the pasuk? But this pasuk hints at us all; when it says a young child – naar – it means us. Naar is Am Yisrael, as Hoshea says (11:1), “Yisrael is a young child and I love him.” And when we, Klal Yisrael, daven, cry and shed tears, then HaShem has mercy on us all from Heaven. In addition, if you daven, cry and shed tears, this is a siman (proof) that he is “one of the Jewish children”.
“G’d benefited the midwives- and the people increased and became very strong. And it was because the midwives feared G’d that He made for them Houses.”
Chazal explain, that these houses were the houses of Priesthood and Kingship. Yocheved merited the house of Priesthood and Miriam merited the house of Kingship. Each of the Jewish midwives, Yocheved and Miriam, because they spared the Jewish children merited prominent descendants who were Priests and royalty.
If this is so, Ohr HaChaim HaKadosh asks, “Why does the Torah mention in the interim of the verse, before stating that G’d established for them houses that ‘the Jewish people increased and became very strong?’ Seemingly this fact is unrelated to the outgrowth of their fear of G’d. What is the Torah revealing to us through this interjection?” Ohr HaChaim HaKadosh explains, “Because G’d saw that the midwives truly feared Him, He presented to them to do the mitzvos, which is unlimited until the end of time, in order to increase their merit.” G’d wanted the actions of the midwives to have unlimited ramifications in order to bring them the most merit.
“HaShem grew angry”
The Gemara (Zevachim 102) where R. Yehoshua ben Karchah states that every time the Torah tells us that HaShem became angry, the anger had some impact, except for the instance of HaShem’s anger at the burning bush. R. Yose responds that even this case had some impact, as Moshe was supposed to receive the Kehunah, but instead it was bestowed upon Aharon. The Ohr HaChaim Hakadosh adds that Moshe receives one other punishment. In Pasuk 12, HaShem implies that He will cure Moshe’s speech impediment for the sake of the mission. However, HaShem now states that Moshe must speak through Aharon. Hence, the Or HaChaim believes that the punishment is that Moshe will not be cured. However, he notes that this interpretation does not contradict the opinion of R. Yose, as the Torah (v. 14) uses the phrase “Vayichar Af HaShem,” as opposed to the simpler phrase “Vayichar HaShem.” The extra word “Af” implies that there are two punishments, the one listed by R. Yose and the one mentioned by Ohr HaChaim himself.
