שמות פרק א, ח וַיָׁקָׁם מֶׁלֶׁךְ-חָׁדָׁש עַל-מִּצְרָׁיִּם אֲשֶׁר לֹא-יָׁדַע אֶׁת-יוֹסֵף
מסכת סוטה דף יא/א ויקם מלך חדש וגו' רב ושמואל חד אמר חדש ממש וחד אמר שנתחדשו גזירותיו מאן דאמר חדש ממש דכתיב חדש ומאן דאמר שנתחדשו גזירותיו דלא כתיב וימת וימלוך
A slight difficulty to the opinion that it was not a new King, since why would the verse says ויקם, which implies that now but not previously. One answer could be that he stood up against the Jews, which he had not done previously.
Another possible answer could be that it was a new person that became king, but now was from the same family line that used to rule, in contrast to the immediately previous king that was from a completely different family dynasty.
One should know that certain sources relate that Yosef became the king in Egypt. Yosef was 30 years old when he became viceroy. He remained in this position for 40 years. Then, after the death of that Paroh, Yosef became king in Egypt for 40 years (until his death at 110 years old). Thus, a new Paroh retuned the kingship back to the Egyptian lineage (thus new and old at the same time).
שמות פרק א, טו וַיֹאמֶׁ ר מֶׁלֶׁךְ מִּצְרַיִּם לַמְיַלְדֹת הָׁעִּבְרִּ יֹת אֲשֶׁר שֵם הָׁאַחַת שִּפְרָׁה וְשֵם הַשֵנִּית פוּעָׁה
מסכת סוטה דף יא/ב רב ושמואל חד אמר אשה ובתה וחד אמר כלה וחמותה
Yocheved and her daughter Miriam; or, Yocheved and her (future) daughter-in-law Elisheva. This is a received tradition of Chaza”l, even though many try to find an allusion in the verse. Due to the very young age of Miriam and Elisheva, they must have only been an assistant to Yocheved.
Also, know that a Medrash lists two converts named Shifra and Puah. If so, the words מילדות העבריות can be interpreted to mean they were midwives for the Hebrew mothers.
שמות פרק ב, ב וַתַהַר הָׁאִּשָׁה וַתֵלֶׁד בֵן וַתֵרֶׁא אֹתוֹ כִּי-טוֹב הוּא
מסכת סוטה דף יב/א תניא ר"מ אומר טוב שמו ר' יהודה אומר טוביה שמו רבי נחמיה אומר הגון לנביאות אחרים אומרים נולד כשהוא מהול וחכמים אומרים בשעה שנולד משה נתמלא הבית כולו אור כתיב הכא ותרא אותו כי טוב הוא וכתיב התם וירא אלקים את האור כי טוב
Each explanation of the verse’s meaning reflects that Chacham’s method of explanation
טוב was his nameרבי מאיר (light-clear)Since they prophesized that this baby would save the Jews, two Holy letters were added to the nameטוביה was his name ר' יהודה (Contains HaShem’s name)Explains according to the intent of the verse that spiritual light came into the houseAllusion to prophetic powers רבי נחמיה (comforted)“Good” only said on a matter that is complete and fitting (not said 2nd day of Creation)Born circumcised אחרים (seeking completeness)Not a concept of “seeing” (תרא) by Yocheved, but of knowing and strong feelingHouse filled up with light חכמים (wisdom)שמות ב, י תַבְל וּהֵאִּבְתַו דֶׁלֶׁיַה לַדְג יַו-פַרְ עֹה וַיְהִּי -לָׁהּ לְבֵן וַתִּקְרָׁא שְמוֹ משֶׁה וַתֹאמֶׁר כִּי מִּן -הַמַיִּם מְשִּיתִּהוּ:
Most explain that Bas Paroh called the child Moshe. But this is difficult for three reasons. One, why don’t we call him by the name that his parents gave him, or at least provide a direct mention of that name? We find an entire story about Moshe’s birth, yet no mention of the name his parents provided. Two, we find in the Medrash that Paroh does not know Lashon HaKodesh (Hebrew); then how can we expect his daughter to know Hebrew? Three, if the name Moshe was the allusion by Bas Paroh that she drew the child from the water, then according to grammar, the proper wording should be משיתיו (I drew him out) and not משיתהו (she drew him out).
Therefore, it is possible, that the “she called his name Moshe” refers to his mother, Yocheved. Yocheved called the child this Hebrew name (“she drew him out of the water”) in front of Bas Paroh, at the same time explaining the Hebrew, in order to thank Bas Paroh for saving her child.
שמות ג, ח וּלְהַעֲלֹתוֹ מִּן-הָׁאָׁרֶׁץ הַהִּוא אֶׁל -אֶׁרֶׁץ טוֹבָׁה וּרְ חָׁבָׁה אֶׁל-אֶׁרֶׁץ זָׁבַת חָׁלָׁב וּדְבָׁש
The verse does not explain the special attribute of milk and honey that the land of Israel is praised by these items. Especially since the land does not directly produce these items.
It is possible to explain that the praise results from the special concept that these items are permitted to be eaten at all. These items come from a source that is not permitted (milk comes from blood and honey comes from bees). Nevertheless, the Torah permits these items to be eaten. Therefore, the Land is praised by these items to indicate the uniqueness of the Land which expresses the values of Torah.
שמות ג, יג וַיֹאמֶׁר משֶׁה אֶׁל -הָׁאֱלֹקים הִּנֵּה אָׁנֹכִּי בָׁא אֶׁל-בְנֵי יִּשְרָׁאֵל וְאָׁמַרְ תִּי לָׁהֶׁם אֱלֹקֵי אֲבוֹתֵיכֶׁם שְלָׁחַנִּי אֲלֵיכֶׁם וְאָׁמְרוּ- לִּי מַה -שְמוֹ מָׁה אֹמַר אֲלֵהֶׁם:
Why was the actual servitude in Egypt less than 400 years as stated by the Covenant between the Parts? Briefly, HaShem divided the time of servitude in a strange land into two parts. One part was the 210 years in Egypt, and the other part was a 190 years that is set aside for servitude in the future. Or, we could explain that in the merit of the Avos, HaShem shortened the time of actual servitude.
Both views are expressed in this verse. Moshe requests guidance in how to answer the Jews when they ask how did 400 years become shortened to 210. G-d answers that “I will be that I will be” meaning I will be with them in this Galus and I will be with them in a future Galus.
Moshe then asks why am I making known to them about another Galus, is it not enough with this one? And G-d answers, tell the Jews that “I will be that sent me (Moshe) to you (the Jews).” Moshe then wants to know how he will answer why the Galus has been shortened. And G-d says to tell them that the G-d of your fathers sent me, which answers that the merit of the Avos caused a shortening of the years of servitude.
שמות ג, טז פָׁקֹד פָׁקַדְתִּי
How are these words a sign that this is the person that is to redeem the Jews? Anyone could say these words? A doubled word indicates a quickness to occur (like Yosef’s interpretation of Paroh’s doubled dream). Thus, the key to the correct identity of the actual redeemer would not only the he would say these key words, but also he would act quickly, and afterwards signs would appear that the redemption is to occur very soon, just as actually occurred with Moshe.
