שמות פרק א, ח וַיָּקָם מֶלֶךְ-חָדָשׁ עַל-מִצְרָיִם אֲשֶׁר לֹא-יָדַע אֶת-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 וַיֹּאמֶר מֶלֶךְ מִצְרַיִם לַמְיַלְּדֹת הָעִבְרִיֹּת אֲשֶׁר שֵׁם הָאַחַת שִׁפְרָה וְשֵׁם הַשֵּׁנִית פּוּעָה
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 וַתַּהַר הָאִשָּׁה וַתֵּלֶד בֵּן וַתֵּרֶא 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:
- רבי מאיר (light-clear): טוב was his name. Gives explanation to the name that the parents gave to the child.
- ר' הודה (Contains HaShem’s name): טוביה was his name. Since they prophesized that this baby would save the Jews, two Holy letters were added to the name.
- רבי נחמיה (comforted): Allusion to prophetic powers. Explains according to the intent of the verse that spiritual light came into the house.
- אחרים (seeking completeness): Born circumcised. “Good” only said on a matter that is complete and fitting (not said 2nd day of Creation).
- חכמים (wisdom): House filled up with light. Not a concept of “seeing” (תרא) by Yocheved, but of knowing and strong feeling.