## Sotah Daf 12b

###### Sotah 12b:1
[Sotah 12b:1](https://torahapp.org/share/book/Sotah/r/12b:1)

אֲגַם, כְּדִכְתִיב: ״קָנֶה וָסוּף קָמֵלוּ״.

**William Davidson Edition - English:**
She placed him in **a marsh, as it is written: “The reeds and willows [*suf*] shall wither”** (Isaiah 19:6).


###### Sotah 12b:2
[Sotah 12b:2](https://torahapp.org/share/book/Sotah/r/12b:2)

״וַתֵּרֶד בַּת פַּרְעֹה לִרְחוֹץ עַל הַיְאֹר״, אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַי: מְלַמֵּד שֶׁיָּרְדָה לִרְחוֹץ מִגִּלּוּלֵי [בֵּית] אָבִיהָ, וְכֵן הוּא אוֹמֵר: ״אִם רָחַץ ה׳ אֵת צוֹאַת בְּנוֹת צִיּוֹן וְגוֹ׳״.

**William Davidson Edition - English:**
The verse states: **“And the daughter of Pharaoh came down to bathe [*lirḥotz*] in the river”** (Exodus 2:5). **Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yoḥai:** This **teaches that she came down** to the river **to cleanse** herself **from** the impurity of **her father’s idols,** as she was immersing herself as part of the conversion process. **And similarly it states: “When the Lord shall have washed [*raḥatz*] away the filth of the daughters of Zion,** and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit of destruction” (Isaiah 4:4). This washing clearly refers to the purging of spiritual sins, rather than bathing for the sake of cleanliness.


###### Sotah 12b:3
[Sotah 12b:3](https://torahapp.org/share/book/Sotah/r/12b:3)

״וְנַעֲרֹתֶיהָ הוֹלְכוֹת וְגוֹ׳״, אָמַר רַבִּי יוֹחָנָן: אֵין הֲלִיכָה זוֹ אֶלָּא לְשׁוֹן מִיתָה, וְכֵן הוּא אוֹמֵר: ״הִנֵּה אָנֹכִי הוֹלֵךְ לָמוּת״.

**William Davidson Edition - English:**
The verse continues: **“And her maidens walked** along **[*holekhot*]** by the riverside” (Exodus 2:5). **Rabbi Yoḥanan says: This walking** is **nothing other** than the **terminology of** going toward **death, and similarly it states: “Behold, I am going [*holekh*] to die”** (Genesis 25:32).


###### Sotah 12b:4
[Sotah 12b:4](https://torahapp.org/share/book/Sotah/r/12b:4)

״וַתֵּרֶא אֶת הַתֵּיבָה בְּתוֹךְ הַסּוּף״, כֵּיוָן דַּחֲזוֹ דְּקָא בָעוּ לְאַצּוֹלֵי לְמֹשֶׁה, אָמְרוּ לָהּ: גְּבִירְתֵּנוּ, מִנְהָגוֹ שֶׁל עוֹלָם מֶלֶךְ בָּשָׂר וָדָם גּוֹזֵר גְּזֵירָה, אִם כׇּל הָעוֹלָם כּוּלּוֹ אֵין מְקַיְּימִין אוֹתָהּ — בָּנָיו וּבְנֵי בֵיתוֹ מְקַיְּימִין אוֹתָהּ, וְאַתְּ עוֹבֶרֶת עַל גְּזֵירַת אָבִיךְ? בָּא גַּבְרִיאֵל וַחֲבָטָן בַּקַּרְקַע.

**William Davidson Edition - English:**
The verse continues: **“And she saw the ark among the willows”** (Exodus 2:5). **Once** her maidens **saw that** the daughter of Pharaoh **was intending to save Moses, they said to her: Our mistress, the custom of the world** is that when **a king of flesh and blood decrees a decree,** even **if all the world does not fulfill it,** at least **his children and members of his household fulfill it, and** yet **you are violating the decree of your father.** After the maidens tried to convince her not to save Moses, the angel **Gabriel came and beat them to the ground** and they died.


###### Sotah 12b:5
[Sotah 12b:5](https://torahapp.org/share/book/Sotah/r/12b:5)

״וַתִּשְׁלַח אֶת אֲמָתָהּ וַתִּקָּחֶהָ״. רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, חַד אָמַר: יָדָהּ, וְחַד אָמַר: שִׁפְחָתָהּ. מַאן דְּאָמַר יָדָהּ — דִּכְתִיב ״אַמָּתָהּ״. וּמַאן דְּאָמַר שִׁפְחָתָהּ — מִדְּלָא כְּתִיב ״יָדָהּ״.

**William Davidson Edition - English:**
The verse concludes: **“And she sent *amatah* to take it”** (Exodus 2:5). **Rabbi Yehuda and Rabbi Neḥemya** disagree as to the definition of the word “*amatah*.” **One says** that it means **her arm, and one says** that it means **her maidservant.** The Gemara explains: **The one who says** that it means **her arm** explained it in this manner, **as it is written “*amatah*,”** which denotes her forearm. **And the one who says** that it means **her maidservant** explained it in this manner **because it does not** explicitly **write** the more common term: **Her hand [*yadah*].** Therefore, he understands that this is the alternative term for a maidservant, *ama*.


###### Sotah 12b:6
[Sotah 12b:6](https://torahapp.org/share/book/Sotah/r/12b:6)

וּלְמַאן דְּאָמַר שִׁפְחָתָהּ, הָא אָמְרַתְּ בָּא גַּבְרִיאֵל וַחֲבָטָן בַּקַּרְקַע! דְּשַׁיַּיר לַהּ חֲדָא, דְּלָאו אוֹרְחַהּ דְּבַת מַלְכָּא לְמֵיקַם לְחוֹדַהּ.

**William Davidson Edition - English:**
The Gemara asks: **And according to the one who says** that it means **her maidservant, didn’t you say** earlier: **Gabriel came and beat them to the ground** and the maidservants died, so how could Pharaoh’s daughter send her? The Gemara answers: It must be **that** Gabriel **left her one** maidservant, **as it is not proper that a princess should stand alone.**


###### Sotah 12b:7
[Sotah 12b:7](https://torahapp.org/share/book/Sotah/r/12b:7)

וּלְמַאן דְּאָמַר יָדָהּ, לִיכְתּוֹב ״יָדָהּ״! הָא קָא מַשְׁמַע לַן דְּאִישְׁתַּרְבַּב אִישְׁתַּרְבּוֹבֵי. דְּאָמַר מָר: וְכֵן אַתָּה מוֹצֵא בְּאַמָּתָהּ שֶׁל בַּת פַּרְעֹה, וְכֵן אַתָּה מוֹצֵא בְּשִׁינֵּי רְשָׁעִים, דִּכְתִיב: ״שִׁנֵּי רְשָׁעִים שִׁבַּרְתָּ״, וְאָמַר רֵישׁ לָקִישׁ: אַל תִּיקְרֵי ״שִׁבַּרְתָּ״, אֶלָּא ״שֶׁרִיבַּבְתָּה״.

**William Davidson Edition - English:**
The Gemara asks: **And according to the one who says** that it means **her hand, let** the Torah **write** explicitly: **Her hand [*yadah*].** Why use the more unusual term *amatah*? The Gemara answers: **This** verse **teaches us that her arm extended [*ishtarbav*]** many cubits. **As the Master said** in another context: **And similarly you find with regard to the hand of Pharaoh’s daughter** that it extended, **and similarly you find with regard to the teeth of evildoers, as it is written: “You have broken [*shibbarta*] the teeth of the wicked”** (Psalms 3:8), **and Reish Lakish said: Do not read** the word as ***shibbarta*, rather** read it as ***sheribbavta*,** you have extended.


###### Sotah 12b:8
[Sotah 12b:8](https://torahapp.org/share/book/Sotah/r/12b:8)

״וַתִּפְתַּח וַתִּרְאֵהוּ אֶת הַיֶּלֶד״. ״וַתֵּרֶא״ מִיבְּעֵי לֵיהּ! אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: שֶׁרָאֲתָה שְׁכִינָה עִמּוֹ.

**William Davidson Edition - English:**
The next verse states: **“And she opened it and saw it [*vatirehu*], even the child”** (Exodus 2:6). The Gemara comments: The verse states: “And she saw it”; **it should have** stated: **And she saw. Rabbi Yosei, son of Rabbi Ḥanina, says:** In addition to Moses, **she saw the Divine Presence with him.** This is indicated by the usage of “saw it.”


###### Sotah 12b:9
[Sotah 12b:9](https://torahapp.org/share/book/Sotah/r/12b:9)

״וְהִנֵּה נַעַר בֹּכֶה״. קָרֵי לֵיהּ ״יֶלֶד״, וְקָרֵי לֵיהּ ״נַעַר״. תָּנָא: הוּא יֶלֶד וְקוֹלוֹ כְּנַעַר, דִּבְרֵי רַבִּי יְהוּדָה. אָמַר לוֹ רַבִּי נְחֶמְיָה: אִם כֵּן, עֲשִׂיתוֹ לְמֹשֶׁה רַבֵּינוּ בַּעַל מוּם. אֶלָּא, מְלַמֵּד שֶׁעָשְׂתָה לוֹ אִמּוֹ חוּפַּת נְעוּרִים בַּתֵּיבָה, אָמְרָה: שֶׁמָּא לֹא אֶזְכֶּה לְחוּפָּתוֹ.

**William Davidson Edition - English:**
The verse states: “And saw it, even the child [*yeled*]; **and behold a lad [*na’ar*] that wept”** (Exodus 2:6). The verse **calls him “a child [*yeled*],” and** the same verse **calls him “a lad [*na’ar*].”** A Sage **teaches: He is** the age of **a child but his voice** is as loud and deep **as a lad;** this is **the statement of Rabbi Yehuda. Rabbi Neḥemya said to him: If** that is **so, you made Moses our teacher blemished,** since his voice was unusually deep. **Rather,** this **teaches that his mother made a canopy of youth,** i.e., a small canopy, **for him in the ark,** as **she said: Perhaps I will not merit to** see **his** wedding **canopy.**


###### Sotah 12b:10
[Sotah 12b:10](https://torahapp.org/share/book/Sotah/r/12b:10)

״וַתַּחְמֹל עָלָיו וַתֹּאמֶר מִיַּלְדֵי הָעִבְרִים זֶה״. מְנָא יָדְעָה? אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: שֶׁרָאֲתָה אוֹתוֹ מָהוּל.

**William Davidson Edition - English:**
The verse concludes: **“And she had compassion on him, and said: This [*zeh*] is one of the Hebrews’ children”** (Exodus 2:6). The Gemara asks: **From where did she know** that he was a Hebrew child? **Rabbi Yosei, son of Rabbi Ḥanina, says: As she saw** that **he was circumcised.**


###### Sotah 12b:11
[Sotah 12b:11](https://torahapp.org/share/book/Sotah/r/12b:11)

״זֶה״. אָמַר רַבִּי יוֹחָנָן: מְלַמֵּד שֶׁנִּתְנַבְּאָה שֶׁלֹּא מִדַּעְתָּהּ — זֶה נוֹפֵל, וְאֵין אַחֵר נוֹפֵל.

**William Davidson Edition - English:**
The Gemara comments: The Pharaoh’s daughter said: **“This [*zeh*]** is one of the Hebrews’ children” (Exodus 2:6). **Rabbi Yoḥanan says:** This **teaches that she prophesied unknowingly,** as the intention of the word “*zeh*” was: **This** one **falls,** i.e., is cast, into the water, **but no other** will **fall** by means of water, for on that day Pharaoh’s decree was canceled.


###### Sotah 12b:12
[Sotah 12b:12](https://torahapp.org/share/book/Sotah/r/12b:12)

וְהַיְינוּ דְּאָמַר רַבִּי אֶלְעָזָר, מַאי דִּכְתִיב: ״וְכִי יֹאמְרוּ אֲלֵיכֶם דִּרְשׁוּ אֶל הָאֹבוֹת וְאֶל הַיִּדְּעֹנִים הַמְצַפְצְפִים וְהַמַּהְגִּים״: צוֹפִין וְאֵינָם יוֹדְעִין מָה צוֹפִין, מְהַגִּים וְאֵינָן יוֹדְעִים מָה מְהַגִּים.

**William Davidson Edition - English:**
The Gemara explains: **And this is what Rabbi Elazar said: What is** the meaning of that **which is written: “And when they shall say to you: Seek unto the necromancers and the diviners, that chirp [*metzaftzefim*] and that mutter [*mahggim*]”** (Isaiah 8:19)? The explanation of their chirping and muttering is: **They see [*tzofin*], but they do not know what they are seeing; they enunciate [*mahggim*], but they do not know what they are enunciating.** Although necromancers and diviners do have some insight into the future, they do not see clearly enough to understand what they are actually seeing.


###### Sotah 12b:13
[Sotah 12b:13](https://torahapp.org/share/book/Sotah/r/12b:13)

רָאוּ שֶׁמּוֹשִׁיעָן שֶׁל יִשְׂרָאֵל בַּמַּיִם הוּא לוֹקֶה, עָמְדוּ וְגָזְרוּ: ״כׇּל הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ״. כֵּיוָן דְּשַׁדְיוּהּ לְמֹשֶׁה, אָמְרוּ: תּוּ לָא חָזֵינַן כִּי הָהוּא סִימָנָא, בַּטִּלוּ לִגְזֵירְתַּיְיהוּ. וְהֵם אֵינָן יוֹדְעִין שֶׁעַל מֵי מְרִיבָה הוּא לוֹקֶה.

**William Davidson Edition - English:**
The Gemara applies this to Pharaoh: Pharaoh’s astrologers **saw that the savior of the Jewish people would be stricken by water.** Therefore, **they arose and decreed: “Every son that is born you shall cast into the river”** (Exodus 1:22); they thought that their vision indicated that Moses would be killed in the water. **Once** Jochebed **cast Moses** into the water, although he was protected in an ark, the astrologers **said: We no longer see** in the stars anything **like that sign** we saw as to the downfall of the leader of the Jews by water, and therefore at that moment **they canceled their decree. But they did not know that** what they saw foretold that Moses **would be stricken on account of the waters of Meribah.** They envisioned a downfall for Moses by water but didn’t fully comprehend their vision.


###### Sotah 12b:14
[Sotah 12b:14](https://torahapp.org/share/book/Sotah/r/12b:14)

וְהַיְינוּ דְּאָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא: מַאי דִּכְתִיב ״הֵמָּה מֵי מְרִיבָה אֲשֶׁר רָבוּ״ — הֵמָּה שֶׁרָאוּ אִיצְטַגְנִינֵי פַּרְעֹה וְטָעוּ. וְהַיְינוּ דְּקָאָמַר מֹשֶׁה: ״שֵׁשׁ מֵאוֹת אֶלֶף רַגְלִי וְגוֹ׳״, אָמַר לָהֶן מֹשֶׁה לְיִשְׂרָאֵל: בִּשְׁבִילִי נִצַּלְתֶּם כּוּלְּכֶם.

**William Davidson Edition - English:**
**And this is what Rabbi Ḥama, son of Rabbi Ḥanina, says: What is** the meaning of that **which is written: “These [*hemma*] are the waters of Meribah, where** the children of Israel **strove** with the Lord, and He was sanctified in them” (Numbers 20:13)? The verse indicates that **these are** the waters **that the astrologers of Pharaoh saw and** on account of which they **erred. And this is what Moses said:** “The people, among whom I am, **are six hundred thousand men on foot [*ragli*];** and yet You have said: I will give them flesh, that they may eat a whole month” (Numbers 11:21). **Moses said to the Jewish people: On account of me,** which is an alternative meaning of the word ragli, **all of you were saved,** as the decree to throw all males into the river was canceled on my account.


###### Sotah 12b:15
[Sotah 12b:15](https://torahapp.org/share/book/Sotah/r/12b:15)

רַבִּי חֲנִינָא בַּר פָּפָּא אָמַר: אוֹתוֹ הַיּוֹם עֶשְׂרִים וְאֶחָד בְּנִיסָן הָיָה, אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, מִי שֶׁעָתִיד לוֹמַר שִׁירָה עַל הַיָּם בְּיוֹם זֶה — יִלְקֶה בְּיוֹם זֶה?

**William Davidson Edition - English:**
**Rabbi Ḥanina bar Pappa says: That day** that Moses was placed in the river **was the twenty-first** day of the month **of Nisan. The ministering angels said before the Holy One, Blessed be He: Master of the Universe,** should the **one who in the future will say** the **Song at the** Red **Sea on this day be stricken on this day?** As this was also the date on which the Red Sea would be parted during the salvation of the Exodus.


###### Sotah 12b:16
[Sotah 12b:16](https://torahapp.org/share/book/Sotah/r/12b:16)

רַבִּי אַחָא בַּר חֲנִינָא אָמַר: אוֹתוֹ הַיּוֹם שִׁשָּׁה בְּסִיוָן הָיָה, אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, מִי שֶׁעָתִיד לְקַבֵּל תּוֹרָה מֵהַר סִינַי בְּיוֹם זֶה — יִלְקֶה בְּיוֹם זֶה?

**William Davidson Edition - English:**
**Rabbi Aḥa bar Ḥanina says: That day was** actually **the sixth** day of the month **of Sivan. The ministering angels said before the Holy One, Blessed be He: Master of the Universe,** should the **one who in the future will receive** the **Torah on Mount Sinai on this day be stricken on this day?** As this was also the date on which the Torah was received.


###### Sotah 12b:17
[Sotah 12b:17](https://torahapp.org/share/book/Sotah/r/12b:17)

בִּשְׁלָמָא לְמַאן דְּאָמַר בְּשִׁשָּׁה בְּסִיוָן, מַשְׁכַּחַתְּ לַהּ תְּלָתָא יַרְחֵי. דְּאָמַר מָר: בְּשִׁבְעָה בַּאֲדָר מֵת, וּבְשִׁבְעָה בַּאֲדָר נוֹלָד מֹשֶׁה, וּמִשִּׁבְעָה בַּאֲדָר וְעַד שִׁשָּׁה בְּסִיוָן תְּלָתָא יַרְחֵי. אֶלָּא לְמַאן דְּאָמַר בְּעֶשְׂרִים וְאֶחָד בְּנִיסָן, הֵיכִי מַשְׁכַּחַתְּ לַהּ?

**William Davidson Edition - English:**
The Gemara asks: **Granted, according to the one who says** that Moses was placed in the water **on the sixth of Sivan, you find** that there can be **three months** during which Moses was hidden after his birth; **as the Master said** (*Tosefta* 11:7): Moses **died on the seventh of Adar, and Moses was born on the seventh of Adar. And** based on this, **from the seventh of Adar until the sixth of Sivan** there are **three months,** which correspond to the three months Moses was hidden before being placed in the water. **But according to the one who says** that it was **on the twenty-first of Nisan, how can you find** that he was hidden for three months?


###### Sotah 12b:18
[Sotah 12b:18](https://torahapp.org/share/book/Sotah/r/12b:18)

אוֹתָהּ שָׁנָה מְעוּבֶּרֶת הָיְתָה: רוּבּוֹ שֶׁל רִאשׁוֹן, וְרוּבּוֹ שֶׁל אַחֲרוֹן, וְאֶמְצָעִי שָׁלֵם.

**William Davidson Edition - English:**
The Gemara answers: **That year was a leap year** in which there were two months of Adar. Moses was hidden **most of the first** month of the three, from the seventh day of the first Adar when he was born, **and most of the last** month of the three, i.e., all of Nisan until the twenty-first, **and the entire middle one.** All of this together is considered as three months.


###### Sotah 12b:19
[Sotah 12b:19](https://torahapp.org/share/book/Sotah/r/12b:19)

״וַתֹּאמֶר אֲחוֹתוֹ אֶל בַּת פַּרְעֹה הַאֵלֵךְ וְקָרָאתִי לָךְ אִשָּׁה מֵינֶקֶת מִן הָעִבְרִיּוֹת״. וּמַאי שְׁנָא מֵעִבְרִיּוֹת?

**William Davidson Edition - English:**
The Gemara now discusses the next verse in Exodus: **“Then said his sister to Pharaoh’s daughter: Shall I go and call you a nurse of the Hebrew women,** that she may nurse the child for you?” (Exodus 2:7). The Gemara asks: **And what is different** that Pharaoh’s daughter would specifically want a nurse **of the Hebrew women?**


###### Sotah 12b:20
[Sotah 12b:20](https://torahapp.org/share/book/Sotah/r/12b:20)

מְלַמֵּד שֶׁהֶחְזִירוּהוּ לְמֹשֶׁה עַל כׇּל הַמִּצְרִיּוֹת כּוּלָּן, וְלֹא יָנַק, אָמַר: פֶּה שֶׁעָתִיד לְדַבֵּר עִם הַשְּׁכִינָה יִינַק דָּבָר טָמֵא? וְהַיְינוּ דִּכְתִיב: ״אֶת מִי יוֹרֶה דֵעָה וְגוֹ׳״. לְמִי יוֹרֶה דֵּעָה וּלְמִי יָבִין שְׁמוּעָה — ״לִגְמוּלֵי מֵחָלָב וּלְעַתִּיקֵי מִשָּׁדַיִם״.

**William Davidson Edition - English:**
The Gemara answers: This **teaches that** prior to this, **they took Moses around to all the Egyptian** wet nurses **and he did not** agree to **nurse** from any of them, as **he said:** Shall **a mouth that in the future** will **speak with the Divine Presence** actually **nurse something impure? And this is as it is written: “Whom shall one teach knowledge?** And whom shall one make understand the message?” (Isaiah 28:9). The prophet is asking: **To whom shall** God **teach** the **knowledge** of the Torah, **and to whom shall** God **make to understand the message** of the Torah? The answer is as the verse continues: **“Them that are weaned from the milk, them that are drawn from the breasts”** (Isaiah 28:9). The conclusion of the verse indicates that the Torah should be taught to the one who did not want to nurse from the milk of a gentile woman, i.e., Moses.


###### Sotah 12b:21
[Sotah 12b:21](https://torahapp.org/share/book/Sotah/r/12b:21)

״וַתֹּאמֶר לָהּ בַּת פַּרְעֹה לֵכִי וְגוֹ׳״. אָמַר רַבִּי אֶלְעָזָר: מְלַמֵּד שֶׁהָלְכָה בִּזְרִיזוּת כְּעַלְמָה. רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר: ״הָעַלְמָה״ — שֶׁהֶעֱלִימָה אֶת דְּבָרֶיהָ.

**William Davidson Edition - English:**
The next verse states: **“And Pharaoh’s daughter said to her: Go.** And the maiden [*ha’alma*] went and called the child’s mother” (Exodus 2:8). **Rabbi Elazar says:** This **teaches that she went quickly like a maiden,** i.e., with the strength of one of marriageable age, and not as the young child that she was. **Rabbi Shmuel bar Naḥmani says:** The word ***ha’alma*** is related to the word meaning to hide [*le’alem*], **for she hid her words** and didn’t tell Pharaoh’s daughter that she was bringing the baby’s mother.


###### Sotah 12b:22
[Sotah 12b:22](https://torahapp.org/share/book/Sotah/r/12b:22)

״וַתֹּאמֶר לָהּ בַּת פַּרְעֹה הֵילִיכִי אֶת הַיֶּלֶד הַזֶּה״. אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא: מִתְנַבְּאָה וְאֵינָהּ יוֹדַעַת מָה מִתְנַבְּאָה, ״הֵילִיכִי״ — הָא שֶׁלִּיכִי. ״וַאֲנִי אֶתֵּן אֶת שְׂכָרֵךְ״. אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא: לֹא דַּיָּין לַצַּדִּיקִים שֶׁמַּחְזִירִין לָהֶן אֲבֵידָתָן, אֶלָּא שֶׁנּוֹתְנִין לָהֶן שְׂכָרָן.

**William Davidson Edition - English:**
The next verse states what Pharaoh’s daughter said to Jochebed: **“And Pharaoh’s daughter said to her: Take this [*heilikhi*] child away,** and nurse it for me, and I will give you your wages. And the woman took the child, and nursed it” (Exodus 2:9). **Rabbi Ḥama, son of Rabbi Ḥanina, says:** Pharaoh’s daughter **is prophesying and she does not know what she is prophesying,** as the word ***heilikhi*** means: **This is yours [*ha shellikhi*],** i.e., this is your child. The next part of the verse states: **“And I will give you your wages.” Rabbi Ḥama, son of Rabbi Ḥanina, says:** This teaches that **with regard to righteous people, not only** is it so **that** God arranges **that their lost items are returned to them, but** He **also** arranges **that they get their wages,** as the son of Jochebed was returned to her and she also received payment for nursing him.


###### Sotah 12b:23
[Sotah 12b:23](https://torahapp.org/share/book/Sotah/r/12b:23)

״וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן וְגוֹ׳״. אֲחוֹת אַהֲרֹן וְלֹא אֲחוֹת מֹשֶׁה? אָמַר רַב עַמְרָם אָמַר רַב, וְאָמְרִי לַהּ, אָמַר רַב נַחְמָן אָמַר רַב: מְלַמֵּד שֶׁהָיְתָה מִתְנַבְּאָה כְּשֶׁהִיא אֲחוֹת אַהֲרֹן,

**William Davidson Edition - English:**
Elsewhere, the verse states with regard to Miriam: **“And Miriam the prophetess, the sister of Aaron, took** a timbrel in her hand; and all the women went out after her with timbrels and with dances” (Exodus 15:20). The Gemara asks: Why is Miriam referred to as **“the sister of Aaron,” and not the sister of Moses? Rav Amram says** that **Rav says, and some say** that **Rav Naḥman says** that **Rav says:** This **teaches that** Miriam already **prophesied when she was** still **the sister of** only **Aaron,** i.e., before Moses was born.