שמות, פרק א׳, פסוק י״ט

Standing before the absolute ruler of Egypt, the midwives must provide a compelling alibi for failing to execute his brutal decree. To survive his wrath, they craft a brilliant defense woven with psychology, sociology, and medical realities, explaining why covertly killing the infants is practically impossible.

They begin by contrasting the local population with the Israelites. The Egyptian women familiar to Pharaoh are accustomed to comfort; they are delicate, easily exhausted by labor, and require constant, hands-on assistance. In stark contrast, the Hebrew women possess a fundamentally different constitution [ביאור שטיינזלץ]. The primary approach among commentators is that these women possess immense physical vitality and health. Driven by a powerful inner life force, they remain alert and active, enabling them to give birth swiftly and independently [רשב״ם, אבן עזרא, שד״ל, רלב״ג, רש״ר הירש, קאסוטו, ביאור שטיינזלץ].

Another perspective suggests that the Hebrew women are practically midwives themselves. Having profound expertise in the birthing process, they simply do not need external assistance to deliver their children [רש״י, ספורנו, מזרחי, מלבי״ם, בכור שור, נתינה לגר, דברי דוד, ברכת אשר]. A more literal midrashic tradition compares them directly to creatures of the wild, naturally giving birth in the field without any human intervention [רש״י, מזרחי, שפתי חכמים, תורה תמימה]. The directness of this comparison emphasizes an absolute, unembellished self-sufficiency [תורה תמימה]. On a spiritual level, some explain that because of their profound righteousness, the Hebrew women were spared the ancient curse of painful labor, allowing them to deliver their children without suffering or difficulty [פני דוד, פרדס יוסף, שפתי כהן, חתם סופר].

Building on this profound difference, the midwives present their logistical alibi. While an Egyptian woman might summon help at the first pang of labor, a Hebrew woman waits until the final moments. Consequently, by the time the midwife is urgently called and arrives at the home, the child has already been born [דברי דוד]. Adding to this delay, the Hebrew mothers rightfully suspected the lethal intentions of the royal midwives and intentionally held off summoning them [אור החיים, בכור שור].

This reality places the midwives in an impossible position, which they strategically outline for Pharaoh. Because the infant is already delivered and seen alive by its family, killing the child at that stage could no longer be disguised as a tragic stillbirth. It would be unmistakable murder. Such an act would guarantee that no Hebrew woman would ever call for them again and could incite an uprising, entirely undermining the king's broader interests [ספורנו, ביאור יש״ר, קאסוטו].

This raises a natural question: if the babies were already born, why did the midwives stay to cut the umbilical cord, wash the infants, and ensure they were fed? The midwives explain that once the delivery was over, their role shifted strictly to postnatal care. Had they coldly refused to tend to the newborns, they would have instantly validated the mothers' suspicions. By providing dedicated, compassionate care, the midwives successfully won the trust of the Hebrew women, completely removing any suspicion and ensuring they could continue their vital work [אור החיים, העמק דבר, מלבי״ם, בכור שור].