The sudden commotion on the riverbank required an immediate and sensitive solution. Pharaoh's daughter found herself holding a crying infant who was too young for solid food, and she was unable to nurse him herself [ביאור שטיינזלץ]. The child's sister, who had been standing at a distance so the Egyptians would not notice their family resemblance and identify him as a Hebrew [שפתי כהן], recognized the unfolding of Divine providence and approached the princess without fear [העמק דבר, מלבי״ם]. Her direct intervention and absolute certainty that the princess would show mercy serve as evidence of a prophetic spirit that rested upon her even before her brother was born [כלי יקר, קיצור בעל הטורים].
The young girl specifically suggested bringing a Hebrew wet nurse for several practical and social reasons. Tragically, because of Pharaoh's decree of destruction, many grieving Hebrew mothers had recently lost their babies and were available to nurse [שד״ל, קאסוטו], providing an accessible workforce [ביאור שטיינזלץ]. Furthermore, an Egyptian woman likely would have refused to care for a Hebrew child [חזקוני]. Even if one agreed, the deep national hatred instilled by Pharaoh made Egyptian women inherently untrustworthy, as they might secretly kill the infant or turn him over to the authorities [מלבי״ם, רש״ר הירש, ביאור יש״ר]. In contrast, a Hebrew nurse would offer the child natural warmth and affection [שד״ל], and her milk was considered more suitable for his disposition [ספורנו].
Alongside these practical explanations, the primary approach among commentators is that the specific need for a Hebrew nurse was the result of an open miracle. The infant was initially offered to numerous Egyptian women present in the area, but he adamantly refused to nurse from them. God had decreed that a mouth destined to speak directly with the Divine Presence must never take in anything impure [רש״י, רבנו בחיי, מזרחי]. Although a three-month-old baby naturally recognizes his mother's scent and will often reject strangers, commentators emphasize that this refusal was fundamentally spiritual, honoring God rather than merely following natural instinct [תורה תמימה, פרדס יוסף]. A unique perspective even suggests that the child never actually consumed milk, merely appearing to nurse so as not to disrupt the natural order of the world, yet even on this level, He refused to place an impure source in His mouth [משכיל לדוד]. Observing a divine aura resting upon the child, the princess understood the spiritual nature of his refusal. Because of this, she did not later suspect that the hired Hebrew nurse was actually his biological mother [מיני תרגומא, פרדס יוסף].
In formulating her offer, the young sister demonstrated remarkable diplomatic wisdom. By emphasizing multiple times that her efforts were entirely for the benefit of the princess, she created the clear impression that she was acting exclusively on royal behalf [קאסוטו]. This careful framing achieved several critical goals. It successfully concealed her own identity and her family connection to the baby [העמק דבר]. It also reassured the princess that the child would remain her royal property, raised to stand before kings, without any risk of the Hebrew mother claiming him back [ספורנו, ביאור יש״ר]. Most importantly, it guaranteed that the nursing arrangement would be conducted officially under the royal name and protection of Pharaoh's daughter, shielding both the infant and his mother from any Egyptian hostility [העמק דבר, מלבי״ם, שפתי כהן].