In the very first narrative of the book, we find the Pharaoh bribing the Jewish midwives to accidentally (on purpose) kill the newborn Jewish boys, and let the newborn Jewish girls live. These brave Jewish women defy the Pharaoh, and save the Jewish babies alive.
It is a woman who puts her baby - the future redeemer of Israel - in a waterproof basket to float down the Nile; and it is a young girl who risks her life to keep an eye on that basket from the bulrushes.
Who fishes the baby out of the water and gives him a chance at life? A woman.
Who saves Moses' life by performing an emergency circumcision of their son? A woman.
We are taught that the more the Egyptians tortured and enslaved the Jews, more they increased and multiplied. How so? Because of the self-sacrifice of the Jewish women, who dolled themselves up and shlepped out to fields to consort with their broken, exhausted husbands, reduced as they were to sleeping in the killing fields.
It was the Jewish women who, confident of a great salvation, stood ready at the Reed Sea with musical instruments in hand, while their men were bickering among themselves, bellyaching about surrender.
It was the Jewish women who refused to participate in the death folly of the Golden Calf. It was Jewish women who rejected the report of the cowardly spies, and later on, it was Jewish women who marched right up to Moses and his Council of Sages and made an eloquent plea for the preservation of their family's inheritance in the Land of Israel.
Moses, the Ten Plagues, the Parting of the Red Sea - these are almost side shows compared to the accomplishments of these incredible Jewish women. At every turn of Jewish history, women save the day.
So we must ask: why isn't Shemot called "Jewish Women"? And don't you find it curious that the names of these great women aren't revealed until much later? (PS: The names of the midwives, Shifra and Puah, are a feint, mere noms de guerre.)
Answer: because modesty is the defining characteristic of Jewish Femininity. Jewish women have always eschewed the spotlight, preferring to make their influence felt behind the scenes.
Consider the relationship between power and influence. Untamed power is raw, capricious, dangerous - like lightning. However, power, if refined, directed, controlled, can be a tremendous force for good - like electricity.
It is but a small leap to conclude that influence is ultimately more powerful than power itself. Who is more powerful: the king or the kingmaker?
The Author of Life has engineered us such that, in the main, men possess power, and women have influence - meaning the vision, the moral clarity and the ability to direct that power for the Higher Good.
Jewish history has demonstrated over and over again that when Jewish men ignore the guidance of their wives, they get themselves into serious hot water. "And Gcd said to Abraham: pay heed to whatever your wife Sarah tells you." She had clarity of vision where his perspective was clouded. And Jewish wives have never let us down since.
Like the Yin and the Yang, when men and women work symbiotically, great things can be accomplished in the world, because women's strengths complement men's weaknesses and vice versa. We neither of us can do it on our own.
Judaism is all about balance, about finding the middle path, about holding the center. Tragically, there are strong centrifugal forces pulling Judaism towards the extremes.
On the right, we are witnessing the islamization of Judaism, with the voice, and indeed, the presence of women, banished from public life. Kol B'Isha Ervah has been rigidly construed to mean that women have no role in Jewish life outside the home: witness the segregated buses, the segregated wedding feasts, the segregated kiddushes, the suffocating neo-Puritanical dress codes of which our grandparents never knew.
On the left, we have seen the christianization of Judaism, wherein Judaism resembles Unitarianism, only with Jewish stars instead of a crosses; a mitzvah-less, Gcd-less, feel-good Judaism replete with synagogues arranged like churches, women clergy, women cantors, and women serving as lay leaders. Mazal tov! Jewish feminists have proven what we have known anyway for four millenia: that women and men are equally capable. But in arrogating men's power to themselves, they have abdicated their critical role to influence, to guide, to teach, to nurture. And Judaism is immeasurably poorer for it.
Both approaches are fatal. We must look to the Yocheveds, the Miriams, the Zipporahs and the Batyas for guidance. No doubt the greatest accomplishments of Jewish women have yet to be made. And no doubt that they will most assuredly be made by holding the Jewish center; by working together with their husbands, supporting one another, guiding one another, helping one another, to perfect the world for the Kingdom of Heaven.