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Sefer Shemot opens by introducing Moshe Rabbeinu, and it is so fitting that the humblest of all men had such a humble beginning. His parents are not mentioned by name, and neither is he. The text provides little fanfare. One of the few descriptive details concerning Moshe’s birth is, "She saw that he was good..." (Shemot 2:2). That’s all we know. Baby Moshe was born, and he was just plain good.

What does it mean that Yocheved saw her baby was good? As Ramban explained, all babies are good in the eyes of their mothers, "Yafim, V'She'Einam Yafim,” “the cute ones, and even the not-so-cute ones" (2:2), so what is the big deal if Moshe's mother saw she had a good baby? Why does the Torah have to state such an obvious detail?

Rashi offers a Midrashic interpretation of these words. Apparently, Moshe’s mother saw that her house filled with light when he was born. How is this miracle derived from the Pasuk? The Midrash explains that the words describing Moshe’s birth, "Ki-Tov Hu," are an echo of the Torah’s words in Parashat BeReishit when Hashem created light; "VaYar Elokim Ki Tov,” “and Hashem saw that it was good" (BeReishit 1:4). Since the same expression describes the light of creation and Moshe's birth, Chazal believe these two events share a fundamental similarity. Just as the world filled with light and Hashem saw the light was good, Yocheved’s house filled with light and she saw that Moshe was good.

If so, why didn't the Torah simply state the facts? Wouldn't it be easier to say, "and the whole house filled with light" instead of using a vague textual hint? In fact, we read in Parashat Ki Tisa that beams of holy light actually shined from Moshe's face. According to the Torah’s description, the light was so radiant that Moshe wore a mask to cover his face out of consideration for everyone else (and in these times we can relate). Clearly, there is no taboo on discussing Moshe Rabbeinu’s connection with beams of spiritual light, and yet the narrative appears to shy away from doing so when he is born.

Perhaps the key to understanding this phrase is to examine its initial appearance in BeReishit. What does it mean that Hashem "saw the light was good"? Ramban explains that Hashem followed a very specific formula during creation. First, He brought each creation from it's potential state of being into an actual state of being through "Amirah,” “saying." For example, the Torah tells us, "VaYomer Elokim 'Yehi Ohr' Vayehi Ohr,” “And God said, 'Let there be light' - and there was light" (BeReishit, 1:3). The potential for light always existed, but it only shifted from potential to actual when Hashem stated it should be so. Once the light attained an actual state of being, Hashem established its permanence in the world through "Re'Iyah,” “seeing." Whenever the Torah says "Vayar Elokim Ki Tov,” “and God saw that it was good," it served as a "Kiyum," a way to permanently incorporate this creation into the framework of existence (Ramban, BeReishit 1:4).

Based on Ramban’s approach, we can suggest that a similar process occurred in Mitzrayim. The Jews suffered oppressive slave labor and genocidal decrees. Pharaoh ordered that all newborn Jewish boys must be thrown in the Nile River (Shemot 1:22), and Chazal say the Egyptians used Jewish children as cement and mortar if their parents failed to collect enough straw for bricks (Rashi, Sanhedrin 101b). In response to such misery, many Jewish husbands thought it would be better to divorce their wives and stop having children. The potential for creation was there, but they couldn’t bear to bring new life into such a horrific existence.

However, the Gemara describes the way Miriam objected to the widespread divorce. Arguing against her father, she claimed "You are even worse than Pharaoh! He only decreed against boys, but your example affects all Jewish children” (Sotah 12a). Furthermore, Miriam shared a prophecy that her mother would give birth to a son who would lead the Jewish nation to freedom (Sotah 13a). With her stirring words, Miriam convinced Amram to remarry Yocheved and set in motion the revival of Jewish life. This “Amirah” triggered the shift from a potential existence into an actual state of being.

Finally, we arrive at the “Re’Iyah.” Yocheved saw the light fill her home, and realized what it meant. Even more than a blessing for her household, the light was a sign that Miriam was right! This baby could only be that special boy from her daughter's prophecy. At that moment, any lingering shred of doubt about the permanence of Jewish life was gone. The light signaled to Yocheved that she was holding the savior of Israel, and she saw that he was good. Her positivity in the face of overwhelming adversity provided the “Kiyum” that Klal Yisrael would live on.

This idea might explain why the Torah did not simply state that the house filled with light. What if there was no physical light, but only a shining new perspective? Yocheved saw the good and it changed her whole worldview. A healthy Jewish baby is born, and with him comes the hope of a brighter future. Rather than fall into despair, Yocheved allowed the power of that hope to illuminate her home. When we choose to see the good in the face of uncertainty, we can find the light in dark times.