Chapter 2:7: "And his sister said to the daughter of Pharaoh, 'Should I go and call for you a nursing woman from the Hebrews to nurse your son?' "
After Moshe was born, his parents hid him because Pharaoh had decreed that all new born male babies be thrown into the Nile River. After three months had passed, and they could no longer hide him at home, his parents hid him in a basket at the edge of the river. His sister, Miriam, stood at a distance to see what would happen to him. Shortly thereafter, Basya, the daughter of Pharaoh was walking alongside the river with her maidservants, and noticed the basket.
She reached out her arm, took the basket, and realized that the crying baby was a Jewish boy. At this point, Miriam came out of hiding and asked her if she would like her to get a Jewish wet-nurse for the baby.
The Talmud wonders how Miriam knew that Pharaoh's daughter would prefer a Jewish wet-nurse when there were plenty of Egyptian wet-nurses in the vicinity. The Talmud says that, in fact, Pharaoh's daughter asked many Egyptian wet-nurses to nurse him but Moshe wouldn't nurse. Since the milk tasted like the non-kosher foods that the wet-nurses ate, Moshe wouldn't nurse. The Talmud asks rhetorically, "The mouth that is destined to speak with the Al-mighty should nurse from a woman who ate non-kosher food?"
One observation I had was that it would be another 80 years before Moshe would speak with the Almighty on Mt Sinai. How, in any way, could imbibing milk from non-kosher origins have any adverse effect on Moshe's spiritual greatness eighty years in the future? Perhaps the answer is that we, from our inherently limited perspective, greatly underestimate the power and influence of non-kosher food on the Jewish soul. If one extra period or the lack of, in an email address can prevent its delivery, can't one morsel of non-kosher food impede one's spiritual capacity, even many years later?
An amazing observation is made by Rabbi Yaakov Kaminetsky, of blessed memory. It says in the Shulchan Aruch (Book of Jewish Law) that, because of the negative effects of "non-kosher" milk on the soul of a Jewish baby, it is preferable that a Jewish baby not nurse from a non-Jewish woman if a Jewish woman is available.
The Vilna Gaon says in the name of the Rashba that this law is derived from Moshe's reluctance to nurse from the Egyptian women. Rabbi Kaminetsky wonders how we can learn a practical law from the baby Moshe for our Jewish babies of today. Wouldn't we think that Moshe is different? Perhaps Moshe's reluctance to nurse was because he would later speak with G-d. Perhaps his sublime neshama, was ultra sensitive to this non-kosher milk and therefore how can we extrapolate a law from this for all other Jewish babies who presumably will not speak to G-d directly?
Rabbi Kaminetsky posits that from here we learn that every Jewish child has the potential to actually speak with the Almighty as did our teacher Moshe and therefore the restriction of nursing from non-Jewish mothers would apply. Knowing this can give us a new perspective on the spiritual greatness that lies within our children.
They too can achieve the great heights of Moshe Rabeinu. If we realize the infinite spiritual greatness that lies within them, we will want to shield them from the many negative influences surrounding them, while maximizing their opportunities for greatness by emphasizing Jewish learning and Jewish values in their education and character development. We will strive to instill in them a deeply-rooted love for their lofty heritage, and nurture the in-born potential of their Jewish souls for higher and higher levels of connection to the Almighty.