Génesis 2:5 Midrash: Ein Yaakov (Glick Edition) & Bereshit Rabbah

(Ex. 2, 5) And the daughter of Pharaoh came down to wash herself at the river. Said R. Jochanan in the name of R. Simon b. Jochai: "From this it may be inferred that she came down to cleanse herself from the idols of her father's house, and so also do we find [that the word 'washing' is applied for idols.] (Is. 4, 4) When the Lord shall have washed away the filth from the daughters of Zion." (Ex. 2, 5) And her maidens walked along by the side of the river. Said R. Jachanan: "The word halicha (walk), is used in connection with death, and so also does the passage read, (Gen. 25, 32) Behold I am going (holech) to die." (Gen. 2, 5) And when she saw the box among the flags; i.e., as soon as her maidens noticed that she desired to save Moses they said to her: "Our princess, the custom of the universe is that if a frail king issues a decree even though the decree is not observed by the rest of the world, nevertheless the king's sons and household obey it and thou art transgressing the decree of thy father, [which caused the throwing of the children in the river]." Thereupon the angel, Gabriel, came and smote them upon the ground [thus the above meaning, going to death, is derived]. (lb.) She sent Amatha and fetched it. R. Juda and R. Nechemiah differ in the explanation of Amatha. One said it means her hand, while the other contends that it means her maid. The one that explains it to mean hand bases his opinion upon the text (amatha, means arm), but the one that explains it to mean maid bases his opinion that for hand the text should have used Yada (hand), [which could not be misunderstood]. But how can you interpret Amatha maid? Have we not said above that Gabriel came and smote them upon the ground? One of the maidens was left, for it is not customary to leave a princess without a maiden. Again, the one who interprets Amatha hand, why did not the text used rather Yada? By using Amatha it informs us that her arm became stretched out, for the master said: "So also we find that it happened with the arm of Pharaoh's daughter! and thus also it happened with the teeth of the wicked [Og] as it is written (Ps. 38) The teeth of the wicked Shibarta, and Resh Lakish said: Do not read Shibarta (hast Thou broken) but read it Shirbabta (that became remified)."

“All the shrubs of the field had yet to be in the earth, and no vegetation of the field had yet to sprout, because the Lord God did not cause it to rain upon the earth, and there was no man to till the ground” (Genesis 2:5).
“All the shrubs of the field had yet to be in the earth” – here it says: “All the shrubs of the field […and no vegetation],”¹Implying that nothing grew from the ground before Adam was created. but later it says: “The Lord God grew from the ground [every tree]” (Genesis 2:9).²Referring to what happened before Adam’s creation. Rabbi Ḥanina said: There it is referring to the Garden of Eden, and here it is referring to the development of [the rest of] the world. Rabbi Ḥiyya taught: Both these and those did not grow until rain fell on them.³And therefore verse 2:9 in fact does not mean that the trees grew before Adam’s creation.

“All the shrubs [siaḥ] of the field” – all the trees converse [mesiḥin] with one another, as it were.⁴The rustling of their leaves gives the appearance of conversation with one another. All the trees converse with people, as it were.⁵By bearing fruit, it is as if they “call out” to man to plant them and profit. All the trees were created for the benefit of people. There was an incident involving an individual who harvested his vineyard, spent the night in it, and the wind came and harmed him.⁶Grapes help to shield man from malevolent winds; once they have been cut off their protection ceases. All of people’s conversation [siaḥ] is about the land. [They say:] ‘Did the land produce? Did it not produce?’⁷Crops are of the utmost importance to man, and the subject dominates their conversation. All of people’s prayers⁸Prayer is also called siaḥ (Bereshit Rabbah 60:14). are about the land: ‘Lord, may the land produce; Lord, may the land flourish.’ All of Israel’s prayers are only regarding the Temple: ‘Lord, may the Temple be built; Lord, when will the Temple be built?’⁹Siaḥ alludes to prayer, as above, and “field” alludes to the Temple (Bereshit Rabbah 22:7).