מדרש אויף בראשית 49:9

Similarly, Judah will also be Esau’s adversary, as it is stated: And the lion shall eat straw like the ox (Isa. 11:7). Lion refers to Judah, as is said: Judah is a lion’s whelp (Gen. 49:9), and like the ox alludes to Joseph. Will eat straw informs us that Joseph will judge Esau, who is referred to as straw, and his descendants will be like straw, as it is said: And the house of Esau is like straw (Obad. 18).¹The two tribes, identified as animals, will consume the straw representing Esau. Whence do we know that all the others will likewise judge Esau? From the verse How was thy mother a lioness; among lions she couched (Ezek. 19:2). We learn (from this verse) that all Israel will judge Esau.

The midwives said to Pharaoh: Because the Hebrew women are not like the Egyptian women, as they are vigorous; before the midwife comes to them, they have delivered (Exodus 1:19).
“As they are vigorous [ḥayot].” If you say that they are midwives,³²One of the interpretations of the Hebrew word ḥaya is midwife. does one midwife not require another midwife to assist her? Rather, this is what they said to him: This nation is analogized to the beasts of the field, which do not require midwives. Judah is likened to a lion, as it is written: “Judah is a lion’s cub (Genesis 49:9); Dan, “Dan will be a serpent [on the road]” (Genesis 49:17); Naftali, “a hind let loose” (Genesis 49:21); Issachar is “a strong-boned donkey” (Genesis 49:14); Joseph, “a firstborn bull” (Deuteronomy 33:17); Benjamin is “a wolf that claws” (Genesis 49:27). Regarding the rest it is written: “How your mother was a lioness, she lay among lions” (Ezekiel 19:2).
God was good to the midwives; the people increased and they grew very mighty (Exodus 1:20).
“God was good to the midwives.” What was this good? The king of Egypt accepted their explanations and did not harm them.
Alternatively, “God was good,” Rabbi Berekhya said in the name of Rabbi Ḥiyya ben Rabbi Abba: That is what is written: “He said to man: Behold, fear of the Lord, that is wisdom” (Job 28:28). What is the reward for fear? It is Torah. Because Yokheved feared the Holy One blessed be He, He produced Moses, of whom it is written: “That he was good” (Exodus 2:2), from her. And the Torah, that is called “a good acquisition” (Proverbs 4:2), was given through him, and it is called after his name, as it is stated: “Remember the Torah of Moses My servant” (Malachi 3:22).
As for Miriam, Betzalel, who was filled with wisdom, as it is written: “I filled him with the spirit of God, [with wisdom]” (Exodus 31:3), emerged from her. And he crafted an ark for the Torah, which is called “good” – that is: “God was good to the midwives.”
“The people increased,” to fulfill what is stated: “Who is it who says and it is realized, if the Lord did not command it?” (Lamentations 3:37). If Pharaoh commanded to kill all the males, to what avail was his decree when God did not command it? Rather: “The people increased and they grew very mighty.”

(Ib. 1, 15) And the King of Egypt said to the Hebrew midwives. Raba and Samuel both explain this passage: The former said: "It was a mother and a daughter," the latter said: "It was a mother-in-law and daughter-in-law." The one who interprets it as a mother and daughter refers to Jochebed and Miriam and the other who means a daughter-in-law and mother-in-law refers to Jochebed and Elisheba. We find a Baraitha that is in accordance with the one who explains it as the daughter and mother; for we are taught in the following Baraitha, Shifra refers to Jochebed. Why her name Shifra? Because she smoothened the limbs of the infant. It may be explained in another way; because Israel multiplied itself during her days Puah refers to Miriam. Why was she called Puah? Because she would speak to the infant [and play with it] in order to pacify it. Another explanation might be given to it, because she spoke through a Holy Inspiration and said: "My mother is destined to give birth to a son who will save Israel." (Ib., ib. 16) And He said: "When do the office of a midwife to the Hebrew women you shall have due regard upon the birth." What does that mean? Said R. Jochanan: "He gave them a great sign [how to recognize the time of a woman when she is about to give birth to a child]." (Ib., ib., ib.) If it be a son, then shall ye kill him; but if it be a daughter then shall she live. Said R. Chaninah: "An important sign did Pharaoh reveal unto the midwives; the birth of a son comes with the face downward, while the birth of a daughter comes with the face upward." (Ib., ib. 17) But the midwives feared God and they did not do as the king of Egypt commanded them, but they saved the male children. We are taught that not only did they not kill the male children but they would supply them with water and food in order to sustain them. (Ib., ib. 19) And the midwives said unto Pharaoh, because the Hebrew women are not as the Egyptian; for they are Chayoth. What is the meaning of Chayoth? Should we say that they are midwives themselves, does not a midwife need another midwife for her own giving birth? We must therefore say, they said to him: "This nation (Israel) is likened unto beasts. Juda, as is said (Gen. 49, 9) Like a lion's welp, O Juda; (Ib., ib. 17) Dan shall be a serpent by the way. (Ib., ib., 21) Maphthali is like a fleet hind, (Ib., ib, 14) Yesachar is a strong-boned ass, (Deut. 33, 17) Joseph, as first born steer is adorned with glory. (Gen 49, 27) Benjamin shall be as a wolf that rendeth. Concerning the above it is written in detail what they are and concerning the rest of the tribes, it is written in general (Ez. 19, 2) And so, what a noble lioness was thy mother! among lions did she lie down amidst lions did she raise her whelps."