ציטירנדיקער פּירוש אויף שמות 2:5

The arm of Pharaoh’s daughter: "And she sent her arm (or miadservat) and she fetched it" (Exodus 2:5).

Another explanation, And they felt a repugnance toward the children of Israel — as explained in the Midrash Rabbah on this portion (2:5): Why did the Holy One, blessed be He, reveal Himself to Moses in a thornbush? Rabbi Yosi says: Just as the thornbush is harsher than all other trees, and any bird that enters into it cannot exit safely, etc. Therefore it says vayakutzu [they felt a repugnance/were disgusted] because the Egyptians were compared to these thorns [kotzim]. When a bird enters into them, it enters easily, but when it wants to leave, it cannot because of the pricks of the thorns. Similarly, the Egyptians brought them [the Israelites] into servitude easily, with soft speech [bepeh rakh], and afterward with rigor [befarekh], for they did not allow them to leave from the servitude. Therefore, the verse vayakutzu is made adjacent to the term befarekh mentioned twice in the passage, because they are directly related to the meaning of vayakutzu — the Egyptians were compared to thorns cut down because of what they did to the children of Israel. That is why it says “because of the children of Israel.”

ואם ככה את עושה לי, ”And if this is how You will deal with me, etc.” The word את in this verse is a reference to the attribute of Justice. Moses refers to the reaction of G’d described in verse 10 where the Torah wrote ויחר אף ה' מאד, that “G’d had become exceedingly angry.” The word את as describing the attribute of Justice is also found in Deut. 5,24 when the people expressed their inability to endure the sound of the voice of G’d. It is also found in Ezekiel 28,14 את כרוב ממשח הסוכך, “You are a great protective cherub.” This is a pseudonym for the second highest ranking angel known as כבוד, his partner being the angel known as תפארת. [compare author’s comment on Exodus 25,18 on the subject of the cherubs. Ed.]
I have already explained that seeing the written text of the Torah does not contain vowels, it is possible to supply the vowel kametz when reading the word עושה with the vowel kametz under the letter ש, so that it sounds as “ossah.” The reason we have been forbidden to write the vowels in the written text of the Torah scroll is to enable a person to understand a variety of meanings in the text which he could not find if he were bound to a specific vowel pattern under or over the consonants.
For instance, in Genesis 22,12 the word ידעתי in the sequence עתה ידעתי כי ירא אלוהים אתה, normally translated as “now I know that you are truly G’d-fearing,” would have a different meaning if the letter ד in ידעתי had a dagesh in it. It would become transitive in meaning, i.e. “Avraham made known (to the world) who and what he was in relation to G’d.” Another example where a minor change in vocalization makes a substantial difference in meaning is found in Exodus 2,5 in connection with how the daughter of Pharaoh saved Moses. The conventional reading of the words is ותשלח את אמתה ותקחה, “she dispatched her maid and took it (the basket).” The word אמה then would have the same meaning as the word שפחה. However, one can understand the word אמתה as meaning “her arm” indicating a miraculous lengthening of her arm; this is the way the sages in Sotah 12 understood it as if the letter מ had a dagesh in it. There are numerous such examples throughout the Torah.