God told the trees they should produce
all fruit according to their kind,
with leaves and bark producing juice
that brings fruit flavor to the mind.

Rejecting Him, the trees refused
to taste like fruit that they produced,
and though First Adam was accused
of disobedience, Eve seduced
her husband only when he tasted
the fruit that from a knowing tree
had grown, not fruity as commanded.

Yet trees got off from God scot free,
while Eve and Adam were remanded
in custody, and then expelled
for disobedience, imitating
trees which also had rebelled.

The Primal Sin was not the Mating
of Eve and Adam but their choice
of freedom which God never gave
our parents, 鈥淯se the passive voice鈥�,
behaving as obedient slaves,
until He gave to their descendants
the Sabbath, representing freedom,
the destiny of their descendants
while fruitfully they鈥檇 freely breed 鈥榚m,
the Sabbath thus the paradigm
that leads to what is for us written
on the Bell which does not chime,
constructed for free men in Britain,
proclaiming the same freedom for
Americans as for the Jews,
based on the Sabbath, made before
King George the Third a war would lose.

This echoes how Egyptian midwives
saved Israel鈥檚 fate when they disobeyed
Pharoh鈥檚 order to end all lives
of Jews like Moses. Unafraid
to fight perhaps their own regime —
Egyptians, possibly, and citizens.

The word 丑补鈥檌惫谤颈辞迟鈥檚 a meme
denoting 鈥渙f Hebrew ivrit颈锄别苍蝉,鈥�
a rhyming word that I鈥檝e here coined
for聽Jewish citizens, as if Jews
all speak in Hebrew, which we鈥檙e enjoined
to do to God, praying not to lose.

Though Moses grew up in the palace
of Pharaoh, he supported Jews,
opposing antisemites鈥� malice
which midwives also would refuse
to show to boys they never drowned
like tea Bostonians would drown,
opposing George, whose head was crowned,
sans Pharaoh鈥檚 聽Exodus renown,
before the exodus of Britain,
whose army鈥檚 most calamitous collapse
occurred when beaten, its royal bulldogs bitten,
as were the Germans and the Japs
by USA and Brits, delighted
to win a later war, united.

In 鈥淭he 鈥淓gyptian鈥� Midwives: Who were the midwives who risked their lives to save male Hebrew babies鈥擨sraelites or Egyptians? A text discovered at the Cairo Genizah sheds new light on this exegetical conundrum,鈥澛�, Moshe Lavee and Shana Strauch-Schick discuss Exod. 1:15, which states that the king of Egypt, concerned about the large population of Hebrews in his borders, tells their midwives, named Shifra and Puah, to kill any male child they deliver:

砖诪讜转 讗:讟讜 讜址讬旨止讗诪侄专 诪侄诇侄讱职 诪执爪职专址讬执诐 诇址诪职讬址诇旨职讚止转 讛指注执讘职专执讬旨止转 讗植砖讈侄专 砖讈值诐 讛指讗址讞址转 砖讈执驻职专指讛 讜职砖讈值诐 讛址砖讈旨值谞执讬转 驻旨讜旨注指讛. 讗:讟讝 讜址讬旨止讗诪侄专 讘旨职讬址诇旨侄讚职讻侄谉 讗侄转讛指注执讘职专执讬旨讜止转 讜旨专职讗执讬转侄谉 注址诇 讛指讗讎讘职谞指讬执诐 讗执诐志讘旨值谉 讛讜旨讗 讜址讛植诪执转旨侄谉 讗止转讜止 讜职讗执诐 讘旨址转 讛执讜讗 讜指讞指讬指讛.
Exod. 1:15 The king of Egypt spoke to the Hebrew midwives, one of whom was named Shiphrah and the other Puah, 1:16 saying, 鈥淲hen you deliver the Hebrew women, look at the birthstool: if it is a boy, kill him; if it is a girl, let her live.鈥� (NJPS)

The midwives, fearing God, ignore Pharaoh鈥檚 orders. When Pharaoh confronts them, they make up an excuse, claiming that Hebrew women are 鈥渧igorous鈥� (lit. 鈥渁nimals,鈥� 讞指讬讜止转) and give birth before the midwives even show up:

讗:讬讟 讜址转旨止讗诪址专职谉指 讛址诪职讬址诇旨职讚止转 讗侄诇 驻旨址专职注止讛 讻旨执讬 诇止讗 讻址谞旨指砖讈执讬诐 讛址诪旨执爪职专执讬旨止转 讛指注执讘职专执讬旨止转 讻旨执讬 讞指讬讜止转 讛值谞旨指讛 讘旨职讟侄专侄诐 转旨指讘讜止讗 讗植诇值讛侄谉 讛址诪职讬址诇旨侄讚侄转 讜职讬指诇指讚讜旨. 1:19 The midwives said to Pharaoh, 鈥淏ecause the Hebrew women are not like the Egyptian women: they are vigorous. Before the midwife can come to them, they have given birth.鈥�

Moshe Lavee and Shana Strauch-Schick point out that:

Although some medieval and pre-modern peshat readers of the text favor narrative context over the grammatically correct translation of the MT, the classical rabbinic / midrashic interpreters from late antiquity generally follow the grammatical meaning of the text (=Hebrew midwives) reflected in the (later) preserved vocalized text; some go on to embellish and fill in the text with the tradition that these two midwives are Yocheved and Miriam. And yet, the alternative translation, that the midwives were ethnic Egyptians, seems to have taken hold in some obscure midrashic texts, including in a genizah fragment from a previously lost midrash.

This observation inspired my coinage of the word 鈥渋vritizens鈥� in this poem鈥檚 聽second verse.