Pharaoh's Daughter: The Rebel

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http://www.aish.com/tp/i/gl/287449271.html

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Since this post is dealing with Batya the daughter of Pharaoh, I will repeat what I posted that she was one of the people to make it to the special list, that I will quote below.

According to Masechet Derech Eretz 1:18 There are 9 that reached the spiritual level of being exempt from the decree of death issued by G-d as a result of the sin of Adam and Chava {Eve} in the Garden of Eden.
Chanoch, Eliyahu {Elijah}, Mashiach {Messiah}, Eliezer the servant of Avraham {Abraham}, the black slave of King Tzidkiyahu (who saved the prophet Yirmiyahu{Jeremiah}), Chiram the King of Tzor {Tyre}, Yaavetz the grandson of Rabbi Yehuda Hanassi, Serach the daughter of Asher {granddaughter of Yaakov/Jacob}, and Batya the daughter of Pharaoh (that saved the infant, Moshe/Moses}. There are those that say take out Chiram the King of Tzor (Tyre} and put in, in place of him, Rabbi Yehoshua the son of Levi.

מסכתות קטנות מסכת דרך ארץ פרק א

הלכה יח
תשעה נכנסו בחייהם לגן עדן, ואילו הן, חנוך, אליהו, ומשיח, ואליעזר עבד אברהם, ועבד מלך הכושי, וחירם מלך צור, ויעבץ בן בנו של ר' יהודה הנשיא, וסרח בת אשר, ובתיה בת פרעה, ויש אומרים, הוצא חירם מלך צור, והכנס תחתיו ר' יהושע בן לוי

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Shmot Exodus 2:5 Pharaoh's daughter went down to bathe, to the Nile, and her maidens were walking along the Nile, and she saw the basket in the midst of the marsh, and she sent her maidservant, and she took it.
Rashi

her maidservant: Heb. אֲמָתָהּ, her maidservant. Our Sages (Sotah 12b), however, interpreted it as an expression meaning a hand. [The joint from the elbow to the tip of the middle finger is known as אַמָּה, hence the cubit measure bearing the name, אַמָּה, which is the length of the arm from the elbow to the tip of the middle finger.] Following [the rules of] Hebrew grammar, however, it should have been vowelized אַמָּתָהּ, with a dagesh in the mem. They, however, interpreted אֶת אֲמָתָהּ to mean her hand, [that she stretched out her hand,] and her arm grew many cubits (אַמוֹת) [so that she could reach the basket]. [From Sotah 12b, Exod. Rabbah 1:23]

In summary although there is room to interpret this event as a just a natural event, the sages leaned in the direction that indeed a miracle took place to save the infant, Moshe/Moses.
Batya took note of the miracle and made the right conclusion.