Religious Identity in Egypt/2

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Children of Israel – Religious Identity in Egypt

Exegetical Approaches

Completely Assimilated

The Israelites intentionally and completely assimilated into Egyptian culture and were unworthy of redemption.

Idolatry and the verses in Yechezkel – Both Tanchuma Behaalotekha and the Rambam take the verses in Yechezkel at face value, and explain that all of the Israelites except for the Tribe of Levi worshiped idolatry.2
Circumcision – All of these sources indicate that the Children of Israel (with the exception of Levi) intentionally did not circumcise their sons in Egypt.3 According to Tanchuma Shemot and Shemot Rabbah this was part of a conscious attempt to assimilate. As circumcision was the sole commandment explicitly given to Avraham, its abrogation symbolized the nullification of Israelite identity.4
Licentious behavior – Rambam in Iggeret HaShemad goes so far as to suggest that the Israelites in Egypt sinned also in matters of forbidden sexual relations (see Vayikra 18:3 that sexual immorality was characteristic of Egyptian society).5
Causes of the slavery – Tanchuma and Shemot Rabbah suggest that the Israelite behavior preceded the onset of the slavery6 and was the reason Hashem punished them.7
Impact on the redemption – Shir HaShirim Rabbah, following the verses in Yechezkel, states that the Israelite conduct almost prevented the Exodus.8 Tanchuma Behaalotekha goes a step further and says that only a minority of the Israelites repented and were liberated from Egypt, while the rest died during the plague of darkness.9
Understanding the story in Sefer Shemot – This approach could explain that the elders who listened to Moshe in Shemot 4 were from the tribe of Levi, while those who did not heed Moshe's words in Shemot 6 were the rest of the nation. It is possible that Sefer Shemot does not do more than hint at the Israelite spiritual state, so as not to detract from the focus on Hashem's miracles and the Egyptians being deserving of punishment.
Only a three day journey – According to this position, it is possible that the Israelites themselves would not have agreed to leave for longer than three days. See Shemot Rabbah that the wicked ones who did not want to leave Egypt perished during the Plague of Darkness, and see A Three Day Journey for more.

Some Redeeming Traits

The Israelites were idolatrous, but nonetheless possessed some redeeming traits and values. There are several variations of this approach, all of which attempt to chart a compromise position by circumscribing the scope of Yechezkel's prophecy.

Dual Belief

The nation continued to believe in Hashem, despite also worshipping idols.

Relationship between Shemot and Yechezkel – Abarbanel's position allows him to reconcile the Torah's depiction of the Israelites crying out to Hashem out of desperation with Yechezkel's portrait of an idolatrous nation.

Causes of the slavery – According to Abarbanel, the initial stages of the exile and bondage were a punishment for the sale of Joseph,10 however the Israelites' idolatry caused a lengthening of the slavery from 400 to 430 years.11

Backdrop for the redemption – Hashem decided to redeem the nation because of the merits of their forefathers, and He therefore sent Moshe to teach them to be monotheistic. The Paschal sacrifice was part of this educative process.12

Distinctive Values

Despite their idol worship, the people retained several distinctive fundamental values.

Identifying traits – These sources list four characteristics: sexual purity,13 refraining from tale bearing,14 preserving Hebrew names,15 and retaining the Hebrew language. Other sources present variations in either number16 and/or in the identification of the distinctive traits themselves.17
Idolatry vs. moral depravity – This approach attempts to distinguish between the sin of idolatry which constitutes a theological problem and the sins of sexual debauchery and tale bearing which reflect the fabric of society. Although the Israelites were guilty of worshiping idols, they were still worthy of redemption because they retained their wholesome societal values and did not fully absorb Egyptian immorality.18
Yechezkel's message – Yechezkel's prophecy focuses on idolatry since he is attempting to deliver a message to the repeat offenders of his own generation. For Sefer Shemot, though, monotheism is a process which is the goal of the Exodus, but not a prerequisite.
Borrowing vessels – These sources apparently view the request for vessels as a ruse which needed to be kept secret from the Egyptians. See Reparations and Despoiling Egypt for elaboration and other options.

The Nation Repented

The nation worshipped idols but they repented upon Moshe's arrival on the scene.

Relationship between Shemot and Yechezkel – Radak posits that the idol worship and refusal to obey Hashem described in Yechezkel must have preceded Moshe's mission in Shemot 4,20 as Shemot 4:31 records that the people believed in Hashem.21
Causes of the slavery – Radak explains that the slavery was a punishment for the nation's idolatrous behavior.22 See Purposes of the Egyptian Bondage for more.
Backdrop for the redemption – Seforno explains that the prayers and repentance motivated Hashem to save the nation. For more, see Why Hashem Redeemed.

A Nation Divided

Only part of the nation worshiped idols.

R. Nechemyah says that all of the tribes worshiped idols except the three tribes of Reuven, Shimon, and Levi whose genealogies are thus listed in Shemot 6.23

Monotheistic

The Israelites were completely righteous, never worshipped idols in Egypt,24 and maintained a complete distance from Egyptian society.

Explaining Yechezkel's prophecy – This portrait of a righteous and God–fearing Israelite society appears to be at odds with the description in Yechezkel.27 It is possible that these sources would explain that Yechezkel is speaking about a small minority of the people.
Causes of the slavery – According to Seder Eliyahu Rabbah and R. Chasdai Crescas, the slavery was not a punishment for assimilation. To the contrary, they claim that had the Israelites assimilated, the decrees would have been less severe28 and they might have been accepted into Egyptian society.29 Ran and R. Crescas suggest that the purpose of the bondage was to refine the character of the Children of Israel and prepare them to be Hashem's chosen nation – see Purposes of the Egyptian Bondage.
Elements of Israelite identity – Seder Eliyahu Rabbah suggests that the distinctive aspects of the Israelite lifestyle mentioned in the other Midrashim were intended to keep the nation separate so that they would not assimilate and come to worship idols like the Egyptians. R. Crescas maintains that their belief in the reward and punishment of the World to Come30 is why the Israelites continued to adhere to the customs of their forefathers.31