Purposes of the Egyptian Bondage
Exegetical Approaches
Overview
The Egyptian slavery is the only Biblical instance of national suffering which is not explicitly linked to any sin. Commentators thus divide between seeking candidates for a sin which might have deserved such a severe punishment, or trying to uncover non-punitive goals of the Egyptian experience. In doing so, exegetes use the Egyptian exile and the character of the Israelites in Egypt as a prism through which they view similar issues that arose regarding their own times and exile.
Complicating the task is the fact that the process of the exile and bondage was a lengthy one which spanned several generations, not all of whom behaved in the same manner or were affected in the same way. Those who take the punitive approach must therefore decide whether to look for a sin of Avraham who was the first to be warned of the punishment but didn't experience its consequences, a sin of Yosef's brothers who were exiled, or a sin of the Israelites who were enslaved. Similarly, those who adopt the educative/formative theories must also grapple with which generation needed the experience most and whether the goals were attained through the exile, bondage, or redemption. Thus, the central question becomes tangled in knotty theological issues such as collective punishment, children suffering for the sins of parents, afflictions of love, holding the righteous to a higher standard, free choice, and Divine providence.
Each approach has advantages and disadvantages, and they are not mutually exclusive. Creating an amalgam of the various options which allows for multiple generations and objectives may thus enable one to arrive at a fuller understanding of the dynamics of the process.
Punitive
This approach views the Egyptian experience as a punishment for a sin. It subdivides regarding which generation was the guilty party, why other generations were also either punished or informed of the punishment, and what the nature of the relationship is between the exile and the bondage:
Avraham (Generation of the Prediction)
Avraham, to whom the decree was first foretold, is the one who sinned, but the later generations of the exile and slavery were the ones who suffered the consequences.
- In Bereshit 15, Avraham displayed a lack of faith in Hashem when he asked for a sign that he would inherit the land ("בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה") – Shemuel in Bavli Nedarim, Vayikra Rabbah,1 Targum Yerushalmi (Yonatan), Tanchuma, R. Yochanan b. Zakkai in Pirkei DeRabbi Eliezer (Higger).
- In Bereshit 14, Avraham acted inappropriately in drafting Torah scholars for battle – R. Elazar in Bavli Nedarim.2
- After his victory in the War of the Kings in Bereshit 14, Avraham squandered a golden opportunity to keep the people of Sedom3 as part of the spoils, absorb them into his household, and convert them4 – R. Yochanan in Bavli Nedarim.5
- During the famine in Bereshit 12, Avraham demonstrated a lack of faith in Hashem by leaving the land of Israel for Egypt and endangering Sarah6 – Ramban.7
Yosef's Brothers (Generation of the Exile)
Yosef's brothers, in whose time the exile came to pass, were the ones culpable, but the events were predicted long before that, and the brunt of the bondage was felt only by the subsequent generations.
- Yosef – According to Abarbanel, Yosef sinned (albeit unintentionally) by boasting about his dreams.32
- Binyamin – Abarbanel posits that Binyamin was punished even though he did not sin because the principle of collective punishment applies when the majority sins.33
- Yaakov – Abarbanel explains that Yaakov sinned in giving a special tunic to Yosef and thereby provoking the jealousy of the brothers.34
- Reuven – Abarbanel suggests that Reuven was involved in the hatred of Yosef,35 even though he did not participate in the sale.
Israelites in Egypt (Generation of the Enslavement)
The generation during which the slavery began was the one that sinned and was thus responsible for its own plight. The exile, though, preceded the sin in Egypt and thus came, not as part of the punishment, but rather for a different reason.
- Eating blood – Damascus Document. The prohibition of eating blood dates back to Noachide law46 and is one of the most often repeated prohibitions in the Torah.47
- Ceased performing circumcision – Tanchuma,48 Shemot Rabbah.49 Circumcision was an extremely logical candidate as it was the only commandment given as a covenant with Avraham's descendants.50 For discussion of the various opinions as to whether the Israelites practiced circumcision in Egypt, see Israelites' Religious Identity.
- Idolatry – Radak,51 Nimmukei Yosef,52 and Sforno53 develop this approach based on the explicit verses in Yechezkel 20. It is unclear though whether this idolatry preceded the bondage.54
- Tale-bearing and informing – Tanchuma,55 Tanchuma (Buber), Shemot Rabbah,56 Rashi, Ralbag.57 These sources learn from the story of Moshe's killing of the Egyptian taskmaster that informants existed among the Israelites.58
Educative
This category subdivides regarding whether the educational objective was in the theological or moral-ethical sphere, and if the goal was achieved through the suffering or the redemption.
Spread Monotheism
The redemption demonstrated Hashem's power, and the exile and bondage were merely a necessary prelude for this objective.
Afflictions of Love
The exile and bondage were a manifestation of Divine love, as they raised the spiritual level of the Israelites, brought them closer to Hashem, and prepared them to receive the Torah and the land of Israel.
A Crucible
The purpose of the exile and bondage was to purge the Israelites from all of their impure elements.98
Instill Empathy for Less Fortunate
By experiencing exile and slavery themselves, the Children of Israel learned to feel empathy and care for the downtrodden and less fortunate members of society.
Forging a National Identity
Egypt was an incubator in which Yaakov's family could overcome both the internal and external challenges it faced on the road to developing into a nation with its own unique identity.
A Melting Pot
The shared suffering of the entire nation in Egypt was intended to eliminate class distinctions and foster unity.
Preventing Assimilation
Yaakov's family needed to leave Canaan to stem the tide of intermarriage. Once their population had grown into a nation,110 they could then return and conquer Canaan.
No Purpose
This option challenges the assumption of the previous approaches that the bondage was Divinely planned and therefore must have had a purpose. It contends that the exile and bondage were purely the result of natural processes and human choices.