Difference between revisions of "Purposes of the Egyptian Bondage/2/he"
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<opinion name="מונותיאיזם">התפשטות המונותיאיזם | <opinion name="מונותיאיזם">התפשטות המונותיאיזם | ||
<p>הגאולה הפגינה את כוחו של ה', והגלות והשעבוד היו רק הקדמה נחוצה למטרה זו.</p> | <p>הגאולה הפגינה את כוחו של ה', והגלות והשעבוד היו רק הקדמה נחוצה למטרה זו.</p> | ||
| − | <mekorot><multilink><a href="SifreDevarim406" data-aht="source"> | + | <mekorot><multilink><a href="SifreDevarim406" data-aht="source">ספרי דברים</a><a href="SifreDevarim406" data-aht="source">ש"ו</a><a href="Sifre Devarim" data-aht="parshan">אודות ספרי דברים</a></multilink>, <multilink><a href="RalbagBemidbar15-41" data-aht="source">רלב"ג</a><a href="RalbagShemot2-T8" data-aht="source">שמות ב' תועלת ח'</a><a href="RalbagBemidbar15-41" data-aht="source">במדבר ט"ו:מ"א</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">אודות ר' לוי בן גרשום</a></multilink>,<fn>This is Ralbag's understanding of the need for the exile and redemption. See above for his position that the slavery was a punishment for sins in Egypt.</fn> <multilink><a href="MaaseiHashem1" data-aht="source">מעשי ה'</a><a href="MaaseiHashem1" data-aht="source">מעשי מצרים א'</a><a href="R. Eliezer Ashkenazi (Ma'asei Hashem)" data-aht="parshan">אודות ר' אליעזר אשכנזי</a></multilink></mekorot> |
<point><b>קהל יעד</b> – The Sifre speaks of promulgating God's glory throughout the world,<fn>L. Finkelstein's edition of the Sifre follows the Berlin ms. of the Sifre which reads "<b>ו</b>בשביל". This might imply that there was a dual purpose. However, most manuscripts either do not have the "ו" or omit the word entirely.</fn> Ralbag focuses on strengthening the Israelites' belief in Hashem and preparing them to receive the Torah,<fn>For more on Ralbag's position, see <a href="Purpose of the Plagues" data-aht="page">Purpose of the Plagues</a>.</fn> and the Ma'asei Hashem combines both themes.</point> | <point><b>קהל יעד</b> – The Sifre speaks of promulgating God's glory throughout the world,<fn>L. Finkelstein's edition of the Sifre follows the Berlin ms. of the Sifre which reads "<b>ו</b>בשביל". This might imply that there was a dual purpose. However, most manuscripts either do not have the "ו" or omit the word entirely.</fn> Ralbag focuses on strengthening the Israelites' belief in Hashem and preparing them to receive the Torah,<fn>For more on Ralbag's position, see <a href="Purpose of the Plagues" data-aht="page">Purpose of the Plagues</a>.</fn> and the Ma'asei Hashem combines both themes.</point> | ||
<point><b>למה סוּפַּר מראש לאברהם?</b> According to Ralbag, Hashem explains the process through which Avraham's descendants would become prepared to inherit the land, in response to Avraham's concern that they would not be worthy. The Ma'asei Hashem adds that Avraham was thrilled by the news that his descendants would be the vehicle through which the wonders of Hashem would be proclaimed to the world.<fn>The Ma'asei Hashem explains that every fiber of Avraham's being was dedicated to the worship of Hashem, and the entire Covenant of Pieces reflects Avraham's concern that he was not capable by himself of spreading monotheism to the entire world. Thus, it was of no concern to Avraham that his descendants would be enslaved, as long as they would thereby achieve their raison d'être of increasing knowledge of God. R. Eliezer Ashkenazi brings support for his interpretation from the festive context of the Covenant, and from the fact that Avraham did not pray that his descendants should not be enslaved.</fn></point> | <point><b>למה סוּפַּר מראש לאברהם?</b> According to Ralbag, Hashem explains the process through which Avraham's descendants would become prepared to inherit the land, in response to Avraham's concern that they would not be worthy. The Ma'asei Hashem adds that Avraham was thrilled by the news that his descendants would be the vehicle through which the wonders of Hashem would be proclaimed to the world.<fn>The Ma'asei Hashem explains that every fiber of Avraham's being was dedicated to the worship of Hashem, and the entire Covenant of Pieces reflects Avraham's concern that he was not capable by himself of spreading monotheism to the entire world. Thus, it was of no concern to Avraham that his descendants would be enslaved, as long as they would thereby achieve their raison d'être of increasing knowledge of God. R. Eliezer Ashkenazi brings support for his interpretation from the festive context of the Covenant, and from the fact that Avraham did not pray that his descendants should not be enslaved.</fn></point> | ||
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<opinion name="">מצרף<br/> | <opinion name="">מצרף<br/> | ||
<p>הסבל המשותף על של העם כולו במצרים נועד לבטל את ההבדלי ם בין המעמדות ולטפח אחדות.</p> | <p>הסבל המשותף על של העם כולו במצרים נועד לבטל את ההבדלי ם בין המעמדות ולטפח אחדות.</p> | ||
| − | <mekorot><multilink><a href="PesiktaChadta" data-aht="source"> | + | <mekorot><multilink><a href="PesiktaChadta" data-aht="source">פסיקתא חדתא</a><a href="PesiktaChadta" data-aht="source">אוצר המדרשים אייזנשטיין (עמ' 48)</a><a href="Pesikta Chadta" data-aht="parshan">אודות About Pesikta Chadta</a></multilink>,<fn>While the Pesikta Chadta does view Hashem's action as a punishment, it emphasizes the constructive nature and goal of the punishment.</fn> <multilink><a href="RHirschBereshit45-11" data-aht="source">רש"ר הירש</a><a href="RHirschBereshit45-11" data-aht="source">בראשית מ"ה:י"א</a><a href="R. Samson Raphael Hirsch" data-aht="parshan">אודות ר' שמשון רפאל הירש</a></multilink><fn>See below that R. Hirsch also develops the notion that emigrating to Egypt would prevent assimilation.</fn></mekorot> |
<point><b>המצב לפני הירידה למצרים</b> – Before the Egyptian Exile, Yaakov favors Yosef and also distinguishes between the sons of his wives and the sons of his maidservants.<fn>See Bereshit 33:2. See also Yerushalmi Peah 1:1 which records that Yosef reported to Yaakov that the sons of Leah were disrespecting the sons of Bilhah and Zilpah and treating them as servants. While the Yerushalmi implies that this was a false report, from the Pesikta Chadta it would seem that there was more than a grain of truth in this claim.</fn> After the Exodus, though, all twelve tribes have equal status.</point> | <point><b>המצב לפני הירידה למצרים</b> – Before the Egyptian Exile, Yaakov favors Yosef and also distinguishes between the sons of his wives and the sons of his maidservants.<fn>See Bereshit 33:2. See also Yerushalmi Peah 1:1 which records that Yosef reported to Yaakov that the sons of Leah were disrespecting the sons of Bilhah and Zilpah and treating them as servants. While the Yerushalmi implies that this was a false report, from the Pesikta Chadta it would seem that there was more than a grain of truth in this claim.</fn> After the Exodus, though, all twelve tribes have equal status.</point> | ||
<point><b>חוויות משותפות</b> – The Pesikta Chadta speaks of the Egyptian experience being a great equalizer, as the entire nation participated together in both the slavery and in the commandments of the Paschal sacrifice.</point> | <point><b>חוויות משותפות</b> – The Pesikta Chadta speaks of the Egyptian experience being a great equalizer, as the entire nation participated together in both the slavery and in the commandments of the Paschal sacrifice.</point> | ||
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<opinion name="">מניעת התבוללות | <opinion name="">מניעת התבוללות | ||
<p>משפחת יעקב הייתה צריכה לעזוב את כנען כדי לסכור את זרם נישואי התערובת. ברגע שהאוכלוסיה שלהם גדלה לעם,<fn>See Seforno in his Introduction to Sefer Bereshit that the land was promised to Avraham's descendants "כאשר יהיו לגוי מספיק לקבוץ מדיני".</fn> הם יכלו לשוב ולכבוש את כנען.</p> | <p>משפחת יעקב הייתה צריכה לעזוב את כנען כדי לסכור את זרם נישואי התערובת. ברגע שהאוכלוסיה שלהם גדלה לעם,<fn>See Seforno in his Introduction to Sefer Bereshit that the land was promised to Avraham's descendants "כאשר יהיו לגוי מספיק לקבוץ מדיני".</fn> הם יכלו לשוב ולכבוש את כנען.</p> | ||
| − | <mekorot><multilink><a href="ZoharShemot" data-aht="source">זוהר</a><a href="ZoharShemot" data-aht="source">פרשת שמות (י"ד:-ט"ו.)</a><a href="Zohar" data-aht="parshan">אודות הזוהר</a></multilink>, <multilink><a href="SefornoBereshit46-3" data-aht="source">ספורנו</a><a href="SefornoHakdamah" data-aht="source">הקדמה לתורה</a><a href="SefornoBereshit15-13" data-aht="source">בראשית ט"ו:י"ג</a><a href="SefornoBereshit46-3" data-aht="source">בראשית מ"ו:ג'</a><a href="SefornoShemot1-14" data-aht="source">שמות א':י"ד</a><a href="R. Ovadyah Seforno" data-aht="parshan">אודות ר' עובדיה ספורנו</a></multilink>,<fn>This is how Seforno understands the need for the exile. See above for his position that the slavery was a punishment for the Israelite's sins in Egypt.</fn> <multilink><a href="RHirschBereshit45-11" data-aht="source">רש"ר הירש</a><a href="RHirschBereshit45-11" data-aht="source">בראשית מ"ה:י"א</a><a href="R. Samson Raphael Hirsch" data-aht="parshan">אודות ר' שמשון רפאל הירש</a></multilink>,<fn>See above that R. Hirsch also presents the theme of the melting pot.</fn> <multilink><a href="NetzivShemot1-7" data-aht="source">נצי"ב</a><a href="NetzivShemot1-7" data-aht="source">שמות א':ז'</a><a href="NetzivBereshit15-14" data-aht="source">הרחב דבר בראשית ט"ו:י"ד</a><a href="NetzivBereshit46-3" data-aht="source">בראשית מ"ו:ג'-ד'</a><a href="NetzivBereshit46-34" data-aht="source">בראשית מ"ו:ל"ד</a><a href="NetzivBemidbar23-9" data-aht="source">במדבר כ"ג:ט'</a><a href="NetzivHaggadah" data-aht="source">אמרי שפר, "והיא שעמדה"</a><a href="R. Naftali Zvi Yehuda Berlin (Netziv)" data-aht="parshan">אודות ר' נפתלי צבי יהודה ברלין</a></multilink>, | + | <mekorot><multilink><a href="ZoharShemot" data-aht="source">זוהר</a><a href="ZoharShemot" data-aht="source">פרשת שמות (י"ד:-ט"ו.)</a><a href="Zohar" data-aht="parshan">אודות הזוהר</a></multilink>, <multilink><a href="SefornoBereshit46-3" data-aht="source">ספורנו</a><a href="SefornoHakdamah" data-aht="source">הקדמה לתורה</a><a href="SefornoBereshit15-13" data-aht="source">בראשית ט"ו:י"ג</a><a href="SefornoBereshit46-3" data-aht="source">בראשית מ"ו:ג'</a><a href="SefornoShemot1-14" data-aht="source">שמות א':י"ד</a><a href="R. Ovadyah Seforno" data-aht="parshan">אודות ר' עובדיה ספורנו</a></multilink>,<fn>This is how Seforno understands the need for the exile. See above for his position that the slavery was a punishment for the Israelite's sins in Egypt.</fn> <multilink><a href="RHirschBereshit45-11" data-aht="source">רש"ר הירש</a><a href="RHirschBereshit45-11" data-aht="source">בראשית מ"ה:י"א</a><a href="R. Samson Raphael Hirsch" data-aht="parshan">אודות ר' שמשון רפאל הירש</a></multilink>,<fn>See above that R. Hirsch also presents the theme of the melting pot.</fn> <multilink><a href="NetzivShemot1-7" data-aht="source">נצי"ב</a><a href="NetzivShemot1-7" data-aht="source">שמות א':ז'</a><a href="NetzivBereshit15-14" data-aht="source">הרחב דבר בראשית ט"ו:י"ד</a><a href="NetzivBereshit46-3" data-aht="source">בראשית מ"ו:ג'-ד'</a><a href="NetzivBereshit46-34" data-aht="source">בראשית מ"ו:ל"ד</a><a href="NetzivBemidbar23-9" data-aht="source">במדבר כ"ג:ט'</a><a href="NetzivHaggadah" data-aht="source">אמרי שפר, "והיא שעמדה"</a><a href="R. Naftali Zvi Yehuda Berlin (Netziv)" data-aht="parshan">אודות ר' נפתלי צבי יהודה ברלין</a></multilink>, <a href="ImmanueliBereshit" data-aht="source">י"מ עמנואלי</a></mekorot> |
<point><b>המצב לפני הירידה למצרים</b> – R. Hirsch asserts that had Yaakov's family remained in Canaan they would have been assimilated into the surrounding nations. Immanueli adds that the sons of Yaakov had already begun to intermarry with the Canaanites.<fn>See Bereshit 38:2 and 46:10, and see <a href="$">Yaakov's Sons' Wives</a>.</fn></point> | <point><b>המצב לפני הירידה למצרים</b> – R. Hirsch asserts that had Yaakov's family remained in Canaan they would have been assimilated into the surrounding nations. Immanueli adds that the sons of Yaakov had already begun to intermarry with the Canaanites.<fn>See Bereshit 38:2 and 46:10, and see <a href="$">Yaakov's Sons' Wives</a>.</fn></point> | ||
<point><b>למה במצרים?</b> The Zohar and Seforno note that since the Egyptians were xenophobic and would not even eat with the Hebrews, let alone marry them, the chances of assimilation were much smaller in Egypt than in Canaan.<fn>However, as Seforno himself notes based on Yechezkel 20, the Israelites did in fact absorb the Egyptian idolatrous customs.</fn></point> | <point><b>למה במצרים?</b> The Zohar and Seforno note that since the Egyptians were xenophobic and would not even eat with the Hebrews, let alone marry them, the chances of assimilation were much smaller in Egypt than in Canaan.<fn>However, as Seforno himself notes based on Yechezkel 20, the Israelites did in fact absorb the Egyptian idolatrous customs.</fn></point> | ||
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<category name="">ללא מטרה | <category name="">ללא מטרה | ||
<p>אפשרות זו שוללת את ההנחה של הגישות הקודמות שהשיעבוד תוכנן על יד ה' ולכן מוכרח להיות לו מטרה. היא טוענת שהגלות והשעבוד היו לחלוטין תוצאה של תהליכים טבעיים ובחירות אנושיות.</p> | <p>אפשרות זו שוללת את ההנחה של הגישות הקודמות שהשיעבוד תוכנן על יד ה' ולכן מוכרח להיות לו מטרה. היא טוענת שהגלות והשעבוד היו לחלוטין תוצאה של תהליכים טבעיים ובחירות אנושיות.</p> | ||
| − | <mekorot><multilink><a href="Akeidat36" data-aht="source">עקדת יצחק</a><a href="Akeidat36" data-aht="source">שמות שער ל"ו</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">אודות ר' יצחק עראמה</a></multilink>, <multilink><a href="AbarbanelHaggadah" data-aht="source"> | + | <mekorot><multilink><a href="Akeidat36" data-aht="source">עקדת יצחק</a><a href="Akeidat36" data-aht="source">שמות שער ל"ו</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">אודות ר' יצחק עראמה</a></multilink>, <multilink><a href="AbarbanelHaggadah" data-aht="source">אברבנאל (גישה ג')</a><a href="AbarbanelHaggadah" data-aht="source">זבח פסח "ברוך שומר", דרך ג'</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">אודות ר' יצחק אברבנאל</a></multilink></mekorot> |
<point><b>גזירות א-לוהיות מול בחירה חופשית</b> – The Akeidah and Abarbanel view the Covenant as merely a foretelling of the future and not as a decree which obligated or compelled.<fn>The Akeidat Yitzchak and Abarbanel note that Bereshit 15:13 makes no mention of Hashem playing any role in the exile or slavery. This stands in contrast to the following verse which emphasizes His role in bringing about the redemption. They make this same point about several other verses in Tanakh which describe the descent to Egypt as initiated by Yaakov and his family and not by Hashem, and Abarbanel contrasts these to the myriad verses which describe how Hashem actively brought the Children of Israel back to Israel.</fn> For more, see <a href="Divine Plans and Israelite Free Choice" data-aht="page">Divine Plans and Israelite Free Choice</a>.<fn>See also <a href="Exile and Enslavement – Divinely Designed" data-aht="page">Exile and Enslavement – Divine Design?</a> and <a href="Divine Plans and Egyptian Free Choice" data-aht="page">Divine Plans and Egyptian Free Choice</a>.</fn></point> | <point><b>גזירות א-לוהיות מול בחירה חופשית</b> – The Akeidah and Abarbanel view the Covenant as merely a foretelling of the future and not as a decree which obligated or compelled.<fn>The Akeidat Yitzchak and Abarbanel note that Bereshit 15:13 makes no mention of Hashem playing any role in the exile or slavery. This stands in contrast to the following verse which emphasizes His role in bringing about the redemption. They make this same point about several other verses in Tanakh which describe the descent to Egypt as initiated by Yaakov and his family and not by Hashem, and Abarbanel contrasts these to the myriad verses which describe how Hashem actively brought the Children of Israel back to Israel.</fn> For more, see <a href="Divine Plans and Israelite Free Choice" data-aht="page">Divine Plans and Israelite Free Choice</a>.<fn>See also <a href="Exile and Enslavement – Divinely Designed" data-aht="page">Exile and Enslavement – Divine Design?</a> and <a href="Divine Plans and Egyptian Free Choice" data-aht="page">Divine Plans and Egyptian Free Choice</a>.</fn></point> | ||
<point><b>מדוע ה' לא מנע את המצרים מלשעבד את בני ישראל?</b> This approach does not address why Hashem waited for centuries on the sidelines before finally coming to the rescue of His chosen nation.</point> | <point><b>מדוע ה' לא מנע את המצרים מלשעבד את בני ישראל?</b> This approach does not address why Hashem waited for centuries on the sidelines before finally coming to the rescue of His chosen nation.</point> | ||
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23: <li>לאחר נצחונו במלחמת המלכים בבראשית י"ד, אברהם פספס הזדמנות פז לשמור על אנשי סדום<fn>The words "תֶּן לִי הַנֶּפֶשׁ" in Bereshit 14:21 may hark back to "וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן" in Bereshit 12:5.</fn> כחלק מהשלל, לקלוט אותם לתוך משק ביתו, ולגייר אותם<fn>It is possible that had Avraham done so, the destruction of Sedom might have been averted, and Avraham's inheritance of the land of Israel might have transpired by mass conversion and education rather than by conquest. Thus, by in effect choosing the conquest route, Avraham was required to wait four generations before inheriting the land until "the iniquity of the Amorites was complete".</fn> – ר' יוחנן <multilink>ב<multilink data-aht="<a href="BavliNedarim32a" data-aht="source">נדרים ל"ב.</a><a href="Talmud Bavli" data-aht="parshan">אודות הבבלי</a>"><a href="BavliNedarim32a" data-aht="source">בבלי נדרים</a></multilink><a href="BavliNedarim32a" data-aht="source">בבלי נדרים ל"ב.</a><a href="Bavli" data-aht="parshan">אודות הבבלי</a></multilink>.<fn>See E. Urbach, חז"ל פרקי אמונות ודעות, (Jerusalem, 1969): 489-490 (n. 88*) and Avioz (see note above) who read this statement as a manifestation of R. Yochanan's generally positive attitude toward proselytizing. Interestingly, R. Eliezer Ashkenazi maintains that Avraham, in fact, kept the people and only returned the material possessions to the king of Sedom.</fn></li>