Religious Identity in Egypt/2

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.

Sources: TanchumaShemot 5Behaalotekha 8About the Tanchuma, Shir HaShirim Rabbah2:2About Shir HaShirim Rabbah, Shemot Rabbah1:814:3About Shemot Rabbah, RambamIggeret HaShemadHilkhot Avodah Zarah 1:3Moreh Nevukhim 3:46About Rambam.¹

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 worshiping idols.

Sources: AbarbanelHaggadah Shel PesachBereshit 15 Question 15Bereshit 15, Approach 1About R. Yitzchak Abarbanel

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.

Sources: R"E HaKappar¹³ in Mekhilta DeRabbi YishmaelBo 5About the Mekhilta DeRabbi Yishmael, Bar Kappara in Vayikra Rabbah32:5About Vayikra Rabbah, Pesikta DeRav KahanaBeshalach 11About Pesikta DeRav Kahana, and Shemot RabbahShemot Rabbah 1:28About Shemot Rabbah, Rabboteinu in TanchumaBalak 16About the Tanchuma and Bemidbar Rabbah20:22About Bemidbar Rabbah.

Identifying traits – These sources list four characteristics: sexual purity,¹⁴ refraining from tale bearing,¹⁵ preserving Hebrew names,¹⁶ and retaining the Hebrew language. Other sources present variations in either number¹⁷ and/or in the identification of the distinctive traits themselves.¹⁸

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.¹⁹

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 worshiped idols, but they repented before, or with, Moshe's arrival on the scene.

Sources: Ibn EzraShemot Second Commentary 2:23Shemot Second Commentary 3:9Shemot Second Commentary 6:5About R. Avraham ibn Ezra, RadakBereshit 15:14Yechezkel 20:5,7,9About Radak, SefornoIntroBereshit 15:14Shemot 2:25Shemot 3:7Shemot 6:5About R. Ovadyah Seforno.²⁰

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 4,²¹ as Shemot 4:31 records that the people believed in Hashem.²²

Causes of the slavery – Radak explains that the slavery was a punishment for the nation's idolatrous behavior.²³ See Purposes of the Egyptian Bondage for more.

Backdrop for the redemption – Ibn Ezra and Seforno explain 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.

Sources: R. Nechemyah in Bemidbar Rabbah13:8About Bemidbar Rabbah

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 6.²⁴

Monotheistic

The Israelites were completely righteous, never worshiped idols in Egypt,²⁵ and maintained a complete distance from Egyptian society.

Sources: Seder Eliyahu Rabbah21About Seder Eliyahu,²⁶ RanBereshit 15:13cited by Abarbanel Bereshit 15About R. Nissim Gerondi,²⁷ R. Chasdai CrescasOhr Hashem 3:1:3:3Ohr Hashem 3:1:8:2cited by Abarbanel Bereshit 15About R. Chasdai Crescas²⁸

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 severe²⁹ and they might have been accepted into Egyptian society.³⁰ 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.

Explaining Yechezkel's prophecy – This portrait of a righteous and God–fearing Israelite society appears to be at odds with the description in Yechezkel.³¹ It is possible that these sources would explain that Yechezkel is speaking about a small minority of the people.

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 Come³² is why the Israelites continued to adhere to the customs of their forefathers.³³

¹ See also the Zohar ChadashYitro 1About the Zohar Chadash which is the earliest source for the notion that the Israelites had sunk to the 49th level of impurity.

² Tanchuma Shemot, Shir HaShirim Rabbah, and Shemot Rabbah do not speak specifically of idolatry, but do speak of the Israelites becoming or wanting to become indistinguishable from the Egyptians.

³ Tanchuma Shemot and Shemot Rabbah derive this from the verse in Hoshea 5:7, while Tanchuma Behaalotekha cites Devarim 33:9. These Midrashim do not indicate whether the Israelites were circumcised before the departure from Egypt. Numerous other Midrashic sources (e.g. Bavli Keritut 9a and Bereshit Rabbah 46:3) suggest that the nation was circumcised in preparation for offering the Paschal sacrifice – see Shemot 12. For the possibility that the Israelites remained uncircumcised until the time of Yehoshua, see LXX Joshua 5:4–7 and one possible understanding of Rashbi in Sifre Bemidbar 67 (see notes of M. Kahana).

⁴ See below that Seder Eliyahu Rabbah 21–22 and Lekach Tov Shemot 6:6 maintain that the Israelites continued to circumcise in Egypt, and Pirkei DeRabbi Eliezer 28 that they ceased only as a result of Paroh's decree.

⁵ Cf. the opinion of Rav or Shemuel in Bavli Yoma 75a, but see the Bavli's explanation that this does not refer to Noachide prohibitions. Also see below for numerous sources that disagree and identify sexual purity as one of the hallmarks of Israelite society in Egypt.

⁶ It is unclear whether the other sources agree on this matter.

⁷ Cf. Radak and Seforno below, and see Purposes of the Egyptian Bondage for more. See also Netziv who remarks that throughout history, the attempts of the Jewish nation to assimilate merely caused the other nations to persecute them.

⁸ See Duration of the Egyptian Exile for the positions of Ramban and Abarbanel that the sojourn in Egypt was, in fact, lengthened as a punishment for the Israelites' behavior.

⁹ This Midrashic motif is found already in the interpretations in the Mekhilta DeRabbi Yishmael Beshalach Vayehi on the word "וַחֲמֻשִׁים". See also Rashi Yechezkel 20:8 who says that the rebellious people mentioned in Yechezkel's prophecy are the majority who did not repent.

¹⁰ For elaboration, see Purposes of the Egyptian Bondage.

¹¹ See further discussion of Abarbanel's position in Duration of the Egyptian Exile.

¹² For more, see Purpose of the Pesach.

¹³ There are variants in the manuscripts regarding the name.

¹⁴ Cf. Bavli Sotah 11b. For a discussion of the exception and how the Midrashim viewed the conduct of Shelomit bat Divri, see Moshe's Killing of the Egyptian.

¹⁵ However, see the note below that Bemidbar Rabbah13:20About Bemidbar Rabbah omits this from its list of positive traits, and see TanchumaShemot 10About the Tanchuma and Shemot Rabbah1:30About Shemot Rabbah (adapted by RashiShemot 2:14About R. Shelomo Yitzchaki) which explain that the sin of tale bearing is precisely what caused the Israelites to be enslaved (and almost not redeemed). For more, see Purposes of the Egyptian Bondage. See also Moshe's Killing of the Egyptian for R. Azariah Figo's position which severely criticizes the Israelites' behavior toward their compatriots.

¹⁶ See Bemidbar Rabbah 13:8 which attributes this only to the tribes of Reuven, Shimon, and Levi.

¹⁷ Bemidbar Rabbah 13:20 enumerates only the three traits of sexual chasteness, names and language, while Pirkei DeRabbi Eliezer 47 counts the three traits of language, avoiding gossip, and the oneness of God. However, see the notes of R. David Luria who suggests that the words ייחוד השם should be emended to ייחוס השם, similar to the other Midrashim. See also Pirkei DeRabbi Eliezer 41 that they possessed idols until Yam Suf.

¹⁸ Lekach Tov Shemot 6:5 counts language, clothing, no tale bearing, and circumcision, while Lekach Tov 26:5 lists clothing, food, and language. Distinctive clothing appears also in several medieval commentaries on the Haggadah s.v. "וַיְהִי שָׁם לְגוֹי" – see the commentary attributed to Rashbam, and those of R. Yehuda b. Yakar, Ritva, Orchot Chayyim, and Abarbanel. The inclusion of clothing (and omission of names) may be influenced by Zephanyah 1:8, the orthographic similarity between שמותם and שמלותם, and whether or not Jews and non–Jews had distinct names or garb in different societies and eras. See also R. Saul Lieberman's note in Sinai 4 pp. 227–228 regarding the influence of the Edict of Caracalla in 212 CE which required the Jews to take on Roman names.

¹⁹ See also Jubilees 46:1 and Seder Eliyahu Rabbah 21 which emphasize the trait of loving kindness within the Israelite community. However, cf. the sources cited in the note above which adopt a much more critical view of Israelite society in Egypt.

²⁰ According to Seforno, part of the nation was righteous and repented in Shemot 2 already before Moshe came. His position regarding the rest of the nation is not totally clear.

²¹ According to Radak, Yechezkel is referring to prophets before Moshe who attempted and failed at motivating the people to repent. Cf. Tanchuma Shemot 27 and Rashi Yechezkel 20:7 who say that Yechezkel is speaking of Aharon's earlier prophecy, thereby linking the Yechezkel verse to Shemuel I 2:27.

²² Radak assumes that Shemot 4:31 speaks of the entire nation, and that the people could not have had some semblance of a belief that Hashem would redeem them while continuing to worship idols. Cf. Tanchuma Behaalotekha above which says that only a minority of the Israelites repented and were liberated from Egypt.

²³ According to Radak, Hashem knew in advance that the people would sin, and forecasted their impending punishment to Avraham. See R. Yosef ibn KaspiYechezkel 20:8About R. Yosef ibn Kaspi who registers his dissent.

²⁴ Cf. Tanchuma Behaalotekha and the Rambam above who maintain that all of the Israelites except for the Tribe of Levi worshiped idolatry.

²⁵ See also the variation of this position in the Midrash Avkir in Yalkut Shimoni 234 which claims that the idolatry was under duress and resulted from the harsh conditions of the slavery. This Midrash may reflect the reality of religious persecution in medieval times, and see further discussion below.

²⁶ Eliyahu Rabbah reads Tehillim 44 as referring to the Egyptian Exile. See Backdrop of Tehillim 44 for more on the various exegetical approaches to identifying the period to which this Psalm refers.

²⁷ See Ran's words: "כי יבואו זרעך בשעבוד ועינוי מאפל ומחשך אשר יקרה להם, יצעקו תמיד אלי, (ולזה) [ולא] ימשכו אחר התאוות הגופניות, ולזה יהיו יותר נכונים לאהבה וליראה אותי". Abarbanel Bereshit 15:12 cites Ran as maintaining that the Tribes' descendants in Egypt were idolatrous ("ושאחרי מות שמה השבטים שהיו מגינים עליהם בזכותם בניהם וזרעם יתלכלכו בלכלוכי מצרים ועבודותיהם הזרות"), but Ran himself does not say this.

²⁸ As Abarbanel notes, R. Crescas is following in the footsteps of his teacher, the Ran. See Purposes of the Egyptian Bondage.

²⁹ Cf. R. Yosef ibn KaspiYechezkel 20:8About R. Yosef ibn Kaspi who suggests that the Israelites may have worshiped idolatry in the hope that this would cause the Egyptians to treat them better.

³⁰ R. Chasdai Crescas lived through the Spanish pogroms of 1391 (in which his son was martyred) and their aftermath. He is projecting here the reality with which he was all too familiar of the religiously motivated persecution in Christian Spain. Although it is not clear that this has any relevance to a historically accurate picture of life in Biblical Egypt, it does seem clear that, for R. Chasdai, the Jews of Spain were reliving the Egyptian bondage.

³¹ There are many other puzzling apparent contradictions between Yechezkel and the Torah.

³² R. Crescas attempts to use the Israelite behavior and belief as a proof for the existence of the World to Come.

³³ See, however, R. Crescas in Bittul Ikkarei HaNotzerim (7,12), where he speaks of the Israelites needing purification because they worshiped idols in Egypt.  It also explains that the Decalogue makes no mention of the World to Come because the Children of Israel did not yet believe in these matters.