Exodus from Egypt

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1. Expulsion or Redemption, Re-examining the story of the Exodus

   Rabbi Menachem Leibtag

   תאריך פרסום: תשע"ג | |

   We re-read the story of the Exodus from Egypt and ask: why was there an apparent need for trickery? If God told Moshe that He knows Pharaoh will refuse Moshe's request, why does God command Moshe to offer the pretense to Pharaoh of going on a three- day desert journey? What was God's plan in getting the Israelites out of Egypt? And what is gained by having the Israelites forced out of Egypt in the middle of the night? Our study leads us to explore the mindset of Bnei Yisrael, in addition to that of Pharaoh.

2. Liberating the Spirit of the Israelites

   Rabbi Ezra Bick

   The first two chapters of Parashat Va'era are disruptive to the narrative sequence. Several times, God tells Moshe (and Aharon) that they are to go to Pharaoh and take the Children of Israel out of Egypt. While Moshe seems reluctant, the triple repetition of descriptions that seem identical is unclear.

3. The Appointment of Moshe

   Parashat Va'era

   Rabbi Chanoch Waxman

   Early in Parashat Va’era God commands Moshe to rescue Bnei Yisrael from Egypt. However, Moshe was already consecrated for this mission once, by the Burning Bush. What is the significance of this duality? Why is there a need for two consecrations? An analysis of each episode reveals the different reasons for saving the Children of Israel; each consecration focuses on another aspect of redemption.

4. The House of Bondage (Audio)

   Rabbi Chanoch Waxman | 22 minutes

   Yetziat Mizrayim(The Exodus from Egypt) parallels “Yetziat Sodom”(the Exodus from Sodom) in the time of Lot. Lot had the compassion of Abraham, but tragedy resulted when he could not break out of his “Sedom identity.” The challenge of the doorpost for Pesach Mitzrayim is for Bnei Yisrael — will they trust in God’s command? Can they break with their Egyptian identities and become God’s people?

5. "'Zakhor' And 'Shamor' Were Uttered As One Word"

   Rabbi Dr. Yoel Bin Nun

   Shabbat in the Ten Commandments in Shmot is linked to the Creation, but elsewhere in Shmot Shabbat is linked to the Exodus from Egypt. Shabbat in the Ten Commandments in Devarim is linked to the Exodus, and introduces new innovations. The central innovation is the presentation of the Exodus as the absolute source for the commandment of Shabbat.

6. Introduction to Kabalat Shabbat

   Kabalat Shabbat (Part 1)

   Rabbi Avi Baumol

   The dual nature of Shabbat is presented: Universal - stemming from the creation of the world - and national - stemming from the Exodus from Egypt and the covenant between God and the Jewish People. This dual nature will be evaluated throughout the Mizmorim of Kabalat Shabbat.

7. Mizmorim 96 and 98

   Kabbalat Shabbat (Part 2)

   Rabbi Avi Baumol

   A comparison between Mizmors 96 and 98 mirror the two aspects of Shabbat previously described. Mizmor 96 calls out to the world and to nature to praise God while Mizmor 98 calls out to praise ‘our’ God for the salvation he has brought to the Jewish Nation.

8. The Beit HaMikdash

   Rabbi Alex Israel

   The Mikdash is much larger than the Mishkan and is filled with a disproportionate number of vessels in comparison to the Mishkan. The dating of the commencement of the building of the Mikdash to Yetziat Mitzrayim defines the Mikdash as the pinnacle of the redemption of Egypt. The Cherubs and the windows have a unique role in the Mikdash. The different systems for counting the months of the year are evaluated.

9. How to Save Israel

   Rabbi Ezra Bick

   Why is Moshe so reluctant to speak to the Jewish people while they were enslaved in Egypt, and begin the process of the exodus? Moshe understands that his task entails more than merely informing the Jewish people that they are about to leave Egypt, but rather he must free the Jewish people from the psychological state of enslavement and dependency that they have sunk to. By closely examining the text as a whole, we can understand how every part of the exodus is meant to encourage that inner process of spiritual liberation within the Jewish nation.  

10. Representing God or Representing Israel

    Rabbi Ezra Bick

    The ten plagues are divided into two parshiot - the first seven in parshat Va'era and the last three in parshat Bo. Is this merely a division of convenience, or is there an important distinction between these two groups of plagues? By closely examining the text surrounding each of the final three plagues, one can gain an understanding of the shift in Moshe's mission. God wants Moshe's personal involvement, and he switches Moshe's role from the representative of the Jewish people, speaking in God's name, to the representative of God Himself.

11. Two Groups of Plagues: The Difference Between Va'era and Bo

    Rabbi Mosheh Lichtenstein

    The division of the plagues between Parshat Va'era and Parshat Bo is very significant, representing the different goals of each set of plagues.  In Parshat Va'era, the struggle between Moshe and Pharaoh relates to the recognition of God, and it is toward this objective that the plagues are directed.  In Parshat Bo, on the other hand, the goal of the plagues is to take Israel out of Egypt. By examining these two goals alongside the haftarot of the two parshiot, we can understand these distinctions in a much deeper way, and appreciate the destiny of Israel as a nation that it will not be utterly destroyed, but rather that it will survive as God's people.

12. By the Virtue of Righteous Women

    Rabbi Yaakov Medan

    As learned in the laws of Pesach, women participated in the miracle of Pesach in an active manner, and not merely as “people who were redeemed”. How were women connected to the deliverance of Israel? As we can see by examining the text, although Moshe was the key figure in the exodus from Egypt, Moshe’s actions were undoubtedly influenced by those righteous women who surrounded him from the moment of his birth – righteous women by whose virtue the people of Israel were delivered.

13. Commemorating the Exodus from Egypt

    Rabbi Michael Hattin

    In Jewish history, certainly in Biblical history, the defining moment is the Exodus from Egypt. It is this passage from slavery to liberation that marks the birth of the nation of Israel and heralds their entry onto the stage of world history.  For that reason, the pivotal episode is writ large and often upon the pages of Jewish tradition. By exploring the many ceremonies and rituals commemorating the Exodus, we can learn about its more fundamental goal of describing God's relationship to the world – His power, His knowledge and His involvement, and about the power of mitzvot in general as the pivotal elements in guiding our lives towards moral meaning and spiritual substance.

14. Why Did Moshe Mislead Pharaoh?

    Rabbi Elchanan Samet

    Why did God command Moshe to purposely mislead Pharaoh by requesting that he free the nation of Israel for only three days? Many explanations are suggested, some within the category of apologetic commentary, and another interpretation dealing with the nature of negotiation. 

15. The House of Bondage

    Rabbi Chanoch Waxman

    Yetziat Mizrayim parallels “Yetziah Sodom” in the time of Lot. Lot had the compassion of Abraham, but tragedy resulted when he could not break out of his “Sedom identity.” The challenge of the doorpost for Pesach Mitzrayim is for Bnei Yisrael — will they trust in God’s command? Can they break with their Egyptian identities and become God’s people?

16. The "Borrowing" of Vessels from the Egyptians

    Rabbi Elchanan Samet

    How could Am Yisrael "borrow" vessels from Egypt, with no intention of returning them? Through examining the various answers to this question, we see that Medieval exegesis on the borrowing of the vessels adopts a stridently apologetic approach, while other commentators deal with the question from an entirely different perspective. 

17. Parshat Va'era

    Rabbi Menachem Leibtag

    According to the popular Midrash, Bnei Yisrael had fallen to the 49th level of "tumah" (spiritual impurity) in Egypt. However, there appears to be no foundation for this criticism in either Parshat Shmot or Va'eyra. What is the basis for this harsh condemnation? By exploring the verses serving as the biblical source for this Midrashic censure, we can enhance our understanding of several difficult psukim in Parshat Va'eyra, and also arrive at a better perception of the nature of Moshe Rabeinu's "shlichut" (mission) to take Bnei Yisrael out of Egypt.

18. God's Speech of Salvation

    Rabbi Elchanan Samet

    At the beginning of Parshat Vaera there is an interruption in the narrative of the Exodus process, and God delivers a speech. By closely examining this speech - by dividing it into two parts and noticing structural and chiastic parallels, we learn that this speech was meant to elevate Moshe's mission from a personal-ethical mission to a national- historical one. 

19. Parshat Bo

    Rabbi Menachem Leibtag

    Already four hundred years before the Exodus, Pessah was celebrated in the city of Sdom! According to Rashi, Lot baked matzot, because his guests arrived on Pesach. At first glance, this statement seems rather absurd, for what possible meaning could there be in commemorating an event which had not yet taken place! While examining the purpose and significance of the Korban Pesach, we uncover the fundamental biblical theme of "Yom Hashem". This theme helps us understand the relationship between the destruction of Sdom and the process of Yetziat Mitzraim.

20. Parshat Beshalach

    Rabbi Menachem Leibtag

    Bnei Yisrael gloriously depart Egypt, expecting a short journey to the Land of Israel. To their surprise, they encounter instead situations of frightening war, terrible hunger, and life-threatening thirst. Are Bnei Yisrael expected not to complain; to passively accept this fate, to wait patiently for God's salvation? Is God simply 'testing' their patience? In order to answer these questions we explore the purpose of the Exodus from Egypt as a process of building trust in God. During the six week period after the Exodus, Bnei Yisrael encounter several traumatic experiences and changes in daily routine which help transform their instinctive physical dependence on Egypt to their instinctive physical dependence on God.

21. Shavuot and Matan Torah

    Rabbi Menachem Leibtag

    Why does the Torah purposely obscure the date of Matan Torah (and therefore the date of the holiday of Shavuot)? By answering this question we can gain a deeper understanding of our relationship with Torah and the covenant with God - the essence of our daily existence. 

22. The Abominations of their Fathers

    Part 1

    Dr. Tova Ganzel

    This chapter illustrates the cyclical process of history going back to the slavery in Egypt: Am Yisrael violates God’s laws and as a result is deemed unworthy of redemption – even survival. But nonetheless the nation is restored to its land to prevent God’s Name from being desecrated in the eyes of the nations. The desecration of God’s Name lies not only in the actual transgression of His laws, but also by how this betrayal is perceived by the nations. Thus the repair of this desecration – the sanctification of God’s Name – must likewise also be “before the nations”: through the ingathering of Am Yisrael from the places to which they have been scattered.

    The commandment of Shabbat enjoys a place of honor in Sefer Yehezkel. What makes Yehezkel’s attitude towards Shabbat special is not that he mentions more often than the other prophets, but that he views Shabbat as a sign and symbol – not of the Creation of the world - but of the special sanctity of Israel.

    The testimony offered by the Shabbat that “I am the Lord your God” – is a concept unique to Yehezkel; there is no parallel to it elsewhere in the Torah. This accentuates the importance of Shabbat: through its observance, the nation not only expresses its sanctity, but also testifies to and calls to consciousness the fact that the Lord is their God. Conversely, the breach of Shabbat is testimony to the distance between the nation and their God.  This ultimately led to the defiling of the Temple and its Destruction.

23. "I Will Be What I Will Be"

    Rabbi Itai Elitzur

24. The Dual Significance of Sukkot

    Prof. Jonathan Grossman

25. AN END THAT IS ALSO A BEGINNING

    Rabbi Yaakov Nagen (Genack)

26. The 'Real' Story of the Exodus - Why the Book is Better than the Movie

    Rabbi Menachem Leibtag |

    There are many questions we can ask about the Exodus story. For example, why didn't Moshe tell Pharaoh the truth about where the nation of Israel wanted to go? What was Pharaoh afraid of? This shiur offers an in-depth reading of the Exodus story, and a different perspective which clarifies the inconsistencies in the story, suggesting that perhaps the problem isn't convincing Pharaoh to let Israel go, rather it is convincing Israel to leave. 

27. Tanakh and Archaeology

    Part 5 - The Exodus

    Rabbi Amnon Bazak

    Until recently, doubts as to the veracity of the story of the exodus were rejected out of hand by most biblical scholars in Israel for two reasons:

    1. The unlikeliness that a people would invent a tradition of subjugation at the very outset of their existence.
    2. The many mentions of the Exodus from Egypt in the Bible as a central event in the life of the nation.

    Nevertheless, the arguments that are raised against the veracity of the Biblical story of the Exodus and deny the servitude in Egypt are based on various claims of lack of evidence and instances of anachronism.

    It must be emphasized that theories based on a lack of evidence must be treated with much reservation. As to the absence of any mention of the exodus in Egyptian records, we must take into account that kings of the ancient world, including the pharaohs, used to construct monuments glorifying their victories and achievements, not their defeats and failures.

    In the case of the exodus there is proof that the narrator possesses extensive knowledge about the details of the period in question, and especially the sort of details that changed in later times. Had the biblical account indeed been written only in the 7^th century B.C.E, it hardly seems likely that the narrator could integrate such precise details of Egyptian reality some six hundred years prior to his or her own time.

28. The Exodus of Lot and the Exodus of Bnei Yisrael

29. At Midnight: Yaakov's Escape from Lavan and Israel's Exodus from Egypt

    Rabbi David Silverberg

30. The Abarbanel's Commentary to the Story of the Exodus

    Dr. Avigail Rock

    תאריך פרסום: תשע"ג | |

    In this shiur, we take a look at Abarbanel's commentary to the Exodus and to other stories of geula - redemption. We begin by detailing Abarbanel's background and perspective, and then delve into aspects of his unique commentary. How does his fascinating background and worldview permeate his writings?

31. Knowing the Name of God

    Rabbi Yehuda Rock

    The opening verse of our parasha is opaque and difficult to understand. The commentators have trouble with the factual assertion that "My Name Y-H-V-H I did not make known to them." A cursory review of Sefer Bereishit shows this not to be true: Avraham is told, "I am Y-H-V-H Who took you out of Ur Kasdim" (Bereishit 15:7), and Yaakov is told, "I am Y-H-V-H, the God of Avraham your father"

    Unquestionably, though, the simple meaning of the verse is that God did not reveal the Name Y-H-V-H to the forefathers. As noted above, this clearly contradicts the verses in Sefer Bereishit that tell us that God explicitly told the forefathers, "I am Y-H-V-H."

     This article will shed some light on the verse, both locally and in its broader context.

32. The Matza Mystery - The Meaning of the Command to Eat Matza Prior to the Exodus

    Rabbi Yair Kahn

    תאריך פרסום: תשע"ג | |

    Sefer Shemot describes how Bnei Yisrael baked matza as they were being rushed out of Egypt because they didn't have time to wait for the leavening process in bread. But there was already a law about matza that appeared in the instructions before the Pesach in Egypt. - that Bnei Yisrael were to eat the lamb with matza and maror. Why are Bnei Yisrael commanded to eat matza for Pesach Mitzrayim-- what is the symbolism for the matza before Bnei Yisrael left in haste? We find clues in earlier chapters in Shemot as well as in the Brit Bein HaBetarim (Covenant Between the Parts) that present the matza as paralleling two different parts of the exodus. Multiple aspects of the matza experience are important in commemorating the Exodus, as the matza may symbolize the enslavement, oppression (innuy), and redemption.

33. The Stealthy Exodus

    Rabbi Meir Spiegelman

    Why did God tell Moshe to lie to Pharaoh? The very first time that God was revealed to Moshe, at the burning bush, He commanded him to tell Pharaoh that Bnei Yisrael wanted to undertake a three-day journey in the desert and to sacrifice to God. Throughout the negotiations, Moshe consistently asks Pharaoh to free them from Egypt only for three days; he makes no mention of the fact that Bnei Yisrael will never return. Additionally, why did God strike Pharaoh with ten plagues, when the same end-result could clearly have been achieved through a much smaller number? Through an examination of the parallel between Yaakov's flight from Lavan and Bnei Yisrael's exodus from Egypt, we can understand that God required Pharaoh to release Bnei Yisrael completely, out of his own free will rather than out of coercion. Thus God ensured that no one would ever be able to claim that Bnei Yisrael were still his slaves, and Bnei Yisrael would be free to worship their only true master- God. 

34. Pillar of Fire, Pillar of Cloud

    Rabbi Dr. Tamir Granot

    How does God reveal Himself in the world? In this shiur we shall examine this manner of Divine immanence which comes to the world through concretization of God through some entity or phenomenon. We shall also try to propose new interpretations of a number of well-known biblical events that have at their center a revelation of God's glory.

35. “And with a strong hand he will drive them out of his land”

    Rabbi Gad Eldad

    God’s initial plan for the Exodus, as outlined to Moshe, did not go exactly as foretold. The nation did indeed accept and believe Moshe’s message, but their level of cooperation was lower than God’s words might have led us to expect. The text makes it clear that Moshe and Aharon entered alone to speak with Pharaoh, unaccompanied by the elders. Pharaoh’s answer to them is likewise formulated in the second person, as he speaks about the nation in the third person. In fact, the story of the Exodus is characterized by passivity on the part of Bnei Yisrael throughout. Since it would seem that the initial plan had intended otherwise, we must try to understand what changed, and why.

    Through an examination of the text as well as verses in Yechezkel, we learn that as a response to the nation’s unwillingness to cooperate, God declares that from this point onwards, He will lead the process unilaterally. In view of the inability on the part of the people to rise to the occasion and choose courageously the option that God offers them, God does not rely on their contribution for His guidance of history. They cry for Divine aid, but then observe the events unfolding before them as onlookers, failing to grasp their role and responsibility. 

36. Avram in Egypt, Yaakov in Haran, and the Exodus from Egypt

    Dr. Yael Ziegler

    תאריך פרסום: תשס"ז | | 31 minutes

    This shiur looks at events in Bereisheet leading up to the Exodus from Egypt, in attempt to understand how these stories impact upon the message of Yetziat Mitzrayim - and the ideas of exodus and redemption.  We focus on two stories: Avraham's descent to Egypt, and Yaakov in the House of Lavan. We find linguistic and thematic connections to the story of the enslavement in and exodus from Egypt. These stories highlight the added challenge of leaving places of natural material wealth and fertility to return to the Land of Israel, where fertility, water, and resources are dependent on God.

37. Parashat Vaera - Moshe the Liberator

    Rabbi Ezra Bick | 30 minutes

    Parashat Vaera is notorious for the confusion at the beginning - there is blatant repetition of the command to tell Pharaoh the message, and Moshe's complaint. We compare our parasha to the previous Parasha- Parashat Shemot, to look at Moshe's two missions. Moshe appears to believe he has two missions: one to Pharaoh and one to the Jews. What are these different missions? Is God only concerned with the mission to Pharaoh?

    Moshe wishes to uplift the spirit of Bnei Yisrael, but is mistaken in his approach: Moshe's mission to Bnei Yisrael will be completed through his mission to Pharaoh. Rather than by oratory, Bnei Yisrael will be liberated by God as the collapse of Egypt and the breaking of their yoke of slavery occurs before their eyes, in a way that is drawn-out enough to transform the way they see themselves.

38. Parashat Bo: From Passive to Active

    Rabbi Alex Israel | 32 minutes

    Parashat Bo takes an exciting twist: we finally see Bnei Yisrael act. Egypt now knows that God is sovereign and Bnei Yisrael are almost ready to go. Throughout the process, Bnei Yisrael have been marignialized, but suddenly they are asked to do something: they are to prepare for The Plague of the Firstborn, and are given a set of instructions to prepare for the Pesach ritual in Egypt- a Pesach characterized by anticipation and tension rather than remembrance of future generations.
    Suddenly Bnei Yisrael turn from passive to active. This is a dramatic shift- and why is it here? Why are Bnei Yisrael commanded to act?
    Did they need this? We explore various possibilities and suggest that they need to bring themselves into a different state in order to make themselves worthy of coming out of Eypt - and worthy of redemption - in an absolute way.

     

39. Structure and Meaning of Sefer Shemot

    Dr. Yael Ziegler | 36 minutes

    This shiur looks at some of the broader themes in Sefer Shemot, the story of Bnei Yisrael’s development into a nation. Why was the nation created? What was the purpose of the idea of a nation with a special relationship with God? The Book of Shemot can be divided into three broad sections, but how do the stories between the Song at the Sea and Mount Sinai fit into these categories? We return to some of the motifs in the first section of Shemot in order to answer our questions.

    The story of Yitro serves as Shemot’s finale to the universalist goal of the Exodus story—that Egypt will recognize God. The rest of Shemot – the Giving of the Torah and the setting up of the Mishkan – begins to fulfill the other goal of the Exodus story: helping the People of Israel cultivate their own recognition of and relationship with God.

40. Shemot - Redemption and Change

    Rabbi Jonathan Snowbell | 17 minutes

    The Israelite slaves have no reason to think that things will change any time soon, and yet there is a change in the seemingly natural course of events. God has the power to bring an empire to its knees. In this shiur, we contemplate the redemption process. Though it is hard to break out of patterns, a message of geula - redemption - is that things can change, no matter how unlikely it seems.

41. Ethics and the Exodus

    Rabbi Jonathan Snowbell | 19 minutes

    Bnei Yisrael are about to leave Egypt, and in fulfilment of God's earlier statement, they ask their Egyptian neighbors for vessels and clothing. We return to God's promise to Moshe at the burning bush about women borrowing from their neighbors, and that Moshe is to request permission for  Bnei Yisrael to go to the desert for three days. Why is all this deception necessary? Why is the request not more upfront? What do we do when we are faced with apparently competing values and questions about Divine morality? Is there a deeper ethical value behind this structure of events? If one of the goals of the Exodus saga is for Pharaoh to recognize God out of his free will, then Moshe's request of Pharaoh must be something reasonable. 

42. Bo - Miracles

    Rabbi Ezra Bick | 10 minutes

    Parashat Bo begins with God announcing that the miracles will heretofore be increased. Our discussion centers around the importance of the people opening their eyes to miracles.

43. Behar: Leaving Egypt

    Rabbi Jay Kelman

44. Why does Mitzvah Sukkot Apply to Everyone?

    Rabbi David Silverberg

45. The Meaning of Shavuot and its Unique Offering

    Rabbi Dr. Yoel Bin Nun

    While Pesach and Shavuot are linked by the counting of the Omer, they differ radically in their relationship to chametz and matza: on Pesach chametz is forbidden and matza is compulsory, while on Shavuot we offer two loaves of chametz.  How are we to understand this?  A proper explanation of the significance of chametz and matza, analyzing the various sources that appear in the Torah, shows that these are all details of a complete, unified system.

46. What Happened to the Three Day Festival

    Rabbi Yitzchak Etshalom

    תאריך פרסום: 5777 | | Hour

    What happened to the "three - day festival?" Contrary to what might be expected when seeing the title, this shiur is not about the "three-day yom-tov" phenomenon.  Rather, we will address the issue of the three day festival that was the premise of Yetziat Mitzrayim (the Exodus from Egypt). Moshe asked Pharaoh for permission to take the Israelites to worship God for three days in the wilderness. Do the Israelites actually do this? As we explore this topic, we also must ask what sort of literature the Torah is, and why the Song of the Sea is not found in the Book of Tehillim (Psalms). 

47. Ramban on Bo: HaChodesh HaZeh Lachem - This Month is for You

    Rabbi Ezra Bick | 36 minutes

    Parashat Bo features the first mitzvah given to the Nation of Israel: that of sanctifying the months. Ramban explains that the Torah is teaching us that the Jewish people should count the months from this month of redemption in order to remember God’s miracles for us, and that the Torah purposely does not use names for months or days – so that as we count, we remember God’s wonders.  Why, then, do we use the Babylonian month names for the “Jewish calendar” today?

    Ramban points us to a verse from Yirmiahu, which seems to suggest that the redemption from Babylonia will surpass that of the Exodus from Egypt. Is that really a justification for changing the calendar? And how can we say that anything erases the Exodus?

    The exodus from the Babylonian exile does not negate the Exodus from Egypt – it extends it with the amazing realization that God, after exiling Israel, is willing to redeem us again. 

48. Re'eh: The Strange Laws Of Jewish Slavery

    Rabbi David Fohrman |

    In this week's parsha, we are given the commandments relating to a Jew having a Jewish slave. The laws here seem strange: we give gifts to the slave? If he wants to stay, we must pierce his ear? Rabbi Fohrman goes through these oddities to show us that the Torah is reminding us of our own national slavery in Egypt.

     

    If you enjoyed this video, please visit AlephBeta.org to watch more.

49. “By the way of the land of Pelishtim” vs. “By the way of the wilderness by the Yam Suf”

    Rabbi Dr. Yoel Bin Nun

    The first verse in Parashat Beshalach is very difficult to understand. In this shiur, we will suggest an explanation for why God chose not to lead the nation "by the way of the land of Pelishtim," instead leading them towards confrontation with Pharaoh at the Yam Suf.

50. Parshat Beshalach Part 1: The Journey from Egypt to Mount Sinai Begins

    Rabbi Menachem Leibtag | 27 minutes

    This podcast begins Parshat Beshalach, which is a turning point in the book of Shemot- describing Bnei Yisrael’s transition from slavery in Egypt to worship of God in the desert. Through an examination of the text, we notice that all the events that transpire focus on one goal- to prepare the nation for their encounter with God at Sinai. 

    Courtesy of www.tanachstudy.com

51. Parshat Beshalach Part 2: The Break from Egypt and its Culture

    Rabbi Menachem Leibtag | 27 minutes

    This podcast describes the reasoning behind God’s great miracle of the splitting of the sea. Not only did it serve as a punishment for the Egyptians, but also helped prepare the Jewish Nation for their encounter with God at Mount Sinai by breaking their slave mentality and transforming their fear of the Egyptian master into awe of God.  

    Courtesy of www.tanachstudy.com

52. Pharaohs & Kings: The Glory of Ancient Egypt & Israel's National Aspirations

    Dr. Yael Ziegler | Hour and 1 minutes

    Why has the Exodus from Egypt become the formative story which is constantly referenced throughout the rest of Tanakh? What is so special about this experience? Through an examination of ancient Egypt and its society and kingship, we notice the significant differences between Israel and Egypt and learn about Israel’s unique relationship with God as forged through the Exodus. 

    Courtesy of www.tanachstudy.com

53. The Prophecies of Amos: Oracles Against the Nations (continued)

    Shiur #16

    Rabbi Yitzchak Etshalom

    When Amos invokes the Exodus and Wilderness narratives, what does he have in mind? Which other Later Prophets invoke these powerful historical events, and for what purposes?

54. The Prophecies of Amos: Oracles Against the Nations (continued)

    Shiur #17

    Rabbi Yitzchak Etshalom

    What role does the Exodus play for the Latter Prophets? Why is it so rarely invoked in the waning days of the First Temple, and what can this tell us about Amos's use of it in the oracle against the Northern Kingdom of Israel?

55. Pesach Lesson Plan

    Gila Chitiz

    Lesson plan geared towards upper highschool level (11-12th grade) about the goals of the miracles surrounding the Exodus from Egypt. The lesson can be used as an independent study project or as a classroom lesson plan. The attached document contains the student copy; please see the accompanying teacher's guide for answers and additional notes. 

56. Pesach Lesson Plan- Teacher's Guide

    Gila Chitiz

    Attached is the teacher's guide meant to accompany the Exodus lesson plan (please see other article in the series). 

57. The Rescue of Lot and His Daughters

    Rabbi Yaakov Medan

    This article examines the parallels between the story of Lot and the Exodus from Egypt. What does Pesach, which will eventually be given to Israel alone, have to do with Lot, the ancestor of the nations of Moav and Ammon? A close analysis of these texts and the story of Lot and his daughters attempts to answer this question.

58. Are We Waiting for Mashiach or is He Waiting for Us? Two Models of Redemption

    Rabbi Alex Israel | Hour and 6 minutes

    Sefer Vayikra and Devarim offer two variant paradigms of Redemption. We shall apply these to the Egyptian Exile, and to the exiles that followed, and relate to our current state of play; are we currently in Exile or Redemption?

     

59. The Exodus From Egypt: Relevance for All Time

    The Structure & Story of Book V (107-150)

    Dr. Beni Gesundheit | Hour and 11 minutes

    Mizmorim 113-118 (The Egyptian Hallel)

    Why is this entire group of 6  Mizmorim referred to as the Egyptian Hallel even though the Exodus is only mentioned in Mizmor 114? What is the role of Mizmor 114 in the story of Mizmorim 113-118 which focus on Hallel (praise) and Hodaah (thanks)?

     The Exodus from Egypt is presented in Mizmor 114 as if the poet was actually present at this historic event. The other mizmorim in the unit highlight various aspects of the Exodus and subsequent journey, ending with the entry to the Temple in Yerushalayim (118).

     At the Pesach Seder, the Egyptian Hallel in the Haggadah serves as a basic Biblical text that tells the Exodus from Egypt in two parts; 113-114 before the meal and 115-118 after the meal. Insights into the narrative of the Egyptian Hallel according to the Contextual Interpretation explain the logic and the meaning of its division during the Seder.

60. "Who split apart the Sea of Reeds, His steadfast love is eternal" - Revelation and Human Endeavor at the Splitting of the Sea

    Rabbanit Esti Rosenberg

    תאריך פרסום: 2022 | | Hour and 5 minutes

    In this lecture, we'll delve into a fascinating aspect of the nation's journey from Egypt. When they encountered the challenge of being trapped by the sea, they expressed frustration towards Moshe while simultaneously praying to God for rescue. As the narrative unfolds, we'll witness a transformation as the nation realizes the significance of transitioning from passivity to taking active measures during the miraculous event of the splitting of the sea.

61. Black Boxes and Remembering Egypt: How and Why? (Exodus 13)

    Rabbi Gad Dishi

    תאריך פרסום: 2023 | | Hour and 4 minutes

    Oddly, we are commanded to wear tefillin - a physical item that serves as a reminder of the Exodus. Yet, how are these revered, mysterious black boxes meant to recall the Mighty Hand that took us out of Egypt? With a glimpse into Ancient Egypt, we will explore the origins of Tefillin and discover one of the Bible's "Meta"-themes. In doing so, we will learn how we may possibly be able to transmit our personal religious experience to the next generation.

     

     

     

     

62. Yetziat Mitzrayim in Isaiah: A New Redemption

    Dr. Yael Ziegler

    תאריך פרסום: 2023 | | Hour and 5 minutes

    The story of the Exodus from Egypt is woven into the prophecies of consolation in the Book of Isaiah, both as a way of comparing and contrasting between them. To understand the nature of these linguistic and thematic allusions and their theological message, we will explore the historical context of Isaiah's prophecies of consolation and compare it to the foundational story of Israel leaving Egypt.

     

     

    Dedicated in memory of Tom Weisz, z'l, Moshe Meir ben Avraham haKohen v'Rivka Rachel by his wife, Shelli and family. His dedication to Torah learning remains our inspiration

     

63. Archaeology and the Exodus from Egypt

    Rabbi Amnon Bazak