Exodus
The miracles reported in the Bible were supposed to strike the reader as miraculous. Even if some natural phenomena can be found at the heart of the Ten Plagues, the theology rather than the natural history of the plagues intrigued the biblical authors and inspired them to tell the tale of the plagues as they did.
all through Jewish history, from the Exodus to the Maccabean Revolt to the rising from the ashes of the Nazi Holocaust to the creation of the modern State of Israel, the end result was not the to-be-expected consequences. It was something that surprised even the most optimistic speculations about human capacity.
To paraphrase Yeshayahu Leibowitz, Jews do not keep their faith because of the miracles they experience. It is their faith that leads them to interpret their life as miraculous.
What really happened that night, on that day hundreds and hundreds of years ago, when the Book of Exodus tells us that
Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt… And he called for Moses and Aaron by night and said: ‘Rise up, get you forth from among my people, both ye and the children of Israel; and go, serve the Lord, as you have said. Take both your flocks and your herds, as you have said, and be gone; and bless me also.’
The Pharaoh of the Book of Exodus is possessed of a ruthless and stubborn character. He is an egocentric, unemotional human being, devoid of all compassion, incapable of feeling the pain of others, shame, or guilt.
Starting with the Book of Exodus (Shemot)- and throughout the following three remaining books of the Torah- the figure of Moses is the guiding force. He is, in fact the single most central figure in the TaNaKh.
“The Hebrew midwives disobey Pharaoh. His own daughter thwarts him, and her maidens assist. This Egyptian princess schemes with female slaves, mother and daughter, to adopt a Hebrew child whom she names Moses. As the first to defy the oppressor, women alone take the initiative which leads to deliverance.”
“…we cannot ignore the possible inclusion of the expulsion of the Hyksos in the source materials which was available for literary activities. One may assume that the Hyksos experience was retold in different ways and in different circles through time. This is not to say that the Hyksos experience should be identified with the story about the Israelites living Egypt. However, the Hyksos event could have been part of the … common tradition which the biblical narrator used for background […] exodus and the consequent wanderings in the wilderness are part of a historical chain of happening and traditions […]”
“The four centuries in Egypt pass without a tale worth telling. As with much of Israel’s desert period and the later Babylonian captivity, the Bible considers this sojourn devoid of noteworthy events.”
This kind of historical “blackout” has driven critics to ask: “What was God doing during those years the Israelites suffered under the Egyptians?”
