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19

There is no archaeological evidence of the Exodus. When you get down to it, it's surprising how little archaeological proof there is of many things which we're pretty sure happened - we have difficulty identifying some entire nations which are described by sober ancient historians; and there are many monarchs who are known only by a single reference in a ...


17

One popular explanation: When the Jewish People reached Mount Sinai, the Torah (Ex. 19:2) describes their encampment in the singular form - ויחן שם ישראל נגד ההר. Rashi, citing Mechilta, states that this means that they really felt unified, "as one person, with one heart." That unity among Jews, then, was by itself worth reaching Sinai in order to achieve. ...


13

See this article by R' Gil Student. He seems to be very familiar with the relevant literature, and he "believe[s] (with perfect faith) that 600,000 men and their families left Egypt," but it's clear to him that if there's any archaeological evidence of the Exodus, it's not great or conclusive. In sum: Here's the simple truth: The single largest question ...


13

Mechilta Drav Yishmael - Yisro - Parsha 5 says that it was not given in Eretz Yisroel in order that the non Jews would not to be able to say that they did not accept it since it was given in the Jewish land. Another reason was to avoid a dispute between the Shevatim. ומפני מה לא ניתנה תורה בארץ ישראל? שלא ליתן פתחון פה לאומות העולם, לומר: לפי שנתנה תורה ...


7

Additionally, it was given in the desert (no-man's land) so that no people would be able to claim that they have no share in the Torah. (See English comments in the Stone Chumash; I can't give a more specific reference because I don't have the book on my lap ATM, sorry). edit: Mekhilta De-Rabbi Ishmael (Exodus 19:2).


7

I'd have to find the source, but one of the answers I remember learning is based on the Talmud (Makkot 23B-24A). There (also brought in this answer), the Talmud tells us that the verse (Devarim 33:4) "תּוֹרָה צִוָּה לָנוּ מֹשֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב", hints to the 611 commandments that were given to us by Moshe. "תּוֹרָה" is the numerical value of ...


7

The gemara in Sanhedrin 8a deals with bnos Tzelophchad. The first opinion holds that Moshe forgot the halacha as a punishment for when he appointed judges and said 'any law too hard for you, bring to me.' as if he were the final word and not Hashem. This is learned from the words Vayakreiv/Vatikr'vun. The second opinion asks on this: Moshe didn't say (by ...


6

Not everyone agrees that Moshe was taught the whole Torah on Mt. Sinai. There is an argument in the Gemara (Chagigah 6A) regarding what Moshe was taught on Mount Sinai (English taken from here): R. Ishmael said: The general directions were given at Sinai and the details in the Tent of Meeting. But R. Akiba said: The general directions and the details ...


6

Aside from the other excellent answers listed here, two points: 1) Dayeinu does not mean that it would have been enough for us, as in it being an end in itself, but rather than it would have been sufficient cause for us to give praise to Hashem. See here for further elaboration. Each step in the process was wonderful and deserving of our praise. 2) This ...


5

HaSeder Haruch (vol. 3, Iyunim Behagada pg. 414) collects ten explanations (some of them may overlap answers already posted, but I nonetheless bring the whole list for sake of completeness and because they are well sourced): The Gemora (Shabbos 146a, Avoda Zorah 22b) states that when the Jews stood before Har Sinia "Paskah Zuhamasam Miyisroel" (Machzor ...


5

See Yerushalmi Peah Perek 2 Halacha 4, Shmos Rabbah Begining Parsha 47, Vayikrah Rabbah Begining Parsha 22 where it says that it was all said to Moshe at Har Sinai. ריב"ל אמר עליהם ועליהם כל ככל דברים הדברים מקרא משנה תלמוד ואגדה אפי' מה שתלמיד ותיק עתיד להורות לפני רבו כבר נאמר למשה בסיני For a lot on this subject please see this and the following pages


4

I see that the current version of this idiocy (which has been around since Wellhausen the antisemite invented it) tries to pretend that the Torah was invented by Shmuel Hanavi, at the end of the period of the Judges. This was only a few centuries after the Exodus since Shlomo finished building the first temple 480 years after the Exodus and the mishkan at ...


4

Rambam explains this in Hilchos Yesodei Hatorah (1:8,10): Behold, it is explicitly stated in the Torah and [the works of] the prophets that the Holy One, blessed be He, is not [confined to] a body or physical form, as [Deuteronomy 4:39] states: "Because God, your Lord, is the Lord in the heavens above and the earth below," and a body cannot exist ...


4

R. Shlomo Kluger in his explanation of the Haggadah here says that even if Yisrael had not been commanded the Torah they would have known it by themselves, just like the patriarchs knew the whole Torah. As the Alshich explains, when Yisrael came to Mount Sinai the spiritual impurity that was in them from the sin of Adam HaRishon went away, and therefore they ...


4

Please read THE RIDDLE OF THE EXODUS by James Long, a gentile who has faith in the oral tradition. He has fascinating archaeologic corroboration for many events and their geographic location.


4

ב"ה Hope this helps. http://members.bib-arch.org/publication.asp?PubID=BSBA&Volume=29&Issue=5&ArticleID=9 Interesting find in 2003 by Manfried Bietak. This find is actually a real game changer in proving the existence of the Israelites in Egypt. This doesnt seem to be a huge find on the surface, but really this sort of throws a wrench in the ...


4

Rav Leuchter in his second shiur on the Hagodo says that at the time of Har Sinai “posku zuhamosom” Klal Yisroel went back (admittedly for a short time) to the state of Adam before he sinned. That would have been enough (reason to be grateful to Him).


3

We still would have been a nation, and then could have formed our own set of ethical laws. That seems to have worked out well for the Greeks around the same time. B"H we got the Torah instead, and have since long outlasted our secular contemporaries.


3

In general, these maps come from rumors and stories that flourished and were written in the period after the crusades, when people would come from far and wide to try to find this places in the bible. Sometimes they were based on the stories and names given to the places by Arab tribes, and sometimes they were derived from investigations. They would then ...


3

They say in the name of the Kotzker, that even though being haughty is disgusting in the eyes of Hashem, there is still a need for a minimal amount of haughtiness. (Shemini SheBshminis) The purpose of this minimal amount of haughtiness is in order not to be embarrassed from those who make fun of his good deeds and to realize his value in heaven. Therefore it ...


2

Spinoza in his Theological-Political Treatise argued that the legislation of Judaism was political legislation, necessary for the conduct of a state. According to Spinoza, the end of Jewish sovereignty made the law of Judaism irrelevant. The Torah was given before the people entered the land because Spinoza is wrong--the Jewish people are bound by the Torah ...


2

In this article, Rabbi Michoel Gourarie answers [I believe based on the Lubavitcher Rebbe's explanation in Likkutei Sichos vol. 1 pg. 276]: Humility is often erroneously associated with feelings of nothingness, self-negation, inferiority, unworthiness and being undeserving. However in truth, the consequence of these attitudes is not humility. On the ...


2

I have heard this, and not just in Chassidic circles. However I cannot give you an actual source for it, as I have never found it written in a sefer, though I typically don't read Chassidic Sichot or some of the more radical and odd Midrashim. However here is a video that lays out fairly well the logic of both sides of the debate while being a bit comical. ...


2

Tanya (Likutei Amarim ch.51): "The essence of the Ein Sof (G-d) is the same in our world as in the higher worlds... even in the highest mystical worlds G-d is ungraspable and concealed in them just like He is ungraspable and concealed in our world..." Since God is the source of all existence, you can't see Him in His true sense, only what He chooses to ...


2

In Exodus 33:11, it says that God spoke with Moses face to face as with a friend. In the same chapter He promised to send His Presence with the people of Israel, and then in verse 22 it says that Moses couldn't see God's face when He let His Presence pass in front of him in a unique way. So it would seem that figurative language was being used, and the ...


1

I believe it was used in Egypt, well before the Tablets. http://www.hebrewtoday.com/content/history-alphabet http://ieue.org/ancient-hebrew-inscriptions-found-in-but-arent-from-egypt http://www.ancient-hebrew.org/11_alphabet.html http://en.wikipedia.org/wiki/History_of_the_alphabet http://en.wikipedia.org/wiki/Paleo-Hebrew_alphabet


1

The answer to your question from Rabbi Maroof:Ask The Rabbi


1

This article goes through many issues of archaeology and Torah and explains things from a traditional perspective: http://truetorah.blogspot.com/2012/05/part-1-archaeology.html#more


1

Archaeological evidence for the Exodus does exist. Archaeological evidence for the exodus that follows the time line of Seder Ha'olam does not.



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