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-2

They were from the Jews that Hashem wanted to kill at the plague of darkness so Moshe begged Hashem to give them a chance and this is what happened


1

In many Mitzvos we are told to do it since Hashem took us out of Mitzraim. This is not a direct train for this particular Mitzva but it is a region why we must adhere to Hashem. We are His slaves now. However, being that this comes in the place of the earlier 'In six days...' this suggests that it is in some way a reasoning for the Mitzva. Shabbos is our ...


1

The Maharal (Gevuros Hashem 19) writes that they were specifically left alive to be counter-weights to Moshe and Aharon. The Jewish people were granted such great leaders as Moshe and Aharon, זה לעומת זה Hashem left Dasan and Aviram to oppose and challenge them and, so to speak, keep the balance.


-2

So, are there any religious opinions stating the Exodus can be viewed as a 'meaningful story'? Proverbs 6:16-19 These six things doth the LORD hate: yea, seven are an abomination unto him: A proud look, a lying tongue, and hands that shed innocent blood, An heart that deviseth wicked imaginations, feet that be swift in running to mischief, A ...


7

I collected a few links that discuss this question, with several different suggestions for an answer. For example: The Rosh says that only those who did not believe in the Exodus died in the plague of darkness. The Chatam Sofer says that they were kept alive so that the miracle of the ground opening up will be done especially for them. See more in the links ...


1

Far from a complete answer but perhaps "heavy" is not the best translation contextually of כבד which suggests instead more Pharaoh's incredible hubris (כבוד). That root seems to only appear in the initial stages of the confrontations, when direct divine intervention was not yet as necessary in order to incite his arrogant stubbornness.


1

A possible way to understand the different usage is to look to the Targum Onkelos. In the examples you cite, Shemot 14:17 and Shemot 14:25: וַאֲנִ֗י הִנְנִ֤י מְחַזֵּק֙ אֶת־לֵ֣ב מִצְרַ֔יִם וְיָבֹ֖אוּ אַחֲרֵיהֶ֑ם וְאִכָּבְדָ֤ה בְּפַרְעֹה֙ וּבְכָל־חֵיל֔וֹ בְּרִכְבּ֖וֹ וּבְפָרָשָֽׁיו׃ וַיָּ֗סַר אֵ֚ת אֹפַ֣ן מַרְכְּבֹתָ֔יו וַֽיְנַהֲגֵ֖הוּ בִּכְבֵדֻ֑ת ...


7

My favorite commentator when it comes to understanding the differences of meanings between words (that may seem like synonyms) is the Malbim. He has some wonderful and minute distinctions between such pairs, and he holds to them throughout his commentary on the Tanach. These small differences can open a wide world of new understandings. Luckily, he does ...


0

Kli Yokor (by Shemois 3.22) (my imperfect summary) asks the same question that in shemois 3.22 and 12.35 it says clothing but by 11.2 it does not and why put it on the children. He answers that since they took it after the plague of the first born (they did not need it before since they were not going yet) the Egyptians were happy to give it (they forced the ...



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