The following article is reprinted with permission from A Historical Atlas of the Jewish People edited by Eli Barnavi and published by Schocken Books.
The Book of Genesis ends with the story of Jacob going down to Egypt with his family. The first chapter of Exodus tells how the seventy members of Jacob’s s clan evolved into a large people,cruelly enslaved by the kings of Egypt. The enslavement is presented in the Bible as a crucible which forged the nation of Israel. Oppressed for several centuries, the Hebrews suffered until Moses, of the tribe of Levi, brought up in Pharaoh’s household, led them to freedom in the name of God, an omnipotent deity unknown to the Hebrews prior to their liberation.
The story of the Exodus is related in a few dramatic chapters: 600,000 men left Egypt on a long trek to freedom. God punished their enemies (the ten plagues of Egypt), drowned Pharaoh’s army with its chariots and cavalry in the Red Sea, and brought them to Mount Sinai where they witnessed the revelation and received the Decalogue–God’s commandments to his people.
The First Commandment is the essence of Jewish monotheism: “I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me” (Exodus, 20:2‑3). By the time they reached the frontiers of Canaan after forty years in the desert, the Israelites had become a strong, united nation, and were ready to conquer the Promised Land.
Is It History?
The historical validity of this narrative is controversial. Some scholars stress the lack of Egyptian evidence testifying to the enslavement of the Israelites, pointing out that very little Egyptian influence is discernible in biblical literature and in ancient Hebrew culture. Other scholars, however, claim that it is highly improbable that a nation would choose to invent for itself a history of slavery as an explanation of its origins. If such a tradition exists, it must reflect an historical truth.
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