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Old 01-10-2019, 05:19 AM
 
3,962 posts, read 3,345,152 times
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Originally Posted by theflipflop View Post
During the plague of darkness, chazal tell us 80% of the Jews died, and the extreme darkness allowed the Jews to bury their dead without the Mitzrim seeing, in order that they wouldn’t say the “secularized” Jews were as iredeemable as the the Mitzrim.

It’s not lost on many that this ratio of Jews today is roughly the same. Or that when the Jews returned to Jerusalem after the destruction of the first Beis Hamigdosh, only 20% returned and the rest were assimilated in Bavel and forever lost.
I guess that’s the Jewish version of proselytizing (only to our fellow Yids) with fire and brimstone.
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Old 01-14-2019, 12:53 PM
 
Location: NJ
1,391 posts, read 497,222 times
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Just a quick thought that dawned on me this morning (and I haven't found it mentioned in any of the commentators yet):

In Ex 4:18 Moshe says that he wants to go back to Egypt to "my brethren who are in Egypt, and see if they are still alive."

That's a strange goal. He clearly doesn't mean his (singular) brother, because Hashem has already said that Aaron will be there. Now, many will say he means "the Jewish people" but that's rather broad -- what are the chances that the entire people has died? So checking to see if they are still alive seems like a foolish and unnecessary errand.

In the immediately following verse, Hashem confirms that Moshe should go down, explaining "all the people who seek your life have died." Why would Hashem have to tell that to Moshe? It seems like a non-sequitur.

I think the answer is that it is a direct response to Moshe -- the two groups are identical. Moshe, though, is such a forgiving person that even those who seek to do him harm are, in his mind, still his brothers. This speaks to the greatness of Moshe. Hashem is willing to label them in a way that calls them out for their attitude, but Moshe sees them as "my brothers." If ever there was a situation where a person was justified in marginalizing or excluding others, Moshe's relationship with Datan and Aviram would qualify. Regardless, he rises above and still sees them as his brothers.
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Old 01-14-2019, 07:00 PM
 
3,962 posts, read 3,345,152 times
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Quote:
Originally Posted by rosends View Post
Just a quick thought that dawned on me this morning (and I haven't found it mentioned in any of the commentators yet):

In Ex 4:18 Moshe says that he wants to go back to Egypt to "my brethren who are in Egypt, and see if they are still alive."

That's a strange goal. He clearly doesn't mean his (singular) brother, because Hashem has already said that Aaron will be there. Now, many will say he means "the Jewish people" but that's rather broad -- what are the chances that the entire people has died? So checking to see if they are still alive seems like a foolish and unnecessary errand.

In the immediately following verse, Hashem confirms that Moshe should go down, explaining "all the people who seek your life have died." Why would Hashem have to tell that to Moshe? It seems like a non-sequitur.

I think the answer is that it is a direct response to Moshe -- the two groups are identical. Moshe, though, is such a forgiving person that even those who seek to do him harm are, in his mind, still his brothers. This speaks to the greatness of Moshe. Hashem is willing to label them in a way that calls them out for their attitude, but Moshe sees them as "my brothers." If ever there was a situation where a person was justified in marginalizing or excluding others, Moshe's relationship with Datan and Aviram would qualify. Regardless, he rises above and still sees them as his brothers.
Perhaps the brethren he refers to Paro and his advisors? They were brethren, as he was raised in that house, and they were the main reason for his continued exile.
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Old 01-15-2019, 04:46 AM
 
Location: NJ
1,391 posts, read 497,222 times
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Originally Posted by theflipflop View Post
Perhaps the brethren he refers to Paro and his advisors? They were brethren, as he was raised in that house, and they were the main reason for his continued exile.
Wouldn't that require that Paroh and his advisers were dead so that Hashem's response would be accurate?
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