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The parasha moves quickly through events: the loss of historical memory with the rise of a new Pharaoh, the enslavement of Bene Yisrael, the psychology of that enslavement and its concomitant cruelties, the emergence of Moshe’s existential self-understanding as he moves from a position of privilege and aligns himself with slaves, Moshe’s flight to Midian, his epiphanic encounter with God at the burning bush, and his return to Egypt as a God’s emissary.
These events describe the foundational experiences of who we are and need constantly to become as Jews. The events of Egypt impact us in an even more seminal way than the encounter at Mt. Sinai. I suggest that because together with the creation of the world, we mention the exodus from Egypt during the amidah of virtually every holiday, during every kiddush, in the daily recitation of the Shema, and by reciting the haggadah in the transformative ritual of the seder. This parasha raises the moral challenges that lie ....

Rabbi Shimon , Ha Afon , Sifrei Devarim , King David , Shimon Ben Gamaliel , Lekh Tov , King Achashverosh , Parashat Shemot , Shabbat Shalom , Ibn Ezra , Richard Wagner , Pirke Avot , Haamek Davar , Zohar Shemot , Bene Yisra El , Passover Haggadah , Rabbi Yehuda , Rabbi Naphtali Tzvi Yehudah Berlin , Benei Yisrael , Ha Amek Davar , Midrash Lekh Tov , Shemot Rabbah , ரப்பி ஷிமோன் , கிங் டேவிட் , ஷிமோன் பென் கமலியேல் , லெக் தோவ் ,