Israel Multiplies in Egypt (Exo 1)
1 Now these are the names of the sons of Israel who went to Egypt [Scripture mentioning them again, after their death, in God’s love for them] with Jacob; they came each one with his family:
Midrash Tanchuma, Shemot 3:1
Who went to Egypt with Jacob—Did they actually enter Egypt on that very day? Had not many days passed by since their arrival? (This informs us that) as long as Joseph lived, the burdens of Egypt were not imposed upon them, but that after his death burdens were imposed upon them. Hence it is written who went, as though they entered Egypt on that very day.
2 Reuben, Simeon, Levi and Judah;
3 Issachar, Zebulun and Benjamin;
4 Dan and Naphtali; Gad and Asher.
5 Now all those descended from Jacob were seventy souls, and Joseph [—the same Joseph who tended his father’s flock] who was already in Egypt.
Rashi’s Commentary
And Joseph who was already in Egypt—But were not he and his sons included in the seventy? What, then, is this statement intended to tell us? Do we not know that he was in Egypt? But its purpose is to inform you of Joseph’s righteousness: this is the same Joseph who tended his father’s sheep; this is the same Joseph who was in Egypt and became king there, and yet he remained steadfast in his righteousness, and the change from a humble position to exalted rank in Egypt caused no deterioration in his character (cf. Sifrei, Ha’azinu 334; Exodus Rabbah 1:7).
6 Joseph died, and all his brothers and all that generation,
Act 7:14-16
14 Then Joseph sent word and invited Jacob his father and all his relatives to come to him, seventy-five persons in all. 15 And Jacob went down to Egypt and there he and our ancestors died. 16 From there they were brought back to Shechem and placed in the tomb that Abraham had bought for a sum of money from the sons of Hamor the father of Shechem.
7 but the sons of Israel were fruitful and increased greatly [six in one birth], and multiplied and became exceedingly numerous, so that the land was filled with them.
Rashi’s Commentary
And increased greatly—They bore six children at one birth (Midrash Tanchuma, Shemot 5).
Act 7:17-18
17 “But as the time of the promise drew near which God had assured to Abraham, the people increased and multiplied in Egypt, 18 until there arose another king over Egypt who knew nothing about Joseph.
8 And a new king arose over Egypt who [deported himself as if he] did not know Joseph.
Rashi’s Commentary
A new king arose—Rab and Samuel (two Amoraim or Talmudical teachers) differed in their interpretation of these words. One said that he was really a new king; the other said that it was the same king but he made new edicts (Sotah 11a).
And who did not know—He comported himself as though he did not know him (Sotah 11a).
Sotah 11a:6
The Gemara proceeds to discuss the sojourn of the Jewish people in Egypt. The verse states: “And a new king arose over Egypt who did not know Joseph (Exo 1:8). Rav and Shmuel disagree about the interpretation of this verse. One says that this means
he was actually a new king, and one says that this means that his decrees were transformed as if he were a new king. The one who says that he was actually a new king holds that it is because it is written “new.” And the one who says that his decrees were transformed holds that it is because it is not written: “And the previous king of Egypt died and a new king reigned.” This indicates that the same king remained. According to this interpretation, the words: “Who did not know Joseph” (Exo 1:8), mean that he was like someone who did not know him at all. Although he certainly knew Joseph and his accomplishments, he acted as if he didn’t.
9 He said to his people, “Look, the people of the sons of Israel are more and mightier than we.
Tit 3:3
For we also once were foolish ourselves, disobedient, deceived, enslaved to various passions and pleasures, spending our life in malice and envy, hateful and hating one another.
Jas 3:14-16
14 But if you have bitter envy and selfish ambition in your hearts, do not boast and so lie against the truth. 15 This “wisdom” does not come down from above, but is earthly, unspiritual, demonic. 16 For where envy and selfish ambition exist, there is disorder and every evil practice.
Jas 4:5
Or do you think that the Scripture says in vain, “He jealously desires the spirit which he has caused to dwell in us”?
10 Come, let us deal shrewdly with them, or else they will multiply and in the event of war, they will also join our enemies and fight against us, and so go up out of the country.”
Rashi’s Commentary
Come, let us deal shrewdly with them—Wherever הָבָה is used it has the meaning of preparing oneself and making oneself ready to do a particular matter; it signifies as much as: get yourself ready for this (cf. Rashi on Gen 11:4 and Rashi on Gen 38:16).
Let us deal shrewdly with them—i. e. with the people: let us consider wisely what to do to them. Our Rabbis, however, explained that the singular לוֹ refers to God, and that the words mean: “let us use our wisdom against him who would show himself Israel’s deliverer, by sentencing them to death by water, since he has already sworn that he will not bring another flood upon the world, and he will therefore be unable to punish us ‘measure for measure’, as is his way.”
And so go up out of the country, against our will. Our Rabbis explained that they spoke like a person who is pronouncing a curse against himself but attaches the curse to others (because he does not wish to use an ominous expression of himself), so that it is as though Scripture wrote “and we shall have to go up out of the country” and they will take possession of it (Sotah 11a).
Sotah 11a:8
The next verse states that Pharaoh said: “Come, let us deal shrewdly with him, or else he will multiply and it come to pass that when there befalls us any war, he will also join our enemies (Exo 1:10). The Gemara comments: He should have said in plural: With them, rather than the singular: “With him.” Rabbi Ḥama, son of Rabbi Ḥanina, says that Pharaoh was saying: Come, let us deal shrewdly with regard to the savior of Israel, referring to God.
Sotah 11a:14
The verse states: “Come, let us deal shrewdly with him, or else he will multiply and it come to pass that when there befalls us any war, he will also join our enemies, and fight against us, and get him up out of the country” (Exo 1:10). The Gemara comments: He should have said: And get us up, as Pharaoh’s fear was that the Jewish people would join the enemies of Egypt and drive Pharaoh and the Egyptians out of Egypt. Rabbi Abba bar Kahana says: By stating this, Pharaoh is like a person who curses himself but applies his curse to another.
Act 7:19
It was he who dealt treacherously with our people and oppressed our ancestors, making them throw out their newborn babies, so that they would not survive.
Act 23:12
When it was day, some of the Jews formed a conspiracy and bound themselves under an oath, saying that they would neither eat nor drink until they had killed Paul.
1Co 3:18-20
18 Let no man deceive himself. If any man among you thinks that he is wise in this age, he must become foolish, so that he may become wise. 19 For the wisdom of this world is foolishness before God. For it is written: “He is the one who catches the wise in their craftiness”; 20 and again, “The Lord knows the thoughts of the wise, that they are futile.”
11 So they put tax collectors over them to afflict them with their [Egypt’s] toils. And they built [fortifying them as] store cities for Pharaoh—Pithom and Ramses.
Rashi’s Commentary
Tax collectors—Heb. שָׂרֵי מִסִּים, lit., tax officers. מִסִּים has the meaning of tribute (מַס), a forced levy of labour, so that שָׂרֵי מִסִּים are the officers who exact the tribute of labour from them. And what was this tribute? That they should build store cities for Pharaoh.
Over them—Over the people.
To afflict them with their toils—i. e. the burdens of the Egyptians.
Pithom and Ramses—These cities already existed but were not adapted originally for this purpose; now they strengthened them and fortified them to serve as store cities.
Sotah 11a:15
The next verse states: “So they put tax collectors over him to afflict him with their toils” (Exo 1:11). The Gemara comments: It should have stated: Over
them, in the plural. The school of Rabbi Elazar, son of Rabbi Shimon, taught: This teaches that at first they brought a brick mold and they hung it on the neck of Pharaoh to create the appearance that he was also participating in the labor. And with regard to each and every Jew who said to the Egyptians: I am a delicate person and I cannot participate in the labor, they said to him: Are you at all more of a delicate person than Pharaoh, and he is participating. Therefore, the verse states: “They put . . . over him,” as they first placed the burden on Pharaoh as an artifice to enslave the Jewish people.
Sotah 11a:19
The verse states that the names of the cities they built were “Pithom and Ramses” (Exo 1:11). Rav and Shmuel disagree as to the precise interpretation of this verse, both assuming that only one city was built, which had primary and secondary names. One says that Pithom was its real name, and why was it called Ramses? It is an appellation indicating that as the buildings were constructed they collapsed one by one and needed to be rebuilt. And one says that Ramses was its real name, and why was it called Pithom? Because the opening of the abyss swallowed each building they constructed one by one, and it sunk into the ground.
12 And as [much as] they would afflict them, so did they multiply and spread, so that the Egyptians were in dread of the sons of Israel
Rashi’s Commentary
And as they would afflict them—In whatever matter it was that they set their hearts upon afflicting them so was the heart of the Holy One, blessed be he, set upon multiplying them and making them grow apace.
So did they multiply and and spread signifies: so they multiplied and grew apace (i. e. God’s determination was carried out, the imperfect tenses of the verbs denoting the continuance of the increase and growth). This is the real meaning; but there is a Midrashic explanation of these imperfect tenses: The Holy Spirit (God) said this: You Pharaoh say “lest they multiply,” but “I” say, “thus will they assuredly increase” (Sotah 11a).
So that the Egyptians were in dread—They were in dread with their lives. Our Rabbis explained that it means that they were as thorns (כקוצים) in their eyes (cf. Sotah 11a).
Sotah 11a:20
The next verse states: “But the more they afflicted him, the more he would multiply and spread about” (Exo 1:12). The Gemara comments: It should have stated: The more they multiplied and spread about, in the past tense. Reish Lakish says: Divine inspiration proclaimed to the Egyptians: As long as this nation is afflicted, the more he will multiply and spread about. As the verse states: “So that the Egyptians became disgusted due to the sons of Israel.” The Gemara explains: This teaches that the Jewish people appeared in their eyes like thorns.
Joh 12:19
So the Pharisees said to one another, “You see that you are not doing any good. Look, the world has gone after him!”
Act 4:2-4
2 being greatly disturbed because they were teaching the people, and proclaiming in Jesus the resurrection from the dead. 3 And they laid hands on them, and put them in jail until the next day, for it was already evening. 4 But many of those who had heard the message believed; and the number of the men grew to be about five thousand.
Act 5:28-33
28 saying, “We gave you strict orders not to teach in this name, and yet, you have filled Jerusalem with your teaching and intend to bring this man’s blood upon us.”
29 But Peter and the other apostles replied and said: “We must obey God rather than men! 30 The God of our ancestors raised up Jesus—whom you killed by hanging him on a cross. 31 Him God has exalted to his right hand to be Prince and Savior, to grant repentance to Israel and forgiveness of sins. 32 And we are witnesses of these things, and so is the Holy Spirit, whom God has given to those who obey him.”
33 When they heard this, they were cut to the quick and wanted to kill them.
Tough Slave Masters by Sweet Publishing/Free Bible Images is licensed under CC BY-SA 3.0
Rom 8:28
And we know that all things work together for good to those who love God, to those who are called according to his purpose.
Heb 12:6-11
6 For those whom the Lord loves he disciplines,
and he chastens every son whom he accepts.”
7 It is for discipline that you endure; God deals with you as with sons; for what son is there whom his father does not discipline? 8 But if you are without discipline—of which all have become partakers—then you are illegitimate children and not sons. 9 Furthermore, we have had human fathers who disciplined us and we paid them respect. Shall we not much more readily be in subjection to the Father of spirits and live? 10 For they disciplined us for a short time as seemed best to them, but he disciplines us for our good, so that we may share his holiness. 11 Now no discipline seems to be pleasant for the moment, but painful; nevertheless, afterward it produces the peaceful harvest of righteousness to those who have been trained by it.
This work, "Israel Multiplies in Egypt," is a derivative of "The Rashi Chumash" and "The Rashi Ketuvim" by Rabbi Shraga Silverstein used under CC BY 3.0