our parasha heralds a political revolution in Israel, though this can be easy to miss among the details. We’re so used to thinking of Aharon and his sons as the “normal” kohanim of Israel that we come to take this from granted. But the tribe of Levi was not always set apart for Divine service, nor were the kohanim originally from that tribe.
It’s been noted that the Mishkan which the Israelites were commanded to build in the desert bears a striking resemblance to the royal military tent of Pharaoh Ramses II. Further, the Ark of the Covenant appears to have been modeled after an Egyptian sacred boat. What are we to make of these parallels? Are they merely a matter of historical curiosity or is there a deeper meaning?
The receiving of the Torah marks the official incorporation of Am Yisrael—the final step in the transition from disparate individuals with a common kinship and history into a people, bound to each other by irrevocable decree. And yet, there is some question of whether the Covenant was a voluntary agreement.
The Egyptian experience, not as a historical fact, but as a deeply-felt cultural motif, penetrates and pervades all subsequent Jewish law. The commandment to “love the stranger” appears no fewer than 36 times in the Biblical text, and serves as the basis of derivation of countless later customs and laws. The relevance of the Exodus story goes beyond mere factual truth; its true significance lies in what we’ve built on it and how it has molded us as a people who, in every generation, have made it our own.