Hashem instructed Moshe Rabbeinu to approach Pharaoh on behalf of the Jewish People. This is the first time that an address is to be made to a gentile king in the name of the Jewish People. We find the plural derivative of the word Ivri in a form, Ivriyim, with two ‘yudin,” which never occurs again. Elsewhere, it is always written as Ivrim. Horav S.R. Hirsch, z.l., posits that the character which is defined by the word Ivri is herein underscored. The word, “Ivriyim,” emphasizes not only the character that marks the people as a whole, but one which characterizes…
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Hashem instructed Moshe Rabbeinu to approach Pharaoh on behalf of the Jewish People. This is the first time that an address is to be made to a gentile king in the name of the Jewish People. We find the plural derivative of the word Ivri in a form, Ivriyim, with two ‘yudin,” which never occurs again. Elsewhere, it is always written as Ivrim. Horav S.R. Hirsch, z.l., posits that the character which is defined by the word Ivri is herein underscored. The word, “Ivriyim,” emphasizes not only the character that marks the people as a whole, but one which characterizes…
Hashem instructed Moshe Rabbeinu to approach Pharaoh on behalf of the Jewish People. This is the first time that an address is to be made to a gentile king in the name of the Jewish People. We find the plural derivative of the word Ivri in a form, Ivriyim, with two ‘yudin,” which never occurs again. Elsewhere, it is always written as Ivrim. Horav S.R. Hirsch, z.l., posits that the character which is defined by the word Ivri is herein underscored. The word, “Ivriyim,” emphasizes not only the character that marks the people as a whole, but one which characterizes…
Although raised in the splendor of Pharaoh’s palace, exposed constantly to the anti-Semitic vitriol that was undoubtedly a part of the daily conversation, Moshe Rabbeinu remained the son of Amram and Yocheved. He did not become an Egyptian prince; he remained a Jew, proud of his heritage, empathetic to his brethren, compassionate for the downtrodden, broken slaves. He did not merely identify with his People through lip service; he went out to them. He wanted to observe their suffering and grieve with them. He was a true “noseh b’ol im chaveiro,” one who carries the yoke with his friend….
Although raised in the splendor of Pharaoh’s palace, exposed constantly to the anti-Semitic vitriol that was undoubtedly a part of the daily conversation, Moshe Rabbeinu remained the son of Amram and Yocheved. He did not become an Egyptian prince; he remained a Jew, proud of his heritage, empathetic to his brethren, compassionate for the downtrodden, broken slaves. He did not merely identify with his People through lip service; he went out to them. He wanted to observe their suffering and grieve with them. He was a true “noseh b’ol im chaveiro,” one who carries the yoke with his friend….
Although raised in the splendor of Pharaoh’s palace, exposed constantly to the anti-Semitic vitriol that was undoubtedly a part of the daily conversation, Moshe Rabbeinu remained the son of Amram and Yocheved. He did not become an Egyptian prince; he remained a Jew, proud of his heritage, empathetic to his brethren, compassionate for the downtrodden, broken slaves. He did not merely identify with his People through lip service; he went out to them. He wanted to observe their suffering and grieve with them. He was a true “noseh b’ol im chaveiro,” one who carries the yoke with his friend….
Although raised in the splendor of Pharaoh’s palace, exposed constantly to the anti-Semitic vitriol that was undoubtedly a part of the daily conversation, Moshe Rabbeinu remained the son of Amram and Yocheved. He did not become an Egyptian prince; he remained a Jew, proud of his heritage, empathetic to his brethren, compassionate for the downtrodden, broken slaves. He did not merely identify with his People through lip service; he went out to them. He wanted to observe their suffering and grieve with them. He was a true “noseh b’ol im chaveiro,” one who carries the yoke with his friend….
Although raised in the splendor of Pharaoh’s palace, exposed constantly to the anti-Semitic vitriol that was undoubtedly a part of the daily conversation, Moshe Rabbeinu remained the son of Amram and Yocheved. He did not become an Egyptian prince; he remained a Jew, proud of his heritage, empathetic to his brethren, compassionate for the downtrodden, broken slaves. He did not merely identify with his People through lip service; he went out to them. He wanted to observe their suffering and grieve with them. He was a true “noseh b’ol im chaveiro,” one who carries the yoke with his friend….
Although raised in the splendor of Pharaoh’s palace, exposed constantly to the anti-Semitic vitriol that was undoubtedly a part of the daily conversation, Moshe Rabbeinu remained the son of Amram and Yocheved. He did not become an Egyptian prince; he remained a Jew, proud of his heritage, empathetic to his brethren, compassionate for the downtrodden, broken slaves. He did not merely identify with his People through lip service; he went out to them. He wanted to observe their suffering and grieve with them. He was a true “noseh b’ol im chaveiro,” one who carries the yoke with his friend….
Although raised in the splendor of Pharaoh’s palace, exposed constantly to the anti-Semitic vitriol that was undoubtedly a part of the daily conversation, Moshe Rabbeinu remained the son of Amram and Yocheved. He did not become an Egyptian prince; he remained a Jew, proud of his heritage, empathetic to his brethren, compassionate for the downtrodden, broken slaves. He did not merely identify with his People through lip service; he went out to them. He wanted to observe their suffering and grieve with them. He was a true “noseh b’ol im chaveiro,” one who carries the yoke with his friend….