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The 13 attributes closely parallel the description of God's nature in the second of the Ten Commandments, except that God is characterized as merciful rather than zealous. [1] Thus, they represent a covenant between God and Israel, replacing the covenant of the Ten Commandments which was broken by the golden calf sin. [ 1 ]
exodus 13 The L ORD tells Moses that the first born of each family should be redeemed . Moses commands the people to remember the flight from Egypt, to eat unleavened bread and hold a feast on the seventh day.
The Book of Exodus (from Ancient Greek: Ἔξοδος, romanized: Éxodos; Biblical Hebrew: שְׁמוֹת Šəmōṯ, 'Names'; Latin: Liber Exodus) is the second book of the Bible. It is a narrative of the Exodus , the origin myth of the Israelites leaving slavery in Biblical Egypt through the strength of their deity named Yahweh , who ...
Maimonides explained the laws governing the redemption of a firstborn son (pidyon haben) in Exodus 13:13–16. [226] Maimonides taught that it is a positive commandment for every Jewish man to redeem his son who is the firstborn of a Jewish mother, as Exodus 34:19 says, "All first issues of the womb are mine," and Numbers 18:15 says, "And you ...
Pharaoh's Army Engulfed by the Red Sea (1900 painting by Frederick Arthur Bridgman). Beshalach, Beshallach, or Beshalah (בְּשַׁלַּח —Hebrew for "when [he] let go" (literally: "in (having) sent"), the second word and first distinctive word in the parashah) is the sixteenth weekly Torah portion (פָּרָשָׁה , parashah) in the annual Jewish cycle of Torah reading and the ...
Moses and Aaron return to Pharaoh and ask him to free the Israelites and let them depart. Pharaoh demands Moses to perform a miracle, and Aaron throws down Moses' staff, which turns into a tannin (sea monster [16] or snake) (Exodus 7:8-13); however, Pharaoh's magicians [d] are also able to do this, though Moses' serpent devours the others ...
(commentary on Exodus 13:16) All events (natural or providential) are the result of the direct will of God, and, as such, the seemingly natural order of the world is an illusion.
The Mekhilta begins with Exodus 12, this being the first legal section found in Exodus. That this is the beginning is shown by the Nathan ben Jehiel and the Seder Tannaim v'Amoraim . [ 22 ] In like manner, Nissim ben Jacob proves in his Mafteach to Shab . 106b that the conclusion of the Mekhilta which he knew corresponded with that of the ...
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