Exodus 13:1-20 Chavurah Shalom Sat 10/29/16

When we come to the Sanctification of the Firstborn, we are reminded that in keep- ing the Torah, Yeshua's family performed this rite along with the at the appointed times, Luke 2:21-24. We are very carefully and precisely told of the keeping of the very first of the mitzvot concerning a mother giving birth to a male child, including the circumcision of the child at 8 days, the purification rites for a woman who gave birth to a male child, and the redemption of the firstborn son. You will also note the naming of the child at the Brit Milah, in keeping with the modern Jewish practice, as revealed in the , (The Complete Artscroll Siddur, Sephard Edition), p. 225-229. Genesis 17:11-12; 21:4; Leviticus 12:3; compare Luke 1:57-59. We are told that the naming of sons at the time of circumcision is not attested in Jewish sources until the post-Talmudic period (eighth centu- ry)....The note "to present him" likely refers to the pidyon ha-ben, the redemp- tion of the firstborn (Exodus 13:2, 12, 15; Numbers 18:15-16; Nehemiah 10:35-36); no law prescribes this presentation; presenting children at the Temple is not a recognized custom.--The Jewish Annotated New Testament, p. 100, 102. Our text for this morning begins with the firstborn, then turns aside to the Matzot and the , then returns to the firstborn before summing things up to end our parashah. Our passage is also noted to end on the next day of the journey, so that the movement is now from Succoth to Etham. Vv. 1-2 The Firstborn Our text begins with the command of ADONAI to sanctify to Him all the firstborn of all the wombs of the sons of Israel. Now this settles the concept that whenever we see the term "sons of Israel," that it always means men. Obviously men do not give birth to children, but only women do, so here, the reference to "b'nay Israel," .refers to women and not to men ,בְ נֵי יִשְׂרָ אֵ ל Our next question then, is what is the importance of the first born? It is explicitly related in Numbers 3:12 and 8:16, 18 that in the course of the wilderness wan- derings the Levites supplanted the first-born in assuming priestly and ritual functions. It may therefore be safely inferred that Moses is here instructed to in- stall the first-born to fulfill priestly duties. Mishnah Zevahim 14:4 expresses the developments this way: “Before the creation of the Tabernacle, shrines (Heb. bamot) were permitted, and the worship was performed by the first-born; once

- 1 - the Tabernacle was erected, the shrines were prohibited, and the worship was performed by the priests [of the tribe of Levi].”--JPS Torah Commentary, p. 65. The Chumash noted: The Salvation of the Jewish firstborn from the plague is what consecrated them to God; by extending His protection over them, God "ac- quired" them, as it were. This sanctity was in addition to the previously existing rule that the sacrificial service was performed by the firstborn, and, as the story of Jacob and Esau demonstrates, the firstborn was the one expected to receive the blessings and responsibilities of spiritual service.--p. 83. We actually have no rulings in the Scripture concerning this role or function of the firstborn, nor any recorded ruling from the time prior to Moshe. These concepts and ideas espoused above are taken from the fact that prior to this time Avraham, Isaac, and Jacob were all building altars and worshipping ADONAI. We find addi- tionally that both Cain and Abel brought sacrifices to ADONAI. These concepts of the firstborn carrying out priestly functions then cannot be adamantly affirmed. What makes one a firstborn? Of mother or of father? This question is raised and answered by the JPS Torah Commentary, the Chumash, and the Jewish Study Bible. All three point to the Jewish understanding that the first issue of every womb describes the firstborn of the mother, and not of the father. The Chumash noted that the Plague of the Firstborn struck the firstborn of both men and women, yet the commandment of sanctification of the firstborn applies only to the first sons of women. We are then faced with the concept of being sanctified, or set apart unto God. It is not until v. 12 that the text qualifies the firstborn as the firstborn male. Our present verse simply says the firstborn of the womb, and could refer as easily to the first- born female. Our word is qualified and explained by the fact that "it is Mine;" or "it belongs to Me." It is set apart unto God for His use. In the case of animals, it is understood, as the rest of the verses will reveal, to mean to be given unto ADONAI in sacrifice. We might well understand the sacrifice of man as well, but in the light of the kind of sacrifice Paul speaks of in Romans 12:1-2. It is to be wholly devot- ed to ADONAI and to the fulfillment of His Will. The verb våd∂q in the Qal connotes the state of that which belongs to the sphere of the sacred. Thus it is distinct from the common or profane.... In the Piel and Hiphil it connotes the act by which the distinction is effected. In the Piel the word is used most frequently of the act of consecration. In Ex 19:23 the conse- cration of Mt. Sinai by establishing boundaries around it served to keep out all

- 2 - that might have profaned God’s holy presence.--Theological Wordbook of the Old Testament. Vv. 3-10 Mitzvot of Matzot and Tefillin Moshe said to the people, "Remember this day." We are to remember the day of the and of the Exodus. Everything else mentioned today in our text has to do with how we remember, or what we do to remember this day. Symbols and practices are begun in order that we might remember the events of the last Plague, the Passover, and the Exodus. Some will regard "this day" to refer quite specifical- ly to the 15th, the day of the Exodus itself as they begin their journey out of Egypt and towards the Promised Land. The reference to the Powerful Hand of God how- ever evokes not only the power to be able to leave, but also the events leading up to the Exodus as well as the final destruction of Pharaoh himself and his vast army in the waters of the Red Sea. We are to remember this day that we went out from Egypt, from the House of Slaves. It [this term House of Slaves] may derive from the Egyptian practice of settling the labor gangs in workmen’s villages in proximity to the site of the project for which they were conscripted. These villages were wholly enclosed by walls. One such has been uncovered at Deir el-Medinah, near Thebes. It served the laborers engaged in the construction of royal tombs in the Valley of the Kings. To the Israelite conscripts, such a village may have appeared to be a gigantic “slave house.”--JPS Torah Commentary, p. 65. Egypt continues to be used as the epitome of slavery, subjection, sin and darkness. They continue to stand opposed to Israel. But when we went out, it was not by our own ability, our own strength or effort. Rather we remember this day, because ADONAI brought us out of there by His Strong Hand. Therefore, you are to eat nothing leavened as a means to remember this day. For seven days we are to eat Matzah, and then on the 7th day there is to be a feast. For the duration of those seven days, there is not to be seen to you either chametz nor seor, the leavening agent nor the finished product. It is called "The Bread of Af- fliction," Deuteronomy 16:3. We are to observe this service in this month, the month of Aviv, in "its appointed time," its moed. Specifically, we are to observe this when we come into the promised land. However, it is to be remembered from generation to generation, or as it is stated in our text, from year to year. The literal Hebrew is "day to days." This expression is understood to mean whenever the days come around, thus from year to year.

- 3 - We are to tell our "sons," or as we would interpret "children," that "It is because of what ADONAI did for me when I came out of Egypt." Thus we are to continue to tell the story of the mighty hand of God. This story would be specifically con- cerning the Exodus itself, and the many mighty Acts of God that both saved them, made a distinction between Israel and Egypt, and brought them out of Egypt while destroying their enemies. It is from this v. 8, that we the word for the Hag- hig-gad-ta. We are thus given the ,הִ גַּדְ תָּ gadah. The term in Hebrew is responsibility to tell the story every Passover, so that we might remember from where we have come, by Whom we have come, and to Where we have come. Then we have a most unusual allusion to the Tefillin. There are four basic references to the use of Tefillin in the Scriptures of the Tanach: Exodus 13:9, 16; Deuteronomy 6:8; 11:18. We have an additional refer- ence to Tefillin in Matthew 23:5. There are four passages of Scripture, written on parchment, that are placed into the Tefillin. Interestingly enough, Exodus 13:1-10 and Exodus 13:11-16. They are introduced with the refrain, "Sanctify," for the first passage, and "It shall come to pass when He shall bring you," for the second passage, all of which is contained in this Parashah.--The Complete Artscroll Sid- dur, Sephard Edition, p.7 . The other two passages are: Shema, Deuteronomy 6:4-9; And it will come to pass when you will hearken, Deuteronomy 11:13-21. The actual wording of v. 9 is: "it shall be as a sign on your hand and as a reminder between your eyes." The stated point or purpose of the Tefillin is "that the Torah of ADONAI in your mouth." This is traditionally understood to be as instituting the wearing of the Tefillin. It is also typically worn in our modern times for the morning prayer time, the Shacharit. The word "reminder," zikkaron, in v. 9, totafot in v. 16; Deuteronomy 6:8; 11:18. This word is always in , ט וֹ טָ פ ֹת changes to ט וֹ טָ פ ֹת the plural, and always only in relation to the sign upon the hands. The word signifies neither amulet nor στίγµατα, but “binding” or headbands, as is evident .tiara (Esth. 8:15; Ezek טוֹטַפְתָּא ,(armlet (2 Sam. 1:10 טוֹטְפָא from the Chaldee 24:17, 23).--Keil & Delitzsch. It is used here both in connection with the Torah and the Passover. Altogether, this is a means of truly knowing and loving God. It is an expression of our adoration for Him, and a thanksgiving for all that He has done for us. Keeping Passover, Keeping Torah, Wearing Tefillin, or even teaching about them, are never to be un- derstood as an end in itself. All of this is simply a means to know, to love, to obey, and to express these things to God. Our work, our service, our ministry is never

- 4 - for ourselves, nor an end in having performed them. All is simply our expression of worship to our God and King. Apparently, both the Samaritans and the medieval Jewish sect of Karaites also took the instructions of Exodus 13:9, 16 metaphorically, for they do not have tefillin. Traditional rabbinic exegesis, however, interpreted Exodus 13:9, 16 literally as enjoining the wearing of tefillin. This understanding is upheld by two other texts in the Torah that reiterate the precept. Deuteronomy 6:8, which is part of the section that has traditionally become known as the Shema, states: “Bind them [i.e., God’s teachings, v. 6] as a sign on your hand, and let them serve as a symbol on your forehead.” A literal meaning is here favored by the immediately adjacent verse: “Inscribe them on the doorpost of your house and on your gates.” The other text is Deuteronomy 11:18, which is part of the second paragraph of the Shema‘ in the book: “Therefore, impress these My words upon your very heart; bind them as a sign on your hand, and let them serve as a symbol on your forehead." The tefillin comprise two small, cubelike, blackened leather capsules that are called in Hebrew battim (sing. bayit, lit. “house”). One is placed on the arm and one on the forehead, preparatory to the morning prayers. Because the singular form is tefillah, which is also the Hebrew word for “prayer,” a widespread explanation for the term “tefillin” is “objects worn during prayer.” It has been argued that this is not entirely satisfactory because in tannaitic times it was the custom among many to wear the tefillin all day long. Still, the designation could have derived from their being first put on for morning worship. Another possible derivation is from the biblical Hebrew stem p-l-l in the sense of “to intercede.” That is, the tefillin, with their expressed purpose of reminding the worshipper of God’s teachings and commandments, perform indirectly a propitiatory and expiatory function. The English rendering for tefillin is usually “phylacteries.” This is an unfortunate misnomer. It is based upon the Greek term used in the Christian Bible. The Greek noun phylakterion derives from a stem that means “to protect, guard,” the noun form indicating “a safeguard, amulet.” It is quite possible that at the lowest popular level the tefillin were regarded as being charged with magical power, able to protect the wearer from malignant influences. Such a misconception may have arisen from the similarity in shape of tefillin to amulets in the ancient world, and from the fact that the preferred area of the body for the wearing of amulets was the forehead and often the arm as well, as Song of

- 5 - Songs 8:6 shows. Also, inscribed amulets were frequently stored in small leather cases. Ancient popular misinterpretation notwithstanding, and despite the widespread use of the designation “phylacteries,” the tefillin have nothing to do with amulets. Their contents carry neither incantations nor petitions—standard items in all such paraphernalia. Rather, the biblical passages inscribed within the capsules express fundamental doctrines of . They proclaim the existence and unity of God, the call for the loving surrender of the mind and will to His demands, the charge to make God’s teachings the constant subject of study and to ensure the education of the young, faith in divine righteousness with its corollaries that society is built on moral foundations, that there is reward for virtue and punishment for evil, and finally, and above all, that the experience of the Exodus is of transcendent importance in the religion of Israel. Aside from the contents of the tefillin, which in themselves preclude any phylacteric function, there is also the confounding fact that halakhic requirements exempt from the obligation to wear tefillin precisely those who, in the popular mind, would be expected to be most in need of protection from baneful influences—namely, minors, slaves, women, those who labor under certain sicknesses, and pall-bearers. Moreover, it is in places such as the cemetery and toilet, where, in the pagan world, people were thought to be most vulnerable to evil spirits, that Jewish law forbids the wearing of tefillin. The biblical sources are silent on the implementation of the command. It is only from the Second Temple period that the evidence is forthcoming. The Sadducean faction that departed in so many ways from Pharasaic interpretation of Scripture, adhered to this command. Since that party was formed about the year 200 b.c.e., it must have already enjoyed a venerable past by then. The earliest post-biblical literary source to comment upon the tefillin is the Hellenistic- Jewish propagandist work known as The Epistle of Aristeas, composed about 170 b.c.e.; however, it mentions only the hand tefillah. From the last years of the Second Temple we have the testimony of the Jewish historian, Josephus, who records both the hand and head tefillin. In addition, rabbinic sources mention the existence of tefillin that originated two generations before Hillel and Shammai, that is, to about 70 b.c.e., and also a pair that had belonged to Simeon ben Shetah, of the same century. The aforementioned literary traditions about the use of the tefillin have been abundantly reinforced in recent years by the finds from the region of Qumran in

- 6 - the Judean wilderness near the northwestern shore of the Dead Sea. Here was uncovered the headquarters of a sectarian Jewish community that occupied the site from about 135 b.c.e. to about 68 c.e. Among the hoard of manuscripts and numerous objects found in the nearby caves were many fragments of tefillin, including the capsule of a head tefillin that still contained its four inscribed slips. Other fragments have been found in the Wadi Muraba‘at region in the Judean wilderness, about twelve miles southwest of Qumran. During the first and second centuries c.e., this site served as a refuge for Jewish soldiers who fought against Rome. The widespread use of tefillin in this period contrasts with the surprising silence of the Mishnah, edited ca. 200 c.e., about their makeup and contents. Maimonides suggests that it is because the public was so thoroughly familiar with the rules that it was not necessary to specify them. Be that as it may, the details are discussed at length in the , tractate Menahot 34a-37b. As stated above, the tefillin are cube-shaped, although the height need not be the same as the equal length and breadth. The capsule for the arm is hollow and contains a single slip of rolled or folded parchment, called klaf in Hebrew, on which are inscribed all four relevant biblical passages in the same script as used for writing a scroll of the Torah: Exodus 13:1–10, 11–16, Deuteronomy 6:4–9 and 11:13–21. For the head tefillah, these passages are transcribed onto separate slips, and each is inserted into one of the four compartments into which the capsule is divided. The order of the passages was a matter of dispute in talmudic times and was still an issue in the eleventh and twelfth centuries between Rashi (1040–1105) and his grandson Rabbenu Tam (1096–1171). The view of Rashi became universally accepted in the Jewish world. It is now clear that both systems existed in the time of the Second Temple, as the finds from Qumran prove. As to the makeup of the tefillin, the two capsules rest on a wider, square base of thick leather known in the Talmud by its Aramaic name, titoraʾ. This has a hollow projection at the back, called maʿabartaʾ. Through it the strap (in Hebrew retsuaʿ) is passed. Both capsules and straps are made from the hide of a ritually clean (kosher) animal. They must be especially prepared for their sacred purpose. The entire tefillah is sewn together with twelve stitches, using tendon thread derived from a kosher animal. The two straps, which are blackened on their visible side, are made from a single piece of leather. They hold the tefillin in place on the arm and forehead. The

- 7 - strap for the hand tefillah needs to be long enough to be wound seven times around the arm, three times around the hand, and three times around the middle finger. The strap for the head tefillah must reach to the navel on the right side and the chest on the left; or, according to another ruling, that on the right should reach down as far as the genitalia and that on the left to the navel. The hand tefillah is put on first, following the order of mention in the passages in the Torah. Its proper position is on the left arm (unless the wearer is left- handed), directly on the biceps, slightly inclined toward the heart, thus symbolizing the literary image “Impress these My words upon your very heart” (Deut. 11:18). The strap is tied in the form of a noose and is knotted so as to form the Hebrew letter yod at the end of the side nearest the heart. The winding round the hand shapes the letter shin, and that round the finger, the letter dalet, so that in combination they make up the divine name shaddai, “Almighty.” The proper place for the head tefillah is at the high point in the center of the forehead at the edge of the hair line, “between the eyes.” The knot of the encircling strap lies on the nape just where the skull ends. The Hebrew letter shin, probably standing for shaddai or shema‘, is embossed on both sides of the head capsule. That on the right is the standard form with three upright strokes, but that on the left side has four such strokes. The meaning of this unusual shape is uncertain. An interesting hypothesis is that it arose to indicate that the tefillin so marked are normative, having four, not five, compartments. The extra parchment slip would have contained the Decalogue, which was recited daily at the morning service in the Temple, but which practice was discontinued in the face of sectarian polemics. It is theorized that the Decalogue also once had a place in the tefillin and was removed at the same time and for the same reason. Mishnah Sanhedrin 11:3 refers to those who claim that there should be five compartments in the head tefillah, and similar references are to be found elsewhere in Rabbinic literature. The findings at Qumran provide evidence of the early existence of tefillin containing the Decalogue. The Church Father Jerome (347–420 c.e.) reported that the tefillin contained the Decalogue. He apparently saw a sectarian pair. Tefillin are not worn on Sabbaths and scriptural festival days, nor are they worn at night; hence, this precept falls within the category of “time-conditioned performative mitzvot.” According to rabbinic halakhah, women are exempt from all such obligations and, therefore, are not duty-bound to wear tefillin. Nevertheless, rabbinic sources mention that Michal, daughter of King Saul, did

- 8 - assume the obligation to put on tefillin, and the sages of the day did not object. The Code of Rabbi Aaron ben Jacob ha-Kohen of Lunel (ca. 1330–1360), called Orhot Hayyim, quotes Rabbi Solomon ben Abraham Adret (Rashba, ca. 1235–ca. 1300) to the effect that women are permitted to recite the benedictions even over performative, time-bound precepts. Rabbenu Jacob b. Meir Tam (ca. 1100– 1171), grandson of Rashi, made a similar ruling, thus allowing women to wear tefillin. However, these views did not become the norm.--JPS Torah Commentary, Excursus 5, Tefillin. Vv. 11-16 The Redemption of the Firstborn Back in v. 2, we noted that the first born belonged to God, since He acquired them as His Own as He saved them in the Passover from destruction. We have often and found it to mean "set apart unto God, for ,קָ דוֹשׁ ,dealt with this word kadosh Holy use and not for profane or ordinary, daily use." In this passage, we find a to cross over." This is a Hebrew idiom, which" ,עָבַר ,from of the Hebrew 'avar means "to transfer property." Thus the first born "crosses over" into God's possession, as belonging to Him. For animals, the natural outcome of this is to be devoted to sacrifice upon the Altar for every clean animal. We have two different Hebrew words used here interchangeably in the English to bechor. The word peter is the concept ,בְכוֹר and ,פֶּטֶר ,denote the first born: peter of the opening or discharge, and used as it is always in conjunction with the womb, it means the first that comes from the womb, and thus first born. Bechor comes from the verb that means "to bear first-fruits." In this context, this is further spelled out to indicate the first born male. Above in the first of this parashah it did not specify gender, only the first of the womb. We have something of a doublet here, for there is the firstborn of every womb, and ,שֶׁגֶר then the firstborn of every beast. Here the Hebrew peter is joined with sheger, which is understood to mean "that which is dropped, or thrown," and in this case, the concept is that of the birth of the animal. In “all that openeth the womb” the first-born of both man and beast are included (v. 2). This general ( a) : וְ כ ֹל expression is then particularized in three clauses, commencing with cattle, i.e., oxen, sheep, and goats, as clean domestic animals, but only the בְּהֵמָה males; (b ) asses, as the most common of the unclean domestic animals, instead of the whole of these animals, Num. 18:15; (c ) the first-born of the children of Israel. The female first-born of man and beast were exempted from consecration.--Keil & Delitzsch.

- 9 - You shall redeem the first born of the donkey, and all unclean animals since they are not allowed upon the Altar. And the same is true for all the first born of mankind, of your sons, you shall redeem. The donkey is understood to be the only unclean animal owned by Israelites in Egypt. It was the common beast of burden for Israel, and is mentioned 154 times in the Scripture, although there are different terms for the male, the female, and another term for the wild donkey. It is generally accepted on the basis of history and chronology that camels were not to be found in Canaan during this time. However, our Scripture clearly speaks of camels in relation to Avraham, Isaac and Jacob. And the camel is specifically regarded as unclean in Leviticus 11:4. Additionally, Numbers 18:15 is a more general "unclean animals." The donkey is to be redeemed with a lamb. If you don't redeem the donkey, then you are to break its neck, a rather unorthodox way of killing. This method it is said is to refrain from the appearance of a sacrifice, which was always to be the result of the cutting of the throat and the severing of the carotid artery. This admonition is understood to derive from the fact that you are denying the priest the lamb, and therefore you shall not have its use just as the priest will not have the lamb. The redemption of the first born son is not here specified. We go to Numbers 18:16 for this regulation, and find the redemption price to be 5 silver shekels, according to the shekel of the sanctuary, to be given to the priest at one month of age. This is known as , and continues into our modern times for the practicing Jew. It is performed on the thirty-first day of life, unless it is a Sabbath or holy day, in which case it is postponed until the following day. It is the father’s duty to have his son redeemed. Should he neglect to do so, the son is obligated to redeem himself on reaching the age of maturity. The son of a Kohen or Levite or of the daughter of a Kohen or Levite married to a Jew is exempt, as is one born by cesarean section. The details of the ceremony are set forth in the traditional Jewish prayer book. It is customary nowadays to use special “redemption coins” minted for the purpose by the State of Israel.--JPS Torah Commentary, p. 67. Why this redemption of the first born sons of Israel? God had declared Israel to already be His, His Chosen Ones, Exodus 4:22-23. Hegg suggests that it is a constant reminder that redemption cost HaShem His firstborn. There was the slaughter of all the firstborn in Egypt, and the substitution of the Lamb for all the households of Israel, and of all the mixed multitude who believed. This was a clear and precise foreshadowing of the Messiah who would die for the

- 10 - redemption of His People. The point of His Death was so that we might truly know God and come into His Presence and have fellowship with Him. ... This is remembering: when all the events of life, the keeping of all the mitzvot, every and Festival, the donning of the and the laying of the Tefillin, every B'rachah--when the doing of all of these things bring me to the ultimate goal of knowing God and rejoicing in Him more than anything else I know or rejoice in--here is true Shalom, where nothing can separate me from His love; where therefore I remain with Him and He with me, and nothing can take me away from this realm of joy.--Parashah 55, p. 3. Once again our text reaffirms the telling of the story of Passover and the Exodus, and connects it with the Tefillin. Therefore, there is a double emphasis upon the wearing of the Tefillin in our text. Vv. 17-20 The Second Leg of the Exodus Our text for this week then ends with the second leg of this journey, from Sukkot to Etham at the Red Sea. This is in Hebrew the Sea of Suf. This “sea of rushes” has traditionally been read as “Red Sea” under the influence of LXX and Vg and because of the proximity of the Red Sea to the most popular location of Sinai.-- Word Biblical Commentary, p. 185. This was away from the Philistines, for they were not yet ready for warfare. This is an interesting statement, for our text also indicates that Moshe led them up in military array, as if they were indeed an army. However, that designation occurs later, after Mount Sinai, with the construction of the Mishkan and the detailing of the arrangement of the camp. chamushim. This comes ,חֲמֻשִׁים The word translated Martial Array in the NASB, is to divide into 5 parts." This is where we get the word" ,חָמַשׁ ,from chamash Chumash from, the typical Jewish commentary on the first 5 books of Scripture, the Torah, or Books of Moshe, or sometimes simply referred to as reading Moshe. This term is then also understood to mean a dividing into groups of 50, a common military designation, and thus lined up in preparation for battle. The shortest route to the Promised Land would take them right through the strongholds of the Philistines. The shortest land route from the Nile Delta to Canaan. It was the southern segment of the thousand-mile (1,600 km.) international artery of transportation that led up to Megiddo, into Asia Minor, and then on to Mesopotamia. Beginning at the Egyptian fortress city of Tjaru

- 11 - (Sile), the highway followed the shoreline fairly closely, except where the shifting sand dunes and the land formation dictated otherwise. The army of Thutmose III took ten days to cover the 150-mile (240 km.) distance to Gaza. The Egyptian name for this part of the road was the “Ways of Horus”; it was the standard route followed by the pharaohs for incursions into Asia, and the pharaohs were considered to be the living embodiments on earth of the god Horus.--JPS Torah Commentary, p. 68. Additionally we are told that Moshe took Joseph's bones along with them as they journeyed, in keeping with the request of Joseph to his brothers. His bones will later be buried at Shechem. We end with Israel camping at Etham. Where this sight is located is highly debated. Etham was “at the end of the desert,” which is called the desert of Etham in Num. 33:8, and the desert of Shur (Jifar, see Gen. 16:7) in Ex. 15:22; so that it was where Egypt ends and the desert of Arabia begins, in a line which curves from the northern extremity of the Gulf of Arabia up to the Birket Temseh, or Crocodile Lake, and then on to Lake Menzalet.--Keil & Delitzsch.

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