Isn't It Time? Names and Location

THIS SERIES:

This sheet accompanies Isn't It Time for Rereading Exodus podcast and blog. This sheet is for episode 2: Names and Locations.

Related free, downloadable booklet and links to the full paperback text are found at Rereading4Liberation.com. Subscribe to the podcast and CONTRIBUTE TO THE DISCUSSION.

TEXT NOTES:

Wherever possible without changing the meaning, translations below are slightly adapted to avoid unnecessarily gendered language. Some old-fashioned expressions and grammatical forms are also updated. In a few cases, as noted, translation is provided by another Sefaria user. In addition, I use "Mitzrayim" and the invented "Mitzrayim-ites" along with Yisrael and Yisraelite to emphasize that references are to biblical places and people, not any nation, ancient or contemporary.

This is the JPS 2006 translation

(א) וְאֵ֗לֶּה שְׁמוֹת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל הַבָּאִ֖ים מִצְרָ֑יְמָה אֵ֣ת יַעֲקֹ֔ב אִ֥ישׁ וּבֵית֖וֹ בָּֽאוּ׃ (ב) רְאוּבֵ֣ן שִׁמְע֔וֹן לֵוִ֖י וִיהוּדָֽה׃ (ג) יִשָּׂשכָ֥ר זְבוּלֻ֖ן וּבִנְיָמִֽן׃ (ד) דָּ֥ן וְנַפְתָּלִ֖י גָּ֥ד וְאָשֵֽׁר׃ (ה) וַֽיְהִ֗י כׇּל־נֶ֛פֶשׁ יֹצְאֵ֥י יֶֽרֶךְ־יַעֲקֹ֖ב שִׁבְעִ֣ים נָ֑פֶשׁ וְיוֹסֵ֖ף הָיָ֥ה בְמִצְרָֽיִם׃ (ו) וַיָּ֤מׇת יוֹסֵף֙ וְכׇל־אֶחָ֔יו וְכֹ֖ל הַדּ֥וֹר הַהֽוּא׃ (ז) וּבְנֵ֣י יִשְׂרָאֵ֗ל פָּר֧וּ וַֽיִּשְׁרְצ֛וּ וַיִּרְבּ֥וּ וַיַּֽעַצְמ֖וּ בִּמְאֹ֣ד מְאֹ֑ד וַתִּמָּלֵ֥א הָאָ֖רֶץ אֹתָֽם׃ {פ}
(ח) וַיָּ֥קׇם מֶֽלֶךְ־חָדָ֖שׁ עַל־מִצְרָ֑יִם אֲשֶׁ֥ר לֹֽא־יָדַ֖ע אֶת־יוֹסֵֽף׃ (ט) וַיֹּ֖אמֶר אֶל־עַמּ֑וֹ הִנֵּ֗ה עַ֚ם בְּנֵ֣י יִשְׂרָאֵ֔ל רַ֥ב וְעָצ֖וּם מִמֶּֽנּוּ׃ (י) הָ֥בָה נִֽתְחַכְּמָ֖ה ל֑וֹ פֶּן־יִרְבֶּ֗ה וְהָיָ֞ה כִּֽי־תִקְרֶ֤אנָה מִלְחָמָה֙ וְנוֹסַ֤ף גַּם־הוּא֙ עַל־שֹׂ֣נְאֵ֔ינוּ וְנִלְחַם־בָּ֖נוּ וְעָלָ֥ה מִן־הָאָֽרֶץ׃ (יא) וַיָּשִׂ֤ימוּ עָלָיו֙ שָׂרֵ֣י מִסִּ֔ים לְמַ֥עַן עַנֹּת֖וֹ בְּסִבְלֹתָ֑ם וַיִּ֜בֶן עָרֵ֤י מִסְכְּנוֹת֙ לְפַרְעֹ֔ה אֶת־פִּתֹ֖ם וְאֶת־רַעַמְסֵֽס׃ (יב) וְכַאֲשֶׁר֙ יְעַנּ֣וּ אֹת֔וֹ כֵּ֥ן יִרְבֶּ֖ה וְכֵ֣ן יִפְרֹ֑ץ וַיָּקֻ֕צוּ מִפְּנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל׃ (יג) וַיַּעֲבִ֧דוּ מִצְרַ֛יִם אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל בְּפָֽרֶךְ׃ (יד) וַיְמָרְר֨וּ אֶת־חַיֵּיהֶ֜ם בַּעֲבֹדָ֣ה קָשָׁ֗ה בְּחֹ֙מֶר֙ וּבִלְבֵנִ֔ים וּבְכׇל־עֲבֹדָ֖ה בַּשָּׂדֶ֑ה אֵ֚ת כׇּל־עֲבֹ֣דָתָ֔ם אֲשֶׁר־עָבְד֥וּ בָהֶ֖ם בְּפָֽרֶךְ׃

(1) These are the names of the sons of Yisrael who came to Mitzrayim with Jacob, each coming with his household: (2) Reuben, Simeon, Levi, and Judah; (3) Issachar, Zebulun, and Benjamin; (4) Dan and Naphtali, Gad and Asher. (5) The total number of persons that were of Jacob’s issue came to seventy, Joseph being already in Egypt. (6) Joseph died, and all his brothers, and all that generation. (7) But the Yisraelites were fertile and prolific; they multiplied and increased very greatly, so that the land was filled with them. (8) A new king arose over Mitzrayim who did not know Joseph. (9) And he said to his people, “Look, the Israelite people are much too numerous for us. (10) Let us deal shrewdly with them, so that they may not increase; otherwise in the event of war they may join our enemies in fighting against us and rise from the ground.” (11) So they set taskmasters over them to oppress them with forced labor; and they built garrison cities for Pharaoh: Pithom and Raamses. (12) But the more they were oppressed, the more they increased and spread out, so that Mitzrayim came to dread the Israelites. (13) Mitzrayim ruthlessly imposed upon the Yisraelites (14) the various labors that they made them perform. Ruthlessly they made life bitter for them with harsh labor at mortar and bricks and with all sorts of tasks in the field.

הבאים מצרימה היה לו לכתוב אשר באו, אלא מתוך האכזריות שהיו מצרים עושים להם אחר מיתת יוסף היו נראים להם בכל יום כאילו הם באים עכשיו ולא ראו אותם מעולם.
הבאים מצרימה, this construction is most unusual, we would have expected the Torah to write: אשר באו, “who arrived,” not such an indeterminate present tense as הבאים, literally: “Who were arriving.” The fact is that in retrospect, after having been subjected to cruel treatment by the Egyptians, they had forgotten about the good years and felt as if they had only just arrived there.
שמוציאן ומכניסן במספר ובשמותם וכו'. מלת ובשמותם לא קאי אלא על מלת ומכניסן, אבל בהוצאה דדוקא במספר ולא בשמותם, כמו שנאמר בקרא המוציא במספר צבאם לכלם בשם יקרא. גבי הוצאה כתיב במספר, ובהכנסה כתיב בשם. [רא"ם]:
Which He brings out and brings in by number and by their [individual] names; The words “and by their names” refer only to the words “and He brings them in.” But concerning taking them out, (Hashem takes them out) only by number and not by name as it says in the verse, “Who brings out their host by number, and calls each by its name (when bringing them back in)” — concerning taking them out it is written “by number,” and (only) concerning bringing them in it is written “by name.” (Mizrachi)

The following passage is from a research piece, discussing an urban economic development project a few years prior to publication in 2016:

In Exodus we find new conditions, that somehow seem unexpected, and the deep roots of those conditions in a past this is both distant and very present. In this way Exodus simply reflects reality -- that faced in the ancient world and today.

Consider, for example, what Sheryll Cashin writes in White Space, Black Hood reflecting on "battles and uprisings" in U.S. cities in the summer of 2020:

Neighborhood residents -- particularly homeowners and White residents -- as well as the local community development corporations, city agencies, and elected officials saw the planning process as inclusive of neighborhood goals and needs.....

This chapter argues that the [city] government, neighborhood groups, housing advocates, and developers instituted some of the best practices in urban planning and housing policy, which sought to deconcentrate poverty and focus on dense, mixed-use, mixed-income, and multimodal transit-oriented development....However, these best practices exposed a tension between neighborhood planning and citywide goals, as well as the conflicting goals within the neighborhood. While the residents who remained retained power in the collective and private spacers of their homes and residential buildings, the dramatic changes in the concentration of poverty and race meant that African American and low-income residents' ability to control public and social spaces in the community was challenged by the neighborhood's changing form. More importantly, a narrative of dysfunction [about the area] from 1968 to 2002 continues to justify changes throughout the neighborhood.

-- Kathryn Howell. "It's Complicated: Long-Term Residents and Their Relationships to Gentrification in Washington, DC," IN Capital Dilemma: Growth and Inequality in Washington DC.

Since the Kerner Report* was issued, life chances have grown worse for the descendants** left behind in very poor places. Economic inequality has increased, racial and ideological polarization has grown, segregation in neighborhoods and schools are a persistent feature of American life....

Where high levels of Black segregation persist, researchers have found that it was actively promoted by zoning laws that restricted density and by high levels of anti-Black prejudice, particularly in places with large numbers of Blacks with lower incomes and educaiton levels than most whites [note39]. Old habits persist. Those who feel justified in their prejudices about descendants are not likely to know or care about intentional state action in creating and sustaingin segregation and pols have pandered to those prejudices for decades. -- Sheryll Cashin, White Space, Black Hood (2021), p.76

*See pages 4-5 in same volume: "I call the Black people trapped in high-poverty neighborhoods "descendants," in recognition of an unbroken continuum from slavery. Occasionally, I also use this honorific to describe Black Americans like myself, who do not live in the hood but descend from the long legacy of slavery. "

**Cashin quotes from and extensively discusses the Kerner Report, issued on Leap Day, 1968. Here is just one excerpt:

"Segregation and poverty have created in the racial ghetto a destructrive environmnet totally unkonw to most white Americans. What white American s have never fully understood -- but what the Negro can enever forget -- is that white society is deeply implciated in the ghetto. White institutions created it, white institutions maintain it, and white society condones it." p.60, Cashin.

Sheryll Cashin. White Space, Black Hood: Opportunity Hoarding and Segregation in the Age of Inequality.

Beacon Press, 2021.

More on Social Location and bible study

See also Fortress Press Peoples' Companion to the Bible

Rhonda Magee's Color Insight paper

Cannot recommend highly enough -- now in paper and at libraries: Rhonda Magee's Inner Work of Racial Justice