Exodus 2:23 - Oppression sparks divine redemption

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Hebrew Text

וַיְהִי בַיָּמִים הָרַבִּים הָהֵם וַיָּמָת מֶלֶךְ מִצְרַיִם וַיֵּאָנְחוּ בְנֵי־יִשְׂרָאֵל מִן־הָעֲבֹדָה וַיִּזְעָקוּ וַתַּעַל שַׁוְעָתָם אֶל־הָאֱלֹהִים מִן־הָעֲבֹדָה׃

English Translation

And it came to pass in the course of those many days, that the king of Miżrayim died: and the children of Yisra᾽el sighed by reason of the bondage, and they cried, and their cry rose up to God by reason of the bondage.

Transliteration

Vayehi bayamim harabim hahem vayamat melech Mitzrayim vayeanchu venei-Yisrael min-haavodah vayizaku vata'al shavatam el-ha'Elohim min-haavodah.

Hebrew Leining Text

וַיְהִי֩ בַיָּמִ֨ים הָֽרַבִּ֜ים הָהֵ֗ם וַיָּ֙מׇת֙ מֶ֣לֶךְ מִצְרַ֔יִם וַיֵּאָנְח֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל מִן־הָעֲבֹדָ֖ה וַיִּזְעָ֑קוּ וַתַּ֧עַל שַׁוְעָתָ֛ם אֶל־הָאֱלֹהִ֖ים מִן־הָעֲבֹדָֽה׃

Parasha Commentary

Context of the Verse

The verse (Shemot 2:23) marks a pivotal moment in the narrative of the Jewish people's enslavement in Mitzrayim (Egypt). It describes the transition from silent suffering to active outcry, which ultimately leads to Hashem's intervention and the beginning of the redemption process.

Rashi's Explanation

Rashi (Rabbi Shlomo Yitzchaki) comments on the phrase "וַיֵּאָנְחוּ בְנֵי־יִשְׂרָאֵל" ("the children of Israel sighed"):

The sighing represents a deep, internalized suffering—not just physical pain, but a spiritual longing for relief.
Rashi notes that their cries were directed toward repentance, indicating a turning point in their spiritual state.

Rambam's Perspective

Rambam (Maimonides) in Hilchot Ta'anit (Laws of Fasting) teaches that communal suffering should lead to introspection and prayer. This verse exemplifies that principle:

The Jewish people's outcry was not merely a reaction to oppression but a recognition of their need for divine mercy.
Their collective suffering unified them in turning to Hashem.

Midrashic Insights

The Midrash Rabbah (Shemot Rabbah 1:34) elaborates on the phrase "וַתַּעַל שַׁוְעָתָם אֶל־הָאֱלֹהִים" ("their cry rose up to God"):

The Midrash states that their prayers "pierced the heavens" because they cried out מִן־הָעֲבֹדָה ("from the labor")—meaning their suffering had reached an unbearable level.
It also teaches that Hashem "remembered" their cries because of the merit of the forefathers (Avraham, Yitzchak, and Yaakov).

Talmudic Interpretation

The Talmud (Sotah 11a) discusses the significance of the king's death:

Some opinions suggest that Pharaoh did not literally die but was afflicted with leprosy, rendering him unable to rule effectively.
Alternatively, the Talmud states that the death of a wicked ruler is a form of divine justice, removing an obstacle to redemption.

Spiritual Lessons

This verse teaches several key principles in Jewish thought:

Divine Timing: Redemption comes after "many days," emphasizing that Hashem's plan unfolds in its proper time.
The Power of Prayer: Even in deep suffering, sincere prayer reaches Hashem and can bring deliverance.
Collective Teshuva: The Jewish people's collective sighing and crying represent a communal return to Hashem, a prerequisite for redemption.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Sotah 11a

The verse is cited in the context of discussing the suffering of the Israelites in Egypt and how their cries reached God, leading to their eventual redemption.

Frequently Asked Questions

Q: Why did the Israelites cry out to Hashem when the Egyptian king died?
A: According to Rashi (Exodus 2:23), the Israelites hoped that the new Pharaoh might ease their suffering, but when their oppression continued under the new king, they realized only Hashem could save them. Their cries reflected their deep despair and ultimate turn to divine help.

Q: What does the Torah mean when it says 'their cry rose up to God'?
A: The Midrash (Shemot Rabbah 1:34) explains that the Israelites' cries weren't just physical shouts, but sincere prayers from the heart. The verse teaches that Hashem always hears the suffering of His people, even when they feel abandoned, as their prayers 'rose up' directly to Him.

Q: Why does the Torah emphasize that this happened after 'many days'?
A: The Ramban (Exodus 2:23) notes that the 'many days' refers to the complete 210 years of exile predicted to Avraham (Genesis 15:13). Only when this period ended did Hashem respond to their cries, showing His precise fulfillment of prophecy and perfect timing.

Q: How does this verse relate to Jewish prayer today?
A: The Talmud (Berachot 32b) derives from this verse that sincere prayer during suffering is particularly powerful. Just as our ancestors' cries brought redemption, our prayers in difficult times connect us directly to Hashem's mercy. The verse teaches that no suffering is ignored by the Almighty.

Q: Why does the verse mention both sighing and crying?
A: Rashi explains that 'sighing' refers to their groans from back-breaking labor, while 'crying' represents their active prayers. The double expression shows that Hashem responds both to our unspoken pain (sighs) and our deliberate prayers (cries), as both reached Him equally.