The Bible’s Wake-Up Call: Which Jews Will Merit Redemption?

February 2, 2025
The port of Ashdod (Shutterstock.com)
The port of Ashdod (Shutterstock.com)

When I ask my son at dinner what he learned in school, he often answers with a groan: “We learned about the Exodus from Egypt – again!” I understand his reaction. We read this story twice daily in our prayers, we celebrate it during Passover, and we study it extensively when reading Exodus. It might seem like the most endlessly repeated part of the Bible (except for those detailed descriptions of building the Tabernacle!).

But this famous story is only repetitive if we’re reading it wrong. While many view the Bible as either an ancient history book or a source of personal moral guidance, its purpose is far more profound. The Bible is eternal – it’s the most contemporary book ever written, providing us with the divine lens through which we understand the events and challenges of our own time. When we read about the Exodus, we’re not just learning about what happened thousands of years ago in Egypt – we’re gaining insight into the patterns of redemption that continue to unfold in our world today.

The Hebrew word for “armed” – chamushim – can also mean “one-fifth.” From this, the Sages teach that only one-fifth of the Israelites left Egypt, while four-fifths perished during the plague of darkness. This painful and shocking teaching raises two critical questions: First, what distinguished those who survived from those who didn’t? What made some worthy of redemption while others remained behind? And second, what are the implications of this teaching for our own times? Which diaspora Jews of our generation will ultimately merit to leave America, England, and other countries and return to Israel and participate in the ultimate redemption of our people – and who, sadly, will be left behind?

The Sages explain the criteria for redemption: “Israel possessed three good attributes in Egypt, by whose merit they were redeemed: they did not change their names, they did not change their language, and they separated themselves from licentiousness.”

Rabbi Yehuda Leon Ashkenazi explains that these three traits that were necessary to qualify for redemption are not religious in nature, but rather national. These three attributes are the foundations of national identity. Hebrew names marked them as members of the Israelite nation. Their distinct language, Hebrew, bound them together as a people. And marriage within the faith ensured the continuation of their national story. Religious observance alone, while crucial, wasn’t enough to guarantee inclusion in the Exodus. In order to be included in the redemption and leave Egypt, the Israelites had to identify themselves as part of the nation of Israel.

This distinction between religious practice and national identity manifested itself in Jacob’s encounter with his grandchildren in Egypt. When blessing Ephraim and Manasseh, Jacob first asked Joseph, “Who are these?” (Genesis 48:8). Clearly, Jacob already knew their names – they were his grandsons! Jacob was probing deeper, asking Joseph about his sonsā€™ identity. What he really wanted to know was, ā€œWho are these boys, Ephraim and Manasseh? Are they Israelites at their core, or have they lost their Israelite identity and become Egyptians?ā€

The Bible is far more than a religious guidebook of commandments and prohibitions. The Jewish people are woven from three inseparable threads: the Bible, the nation of Israel, and the Land of Israel. Over the centuries, many Jews have come to identify with only one or two of these elements while neglecting the others. Some focus entirely on following the Bible’s commandments, believing this alone makes them complete Jews. Others may feel connected to the Jewish people but remain distant from the Land of Israel. Still others may love the Land of Israel but see no need to follow the Bible’s teachings. But Jewish identity cannot be parceled out this way – it requires all three elements. A Jew who keeps all the commandments but feels no connection to the Jewish nation or the Land of Israel has an incomplete Jewish identity. These divisions have created a crisis of identity that continues to this day.

I witnessed this confusion firsthand during a car ride with a young Orthodox Jewish man from New York. Despite his meticulous religious observance – his careful adherence to dietary laws, his daily prayers, his Sabbath observance – something was missing. As we discussed Israeli politics, he casually remarked, “You guys have such a crazy system here!” Those two words – “you guys” – revealed a tragic disconnect. Here was a thoroughly observant Jew who saw himself as merely an American who practiced Judaism. He failed to understand that being Jewish means being part of the Jewish nation – Israel’s problems are his problems, and Israel’s destiny is his destiny.

Since October 7, we have witnessed a remarkable awakening of Jewish national identity. Consider Ginnifer Goodwin, a Jewish actress who had previously maintained only a distant connection to her heritage and to Israel. When asked to speak out about Israeli hostages, she faced a defining moment: “I was asked to post about the hostages, and my husband and I talked about it – ‘What if I lose my career over this? What if I become some kind of pariah because I am standing up for us?’ And it came down to this: ‘We would be okay if we lost the house and had to pull the kids out from school.’ The truth is, there’s only one way this goes where I can sleep at night, and that’s the way where I not only embrace Judaism, but I fight for the continuation of our people.” Though far from religiously observant, Goodwin’s powerful identification with the Jewish people marks her as worthy of redemption – for she understands that being Jewish means being part of Israel’s destiny.

This awakening transcends all segments of Jewish society. Mendel Roth, an ultra-Orthodox Jewish singer, recently joined the Israeli military – a dramatic and unusual step for someone from his community. His song “I Run to Battle” captures this surge of national consciousness: “I heard I have a brother fighting for his brothers; Left behind both family and work for a whole year; I saw a heroic nation with a heart of gold; And I raised a flag, I’m running to battle.” By embracing his role in the nation of Israel, Roth positions himself squarely among those who will merit to be part of the final redemption.

These aren’t isolated cases. Across the world, Jews are rediscovering their connection to their people and their homeland. Just as in Egypt thousands of years ago, the key to redemption isn’t found solely in religious observance – it lies in recognizing one’s essential identity and true belonging.

This awakening might seem slow, but this is how redemption unfolds. Our role isn’t to judge or grow impatient – it’s to support and nurture this journey home. Those who see Judaism as merely a religion, divorced from national identity and the land of Israel, risk excluding themselves from the redemption of Israel. The Bible isn’t merely telling us an ancient story – it’s illuminating the very path we walk today.

Join Israel365 Action in building a stronger Israel. Stand with us as we champion a bold new vision for Israel, support communities in Judea and Samaria, and partner with Israel’s true allies worldwide. Join the movement today!Ā Ā Ā 

Rabbi Elie Mischel

Rabbi Elie Mischel is the Director of Education at Israel365. Before making Aliyah in 2021, he served as the Rabbi of Congregation Suburban Torah in Livingston, NJ. He also worked for several years as a corporate attorney at Day Pitney, LLP. Rabbi Mischel received rabbinic ordination from Yeshiva Universityā€™s Rabbi Isaac Elchanan Theological Seminary. Rabbi Mischel also holds a J.D. from the Cardozo School of Law and an M.A. in Modern Jewish History from the Bernard Revel Graduate School of Jewish Studies. He is also the editor of HaMizrachi Magazine.

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