The relationship between the Israelites, Judaism, and Egypt is often perceived as limited to the period before their exodus from the Nile Delta region (specifically the Land of Goshen), as narrated in the biblical account. According to the Torah, the Israelites left Egypt during the time of Pharaoh Ramses II (around 1240 BCE) in a momentous event known as the Exodus (יְצִיאַת מִצְרִיִּים). However, both the Torah and the Quran indicate that the Israelites entered Egypt much earlier, during the time of Prophet Joseph. They lived in Egypt for over 430 years before their eventual departure with Moses. This historical event, still debated by archaeologists, historians, and religious scholars worldwide, will be explored further in this blog to increase awareness of its cultural and historical significance.
This more than 400-year stay under the rule of the Pharaohs left a deep and lasting impact on the Israelites’ beliefs, practices, and religious thought, both before and after they received the Mosaic Law. The Egyptian influences can be traced not only to the time of the exodus but also to the continued religious traditions and symbols found in Jewish religious thought today. Understanding these Egyptian influences is vital, especially for Egyptian scholars, as it provides crucial insights into the development of Jewish religious identity and practices.
In this article, we will examine the most notable Egyptian influences on Israeli religious thought, highlighting how these ancient Egyptian customs and symbols have shaped Jewish religious practices through the centuries.
The Form of the Tablets of the Law (לוחות הברית)
When the Israelites received the Ten Commandments on Mount Sinai, the Torah describes how these commandments were inscribed on tablets, known in Jewish tradition as the “Tablets of the Covenant.” These tablets were depicted not in typical geometric shapes (such as squares, rectangles, or circles), but in the form of a shape that closely resembles the “feather of Ma’at,” the Egyptian symbol of divine justice. This form, seen in Egyptian depictions of the god Amun’s crown, symbolized the divine order of justice.
This striking resemblance between the shape of the tablets and the Egyptian symbol of justice cannot be a mere coincidence. The feather of Ma’at, representing truth and justice, was a core element of Egyptian religious philosophy. It remained deeply rooted in Egyptian consciousness for thousands of years. The Israelites, having lived in Egypt for centuries, would naturally adopt this form in their religious artifacts, demonstrating the continued Egyptian influence on their religious practices. The adoption of this anthropomorphic form for the tablets indicates the strong influence of Egyptian tangible religious thought on the Israelites, shaping their perception of the divine as something both transcendent and accessible.
The Golden Calf (עגל הזהב)
A pivotal moment in the biblical narrative is when the Israelites, in their impatience during Moses’ absence, created and worshiped the Golden Calf. This calf was not a random symbol but reflected ancient Egyptian religious practices, particularly the worship of the bull, such as the Apis bull, which was regarded as a manifestation of the god Ptah or Osiris in Egyptian tradition.
The choice of a calf as an idol was deeply rooted in the Israelites’ exposure to Egyptian culture during their long stay in the land of the Pharaohs. In Egypt, the calf was not only associated with the divine but also represented fertility and the life-giving power of the earth. This influence was ingrained in the Israelites’ religious consciousness. Although Moses taught them about abstract monotheism, the Egyptian influence, with its emphasis on tangible, anthropomorphic deities, led to the Israelites reverting to idol worship when faced with a crisis of faith.
The Ark of the Covenant and the Temple (ארון הקודש וההיכל)
In ancient Egypt, sacred objects and representations of gods, such as those of Amun, Horus, or Osiris, were stored in chests or boxes and kept in the Holy of Holies within temples. This practice influenced the Israelites in their design of the Ark of the Covenant, a wooden chest that contained their most sacred objects, including the tablets of the law.
The Egyptian tradition of housing sacred symbols in wooden chests directly influenced the Israelites’ conception of the Ark, which played a central role in their religious practices. The Ark, like its Egyptian predecessor, was carried by priests during religious ceremonies and placed in the temple, where it was housed in the Holy of Holies, a sanctified space restricted to the high priest. This concept of a sacred space reflects the Egyptian idea of a Holy of Holies in temples, where the most powerful and divine symbols were kept.
Moreover, the architectural concept of the Egyptian temple, with its orientation toward the East and its focus on the sun, is mirrored in the Jewish concept of the temple and later the synagogues, where worshipers pray toward Jerusalem, as the Egyptians prayed toward the rising sun. These parallels highlight the deep Egyptian influence on Jewish sacred spaces.
The Purification Rite (Circumcision)
The practice of circumcision, a central rite in Jewish tradition, is often attributed to the Israelites, specifically to Abraham, who circumcised his sons, Ishmael and Isaac. However, historical and archaeological evidence suggests that circumcision was an ancient Egyptian practice long before it was adopted by the Israelites.
Circumcision was a widespread practice in ancient Egypt, depicted in temple and tomb carvings dating back to the Old Kingdom (around 3000 BCE). The process was performed on male children, typically around the age of 10 or 12. The Egyptians believed circumcision was a purifying ritual that marked the passage from childhood to adulthood.
It is highly probable that the Israelites, during their centuries in Egypt, adopted circumcision as part of their religious practices. This cultural exchange is reinforced by the story of Abraham’s journey to Egypt and his marriage to Hagar, an Egyptian woman, who may have influenced his adoption of the circumcision rite. This influence is clear in the continued importance of circumcision within Jewish identity today.
Religious Hymns (Psalms)
The Psalms, especially those attributed to King David, are central to Jewish worship. However, it is important to note that religious hymns praising the oneness of God predate the Psalms by centuries, particularly in Egypt during the reign of Pharaoh Akhenaten (Amenhotep IV). Akhenaten is known for his promotion of monotheism and the creation of hymns to the sun god Aten, which are among the earliest expressions of monotheistic worship in human history.
The hymns of Akhenaten, found inscribed in the temples at Amarna, bear a striking resemblance to the Psalms, particularly Psalm 104. Both hymns describe the creation of the world, the power of the divine, and the cyclical nature of life. The hymn to Aten, written around 1380 BCE, predates the Psalms by several centuries, yet the themes and language used in both sets of hymns are remarkably similar. This suggests that the religious ideas of monotheism and divine creation in Egyptian culture influenced the development of Israelite religious expression.
Conclusion
The influence of ancient Egyptian civilization on Israeli religious thought is profound and enduring. From the form of the Tablets of the Law to the ritual of circumcision, the Golden Calf, the Ark of the Covenant, and the religious hymns, Egyptian religious practices and symbols left an indelible mark on the Israelites’ spiritual and cultural identity. These influences are not only historical artifacts but continue to shape Jewish thought and practice today. Understanding these Egyptian contributions to Jewish religious life provides valuable insight into the development of one of the world’s great religious traditions and highlights the complex interactions between ancient civilizations.
