Neither the biblical text nor archeological evidence supports the enduring misconception that Jewish slaves in Egypt built the pyramids. But references in the book of Exodus to the Israelites gathering straw to make mudbricks, and having specific quotas to fill, resemble quite closely slave labor as described in ancient Egyptian texts. David Falk, drawing on the latest scholarship, makes some specific conjectures about the construction projects these slaves may have been involved in:

Brickmaking was a [typical] labor specialization . . . for slaves in ancient Egypt. . . . Exodus 1:11 alludes to the Israelites building Egyptian storage cities: “So they appointed taskmasters over them to afflict them with hard labor. And they built for Pharaoh storage cities, Pithom and Ramses.”

These storage cities are not simply coterminous with Pithom and Rameses, since these two cities had a variety of buildings that included stone temples. In other words, Pithom and Rameses cannot properly be described as “storage” cities, and thus the verse likely refers to structures within these cities—probably a series of mudbrick depots attached to the temples used to store vast quantities of food. . . . Examples of storage depots can be found surrounding several mortuary temples.

The reason the temples needed such storage depots was because Egypt had a barter economy that did not use money. Any temple cult lasted only so long as there was food to make offerings and feed priests. Storing food for offerings was essential for a temple to continue operating. Many of the temples in Egypt could not rely upon state support once the king died, and this was especially true of royal mortuary temples.

The storage cities ensured a constant supply of offerings for a king’s mortuary . . . following his death. Given these circumstances, Pharaoh’s command forcing the Israelites to build these storage depots was more than just slavery. It was a command to make God’s chosen people labor in service to gods other than Him.

Addressing a recent meeting of the Palestine Liberation Organization’s Central Committee, Mahmoud Abbas criticized Hamas more sharply than he has previously (at least in public), calling them “sons of dogs.” The eighty-nine-year-old Palestinian Authority president urged the terrorist group to “stop the war of extermination in Gaza” and “hand over the American hostages.” The editors of the New York Sun comment:

Mr. Abbas has long been at odds with Hamas, which violently ousted his Fatah party from Gaza in 2007. The tone of today’s outburst, though, is new. Comparing rivals to canines, which Arabs consider dirty, is startling. Its motivation, though, was unrelated to the plight of the 59 remaining hostages, including 23 living ones. Instead, it was an attempt to use an opportune moment for reviving Abbas’s receding clout.

[W]hile Hamas’s popularity among Palestinians soared after its orgy of killing on October 7, 2023, it is now sinking. The terrorists are hoarding Gaza aid caches that Israel declines to replenish. As the war drags on, anti-Hamas protests rage across the Strip. Polls show that Hamas’s previously elevated support among West Bank Arabs is also down. Striking the iron while it’s hot, Abbas apparently longs to retake center stage. Can he?

Diminishing support for Hamas is yet to match the contempt Arabs feel toward Abbas himself. Hamas considers him irrelevant for what it calls “the resistance.”

[Meanwhile], Abbas is yet to condemn Hamas’s October 7 massacre. His recent announcement of ending alms for terror is a ruse.

Abbas, it’s worth noting, hasn’t saved all his epithets for Hamas. He also twice said of the Americans, “may their fathers be cursed.” Of course, after a long career of anti-Semitic incitement, Abbas can’t be expected to have a moral awakening. Nor is there much incentive for him to fake one. But, like the protests in Gaza, Abbas’s recent diatribe is a sign that Hamas is perceived as weak and that its stock is sinking.