In Genesis 15—a passage cited in the Haggadah—God tells Abraham that his descendants will be “strangers in a land not their own,” where they will be enslaved and oppressed. The great 20th-century sage Joseph B. Soloveitchik, noting that this passage says nothing about Egypt, imagined an alternative version of the biblical narrative where this exile is instead in the land of Haran, where according to Genesis Jacob spends many of his years working for his father-in-law. In this reading, Jacob’s own actions, and those of his sons, led to the Egyptian exile; if events had gone differently, God would have led the Israelites out of Haran and immediately into a messianic era.
In Their Interpretations of the Exodus Story, a Great Rabbi and His Great-Grandson Offered Two Opposing Conceptions of Jewish History
Israeli Sovereignty Would Free Residents of the West Bank from Ottoman Law
To its opponents, the change in the legal status of certain areas of Judea and Samaria is “annexation;” to its proponents, it is the “extension of sovereignty” or the “application of Israeli law.” Naomi Khan argues that the last term best captures the practical implications of the measures in question. Since the Six-Day War, the Jewish state has continued to uphold the Ottoman legal system in areas of the West Bank under its jurisdiction—despite the fact that the Ottoman empire ceased to exist in 1922; “annexation” would end this situation. Setting aside the usual questions of foreign policy, security, and the possibility of Palestinian statehood, Khan argues that this change would be the one most felt by those who live there: