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Borrowing the Property during the Exodus from Egypt

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Borrowing the Wealth of Egypt
TANAKH
The Israelites were instructed to ask their Egyptian neighbors for silver and gold objects before their departure from Egypt. The book of Exodus describes this directive as a means for the Israelites to receive compensation for their years of slavery and unpaid labor.
Tell the people to borrow, each man from his neighbor and each woman from hers, objects of silver and gold.”
Exodus 11:2
A Gift, Not a Loan
COMMENTARY
The word 'שאל' (ask) in the context of borrowing from the Egyptians during the Exodus should be understood as a request for a gift rather than a loan. The medieval Torah commentary Daat Zkenim by the Tosafists explains that the Egyptians willingly gave their possessions to the Hebrews without expecting them back, especially in their haste and fear.
ושאלה , the meaning of the word שאל here, is not “to borrow” but a request to be given as a gift.” The word occurs in this sense also in Psalms 2,8 "שאל ממני ואתנה", “just ask it of Me and I shall give it.” When the Egyptians would be in a hurry to send the Hebrews out of the country as they were afraid of dying, they did not think of receiving these trinkets back again. They gave all of them willingly.
Da'at Zekenim on Exodus 3:22:1
The Hidden Treasures of Egypt
MIDRASH
The Israelites' knowledge of the exact locations of the Egyptians' valuables during the plague of darkness adds a fascinating layer to the Exodus narrative. The Midrash Tanchuma, an early medieval collection of midrash, provides a detailed account of how the Israelites were able to confidently request specific items from the Egyptians, enhancing our understanding of the biblical story.
(Exod. 10:22:) AND THERE WAS THICK DARKNESS IN ALL THE LAND OF EGYPT FOR THREE DAYS. There were < actually > seven days of darkness over the Egyptians. For the first three days whoever was sitting and wanted to stand would stand, and whoever was standing and wanted to sit would sit. Then for the next three days whoever was sitting was unable to stand and whoever was {sitting} [standing] was unable to sit. Here are six <days>. And which day was the seventh? The one of which it is stated (in Exod…
Midrash Tanchuma Buber, Bo 3:1
The Spoils of the Exodus
TALMUD
The debate over whether the spoils taken during the Exodus were given willingly by the Egyptians or reluctantly carried by the Israelites themselves offers a fascinating glimpse into the complexities of this historical event. The Babylonian Talmud, a central text of Rabbinic Judaism and a primary source of Jewish law and theology, in tractate Berakhot discusses this debate, citing Psalms 68:13 to explore the differing perspectives.
The one who said that it was given against the will of the Egyptians cites the verse describing Israel’s exit from Egypt, as it is written: “And she who tarries at home divides the spoils” (Psalms 68:13). That which the woman in the verse requested from her counterpart was actually spoils taken against the will of an enemy. The one who said that it was given against the will of Israel, claims that they did not want the vessels because of the burden of carrying a heavy load on a long journey.
Berakhot 9b:4
The Strategy Behind Borrowing
COMMENTARY
Moses had to make it seem like the Israelites intended to return after three days to convince the Egyptians to lend them silver trinkets. Rabbi Chaim ibn Attar, in his 18th-century Torah commentary Or HaChaim, explains Moses' strategic negotiation with Pharaoh.
שלושת ימים. "Three days." Moses had to make it appear that the Israelites meant to go for only three days because G'd told him in verse 22 to tell the Israelites to borrow silver trinkets from the Egyptians. Unless the Egyptians would believe that the Jews planned to return they would not lend them the silver trinkets.
Or HaChaim on Exodus 3:18:5
Sanctified Booty
COMMENTARY
If God Himself had led the Israelites out of Egypt, the wealth they took would have been sanctified and unusable for personal benefit. The 18th-century commentary by Chida on the Pesach Haggadah, the guiding text of the Passover seder, explains why Moses and Aaron were chosen to lead the Exodus instead.
One can interpret, “And the nation that enslaved them I shall judge,” as having another meaning. The sages explained, “I will judge them,” with the plague of the first born. The Ashkenazic sages comment that if God Himself had taken them out of Egypt, then all of the booty would have been considered sanctified and they would not have been able to benefit from it, as in the case of Jericho. God assigned Moses and Aaron to take them out so that they could benefit from the booty that they took from the Egyptians…
Simchat HaRegel on Pesach Haggadah, Magid, In the Beginning Our Fathers Were Idol Worshipers 3:4
Justifying the Spoils of Egypt
SECOND TEMPLE
Philo of Alexandria justifies the Hebrews' actions in taking the Egyptians' goods as rightful compensation for unpaid labor or as spoils of war. Philo, a 1st-century Jewish philosopher, harmonizes Jewish theology with Greek philosophy to explain the moral and legal righteousness of the Hebrews' actions during the Exodus.
[142] In either case, their action was right, whether one regard it as an act of peace, the acceptance of payment long kept back through reluctance to pay what was due, or as an act of war, the claim under the law of the victors to take their enemies’ goods. For the Egyptians began the wrongdoing by reducing guests and suppliants to slavery like captives, as I said before. The Hebrews, when the opportunity came, avenged themselves without warlike preparations, shielded by justice whose arm was extended to defend them.
On the Life of Moses, Book I 25:3
Moving Forward from the Exodus
COMMENTARY
Rabbi Sacks emphasizes the importance of moving forward without harboring hatred or seeking revenge against the Egyptians, focusing instead on the symbolic closure of the past and the pain of slavery. Rabbi Jonathan Sacks, in his commentary on the Torah portion Ki Teitzei, reflects on the ethical and spiritual lessons from the Exodus, urging us to let go of past traumas.
When God told Moses to tell the Israelites to take parting gifts from the Egyptians, it is as if He were saying: Yes, the Egyptians enslaved you, but that is about to become the past. Precisely because I want you to remember the past, it is essential that you do so without hate or desire for revenge. What you are to recall is the pain of being a slave, not the anger you feel towards your slave-masters. There must be an act of symbolic closure.
Covenant and Conversation; Deuteronomy; Renewal of the Sinai Covenant, Ki Teitzei, Letting Go 19
The True Treasure of the Exodus
MIDRASH
The Israelites valued clothing more than silver and gold during their departure from Egypt. The Mekhilta DeRabbi Yishmael, an ancient midrash from the land of Israel on the book of Exodus, explores the significance of the Israelites' request for valuables from the Egyptians.
"and they asked of Egypt vessels of silver and vessels of gold and raiment": Let raiment not be mentioned (i.e., it goes without saying). (It is mentioned) to indicate that raiment was more precious to them than silver and gold.
Mekhilta DeRabbi Yishmael, Tractate Pischa 13:32
Why Women Borrowed from the Egyptians
COMMENTARY
The Torah uses the feminine mode when describing the borrowing of valuables from the Egyptians because it is usually women who borrow from their neighbors, not men. Rabbi Jacob ben Asher, in his medieval commentary Tur HaArokh, provides a unique insight into the Exodus narrative, explaining the gendered language used in the Torah.
ושאלה אשה משכנתה, “Each woman will request from her neighbour, etc.” even though the Torah had used the masculine mode when speaking of the actual event, i.e. (Exodus 112, and 12,35) implying that both the males and the females would request valuables from their Egyptian neighbours, the reason that a feminine mode was chosen by the Torah here is that it is usually women who borrow from their neighbours, not men.
Tur HaArokh, Exodus 3:22:1
Divine Compensation
COMMENTARY
The miraculous wealth transfer from the Egyptians to the Israelites is framed as divine compensation for their years of servitude. In the 13th-century halachic work Shibolei HaLeket, Rabbi Zedekiah ben Abraham Anav explains that this act alone would have been a significant miracle, even without the splitting of the sea.
After he multiplied their miracles by killing their first born and giving us their wealth, by allowing us to inherit their wealth in place of the first born, and paying us for the years of service in Egypt, as he had promised us, “And afterwards you shall leave with great wealth.” (Genesis 15:14). “If God had given us their wealth (in Egypt) but not split the sea,” it would have been enough of a miracle for us.
Shibolei HaLeket on Pesach Haggadah, Magid, Dayenu 6:1
The Timing of the Plundering
COMMENTARY
The Israelites asked for the Egyptians' wealth before the tenth plague but did not collect it until after the final plague. Rabbi Eliyahu Ben Harush’s 19th-century commentary on the Pesach Haggadah, the guiding text of the Passover seder, explores the timing and sequence of events regarding the plundering of the Egyptians.
Had He slayed their first born but not given us their wealth: There are two verses regarding the plundering of the Egyptians: one before the tenth plague and one immediately after the tenth plague. How do we reconcile these two verses – did they collect the plunder before or after the final plague? The Israelites asked the Egyptians before the tenth plague, but they did not collect the booty until after the final plague. So, too, here the plundering of Egypt follows the mention of the tenth plague.
Kos Eliyahu on Pesach Haggadah, Magid, Dayenu 5:1
Justified Compensation
MIDRASH
The Israelites' taking of goods from the Egyptians during the Exodus was justified as compensation for their years of slavery. Louis Ginzberg’s early 20th-century compilation, Legends of the Jews, synthesizes various midrashim to present this perspective.
But if the Israelites loaded themselves down with goods and jewels and money, it was not to gratify love of riches, or, as any usurer might say, because they coveted their neighbors' possessions. In the first place they could look upon their plunder as wages due to them from those they had long served, and, secondly, they were entitled to retaliate on those at whose hands they had suffered wrong. Even then they were requiting them with an affliction far slighter than any one of all they had endured themselves.
Legends of the Jews 2:4:346
Divine Retribution and Borrowing from the Egyptians
JEWISH THOUGHT
The Israelites borrowed from the Egyptians not out of deceit, but because they were commanded by Moses in the name of God, as a divine retribution for Egyptian cruelty. Samuel David Luzzatto, a 19th-century Jewish scholar, explores the moral and spiritual implications of this act, emphasizing divine command and justice.
This reservation is a formidable one to the mentalities of the men of our generation, but completely foreign to the mentalities of those who left Egypt. For those who suffered under the hands of Egypt and who were sentient of their evil deeds — when they were commanded to do this thing (i.e., too borrow), and when they fulfilled this command and borrowed from the Egyptians as Moses had taught them in the name of the L-rd, no negative impress was made upon their souls for the sanctioning of deceit and guile…
Sefer Yesodei HaTorah 27:2
The Exodus and Borrowed Property
COMMENTARY
Pharaoh's pursuit of the Israelites and his refusal to let them return to Egypt absolved the Israelites from the obligation to return the valuables they had borrowed. The 13th-century Torah commentary Chizkuni explains how the value of the property the Israelites left behind in Egypt exceeded the value of the items they took with them.
ורדף אחריהם, “he will pursue them;” when Pharaoh would engage them in battle they would attempt to flee, and he would pursue them. He would become guilty in the eyes of G-d for not allowing them to return to Egypt [as they had promised they would. Ed.] As a result of this they could not be blamed for not bringing back the valuables that they had “borrowed.” At any rate, the houses and fields that they had left behind amounted to more in value than the chattels they had taken with them.
Chizkuni, Exodus 14:4:1
Despoiling Egypt
HALAKHAH
The act of despoiling Egypt by taking silver, gold, and clothes from the Egyptians was a means for the Israelites to not leave empty-handed. Rabbi Eliezer Melamed, in his contemporary presentation of Jewish law, Peninei Halakhah, explores the spiritual and legal foundations of this commandment.
When you go, you shall not go empty-handed; rather, every woman shall ask of her neighbor and of she who lives in her house silver and gold vessels and clothes; and you shall put them upon your sons and your daughters, and thus you shall despoil Egypt. (Shemot 3:21-22)
Peninei Halakhah, Pesach 1:4:5

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