manu/mldr-zoomed-100char-total-queries-documents

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9847_305	first-born. Passover involves a ritual meal called a Seder during which parts of the exodus
9847_306	narrative are retold. In the Hagaddah of the Seder it is written that every generation is obliged
9847_307	to remind and identify itself in terms of the Exodus. Thus the following words from the Pesaḥim
9847_308	(10:5) are recited:”In every generation a person is duty-bound to regard himself as if he
9847_309	personally has gone forth from Egypt”.
9847_310	Because the Israelites fled Egypt in haste without time for bread to rise, the unleavened bread
9847_311	matzoh is eaten on Passover, and homes must be cleansed of any items containing leavening agents,
9847_312	known as Chametz.
9847_313	Shavuot celebrates the granting of the Law to Moses on Mount Sinai; Jews are called to rededicate
9847_314	themselves to the covenant on this day. Some denominations follow Shavuot with The Three Weeks,
9847_315	during which the "two most heinous sins committed by the Jews in their relationship to God" are
9847_316	mourned: the Golden Calf and the doubting of God's promise by the Twelve Spies. A third Jewish
9847_317	festival, Sukkot, the Festival of Booths, is associated with the Israelites living in booths after
9847_318	they left their previous homes in Egypt. It celebrates how God provided for the Israelites while
9847_319	they wandered in the desert without food or shelter. It is celebrated by building a sukkah, a
9847_320	temporary shelter also called a booth or tabernacle, in which the rituals of Sukkot are performed,
9847_321	recalling the impermanence of the Israelites' homes during the desert wanderings.
9847_322	Non-Jewish significance
9847_323	The Christian ritual of the eucharist and the holiday of Easter draw directly on the imagery of the
9847_324	Passover and the Exodus. In the New Testament, Jesus is frequently associated with motifs of the
9847_325	Exodus. The Gospel of Mark has been suggested to be a midrash on the Exodus, though scholar Larry
9847_326	Perkins thinks this unlikely. Mark suggests that the outpouring of Jesus' blood creates a new
9847_327	covenant (Mark 14:24) in the same way that Moses' sacrifice of bulls had created a covenant (Exodus
9847_328	24:5). In the Gospel of Matthew, Jesus reverses the direction of the Exodus by escaping from the
9847_329	Massacre of the Innocents committed by Herod the Great before himself returning from Egypt (Matt
9847_330	2:13-15). Other parallels in Matthew include that he is baptized by water (Matt 3:13-17), and
9847_331	tested in the desert; unlike the Israelites, he is able to resist temptation (Matt. 4.1-3). The
9847_332	Gospel of John repeatedly calls Jesus the Passover lamb (John 1:29, 13:1, 19:36), something also
9847_333	found in 1 Peter (1 Pet 1:18-20), and 1 Corinthians (1 Cor 5:7-8). Michael Graves calls Paul's
9847_334	discussion of the exodus in 1 Corinthians 5:7-8 and his comparison of the early church in Corinth
9847_335	to the Israelites in the desert "[t]he two most significant NT passages touching on the exodus."
9847_336	John also refers to Jesus as manna (John 6:31-5), water flowing from a rock in the desert (John
9847_337	7:37-9) and as a pillar of fire (John 8:12). Early Christians frequently interpreted actions taken
9847_338	in the Exodus, and sometimes the Exodus as a whole, typologically to prefigure Jesus or actions of
9847_339	Jesus.
9847_340	In Romans 9:17, Paul interprets the hardened heart of Pharaoh during the Plagues of Egypt as
9847_341	referring to the hardened hearts of the Jews who rejected Christ. Early Christian authors such as
9847_342	Justin Martyr, Irenaeus, and Augustine all emphasized the supersession of the Old Covenant of Moses
9847_343	by the New Covenant of Christ, which was open to all people rather than limited to the Jews.
9847_344	A number of historical events and situations have been compared to the Exodus. Many early American
9847_345	settlers interpreted their flight from Europe to a new life in America as a new exodus. American
9847_346	"founding fathers" Thomas Jefferson and Benjamin Franklin recommended for the Great Seal of the
9847_347	United States to depict Moses leading the Israelites across the Red Sea. African Americans
9847_348	suffering under slavery and racial oppression interpreted their situation in terms of the Exodus,
9847_349	making it a catalyst for social change. South American Liberation theology also takes much
9847_350	inspiration from the Exodus.
9847_351	See also
9847_352	Book of Joshua, the continuation of the narrative in the conquest of Canaan Ipuwer Papyrus
9847_353	List of films related to the Exodus Moses in Islam Stations of the Exodus
9847_354	Va'eira, Bo (parsha), and Beshalach: Torah portions (parashot) telling the Exodus story
9847_355	The Exodus Decoded
9847_356	Notes References Citations Bibliography External links
9847_357	Old maps showing the route of the Exodus, The National Library of Israel, Eran Laor Cartographic
9847_358	Collection
9847_359	Egypt in the Hebrew Bible Book of Exodus Jewish mythology Moses Origin myths Passover
9847_360	Sacred history
9848_0	This is a list of fictional characters from the Dark Sun campaign setting for the Dungeons & Dragons
9848_1	fantasy role-playing game. Most of these characters have appeared in the multiple Dark Sun source
9848_2	books or novels. Many have some magical abilities.
9848_3	A
9848_4	Agis of Asticles: a psionicist senator/nobleman from the city state of Tyr who plays a major role
9848_5	in the Prism Pentad novels by Troy Denning, the freeing of Tyr, and the pursuit of Tithian.
9848_6	Andropinis: 8th Champion of Rajaat, "Slayer of Elves"; Male; Sorcerer-king of Balic; Cleansing
9848_7	unsuccessful. Formerly known as Albeorn of Dunswich, in the 2nd and 3rd editions, Andropinis was
9848_8	banished to the Black by Rajaat.
9848_9	In 4th edition, Andropinis is still ruling his city-state of Balic.
9848_10	Abalach-Re: 5th Champion of Rajaat, "Orc Plague"; Female; Sorcerer-queen of Raam; Exterminated the
9848_11	orc race in 889 years. Formerly Uyness of Waverly, In the 2nd edition, Abalach-Re was killed by
9848_12	Sadira of Tyr with the broken tip of the sword Scourge.
9848_13	In 4th edition Abalach-Re is described as a vain and neglectful ruler more interested in her own
9848_14	pleasure than in the well being of the citizens of her city-state. She is otherwise unchanged and
9848_15	is still ruling her city-state at the start of the campaign setting.
9848_16	Atzetuk : the "adopted" son of the former sorcerer-king of Draj, Tectuktitlay.
9848_17	B
9848_18	Borys of Ebe: 13th Champion of Rajaat, "Butcher of Dwarves", Dragon of Tyr; Male; former
9848_19	Sorcerer-king of Ur Draxa (now deceased); Cleansing unsuccessful. In the 2nd edition Borys led the
9848_20	Champions in revolt against Rajaat and was later tasked with keeping him imprisoned for eternity.
9848_21	In return for this burden he was transformed into a dragon. The 3rd edition elaborates that Borys'
9848_22	transformation drove him temporarily insane for one hundred years. Upon returning to sanity he
9848_23	realized that Rajaat's prison was nearly at the point of disintegration. Borys demands yearly
9848_24	sacrifices of 1000 slaves from each of the region's city-states to power Rajaat's arcane prison in
9848_25	the Hollow. Borys uses the riches levied from the sacking of Yarmamuke to build his own city-state
9848_26	of Ur-Draxa. It was the greatest city in Athas at that time. He places Borys was eventually killed
9848_27	by Rikus using the Scourge, Borys' ancient sword that was crafted by Rajaat. Rikus accomplished
9848_28	this with assistance from Sadira, Neeva, and Rkard as part of the events of the Prism Pentad novels
9848_29	by Troy Denning.
9848_30	In The Rise and Fall of A Dragon King, there is a reference to Borys succeeding a previous "Butcher
9848_31	of Dwarves".
9848_32	In 4th edition, Borys is mentioned as the leader of the rebellion against Rajaat but his fate is
9848_33	unknown.
9848_34	C Caelum: a dwarven Sun Cleric (Paraelemental Sphere of Sun). Marries Neeva and fathers Rkard.
9848_35	D
9848_36	Daskinor: 14th Champion of Rajaat, "Goblin Death"; Male; Sorcerer-king of Eldaarich; Exterminated
9848_37	the goblin race in 822 years. In the 2nd and 3rd editions Daskinor descended into insanity and
9848_38	paranoia, and now terrorizes the citizens of the isolated city-state of Eldaarich.
9848_39	Daskinor is not mentioned in the 4th edition campaign setting and the city-state he ruled is
9848_40	referred to as semi-legendary.
9848_41	Dregoth: 3rd Champion of Rajaat, "Ravager of Giants"; Male; Sorcerer-king of Guistenal; Cleansing
9848_42	unsuccessful. In the 2nd edition Dregoth was killed by several of his fellow sorcerer-kings, led by
9848_43	Abalach-Re, to prevent him from becoming a full dragon. Dregoth was raised from death with the aid

9847_305

first-born. Passover involves a ritual meal called a Seder during which parts of the exodus

9847_306

narrative are retold. In the Hagaddah of the Seder it is written that every generation is obliged

9847_307

to remind and identify itself in terms of the Exodus. Thus the following words from the Pesaḥim

9847_308

(10:5) are recited:”In every generation a person is duty-bound to regard himself as if he

9847_309

personally has gone forth from Egypt”.

9847_310

Because the Israelites fled Egypt in haste without time for bread to rise, the unleavened bread

9847_311

matzoh is eaten on Passover, and homes must be cleansed of any items containing leavening agents,

9847_312

known as Chametz.

9847_313

Shavuot celebrates the granting of the Law to Moses on Mount Sinai; Jews are called to rededicate

9847_314

themselves to the covenant on this day. Some denominations follow Shavuot with The Three Weeks,

9847_315

during which the "two most heinous sins committed by the Jews in their relationship to God" are

9847_316

mourned: the Golden Calf and the doubting of God's promise by the Twelve Spies. A third Jewish

9847_317

festival, Sukkot, the Festival of Booths, is associated with the Israelites living in booths after

9847_318

they left their previous homes in Egypt. It celebrates how God provided for the Israelites while

9847_319

they wandered in the desert without food or shelter. It is celebrated by building a sukkah, a

9847_320

temporary shelter also called a booth or tabernacle, in which the rituals of Sukkot are performed,

9847_321

recalling the impermanence of the Israelites' homes during the desert wanderings.

9847_322

Non-Jewish significance

9847_323

The Christian ritual of the eucharist and the holiday of Easter draw directly on the imagery of the

9847_324

Passover and the Exodus. In the New Testament, Jesus is frequently associated with motifs of the

9847_325

Exodus. The Gospel of Mark has been suggested to be a midrash on the Exodus, though scholar Larry

9847_326

Perkins thinks this unlikely. Mark suggests that the outpouring of Jesus' blood creates a new

9847_327

covenant (Mark 14:24) in the same way that Moses' sacrifice of bulls had created a covenant (Exodus

9847_328

24:5). In the Gospel of Matthew, Jesus reverses the direction of the Exodus by escaping from the

9847_329

Massacre of the Innocents committed by Herod the Great before himself returning from Egypt (Matt

9847_330

2:13-15). Other parallels in Matthew include that he is baptized by water (Matt 3:13-17), and

9847_331

tested in the desert; unlike the Israelites, he is able to resist temptation (Matt. 4.1-3). The

9847_332

Gospel of John repeatedly calls Jesus the Passover lamb (John 1:29, 13:1, 19:36), something also

9847_333

found in 1 Peter (1 Pet 1:18-20), and 1 Corinthians (1 Cor 5:7-8). Michael Graves calls Paul's

9847_334

discussion of the exodus in 1 Corinthians 5:7-8 and his comparison of the early church in Corinth

9847_335

to the Israelites in the desert "[t]he two most significant NT passages touching on the exodus."

9847_336

John also refers to Jesus as manna (John 6:31-5), water flowing from a rock in the desert (John

9847_337

7:37-9) and as a pillar of fire (John 8:12). Early Christians frequently interpreted actions taken

9847_338

in the Exodus, and sometimes the Exodus as a whole, typologically to prefigure Jesus or actions of

9847_339

Jesus.

9847_340

In Romans 9:17, Paul interprets the hardened heart of Pharaoh during the Plagues of Egypt as

9847_341

referring to the hardened hearts of the Jews who rejected Christ. Early Christian authors such as

9847_342

Justin Martyr, Irenaeus, and Augustine all emphasized the supersession of the Old Covenant of Moses

9847_343

by the New Covenant of Christ, which was open to all people rather than limited to the Jews.

9847_344

A number of historical events and situations have been compared to the Exodus. Many early American

9847_345

settlers interpreted their flight from Europe to a new life in America as a new exodus. American

9847_346

"founding fathers" Thomas Jefferson and Benjamin Franklin recommended for the Great Seal of the

9847_347

United States to depict Moses leading the Israelites across the Red Sea. African Americans

9847_348

suffering under slavery and racial oppression interpreted their situation in terms of the Exodus,

9847_349

making it a catalyst for social change. South American Liberation theology also takes much

9847_350

inspiration from the Exodus.

9847_351