How long did the Israelites live in Egypt?

Hazal's answer is very, very strange.
In the Covenant of the Pieces it says 400 years.
In the Exodus it says 430 years.
Before the Sages' calculation it comes out 210 years.

I never understood why God wrote things in such a strange way.
It makes more sense to write the truth and explain it (I planned 400, [or 430? How does the internal contradiction between them reconcile] but because you were about to sink, etc. I shortened it for you) than to write incorrect data, and then explain it in jumbles.

If you write something, you have to make sure that whoever reads it understands, even without Rashi's interpretation of "he wrote 400, but that was only the plan and not the actual thing, because they were about to sink, etc."

Avraham, you present things in a distorted and spiteful way, and then accuse the Torah of a distorted presentation. The invalidator is in the mother of all things.
In the covenant between the two parts, there is no description of reality, but rather a prediction of what is planned to happen. The prediction was 400 years, and that was exactly the intention. There is no deception here. In practice, the calculation comes out to be 210, meaning that the plan did not come true. Therefore, the sages understood that God decided to bring the exodus forward. What is the problem here? The conclusion is logical to the best of our ability, and there is no deception in the writing and no correction is necessary. “They were about to sink” and other nonsense are your inventions to mock.
Regarding the 430, that is another question that is in any case unrelated to this.

Rabbi, what does 430 years mean? To be honest, I was very confused.

You wrote “about to sink into slavery” in your first reply. I just quoted you.

Everything you wrote would be good if the text itself of the Exodus from Egypt did not say 400 years, but only in the covenant between the pieces. But I already wrote that in Parashat Ba it is written “And the sojourn of the children of Israel *who dwelt in Egypt* thirty years and four hundred years.” This is no longer a prophecy, it is a description of reality.
To explain the description of reality that is written in the text of the Exodus from Egypt itself in the summary of the Exodus (*who dwelt in Egypt*) only as planning for the years of slavery and not as a description of reality, is a very, very, very tight constraint.

B. What is your explanation for the difference between 400 and 430?

When I wrote that they were about to sink, I was talking about the time of the exodus from Egypt and not about the covenant between the two halves. This was not the original plan, but the consideration why the date of the exodus was brought forward.
The period of time that the Israelites lived in Egypt since the prophecy in the covenant between the two halves was spoken is 430 years.
Regarding these contradictions, see two sources for example:
1. Here, mainly in note 6: https://www.biu.ac.il/JH/Parasha/bo/yosi.html
2. See also here: https://www.biu.ac.il/JH/Parasha/bo/laby.html

Rabbi, I looked at the first link: They write: “According to the accepted position, the 400 years specified in the covenant between the pieces are counted from the birth of Isaac”, meaning from when Isaac was born until the Exodus, 400 years? (Just to be sure, I'm making sure I understood correctly)

Indeed, and 430 from a covenant between the pieces.

Mmm, if I understood what is written in the Torah:
Know, therefore, that your seed shall be a stranger in a land that is not theirs, and shall serve them, and afflict them four hundred years ”
The context of the verse comes quite easily and there is no need (in my opinion) to interpret and get too complicated about Jacob's slavery with Laban, and Isaac, and all, because later the scripture says, "And I will bring them out later with great possessions, etc.",
That is, the scripture is explicitly talking about slavery in Egypt. And not about, as they wrote in the links, that the son of the Aramean enslaved Jacob and the rest of Israel, etc. .. All these interpretations don't add up a bit for me.

What is the difficulty? The Israelites lived in Egypt for 430 years, from the middle of the Hyksos period until the days of Ramses II, who boasted of his 400-year stele for the renewal of the worship of Seth, the Hyksos god. This fits perfectly with all the verses - and what they wrote about 210 years is based on a calculation that stems from adding up the number of years that Levi, Kohath, Amram, and Moses lived - assuming that they were direct father and son. Which is not necessary, because it was customary to name only the heads of the fathers even when there was a gap of generations between them. And see also Kasuto's commentaries on the plain way. These are the words of Shad”l:” And Amram took, etc.: Of necessity we must say that the scripture omitted some generations between Kohath and Amram, because in Numbers (3:28) Kohath had 8600 men, every male from a month old and up, and he did not have only four sons who established families, since each of Kohath's four sons had 2150 sons; and behold, Amram did not beget only Aaron, Moses, and Miriam, and Moses did not beget only two sons and Aaron the fourth, and how is it possible that Amram, as well as Izhar, Hebron, and Uzziel, had 2150 souls in the second year of their departure from the land of Egypt?... Therefore we must agree that Because Levi, Kohath, Amram, and Moses were not generations that were close to each other, but there were other generations between them, and according to this, the number of thirty years will be reduced to four hundred years, as the meaning suggests, and according to this, the very fact of the increase in the number of Israelites in Egypt, which the Torah did not say was through a real miracle, will be understood.

So here is another excuse that does not fit the words of the Sages who spoke of 210 years of slavery. Now the difficulty is how the Sages read the verses.

But this is a negligible difficulty for the sages. It should be noted that the gap of these 200 years does indeed arise in the research dating, since if we count back 480 from the construction of Solomon's Temple, we arrive at 1445 BCE for the Exodus from Egypt, while if the Israelites founded the city of Ramses for the famous king Ramses II, and left during his time or the time of his son - as is common in research - then we find that there are only about 250 years plus our own until the construction of the Temple. It is found that it is indeed unclear how long the Israelites lived in Egypt. If 210, then they left in 1450, and if they stayed for 400 years, they left 200 years later, during the time of Ramses in 1250 (all numbers are rounded for convenience). One solution is to say that there were two Exoduses from Egypt. One is that the two sons of Joseph, who were royal subjects, established cities in Israel and settled there 200 years after the Israelites' rebellion from Egypt, in 1445. And the main exodus of the rest of the people in 1250. All of these are speculations, of course, far from the plain text of the Scriptures. The chronological problem regarding the dating of the Exodus from Egypt (hereinafter: Exodus) is well-known. Here are the two main positions: (I will not address the position of tradition, which is located in the middle, in 1312 BCE, due to the lack of information available on it in the sources)
The later dating, approximately 1250-1208 BCE
On the one hand, it seems that Exodus occurred in the 12th-13th century BCE, during the reign of Ramesses II or Merneptah Ben-Zath, due to the mention of the city of Ramesses, which the Israelites occupied during their slavery. And here it was Ramses who was responsible for the construction of the city of Ramses (until then: Evaris), and hence if the Israelites built it, they only left during the days of this king (or his son: since it is written “And the king of Egypt died” before the arrival of Moses before the new Pharaoh, and it means that this writing comes after the building of Ramses.) The exodus did not occur after the days of Merneptah, since he writes in his stele that he struck Israel “Israel has been put to death without a seed” - who apparently were already living in Canaan.
This theory is widespread in research. In the religious world, it is held by Rabbi Yoel Ben Nun
Advantages of the method:
The method is partially supported by the evidence of an external factor entering the land of Canaan in the 12th century (the findings of Adam Zertal, both the Ebal altar and the arrival in the settlements, in accordance with the theory of silent infiltration).
B. The Song of the Sea is structured in a manner parallel to the descriptions of Ramesses II's victory at the Battle of Megiddo, and corresponds with it. The structure of the Israelite camp is also parallel to Ramesses' military camp (Yehoshua Berman)
A method for the Exodus in about 1445-7 BCE:
The construction of the Temple in the days of Solomon in the 10th century, ” 480 after the Exodus, is firmly anchored by the cross-reference to the date of the ascension of Shishak, king of Egypt, to the land (dated to about 925/6 BCE). However, this applies only about 250 years after the above dating, which does not correspond to the number stated above, nor to the order of the descriptions in the Book of Judges, nor to Gideon's words, according to which already in his day about 300 years had been counted since the Exodus from Egypt.
Additional shortcomings of the theory: The archaeological evidence shows that Ammon and Moab did not yet exist during this period - contrary to what the Torah says about Israel's wanderings near them.
B. The fact that Egypt ruled Canaan for several centuries after Israel was supposedly already in the heart of Canaan is difficult to digest. C. The Israelites could not have built Ramesses (unless the Torah was written in the name of the future or at a very late period for the events).
Advantages of the method: A. Many ruins in Canaan correspond to the 14th century, such as in Jericho, carbon-14 tests show the burning of the warehouses in Hazor, and more.
B. Already during this period the name "Yairu" = "Yair in the heart of Canaan" appears, meaning that the exodus from Egypt had already taken place.
C. The "tribes of Shasu Yehu" appear in Midian, meaning that the Israelites who believe in the god with this name are already in the Sinai-Midian region during this period.
D. Akhenaten, who reigned after Amenhotep III, converted to the belief in one God - something that may indicate Hebrew influences on him, perhaps even recognition of the power of the one God in the series of plagues of Egypt.
E. The slaughter of the lamb on Passover corresponds to the desecration of the main god during this period - a bad belief, and not in other periods.
In the religious world, the above approach is held by Rabbi Yoel Elitzur, Yehuda Elitzur, and Yitzhak Maitlis. To the best of my knowledge, there has not been a single real public debate between the conflicting positions in the religious world.
Interestingly, the problem of these 200 years already appeared in the Sages, not at all from archaeological conclusions but from interpretative ones: from the contradiction in the scriptures between the date of the exodus from Egypt after four generations (Levi, Kohath, Amram, and Moses) - about 210 years after their entry, stands the explicit scripture stating 430 years of exile within Egypt. The sages resolved the contradiction by combining the two dates into one specific date when the Israelites left Egypt, which indeed occurred four generations after their entry into it, and occurred 430 years after the birth of Isaac. I would like to propose an opposite solution, and to say that the two dates in the text as well as the two datings in archaeology are correct in that they refer to a double event.
The reconciliation between the methods is to say that both are correct:
This is the proposal: Double dating of the Exodus: The Bible alludes to waves of (at least) two main exodus - the first of all the enslaved tribes - in the days of Ramesses or Merneptah, and it is the one explicitly written in the Torah and occupies the main focus, towards which the text counts about 430 years since the Israelites' descent from Egypt (probably at the beginning of the Hyksos period). The secondary, minor one - before that, then in the days of Thutmose or Akhenaten (200 years earlier), of the sons of Joseph from the royal position (these are referred to in the Sages by the code name "the sons of Ephraim" - below) who moved around in Canaan - which was an Egyptian province - to their residence in Shechem. It is only a hint in the Bible, mainly in Chronicles. Towards this early exodus, the writings in Kings count 480 years back. According to this, 430 years and 480 do not intersect at one date, and between them there is a time of about 200 years, since 430 is counted from the days of the descent from Egypt - to the future when they left there, while 480 years are counted backwards - from the founding of the Temple - towards the past when the first exiles returned on their first ascent to the land of Canaan. Long before the collective exodus.
Solomon's reason for counting the years up to the earlier date (“Exodus of the Ephraims”) and the minor date and not to the main date written in the Torah:
A. Solomon's intention was to strengthen the settlement of the Israelites in the land, and to say that their settlement had been there for many centuries. This idea supports the power of Solomon, who ruled over one large kingdom over an ancient people. (Similar to Ben Gurion in his conversation with Einstein Velikovsky, who maintained that the Israelites never completely left the land. The Declaration of Independence - the Jewish people arose in the Land of Israel - is also similar, so we see that this is a tendency of leaders). According to this, this number is counted in praise of Solomon, perhaps even in proclamations in his name at the time of the construction of the Temple.
B. Another possibility - the advance of the date of entry into the land by Solomon is as a declaration: ”We have been in the land for 480 years, and until now the ’ He walked in the tent of meeting and in the tabernacle (starting with the first migration of the sons of Ephraim, Manasseh, and Jair) and only now have I been privileged - as king - to build a house for the God of Israel. This position positions Solomon as a redeemer and savior. In direct accordance with Moses, the redemption of Egypt attributed to him is greatly enhanced if he redeemed a people enslaved for 430 years, and not “only” 210, as Chazal calculates and as the readings in Genesis 15 and Exodus 6 (only four generations between Levi and Moses). Moses redeems the exile of the people and Solomon supposedly redeems the exile of the Lord.
3. A final possibility: This information was added by the author of the Book of Kings later, likely after the destruction - and this in accordance with his numerological tendencies: 480 years passed from the days of Solomon to the destruction - in complete symmetry with the days from the Exodus to the construction of the Temple. (It can be assumed that this is a typological number based on the 12 high priests, but it must at least be close in magnitude to the stated number)
This position that I have proposed would fit with all the above factors and others:
A. The tribes of Manasseh Jair = ”Jairu” were already in the land of Canaan. (This is understood by Moses to say: ”And he called their name Havvath Jair to this day” because many years had passed since Jair had conquered them.)
B. This explains why Joshua was not forced to conquer Shechem - because ancient Israelite elements or their allies were settling there, even the half-tribe of Manasseh who suddenly appears in the territory of the sons of Gad and Reuben fits this position.
C. This explains Joshua's renewed covenant in chapter 24 - with people who did not experience the entire Exodus from Egypt and the presence of Mount Sinai because they were in the desert.
D. The Ephraim (Ephraim?) who were associated with Levi (Levi?) the governor of Shechem, as documented in the Amran Letters in the 10th century BCE, fit well with the Hebrew population = Ephraim.
What remains to be clarified:
A. Is it possible to calculate the generations from the days of Ephraim to the death of his sons in the land of Canaan, as mentioned in Chronicles (in addition to additional verses in this vein), in a way that intersects with the date to which the Book of Kings sets the entry into the land (approximately 1440 BCE)
B. If things are honest, what was special about this time when a Hebrew population entered back into Canaan? Did they see that slavery was coming and hurried out? How did they feel about it? A certain theory holds that with the expulsion of the Hyksos to Canaan, the remaining heavens in Egypt were enslaved, out of the revenge of the original Egyptians on the heavens for ruling their land. This is consistent with the scripture: “And a new king (a new dynasty) arose over Egypt (after the Hyksos). . . Lest he also rise up against our enemies (as the Hyksos did) and fight against us and go up out of the land.” This would also fit the days of the exodus from Egypt during the reign of Ramesses II some three hundred years later, which leaves 130 years before the expulsion of the Hyksos for the entry of the sons of Jacob into Egypt. According to this, Joseph could have been deputy king due to the Semitic rule that existed at that time - something that would be unthinkable in a pure Egyptian dynasty.
But the date of the expulsion of the Hyksos occurred about 550 years before the time of Solomon and does not correspond to the number 480 years even approximately. The date of Israel's entry into Canaan occurred a hundred years after the expulsion of the Hyksos and therefore cannot be identified with them, despite the temptation.
C. Perhaps it is possible to think of another possibility that the Hebrew settlement was always in the land, and the 480 years from the time of the Lord were the departure of the Egyptian government from the land (in the ancient period, which was celebrated as a first day of independence, to which generations later were counted? Although Thutmose and Kabbalah, etc., did not refrain from counting these days. According to this, it must be proven that 480 years before Solomon is a date that may correspond to Egyptian chronology)
C.

I have an answer: 215 + 215. The preparation for enslavement by me was 215 years, and the enslavement was 215 years. Just as a person who breaks the law does not receive actual imprisonment, he remains under house arrest, and sometimes he is sent to serve what is written as community service, and then he is brought to the detention cell. So also with Shalem, God's dimension of time is not a human dimension, like light years.

The religious are confused. On the one hand, the Torah is from heaven. On the other hand, the Torah is a history book.
If the Torah describes what happened on earth, then it is not from heaven.
We need to decide.

In the 13th of Adar, 1911

Since the land of Canaan was under the rule of the rulers of Egypt in the days of the patriarchs, archaeologist Dr. Yitzhak Maitlis suggests (in his book "Parashat Darehim", on the Torah passages from a geographical, historical and archaeological perspective) that the "settlement of the children of Israel in Egypt" includes the days of the patriarchs, when the cities of Canaan were "vassals" of Egypt.

The Exodus ended 430 years of dependence of the children of Israel on Egyptian rule, beginning as settlers in the kingdoms that migrated to Egypt, the Mishkan as settlers in Egypt itself, and ending in complete slavery in Egypt. From now on, the dependence was severed, with the aim that Egypt would no longer be the determining state in our lives.

With greetings, Amioz Yaron Schnitzel”r

‘A covenant between the pieces’ came after Abraham defeated the alliance of kingdoms in Mesopotamia and its surroundings, under whose rule the inhabitants of Canaan were, and following the defeat of the kings of the north – Egypt became the dominant power in the land of Canaan.

The arbiter, explain the contradiction.

According to the Sage explanation that four hundred years from the birth of Isaac and four hundred and thirty from the covenant between the two parts, it follows that the covenant between the two parts was thirty years before the birth of Isaac, that is, when Abram was seventy years old. On the other hand,
4 And Abram went, as the Lord had spoken to him, and Lot went with him; and Abram was seventy-five years old when he departed from Haran.
Genesis 12