I am a Jew - Jewish Pride in a world of haters

(7) Those aboard said to one another, “Let us cast lots and find out on whose account this misfortune has come upon us.” They cast lots and the lot fell on Jonah. (8) They said to him, “Tell us, you who have brought this misfortune upon us, what is your business? Where have you come from? What is your country, and of what people are you?” (9) “I am a Hebrew,” he replied. “I worship the ETERNAL, the God of Heaven, who made both sea and land.” (10) The men were greatly terrified, and they asked him, “What have you done?” And when the men learned that he was fleeing from GOD’s service—for so he told them—

because of whom Heb. בְּשֶׁלְמִי, because of the deeds of which one of us.

“Tell us now, because of whom—Against whom have you sinned, that this evil should befall us because of it

What is your work—Perhaps you were negligent in your work.

and whence do you come? Perhaps a decree has been issued upon the people of that place even if you are not there.

and from what people are you?”—Perhaps your people have sinned.

(13) A fugitive brought the news to Abram the Hebrew, who was dwelling at the terebinths of Mamre the Amorite, kinsman of Eshkol and Aner, these being Abram’s allies.

(14) she called out to her servants and said to them, “Look, he had to bring us a Hebrew to dally with us! This one came to lie with me; but I screamed loud.

The Gemara considers another aspect of the character of the Jewish people. It is taught in a baraita in the name of Rabbi Meir: For what reason was the Torah given to the Jewish people? It is because they are impudent, and Torah study will weaken and humble them. A Sage of the school of Rabbi Yishmael taught the following with regard to the verse: “From His right hand went a fiery law for them” (Deuteronomy 33:2); The Holy One, Blessed be He, said: Based on their nature and character, these people, the Jews, are fit to be given a fiery law, a hard and scorching faith. Some say a different version of this baraita: The ways and nature of these people, the Jews, are like fire, as, were it not for the fact that the Torah was given to the Jewish people, whose study and observance restrains them, no nation or tongue could withstand them.

(6) When she opened it, she saw that it was a child, a boy crying. She took pity on it and said, “This must be a Hebrew child.”

(11) Some time after that, when Moses had grown up, he went out to his kinsfolk and witnessed their labors. He saw an Egyptian beating a Hebrew, one of his kinsmen. (12) He turned this way and that and, seeing no one about, he struck down the Egyptian and hid him in the sand. (13) When he went out the next day, he found two Hebrews fighting; so he said to the offender, “Why do you strike your fellow?”

(1) Why do we say “Our G-d and G-d of our fathers”? Because there are two types of people who believe in G-d. The first believes in the Holy One because he follows the path of his forefathers, and he remains strong in his faith. The second comes to religious belief through investigation. There is a difference between them. The first has the advantage that it is impossible to entice him [away from his beliefs]. Even if you present him with numerous refutations, G-d forbid, his faith is strong, in that he received it from his fathers. Furthermore, he never investigated it at all. However, the disadvantage is that his faith is like a commandment done by rote, without reason or understanding. The second type of person also has an advantage, in that he recognized his Creator through extensive investigation; thus he is strong in his perfect faith and complete love. However, the disadvantage is that he can be easily dissuaded. If people present him with evidence that refutes his conclusions, he will be convinced, G-d forbid. However, one who has both these traits is the highest of all. That is, he relies fully upon his forefathers, and has also come to [his belief] as a result of his own investigation. This is a good and pure faith. And this is what we say: “Our G-d and G-d of our fathers.” This can also explain the verse: “Taste and see that G-d is good” (Psalms 34:9). Meaning, taste [for yourself] as a result of your own investigation, and see – that is, see the conduct [of others], the same as our fathers conducted themselves. Kesser Shem Tov, p. 19c; Likutey Yikarim, p. 16b

AND SHE SAID, THIS IS ONE OF THE HEBREWS’ CHILDREN. [She came to this conclusion because] contemplating what happened, she said [that his mother had done it] in order to save him or that she had placed him there so that she might not look upon the death of her child, and why should an Egyptian do that? Some Rabbis say that [she knew he was a Hebrew because] she saw that he was circumcised. If so, [we must assume that] she removed his clothes and examined him. But there is no need for this.