According to Gerald Massey, Passover — which symbolized on one level, the angel of death “passing over” the Goshen homes of the Israelites smeared with the sacrificial blood of a lamb — was a mythological allegory based on the precessional Age of Amen (Aries). On another level, he contends, it symbolized the sun “passing over” the vernal equinox at spring, having the same astrological meaning as the Crossifition, today widely called the Crucifixion. Nevertheless, both levels were astronomical references based on Kemetic astro-mythological symbols. Nisan is the first month of the Judaic calendar, which corresponds to March, the month of the vernal equinox, the original month in which Pasch or Passover occurred.
Reverend Edward H. Sugden in Israel’s Debt to Egypt highlights many cultural features the Hebrews borrowed from Kemet. Besides circumcision, he documents that seven of the ten commandments are found in the Declarations of Innocence and can also be found in other Kemetic wisdom literature such as the Teaching of Ptahhotep and the Maxims of Ani. Sugden demonstrates that from its language to its sacred texts, Judaism borrowed from Kemet. To begin with, its founder, Moses, was a native Kemau and follower of Atenism. Since Moses was a Kemau, it is reasonable to expect that he imparted his traditions and beliefs to his followers. The following are examples: Judaism embraced Atenism’s stress on monotheism; celebrated the Kemetic seasonal rite of the vernal equinox (Passover); adopted circumcision; derived nine of its ten commandments from Kemet (seven from the Declarations of Innocence and two from Atenism); copied Old Testament verses almost verbatim from Kemetic literature; modeled the Temple of Solomon and its Ark of the Covenant on the Temple of Karnak and the sacred ark to Amen-Ra. Sugden supposes the first, second and fourth commandments are original Judaic contributions. However, after examining Atenism we see the likely origins of the first and second commandments: Aten was the only God (the first commandment) and had no graven image (the second commandment). Therefore, the only commandment we can attribute wholly to Judaism, is the fourth, “Remember the Sabbath day, to keep it holy.” In Hebrew literary style and literature we find a heavy Kemetic influence. Apart from obvious borrowing in folklore from Sumerians and Assyrians, the Hebrews in their lyric poetry, their wisdom literature, and Psalms, were deeply indebted to Kemet. Biblical Psalms were copied from Akhenaten’s Hymns to Aten.
Further Sugden argues that the Hebrew Scriptures assume and teach the following: (1) That the human soul continued to live when the body dies. (2) That the soul at death goes into . . . the invisible world . . . . (3) That it is well or ill with men after death according to the character of their life on earth. (4) That obedience to God’s commandments is tantamount to immortality. (5) That God will eventually bring both the quick and the dead into judgement before Him. (6) That by the divine preordination the terminus of human history will be the absolute catastrophe of evil, the complete triumph and ascendancy of the righteous government of God, and the perfect and everlasting bliss of all holy creatures. Excepting the last point, we can trace all of the above to Kemetic thought. This last point is clearly a northern cradle idea as it implies linear time (the terminus of human history), dichotomous thinking (good over evil) and a pessimistic worldview (the implied notion that earthly existence is endemically sorrowful).
Frankfort relates the Hebrew attitude as follows:
To Hebrew thought nature appeared void of divinity, and it was worse than futile to seek harmony with created life when obedience to the
will of the Creator could bring peace and salvation. God was not in sun and stars, rain and wind; they were his creatures and served him
(Deut. 4: 19; Psalm 19). Every alleviation of the stern belief in God’s transcendence was corruption. In Hebrew religion — and in Hebrew
religion alone — the ancient bond between man and nature was destroyed. . . . Man remained outside nature.
In Atenism, the Supreme Being’s transcendence (Creator) rather than his/her imminence (Creation) was venerated. Judaism embraced this concept, strenuously rejecting the idea that God was evident in Creation. This created a separation between the human being and Nature. Feeling no need to integrate man and Nature harmoniously, the Hebrews never developed divine kingship. Throughout the Book of Kings, the Hebrew priests and kings are often at odds, the former making accusations of the latter’s faithlessness to Yahweh. (Moses originally embodied the qualities of a divine king but these qualities were soon forgotten or abandoned.) These accusations were a reflection of their disharmonious worldview, one very different from the Afrikan who conceived of the unity of the person (the human being), society (culture) and Creation (Nature). Judaic dichotomous thought, like Arab Islam, negates real unity. The world becomes divided into sacred and profane domains--that of the Creator, and Creation. This schism was a by-product of the northern cradle’s alienating experiences in which the harsh climatic conditions created an opposition to the environment and produced a being with the inability to synthesize the self with the world.