Our parasha, Parashat Bo, deals with the closing stages of the Ten Plagues, with the Exodus from Egypt occurring at the conclusion of all the plagues. Within the parasha there is a collection of mitzvot that opens with God’s words to Moshe:

“This month shall be the head month to you. It shall be the first month of the year.”

(Shemot 12:2)

The Torah then continues with a number of laws regarding the Korban Pesach (The Pascal sacrifice), as well as other additional laws.

What characterizes these laws is that this is the first time that Bnei Yisra’el are commanded as to a collection of a number of laws at once, which do not necessarily result from the historical context that the nation is in. (Unlike those mitzvot in Sefer Bereshit that directly result from the historical events and context.)

Let us recall that until this point we have been commanded with three mitzvot that are to be found in Sefer Bereshit: P’ru u’r’vu, (“Be fruitful and multiply”), Mila, (Circumcision), and Gid ha’na’she (the prohibition of eating the sciatic nerve.) These are repeated at Har Sinai, but in their origin they result from a specific process or occurrence.

The mitzva of P’ru u’r’vu is related to the creation of man, this being one of his objectives, (then, this commandment related to all of humanity.) The mitzva of Mila was given as a result of Avraham’s own circumcision, and the prohibition of eating the Gid ha’na’she resulted from Ya’akov’s struggle with the angel.

Now, however, Yisra’el is commanded with the first ordered collection of laws. One may claim that these also were commanded in direct relation to the Exodus from Egypt, while the mitzva of the korban Pesach is the most relevant mitzva at this point. However this is untrue, for among these mitzvot are mitzvot that only apply once the nation reaches Eretz Yisra’el, for example, the mitzva of consecrating the first-born, (which biblically is only applicable in Eretz Yisra’el.)

There are also mitzvot which have no direct connection to the Korban Pesach specifically, nor to the entire Exodus from Egypt – for instance, the mitzva of the first-born donkey (redeemed on a sheep which is then consecrated), and the mitzva of decapitating the first-born donkey that was not redeemed.

Also regarding the mitzva of Kiddush ha’chodesh (sanctifying the first of every month) seems to be unconnected to its context, and so we will try to understand why it is given now, for it essentially applies only in Eretz Yisra’el. And if we were to claim that this mitzva is necessary in order to correctly ascertain the date of Pesach, certainly God could have commanded Moshe that in fifteen days time the Festival of Pesach will occur? This does not seem to be a critical cause for the commanding of this mitzva now.

Why then were these mitzvot commanded now, in Egypt, and not at Har Sinai? The core of the solution lies in the analysis of the exact location of these laws within the overall context of the parshi’yot surrounding them.

Already at first glance we see that these laws are positioned between the Plague of Darkness and the Plague of the Firstborn. Yet in order to understand this issue properly, let us examine the progress and movement of the parshi’yot and the circumstances step by step.

After the Plague of Locusts and the Plague of Darkness, Pharaoh dismisses Moshe, saying:

“And Pharaoh said to him: ‘Leave my presence! Do not dare see my face again! The day you appear before me – you will die!’”

(Shemot 10:28)

Moshe responds:

“‘As you say,’ replied Moshe, “I will not see your face again.”

(ibid. v. 29)

Then God instructs Moshe as follows:

“God said to Moshe: ‘There is one more plague that I will send against Pharaoh and Egypt. After that he will let you leave this place. When he lets you leave, he will actually drive you out of here.’”

(Shemot 11:1)

Then the verses describe how God commands Moshe to instruct Bnei Yisra’el to enquire as to the whereabouts of their Egyptian neighbor’s gold and silver.

The verses continue describing the warning prior to the Plague of the Firstborn, and then we reach the verses with which we opened this shi’ur. Here, amidst the traumatic and historical events, the verses begin recording a number of commandments from God, with the first being the mitzva of sanctifying the months:

“God spoke to Moshe and Aharon in Egypt, saying: ‘This month shall be the head month to you. It shall be the first month of the year.’”

(Shemot 12:1,2)

Following this, Bnei Yisra’el are commanded with twenty positive and negative commandments, recorded in twenty-eight verses. The verse that seals this entire section of mitzvot is:

“Bnei Yisra’el went and did as God had instructed Moshe and Aharon, doing exactly (as had been commanded.)”

(Shemot 12:28)

The verses then return to events that were unfolding in Egypt at that moment in time:

“It was at midnight, and God killed every first-born in Egypt, from the first-born of Pharaoh, sitting on his throne, to the first-born of the prisoner in the dungeon, as well as every first-born animal.”

(ibid. v. 29)

It is very interesting to note something which is often overlooked. The Plague of the Firstborn, (the description of the plague itself, not the warnings and precautions that preceded it), which was the most severe of the plagues, is described by only one succinct verse. This being in contradistinction to the other plagues which are all recorded at length.

We will clarify this point during the continuation of the shi’ur.

Then the Torah describes Pharaoh and Egypt’s reactions to the Plague of the Firstborn:

“Pharaoh stayed up that night, along with all his officials, and all the rest of Egypt. There was a great outcry, since there was no house where there were no dead. And he sent for Moshe and Aharon during the night. ‘Get moving!’ he said. ‘Get out from among my people – you and Bnei Yisra’el! Go and worship God just as you demanded. Take your sheep and cattle just as you said, Go! And bless me too.”

(Shemot 12:30-32)

Let us pay attention to the words of Pharaoh: what sudden change has occurred in his outlook?

Firstly Pharaoh says: “Go and worship God.” He does not say “your God,” but makes use of the objective term “God,” seemingly indicating that he two accepts the divinity of God.

Secondly, he says: “worship God just as you demanded,” in other words Pharaoh does not intend to pursue negotiations, but rather capitulates to their demands, allowing them to act as they please.

Finally, Pharaoh’s concluding request is rather strange, “And bless me too” – here we observe Pharaoh’s complete admission to God’s sovereignty, and an outright denial of his own divine nature. The image of Pharaoh that we witness in this final request is one of a mortal who pleads for a blessing, and not one of a man who considers himself to be an all-powerful god.

This, then, is the course of the verses, and now our questions becomes all the more clear: Why was it necessary for those specific mitzvot to be commanded particularly between the Plague of Darkness and the Plague of the Firstborn? Why can they (at least some of them) not be kept until Har Sinai, where they then can be commanded in a more fitting manner?

The basis for the answer to this question arises from the words of the Ramban on our parasha. First we must emphasize that in these words, the Ramban does not intend answer the question we have posed, yet it seems that what lies behind is words is the solution to our query.

The Ramban explains the basis and understanding of all the mitzvot in general, and specifically those mitzvot that are “zecher li’tzi’at mitzrayim” – “in commemoration of the Exodus from Egypt.” The Ramban opens with an elucidation of the various heresies that existed, and these are his words:

“And now I will tell you a principle in the reason for many mitzvot. From when idolatry existed in the world, from the times of Enosh, people’s beliefs began to become distorted, some denied God’s existence entirely, others claimed that the world pre-existed everything, they denied God saying: ‘It is not Him (who created the world.)’”

The Ramban describes the first group of heretics or heretical thought – those who claim that the world pre-existed, always existed. In other words the world was never created, is never renewed and rejuvenated.

The Ramban then describes another class of heresy:

“And some deny His particular knowledge – and they claim: ‘How can a god know? Is there supernal knowledge”

These heretics acknowledge that there is a Creator, yet they deny His knowledge of anything that occurs in the world, for this is beneath the dignity of a god to be concerned with the activities of each individual creature.

The Ramban then describes a third school of heresy:

“And there are those who concede the Divine Knowledge, yet they deny Divine Providence. A person may act as the fish of the sea, for there is no Divine supervision, nor is there reward or punishment, they claim: ‘God has left the world,’ (Yechezkel 8:12.)”

This group admits that there is a Creator Who knows of all that occurs in the world, yet they deny the concept of Divine Providence. In their view the Creator does not hold His creatures accountable for their deeds, there is no preferred deed, and therefore there is no reward and punishment.

Let us note that the Ramban explains a number of verses in accordance with these groupings of heretical philosophies, explaining how the verses relate to all or some of these schools of thought.

The Ramban then establishes that when a nation or individual is chosen in a manner that a supernatural miracle that counters the nature of the world is performed – this then disproves all of the three groups we just mentioned.

“And when God desires a community or an individual and performs a miracle that departs from the nature and the laws of the world – the futility of all these theories become clear to all.”

The reason being:

“The wondrous miracle indicates that there exists a God in the world Who replenishes, knows, intervenes, and is all-powerful.”

That is to say that intervention in nature illustrates that there is such Divine ability. This itself indicates that this Divinity is also the Creator. The fact that the miracle specifically occurs to an individual or a specific community indicates that the creator ‘knows’ the distinction between them and others. They are then chosen (whether as a result of their actions, or as a result of their inner nature and qualities) to experience the miracle. This is the ultimate expression of Divine Providence.

The Ramban adds that when this miracle is performed after a prophet has prophesied as to the coming event, this proves ten-fold that He is the Creator who knows, supervises, and intervenes. This is proof of the connection between Him and the prophets, and this accentuates the truth of prophecy – that God in fact converses with man. As the Ramban writes:

“And when that miracle was first indicated upon through a prophet – the truth of prophecy is made clear: that God talks to man, and reveals His secrets to His servants, the prophets, and through this the entire Torah is able to validated.”

According to the Ramban, the plagues are intended to teach Pharaoh that God is the Creator, He knows, and He intervenes.

The Ramban then notes three terms used throughout the plagues in Egypt, indicating that within these terms are these three aspects of the Divine nature of God.

Let us first take a quick look at the content of his words before we study the actual text.

After the Plague of Wild Beasts the Torah states:

“You will realize that I am God, right here on earth.”

(Shemot 8:18)

The Ramban explains that this term indicates Divine Providence.

After the Plague of Boils the verse states:

“So that you will know that there is none like Me in all the world.”

(Shemot 9:14)

This indicates that God is the ultimate sovereign force, and there is nothing that can hinder His actions; God knows of everything that takes place.

Finally, after the Plague of Hail, the verse states:

“You will then know that the whole world belongs to God.”

(Shemot 9:29)

Here Pharaoh and Egypt learn that God is the Creator.

Now let us examine the Ramban himself, and we will further explain the points we have just raised. The Ramban writes:

“And therefore the Torah states regarding the miracles: ‘You will realize that I am God, right here on earth,’ to indicate God’s Providence that He has not left (the world) to incidental occurrences, as they believed. And the Torah states: ‘You will then know that the whole world belongs to God,’ to indicate renewal, that they are His that He created from nothing. And the verse states: “So that you will know that there is none like Me in all the world,” to indicate His ability, that He controls everything, nothing can restrain Him – for the Egyptians either denied all this or were doubtful as to these truths. Thus the signs and great miracles bore faithful testimony to faith in the Creator and in the entire Torah.”

(Ramban, Shemot 13:16)

Let us now study the words of the Ramban on the verses themselves. As we mentioned, through the Plague of Wild Beasts Pharaoh learns that God oversees all that occurs on Earth. The verses prior to the Plague of Wild Beasts state as follows:

“God said to Moshe: ‘Get up early in the morning, and confront Pharaoh when he goes out to the water. Say to him: ‘This is what God says – ‘Let my people go so that they may serve Me. If you do not let My people go, I will send swarms of wild beasts upon you, your officials, your people, and your homes. The houses of Egypt, and even the ground upon which they stand, will be filled with these creatures. On that day, I will set apart the Goshen area, where My people remain, so that there will not be any wild beasts there. You will then realize that I am God, right here on earth.”

(Shemot 8:16-18)

We are now witness to the full force of the Divine Providence, for in the plagues until now, no distinction was made between Yisra’el and the Egyptians. The Plague of Blood, for example, affected the entire Nile, just as the Plague of Frogs affected all of Egypt. Now we have the expression of Divine Providence to the extent of the distinction between the Goshen district and the rest of Egypt. This distinction differentiates between Yisra’el and the Egyptians on a national level.

Thus we now know that God is right here on earth – aware of all that occurs on earth, and present among all that transpires here.

The Ramban then discusses the Plague of Hail, (despite the fact that the verses describe the Plague of Pestilence prior to that of Hail), which proves that God is the Creator of heaven and earth. The verses state as follows:

“Moshe pointed his staff at the sky, and God caused it to thunder and hail, with lightning striking the ground. God then made it hail on the land of Egypt. There was hail, with lightning flashing among the hailstones. It was extremely heavy, unlike anything Egypt had experienced since it became a nation.”

(Shemot 9:23,24)

The Plague of Hail is no longer a plague on the ground, but rather appears from the skies.

The miraculous nature of this plague is expressed in two aspects of the plague: Firstly, the fact that it hailed in Egypt, a country where there is very little precipitation – even rain – to speak of. Secondly, the plague included lightning flashes and self-combusting fire simultaneous to the hail showers. Pharaoh sees this and urges Moshe to pray to God. Moshe then answers Pharaoh as follows:

“Moshe said to him: ‘When I go out of the city, I will spread my hands (in prayer) to God. The thunder will then stop, and there will be no more hail. You will then know that the whole world belongs to God.’”

(ibid. v. 29)

Thus Pharaoh and the Egyptians learn that the whole world belongs to God, He is the Creator, and therefore He is not bound by nature’s ‘laws.’ He is able to defy the physics principle that water and fire can never exist together, and cause hail and lightning fire to join together in a plague.

The Ramban then returns to the Plague of Boils whose purpose was to indicate God’s knowledge of all that occurs in the world. The verses state:

“God told Moshe to get up early in the morning and confront Pharaoh, saying: ‘Thus says God, the God of the Hebrews: ‘Let My people go so that they may serve Me. This time, I am prepared to send all My catastrophes against your very heart, your officials, and your people so that you will know that there is none like Me in all the world.”

(Shemot 9:13,14)

Here we see God’s knowledge of every minutiae. God is able to distinguish between each individual Egyptian and Hebrew, bringing boils solely on the Egyptians. (We recall that the Plague of Wild Beasts illustrated Divine Providence in that then the distinction between “the land of Egypt” and “the district of Goshen” was made. Here, we see the distinction made on a national level – as opposed to Providence on a regional level.)

In summary, the Ramban thus tells us that the Plague of Wild Beasts illustrated Divine Providence, the Plague of Boils illustrated God’s knowledge of the reality in all its minutiae, and finally the Plague of Hail indicates that God controls all the ecological systems, in other words, He is the Creator.

In effect, when Pharaoh met Moshe and Aharon for the first time, he raised three questions that were then clarified in these three plagues.

The verses describe the dialogue between Moshe, Aharon, and Pharaoh as follows:

“Moshe and Aharon then went to Pharaoh and said: “This is what God, Lord of the Hebrew declares: Let my people go so they can sacrifice to me in the desert.”

(Shemot 5:1)

Pharaoh answers as follows:

“Pharaoh said: ‘Who is God that I should obey Him and let Yisra’el go? I have not known God, nor will I let Yisra’el go.”

(Ibid. v. 2)

Pharaoh makes three different claims to Moshe and Aharon:

Firstly, he claims: “Who is God that I should obey Him and let Yisra’el go?” In this claim Pharaoh gives expression to the belief that there is no Creator of the world, and thus Pharaoh’s powers are equal to those of that being who you, Moshe and Aharan, term “God.”

In addition, Pharaoh claims that “I have not known God.” Thus he says that even if I, Pharaoh, discover this “God,” and that the world is actively renewed and rejuvenated by Him, (as is illustrated in the Plague of Hail,) in any event, “I have not known God,” and thus he does not know me! There is no mutual knowledge or recognition. The Creator has no knowledge of that that occurs on earth. (Incidentally, the word “know” as it is used in the Bible indicates mutual knowledge.)

Finally, Pharaoh declares “nor will I let Yisra’el go.” In other words, even if you, Moshe and Aharon prove to me that God is the Creator (as the Plague of Hail testifies), and He knows of all that transpires on earth, (as the Plague of Boils proves,) yet who says that there is Divine Providence, and that there is a nation chosen by Him, Yisra’el, whom He leads, and commands what to do and what not to do? The answer to this claim is delivered to Pharaoh through the Plague of Wild Beasts.

We will now return to the Ramban and summarize the continuation of his commentary.

The Ramban asks how the following generations will know that God is the Creator, Who is all-knowing, and Who controls the world?

The Ramban answers that this is the essential purpose in commemorating and recalling the Exodus from Egypt. The knowledge that God is the Creator, that He is all-knowing, and that He is in constant control, is specifically infused into each individual mitzva that is commemorative of the Exodus, and is even a part of all the mitzvot in general. Through the mitzvot one is able to acquire these tenets of faith.

God does not perform open miracles in every generation, for if this were to happen on a constant basis – they would no longer be miracles. Yet there is another, deeper, reason as to why miracles do not occur on a frequent basis. The reason is in order to educate man to see the hidden miracles that are constantly present.

By way of example, a person wakes up in the morning after a night’s sleep, and he sees this as a natural occurrence, yet is this really so? To the contrary, physiologically speaking, while sleeping a person’s breathing rate drops, and there is no overt reason that his breathing rate should continue decreasing until he dies. And then he wakes from his slumber, by way of that daily miracle, that many of us have ceased to perceive as a miracle, rather considering it as a natural occurrence.

How informative is the declaration made by every Jew when he opens his eyes in the morning:

“Mo’de ani l’fanecha…” - “I gratefully thank You, O living and eternal King, for having returned my soul within me with compassion, abundant is Your faithfulness.”

Let us carefully examine the content of this declaration.

“I gratefully thank You, O living and eternal King” – with the expression “O living and eternal King” we declare that God created the world, and therefore is the King and sovereign being over the world. The expression “living and eternal” teaches us there is a mutual connection between the Creator and His creatures, for this is the inner meaning of the word “life” or “life-force” – that there is a mutual relationship. And when there is a mutual relationship like this, then necessarily the Creator knows everything of His creatures.

Thus we reach the conclusion, “abundant is Your faithfulness.” If we desired to express our faith in God as a result of His returning our souls, and our lives, to us, then we should say “abundant is our faithfulness.” What does “abundant is Your faithfulness” denote?

The significance of this is that when a person opens his eyes in the morning, it is only due to God’s faith in him, in his abilities and in his potential to fulfill his own specific mission. Therefore God returns one’s soul to him in the morning, thereby stopping the slow process of death that began as one slept. There is no greater expression of God’s direct providence over the individual than this.

For all this one states: “Mo’de ani” – which is in essence thanksgiving and a confession; one offers his thanks for the renewed faith placed in him, and also regrets any past transgressions, looking to the future, towards contributing to and mending the world.

We can now return to the question with which we opened the shi’ur – why does the collection of mitzvot that appears here beginning specifically with “This month shall be the head month to you” appear here, in the middle of the record of the plagues? The Ramban’s words enhancing the answer we are searching for.

In order to resolve this issue, let us imagine the events that transpired in Egypt from Rosh Chodesh (the beginning of the month) Nisan until the Exodus on the night of the fifteenth of Nisan.

The Plague of Darkness has just ended, during which our Sages tell us many of the Jews also died. Those who had assimilated into Egyptian society died, those who denied their uniqueness and individuality, and preferred the Egyptian bondage over the Divine freedom.

It is no doubt that this plague that also landed on the heads of many Jews shocked the entire Jewish society. We can imagine that Am Yisra’el is also exhausted and spent after two-hundred and ten years of difficult enslavement.

Then Moshe receives the Divine command:

“Speak in the ears of the nation, and let each man request from his friend gold and silver articles; let every woman make the same request of her friends.”

(Shemot 11:2)

The terminology of God’s command denotes a request, “da’ber na” – “please speak.” For as we have noted above, the Jewish people are exhausted, and we can imagine that at that time Am Yisra’el did not have the patience to wait any longer for the exodus from Egypt; even if the result of the slight delay would be the acquisition of gold and silver.

And then Moshe holds a seminar on the laws of Pesach for Am Yisra’el. Of course this study has immediate ramifications, for on the tenth of the month they are to begin with the application of these laws – separating a lamb and preparing it for the Korban Pesach. Another practical reality that they will have to deal with in applying their studies will be when on the fourteenth of Nisan they are to sacrifice the Korban Pesach.

As we have mentioned, included in the halachot that they were instructed were those that are not relevant at present, but will only become relevant after they enter Eretz Yisra’el.

It is important to note under what adverse conditions Moshe teaches Yisra’el Torah. After many years of slavery, following the Plague of Darkness that shook the Jewish society at its foundations, and after they had been commanded to request gold and silver object from their Egyptian neighbors – among all this they are taught the Torah’s requirements for the Korban Pesach. Of all times, why must they be taught now?

Here we are witness to a vital principle, critical for all generations. Now, as the complete redemption is about to appear, now, prior to the Plague of the Firstborn – which is distinct from all the other plagues, the plague wherein God’s providence and sovereignty materialize in their full glory – now is when it is essential to bond with the heart of the Jewish identity. Now it is essential to connect to the Torah.

In the Plague of the Firstborn it is not the “hand of God” that afflicts the Egyptians, the plague is not brought about by His various manifestations, but rather by a deeper level of the Godly presence in the world. Here there is an expression of “And God smite every firstborn,” (Shemot 12:29,) as the Haggada comments: “He and no Seraf, He and no angel.” This plague fully accentuates the distinction between Yisra’el and the other nations. Until this plague Egypt and the world have come to acknowledge that God is the “Creator” and that God is “All-knowing.” They also have realized that God is the supreme “Supervisor” and controller, as the Ramban explained.

However the deepest expression of God’s Providence, the choosing of Yisra’el, and the fact that this selection derives is strength from Yisra’el’s mission on earth, will only be fully demonstrated when the firstborn of Egypt are smitten for having enslaved “My son, My firstborn, Yisra’el,” (Shemot 4:22) – Am Yisra’el, God’s firstborn.

But in order to reach this profound level of Divine revelation, Yisra’el must exhibit the source of their power, and fulfill the entirety of their mission. Therefore there must be a multi-faceted, complete connection to the Torah, to the soul of Yisra’el. The Torah is the fundamental basis that furnishes us with our moral justification as a people and a nation.

Egypt, as we have mentioned a number of times, was sustained by the hierarchical world view, that in the hierarchy that exists in reality, he who is superior has the right to subjugate and enslave those inferior to him. The Plague of the Firstborn strikes the Egyptian firstborn, thereby shattering that hierarchy, (both the national and familial structures thereof,) for the firstborn had the right to trample those below him. Then in the place of this aggressive hierarchy an entirely different approach appears, the approach of Yisra’el, that we are all children of God.

In order to complete the picture, let us consider the blessing bestowed on all Jewish sons by their fathers. The blessing is “May God make you as Efra’im and as Menashe…” (Shemot 48:20.)

From the fact that the younger brother, Efra’im, precedes his brother, Menashe, in the blessing, we learn that no one brother has the right to rule over his siblings. The firstborn may not rule over his brother, for every man is judged by his own merit, and not by the merit of his rule over others.

Thus, with the Plague of the Firstborn, the entire institution of the “Egyptian Birthright,” a birthright that incorporated the subjugation of others, died. In its place another birthright took hold, the acknowledgement that “My son, my firstborn, Yisra’el” – there is a nation of Yisra’el that possess a monumental mission, “to perfect the universe through God’s sovereignty,” (A’leinu prayer.)

But in order that there will be that moral justification that distinguishes between Egypt and Yisra’el, they must cleave to the root, to the essence, to the source of the power – the Torah. And when they adhere to it, then it is not the “hand of God” that smites Egypt, but rather God in all His Glory.

And when does this involvement in Torah appear? When Am Yisra’el are under the height of pressure, and are highly-strung anticipating the redemption. Specifically then is when it is made clear to us and to the world from where we draw our strength and might from.

This then, is the way to reach the complete redemption, a redemption that is not solely the “finger of God” or the “hand of God,” a redemption that is not through and angel or a seraf, but rather through God Himself.

The way to attain complete redemption is through the Torah in its entirety, its study, examination, and comprehension. Only then can we understand that the freedom from Egypt and freedom in general from any nation and exile, is only an intermediate station on the way to Mount Sinai, in our journey to attain those Godly ideals. This is the way to reach the complete redemption, and then we will merit the verse: “as in the days when you exited Egypt I will show him miraculous events,” (Micha 7:15), Amen.

Translated by Sholem Hurwitz.

Copyright Keren Yishai/Rav M. Elon