Parshat Vaera7 min read

The Plagues Made Egypt Confess Against Itself

Egypt's firstborn sons worked out that they were dead men. They went to their fathers first. Then they went to Pharaoh, who was a firstborn too.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Frog That Whistled
  2. The Magicians Kept Their Hands in Their Robes
  3. The Mark on the Wall
  4. The Week Egypt Sat Still in the Dark
  5. The Firstborn Went to Pharaoh
  6. Split by a Hair
The Plagues Made Egypt Confess Against Itself Click for full size

The Frog That Whistled

The marble floors of Egypt split open from underneath to let the frogs through. Not the doors, not the drains. The polished stone in the good houses and the tiled floors in the better ones cracked apart and they came up through the cracks, and as they came they announced themselves out loud. We are the messengers of the one who spoke and the world was.

Rabbi Akiva said there had been one frog to begin with. It bred until it filled the whole land of Egypt.

Rabbi Elazar ben Azariah cut him off. Akiva, what are you doing with stories. Go back to leprosy and corpse impurity, that is your work. There was one frog, yes, and it whistled to the others and they came.

Either way, one soft wet animal walked through stone that a chisel would have argued with. God has a habit of handing the hard thing to the soft one. Hornets cracked the boulder rolled across a cave mouth. A shepherd's pebble sank into the front of a giant's skull, a stray arrow found the seam in a king's armour, and fig roots break open bare rock every spring.

The Magicians Kept Their Hands in Their Robes

Pharaoh's magicians had one move and they made it every time. Whatever Moses and Aaron brought, they matched. A staff into a snake, blood in the river, frogs out of the water, the old gesture, hand into the fold of the robe and out again with the trick in it.

Every plague they matched cost them something. They pulled their hands out of their robes white as snow, leprous to the wrist, and it never healed. It got worse with each new imitation and stayed with them to the day they died.

By the boils they could not stand upright in front of Moses at all. They stood in his presence covered in sores from the same hands they had used to prove there was nothing special about him.

The Mark on the Wall

Moses walked up to the wall of the palace and scratched a single line on it with something sharp.

Tomorrow, he said, when the sun comes to here, I bring the hail down on you.

Pharaoh spent a day watching a scratch on his own wall. And before it fell there was a warning, which is not how war works. A man who means to kill his enemy comes at him without notice. This one sent word ahead. Send now and get your livestock under cover, get your slaves in off the field, the hail is coming and whatever is out in the open dies.

It came down cutting. Some say it fell spinning and sheared the trees off at the trunk. Some say it came like a hammer. Nothing like it had ever landed on Egypt. The barley went flat, the flax went flat, and the wheat and the spelt stood up through all of it untouched, because wonders were done for them.

Standing in that wreckage Pharaoh did the thing no Egyptian had done through six plagues. He confessed. The Lord is in the right, he said. I and my people are the wicked ones.

He was paid for it. When the sea came down on his army, the earth opened and took the bodies in, and they got a burial. That was the wage for one honest sentence spoken too late.

The Week Egypt Sat Still in the Dark

The Egyptians deserve to be struck with darkness, God said to the ministering angels, and every one of them agreed at once.

What came was more than the order. A king tells his officer to give a slave fifty lashes and the officer gives a hundred. The dark that arrived over Egypt was thick as a coin, thick enough to lean on. Some say it was scraped off the darkness above the sky. Some say it came up out of Gehinnom, the same black the wicked are covered with down there, the same black that was on the face of the deep before anything was made.

For three days a man could still move in it. For the next three he could not. Whoever was sitting when it came stayed sitting for three days. Whoever was on his feet stayed on his feet.

Israel had light in their houses that whole week, and they used it. They walked into Egyptian bedrooms and storerooms while the owners sat frozen in the dark, and they looked, and they memorised. Later, when the word came to go and ask the neighbours for their silver, an Israelite would knock and hear I have nothing, and answer: it is in the chest in the back room, on the second shelf, I saw it in your hand. And the Egyptian handed it over.

The Firstborn Went to Pharaoh

Then the firstborn sons of Egypt did the arithmetic.

Everything the Hebrew has said would happen has happened, they told their fathers. He says every firstborn in Egypt dies. Go and let these people out. One man here has ten sons and they will all die like the rest of us. Do not leave us standing here for the sake of a work gang.

Their fathers refused. So the firstborn went up to the palace, because Pharaoh was himself a firstborn, the one firstborn in the country with a reason to care. Get up, they said. Send them out.

Go out and break their legs, Pharaoh told his guards. My life or theirs, and you come in here arguing for the Hebrews.

The firstborn went out of that room and turned against their own fathers with whatever was to hand. Six hundred thousand men of Egypt died that day at the hands of their own sons, in their own houses, before the night of the tenth plague had begun. Egypt finished itself off first.

Split by a Hair

No living thing can stand on the exact middle of a night. Moses said about midnight, because a man cannot find it. The one who made the hours walked into that night and split it down the centre by a hair, and struck. Not through an angel. Not through a messenger.

Every firstborn in Egypt went, including the ones abroad, and the firstborn of Ham and Cush and Put and Lud. Pharaoh was left standing among the corpses of everyone born first. His daughter Batya was a firstborn too, and she lived, because Moses prayed for the woman who pulled him out of the water.

Egyptians buried their dead inside their own houses. That week the dogs came in through the burial niches and dragged the bodies out into the rooms in front of the families.

Come, let us deal shrewdly with them, they had said, years earlier, in a council chamber. So God put shrewdness into the water. At the sea it did not simply drown them. It thought about it first.


← All myths

From the tradition

Sources

8 sources

The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Yalkut Shimoni on Torah 183:2Yalkut Shimoni on Torah

Translation of the source text.Torat Emet (Yalkut Shimoni) · CC-BY-NC

"And the frog came up" (Exodus 8:1-11, reading the singular). Rabbi Akiva says: there was a single frog, and it bred and swarmed and filled the whole land of Egypt. Rabbi Eleazar ben Azariah said to him: Akiva, what business have you with aggadah? Cease your discourses and go to [the laws of] plagues and tents! Rather, there was a single frog; it whistled to them and they came.

The marble houses and mosaic-floored houses of the Egyptians - what did the frogs do? They split through and rose up into them, as it is said, "And the frog came up," and the frogs were saying, "We are the messengers of Him who spoke and the world came to be," and the marble and the mosaic would split open before them. This is one of the things in which the Holy One, blessed be He, set the soft to master the hard. So too the mice of the Philistines: one would sit on a bronze bench, split the bench, rise up, and tear out his bowels. So too the hornets [against the Canaanites]: men hid in caves and set stones at the cave mouth, and the stone would split before the hornet. So too the stone that killed Goliath, as it is said, "and the stone sank into his forehead" (1 Samuel 17:49). And the arrow of Naaman that struck Ahab and entered into the armor. And the roots of the fig tree, which are soft and yet split the rock. And the shamir, which splits stone. "Take for yourselves your handfuls" (Exodus 9:8) - written at hint [chapter] 8.

Full source
Yalkut Shimoni on Torah 184:2Yalkut Shimoni on Torah

Translation of the source text.Torat Emet (Yalkut Shimoni) · CC-BY-NC

"And the magicians could not stand before Moses because of the boil" (Exodus 9:11). With each and every plague they kept adding [to their own affliction]: they put their hands into their bosoms and drew them out leprous as snow, and they were not healed until the day of their death. And so with each and every plague they kept adding [further harm to themselves], until the boil, as it is written, "And the magicians could not stand."

Full source
Yalkut Shimoni on Torah 185:1Yalkut Shimoni on Torah

Translation of the source text.Torat Emet (Yalkut Shimoni) · CC-BY-NC

"But for this purpose, and so on" (Exodus 9:16). He was left over from all the firstborn. And so it says, "from the firstborn of Pharaoh" (Exodus 11:5) - does Scripture come to teach that Pharaoh himself was a firstborn, or only that his son was a firstborn? When it says "who sits on his throne," his son is already stated; so what does "from the firstborn of Pharaoh" teach? It comes to teach you that Pharaoh was a firstborn and was left over from all the firstborn. And Baal Zephon was left over from all the objects of fear [idols], in order to seduce the heart of the Egyptians; of it Scripture says, "He misleads the nations and destroys them" (Job 12:23). "How did the hail come down?" (Exodus 9:18). Rabbi Pinchas and Rabbi Judah the Levite: one of them says it came down like a snail [in a spiral] and cut down the trees, as it is said, "He killed their vines with hail" (Psalms 78:47). The other said it came down like a hammer-blow [chanamal], as it is said, "and their sycamores with chanamal" (Psalms 78:47).

"Behold, tomorrow about this time I will rain down hail" (Exodus 9:18). He scratched a single scratch on the wall, saying to him: tomorrow, when the sun reaches here, I will bring down hail upon you. "Such as has not been" (Exodus 9:18): its like had not been, but it is destined to be. When is it prepared? For Sennacherib, says Rabbi Simon. Rabbi Hananiah says: for the plague of Gog and Magog, as it is said, "a flooding rain and stones of hail" (Ezekiel 38:22).

"Send, gather in your livestock" (Exodus 9:19). Our Rabbis said: in all the plagues Pharaoh did not say "the LORD is righteous" except in the plague of hail alone. Why? Because when a man seeks to fight his fellow and overcome him, he comes upon him suddenly and kills him; but the Holy One, blessed be He, said to Pharaoh, "Now send, gather in your livestock." At that hour he said, "The LORD is righteous" (Exodus 9:27).

Full source
Yalkut Shimoni on Torah 186:2Yalkut Shimoni on Torah

Translation of the source text.Torat Emet (Yalkut Shimoni) · CC-BY-NC

"And the wheat and the spelt were not struck, for they are afilot" (Exodus 9:32). What is "afilot"? The Holy One, blessed be He, worked wonders [pela'im] with them. Rabbi Judah says: they were late-ripening. Rabbi Pinchas said to him: is it not written, "and every herb of the field" [was struck]? And you say it was because they were small that they were not struck? Rather, the Holy One, blessed be He, worked wonders with them.

"The LORD is righteous, and I and my people are the wicked ones" (Exodus 9:27). He justified the judgment against himself. And what reward did he take for this? That they were given a place of burial, as it is said, "You stretched out Your right hand, the earth swallowed them" (Exodus 15:12). The wicked do not give thanks until He brings plagues upon them, but the righteous are not so; therefore it is said, "Sing for joy, O righteous ones, in the LORD" (Psalms 33:1), as it is said, "And all the people saw and sang." It is not written here, "Sing for joy, O righteous ones, the LORD," but rather "in the LORD" - at the time when they see Him. So it says, "And Israel saw the great hand" (Exodus 14:31), and they began to sing, "Then Moses sang" (Exodus 15:1).

"When I go out of the city" (Exodus 9:29). Here is an argument from the lighter to the weightier: if prayer, which is the lighter, was not possible in Egypt [proper], how much more so speech [of prophecy], which is the weightier. And what is written, "the LORD said to Moses and to Aaron in the land of Egypt" (Exodus 12:1) - that was outside the metropolis.

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Yalkut Shimoni on Torah 186:6Yalkut Shimoni on Torah

Translation of the source text.Torat Emet (Yalkut Shimoni) · CC-BY-NC

"And the LORD said to Moses, Stretch out your hand toward heaven" (Exodus 10:21). This is what Scripture says: "He sent darkness, and made it dark" (Psalms 105:28). The darkness the Holy One, blessed be He, sent upon the Egyptians was very severe. Rabbi Acha said: because they did not accept the dominion of the Holy One, blessed be He, upon themselves. Rabbi Acha said: what is the meaning of "they did not rebel against His word"? Because they exchanged the word of the Holy One, blessed be He, "He sent darkness, and made it dark." The Holy One, blessed be He, said to the ministering angels: are the Egyptians fit to be smitten with darkness? Immediately they all agreed as one and did not change their word.

What is the meaning of "He sent darkness, and made it dark"? To what may the matter be compared? To a king whose servant offended him, and he said to one of his men, Go and strike him fifty lashes, and the man went and struck him a hundred. So the Holy One, blessed be He, sent darkness upon Egypt and the darkness added to itself. From where did that darkness come? Rabbi Yehudah and Rabbi Nechemyah: [Rabbi Yehudah says, from the darkness above, and Rabbi Nechemyah] says, from the darkness of Gehinnom. Rabbi Yehudah bar Rabbi says: with what are the wicked covered in Sheol? With darkness. Chizkiyah says: this barrel, with what do they cover it? With an earthenware lid from its own kind; just as it is of clay, so they cover it with a vessel of clay. So too the wicked, of whom it is written, "their deeds are in the dark" (Isaiah 29:15); therefore the Holy One, blessed be He, covers over them the deep, which is darkness, as it is said, "and darkness was upon the face of the deep" (Genesis 1:2). And how thick was that darkness? [Our Rabbis said, as thick as a] kordina coin, [as it is said] "and let there be a darkness that may be felt" -- [for it had substance in it].

There were seven days of darkness upon Egypt. During the first three days, whoever was sitting and wished to stand could stand, and whoever was standing and wished to sit could sit; but during the other three days, whoever was sitting could not stand and whoever was standing could not sit. And which was the seventh day? It was the seventh day at the sea, as it is said, "and there was the cloud and the darkness" -- the cloud was darkening for the Egyptians and giving light to Israel, as it is written, "but all the children of Israel had light in their dwellings." And the Israelites would enter the houses of the Egyptians and see all that they had. And when the Holy One, blessed be He, said to them, "every woman shall ask of her neighbor" (Exodus 3:22), the Israelites would come to them and say, Lend me that vessel you have, and the Egyptian would say, I have none, and the Israelite would say, I know that you have it, and here it is in your chest, it is in such-and-such a place, I saw it in your hand; and he would lend him that vessel. And how did the Israelites know? Only because of those days of darkness. And from the plague of darkness and the plague of blood Israel grew rich.

"And there was thick darkness for the Egyptians, but for Israel there was light in their dwellings." And when the Egyptians pursued, what is written? "And there was the cloud and the darkness." If a cloud, why darkness? If darkness, why a cloud? It had two faces: light for Israel and darkness for the Egyptians. And so, "For behold, darkness shall cover the earth, and thick darkness the peoples, but upon you the LORD will shine, and His glory will be seen upon you" (Isaiah 60:2). "You shall also give into our hands" (Exodus 10:25) [is written in section 92].

Full source
Yalkut Shimoni on Torah 208:4Yalkut Shimoni on Torah

Translation of the source text.Torat Emet (Yalkut Shimoni) · CC-BY-NC

"And it was at midnight" (Exodus 12:29). Their Creator divided it. Why is this said? Because elsewhere it says, "And Moses said, Thus says the LORD, About midnight" (Exodus 11:4). But is it possible for flesh and blood to determine the exact middle of the night? Rather, from here we learn that their Creator divided it. Rabbi Judah ben Beteira says: He who knows His hours and His times divided it. Rabbi Eliezer says: "Night" is stated here and "night" is stated elsewhere; just as the night stated here is until midnight, so the night stated elsewhere is until midnight. "And the LORD struck." I might understand by means of an angel or by means of a messenger; therefore Scripture says, "And I will strike every firstborn" (Exodus 12:12), not by means of an angel and not by means of a messenger. "And the LORD struck every firstborn." Even the firstborn of Egypt who were in other places, from where do we know? Scripture says, "To Him who struck Egypt through their firstborn" (Psalms 136:10). The firstborn of Ham, Put, Cush, and Lud, from where? Scripture says, "And He struck every firstborn in Egypt, the first of their strength in the tents of Ham" (Psalms 78:51). "From the firstborn of Pharaoh." Scripture comes to teach you about Pharaoh, that he himself was a firstborn. Or perhaps Scripture comes only to teach about his son, that he was a firstborn? When it says "who sat on his throne," his son is already mentioned; so what does Scripture teach by "from the firstborn of Pharaoh"? It comes to teach about Pharaoh, that he himself was a firstborn, and he was spared from among all the firstborn, and concerning him Scripture says, "But for this very purpose I have raised you up" (Exodus 9:16). Baal Zephon was spared from among all the objects of worship, in order to entice the heart of the Egyptians; concerning it He says, "He makes nations great and destroys them" (Job 12:23). "To the firstborn of the captive." But what sin had the captives committed? Rather, so that the captives would not say, "Their object of worship brought the punishment upon them; mighty is our god that it stood by itself, mighty is our god that the punishment did not rule over us." This teaches you that whatever decrees Pharaoh decreed against Israel, the captives rejoiced in them; and concerning them Scripture says, "He who rejoices at calamity shall not go unpunished" (Proverbs 17:5), and it says, "When your enemy falls, do not rejoice," and so forth (Proverbs 24:17). And it is written, "Son of man, because Tyre said against Jerusalem, Aha" (Ezekiel 26:2), what does it say? "Behold, I am against you, O Tyre, and I will bring up nations against you" (Ezekiel 26:3). And not only captives, but even male and female slaves, as it is said, "to the firstborn of the maidservant" (Exodus 11:5). "And every firstborn of beast." But what sin had the beast committed? Rather, so that the Egyptians would not say, "Our object of worship brought the punishment upon us; mighty is our god that it stood by itself, and the punishment did not rule over it."

Full source
Yalkut Shimoni on Torah 248:1Yalkut Shimoni on Torah

Translation of the source text.Torat Emet (Yalkut Shimoni) · CC-BY-NC

"And with the breath of Your nostrils the waters were piled up [ne'ermu]" (Exodus 15:8). With the very measure by which they measured, You measured back to them. They said, "Come, let us deal shrewdly [nit'chakkemah] with him" (Exodus 1:10); so You too placed cunning [armumit] into the waters, and the waters waged war against them with every kind of punishment. Therefore it is said, "And with the breath of Your nostrils the waters were piled up."

Full source
Pesikta Rabbati 17:1Pesikta Rabbati

Translation of the source text.Pesikta Rabbati, ed. Meir Friedmann (Ish-Shalom), Vienna 1880 · Public Domain

"And it came to pass at midnight [that the LORD struck every firstborn in the land of Egypt, etc.]" (Exodus 12:29). Rabbi Tanchum of Jaffa in the name of Rabbi Mana of Caesarea opened: "When I thought to know this, it was a trouble in my eyes" (Psalm 73:16). David said: No creature can fix exactly upon midnight except the Holy One, blessed be He; but as for me, "it is a trouble in my eyes." And because no creature can fix upon midnight except the Holy One, blessed be He, therefore "And it came to pass at midnight [that the LORD struck, etc.]." Rabbi Acha interpreted: "I am the LORD, that is My name, and My glory I will not give to another, nor My praise to graven images" (Isaiah 42:8). "I am the LORD, that is My name" - Rabbi Acha said: The Holy One, blessed be He, said, "I am the LORD, that is My name, which the first man called Me; that is My name which I stipulated between Myself and Myself; that is My name which I stipulated between Myself and My ministering angels; and My glory I will not give to another." Rabbi Nachman in the name of Rabbi Avun: these are the demons. Rabbi Menachman in the name of Rabbi Mana said: No creature in the world can distinguish between a drop that is of a firstborn and a drop that is not of a firstborn, except the Holy One, blessed be He; but as for me, "it is a trouble in my eyes." And therefore "And it came to pass at midnight [that the LORD struck every firstborn]." It is written, "Who confirms the word of His servant and fulfills the counsel of His messengers; who says of Jerusalem, It shall be inhabited, and of the cities of Judah, They shall be built, and its ruins I will raise up" (Isaiah 44:26). Rabbi Berakhiah in the name of Rabbi Levi: We would not know from "Who confirms the word of His servant and fulfills the counsel of His messengers" that He says of Jerusalem, "It shall be inhabited," and of the cities of Judah, "They shall be built" - but one angel appeared to our father Jacob and said to him, "Your name shall no longer be called Jacob, but Israel, etc." (Genesis 32:29). The Holy One, blessed be He, revealed Himself to confirm the decree of that angel, and said to him, "Your name is Israel, etc." (Genesis 35:10). Jerusalem, about which all the prophets prophesy that it will be built - how much more so! Some say: "Who confirms the word of His servant" - this is Moses: "Not so My servant Moses" (Numbers 12:7); "and fulfills the counsel of His messengers" - this is Moses: "And He sent an angel and brought us out of Egypt" (Numbers 20:16). The Holy One, blessed be He, said to Moses, "Go, say to Israel, And I will pass through the land of Egypt on this night" (Exodus 12:12). Moses went and said to Israel, "Thus says the LORD, About midnight I will go out into the midst of Egypt" (Exodus 11:4). The Holy One, blessed be He, said, "I have already assured Moses and said of him, 'In all My house he is faithful' (Numbers 12:7); shall Moses My servant be as a liar? Rather, what did Moses say? 'About midnight' - so I too will act at midnight." "At midnight I rise to give thanks to You for Your righteous judgments" (Psalm 119:62). Rabbi Pinchas in the name of Rabbi Eliezer bar Rabbi Menachem: What would David do? He would take a harp and a lyre and place them at his head, and rise at midnight and play upon them, and the companions of Israel would hear his voice and say, "If David the king occupies himself with Torah, how much more so we!" And it would turn out that all Israel were occupied with Torah. Rabbi Levi said: There was a window above David's bed open to the north, and the harp was hung opposite it, and the north wind would go forth at midnight and blow upon it, and the harp would play of itself - this is what is written, "As the musician (kenaggen) played" (2 Kings 3:15) - it does not say here 'kemenaggen' (as one plays) but 'kenaggen' - the harp would play of itself, and all Israel would hear it. And this is what David says, "Awake, my glory; awake, O lyre and harp; I will awaken the dawn" (Psalm 57:9) - "Let my glory awaken before the glory of my Creator; my glory is reckoned as nothing before the glory of my Creator; 'I will awaken the dawn' - I awaken the dawn, and the dawn does not awaken me." And his evil inclination would provoke him and say to him, "David, it is the way of kings that the dawn awakens them, and you say 'I will awaken the dawn'; it is the way of kings to sleep until the third hour, and you say 'at midnight'?" And he says, "For Your righteous judgments." [And what is "for Your righteous judgments"?] For the judgments You brought upon Pharaoh and for the righteousness You did with Sarah my grandmother - this is what is written, "And the LORD afflicted Pharaoh and his house with great plagues on account of Sarai, Abram's wife" (Genesis 12:17). Another interpretation: "For Your righteous judgments" - for Your judgments that You brought upon the nations of the world, and for the righteousness You did with my grandfather and with my grandmother; for had she let down upon him a single curse from below, from where would I be standing? But You put in his heart a blessing: "Blessed are you of the LORD, my daughter" (Ruth 3:10). Another interpretation: "Your righteous judgments" - for the judgments You brought upon the Egyptians in Egypt, and for the righteousness You did with our fathers in Egypt, who had in their hands only two commandments - the blood of the Passover and the blood of circumcision - this is what is written, "And I passed by you and saw you wallowing in your blood, and I said to you, In your blood live" (Ezekiel 16:6) - this is the blood of the Passover and the blood of circumcision. ["And it came to pass at midnight, etc."] Rabbi Shimon ben Yochai taught: Moses did not know the seasons of the night, nor its moments, nor its times; therefore he said "about midnight" (Exodus 11:4). But the Holy One, blessed be He, knows its seasons and its moments and its times; therefore He enters into it like a hairsbreadth. And who split it? Rabbi Binyamin bar Yefet in the name of Rabbi Yochanan: the night split of itself; and the Rabbis say: its Former split it, as it says here "at midnight" and there it says, "And the night was divided against them" (Genesis 14:15). Rabbi Tanchuma said: The Holy One, blessed be He, said, "Their father went out at midnight, and I go out with His children at midnight." And the Rabbis say: The Holy One, blessed be He, said, "Their father went out with Me from the eve until midnight, and I go out with His children from midnight until morning." Rabbi Yitzchak said: The prince of Egypt falls only by day; what is the reason? As it is written, "And at Tehaphnehes the day shall be dark, when I break there the yoke-bars of Egypt, and the pride of her strength shall cease in her, etc." (Ezekiel 30:18); and it says, "On that day there shall be five cities in the land of Egypt speaking the language of Canaan and swearing to the LORD of hosts; one shall be called the City of Destruction (Ir ha-Heres), etc." (Isaiah 19:18) - 'Ir ha-Heres' is Ir Shemesh: No (Noa) is Alexandria, Noph (Menpuach) is Memphis, Tahpanhes (Chofiynam), and 'Ir ha-Heres' (Sedakani), and Ir Shemesh (is Heliopolis). Rabbi Yochanan ben Zakkai said: We find that the day and the night are called 'day,' as it is written, "And there was evening and there was morning, one day" (Genesis 1:5). Rabbi Yehoshua bar Nechemiah learned it from this: "Even darkness is not dark to You, but the night shines as the day; the darkness is as the light" (Psalm 139:12) - 'the darkness, which is light before Me, and the night for the use of the creatures.' Thus, on that very day the firstborn of Egypt died. How were they smitten? They were struck with a death-blow from the evening and were convulsing all night and died by day. And what is the reason? It does not say here "we have all died" but "we are all dying" (Exodus 12:33) - dying and going, as you say, "On the day I struck every firstborn" (Numbers 8:17), and there it says, "On the day, etc., I consecrated to Myself every firstborn" (Numbers 3:13). Say then: on the day the firstborn of Egypt died, on that very day I consecrated to Myself every firstborn. "And the LORD struck every firstborn" - firstborn of a man, firstborn of a woman, firstborn of a male, firstborn of a female. How so? One man came to ten women and they bore ten sons, [and likewise ten men came to one woman and she bore ten sons,] and all of them were found to be firstborn men. Suppose for yourself that there was no firstborn there, neither of a man nor of a woman, neither of a male nor of a female - how do I uphold "for there was no house where there was not a dead one" (Exodus 12:30)? Rabbi Abba bar Acha said: the steward of the house would die, as you say, "Shimri the head, for though he was not the firstborn, his father made him head" (1 Chronicles 26:10). Rabbi Nathan taught: On the day that the firstborn of one of them died, he would carve his likeness (icon) inside his house; on that day it would be pounded and ground and crushed, and it would be as hard for him as if on that day they had buried him. Rabbi Yudan said: Because the Egyptians would bury within their houses, and the dogs would enter through the niches and snatch the firstborn from among the niches and toy with them, and it was as hard for them as if on that day they had buried him. "From the firstborn of Pharaoh" - from here that Pharaoh was a firstborn. All the firstborn gathered to their fathers and said to them, "Since Moses said, 'And every firstborn in the land of Egypt shall die' (Exodus 11:5), all that he says about this people comes upon them; so come and let us bring out these Hebrews from among us, and if not, this people will die." They said, "Ten sons belonging to one of us shall die like one of them - and you will not rise up against these Hebrews?" They said, "The conclusion of the matter: let us go to Pharaoh, who is a firstborn; perhaps he will have pity on himself, and these Hebrews will go out from among us." They went to Pharaoh and said to him, "Because Moses said, 'And every firstborn shall die, etc.,' and all that he says about this people comes upon them, arise and bring out these Hebrews from among us, and if not, this people will die." He said, "Go and break the legs of these men! I say my own self, or the selves of the Hebrews? And you say thus?" Immediately the firstborn went out and slew among their fathers six hundred thousand - this is what is written, "To Him who struck Egypt by their firstborn" (Psalm 136:10) - it does not say here "who struck the firstborn in Egypt," but "who struck Egypt by their firstborn" - the firstborn killed six hundred thousand. Rabbi Avun in the name of Rabbi Yudah ben Pazzi said: Bityah daughter of Pharaoh was a firstborn, and by what merit was she saved? By the prayer of Moses, as it is written, "She perceives that her merchandise is good, her lamp does not go out at night (ba-laylah)" (Proverbs 31:18) - it is written 'ba-lel,' as you say, "It is a night of watching (lel shimmurim) for the LORD" (Exodus 12:42). "To the firstborn of the maidservant" (Exodus 11:5) - Rav Huna and Rabbi Acha in the name of Rabbi Eleazar son of Rabbi Yose the Galilean: even the maidservants set to the millstones, who would say, "It is our will that we be in our servitude and Israel in their servitude." Rabbi Yudah ben Pazzi said: from the tradition of aggadah, Serah daughter of Asher went down to Egypt; they set her to the millstones. "And every firstborn of beast" - if man sinned, what did beast sin? Rather, the Egyptians worshipped lambs and would say, "Our deity has brought the punishment upon us; harsh is our deity, that stands by itself, that no punishment came upon it." ["And it came to pass at midnight, etc."] Rabbi Huna and Rabbi Yehoshua bar Avin, son-in-law of Rabbi Levi, in the name of Rabbi Levi: The Master of Mercy does not strike souls first. From whom do you learn it? From Job: "And a messenger came to Job and said, The oxen were plowing and the donkeys were grazing beside them" (Job 1:14). What is "the oxen were plowing and the donkeys were grazing beside them"? Rabbi Chama bar Chanina said: a likeness of the World to Come was made for him, as you say, "The plowman shall overtake the reaper, etc." (Amos 9:13). "And the Sabeans fell upon them and took them, and struck the servants with the edge of the sword" (Job 1:15). Rabbi Abba bar Kahana said: they went out from Kefar Karnayim and went the whole length of the Avalim, and when they reached Migdal Tzevaya, they died there. "And I alone have escaped to tell you" (Job 1:15). Rabbi Acha said: 'rak' (only) is a limiting term - he was broken and stricken. Rabbi Yudan said: "And I alone have escaped to tell you" - he too, once he told his tidings, immediately died - this is what is written, "While this one was yet speaking, another came" (Job 1:16). "And the Chaldeans formed three columns, etc." (Job 1:17). When Job heard this, he began to muster his troops against them for war - this is what is written, "I dreaded the great multitude, and the contempt of families terrified me, so that I kept silence and did not go out of the door" (Job 31:34). Job said, "This nation is the most despised of all nations: 'Behold the land of the Chaldeans - this people that was not, etc.' (Isaiah 23:13). Would that it did not intend to put its terror upon me!" And when he was told, "The fire of God fell from heaven" (Job 1:16), [he said,] "If it is from heaven, what can I do?" Immediately, "and did not go out of the door," and afterward, "And he took a potsherd, etc." (Job 2:8). So too Mahlon and Chilion: first their horses and camels and donkeys died, and afterward he himself - "And Elimelech, Naomi's husband, died" (Ruth 1:3) - and afterward his two sons died, "And the two of them also died, etc." (Ruth 1:5). And so too in the plagues that come upon a person: at first it begins in his house; if he repents, the stones require removal - "and they shall take out the stones" (Leviticus 14:40); if he does not repent, they require demolition - "and he shall break down the house" (Leviticus 14:45). And afterward it begins in his garments; if he repents, they require tearing - "and he shall tear it out of the garment or out of the skin, etc." (Leviticus 13:56); and if he does not repent, they require burning - "and he shall burn the garment" (Leviticus 13:52). And afterward it begins in his body; if he repents - "and he to whom the house belongs shall come" (Leviticus 14:35); and if not - "he shall dwell alone, etc." (Leviticus 13:46). And in Egypt it was so: at first the attribute of justice touched their property - "And He struck their vines and their fig trees" (Psalm 105:33); "And He gave over their cattle to the hail" (Psalm 78:48); and afterward, "And He struck every firstborn in Egypt" (Psalm 78:51). Rabbi Levi bar Zekharyah in the name of Rabbi Berakhiah: with the tactics of kings He came upon them. At first He dammed up their water-channel - blood; and afterward He brought upon them croaking ones - frogs; and afterward He shot arrows at them - lice; and afterward He brought upon them legions - wild beasts; and afterward He gave them grave plagues - the pestilence, a very heavy thing; and afterward He cast among them naphtha - boils; and afterward He hurled ballista-stones - hail; and afterward He set upon them besiegers - locusts; and afterward He imprisoned them in dungeons - darkness; and afterward He brought out the greatest, the greatest of them, and killed them - the plague of the firstborn at midnight. Rabbi Levi son-in-law of Rabbi Zekharyah in the name of Rabbi Berakhiah: "At the report of Egypt they shall be in anguish, as at the report of Tyre" (Isaiah 23:5). Rabbi Eliezer said: every 'Tzor' (Tyre) spelled full in Scripture speaks of the province of Tyre; every 'Tzar' deficient in Scripture speaks of wicked Rome. Rabbi Levi in the name of Rabbi Chama son of Rabbi Chanina: He who exacted from the first will exact from the last. Just as in Egypt - blood, so too Edom: as it is written, "And I will set wonders in the heavens and on the earth, blood and fire" (Joel 3:3). Just as in Egypt - frogs, so too Edom: "A sound of tumult from the city" (Isaiah 66:6). Just as in Egypt - boils, so too Edom: "Their flesh shall rot, etc." (Zechariah 14:12). Just as in Egypt - wild beasts, so too Edom: "And the pelican shall possess it, etc." (Isaiah 34:11). Just as in Egypt - lice, so too Edom: "And its streams shall be turned into pitch" (Isaiah 34:9). Just as in Egypt - pestilence and hail, so too Edom: "And I will enter into judgment with him with pestilence and with blood, and with an overflowing rain and hailstones" (Ezekiel 38:22). Just as in Egypt - locusts, so too Edom: "Say to the birds of every wing, etc." (Ezekiel 39:17). Just as in Egypt - darkness, so too Edom: "And He shall stretch over it the line of chaos" (Isaiah 34:11). Just as in Egypt He took the greatest of them and killed him, so too Edom: "And the wild oxen shall come down with them" (Isaiah 34:7) - the Romans with them. Rabbi Acha bar Kahana said: darkness and gloom served in Egypt three days, but chaos and void (tohu and bohu) have not served in this world. And where are they destined to serve? In the great metropolis of Rome: "And He shall stretch over it the line of chaos and the stones of void" (Isaiah 34:11). And the Rabbis say: of the nations of the world, who did not accept the Torah that was given out of the darkness, of them it says, "For behold, darkness shall cover the earth, and thick darkness the peoples" (Isaiah 60:2); but of Israel, who accepted the Torah that was given out of the darkness, of them it says, "But upon you the LORD shall shine, and His glory shall be seen upon you" (Isaiah 60:2).

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