We're looking at section 15, which delves into the very first commandment given to the Israelites as they stood on the cusp of freedom: "This month shall be for you" (Exodus 12:2).
But what does this seemingly simple phrase really mean? It’s more than just marking time. It's a key to understanding God's relationship with Israel, and the grand plan unfolding.
One interpretation in Shemot Rabbah connects "This month shall be for you" back to God’s earlier promise to Abraham. Remember God's words to Pharaoh: "Israel is My firstborn son… Let My son go, and he will serve Me; and you have refused to let him go. Behold, I will kill your firstborn son" (Exodus 4:22–23). It sounds harsh, doesn't it? But the text emphasizes that God "declares the end from the beginning" (Isaiah 46:10). Even way back with Abraham, God foresaw this moment of reckoning.
The text draws a parallel to (Genesis 15:14), where God says, "Also that nation, whom they will serve, I will judge [dan]." What’s the connection? The Sages cleverly link dan (judge) to the plague of the firstborn, which is referred to as an affliction [nega] in (Exodus 11:1). It's like God is saying, "I will exact retribution from them with the plague of the firstborn."
This "sign," this promise and warning, wasn't just a one-time thing. According to this Midrash (rabbinic interpretive commentary), God passed it down: Abraham to Isaac, Isaac to Jacob, Jacob to Levi, Levi to Kehat, Kehat to Amram, and finally, Amram to Moses. Moses held onto this knowledge as he confronted Pharaoh. This idea, that divine promises are passed down through generations, waiting for their moment to bloom, is so powerful.
But why call Israel God's "firstborn son?" Rabbi Ḥiyya offers a beautiful explanation: They are sons whose fathers blessed them with their actions. Abraham, for instance, was blessed by God as "Abram to God the Most High" (Genesis 14:19). Or, perhaps it's because Jacob, through some crafty maneuvering, acquired the birthright from Esau.
Another interpretation cuts straight to the chase: God is essentially telling the wicked Pharaoh, "Don't you know how much I value the firstborn?" After all, the Torah itself says, "Do not work your firstborn ox" (Deuteronomy 15:19). To mistreat the firstborn is a serious offense. Pharaoh's oppression of Israel, God's "firstborn," demanded justice.
The Shemot Rabbah even uses the analogy of a king facing rebellion in ten provinces to explain the Ten Plagues. The king, with two generals (Moses and Aaron), conquers the provinces. But how to record the victories? If the king only records them in his name, the generals aren't honored. If he only records them in their names, he excludes himself. So, they divide the victories, with one extra – the plague of boils – shared among all three.
Interestingly, the boils "upon the magicians [baḥartumim]" (Exodus 9:11) are written defectively in the Hebrew, missing a yod. The Midrash suggests this hints that the plague afflicted their angel on high, weakening their ability to resist. It's a fascinating detail that adds another layer to the story.
And let's not forget the frogs! According to the text, the frogs didn't just annoy the Egyptians. They "destroyed them" (Psalms 78:45) – even castrating them! (Ew. ) The frogs were essentially mocking the Egyptians' attempts to prevent Israel from procreating, asking, "The image of their God is nullified, and yours [your ability to procreate] remains intact?" It's a rather graphic, but potent, image of divine justice.
Then there's the plague of wild beasts [arov]. The Shemot Rabbah connects this to the Egyptians' promiscuous behavior – "one man consorted with ten women, and ten men consorted with one woman." Therefore, God brought a mixture [irbuvya] upon them. It's a reminder that morality and societal order are deeply intertwined with divine favor.
Finally, the Midrash returns to the idea of Israel as the "firstborn." Just as the firstborn son receives a double portion, Israel inherits two worlds: this world and the World to Come. This is why God gave the secret of calculating the waxing and waning of the moon to Israel, while idolaters count by the sun. The sun, like their dominion, is limited to the day. The moon, however, shines both day and night, symbolizing Israel's enduring presence in both this world and the next.
So, when we read "This month shall be for you," it’s not just about a calendar. It’s about promise, inheritance, and the unwavering connection between God and the people of Israel. It’s a reminder that even in the darkest of times, the light of redemption is always on the horizon, just like the ever-present moon.
Another interpretation: “This month shall be for you” (Exodus 12:2) – that is what is written: “You shall say to Pharaoh: So said the Lord: Israel is My firstborn son. I have said to you: Let My son go, and he will serve Me; and you have refused to let him go. Behold, I will kill your firstborn son.” (Exodus 4:22–23). May the name of the Holy One blessed be He be exalted, as He “declares the end from the beginning” (Isaiah 46:10). Regarding Abraham it says: “Also that nation, whom they will serve, I will judge [dan]” (Genesis 15:14). What is dan? The plague of the firstborn, which is called an affliction [nega], as it is stated: “One further affliction [nega] [will I bring upon Pharaoh and Egypt; afterward he will send you forth from this]” (Exodus 11:1). What is: “I [anokhi] will judge?”62The question is about the use of the word anokhi for the first person singular. The Holy One blessed be He said: “I will exact retribution from them with the plague of the firstborn, as it is stated: “Behold, I [anokhi] will kill your firstborn son.” The Holy One blessed be He passed this sign to Abraham, and Abraham to Isaac, Isaac to Jacob, Jacob to Levi, Levi to Kehat, Kehat to Amram, and Amram to Moses. Moses kept it as he proceeded. What is: “Israel is My firstborn son?” Rabbi Ḥiyya said: Sons whose fathers blessed them with their actions. That is Abraham as it is stated: “Blessed is Abram to God the Most High” (Genesis 14:19). Alternatively: “Israel is My firstborn son” – sons of he who took the birthright.63A reference to Jacob, who bought the birthright from Esau. See Genesis 25:29–34. Alternatively: “Israel is My firstborn son” – the Holy One blessed be He said to the wicked Pharaoh: ‘Do you not know how much I value the firstborn, as I wrote in My Torah: “Do not work your firstborn ox” (Deuteronomy 15:19). Anyone who works it is beaten, and you extended your hand against My firstborn; justice demands that you will be beaten.’ The Holy One blessed be He brought ten plagues upon him corresponding to the ten trials with which Abraham was tested and he withstood them all. He brought them through Moses and through Aaron and by Himself. This is analogous to a king against whom ten provinces rebelled. He took with him two generals and went and conquered them. The king said: If I record them [the victories] in my name, how can I accord them honor? If I record them in their names, I exclude myself. Rather, I will divide them into three,64Three provinces for each of them. and there is one extra, and I will divide it among the three of us. Thus, the plague of boils was performed by the three of them. What does it say regarding the boils: “Upon the magicians [baḥartumim]” (Exodus 9:11), is defective,65It is without a yod, as though baḥartumam is written, meaning their magician. meaning that it afflicted their angel on high, so they would have no ability to resist. He brought ten plagues upon them like a military campaign.66See Tanḥuma, Bo 4. The frogs were especially hard on them, as it is stated: “Frogs that destroyed them” (Psalms 78:45), as they wounded their bodies and castrated them [the Egyptians], as it is stated: “And into your bedchamber, and onto your bed” (Exodus 7:28). The frogs said to them: ‘The image of their God67The Egyptians had tried to prevent Israel from procreating, and having children is, as it were, reproducing the image of God. is nullified, and yours [your ability to procreate] remains intact?’ Therefore: “That destroyed them [vatashḥitem],” as it says: “And he spilled it [veshiḥet] on the ground” (Genesis 38:9).68Referring to Onan, who spilled his seed on the ground rather than procreate with Tamar. From where [is the proof] that they [the frogs] spoke [medabberot]: “Regarding [al devar] the frogs that He had brought upon Pharaoh” (Exodus 8:8). Moreover, He brought upon them the plague of wild beasts [arov], because they were all intermingled [me’urbavin]; one man consorted with ten women, and ten men consorted with one woman; therefore, He brought a mixture [irbuvya]69Irbuvya and me’urbavin are from the same root as arov. upon them. When the Holy One blessed be He said to Moses: “One further affliction [nega] will I bring upon Pharaoh” (Exodus 11:1), Moses said: The sign has arrived [higia]. “One was Abraham” (Ezekiel 33:24) – behold, it is the affliction of the “one”.70Abraham is described as one, and the fact that God said “one further affliction” rather than simply: A further affliction, alluded to the fact that it was the plague that Abraham had been told about. Since they [Israel] were firstborn, He therefore killed the firstborn, as it is stated: “Behold, I will kill your firstborn son” (Exodus 4:23). That is the sign to Abraham: “I will judge” (Genesis 15:14) Another matter: Why is Israel called “My firstborn son”? Because it is written in the Torah: “Rather, he shall acknowledge the firstborn son of the hated, giving him a double portion” (Deuteronomy 21:17); so too, Israel inherits two worlds, this world and the World to Come. That is why the Holy One blessed be He gave the secret of [calculating the waxing and waning of] the moon to Israel, that they should count on its basis, but the idolaters count on the basis of the sun; that is to say, just as the sun rules only during the day, so too, they rule only in this world, and just as the sun is made of fire, so, they are destined to be punished in it, as it is stated: “Behold, the day is coming, burning like a furnace” (Malachi 3:19). And just as the moon is seen during the day and at night, so, Israel rules in this world and in the World to Come. And just as the moon is made of light, so, Israel inherits the light, as it is stated: “Light is sown for the righteous” (Psalms 97:11), and it says: “Arise, shine, for your light has arrived” (Isaiah 60:1). That is why it says: “This month shall be for you” (Exodus 12:2) – it shall be yours, because you are of the same type [as the moon].
