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, 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, right?) 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.