Orach Chayim Way of Life - Jewish Life - Torah Insights - Current Events

Parashat Bo
Shemot 10:1-13:16

10:1 Vayomer HASHEM el-Moshe bo el-Par'oh ki-ani hichbadeti et-libo ve'et-lev avadav lema'an shiti ototai eleh bekirbo
HASHEM said to Moshe, "Come to Pharaoh, for I have made his heart and the heart of his servants stubborn so that I can put these signs of Mine in his midst;

bo el-Par'oh - come to Par'oh

When G-d would tell Moshe to approach Par'oh in his palace, He would tell him בֹּא (bo) "come" (here and in 6:11, 7:26, and 9:1).  When He would tell Moshe to approach him at the water, He would say, לֵךְ (lech) "go."

bo - come.  The Gematria of this word is 3. Hint to [Par'oh] that three more plagues are yet to be visited upon him.

After the plague of hail, Par'oh had said, "G-d is just, and I and my people are guilty" (9:27).  Moshe assumed that Par'oh had repented, and that there would not be the need to bring any more plagues to Egypt. (Mizrachi)

It is true that Par'oh had said, "G-d is just and I and my people are guilty."  But he had not actually confessed his wrong.  There was enough ambiguity in his words for it to be just the opposite of a confession of guilt.  What Par'oh had really meant was, "G-d is just and [so am] I - and my people are guilty."  In his stubbornness, Par'oh was claiming to be just as righteous as G-d Himself, placing all the blame on his people.  (Sifetei Kohen)

Earlier, G-d had also told Moshe, "I will harden Par'oh's heart" (7:3).  This being true, it may seem very difficult to understand why G-d then punished him for his stubbornness.  How could G-d make Par'oh stubborn, and then punish him this very stubbornness?

The concept is explained by the RaMBaM (Rabbi Moshe Maimonides).  Par'oh had initially been punished for treating the Benei Yisrael much worse then G-d had ordained in his decree to Avraham, "Your offspring will be foreigners in a land that is not theirs" (Bereishit 15:13).  Par'oh's punishment was that he should be made stubborn and thus be prevented from repenting.

G-d warned Par'oh each time, but this was only to show people how wicked he was, and how much he deserved to lose the opportunity to repent.  His sins were so extraordinary that G-d decreed that it be made next to impossible for him to repent.  He had openly spited G-d, and now he would die for his crimes. (Yad, Teshuvah 6:3; Bachya)

Obviously, G-d could have made the first plague so severe that Par'oh would have freed the Benei Yisrael immediately.  But G-d allowed each plague to continue until Par'oh agreed to release them, only to have him change his mind as soon as the plague was gone.

Regarding this, it is written "[G-d] makes nations great and destroys them" (Iyov 12:23).  If a nation commits terrible sins, G-d makes them great, repaying them for any good they may have done.  He then destroys them as they deserve.

G-d also lightened the plague each time so that Par'oh would think that the catastrophe was over.  He then became stubborn once again, so that he would receive the punishment he deserved. (Yeffeh Toar, p. 81c)

When a person does a wrong, G-d warns him many times.  The person may lose things, his children may become sick and die, or other calamities may befall him.  Each mishap is a warning, urging the person to repent and change his ways before worse catastrophes occur.

Many people try to take such calamities philosophically.  They rationalize that people are always dying and bring born.  If some people make money, others must lose.  They thus do not see their troubles as a signal to repent.

The punishment for such a person is that he is made stubborn and his heart is hardened, so that it becomes very difficult for him to repent and change his ways.  he is then fully punished for all his past sins.

This was true of Par'oh.  He had been warned five times, but had not even thought of himself as doing wrong and needing improvement.  G-d then said, "Until now you have made yourself stubborn.  From now on I will be the one to make you stubborn." (Yeffeh Toar, p. 74c)

There are a number of situations when it becomes very difficult to repent: (Yeffeh Toar, p. 74b)

1. When a person has committed many serious sins.
2. When a sin has been purposely repeated many times.
3. When one wishes to repent, but stubbornly refuses to.
4. When one sins against his fellow man. 

Even when a person repents under duress, the repentance is accepted.  But if a person returns to his old ways after the duress is gone, it is a clear sign that the initial repentance was meaningless.  Even if Par'oh had repented, it was not with his heart and soul.

It was for this reason that G-d hardened Par'oh's heart.  The whole world would know what a sinner he was.  Seeing his end, everyone would agree that G-d had acted justly.  Therefore, even though G-d knew how wicked Par'oh was, He warned him again and again.  Since Par'oh had ignored these warnings, no one could say that G-d had dealt unfairly with him. (Yeffeh Toar)

When a person commits a crime against G-d, he must seek forgiveness only from G-d.  However, when a person commits a crime against his fellow man, he cannot be forgiven for his sin until he gains forgiveness from the one he wronged.

Par'oh had obviously sinned against fellow human beings.  He had issued many monstrous decrees against the Benei Yisrael.  He had killed infants and had bathed in their blood.   He had also blasphemed G-d by saying, "Who is G-d that I should listen to His voice?" (5:2).  Even if he had repented when he said, "G-d is righteous, and I and my people are wicked" (9:27), he did not deserve his repentance to be accepted, so great were his sins. (Kli Chemdah)

We do not find any other case in the Tanach where G-d hardened a person's heart.  It is true that Sichon and Og were stubborn, but only against Yisrael, not against G-d.  It was obvious that G-d had given Par'oh every opportunity to repent, but he did not take advantage. (Zohar, BeShalach, p. 52)


The Eighth Plague: Locusts

10:3 Vayavo Moshe ve'Aharon el-Par'oh vayomeru elav koh-amar HASHEM Elokei ha'Ivrim ad-matai me'anta le'anot mipanai shalach ami veya'avduni
Moshe and Aharon came to Pharaoh and said to him, "So said HASHEM, G-d of the Hebrews: Until when will you refuse to be humbled before Me? Send out My people that they may serve Me!
4 Ki im-ma'en atah leshale'ach et-ami hineni mevi machar arbeh bigvulecha
For if you refuse to send forth My people, behold, tomorrow I shall bring a locust-swarm into your border.
5 Vekhisah et-ein ha'aretz velo yuchal lir'ot et-ha'aretz ve'achal et-yeter hapletah hanish'eret lachem min-habarad ve'achal et-kol-ha'etz hatzome'ach lachem min-hasadeh
It will cover the surface of the earth so that one will not be able to see the earth; and it will consume the remaining residue that was left to you by the hail, and it will consume all the trees that grow for you from the field.
6 Umal'u vateicha uvatei chol-avadeicha uvatey chol-Mitzrayim asher lo-ra'u avoteicha va'avot avoteicha miyom heyotam al-ha'adamah ad hayom hazeh vayifen vayetze me'im Par'oh
They will fill your houses, the houses of all your servants, and the houses of all Egypt, such as your fathers and your grandfathers have not seen from the day they came onto the earth until this day." And he turned and left Pharaoh's presence.

G-d literally said, Vekhisah et-ein ha'aretz - "The eye of the land will be covered".  The eyes of all Egyptian occultists would be covered, and they would cease to have any power.  Even if they had been able to use their preternatural powers to stop one kind of locust, there were so many different species involved with this plague, the occultists were essentially helpless. (Zohar Chadash; Yalkut Chadash, s.v. Keshafim)

G-d warned Par'oh that this would not be a normal locust attack.  Locusts usually arrive one by one, only then attacking in number.  Even then, they usually attack only one field at a time, devouring one and then moving on to another.  In this case, however, the locusts would attack the entire land at once, covering all visible ground.  Although Egypt was fairly large country, it would be covered in its entirety.

Although the locusts would denude Egypt of all vegetation, they would not attack any fields of the Benei Yisrael, even when they were in close proximity to Egyptian land.

Whenever Moshe came to Par'oh to present him with a divine warning, he would leave immediately without taking leave or saying goodbye. (RaMBaN)   Here the Torah states this explicitly, "he turned and left Par'oh's presence."  This means that as soon as Moshe finished speaking, he turned his back on Par'oh and left.  He was careful not to back away in obeisance, as people usually do when leaving a king.  This was an important symbolic gesture, to show that as G-d's ambassador, Moshe was at least the equal of Par'oh.

10:12 Vayomer HASHEM el-Moshe neteh yadecha al-eretz Mitzrayim ba'arbeh veya'al al-eretz Mitzrayim veyochal et-kol-esev ha'aretz et kol-asher hish'ir habarad
HASHEM said to Moshe, "Stretch out your hand over the land of Egypt for the locust-swarm, and it will ascend upon the land of Egypt and eat all the grass of the land, everything that the hail had left."

The Ten Plagues were engraved on Moshe's staff. (Alshekh)  G-d therefore literally told Moshe, "Stretch out your hand over the land of Egypt for the 'Locusts'-swarm."  G-d was telling Moshe to grasp the staff in the place where it was inscribed with the word "Locusts."  The same was true when Moshe used his staff for the other plagues. (Derashot Yeshenim, Shemot)

10:14 Vaya'al ha'arbeh al kol-eretz Mitzrayim vayanach bechol gvul Mitzrayim kaved me'od lefanai lo-hayah chen arbeh kamohu ve'acharav lo yihyeh-ken
The locust-swarm ascended over the entire land of Egypt and it rested in the entire border of Egypt, very severely; before it there was never a locust-swarm like it and after it there will not be its equal.

There are 7 types of locusts mentioned in the Tanach:

1. אַרְבֶּה - Arbeh
2. סָלְעָם - Salam 
3. חַרְגוֹל - Chargol
4. חָגָב - Chagav
5. גָזם - Gazam
6. יֶלֶק - Yelek
7. חָסִיל - Chasil

All these destructive species of locusts attacked Egypt at once.  For this reason, the word "locusts" (arbeh) is mentioned seven times in this section.  The Torah refers to the plague in general as arbeh, since this species was by far the most numerous. (Shemot Rabbah; Tanchuma)

The Torah says that "never again" would there be such a plague, referring specifically to arbeh.  Never again would there be so many arbeh all at-once.  There might be plagues of other types of locusts, and altogether they might outnumber the arbeh of Egypt.  No single species, however, would ever outnumber these arbeh.

10:18 Vayetze me'im Par'oh vayetar el-HASHEM
He left Pharaoh and entreated HASHEM
19 Vayahafoch HASHEM ruach-yam chazak me'od vayisa et-ha'arbeh vayitka'ehu Yamah Suf lo nish'ar arbeh echad bechol gevul Mitzrayim
HASHEM turned back a very powerful west wind and it carried the locust-swarm and hurled it toward the Sea of Reeds; not a single locust remained within the entire border of Egypt.

From the time that Moshe prayed that the locusts leave, there have never been locusts in Egypt.  Even when there are locusts in Yisrael, and some invade Egypt, they do not do any damage.  Moshe had prayed that there be no more locusts, and his prayer had a permanent effect.

One might think that the other plagues were more miraculous, since plagues of locusts are natural events.   But after all the other plagues were over, there was no evidence that they had ever existed.  However, every time locusts appeared in other lands and avoided Egypt, this plague would be remembered.  People would see that locusts invaded all other lands, but not Egypt.  Children would ask their parents the reason for this, giving the parent the opportunity to tell the entire story of how G-d sent a great plague of locusts against Egypt, and then decreed that the land never again be subject to locusts.  The children would tell the story to their offspring, so that all would know about G-d's miracles. (Sifetei Kohen)


The Ninth Plague: Darkness

10:21 Vayomer HASHEM el-Moshe neteh yadecha al-hashamayim vyhi choshech al-eretz Mitzrayim veyamesh choshechHASHEM said to Moshe, "Stretch out your hand toward the heavens, and there shall be darkness upon the land of Egypt, and the darkness will be tangible."

The darkness was not like the darkness of night, but was something palpable.  Our sages state that it could be felt, just like a coin. (Tanchuma; Shemot Rabbah)

The measure of the "thickness of a coin (dinar)" is that which is considered to have substance; see Chulin 55b). Rashash on Shemot Rabbah writes that the darkness was like a thick curtain that could actually be felt with one's hands.

It was not the mere absence of sunshine and moonlight.  Rather, it was like a deep black cloud had enveloped all Egypt.  Even when many lamps and torches were lit, they did not provide any light.  Indeed, it soon became impossible to even light a lamp or torch; as soon as they were lit they went out.  It was as if the air would not support combustion, just as in some very deep mines or on high mountains. (RaMBaN; Abarbanel)

Rabbi Avraham ibn Ezra writes that on the ocean there is sometimes such thick fog that one cannot distinguish between day and night.  He himself experienced such a fog which lasted for five days. (Ibn Ezra on 10:22)

When G-d ordered the Forces in charge of darkness to bring this plague on Egypt, they went far beyond His instructions.  This was not considered disobedience to G-d.  Since the Egyptians had committed such nefarious crimes, G-d agreed that the Forces had done right. (Tanchuma; Shemot Rabbah)

10:22 Vayet Moshe et-yado al-hashamayim vayehi choshech-afelah bechol-eretz Mitzrayim shloshet yamim
Moshe stretched forth his hand toward the heavens and there was a thick darkness throughout the land of Egypt for a three-day period.

 The darkness lasted for seven days. For the last three, the darkness was total and absolute. (Rashi)

The darkness was such that it was virtually impossible to breathe.  The fact that the Egyptians survived these seven days was in itself a miracle. (Ralbag)

During the first three days, the entire land became totally dark.  There was not even enough light to see a person standing close by. (Tanchuma; Shemot Rabbah; Rashi)  Even the stars were not visible. (Piyyut)

But then, during the last three days, it became even darker.  The very air became totally opaque.  If a person was sitting, he could not stand up; if a person was standing, he could not sit.  It was virtually impossible to move - as if the air had become like a solid wall.  This situation lasted for three days. (Toledot Yitzchak; Bachya)

This darkness was the result of an alteration of the elemental nature of light itself.

It was "the element of fire."  This can be interpreted as denoting the electromagnetic interaction, which is the force that allows light to exist.  This interaction is also responsible for all chemical and gross physical interactions.  The electromagnetic nature of air had been altered so that it would no longer transmit light.  This might also have made it difficult to move.

It was the same darkness as that which existed at the very beginning of creation, regarding which it is written, "darkness was on the face of the deep" (Bereishit 1:2) 

That is, the darkness that existed before light was created.  In scientific terms, the creation of light denotes the creation of the electromagnetic interaction, before which the world was "chaos and void" - nothing but a mass of non-interacting basic particles.  The darkness in Egypt was therefore the total absence of photons.

This elemental darkness precludes the very existence of light. (Shemot Rabbah; Tanchuma)

The reason for this plague was that at the time there were many Benei Yisrael who did not want to leave Egypt.  They had collaborated with the Egyptains, and gained much wealth.  G-d did not want to kill these people openly, since He did not want the Egyptians to say that the Benei Yisrael were no better than they.  G-d therefore brought darkness upon Egypt so that the Egyptians would not be able to see how these of Benei Yisrael died and were buried. (Shemot Rabbah, p. 76; Targum Yonatan; Tanchuma; Sefer HaYashar)

The main purpose of the Exodus was for Yisrael to receive the Torah.   If the Benei Yisrael had led a life of luxury, it would have been very difficult for them to have accepted the Torah and observed its many commandments.  When Moshe announced to the Benei Yisrael that they were going to be freed of their Egyptian bondage on the condition that they accept Torah, most of them gladly agreed.  Because of this, they deserved to be redeemed, even though they had committed terrible sins.  But the people who wanted to remain in Egypt were those who did not wish to accept the Torah.  Not having any merit, they had to die. (Kesef Nivchar)

Four-fifths of the Benei Yisrael died during the week of darkness. (Rashi on 13:18)  In all, 600,000 men over the age of twenty left Egypt in the Exodus (12:37).  Since there were at least four women and children for every man, the total number of people leaving Egypt was approximately three million.  From this we see that some twelve million people died during the week of darkness.

The plague of darkness began about 9:00 in the morning, when it is normally broad daylight.  If it had begun at night, the Egyptians might have thought that something had happened to extend the night.  But that morning, the sun rose as usual, brightly illuminating the entire land.  Then, as if a lamp had been extinguished, it suddenly became dark. (Bachya; Tzedah LaDerekh)

10:23 Lo-ra'u ish et-achiv velo-kamu ish mitachtav shloshet yamim ulechol-benei Yisrael hayah or bemoshevotam
No man could see his brother nor could anyone rise from his place for a three-day period; but for all the Children of Yisrael there was light in their dwellings.

This is speaking of the second three days.  During the first three days, there was merely "total darkness" (10:22), when people could not see each other.  During the second three days, no one could even "rise from his place."

The reason for the first three days of darkness was so that the Benei Yisrael  would be able to bury their dead, without the Egyptians seeing them.  The second three days of darkness were to punish the Egyptians.

This darkness only existed for the Egyptians.  For the Benei Yisrael, it was perfectly light.  And not only in the land of Goshen, but wherever the Benei Yisrael went, they had ample illumination.  Even when the Benei Yisrael entered the house of an Egyptian, he was able to see perfectly. (Yeffeh Toar; Alshekh.  See Kesef Nivchar)

Another reason for this plague was that the Egyptians worshiped the sun as a god. The plague of darkness demonstrated the impotence of the sun when G-d so willed. (Yalkut Reuveni)

Ra and Aton were both Egyptian sun gods.  In general, the sun god was always the head of the Egyptian pantheon.

The Egyptians were also punished for making the Benei Yisrael toil day and night.  When they refused them straw for the bricks (5:7), the Benei Yisrael had to get up before dawn to gather enough straw for their daily quota of bricks.  Since the Egyptians made day and night the same for the Benei Yisrael, day and night were now the same for the Egyptians. (Kli Chemdah; Yad Yosef)

11:1 Vayomer HASHEM el-Moshe od nega echad avi al-Par'oh ve'al-Mitzrayim acharei-chen yeshalach etchem mizeh keshalecho kalah garesh yegaresh etkhem mizeh
And HASHEM said to Moshe, Yet, I will bring one plague more upon Pharaoh, and upon Egypt; afterwards he will let you go from here: when he shall let you go, he shall drive you out altogether from here:
2 Daber-na be'oznei ha'am veyish'alu ish me'et re'ehu ve'ishah me'et re'utah klei-chesef uchelei-zahav
Speak now in the ears of the people, and let every man ask of his neighbor, and every woman of her neighbor, vessels of silver and vessels of gold.

As soon as G-d said these words, Moshe knew that He was speaking of the Death of the First-Born.  When G-d had told Avraham about the Egyptian exile, He had said, "I will also judge the nation who enslaves them" (Bereishit 15:14).  G-d had indicated that this would be a plague that He would handle personally, and as He explained to Avraham, this would be the Death of the First-Born. The tradition was then passed down to Yitzchak, Yaakov, Levi, Kehat, Amram, and finally to Moshe. (Yeffeh Toar, p. 91)

G-d had also told Moshe that Par'oh would not release the Benei Yisrael until after the killing of the first-born (5:23).  When G-d now informed Moshe that there would be one more plague after which Par'oh would release the Benei Yisrael, Moshe understood that this would be the Death of the First-Born. (Yeffeh Toar, p. 41)

Of all the plagues, the Death of the First-Born would be the worst.  In Hebrew, this plague is known as Makkat Bechorot.  Since each of the Ten Plagues was known as a Makkah, this tenth plague is literally the "Plague of the First-Born."  Unlike all the others, this one is specifically referred to as a plague.  This indicates that it was the worst of all.

11:3 Vayiten HASHEM et-chen ha'am be'einei Mitzrayim gam ha'ish moshe gadol me'od be'eretz Mitzrayim be'einei avdei-Par'oh uve'einei ha'am
And HASHEM gave the people favor in the sight of Egypt; moreover the man Moshe was very great in the land of Egypt, in the sight of Pharaoh's servants, and in the sight of the people.

G-d influenced the Egyptian's minds so that they did not hate the Benei Yisrael because of the catastrophes that they had suffered because of them.  Just the opposite, the Egyptians began to respect the Benei Yisrael admitting their guilt.

Moshe was also highly respected in the palace, even though it was he who had brought the calamities, and the Egyptians should logically have hated him.

The Benie Yisrael had previously ignored Moshe because of their impatience and harsh labor (6:9).  Now, however, that they had seen the great miracles that he had performed, they believed that he was G-d's emissary.

The Torah, however, does not mention that Par'oh respected Moshe.  G-d had hardened his heart to such an extent that such respect was literally impossible for him.  This had already caused him to insult Moshe and humiliate him twice.  Eventually, however, G-d would cause Par'oh to fall at Moshe's feet and beg his forgiveness. (RaMBaN; Tzeror HaMor; Kli Chemdah)


gam ha'ish moshe - moreover, the man Moshe

The final letters of these three words spell הַשֵּׁם (hashem) "the name," but in reverse order, as well as the name מֹשֵׁה (Moshe).  This is an allusion to the fact that Moshe's greatness was increased twofold.

According to the Peirush HaTur HaAroch, Moshe's greatness was recognized both in the eyes of the servants of Par'oh and in the eyes of the nation (that is, Yisrael), as the verse goes on to state.  Thus, his fame and greatness were doubly acknowledged, by his enemies and by his own people (veChur LaZahv).

The Tenth Plague: Death of the First-Born

11:4 Vayomer Moshe koh amar HASHEM kachatzot halailah ani yotze betoch Mitzrayim
And Moshe said, Thus says HASHEM, About midnight will I go out into the midst of Egypt:
5 Umet kol-bechor be'eretz Mitzrayim mibechor Par'oh hayoshev al-kis'o ad bechor hashifchah asher achar harechayim vechol bechor behemah
and all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sits on his throne, even to the firstborn of the maidservant that is behind the mill; and all the firstborn of beast.

Moshe told Par'oh that G-d had said that He would strike the first-born "about midnight."  G-d had told Moshe that he would strike exactly "at midnight."  Moshe changed the wording, since he was concerned that Par'oh's astrologers would not calculate the time of midnight precisely, and would say that the plague was premature or belated. (Berachot 3b. Cf. Tzedah LaDerech)

Clocks did not exist in those days, and the common people, who did not have access to even the crude astronomical sightings of the time, relied on the barking of dogs to tell them when it is was approximately midnight.  On the night of this plague, however, "no dog would even growl" (11:6),  therefore, people wold not have any idea when midnight arrived, and would consider Moshe a liar if they were expecting the plague precisely at midnight.  Moshe therefore gave only an approximate time, "about midnight."

"All the first-born in the land of Egypt shall die," said Moshe, "from the firstborn of Par'oh that sits on his throne, even to the firstborn of the maidservant that is behind the mill."

Even slaves would be punished, since they also enjoyed seeing the Benei Yisrael suffer.  Now that the Benei Yisrael were enslaved, they formed an underclass who were dominated even by the Egyptian slaves.

The animals were also punished, since in Egypt animals were worshiped as gods.  When G-d punishes a nation, He first destroys their deities, so that all should know that they are powerless. (Rashi)

11:6 Vehayetah tze'akah gedolah bechol-eretz Mitzrayim asher kamohu lo nihyatah vechamohu lo tosif
And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more.
7 Ulechol benei Yisrael lo yecheratz-kelev leshono leme'ish ve'ad-behemah lema'an ted'un asher yafleh HASHEM bein Mitzrayim uvein Yisrael
But against any of the children of Yisrael not a dog shall move its tongue, neither against man or beast: that you may know that HASHEM does differentiates between Egypt and Yisrael.

The plague would strike at midnight, when dogs usually begin barking.  This is the time when the Angel of Death is abroad, and dogs can sense his presence.

A talmid of Rabbi Yehudah HaTzaddik once saw a dog slinking alongside a wall, barking at something.  The dog had its tail between its legs, as if it was terrified of something that it could see.  Suddenly a man came along and bumped into the place at which the dog had been barking.  The man collapsed dead on the spot. (Sifetei Kohen)

"It will be a night of terror for Egypt," said Moshe, "for there will not be a home that will not experience death.  There will also be mass confusion among the Benei Yisrael, preparing to leave the country.  You might expect the dogs to be barking with all their might.  But I am telling you now, that out of fear and respect for the Benei Yisrael, a dog will not even whimper. (Ibid.; Toledot Yitzchak; Tzedah LaDerech)

On the gates of the Egyptian capital, there were various statues of animals, a different creature on every gate.  These statutes had magical powers, so that when a slave attempted to escape through a gate, the animal would begin to make noise, sounding the alarm.  Every similar animal would then join in.

G-d planned for the Benei Yisrael to leave Egypt through the gate protected by statues of dogs.  Although dogs usually make even more noise than other animals, on this night they would remain perfectly silent. (Sifetei Kohen, Shemot; Yad Yosef)

Moshe therefore said in G-d's Name, "Against any of the Benei Yisrael not a dog shall move its tongue, neighter against man or beast."  Whether the dog was born naturally from a beast, or formed as a statue by man and given magical powers, it would remain silent. (Sifetei Kohen; Shama Shlomo; Tzedah LaDerech)  Although the voice of these thaumaturgical dogs could normally be heard hundreds of miles aay, on this night they would not make a sound. (Yalkut Reuveni)

Our sages teach that when a person maligns another, he deserves to be cast to the dogs. (Pesachim 118a).  As we have seen, there were many slanderers among the Benei Yisrael.  Nevertheless, at this time, dogs will not even bark at the Benei Yisrael.  G-d will be present in Egypt among the Benei Yisrael, and this will be evidenced by the silence of the dogs. (Yad Yosef)

11:10 UMoshe ve'Aharon asu et-kol-hamoftim ha'eleh lifnei Par'oh vayechazek HASHEM et-lev Par'oh velo-shilach et-benei-Yisrael me'artzo
And Moshe and Aharon did all these wonders before Pharaoh: and HASHEM hardened Pharaoh's heart, and he did not send out the children of Yisrael from his land.

Moshe and Aharon had performed all the miracles rounted until this point.  Since the catastrophes were on the verge of ending, the Torah gives credit to Moshe and Aharon for doing everything as they had been instructed.  The next catastropes, the death of the first-born and splitting of the Red Sea, would be accomplished by G-d alone. (RaMBaN)

The Torah informs us that Par'oh did not free the Benei Yisrael, but not because Moshe and Aharon had not fulfilled their mission.  Rather, it was because G-d had hardened Par'oh's heart.  Moshe and Aharon had done everything that G-d had told them. (Tzeror HaMor)

12:1 Vayomer HASHEM el-Moshe ve'el-Aharon be'eretz Mitzrayim lemor
And HASHEM spoke to Moshe and Aharon in the land of Egypt, saying,
2 Hachodesh hazeh lachem rosh chodashim rishon hu lachem lechodeshei hashanah
This month shall be for you the beginning of the months: it shall be for you the first of the month of the year.

G-d spoke to Moshe outside the city. As we have seen, Moshe never prayed in the city, because idols were found everywhere. Obviously then, G-d never spoke to Moshe within the city.

The Torah therefore says, "G-d spoke to Moshe and Aharon in the land of Egypt," and not merely, "in Egypt."  They were not in the city, but in the surrounding territory.

Usually, G-d spoke to Moshe alone.  Here, however, He spoke to both Moshe and Aharon.  The Torah earlier honored Moshe and Aharon together by saying that they had performed all the wonders of G-d had instructed (11:10). Now G-d again honored both of them by addressing them together. (Shemot Rabbah, p. 78; Rashi)


The Calendar

G-d spoke to Moshe in the month of Nissan, and told them that this would be the first month of the year.  The New Year is in Tishrei, the month in which Adam was created.  But from now on, the Benei Yisrael were to consider Nissan to be the first month. (Rashi)

The Hebrew months are then as follows:

1. נִיסָן - Nissan
2. אִייָר - Iyyar
3. סִיוָן - Sivan
4. תַּמוּז - Tammuz
5. אָב - Av
6. אֶלוּל - Elul
7. תִּשְׁרֵי - Tishrei
8. מַרְחֶשְׁוֹן - [Mar]cheshvan
9. כִּסְלֵו - Kislev
10. טֵבֵת - Tevet
11. שְׁבָט - Shevat
12. אֲדָר - Adar

This can be explained through a parable:

A king had an only son, and made a great feast when he was born.  From then on, the boy's birth was celebrated with huge banquets.  One day the boy was kidnapped, and was away from home for a long time.  When the child was finally ransomed, the king made a greater celebration than when he was born.  From that day on, the anniversary of the son's return was a greater celebration than his birthday.

It was the same here. At first, the months were counted from Tishrei.  Since it was the month in which Adam was created, it was the birthday of the human race.

When G-d made the B'rit Bein HaBetarim (Covenant Between Halves) with Avraham (Bereishit 15), his descendants began counting from this covenant. They counted "year 1 from the decree," Year 2 from the decree," and so forth.  Whenever they referred to a year, they would count it from this decree.  Although true oppression had not begun, the 400 year period began with the birth of Yitzchak.

Now the Benei Yisrael would gain their freedom in Nissan.  G-d therefore ordered them to count Nissan as the first month of the year.  It was like the day the entire human race was redeemed, since G-d had selected Yaakov and his descendants to be His chosen people.

Nissan also had other significance.  It was the month in which Yitzchak was born. Some say that it was the month in which Yaakov received the blessing from his father, Yitzchak.  It is also the month in which the final redemption is destined to come. (Rosh HaShanah 11a)

In Hebrew, the days are not named.  Instead:

1. Sunday is called "the first day after Shabbat"
2. Monday "the second day,"
3. Tuesday "the third day,"
4. Wednesday "the fourth day,"
5. Thursday "the fifth day,"
6. and Friday "the sixth day."

Years were counted from the Exodus for 1000 years, until 3448, when the reckoning of "Shetarot" began;  Avodah Zarah 9a.  At a later day, people began to simply count the years from the creation of Adam.

They continued doing this until after the Babylonian exile.  When the Benei Yisrael returned from the Babylonian exile they adopted the names of the month then in current usage. (Yerushalmi, Rosh HaShanah 1:2; Bereishit Rabbah 48)  Instead of merely referring to "the first month," etc., Jews began to call them by names, Nissan, Iyyar, Sivan, Tammuz, Av, Elul, Tishrei, Cheshvan, Kislev, Tevet, Shevat and Adar.  These are Persian names that Jews learned during the Babylonian exile.  Very similar names are still in use in Persia (Iran). (RaMBaN; Bachya; Rabbi Moshe ibn Chabib, Get Pashut 126:35.  Cf. Yeffeh Toar, Shemini, p. 79)

Although these names are not found in the Torah, Jews began to use them to commemorate their redemption from the Babylonian exile.  Thus, in the Book of Ester, we find such references as, "in the first month, that is, the month of Nissan" (Ester 3:7) (Also see Nechemya 2:1;. Cf. Zecharya 1:7; 7:1; Ester 2:16, 3:7, 8:9; Nechemya 1:1)

The sages said, "We brought the names of the months with us out of Babylonia," for initially we had no names for the months, because we counted the months as a remembrance of the Exodus [as in the first, second, the third month...].  But when we came up from Babylonia, the words of the prophet, "A time is coming when it shall no more be said, 'As HaShem lives Who brought Benei Yisrael out of the land of Egypt,' but rather, 'As HaShem lives Who brought Benei Yisrael out of the north land,'" (Yirmeyahu 16:14, 15) were fulfilled.  From that time on, we called the months by the Babylonian names to remind us that we stayed there during the 70 year cycle and that G-d brought us up from there to Eretz Yisrael. (RaMBaN)  

G-d literally told Moshe, "This month shall be for you as the head of months."  G-d was saying, "It is for you - for your sake - that this month is being designated as the first of months.  It is so that you may always recall the Exodus from Egypt." (Lekach Tov)

This is the first mitzvah that G-d instructed Moshe to give to Yisrael.  G-d told Moshe that when the new moon is seen, this is the "rebirth" (molad).  At this time, a new month is designated.  The ritual of declaring a new month is known as Kiddush HaChodesh (Sanctification of the Month). (Mechilta; Rashi)

The molad is the very first sliver of moon to be visible at the beginning of the lunar cycle.  Since hardly anything can be seen, Moshe found it difficult to understand on the basis of a mere oral explanation.  He did not know how to differentiate between the first sliver of the moon and optical illusions that are sometimes seen in the sky.

G-d then showed Moshe a minimal new moon and said, "This type of new moon shall determine the beginning of months for you.  When you see such a moon, you can designate a new month. (Ibid.; Menachot 29a)

G-d told Moshe, "This new moon shall be the first of months for you." Whenever G-d says "this," it indicates that He was showing something to Moshe. G-d showed Moshe the first visible sliver of the new moon and said, "When you see this, you will be able to designate a new month.  The moon will then have finished it cycle and begun a new one."


Designating Months

The Shabbat is known to all, and does not require any special designation. At the end of every seven day cycle, the final day is designated as the Shabbat for all Yisrael.

This, however, is not true for the months.  The individual does not have the power to decide on which day of the new month will start.  This can only be cone by a duly ordained tribunal (bet din).

This bet din must consist of the greatest Torah scholars of the time.  To them alone does the Torah grant authority to designate a new month.

This is alluded to in G-d's statement, "This new moon shall be for you the beginning of months."  It as if G-d were saying, "The authority to designate new months is given over to you."  Moshe and Aharon were the greatest Torah scholars of their time.  Similarly, in generations to come, only the greatest Torah scholars would have the authority to declare a new month.

These sages have the responsibility to make astronomical calculations to determine the exact times of the various phases of the moon and in what part of the sky the new moon will be seen.  Most important, they calculate whether or not the new moon will be visible in its proper time, on the 30th day of the previous month.  If they determine that it will be visible, they wait until two witnesses come and testify that they saw the new moon.  The witnesses are properly examined to see if their testimony is true and precise, and to see if they are valid witnesses.  If the testimony is valid, the bet din declares it a new month.

If the moon could not be seen, or if two witnesses did not testify, then the 30th day is counted as the last day of the previous month, and the 31st day is automatically the first day of the new month. Both the 30th and 31st days are considered Rosh Chodesh.

If the astronomical calculations determine that hte new moon will not be visible until the 31st day, the bet din does not sit on the 30th.  Even if witnesses testify on the 30th, the bet din can be certain that they are testifying falsely, or that they merely saw some illumination in the clouds.  It obviously could not have been the new moon.

Therefore, two conditions are required before a new month can be declared: astronomical calculations, and testimony of witnesses who actually saw the new moon.  If either of these two conditions is lacking, the new month cannot be declared on the 30th of the previous month.

It is one of the mandatory commandments (mitzvat asseh) of the Torah for the bet din to calculate where and when the new moon will be visible.  They also have the responsibility to examine the witnesses carefully, asking all pertinent questions.  They furthermore have the responsibility to send notice and inform all the people of which day was declared the first of the new month.  Unless the people know when the month begins, they cannot keep such holidays as Pesach and Sukkot, which are always on the 15th of the lunar month.  All other festivals are also calculated according to this lunar calendar. (Yad Kiddush HaChodesh 1)


Sanctifying the New Moon

There would normally be a large crowd of people waiting for the bet din to sanctify the new month.  After all the witnesses were examined and testimony accepted, the head of the bet din would announce, "The new month is sanctified (me-kudash ha-chodesh)

The bet din must be a tribunal consisting of three duly ordained judges.  As in the case of all judicial actions, the sanctification of a new month can only take place by day.  Even if the new moon is seen by all Yisrael, the new month does not begin until the bet din announces that "the new month is sanctified."   The new month does not begin until this announcement is made, and in such a case, it then automatically begins on the 31st day.  G-d thus commanded that designating the new month does not depend on the new moon being visible, but on the announcement made by the bet din.  Only when they announce that "the new month is sanctified," is a new month designated.

Months could only be designated by the Sanhedrin itself, the supreme court and legislative body of Yisrael consisting of 70 elders (BaMidbar 11:16) - specially ordained in an unbroken chain from Moshe, or by a special bet din duly ordained for this purpose by the Sanhedrin.

The new month can only be designated by a bet din situated in Yisrael, not elsewhere.  It is thus written, "Out of Tziyon shall come Torah; G-d's word from Yerushalayim" (Yeshayahu 2:3)

Therefore, this entire discussion regarding designating months through witnesses only applied to the time when the Sanhedrin existed.  Now, however, when the Sanhedrin no longer functions, we no longer designate new months on the basis of sightings of the new moon.  Instead, the months are determined by astronomical calculations.  The set of calculations is known as the Chalilah.

The word chalilah for the calendar was used by the Sefardim in Yerushalayim the author originated.

The Molad is the time when the new moon first becomes visible in Yisrael.  Sometimes the new month begins before the molad, and sometimes afterwards.  The calculation that we use was set up by the sages who lived int he time that Yisrael was destroyed, toward the end of the Talmudic period.

We know that Rav Hillel, a descendant of Rabbi Yehudah HaNasi, arranged the calendar calculations that are used to this very day.  He was a great sage who lived in Yisrael, and one of the last to receive the unbroken chain of ordination (semicha).  The calendar that he designated was first used in the year 4118 (358 c.e.)  Through these calculations, we will be able to set up the Hebrew calendar until the coming of Mashiach. (Sefer HaChinuch)

Although these calculations are universally known today, and the day upon which the new month begins can be readily calculated, the festivals are still kept for two days outside Yisrael. The Torah demands that we keep the customs of our ancestors, and celebrate the holy days just as in the time of the Sanhedrin.

In Yisrael, however, only a single festival day is observed.  The only exception is Rosh HaShanah; even in Yisrael it is kept for two days.  Since Rosh HaShanah is the first of the month (of Tishrei), it would always be impossible for the messengers to announce the designation of the new month before this holy day.

Even in Yerushalayim, Rosh HaShanah was often kept for two days.  The 30th day would always have to be considered a festival, since the witnesses might come any time before sunset.  If witnesses did not come, then both the 30th and the 31st day would be Rosh HaShanah.  Thus, today, Rosh HaShanah is universally celebrated for two days.   In general, all areas outside Yisrael must keep every festival for two days.  This is true of the first day of Sukkot, Shemini Atzeret, the first and last days of Pesach and Shavuot.

According to many authorities, the calendar did not originally depend on the sighting of the moon, but completely on astronomical calculations. We thus see that during the forty years that the Benei Yisrael  were in the desert, they were covered by the pillar of cloud by day and the pillar of fire by night, making it impossible for them to make any astronomical sightings.  Since both the sun and moon were invisible to them, it would have been impossible for them to construct a calendar based on actual observation.  This is clear evidence that calculation was the original means of determining the calendar.

On Mount Sinai, G-d taught Moshe that the length of the lunar month is 29 days, 12 hours and 793 "parts" (chelakim), there being 1080 chelakim to an hour.  Hence, the lunar month is 29 days, 12 hours, 44 minutes, and 3 seconds.


There is further evidence from Yonatan's statement to David, "Tomorrow is [Rosh] Chodesh" (1Shmuel 20:18).  If the designation of Rosh Chodesh depended entirely on the sightings of the moon, how could Yonatan know that it would be visible the next day, and that witnesses would come before the bet din?  The new moon could have been covered by clouds and not visible.

This is clear evidence that, in those days, there was a predetermined calendar based on calculation.  Witnesses were not used.  This situation existed for 1100 years, from the time of Moshe until the time of Antigonos of Sokho in  3548 (213 b.c.e). (Bachya, quoting Rabenu Chananel)

Antigonos was the greatest sage of his time, and the head of the Sanhedrin.  He had taught his students a very important moral lesson, "Do not be like slaves who serve their master for the sake of reward" (Avot 1:3).  Two of his students, Tzadok and Betos misunderstood his teaching to mean that there is no reward for virtue and good deeds. They began to organize heretical sects which did not accept the authority of the Oral Torah.

The first major clash between the sectarians and the Orthodox involved the calendar.  The sectarians began to claim that the traditional rules to calculate the time of the new moon were not accurate.  In order to refute their claims, the Sanhedrin legislated that the new month also be designated on the basis of the testimony of witnesses who actually saw the new moon. 

Many years later, Rabban Gamaliel was the head of the Sanhedrin.  He used to have pictures of the moon and stars and other devices with which he would examine the witnesses.  First, he would carefully calculate exactly how the new moon would look, and where in the sky it would appear. After carefully examining the witnesses, he would show them in a drawing exactly how the moon would appear, and in proximity to which astronomical bodies.  His calculation would always agree with the sighting.  Everyone then began to realize how accurate these calculations could be. (Ibid. See Rosh HaShanah 2:8 [24a])

In later times (around 760 c.e.) a new sect of heretics arose, known as the Karaites, who also did not accept the authority of the Oral Torah.  Like their predecessors, they refused to accept the veracity of the traditional rules for constructing the Hebrew calendar.  Disassociating themselves from the general Jewish community, they once again began constructing the calendar on the basis of lunar sightings, but in a very primitive way.  There is also division in their ranks, and Karaites from Damascus living in Constantinople and Egypt can keep different days as their festivals. Thus, when the Karaites in Egypt are keeping Yom Kippur, those in Constantinople may be feasting.  This is what happens when tradition is abandoned. (Abarbanel)

12:3 Daberu el-kol-adat Yisrael lemor be'asor lachodesh hazeh veyikchu lahem ish seh leveit-avot seh labayit
Speak to the entire assembly of Yisrael, saying, On the tenth of this month they shall take for themselves each man, a lamb or kid for each father's house, a lamb or kid for the household. 

G-d spoke to Moshe and Aharon on the 1st of Nissan, instructing them to tell the Benei Yisrael that each must acquire a lamb for the Pesach sacrifice on the 10th of Nissan.  It would not be adequate if the lamb was purchased on the day that it was to be sacrificed. This, however, was only true of the first Pesach; in later generations it could be bought on the day before the festival. (Pesachim 96a)

After G-d gave Moshe instructions, he would stand before the assembled leadership of Yisrael with Aharon to his right.  Aharon's son Elazar would stand at Msohe's left side, while his other son, Itamar, would stand at Aharon's right.  It would seem as if the voice speaking to the Benei Yisrael came from all of them.

12:4 Ve'im-yim'at habayit miheyot miseh velakach hu ushcheno hakarov el-beito bemikhsat nefashot ish lefi ochlo tachosu al-haseh
And if the household be too small for a lamb or kid, let him and his neighbor next to his house take it according to the number of the souls; according to every man's eating shall you make your count for the lamb.

If a family is too small to eat a lamb completely, it may be shared with a neighbor. (Rashi)

The word "if" here indicates that this is not a preferable situation.  it is better for an entire family to come together for the Pesach.  If a man is wealthy, he should invite his poor relatives to enjoy the festival with him. Since they are his relatives, he cannot simply ignore them.  If his house is too small to hold all his relatives, he must send them the wherewithal with which to celebrate the holiday completely.  It is not G-d's will that one person should fully enjoy the holiday while his relatives suffer because of their poverty.

However, if the household is too small to eat a lamb completely, the leftover portion will have to be burned (12:10).  Therefore, it should be shared with a next-door neighbor.  The partners in the lamb should share the cost according to how much each individual will eat.  They should then celebrate Pesach together so that nothing remains form the lamb. (Mechilta; Bachya; Ralbag)

12:5 Seh tamim zachar ben-shanah yihyeh lachem min-hakvasim umin-ha'izim tikachu
Your lamb shall be without blemish, a male of the first year: you shall take it from the sheep, or from the goats:

The animal must be flawless, without the slightest blemish.  It must be a male born that year.  Only then is the animal valid for the Pesach-sacrifice.

Although the Torah designates a "lamb" (seh), the animal can be a young sheep or a young goat.  The Hebrew word שֶׂה (seh) is also occasionally used to designate a young kid. (Rashi)

Even the poorest Jew would not neglect this observance [while the Temple stood]. The lamb is designated to recall the merit of the binding of Yitzchack (Bereishit 22).

Here for "one year old" the Torah uses the expression ben shanah, which is literally translated, "the son of a year."  In other places, however, the Torah uses the expression ben shanato, literally, "a son of its year."

Thus, when the Torah says that the lamb must be a "year old" it merely means that it must be within a year of its birth.  If it had to be exactly one year old, it would have been very difficult to find enough animals for everyone to bring the Pesach-sacrifice. (Ralbag)

Usually, an animal must be at least 30 days old before it can be offered as a sacrifice.  There are only three exceptions to this rule, one of which is the Pesach-sacrifice.  For the Pesach-sacrifice, the animal can be as young as eight days (VaYikra 22:27). (Yad, Maaseh Karbanot 1:12)

The reason that the Pesach-sacrifice is more lenient is that it is a sacrifice that must be brought by every Jewish family.  If the law demanded that the animal be at least 30 days old, it is possible that there would not be sufficient animals, or that they would be too expensive for some families.  Therefore, it was permitted to bring an animal as soon as it was 8 days old, so that every Jew would be able to fulfill this mitzvah.

12:6 Vehayah lachem lemishmeret ad arba'ah asar yom lachodesh hazeh veshachatu oto kol kehal adat-Yisrael bein ha'arba'im
and it shall be yours for examination until the fourteenth day of this month; the entire congregation of the assembly of Yisrael shall slaughter it in the afternoon.

The animal must be carefully watched for the four days between the time it is purchased and when it is sacrificed so that it will not become blemished.  Every day until 14 Nissan it must be examined to make sure that it is still flawless. (Mechilta)

On the 14th of Nissan the Pesach-sacrifice was slaughtered after noon. (Pesachim 61a;
Yad; Karban Pesach 1:1)

The Torah thus states that it should be slaughtered toward evening.  The day is divided into three unequal parts: boker (morning), tzohoraim (noon) and erev (afternoon) in Hebrew.

The first third of the day (until 10 a.m. in a 12 hour day) is considered boker.  During this period, the sun is obviously toward the east.

The next two hours (from 10 a.m until noon) are considered tzohoraim.  This is the time of the day when the sun shines most strongly, illuminating the sky.  Hence, the term tzohoraim indicates light, as in G-d's instruction to Noach, "You shall make a skylight (tzohar) for the ark" (Bereishit 6:16).  During this time of day the sun is in the middle of the sky, just like a "skylight."

From noon (12:00) until sunset is erev.

The Torah literally states that the animal should be sacrificed "between the two evenings" (bein-ha-arbayim).  The first of these two "evenings" is immediately after noon, when the sun begins to appear to move toward the western horizon.  The second is when the sun actually sets.  It is between these two "evenings" that the Pesach-sacrifice must be slaughtered. (RaMBaN)

Although special slaughterers killed the sacrifices, the Torah states that "the entire community of Yisrael shall slaughter it", indicating that every individual must participate in slaughtering the animal.  This indicates that a a person's agent is exactly like himself.  (Kiddushin 41b)

12:7 Velakechu min-hadam venatenu al-shtei hamezuzot ve'al-hamashkof al habatim asher-yochlu oto bahem
And they shall take some of its blood and place it on the two doorposts and on the lintel of the houses in which they will eat it.

The blood of the Pesach-sacrifice had to be placed on the two doorposts and the lintel (the post over the door) of the houses in which it was eaten.  It would also have to be placed on the houses in which people would sleep. (Targum Yonatan; Mechilta)

The blood was to be placed on the doorposts and lintel on the inside of the house, where the Egyptians outside would not be able to see it.  The Torah thus later says, "the blood shall be a sign for you in the homes where you remain" (12:13).  That is, it shall be a sign for you, and not for those standing outside. (Rashi)

According to another opinion, however, the commandment was to place the blood outside.  Since the sheep was an animal sacred to the Egyptians, the sight of its blood would make them cringe. (Targum Yonatan)

G-d instructed the Benei Yisrael to procure a lamb and keep it tethered in their houses for 4 days.  The Egyptians would hear it bleating, but be helpless to rescue the animal.  If the sheep were purchased at the last minute, the Egyptians might argue that they did not have time to take action.  G-d thus instructed that the young sheep be held for several days in order to demonstrate the impotence of the Egyptians. (Chizzkuni; Chen Tov)

Moshe thus instructed the Benei Yisrael, "Lead and take sheep for yourselves" (12:21).  This meant that they were to purchase sheep and lead them through the streets where all the Egyptians would be able to see them.  The lamb was also to be slaughtered publicly, with the entire community participating, men, women and children.

The entire ritual was meant to taunt the Egyptians.  They would be expected to react very strongly to the descration of their sacred animal, where it was bound and roasted.  They might be expected to come with drawn swords and attack the Benei Yisrael.  In doing this, the Benei Yisrael would place their lives on the line by denying the Egyptian deities, and would thus atone for their sin of worshiping these gods.  G-d would then protect the Benei Yisrael, making the Egyptians as meek as lambs, not daring even to protest what the Benei Yisrael were doing. (Binah LeIttim; Derush 17)

Another reason the Benei Yisrael had to procure the lamb four days in advance was because they had to circumcise themselves before eating this sacrifice (12:48).  When a man is circumcised, he is in pain for three days, during which he can hardly move.  The Benei Yisrael therefore had to purchase the sacrifice on the 10th, and then circumcise themselves, allowing three days for the circumcision to heal.  By the 14th, they would be sufficiently well to celebrate the Pesach and participate in the Exodus. (Kesef Mezukak)

This also explains why the order to buy the lamb on the 10th of Nissan only applied to this first Pesach, which was celebrated in Egypt.  Since none of these reasons existed in later years, the lamb could be purchased on the same day it was sacrificed.

12:8 Ve'achlu et-habasar balaylah hazeh tzli-esh umatzot al-merorim yocheluhu
And they shall eat the flesh on that night, roasted over the fire, and unleavened bread; with bitter herbs shall they eat it.

G-d further instructed the Pesach-sacrifice be roasted over fire, and that it be eaten together with matzah and bitter herbs.  The lamb could only be eaten together with matzah and such bitter herbs as romaine lettuce, endives [or horseradish]. (Rashi)  The bitter herbs were to commemorate the bitter lives that the Benei Yisrael had had in Egypt, so that they would realize what a great favor G-d did for them in freeing them.

The sacrifice could not be eaten until nightfall.  It had to be eaten after the meal, when one was already satisfied and satiated.  As soon as one has eaten an olive-sized piece, he has fulfilled the mitzvah. (Pesachim 96a; Mechilta)

12:9 Al-tochlu mimenu na uvashel mevushal bamayim ki im-tzli-esh rosho al-kra'av ve'al-kirbo
You shall not eat it partially roasted or cooked in water, only roasted over fire: its head, its legs, and with its innards.

The sacrifice could not be eaten rare, or even if it was not fully roasted.  It also could not be cooked in water or any other liquid. (Pesachim 41a)  One violates this mitzvah if he eats the sacrifice raw or cooked.  this is a negative mitzvah, carrying the penalty of flogging.  Even if the lamb is first roasted and then cooked or vice versa, eating it is a violation of this mitzvah.  The same is true if it is roasted in a pot, even without water or oil.  It cannot be placed in any kind of pot. (ibid., Yad, Karban Pesach 8:7, 8)

It was also forbidden to hang the lamb over a hot stove from which the coals had been cleared.  The Torah therefore emphasizes that it must be "roasted over fire."  If it is roasted without actual fire, it is forbidden to eat it.  It is therefore forbidden to roast it over hot stones or in a hot oven without fire or coals.

When the lamb was roasted, it was placed on a spit of pomegranate wood.  It was then hung over a pot filled with burning coals.  The internal organs were placed on the outside so that they would also be roasted directly over the fire. If the were left inside, they would be considered "cooked," and the mitzvah was that every part of the body be roasted.

Pomegranate wood was used because even when heated, it does not exude any moisture.  Since other types of wood exude moisture, the flesh would be considered "cooked with water," and would be forbidden.

The lamb could not be cooked on a metal spit.  The metal conducts heat, and the spit would become hot enough to cook the animal internally.  G-d, however, commanded that the lamb be "roasted over fire" - and not through any metal conductor.

For the same reason, if any part of the animal touches the side of the oven, that portion must be cut off.  Rather than being roasted by the fire, it was roasted by its contact with the stove.

12:10 Velo-totiru mimenu ad-boker vehanotar mimenu ad-boker ba'esh tisrofu
And you shall not leave any of it until morning; and that which remains of it until the morning you shall burn with fire.

G-d said, "On this night I will kill all the first-born of Egypt, not leaving over a single individual. You too must not leave over any of the Pesach Lamb." (Shemot Rabbah)

In the event that the lamb is not completely eaten on the eve of the 15th, it must be burned on the eve of the 16th of Nissan, after the first day of Pesach is over.  The entire day of the 15th is a festival (Yom Tov) during which the portions left over from a sacrifice (notar) may not be burned. (Targum Yonatan; Rashi)

12:11 Vechachah tokhlu oto motneichem chagurim na'aleichem beragleichem umakelchem beyedchem va'achaltem oto bechipazon pesach hu l'HASHEM
And thus shall you eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and you shall eat it in haste; it is a Pesach offering to HASHEM.

This instruction only applied to the first Pesach celebrated in Egypt, and not to future years. (Targum Yonatan)

In those days, it was the custom to remove one's sash or belt before eating, as is done in many middle eastern countries today.  People would also remove their shoes and wash their feet.  This would be a sign of relaxation.

On this night, however, the Benei Yisrael were not to be relaxed when they ate the Pesach Lamb.  They were to be like people anxious to embark on a journey, who do not have time to relax. (Ralbag; Abarbanel)

This was also highly symbolic.

The Benei Yisrael were to have their loins girded to commemorate how G-d had strengthened their loins so that they maintained a high fertility rate even though they were harshly treated.  The Torah thus states, "The more [the Egyptians] oppressed them, the more [the Benei Yisrael] increased in number" (1:12).  Although their fertility rate would be expected to be reduced, it was actually increased.

They were to have "their shoes on their feet" to remind them of the sin of selling Yosef, where the brothers used the purchase money to buy themselves shoes.  Because of this, the Benei Yisrael would have to knead the clay for the bricks with their bare feet.  As a symbol that this sin was now atoned for, G-d told the Benei Yisrael to have their shoes on their feet when they ate the sacrifice.

They were told to have their staffs in their hands to symbolize their independence.  Until now, the staffs were in the hands of the Egyptians, who would beat them each time they were short even a single brick from their quota.  Now they could have the staffs in their own hands to show that they were their own masters.

The sacrifice was to be eaten quickly so that they would not enjoy its taste.  If they could eat it slowly, they would enjoy the meat, and would be thinking more of their own pleasure than of the fact that they were observing a Divine mitzvah.  This would not be a full observance.  By eating it in haste, they would derive no physical enjoyment from eating this meat, and it would be eaten as an offering dedicated to G-d alone. (Eshel Avraham)

There is also a mystical reason for their haste.  There are 50 gates of defilement, and the Benei Yisrael had already passed through 49.  If they would have passed through the 50th gate, they never would have been able to leave.

The redemption of the Benei Yisrael took place through Moshe, and he would not have been able to do battle with the Forces of evil that exist beyond the 50th gate.  Moshe himself had been allowed to pass through 49 gates of holiness.  Each gate through which he ascended gave him the power to overcome the Forces of the corresponding gate of defilement.  Since he was given access to only 49 gates of holiness, he could only bring his people out through the 49th gate of defilement.  If the Benei Yisrael had passed through the 50th gate, no human being would have been able to lead them out.

G-d had given Avraham a choice for his descendants between exile and purgatory.  Avraham had chosen exile so that his descendants would not be eternally damned to purgatory (gehenom) if they sinned.

If was for this reason that they had to be redeemed by Moshe, and not by G-d Himself.  If G-d Himself had freed the Benei Yisrael, no nation ever again would have been able to subjugate them.  Avraham's choice of exile would then not have been able to be fulfilled.

The final redemption, however, will be through G-d alone.  The prophet therefore predicted, "You will not leave in haste (chipazon); you will not be running away, for G-d will be going before you" (Yeshayahu 52:12).  The final redemption will be through G-d alone and not through a mortal like Moshe.  When the Benei Yisrael left Egypt they had to leave quickly, since if they had entered the 50th gate of defilement, Moshe would not have been able to take them out.  The final redemption, on the other hand, would be through G-d Himself.  Even if the Benei Yisrael have gone far beyond the 50th gate, He will be able to redeem them, and therefore there will be no further exile, since no man will ever again dare to subjugate the Benei Yisrael.

12:12 Ve'avarti ve'eretz-Mitzrayim balailah hazeh vehikeiti chol-bechor be'eretz Mitzrayim me'adam ve'ad-behemah uvechol-elohei Mitzrayim e'eseh shfatim ani HASHEM
I shall pass through the land of Egypt on this night, and I shall strike every firstborn in the land of Egypt, both man and beast: and against all the gods of Egypt I shall mete out judgment: I am HASHEM.

"I will pass through the land of Egypt like a king traveling from place to place. Even when the king goes alone, all flee his presence. (Rashi)  But when I come, I will have with Me tens of thousands of destructive angels. (Targum Yonatan)

"With this, I will kill all the first-born in Egypt.  Even the first-born of the foreigners visiting Egypt will be struck down.  Egyptians who are first-born will be killed no matter where in the world they may be hiding.  Even first-born animals will die.  I am G-d, coming alone, and not sending any agent to do My work." (Mechilta; Rashi)

Although all the previous plagues involved various agents, this one would be done by G-d Himself.  No one but G-d, not even angels could know who was a first-born and who was not. Even in the case of twins, G-d would know which was conceived first. (Zohar, VaYera)

If G-d had allowed an agent to deal this blow, the Benei Yisrael who sinned would not have been spared.  Once authority would have been given to the forces of destruction, no distinction would have been made between Egyptian and Yisraeli.  G-d, however, could make such a distinction. (Bachya; Abarbanel)

12:13 Vehayah hadam lachem le'ot al habatim asher atem sham vera'iti et-hadam ufasachti alechem velo-yihyeh vachem negef lemashchit behakoti be'eretz Mitzrayim
And the blood shall be a sign for you upon the houses where you are: and when I see the blood, I will pass over you; and the plague shall not be upon you to destroy you, when I strike the land of Egypt.

G-d told the Benei Yisrael: "The blood shall be for you as a sign on the houses in which you are staying. I know all your sins, and know that you deserve to be punished.  But I am giving you this mitzvah of the Pesach-sacrifice so that you can repent.  You must realize that whatever you do to this lamb - slitting its throat, skinning it, roasting it - all this should really be done to you.  It is therefore a sign for you - for you to experience vicariously the punishment you deserve.  I am therefore telling you to place the blood on the doorposts and lintel.  Every time you look toward the door and think about what is happening to the Egyptians outside, you will see the blood.  It shall be your sign -  a sign that it is really your blood that should be on the wall.  See the blood and realize how much mercy I have on you, and how much I love you.  Then you will come close to Me and be My people.

12:14 Vehayah hayom hazeh lachem lezikaron vechagotem oto chag l'HASHEM ledoroteichem chukat olam techaguhu
And this day shall be a remembrance for you; and you shall celebrate it as a festival for HASHEM; for your generations, as an eternal decree shall you celebrate it.

This 15th day of Nissan is destined to be a religious festival for all to come.  You must always remember that this was the day on which you left Egypt.  You must therefore celebrate it as a festival to G-d, not for just one or two generations, but forever.  This is a rule that you must obey forever. (Rashi)

12:20 Kol-machmetzet lo tochelu bechol moshvoteichem tochelu matzot
You shall eat nothing leavened; in all your dwellings shall you eat unleavened bread.

This verse teaches a new law, that it is forbidden even to eat anything mixed with leaven. (Mechilta)

12:22 Ulekachtem agudat ezov utvaltem badam asher-basaf vehigatem el-hamashkof ve'el-shtei hamezuzot min-hadam asher basaf ve'atem lo tetz'u ish mipetach-beito ad-boker
You shall take a bundle of hyssop and dip it in the blood that is in the basin, and touch the lintel and the two doorposts with some of the blood that is in the basin, and none of you shall go out the entrance of his house until morning.

The Benei Yisrael were to take a bunch of oregano consisting of three branches, and dip it into the blood of the lamb in a basin. (Shemot Rabbah, Bo)

The branches were to be dipped into the basin three times, once to place blood on the lintel, and once for each of the two doorposts.  It could not be placed on all three places after dipping only once; each dabbing of blood required its own dipping. (Shemot Rabbah)

Hyssop or oreganol is a very low shrub.  It was chosen for this purpose just for this reason, since people normally step on it.  It was therefore a perfect sign of degradation.  It was used for the Pesach-sacrifice to show that its purpose was degrade the symbol of the Egyptian cult.

Moshe then warned all the Benei Yisrael to not leave their houses until morning.  Once authority is given to the Destoryer, it does not distinguish between the righteous and the wicked.  It destroys all that it meets, sometimes even striking the righteous first.  Since this night would be a time of death, no one was to leave his house. (Bachya)

This teaches that in a time of plague, one should not go abroad in the streets. (Sifetei Kohen) This is especially true at night.

The reason for this is that no man is perfectly innocent of sin.  Whenever a person commits a sin, he creates a Destroyer (Mash'chit).  In times of catastrophe, authority is granted to these Destroyers to do harm, and when a person leaves his house, he is vulnerable to their power.

These Forces of destruction can see a person's sins on his forehead.  This is why it was an ancient custom to cover one's forehead in a time of plague.  It was also customary to seal the windows.

It was for this reason that G-d wanted to bring the last plague Himself, and not through any agent.  The Benei Yisrael at that time had committed many sins.  Since the Forces of destruction do not even distinguished between the righteous and the wicked, they certainly would not have distinguished between Benei Yisrael and an Egyptian.

Although myriads of destructive angels came along with G-d on this night, he did not give them any authority to do harm. They merely formed His retinue, like armies accompanying a king.

12:23 Ve'avar HASHEM lingof et-Mitzrayim vera'ah et-hadam al-hamashkof ve'al shtey hamezuzot ufasach HASHEM al-hapetach velo yiten hamashchit lavo el-bateychem lingof
For HASHEM will pass through to strike the Egypt; and when He sees the blood on the lintel and on the two doorposts, HASHEM will pass over the door and not allow the destroyer to come into your houses to strike you.

This should provide an object lesson.  G-d gave a mitzvah that blood be placed on the doorposts and lintel.  This was a simple act, and the blood did not have any intrinsic holiness.  Still, it was enough to protect the Benei Yisrael against death.

Therefore, the mezuzah placed on the door must provide even greater protection, day and night.  A good mezuzah may be fairly expensive, and it has intrinsic holiness, containing G-d's Divine name ten times.  G-d's name appears five times in the first paragraph of the mezuzah (Devarim 6:4-9), and five times in the second paragraph (Devarim 11:13-21)

Obviously, anyone having a proper mezuzah on his door should not be harmed. But even if one is careful in this observance, his sins can cause him to be harmed.  It is thus written, "Your sins separate you from your G-d" (Yeshayahu 59:2).  Although the Divine Names in the Mezuzah are protective, one's sins separate a person from their protection.

It is obvious that a mere sprinkle of blood would not prevent the Forces of destruction from entering a home.  But the blood was a symbol that the people within believed in G-d, and were willing to risk their lives by defying the Egyptian deities.  Because of this faith, no Force would be able to harm them. (Bachya)

12:24 Ushmartem et-hadavar hazeh lechok-lecha ulevaneicha ad-olam
And you shall observe this thing as an ordinance for you and your sons forever.
25 Vehayah ki-tavo'u el-ha'aretz asher yiten HASHEM lachem ka'asher diber ushmartem et-ha'avodah hazot
It will come to pass when you come to the land which HASHEM will give you, just as He promised, that you shall keep this service.

The ritual of the Pesach-sacrifice is one that must be kept forever.  However, as long as the Benei Yisrael were in the desert, they were exempt from this rite. The obligation did not begin until they entered the Promised Land. (Rashi; Mechilta)

12:28 Vayelchu vaya'asu benei Yisrael ka'asher tsivah HASHEM et-Moshe ve'Aharon ken asu
Then the children of Yisrael went away and did so; just as HASHEM had commanded Moshe and Aharon, so they did.

The Torah states that the Benei Yisrael did as G-d had instructed Moshe and Aharon, and then repeats that "so they did."   This indicates that they did not merely keep the commandment in a perfunctory manner, but with all its details.  They exerted great effort in order to keep this commandment perfectly.  Besides the merit for keeping the commandment, they also had merit for their effort.

Similarly, it is taught that doing a good deed at home is not the same as traveling to do it.  When one travels to do a good deed, he has merit for every step (sechar pesiot) (RaMBaN)


The Final Blow

12:29 Vayehi bachatsi halailah va'HASHEM hikah chol-bechor be'eretz Mitzrayim mibechor Par'oh hayoshev al-kis'o ad bechor hashvi asher beveit habor vechol bechor behemahAnd it came to pass at midnight that HASHEM struck all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the dungeon, and all the firstborn of livestock.

This decree had long been sealed against the Egyptians.  When Par'oh became enraged at the first appearance of Moshe and Aharon, he decreed that the Benei Yisrael should no longer be given straw for making bricks (5:7).  They had to go in the fields and walk upon sharp stubble, until their feet bled.  when they kneaded the clay with their feet, the blood mixed with the water, until the bricks were redeemed by Hebrew blood.

There was a woman by the name of Rachel, a granddaughter of Shutelach, who was in an advanced state of pregnancy.  After spending a grueling day in the field gathering straw, she and her husband were kneading clay for bricks in a huge vat.  Suddenly her time came, and she miscarried her first-born child into the clay.  Before she could even recover her child, the Egyptians drove her and her husband to a new job, and the dead infant was formed into one of the large clay bricks.

The archangel Gavri'el then descended and snatched up the brick with the dead infant, and presented it before the Throne of Glory.  That night, G-d took council with the heavenly Tribunal, and it was decreed that all the first-born of Egypt be killed. (Yalkut Shemoni; Pirkei Rabbi Eliezer).

Another reason for this decree was that when Par'oh had contracted a severe skin disease, he had thousands of Hebrew infants slaughtered so that he would be able to bathe in their blood.  The physicians advised that first-born Hebrew infants would be particularly effective cure.  Later Par'oh also plotted to kill the Hebrew first-born.  However, G-d did not give them a chance, and killed the Egyptian first-born first.  Regarding this it is written, "There are many thoughts in a person's heart, but it is G-d's council that endures" (Mishlei 19:21)

12:30 Vayakom Par'oh lailah hu vechol-avadav vechol-Mitzrayim vatehi tse'akah gedolah beMitzrayim ki-ein bayit asher ein-sham met
So Pharaoh rose in the night, he, all his servants, and all the Egypt; and there was a great cry in Egypt, for there was not a house where there was not one dead.

At midnight, there was loud screaming and weeping all through Egypt.  Not a single house had been spared.

This might seem somewhat surprising.  Since only first-born were killed, there should have been many houses where the eldest son was absent.  But when there was no first-born in a house, either the oldest one present or the head of the household died.  For this purpose, they too were considered "first-born." (Mechilta; Rashi; Shemot Rabbah)

The term "first-born" also included the product of any first liaison between a man and a woman.  Since sexual immorality was rampant in Egypt in those times, many such children existed.  For this reason there was no house where there were no dead. (Yalkut Shemoni; Sefer HaYaShar; Mechilta)

12:31 Vayikra le-Moshe ule-Aharon lailah vayomer kumu tse'u mitoch ami gam-atem gam-benei Yisrael ulechu ivdu et-HASHEM kedaberchem
Then he called for Moshe and Aharon by night, and said, "Rise, go out from among my people, both you and the children of Yisrael. And go, serve HASHEM as you have said.
32 Gam-tsonchem gam-bekarchem kechu ka'asher dibartem valechu uverachtem gam-oti
Also take your flocks and your herds, as you have said, and be gone; and bless me also."

 Par'oh investigated the situation, going to his officials' homes to determine the extent of the plague.  Realizing what a catastrophe had stuck Egypt, he realized that there were not time to send word to summon Moshe and Aharon.  Besides, they had said that they would not return to him.  With no other choice, Par'oh began to run through the streets of the city, trying to find the two brothers. "Moshe! Aharon!" he cried, "where are you?" (Mechilta; Rashi)

Moshe and Aharon had remained in the Egyptian capital.  Moshe was waiting for the fulfillment of his prediction, "All your servants will come and prostrate themselves to me" (11:8).  Msohe was actually saying that Par'oh himself would come, but out of respect for royalty, he did not say it outright.  Moshe and Aharon kept themselves handy so that Par'oh would be able to find them. (RaMBaN)

12:33 Vatechezak Mitzrayim al-ha'am lemaher leshalcham min-ha'aretz ki amru kulanu metim
And the Egypt urged the people, that they might send them out of the land in haste. For they said, "We shall all be dead."

Although Par'oh had only agreed to let the Benei Yisrael leave for three days, his officials begged them to go and not come back.  The other plagues might have gone away, but for this there was no cure.  Once a man was dead, he was dead.  If the plague lasted any longer, they all would be dead. (Alshekh)

12:34 Vayisa ha'am et-betseko terem yechmatz mish'arotam tsrurot besimlotam al-shichmam
So the people took their dough before it was leavened, having their kneading bowls bound up in their clothes on their shoulders.

The Benei Yisrael could not have any leaven in their houses until midnight.  Now they were just beginning to bake bread for their journey.  But the Egyptians rushed them so much to leave, they did not have time to let their dough rise. Each one therefore carried his dough on his head.

The leftovers from the matzah and bitters eaten this night were also too precious to be left behind.  These were wrapped in their cloaks and slung over their shoulders.  Although they had animals to carry the belongings, the Benei Yisrael carried the matzah and bitters themselves, to show how much they had cherished this observance. (Mechilta; Rashi)

As the Benei Yisrael prepared to leave, the Egyptians were preparing to bury their dead.  So many had died that this task would take them a full three days. (Sefer HaYashar)

12:37 Vayis'u venei Yisrael meRamses Sukkotah keshesh-me'ot elef ragli hagevarim levad mitach
Then the children of Yisrael journeyed from Rameses to Sukkot, about six hundred thousand men on foot, besides children.

Sukkot is on the Egyptian border. (Alshekh)

Right after midnight on 15 Nissan, Moshe went with Par'oh's officials to inform the Benei Yisrael that they must leave the country. From the old city of Egypt, where "Yosef's Granaries" is found, until Rameses is a journey of six or seven hours.

Los sileros de Yosef in Ladino.  The word "silero" is Spanish for a subterranean granary.  Also possible, is that the word "silleria, which in Spanish denotes thrones or buildings of hewn stone. The reference may be to Yosef's Well, a well-known landmark in the old Cairo Cidatel. This was near Memphis, the old capital of Egypt.

Moshe and the Egyptian officials therefore arrived in Rameses just around dawn.

Rameses itself encompassed a large are, some 24 miles in diameter.  Those closest to Egypt heard the news immediately around dawn, and left immediately.  Those further away did not leave until after sunrise.

This resolves an apparent conflict in texts.  In one place, the Torah states, "On that very day, all of G-d's masses left Egypt" (12:41).  In the very next verse, it states, "It is a night of vigil for G-d, to bring them out of Egypt" (12:42). Furthermore, G-d had ordered the Benei Yisrael not to leave their houses until morning (12:22).

Actually, the Benei Yisrael began to leave at dawn.  In this sense, it was already "morning".  However, since it was before sunrise, it was still night.  Those who were further away did not leave until after sunlight, and hence "all of G-d's masses" did not leave until "day."

Furthermore, although many Benei Yisrael did not leave until daylight, the redemption began during the night. Hence G-d says that on that night He brought the Benei Yisrael out of Egypt. (Ibn Ezra; See Yeffeh Toar, p. 102)

G-d sent seven Clouds of Glory to accompany the Benei Yisrael. From Rameses to Sukkot is 68 miles, normally a three day journey.  However, because the Clouds were carrying the Benei Yisrael along, they made the entire journey in an hour.

Some say that the Clouds of Glory brought the Benei Yisrael to Mount Moriah in Yerushalayim so that they would be able to sacrifice the Paschal lamb in the place where the Temple would someday be built.  Then the Clouds brought them back to Rameses, where they would begin their journey into the desert.

Alluding to this, G-d later told the Benei Yisrael, "You have seen what I did to the Egyptians, how I carried you on eagles' wings, and brought you to Me" (19:4) (Rashi; Mechilta; Targum Yonatan)

This opinion also explains why G-d told the Benei Yisrael to eat the Pesach Lamb "with your shoes on your feet and your staff in your hand" (12:11).  It is normally forbidden to enter the Temple Mount wearing shoes or carrying a staff, so the Benei Yisrael needed a special dispensation from G-d.

Leaving Egypt, there were 600,000 adult males over the age of twenty.  These were men who were able to travel on foot.  The ratio of women and children to men was five to one, so that the total number of people leaving Egypt was approximately three million. (Targum Yonatan)

The number of boys under twenty was 800,000.  Regarding this, King Shlomo said, "There are sixty queens and eighty concubines" (Shir HaShirim 6:8).  The "sixty queens" are the sixty  myriad (600,000) males over twenty, while the "eighty concubines" are the eighty myraid (800,000) males under twenty.

Of course the figure of 600,000 was not a precise one.  The Torah therefore states that "there were about 600,000 adult males."

12:38 Vegam-erev rav alah itam vetson uvakar mikneh kaved me'od
A mixed multitude went up with them also, and flocks and herds--a great deal of livestock.

Besides the native-born Benei Yisrael, a huge number of proselytes  left Egypt with them.  These were Egyptians and other gentiles, who had seen Yisrael's glory in Egypt, and had converted to the Hebrew faith.  There were 2,400,000 such converts among those who left Egypt. (Targum Yonatan; Shir HaShirim Rabbah on 6:9)

As mentioned earlier, the Clouds of Glory brought the Benei Yisrael to Sukkot in a very short time.  One might wonder how these many proselytes, who had but recently abandoned paganism, would have been worthy of such a miracle.  The Torah therefore tells us that G-d did not treat them any differently from the other Benei Yisrael.  Not only that, but even the sheep and cattle were carried along miraculously.

The next verse states that the dough that the Benei Yisrael brought from Egypt did not have time to rise, although the Benei Yisrael were already to Sukkot.  Although it is a three or four day journey to Sukkot, the Benei Yisrael were able to arrive there in less than the (18 minutes) it takes dough to become leaven. (Alshekh)

Although the converts still maintained many of their pagan ways, Moshe agreed to let them join the Benei Yisrael.  Just as a good fruit must be protected by a rind, so the Benei Yisrael were protected by the mized multitude.  Whenever the Benei Yisrael sinned in the desert, the converts were the instigators, and when punishment came, they bore the brunt of it.  Thus, the vast majority of people who died after the spies returned from the Promised Land (BaMidbar 14:45), at Taberah (BaMidbar 11:3), and at Kivrot HaTaavah (BaMidbar 11:34), were from the mixed multitude.

Although the Clouds of Glory completely covered the Benei Yisrael protecting them from all harm, they did not completely cover the mixed multitude. (Sifetei Kohen)

The expression "erev rav" used here is usually translated as "mixed multitude," or "great mixture of nationalities."  Other authorities, however, state that this multitude consisted exclusively of Egyptians.  The word here for "went [up]," is therefore alah which is in the singular, rather than alu, which would be plural. The singular is used to indicate that this multitude consisted of only one nationality, the Egyptians.

This multitude included the greatest occultists of Egypt.  These were the ones who had initially laughed at Moshe's "magic tricks" (7:11, 7:22, 8:3), but had become convinced of his greatness when they saw him do wonders that they could not duplicate (8:15).  Seeing these wonders, they wanted to convert to the Hebrews religion.

Parashat VaEra
Shemot 6:2 - 9:35
BaMidbar 28:9 - 15 (Rosh Chodesh Shevat)

6:2 Vayedaber Elokim el-Moshe vayomer elav ani HASHEM
G-d spoke to Moshe and said to him, "I am HASHEM:

At the end of the previous portion (Shemot), Moshe complained bitterly to G-d.  The Attribute of Justice (Middat HaDin) wanted to be angry at Moshe for speaking so harshly, but G-d knows every person's deepest motives. G-d knew that Moshe was neither complaining nor questioning G-d's justice, but merely pleading for his people because of his love for them.

Still, as a result of Moshe's complaining at this time, ti was decreed that he would not enter the Promised Land.  G-d therefore said to Moshe, "Now you will see what I will do to Par'oh (6:1).  Now, when I punish Par'oh and bring My people out of Egypt, you will see My miracles.  But later, when I punish 31 kings in the Promised Land, you will not see My great works."

Throughout the Torah, whenever G-d speaks to Moshe, the expression "HaShem spoke to Moshe, saying" (Vayedaber YKVK el-Moshe vayomer) is used.  This is the only place where we find the expression, "G-d spoke to Moshe, saying" (Vayedaber Elokim el-Moshe vayomer).  As is well know, YKVK denotes the Attribute of Mercy, while Elokim denotes the Attribute of Justice.  We thus see that at this time the Attribute of Justice was dealing with Moshe.

G-d's initial words to Moshe, "I am YKVK," appear to be redundant.  Moshe already knew that G-d's name was YKVK.  But G-d's message to Moshe was, "I am YKVK, Who exists beyond space and time.  You can be sure that I will reward those who walk in My ways." (Shemot Rabbah; Rashi)

Vayedaber Elokim - G-d spoke

The Torah has just stated, "[Par'oh] will drive them from his land" (6:1), and juxtaposed to that is, "G-d Spoke."  The sequence of the verses teaches that G-d would not speak to Moshe in Par'oh's land, i.e., in his city, rather he would speak to him only after he had departed from the metropolis.(Paaneach Raza; see Mechilta to 12:1)

The Mechilta does not adduce a proof verse, rather it bases this point on the following kal vachomer (a fortiori argument):  If Moshe would not utter his relatively simple words of prayer except when he was outside the city  (9:29), then certainly the more exalted Word of G-d would not be spoken in that city.  And why did G-d not speak to Moshe and why did Moshe not pray within the city?  Because it was full of idols.  The Baal HaTurim finds a Scriptural verse as the source for that which the Mechilta derives through the principle of kal vachomer.

6:3 Va'era el-Avraham el-Yitzchak ve'el-Yaakov be'El Shakkai ushmi HASHEM lo nodati lahem
I appeared to Avraham, to Yitzchak, and to Yaakov as G-d Almighty, but with My Name HASHEM I did not make Myself known to them.  

4 Vegam hakimoti et-briti itam latet lahem et-eretz Kenaan et eretz megureihem asher garu vah
Moreover, I established My covenant with them to give them the land of Kenaan, the land of their sojourning, in which they sojourned.

"I revealed Myself to Avraham, Yitzchak and Yaakov many times, but the only Name I used was El Shakkai (G-d Almighty).  I never revealed to them the mystery of My Name, YKVK. Still, they had perfect faith in Me and never questioned My word."

"I could not reveal to them the true attribute implied by My Name YKVK, since it would have seemed false.  My Name YKVK implies that I exist in the future just as I exist in the present, and am therefore certain to keep any promise that I make.  But the Patriarchs could have had ample reason to suspect Me of breaking my promises."

"I told Avraham, 'Rise, walk the land, through its length and its breadth, for to you I will give it' (Bereishit 13:17).  But when his wife, Sarah, died, he did not even own enough of the land to bury her.  When he needed a cemetery plot, he had to spend a great deal of money to buy one (Bereishit 23:16)."

"I told Yitzchak, 'Remain in this land... for to you and your offspring I will give all these territories' (Bereishit 26:3).  Yet when he needed water, he could not even find land in which to dig a well.  Whenever he dug a well, the natives would fight him for taking their water (Bereshit 26:20)."

"I told Yaakov, 'The land upon which you like I will give to you and your offspring' (Bereishit 28:13).  Yet when he needed land upon which to pitch his tent, he could find none, and he had to purchase a plot for a hundred coins (Bereishit 33:19)."

"You see, I promised all the Patriarchs that I would give them the land, and they could have complained that I did not keep My promise.  Still, they never eve thought of questioning what I did."

"As many times as I demanded things of the Patriarchs, they never asked Me to reveal My Name.  But the very first time I spoke to you, you asked Me what My Name was (3:13)." (Sanhedrin, Chapter 10; Shemot Rabbah, p. 53; Kohelet Rabbah; Tanchuma)

"After all that, you complained that I was doing bad things to My people (5:22).  How could you say such things when you know that I am YKVK?  How could you have the audacity to even say such words?"(Zohar)

"The Patriarchs are very precious to me, precisely because they never questioned what I did." (Mizrachi; Yeffeh Toar, p. 50a)


Va'era - I appeared

וָאֵרָא can be read as ו׳ אֵרָא, six [times] I appeared, for the term  וָאֵרָא - and He appeared, is written six times with regard to G-d appearing to the Patriarchs; three times with regard to Avraham (Bereishit 12:7, 17:1 and 18:1), twice with regard to Yitzchak (Bereishit 26:2 and 24); and once with regard to Yaakov (Bereishit 35:9).

Va'era - I appeared

The gematria of this word (208) is equal to that of Yitzchak. As the Midrash states:  Yitzchak enabled the Benei Yisrael to leave Egypt at the time they did.

For the entire period that the Benei Yisrael were enslaved, the Patriarchs Avraham, Yitzchak and Yaakov stood before G-d praying for the nation's release.  G-d said to them, " Is any one of you ready to reduce the letters of his name so that I might reduce the years of slavery by the gematria of the diminished letters?"  Avraham and Yaakov replied, "No, we need all the letters of our names."  But Yitzchak answered, "in truth, my name should be spelled יִשְׂחָק  (as it is in Tehillim 105:9), yet I allow it to be spelled יִצְחָק (even though the gematria of שׂ  is 300 and that of צ is only 90, a difference of 210).  Therefore, you should reduce the term of enslavement by two hundred and ten years."  And so it was (cited by Peirush HaRosh to 6:1)

6:5 Vegam ani shamati et-na'akat bnei Yisrael asher Mitzrayim ma'avidim otam va'ezkor et-briti
I have also heard the groans of the Children of Yisrael whom Egypt enslaves and I have remembered My covenant.

"The Egyptians have made the Benei Yisrael do all kinds of impossible tasks.  They even made them go out and trap lions and wolves, not because they need them, but only to torment the Benei Yisrael." (Shama Shlomo)

"If the Egyptians only made the Benei Yisrael do necessary work, it would not be so terrible.  But the Egyptains are making them do things merely to degrade them as slaves.  Their entire motive is to make them work in order to break their spirit." (Ibid; Etz HaChayim)

"If the Egyptians had enslaved any other nation, it would not have been so terrible.  Nations have always enslaved one another.  But here it is an act of gross ingratitude.  Yosef was the one who saved the Egyptians from extinction by famine, and they invited him to bring his family to Egypt.  This is the way they show their gratitude!"

"The Egyptians, whose lives Yosef saved, are now keeping his people as slaves.  Yosef was their great benefactor, and they are only alive now because of him.  If they have forgotten, I will remember.  They have forgotton what Yosef tid for them, but I will remember the promise that I made to the Patriarchs.  I will redeem the Benei Yisrael even though they themselves might not deserve it." (Etz HaChayim)

6:6 Lachen emor livnei-Yisrael ani HASHEM vehotzeti etchem mitachat sivlot Mitzrayim vehitsalti etchem me'avodatam vega'alti etchem bizroa netuyah uvishfatim gedolim
Therefore, say to the Children of Yisrael: 'I am HASHEM, and I shall take you out from under the burdens of Egypt; I shall rescue you from their service; I shall redeem you with an outstretched arm and with great judgments.
7 Velakachti etchem li le'am vehayiti lachem le'Elokim vidatem ki ani HASHEM Elokeichem hamotzi etchem mitachat sivlot Mitzrayim
I shall take you to Me for a people and I shall be a G-d to you; and you shall know that I am HASHEM your G-d. Who takes you out from under the burdens of Egypt.
8 Veheveti etchem el-ha'aretz asher nasati et-yadi latet otah le-Avraham le-Yitzchak ule-Yaakov venatati otah lachem morashah ani HASHEM
I shall bring you to the land about which I raised My hand to give it to Avraham, Yitzchak, and Yaakov; and I shall give it to you as a heritage - I am HASHEM.'"

Moshe was very frightened when he heard G-d's harsh words.  He was concerned that he had done wrong and that his actions might have delayed the redemption.  Perhaps the merit of the Patriarchs would no longer be enough, and the Benei Yisrael would be doomed to remain in Egypt forever.  In order to reasure Msohe, G-d swore that he would free the Benei Yisrael, and He said, "Therefore (la-chen) say to the Benei Yisrael, I am HaShem, and I shall take you out from under the burdens of Egypt."  The word לָכֵן (la-chen) always indicates an oath.

"I am YKVK," was G-d's message to Yisrael.  "I transcend space and time, and can be trusted to keep My word.  I will free you from their subjugation, so that you will not even have to pay them tribute.  I will redeem you with such great acts of judgment that many Egyptians will want to keep you as hostages to escape My wrath." (Shemot Rabbah, p. 50b)

G-d told Moshe, "I have also heard the groans of the Benei Yisrael" (6:5).  The word "also: appears to be redundant.  It can be explained in terms of the following account.

In the time of the Talmudic leader, Shmuel (around 250, c.e.), there was no rain.  He decreed a fast, but before the fast was begun, it began to rain.  When the people began to boast of their great merit, Shmuel told them not to consider themselves so great.  He said, "Sometimes when a filthy slave comes in to the king, the king tells his men to give the slave whatever he wants, just to get him out of his presence.  The same is true of us." (Taanit, Chapter 3)

It is therefore sometimes best when G-d hears a community's prayers after they have prayed.  This shows that G-d considers them worthy.

G-d therefore said, "I have also heard the groans of the Benei Yisrael.  Besides redeeming them, I have taken time to listen to their prayers.  This itself is very significant, and it shows how highly I esteem them.  If I had redeemed them only because I was bound by My promise to the Patriarchs, I would not have taken the time to listen to their prayers.  It would have been as if I had no desire to look at them." (Etz HaChayim)


vehotzeti - I shall take out, vehitsalti - I shall rescue, vega'alti - I shall redeem, velakachti - I shall take

The Torah uses  four expressions of redemption, corresponding to the Four Kingdoms.  The last of these: velakachti - I shall take, thus refers to the final exile, the exile of Edom. velakachti - I shall take is used for Edom because it implies seizing by force (1Shmuel 2:16), for this is the most difficult exile. (VaYikra Rabbah 13:5)

Throughout the Talmud and Midrash, and based on the Sefer Dani'el (Chapter 8), Yisrael's long succession of exiles and persecutions are always treated as four main periods of subjugation to foreign oppressors - either in the Land of Yisrael or in the Diaspora.  These periods are known collectively as אַרְבַּﬠ מַלְכֻיּוֹת (the Four Kingdoms) (Dani'el 8:22), and each is called by the name of the empire dominant in the world at that particular time.  The first, called the גָּלוּת בָּבֶל (Galut Bavel) the Babylonian Exile, began when Nevuchadnetzar king of Bavel conquered the Land of Yisrael and destroyed the First Temple.  The second, called גָּלוּת מָדָי וּפָרַס (Galut Madai u'Faras) the Median-Persian Exile (Dani'el 8:20), began when that empire succeeded the Babylonians as the leading world power.  Although the Medes permitted the Jewish return to the Land of Yisrael and the building of the Second Temple, the early years of that Beit HaMikdash were still considered a part of the exile, because Yisrael was not sovereign in its land.  Paradoxically, during the entire third period, גָּלוּת יָוָן (Galut Yavan) the Greek Exile (Dani'el 8:21), Yisrael lived on its land and the Temple stood.  Nevertheless, it was a very turbulent era marked by  civil strife, foreign domination, vicious anti-religion campaigns, and the rejection of Torah values by a sizable number of Jews who adopted Greek culture with all its abominations.  The downfall of the Greek Empire and the rise of Rome marked the beginning of גָּלוּת אֱדוֹם (Galut Edom), the Edomite or Roman Exile. We are still trapped in the grip of this millennia-long exile today.

The Egyptians had issued four harsh decrees against the Benei Yisrael:

1. They had appointed slave drivers over them and had forced them to build Pitom and Rameses.
2. They had given them backbreaking work and had made their lives bitter with harsh labor.
3. They had decreed that every male infant be drowned in the Nile.
4. They had stopped giving them straw, demanding the same quota of bricks as before.

Paralleling these four decrees, G-d announced that He would rescue His people in four different ways:

1. "I shall take you out from under the burdens of Egypt."
2. "I shall rescue you from their service [slavery]."
3. "I shall redeem you with an outstretched arm."
4. "I shall take you to Me for a people [nation]."

It is also because of these four different steps of redemption that four cups of wine are drunk at the Pesach Seder. (Shemot Rabbah, p. 50c)

 morashah - heritage
The masoretic note, ב׳, means that this word appears twice in the Torah (a third time in Ezekiel 36:3):

1. "and I shall give it to you as a heritage..." (6:8)
2. in Moshe's final discourse: "[The Torah that] Moshe [commanded us is] the heritage of the Congregation of Yaakov" (Devarim 33:4)