Bo -- 5775

The death of the first born is upsetting.  “In the middle of the night YHVH struck down all the [male] first-born in the land of Egypt, from the first-born of Pharaoh who sat on the throne to the first-born of the captive who was in the dungeon, and all the first-born of the cattle” (Exodus 12:29-30).  Why does God kill children and captives?  Since neither group oppressed the Hebrews, how can this be right? 

Rashi, clearly troubled by the decree, suggests that the captives had rejoiced at Israel’s adversity.  A captive, knowing that his own servitude will end, can hold himself above a life-long slave.  And, Rashi continues, God included them lest they think that their “god” was the one “who brought this punishment on Egypt.”  The deaths make the statement that no other force has the power to redeem.

What about the Egyptian children?  Surely, they were in no way responsible for Hebrew slavery.  But, as Rabbi Robin Podolsky points out, Egyptian children did benefit from the oppressive system – from the nanny who played with them to the superior nutrition they received.  The story reminds us that injustice affects us all; no one is immune.

If this is so, why was Pharaoh spared?  Surely Pharaoh was himself first born, and surely the man at the apex of power should suffer most.  Rashi notices that God has declared “’I have spared you for this purpose: in order to show you My power’ at the Sea of Reeds” (Exodus 9:16).  Pharaoh isn’t pardoned.  His punishment is purposefully postponed.