On the first day of Passover we read from the book of Exodus (12: 21-51) of the bringing of the Passover offering in Egypt, the Plague of the Firstborn at the stroke of midnight, and how “On this very day, G‑d took the Children of Israel “out of Egypt.”

In order to fully understand the 10th plague we must appreciate the hierarchy within Egyptian civilization. It was a society ruled by primogeniture. The first born had absolute power within the family unit. Pharaoh was the firstborn of the firstborn of the firstborn. It was from his birthright that he exercised his power.The attack against the first born was therefore a powerful polemic against the entire culture of Egypt. The eldest ruled the younger siblings. This is why having slaves was so important to the Egyptians. This gave the lower classes someone else to control and dominate. Pharaoh controlled the first born as first born of the firstborn; the firstborn controlled the other Egyptians, and the “plain” ordinary Egyptians controlled the slaves. The Netziv (Naftali Zvi Yehuda Berlin) in his commentary to Exodus explains this idea based on a fascinating observation concerning the song that was sung after the splitting of the sea. The verse reads: Then sang Moses and the people of Israel this song to the Lord, and spoke, saying, “I will sing to the Lord, for he has triumphed gloriously; the horse and his rider has he thrown into the sea.” (Exodus 15:1) …And Miriam answered them, “Sing to the Lord, for he has triumphed gloriously; the horse and his rider has he thrown into the sea.” (Exodus 15:21) The main part of the song seems to be this idea of the “horse and the rider.” The Netziv explains that this verse encapsulates the defeat of Egypt: the philosophy of the “horse and the rider.”

Rabbi Ari Kahn elaborates: “As the rider rides on the subjugated horse, so must the rider listen to the officer, and that officer listen to the general, and that general listen to the commander in chief. According to the Netziv, this describes the horrors of the Egyptian society, a series of horse and riders, where the Jewish slaves became the bottom of the proverbial “totem pole” – the lowest horse supporting the entire structure. This is why the Egyptians were loath to release the slaves – the entire society would crumble without them. We now understand why the death of the firstborn was so essential to the Exodus, and why the splitting of the sea evoked such a powerful response. The horse and rider philosophy had sunk at sea, they were free. The death of the firstborn was the beginning of this final chapter, of the liberation. The leading “riders” were to die” … In Judaism the firstborn also has a special role – but it means added responsibility, not a privilege.  The lineage of the Jewish people is the antithesis of Pharaoh, instead of firstborn after firstborn after firstborn, the spiritual legacy which we carry is of those who chose to serve God regardless of station, and at times despite modest ancestry. This is the significance of God’s resounding declaration that we are His firstborn. Others willing to serve in the future will likewise merit this status: Rabbi Natan said: “The Holy One, blessed be He, told Moses: ‘Just as I have made Jacob a firstborn, for it says: Israel is My son, My firstborn, so will I make the King Messiah a firstborn, as it says: I also will appoint him firstborn (Psalms 89:28). (Midrash Rabbah – Exodus 19:7)   One day the Messiah himself will merit to be called a firstborn. He will help teach the world that being a child of God transcends lineage. And that being a firstborn of God is about how we lead our lives, it is the manifestation of the image of God within,not a question of sequence of birth. ”

Prepared by Devorah Abenhaim

 

Share This