Bo: Catalysts for Redemption

When Moshe Rabbeinu delivered G‑d’s message concerning the impending Plague of the Firstborn to Pharaoh, he also told Pharaoh when the plague would occur – at midnight. Nevertheless, Moshe did not use a precise term and said that the plague would take place “around midnight”2 (kachatzos), because it was possible that Pharaoh’s astrologers would err and not be able to pinpoint the exact time of midnight. Then, they could have claimed that Moshe’s prophecy had not been fulfilled.

An explanation is required: Why was it at all necessary to inform Pharaoh of the time at which the Plague of the Firstborn was to begin? Moshe could have simply said – as had been his practice with the other plagues – that G‑d would bring this plague upon Egypt, without specifying when it would occur.

The fact that Moshe did mention the time when the Plague of the Firstborn would occur indicates that the Plague of the Firstborn has a unique connection to the hour of midnight – so much so that Moshe had to tell Pharaoh when it would take place. (And it was only because of the possibility that Pharaoh’s astrologers might err that Moshe refrained from emphasizing the exact time of the plague and instead said “around midnight.”)

The Plague of the Firstborn was also distinguished from the previous plagues by two additional factors:

a) In contrast to the earlier plagues, it was necessary for the Jews to mark their houses – “on the two doorposts and on the lintel”3 – with a distinguishing sign, with the blood of circumcision and the blood of the Pesach sacrifice, so that the plague that would strike the Egyptians would not harm the Jews.

b) G‑d ordered the Jews, “No man shall go out of the entrance of his house until the morning.”4 The Jews were required not to leave their homes throughout the night, for “once the agent of destruction is given license [to wreak havoc,] it does not differentiate between the righteous and the wicked.”5Had the Jews gone out, they too could have been harmed.

The latter point is somewhat problematic. The Jews did not suffer any harm from the earlier plagues; those only affected the Egyptians. Seemingly, “the agent of destruction was given license [to wreak havoc]” with regard to those other plagues as well, and yet the Jews did not require any special protection. Why was the Plague of the Firstborn unique in this regard? Why was it necessary for the Jews to both remain at home and make a sign with the blood of the circumcision and the Pesach sacrifice? And what is the distinction between these two measures of protection?

The difference between the Plague of the Firstborn and the other plagues can be explained as follows: With regard to the other plagues, it cannot be said that “the agent of destruction was given license [to wreak havoc,]” because most of the plagues affected only the financial resources or the comfort of the Egyptians. Even when a plague – e.g., the Plague of Wild Animals – brought death in addition to financial loss, unlimited license was not granted to “the agent of destruction” and the resulting destruction was constrained.

For example, in the earlier plagues of frogs, lice, or the like, “the agent of destruction” worked through a specific entity6 which was licensed to harm or kill the Egyptians only according to its natural tendency.7 Thus, there was no license for unlimited destruction.

With regard to the final plague, by contrast, blanket permission was given – there were no restrictions as to how the Egyptian firstborn were to be killed. Therefore, since “the agent of destruction was given license [to wreak havoc,]” it was necessary for the Jews to protect themselves, lest they also be harmed.

A deeper distinction can be made between the final plague and the nine earlier ones: The primary intent of the earlier plagues was not to punish the Egyptians, but to generate an awareness of G‑d, as it is written, “Through this, you will know that I am G‑d,”8 and “So that you know that I am G‑d,”9 and “So that you will know that there is none like Me.”10 Therefore, there was no need for the plagues to affect the Jews, for the Jews already possessed an awareness of G‑d.11

The Plague of the Firstborn was different in this regard. In the nine other plagues, the vast majority of those who suffered did not perish. Thus, they could still come to an awareness of G‑d and personally benefit from it. With the Plague of the Firstborn, however, the intent was that the firstborn be entirely eliminated and not that their awareness of G‑d be enhanced.

Since the intent of this plague was punishment, it was necessary to prevent the possibility of the attribute of judgment claiming, “How are these [(the Jews)] different from these [(the Egyptian firstborn)]?” The question did not involve a point of fact. Obviously, G‑d knew whether the Jews had sinned or not. Instead, the question focused on whether the Jews were worthy of punishment. During their exile in Egypt, the Jews had also sunk into evil conduct and were mired in kelipah,12 as our Sages state:13 “These are worshipers of idols and these are worshipers of idols.” Therefore, there were grounds for “the agent of destruction” – the extension of the attribute of judgment – not to allow for a distinction to be made between Egyptian and Jew.

True, it is written:14 “I will pass through Egypt.... I will smite every firstborn.... I will perform acts of judgment, I am G‑d.” And from this verse, our Sages conclude15 that G‑d Himself was the One who smote the Egyptians, as the Sages said,¹⁴ “I and not an angel... I and no other.” Nevertheless, G‑d’s direct involvement did not nullify the influence of “the agent of destruction.”16 It was also present and could level accusations17against the Jewish people. Therefore, it was necessary for the Jews to take protective measures to shield themselves from it.

These measures were twofold:

a) Not leaving their homes. Since “the agent of destruction” was given unbridled license to wreak havoc throughout the land of Egypt, if a Jew would have gone outside, no distinction would have helped. With regard to this, everyone – Jews and Egyptians – were alike, for “it does not differentiate….” A sign would not help. The only alternative was to stay inside.

b) Placing a sign on the Jews’ homes. G‑d had promised, “I will pass over you.”18 Accordingly, only limited jurisdiction was granted to “the agent of destruction.” It was not given license in these protected places, thereby allowing differentiation between the Jews and Egyptians. However, that distinction required a sign.

Yet a question remains: Since there was a certain legitimacy to the complaint of the attribute of judgment – “How are these [(the Jews)] different from these [(the Egyptian firstborn)]?” – how did the sign placed on their doors shield the Jews from that complaint and its consequence, the Plague of the Firstborn?

The resolution of this question lies in the realization that the Plague of the Firstborn had its source in a level of G‑dliness above the limits of the Spiritual Cosmos (Seder HaHishtalshelus);19this plague was wrought by “the Holy One, blessed be He, in His glory and His Essence.”¹⁵ Since this level transcends the attribute of judgment, it does not leave any place for accusations. Rational arguments can affect only those rungs within Seder HaHishtalshelus that are limited in nature. The level of G‑dliness that transcends Seder HaHishtalshelus which was the source for the Plague of the Firstborn is entirely beyond reason and logic, and cannot be affected by any “rational” accusations.

This also explains why the Plague of the Firstborn took place exactly at midnight. The level of G‑dliness that transcends the limits of Seder HaHishtalshelus is revealed at midnight.

To explain: During the first half of the night, the attribute of gevurah,“might,”20 is revealed. This is reflected in the fact that darkness increases as the night proceeds. During the second half of the night, the attribute of chesed, “kindness,” is revealed, as reflected in the fact that as the night continues, signs of light progressively increase.21

At the moment of midnight, these opposite tendencies are fused.22 This is possible because the level of G‑dliness that transcends the limits of Seder HaHishtalshelus is revealed at that time and, as is well known, the fusion of two opposites is possible only through an influence which transcends the limits of both.23

At the time of the Plague of the Firstborn, G‑d’s essential love for the Jewish people was revealed – a love that transcends all reason and logic. And when this love is revealed, even when logic protests: “How are these [(the Jews)] different from these [(the Egyptian firstborn)]?” and “Is not Esav Yaakov’s brother?”24(implying that they are the same), G‑d replies: “I love Yaakov and hate Esav.”25 He loves the Jewish people, for they are His children, as it is written,26 “You are children to G‑d, your L‑rd.” And a father’s love for his children is an essential bond that cannot be challenged by logic or complaint.

For this reason, Moshe had to tell Pharaoh that the Plague of the Firstborn would take place at midnight. Moshe was alluding to the fact that there would be a revelation transcending the limits of Seder HaHishtalshelus. Had this concept not been communicated, Pharaoh and his wizards would not have believed27 that a plague whose intent was to destroy kelipah,when “the agent of destruction is granted license [to wreak havoc,]” would not affect the Jews, for the two peoples’ conduct was similar. Therefore, Moshe informed him that the plague would take place at midnight, i.e., a transcendent light would be revealed – and that transcendent light would afford the Jews protection.

Although the essential bond between G‑d and the Jewish people would be revealed from Above, it was still necessary for the Jews to make a sign on their doorposts. The need for such a sign can be explained as follows: All G‑dly influence is drawn down solely through the Jews’ Divine service on this earthly plane. Even those revelations which transcend the limits of Seder HaHishtalshelus, including G‑d’s essential love for the Jewish people,are dependent on such service. True, G‑d’s love for the Jews is an essential love and an essential love is by definition constant, always perfectly whole, and therefore seemingly not dependent on the Jews’ Divine service. Nevertheless, their Divine service is still required for that love to be revealed and internalized within the structures of this earthly realm.28

Moreover, the Divine service that draws down G‑d’s influence must resemble that influence. To draw down transcendent love, man’s service must be comparable to that love, transcending reason and logic and surpassing the limits of man’s conscious powers. This is why the signs the Jews placed on their homes on the night of the Plague of the Firstborn – the blood of the circumcision and the blood of the Pesach sacrifice – expressed a connection with G‑d beyond reason and logic.

To explain: The mitzvah of circumcision reflects such a bond. For this reason, it is established with a Jewish boy at the age of eight days, before he gains control of his intellectual faculties.29 Similarly, at that time the mitzvah of bringing the Pesach offering required mesirus nefesh,“self-sacrifice,” that transcended logic, for sheep were worshipped by the Egyptians. The Jews held the animals in their homes for four days so that the Egyptians would see and notice their preparations. When the Jews were asked what they were doing, they unabashedly told the Egyptians that they were going to slaughter the sheep and offer them as sacrifices to G‑d. This required actual mesirus nefesh.

By manifesting mesirus nefesh in a manner that transcended reason and logic, the Jews brought about the expression of G‑d’s essential love for them, a love which also transcends reason. This love was expressed through the revelations at midnight.

Based on the above, we can reconcile an apparent contradiction in the words of our Sages regarding the merit by which our ancestors were judged worthy of leaving Egypt. In one source, our Sages say30 that “It was in the merit of their faith that our ancestors were redeemed from Egypt.” The fact that the Jews believed in G‑d’s promise of redemption – as it is written,31 “And the people believed; they accepted [Moshe’s testimony] that G‑d had taken notice of His people” – enabled that promise to be realized.

In another source,32 it is explained that the Jews were redeemed in the merit of the blood of the circumcision and the blood of the Pesach sacrifice. This is alluded to in the verse,33 “Through your blood (plural), you will live.”

These sources are not contradictory, for the merits they mention – faith and the blood of both the circumcision and the Pesach sacrifice – share a common factor. All reflect a level of Divine service that transcends logic. In general, faith begins where reason and logic end. This applies particularly to the Jews’ faith in their redemption from exile in Egypt. According to the rules of nature, it was impossible for even one slave to leave the country,34 let alone 600,000. Yet the Jews believed in G‑d’s promise.

Moreover, we can easily imagine how broken the Jews were by the difficulties of exile and the harsh labor imposed upon them. They were especially crushed by the grief they suffered from Pharaoh’s decree mandating the death of their young sons. This grief was more painful than the hard labor, since it is a natural tendency for a person to give up everything he has so that his children – and especially, very young children – will be saved. Despite being so broken inside and feeling trapped within the bitter Egyptian exile, the Jews believed with simple faith in Moshe’s testimony that G‑d would free them and redeem them from exile.

And this simple faith which transcended reason called forth G‑d’s essential love, which also transcends all limits of logic. According to reason, it might have been possible for the attribute of judgment to protest: “How are these different from these?” But when G‑d’s essential love is revealed, all protests are swept away.

Nevertheless, as mentioned above, for G‑d’s essential love for the Jews to cause a change within the context of Seder HaHishtalshelus, and more particularly in order for it to bring about the Jews’ actual redemption, it was necessary for them to perform actions that manifested their transcendent commitment in their Divine service. They had to show how their essential connection with G‑d was revealed within the context of their conscious powers and to manifest this in their actual conduct. They accomplished this through their service in fulfilling the mitzvos of the Pesach sacrifice and the circumcision. Performing these actions gave actual expression to the Jews’ connection to G‑d that transcends reason.

On the verse,35 “And it was at midnight, G‑d slew every firstborn…,” we find two opinions in the Mechilta. One states that “its Creator divided it [(the night)],” while the other states, “He Who knows His moments and His hours divided it.”

Radbaz36 explains that both expressions refer to G‑d but highlight different attributes of His Being. The first places the emphasis on G‑d as the Creator. Since He brought the night into being, and has absolute dominion over it, it was possible for Him to briefly halt the revolution of the heavenly spheres and cause time to cease. This made the division between the first and second halves of the night clearly apparent.

The second opinion maintains that such a miraculous division was unnecessary. Although a human being cannot distinguish the exact moment of midnight, “He Who knows His moments and His hours” can certainly do so. G‑d focused on the precise time of midnight, and smote the firstborn at that exact moment.

What is the underlying distinction between these two opinions? And, according to the first opinion, why was it necessary for G‑d to perform the miracle of dividing the night?

The difference between the two opinions can be explained as follows: As stated previously, the Plague of the Firstborn stemmed from a level of G‑dliness that transcended Seder HaHishtalshelus.

How was this expressed on the earthly plane? According to the first opinion, “its Creator divided” the night, causing this revelation that transcends nature and time to be revealed even on this earthly plane. Since nature and time are unable to contain such a transcendent light, G‑d halted the revolution of the heavenly spheres, nullifying the ordinary patterns of time and nature.

According to the second opinion, it was not necessary to nullify nature. Instead, the Divine influence that transcended Seder HaHishtalshelus permeated the patterns of nature in a way that parallels the miracle of Purim where the miracle itself was garbed in nature. This interpretation does more than highlight G‑d’s transcendence. It shows how nature itself can be elevated and become a medium for the Divine light which transcends it.

With regard to differences of opinion among our Sages, it is said:37 “These and these are the words of the living G‑d.” Accordingly, both descriptions of the revelation at midnight are appropriate. (In this way, this miracle surpassed even the miracle of Purim.) On one hand, the Divine light which transcends Seder HaHishtalshelus was enclothed within the natural order (as reflected by the expression “He Who knows His moments and His hours”). Simultaneously, this transcendent influence was overtly revealed within nature itself (as reflected by the expression “its Creator divided it”).

This unique revelation stemmed from the fact that the Plague of the Firstborn was the last of the Ten Plagues and the beginning of the Exodus. The ultimate purpose of the Exodus of Egypt was the Giving of the Torah, as it is written,38 “When you lead the people out of Egypt, you will serve G‑d on this mountain.” And the intent of the Giving of the Torah is the fusion of the higher and lower realms,39 bringing together the G‑dliness that transcends the natural order with the natural order itself. Therefore, both sources of influence mentioned above – “He Who knows His moments and His hours” and “its Creator” – were associated with the Plague of the Firstborn so that the fusion of the spiritual and the physical would be openly revealed.

We also see this pattern with regard to the Exodus from Egypt as a whole. The country was not entirely nullified; even after the Exodus, it remained a nation of influence. Nevertheless, at the time when Egypt was at the height of its power, when not even one slave could escape, 600,000 men – together with their wives and children – marched proudly out.40This reflects a revelation of G‑dliness which transcends nature, yet does not nullify the natural pattern of the world.

As mentioned above, the revelation which transcended Seder HaHishtalshelus was drawn down through the circumcision and the Pesach sacrifice. Since the revelation at midnight fused the higher and lower planes in an overt manner, we must say that it was necessary for the Divine service of faith and mesirus nefesh that was expressed through these two mitzvos to follow a similar pattern. These transcendent, suprarational spiritual potentials permeated the people’s consciousness, affecting even their lowest potentials.41This brought about a parallel response in the spiritual realm, causing the revelation which transcends Seder HaHishtalshelus to permeate the garments of the natural order.

The Divine service associated with the mitzvah of circumcision is, as explained elsewhere,42 intended to establish an eternal, suprarational bond with G‑d in our actual flesh, and more particularly in the organ associated with “yesod, the end of the torso.”43

This same motif was fulfilled in a more encompassing manner by the Divine service associated with the blood of the Pesach sacrifice. For the Pesach sacrifice involved a lamb, a material entity outside the human sphere altogether, even further removed than “the end of the torso,” being merely part of a person’s portion of the world. Moreover, the Egyptians worshipped the lamb. Thus, the entity that the Jews employed as a means of expressing their mesirus nefesh that transcended reason and logic was the lowest possible dimension of material existence.

This concept also relates to a distinction between the Pesach sacrifice and all other sacrificial offerings. With regard to all other offerings, partaking of the sacrifice is an additional mitzvah aside from the primary mitzvah of offering the sacrifice. By contrast, “from the outset, the Pesach sacrifice was offered solely so that it be eaten.”44 That is the entire purpose of bringing the Pesach sacrifice.

Eating is one of the activities in which “a human resembles an animal.”45The purpose of the Pesach sacrifice was to express on this lowly plane a level of faith and mesirus nefesh which transcends reason and logic.

As mentioned on several occasions,46 true freedom requires not only that the soul be free from the constraints generated by the body and the animal soul, but that the body and the animal soul themselves be free. And on a broader scale, freedom implies that one’s portion of the world, including even those aspects which conceal G‑dliness, should be affected by the revelation of the soul.

The initial step leading to true freedom – of the soul, the body, the animal soul, and one’s portion of the world – is the revelation brought about by faith, for faith reveals the soul. This faith is then expressed in the mitzvah of circumcision (which involves the organ associated with “yesod, the end of the torso”) and in the lamb offered as the Pesach sacrifice, which involves offering an entity outside the human sphere, part of one’s portion of the world.47

The power to descend and affect such lowly levels of existence comes from a very lofty plane. Accordingly, we can appreciate that the power of the mitzvah of circumcision – which reveals G‑dliness within our physical flesh (even within the organ associated with “yesod, the end of the torso”) – is very great. Based on that logic, the power of the Pesach sacrifice is even greater, for it draws G‑dliness into a realm outside the human sphere, into one’s portion of the world.

Only through the above can true freedom be attained. As explained in another source,48 as long as one has not taken the “great wealth”49 of Egypt out of exile by refining one’s portion of the world, one has not entirely left Egypt and one’s experience of freedom is lacking.

Thus, we find that circumcision served as a preparatory step for the Pesach sacrifice. As the Midrash relates,50 when the Jews wanted to partake of the Pesach sacrifice, Moshe told them that first they were required to undergo circumcision, and only then did they circumcise themselves. The rationale is that a preparatory step implies a lesser act than the objective for which the preparations are made.

It is written:51 “As in the days of your Exodus from Egypt, I will show [the people] wonders,” indicating that the future Redemption will follow the pattern of the Exodus from Egypt. The Exodus from Egypt came about in the merit of the Jews’ faith, and because of the expression of that faith within their conscious powers – to the extent that it encompassed the lowest levels within their personalities (as reflected by circumcision), and even entities entirely outside the human sphere (as reflected by eating the Pesach sacrifice).

Similarly, the future Redemption will also come about in the merit of faith. Despite the overwhelming concealment of G‑dliness in the present exile, it is possible to arouse simple faith in how close we are to the coming of Mashiach. “He is standing behind our wall”52 – i.e., Mashiach is fast approaching; he is eagerly waiting to come.

The intent is that this faith should not remain merely an encompassing potential, but that it should permeate a person’s character, beginning with his intellect and emotions and continuing until it affects even his lowest potentials (as alluded to by circumcision).

This is accomplished through studying the teachings of Chabad Chassidus53 and comprehending them thoroughly. Their study reveals the power of faith and internalizes it within the intellect, enabling it to affect all other potentials, thus causing a change in one’s emotional characteristics.54

Such efforts make it possible for the wellsprings of chassidic knowledge to spread outward, extending into one’s portion of the world(as alluded to by the Pesach sacrifice). And as these wellsprings continue to be dispersed outward,we will proceed – as promised by Mashiach55– to his actual coming. May it be in the immediate future.

Likkutei Sichos, Volume 3, P. 864ff. (Adapted from the sichos delivered on Acharon Shel Pesach, 5721 [1961], and 5722 [1962])