Death of the First-born The Tenth Plague

מכת בכורות Death of the First-born The Tenth Plague

• Warning at the palace
• Brought by HaShem
• Lasted one moment (Midnight)
• Included were the first- born: From the mother; or from the father; or if no first-born in the house, then the oldest
• Jewish people sent out of Egypt
• Demonstrated G-d’s involvement in the affairs of man

Based on shiur by Rabbi Joshua Flug

I. Pesukim relevant to this discussion:

• When Moshe Rabbeinu is about to confront Paroh for the first time, HaShem tells him that the Jewish people are His bechor. If Paroh refuses to let the Jewish people go, I will kill his first-born. (Shmos 4:21-23)
• After Paroh tells Moshe that he never wants to see him again, Moshe receives a nevuah that Makkas Bechoros is coming and that it will lead to yetzias Mitzrayim. (Shmos 11:4-5) It is unclear from the pesukim as to whether this message was communicated to Paroh.
• During the instructions for the korban Pesach, Hashem states that He will pass through Egypt and kill all first-born and bring judgment on the idols. (Shmos 12:12)
• HaShem tells the Jewish people to place blood on the doorposts so that He could pass over them and that the mashchis (the destroyer) won't come to their houses to destroy. (Shmos 12:23)
• The Torah describes that every Egyptians house had a fatality. (Shmos 12:29-30)
• The Torah states that the Jewish bechoros were sanctified through Makkas Bechoros. (BeMidbar 8:13)

II. Questions:

• Rashi (1040-1105), quoting the Midrash, teaches us that every Egyptian household had a fatality because Makkas Bechoros included both bechor from the mother and from the father as well as the oldest member of the house. (Shmos 12:31) If all these types of Egyptian bechor were killed, why is the sanctity of bechor limited to firstborn from the mother?
• In the Haggadah, we read that Makkas Bechoros wasn't performed by a malach or a shaliach, but rather by HaShem himself. How does this statement explain the role of the mashchis mentioned explicitly in the Torah?
• In Dayeinu, we say אילו עשה באלי-הם ולא הרג את בכריהם דיינו. Why do we specifically care what happened to the bechoros of Egypt after we already praised HaShem for taking us out of Egypt and passing judgment on the Egyptians and their idolatrous practices? A similar question could be asked regarding the verse in Tehillim which is part of Hallel HaGadol at the seder למכה מצרים בבכריהם כי לעולם חסדו . Why do we specifically praise HaShem for Makkas Bechoros?
• The Tosefta quotes Acherim that one must mention Makkas Bechoros in Birchos Kerias Sh'ma. (Berachos 2a) The Midrash also mentions this requirement and presents it as the normative opinion. (Shmos Rabbah 22:3) R. Akiva Eger (1761-1837) suggests that this requirement is me'akev. (O.C. 67) While Mishna Berurah questions whether it is really me'akev (67:23), everyone seems to agree that at least l'chatchilah, there is a requirement to mention Makkas Bechoros daily. Why is it so important to mention on a daily basis?