The Destroyer does not differentiate between the righteous and the wicked (Bava Kama 60a)
When the Jewish nation was preparing to depart from Egypt, they assembled according to families and ate from the Pesach offering. They rubbed from its blood on their doorposts and lintels. Moshe warned them not to leave from the doors of their homes while the plague of the first-borns was in progress, as he cautioned them that while they remained in their homes they would be protected against the Destroyer which was rampant in the street. Based upon this, Rav Yosef taught that “once the Destroyer has permission to cause devastation, it does not distinguish between those who are righteous and those who are wicked” (i.e. the Destroyer can kill both). At a moment of catastrophe, even those who are not deserving of death may succumb to the whims of the Destroyer.
One may ask that it was HaShem Himself who carried out the killing of the first-borns as described in the Hagaddah: “I will pass through the Land of Egypt on that night” (Shmos 12,12) “I and no angel; I and no seraph; I and no messenger.”
Since HaShem can distinguish between the righteous and the wicked, then what is the force of destruction that the Jews were cautioned to avoid on that night by not leaving their house and putting blood of the doorposts?
Rashi (Shmos 12,12) based on the Mechilta writes that nighttime is the province of the “force of destruction” as stated in Tehillim (104,20) “in it (the night) creep all the beasts of the wild.” Thus, the Jews were warned to stay indoors to protect themselves from the routine injurious forces which render any night dangerous. Alternatively, we can understand the “forces of destruction” was a natural consequence of the huge number corpses lying throughout Egypt on that night of the plague of the first-borns. The Jews were warned to take care against the aftermath of all that death.
Ramban states that HaShem did not go out alone since that is not proper for a King. Rather He went out with the Heavenly hosts. HaShem killed the first-borns and the “forces of destruction” that accompanied Him were allowed to do damage. Thus, the Jews needed to remain inside.
The Ran (Dersuh 4) and the Daas Zekanim (Shmos 12,12) explain that our sages understand that events is this world are conducted according to what seems to be a natural order. In other words, HaShem allows circumstances to unfold which appear to be random. This is why a person who is otherwise worthy might be killed as part of a larger group when it is struck with tragedy. The Remak explains that there is a type of divine supervision which is general over all of creation, and there is a more specific, detailed supervision of each individual. The general view can sometimes apply in a manner which supersedes what might be fair had things been applied on a more individual basis.
Maharasha refers to the pesukim that HaShem struck the first-borns exactly at midnight, but the Jews were commanded to stay inside until the morning. Thus, HaShem alone struck the first-borns at midnight and the “forces of destruction” were allowed to be active the rest of the night.
Sefer Sefsai Chaim writes that when there is a decree which is affecting the wider community, a person must attempt to save himself using his own efforts and by natural means. If he does not make a reasonable effort to save himself under these circumstances, he might be vulnerable to harm. And if one does get hurt, it may be that he is not deserving of such treatment according to his own merits, or as a punishment for any sin he committed. Rather, it may simply be due to his negligence for not having protected himself.
Sefer Michtav M’Eliyahu writes (Vol. 4, p. 86) in the name of the Saba of Kelem that the Gemara does not mean that the Destroyer has the ability to punish the righteous any more than they deserve. Rather, if the people of a generation are corrupt, everyone is judged very strictly, and every sin is weighed and accounted fully. Even what might otherwise be treated as a small sin is magnified to be evaluated in its complete sense, and a righteous person may be punished so that others will notice and take things to heart regarding their own sins.
Abarbanel writes that the “destroyer” does not refer to the Angel of Death, but to the concept of destructive forces within the natural order. When HaShem released these forces then enter the first-borns through their mouths and caused their hearts to stop. Since force has no understanding or will it could be detrimental to any human including the Jews. The Abudraham explains that the blood on the doorposts does not stop the force but provides additional merit that they would be fitting to be saved.
Abarbanel alternatively suggest that the possible “destroyer” were the Egyptians who might seek to enter the Jewish homes and take vengeance, especially since the Jews had slaughter the sheep (Egyptian deity symbol) and consumed it at their meal that night.
Rashbatz interprets that the “destroyer” as the multiple natural forces in the world for which a person could be adversely affected at any particular time. Usually people (and especially the Jews) have “angels” (created from their good deeds) which guard over and protect people. However, this night all such protection for everyone was withdrawn so that the first-borns would have no protection.
Birckas haShir explains according to the statement of Chaza”l that all first-borns were included in the plague whether first-born from their father or from their mother. Thus, one household could have multiple first-borns. Certainly, in that time of immorality many men and women had multiple partners and no one could distinguish who was the father and could not determine who were truly first-borns. Only HaShem had the key of DNA matches at that time to know which person was a first-born and destined to die that night and which were not. Thus, HaShem struck the first-borns which only He could distinguish. However, the known first-borns were struck by the “standard forces of destruction.” Therefore, to protect against these standard forces the Jews did not go outside and placed the blood on the doorposts.
Paneach haRaza states that HaShem struck the actual first-borns. However, when a household had no first-borns the “forces of destruction” killed the eldest of the household.
HaMarbeh LeSaper posits that the non-Jewish first-borns were not worthy of being killed directly by the Divine “kiss.” Rather HaShem declared who was a first-born and who was not, and then the “forces of destruction” were released to do the killing.
Shelah haKodesh cryptically explains that nothing happens in this world to a nation until actions are taken in the upper world against that nation’s supernal ruler. HaShem first struck down the heavenly ruler of Egypt and then the forces of destruction completed the work in this world.
Masseh HaShem states that HaShem carried out the executions. However, the other destructive forces where able to carry out non-lethal actions against anyone to reinforce the night of terror. These forces could not distinguish between Jew and non-Jew.
Bais Levi (Shmos 1,8) states that HaShem withdrew the authority of the forces of destruction to carry out the normal activity of death on that night. Thus, only death that would occur on that night was the death of the first-borns at the hand of HaShem.
Divrei NahaRi Asad asks what is so special about Chag haPesach from all the other holidays. If you wish to say that the Egyptians believed in their sheep (the sign of Nissan) as their god, HaShem completed destroyed this concept by taking the Jews out in the month of Nissan. But this is not correct since it was meaningless to HaShem the status of the sheep. Rather, Chag haPesach is special since HaShem Himself performed the miracles whereas by the other holidays, the miracles were done by His messengers. Similarly, in the Hagadah the Ben Rasha says what is this service to you; to you and not to him. He excluded himself by saying the miracles of Pesach were from the natural order and not directly from HaShem. The message from Pesach is that HaShem does distinguish between the Tzadik and the Rasha. We believe that there is a Judge and there is Judgement.
