שמות, פרק י״א, פסוק ט׳

Just before the decisive blow that alters the course of history, a momentary pause summarizes the prolonged struggle against the Egyptian regime and sets the stage for redemption. This reflection marks a turning point, shifting the focus away from the negotiations within Pharaoh's palace toward the wider Israelite nation [קאסוטו].

The exact timing of God's communication to Moses at this juncture is a matter of discussion. The primary approach among commentators is that this statement refers to the past. It serves as a reminder of what God had already told Moses at the very beginning of his mission, long before the plagues began: Pharaoh would refuse to listen, ensuring that the divine plan could unfold in its entirety [אבן עזרא, רשב״ם, רלב״ג, אלשיך, חזקוני]. Conversely, other commentators suggest that God spoke these words in that precise moment, immediately after Moses warned Pharaoh about the impending death of the firstborn. Moses might have assumed that such a terrifying warning, threatening the life of the king's own son following a series of perfectly executed plagues, would cause Pharaoh to surrender in terror. Therefore, God explicitly informs Moses that Pharaoh will not yield until the actual blow strikes him [רמב״ן, אור החיים, שד״ל, רבנו בחיי, הכתב והקבלה, צרור המור].

Pharaoh's continued refusal did not stem from a disregard for Moses and Aaron. Rather, God actively hardened his heart to prevent him from surrendering merely out of fear [ספורנו, העמק דבר]. This divine intervention in Pharaoh's stubbornness was designed to multiply God's wonders. Some interpret this multiplication not in terms of quantity, but of magnitude and sheer power. The impending plague of the firstborn acts as the ultimate and sealing blow, a sudden and supernatural event occurring without any preceding illness. Its overwhelming nature would force the Egyptians to retroactively recognize the profound wisdom and divine providence embedded in all the previous plagues [צרור המור].

However, the primary approach among commentators understands this as a numerical increase in miracles. This raises a discussion regarding which specific wonders were yet to occur. A traditional view maintains that these impending miracles encompass at least three distinct events: the plague of the firstborn, the splitting of the Red Sea, and the drowning of the Egyptian forces within the sea [רש״י, רבנו בחיי, הכתב והקבלה, ברטנורא]. This perspective faces a logical challenge, as subsequent events indicate that Pharaoh still refused to let the Israelites leave his land, implying that the wonders in question must have occurred before the actual Exodus [רמב״ן, הטור הארוך]. Those who support the traditional view resolve this by explaining that God is making a broad declaration of His ultimate intent to draw Pharaoh into a pursuit at the Red Sea and defeat him there, while the immediate refusal refers only to the present moment before the final plague [מזרחי, מלבי״ם, דברי דוד]. Providing this advanced knowledge about the Red Sea was essential to fortify the hearts of Moses and the Israelites, ensuring they would not panic or lose their trust in God when they eventually saw the Egyptian army pursuing them [שפתי כהן].

Another difficulty with including the splitting of the Red Sea is the geographic limitation that the wonders would occur specifically within the land of Egypt, whereas the sea was located outside its borders. Commentators explain that at the exact moment the Egyptian army drowned in the sea, the citizens remaining in their homes within Egypt were simultaneously struck, ensuring the miracle was directly felt inside the country itself [משכיל לדוד]. Ultimately, the overarching purpose behind this abundance of miracles, and the collaboration between Moses and Aaron in delivering them, was not merely punitive. The true goal was to bring both the Egyptians and the Israelites to a profound recognition of God's greatness, instilling within them a deep and lasting faith [ספורנו, רלב״ג].