תהלים, פרק קל״ה, פסוק ט׳

The liberation of the Israelites from Egypt was not a sudden event, but the culmination of a deliberate and escalating series of divine interventions. The devastating climax of the firstborn was preceded by a long sequence of plagues designed to break the nation's resolve [אבן עזרא, ביאור שטיינזלץ]. These earlier plagues functioned as clear signs and wonders, powerfully expressing God's will and His direct involvement in human affairs. The undeniable proof that these were not mere natural disasters lay in their precise targeting; they devastated the Egyptian population while completely sparing the Israelites, even though both groups lived side by side in the same land [רד״ק, מצודת דוד].

The method by which these plagues were delivered is highly significant. They were brought about through the agency of human messengers, namely Moses and Aaron. It was considered beneath God's honor to personally strike down the Egyptian officials, which stands in stark contrast to the final plague of the firstborn, which God executed Himself to demonstrate His direct and absolute control [אלשיך]. This theme of sending messengers with divine signs also serves as a conceptual prelude to the later victories over foreign kings like Sihon and Og [מלבי״ם].

The narrative takes a dramatic turn by directly addressing the land of Egypt itself in the second person [אבן עזרא, מצודת ציון]. This intimate framing acts as a summons, calling upon Egypt to serve as a witness and testify to the truth of the incredible events that unfolded within its borders [אלשיך]. Furthermore, the destruction specifically targeted Pharaoh and his inner circle of advisors. Highlighting the Egyptian leadership serves a profound purpose: it proves that if the most powerful king and his elite ministers could not use their vast resources to escape God's will, the ordinary citizens had absolutely no hope of saving themselves [רד״ק, אבן עזרא].