תהלים, פרק קל״ו, פסוק י׳

Transitioning from the wonders of creation and the natural world, the focus shifts to God's greatness as it unfolds through human history and His active intervention on behalf of His people [ביאור שטיינזלץ]. Out of all the plagues brought upon Egypt, the striking of the firstborn stands alone in this account. The primary approach among commentators is that this specific event is highlighted because it was the direct catalyst that finally secured the freedom of the Israelites [רד״ק, מאירי]. The severe blow dealt to the Egyptians was not merely an act of punishment; its entire purpose was the rescue and redemption of the Israelites [מלבי״ם].

When considering how this event unfolded, there are two distinct perspectives. The straightforward understanding is that God struck the nation of Egypt by directly harming their firstborn [ביאור שטיינזלץ]. Another perspective suggests a more internal conflict, where God struck the Egyptians through the actions of the firstborn themselves. Upon hearing from Moses about the impending tenth plague, the Egyptian firstborn turned against their own fathers. Fearing for their lives, they attacked the older generation who refused to release the Israelites, violently attempting to force them to send the captives away [רש״י, מצודת דוד].

Targeting the firstborn, particularly the young among them, raises questions about the justice of such a severe measure. This action was designed to teach the entire world about God's exact and personal involvement in human affairs. Because the Egyptians held captive the Israelites, whom God considers His own firstborn son, they faced a punishment that mirrored their offense exactly. The global awareness of God's active presence that resulted from this event was of supreme importance. Furthermore, God executed this plague Himself rather than using a messenger. He did this to flawlessly distinguish between the firstborn of Egypt and the firstborn of Israel. This direct, unmediated involvement ensured that no observer could dismiss the mass death as a random act of blind fate or an astrological event. Instead, it served as undeniable proof of God's precise and deliberate supervision over the world [אלשיך].