“And I shall smite every firstborn in the land of Egypt, from man to beast.” (12:12)

This was a demonstration of Israel’s distinction as the first-born of Hashem. (4:22) This principle of Israel’s distinction is so important that it merited the destruction of a great number of men and beasts. The precept of sanctifying every first-born of men and beasts (13:2) is a demonstration of this principle. The election of Israel as G-d’s people is the second most important principle in the entire Torah, inferior only to the fundamental teaching of Hashem as the Creator and the Master of the Universe.

Because of the vast greatness of this principle, the Plague of the First-born was the final Plague and also the Plague that caused Paro to set Israel free. The declaration “My first-born son is Israel” (4:22) opened the battle against Egypt, and the Plague of the First-born completed the liberation.

Because of this principle was the climax of the Redemption, it therefore becomes necessary to emphasize at all times, at least among ourselves, the supreme honor of being Hashem’s chosen ones. Every symbol of this principle must be utilized by choosing Jewish names, Jewish pastimes, Jewish customs and celebrations, in addition to the proud practice of all the requirements of the Torah.

Even while in Exile, while being loyal citizens, we avoid contact with others and imitation of any of their ways. For the First-Born of Hashem must never forget that this principle was the final cause of the Exodus from Egypt. Because they did not alter their names or their language and refused to assimilate, they were thereby set apart by Hashem forever.

Quoted from “A Nation is Born” by Rabbi Avigdor Miller ZT”L

Shabbat Shalom

“And it shall be to you a sign upon your arm and a remembrance between your eyes, in order that Hashem’s Torah be in your mouth, for with a strong arm Hashem brought you out from Egypt.” (13:9)

The deliverance from Egypt was done in order to give Israel the Torah, and it is the cause which obligates Israel to accept the Torah. This obligation is frequently mentioned together with the Mitzvot. But the acceptance of the Torah is expressed her by learning and repeating: “that Hashem’s Torah be in your mouth.” This is indeed necessary and important in order to fulfill the Torah laws.

We must understand that the learning and the repeating of the Torah is an end in itself, and from elsewhere in the Torah we can see that it is the most important of all the Torah functions. “And these words that I command you today shall be upon your heart. And you shall teach them diligently to your sons and you shall speak in them when you sit in your house and when you walk on the road and when you lie down and when you arise.” (Debarim 6:6-7 Parshat Shema).

Indeed it is written “In your mouth and in your heart to do it” (ibid. 30:14). But the doing is a condition: the learning must be with the resolve to do. But the learning in itself is the major function, and therefore the Tefilin on the arm and between the eyes are indeed to remind us that Hashem’s Torah should be in our mouths, and here no doing is mentioned.

Thus the redemption from Egypt is intended primarily for the purpose that Israel devote itself to Torah-study. This is clearly indicated: “Because of this that Hashem did for me when I went forth from Egypt. And it shall be to you as a sign upon your arm and as a reminder between your eyes in order that the Torah of Hashem be in your mouth.” The Exodus from Egypt was in order that the Torah should be in the mouths of Israel.

Quoted from “A Nation is Born” by Rabbi Avigdor Miller ZT”L

Shabbat Shalom

“And it shall be to you a sign upon your arm and a remembrance between your eyes, in order that Hashem’s Torah be in your mouth, for with a strong arm Hashem brought you out from Egypt.” (13:9)

The deliverance from Egypt was done in order to give Israel the Torah, and it is the cause which obligates Israel to accept the Torah. This obligation is frequently mentioned together with the Mitzvot. But the acceptance of the Torah is expressed her by learning and repeating: “that Hashem’s Torah be in your mouth.” This is indeed necessary and important in order to fulfill the Torah laws.

We must understand that the learning and the repeating of the Torah is an end in itself, and from elsewhere in the Torah we can see that it is the most important of all the Torah functions. “And these words that I command you today shall be upon your heart. And you shall teach them diligently to your sons and you shall speak in them when you sit in your house and when you walk on the road and when you lie down and when you arise.” (Debarim 6:6-7 Parshat Shema)

Indeed it is written “In your mouth and in your heart to do it.” (ibid. 30:14) But the doing is a condition: the learning must be with the resolve to do. But the learning in itself is the major function, and therefore the Tefilin on the arm and between the eyes are indeed to remind us that Hashem’s Torah should be in our mouths, and here no doing is mentioned.

Thus the redemption from Egypt is intended primarily for the purpose that Israel devote itself to Torah-study. This is clearly indicated: “Because of this that Hashem did for me when I went forth from Egypt. And it shall be to you as a sign upon your arm and as a reminder between your eyes in order that the Torah of Hashem be in your mouth.” The Exodus from Egypt was in order that the Torah should be in the mouths of Israel.

Quoted from “A Nation is Born” by Rabbi Avigdor Miller ZT”L

Shabbat Shalom

“And I shall see the blood and I shall skip over you and there shall be no plague upon you.” (12:13)

Why was anything necessary to protect the Israelites from a plague that was sent upon their oppressors?

But there is a rule: “When permission is given to the Destroyer, he no longer distinguishes between the righteous and the wicked.” (Baba Kama 60A) Hashem’s preference for the righteous is not permitted by Him to interfere with this principle of His. Unless the righteous take shelter in houses which are distinguished by a mark of Hashem’s service. The Destroyer, then, ‘passes over’ the loyal.

The significance of this symbolism is one of the miracles of history: the eternity of Israel as a nation in this world.

The Destroyer eventually brings destruction to every nation, one after the other. No nation has survived this inexorable fate of eventual downfall. Egypt (today Egypt is merely a name, but the people and the culture of Egypt’s original greatness have vanished entirely, Assyria, Babylon, Persia, Greece, Rome have disappeared from the face of the earth.

But Israel, that accepted G-d’s service forever, is ‘passed over’ by the Destroyer and they shall continue as a nation forever. Those of Israel that are disloyal shall also go lost forever. Not only in this life is Israel’s existence forever, but also those that pass into the Afterlife are also forever. “All Israel has a share in the World to Come.”

Quoted from “A Nation is Born” by Rabbi Avigdor Miller ZT”L

Shabbat Shalom