“Moses said, ‘This is what God has commanded: Let one omer of it be kept throughout the ages, in order that they may see the bread that I fed you in the wilderness when I brought you out from the land of Egypt.’ וַיֹּאמֶר מֹשֶׁה זֶה הַדָּבָר אֲשֶׁר צִוָּה ה׳ מְלֹא הָעֹמֶר מִמֶּנּוּ לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם לְמַעַן יִרְאוּ אֶת־הַלֶּחֶם אֲשֶׁר הִאֲכַלְתִּי אֶתְכֶם בַּמִּדְבָּר בְּהוֹצִיאִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם׃

And Moses said to Aaron, ‘Take a jar, put one omer of manna in it, and place it before God, to be kept throughout the ages.’” (32-33) וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן קַח צִנְצֶנֶת אַחַת וְתֵן־שָׁם מְלֹא הָעֹמֶר מָן וְהַנַּח אֹתוֹ לִפְנֵי ה׳ לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם׃

Why does God command Moshe to save Mann? Malbim explains that this was a sign for future generations that God sustains those who study Torah. Rashi gives a more specific answer. He explains that the Mann was saved so that the prophet Jeremiah could show the jar when the people complained about following God and being able to earn a living.

“Behold the word of the LORD! Have I been like a desert to Israel, Or like a land of deep gloom? Then why do My people say, ‘We have broken loose, We will not come to You any more?’” (Jeremiah 2:32) הֲמִדְבָּר הָיִיתִי לְיִשְׂרָאֵל אִם־אֶרֶץ מַאְפֵלְיָה מַדּוּעַ אָמְרוּ עַמִּי רָדְנוּ לֹא נָבוֹא עוֹד אֵלֶיךָ׃

The problem with these answers is twofold. The first is that right now the Israelites are simply in the desert and hungry. The second is that God specifically mentions “in order that they may see the bread that I fed you in the wilderness when I brought you out from the land of Egypt.” The saving of the Mann is specifically linked to the exodus. If we look at this chapter, the Mann is not a one-sided miracle. The people complained about their lack of food, and God delivered. However, the people needed to do something as well. The Mann had specific rules. They could only gather what they needed. They could not gather it on Shabbat. They had to gather a double portion on Friday. This is not a free ride, unlike the Quail. The difference between the two is expressed by Moshe as well.

“So Moses and Aaron said to all the Israelites, ‘By evening you shall know it was God who brought you out from the land of Egypt; and in the morning you shall behold the glory of God, because [God] has heard your grumblings against God.’” (6-7) וַיֹּאמֶר מֹשֶׁה וְאַהֲרֹן אֶל־כָּל־בְּנֵי יִשְׂרָאֵל עֶרֶב וִידַעְתֶּם כִּי־ה׳ הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרָיִם׃ וּבֹקֶר וּרְאִיתֶם אֶת־כְּבוֹד ה׳ בְּשָׁמְעוֹ אֶת־תְּלֻנֹּתֵיכֶם עַל־ה׳׃The Quail is similar to the exodus from Egypt. God simply performed a miracle and the people benefited. But the Mann was a miracle that shows the glory of God and the respect the people had for God at this point. The people could not just go and get the Mann, they needed to show they were capable of following rules. While some were not able to do so, most did. This is what God wants the people to remember. They should remember and be proud of the fact that right after they left Egypt, they were able to follow the rules of God and partner with God for their own sustenance.

Chapter 15 begins with Az Yashir, the famous song of the sea commemorating the miracle of the splitting of the sea:

“Then Moshe and the Israelites sang this song to Hashem. They said: I will sing to Hashem, for He has triumphed gloriously; horse and rider He has hurled into the sea.”

אָז יָשִׁיר מֹשֶׁה וּבְנֵי־יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַי־הֹוָ־ה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַי־הֹוָ־ה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם (Shemot 15:1).

There is so much that can be written about this chapter. A few highlights to look at while reading the song: This is the first time in the actual torah text that words are positioned in a different format than a simple paragraph. In the Torah, the text appears in boxes. The accepted position is that the boxes are meant to symbolize the bricks that the Israelites had to build in Egypt. That helps link this song from beyond simply a song about the splitting of the sea to a song about the entire exodus from Egypt. However, there may be another interpretation that is linked to another unique formatting in the text of the Torah. The only other part of the Torah that is not written in the standard paragraph format is Moshe’s song at the end of Devarim in the portion of Haazinu. These two songs, therefore, can also be looked at as the bookends to Moshe’s leadership of the nation.

Until this point, Moshe had been working with Hashem to secure the freedom of the Israelites, but he had not been working with the people (in fact, they had opposed him originally). The splitting of the sea is the first time that we see the interaction between the people and Moshe. They complain to him about being trapped in the desert, and he has to figure out a solution. Even Hashem says to Moshe that he should not waste his time praying but should just lead:

“Hashem said to Moshe: Why do you cry out to Me? Speak to the Israelites and let them go forward.”

וַיֹּאמֶר יְ־הֹוָ־ה אֶל־מֹשֶׁה מַה־תִּצְעַק אֵלָי דַּבֵּר אֶל־בְּנֵי־יִשְׂרָאֵל וְיִסָּעוּ (Shemot 14:15).

Az Yashir opens by noting it is a song sung by Moshe with Bnei Yisrael. This partnership forms the first strong wall of the relationship between the people and Moshe. “Vayaminu Bhashem u’Moshe avdo” As the last verse of chapter 14. This partnership is symbolized by the interlocking boxes. Moshe and the people form an interconnected bond for the first time creating a stable nation.

In contrast, at the very end of Deuteronomy, the song is just by Moshe as he releases the people to be on their own. The interlocking bricks have now become two piles and columns. Moshe must stay on one side, and the people must be on their own, but the people stand strong in one column to show Moshe how much he has helped solidify them as a nation.

When the Israelites stood trapped between the sea and the Egyptian army, the Torah describes a striking shift: “The malach of Hashem, who had been going ahead of the Israelite army, now moved and followed behind them; and the pillar of cloud shifted from in front of them and took up a place behind them” (וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם, Shemot 14:19). This contrasts with an earlier verse: “Hashem went before them in a pillar of cloud by day, to guide them along the way, and in a pillar of fire by night, to give them light, that they might travel day and night” (וַיֵּלֶךְ יְ־הֹוָ־ה לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם לָלֶכֶת יוֹמָם וָלָיְלָה, Shemot 13:21). Why does chapter 13 refer directly to Hashem, while chapter 14 introduces a malach?

Ramban suggests that chapter 13 speaks broadly of Hashem and His heavenly court—Hashem guiding by day, His court by night. Chizkuni argues that the malach is simply Hashem’s messenger, so mentioning both is equivalent to saying Hashem acted. Ibn Ezra adds that the shift reflects divine attributes: chapter 13 uses the Tetragrammaton (mercy), while chapter 14 uses “Elokim” (justice), because the moment at the sea involves punishing Egypt. These explanations clarify terminology but leave a deeper question: why emphasize the malach here at all?

The answer lies in the context. At the sea, Israel witnesses multiple miracles simultaneously—the pillar of cloud, the pillar of fire, and the splitting of the waters. For a nation fresh out of polytheistic Egypt, this abundance of supernatural phenomena could suggest multiple gods at work. Even repeating “Hashem” several times might confuse the narrative. By introducing the malach, the Torah signals that these forces are not independent deities but agents acting under Hashem’s command. This framing reinforces absolute monotheism at a critical moment: the miracles are diverse, but their source is one. The Torah anticipates a theological risk and neutralizes it by explicitly linking all actions to Hashem’s will.

This detail is not incidental—it transforms the splitting of the sea from mere physical salvation into a profound spiritual lesson. Israel learns that divine unity can manifest through multiplicity without compromising its oneness. At the very moment of redemption, the Torah teaches that Hashem governs through mercy and justice, through direct action and intermediaries, yet remains singular in authority. That clarity was essential for a people leaving behind a world of many gods to embrace the truth of one.

With the exodus imminent, Hashem now looks to the future. Most of the mitzvot in this chapter are meant to remind the Israelites about the exodus itself.

1) Consecrating the first born – This halacha requires that all first born people and animals be set aside as holy for Hashem. The first born animals must be brought to the Beit Hamikdash to be sacrificed or redeemed with the priests. This is meant to remind the Israelites that Hashem killed the first born Egyptians and saved those of the Israelites:

“Sanctify to Me every first-born, the first issue of every womb among the Israelites, of man and beast, it is Mine.”

קַדֶּשׁ־לִי כָל־בְּכוֹר פֶּטֶר כָּל־רֶחֶם בִּבְנֵי יִשְׂרָאֵל בָּאָדָם וּבַבְּהֵמָה לִי הוּא (Shemot 13:2).

2) Pesach – The holiday itself is a reminder of the exodus from Egypt and maintains elements of the first Pesach that the Israelites had in Egypt, including the need to teach future generations of the Exodus:

“And you shall tell your son on that day, saying, ‘It is because of what Hashem did for me when I came out of Egypt.’”

וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר בַּעֲבוּר זֶה עָשָׂה יְ־הֹוָ־ה לִי בְּצֵאתִי מִמִּצְרָיִם (Shemot 13:8).

3) Tefillin – The tefillin are meant to be a sign on one’s hand/arm and between one’s eyes. The hand/arm commemorates the fact that Hashem took the Israelites out of Egypt with a strong arm and outstretched hand (including a strong finger). The sign between the eyes is a symbol of memory for the Exodus:

“And it shall be for you as a sign upon your hand and as a reminder between your eyes, so that Hashem’s Torah may be in your mouth; for with a strong hand Hashem brought you out of Egypt.”

וְהָיָה לְךָ לְאוֹת עַל־יָדְךָ וּלְזִכָּרוֹן בֵּין עֵינֶיךָ לְמַעַן תִּהְיֶה תּוֹרַת יְ־הֹוָ־ה בְּפִיךָ כִּי בְּיָד חֲזָקָה הוֹצִיאֲךָ יְ־הֹוָ־ה מִמִּצְרָיִם (Shemot 13:9).

4) Mezuzah – This commemorates the blood that was placed on the doorposts during the first Pesach and the plague of the death of the first born:

“And you shall take a bunch of hyssop, dip it in the blood that is in the basin, and apply it to the lintel and the two doorposts.”

וּלְקַחְתֶּם אֲגֻדַּת אֵזֹב וּטְבַלְתֶּם בַּדָּם אֲשֶׁר בַּסַּף וְהִגַּעְתֶּם אֶל־הַמַּשְׁקוֹף וְאֶל־שְׁתֵּי הַמְּזוּזוֹת מִן־הַדָּם אֲשֶׁר בַּסָּף (Shemot 12:22).

Why So Many Ways to Remember?

Hashem did not limit the commemoration of the Exodus to one ritual. Instead, He created multiple mitzvot—Pesach, Tefillin, Mezuzah, and the consecration of the firstborn—each serving as a unique reminder of redemption. This diversity is intentional and profound:

Different Paths for Different People: Not everyone excels in the same spiritual practice. Some connect through intellectual study (teaching the story at the Seder), others through physical action (placing Tefillin), others through the sanctity of the home (Mezuzah), and others through acts of dedication (redeeming the firstborn). By offering many avenues, Hashem ensures that every Jew can find a way to personally and meaningfully engage with the memory of the Exodus.

Uniqueness and Importance: Most historical events are remembered through a single ritual or holiday. The Exodus, however, is the foundation of Jewish identity and faith. It is the moment when a group of slaves became a nation under God. Because of its centrality, it permeates daily life (Tefillin), the home (Mezuzah), the calendar (Pesach), and even family milestones (firstborn). This multi-layered approach guarantees that the Exodus is never relegated to history—it becomes a living experience embedded in every dimension of Jewish life.

In short, Hashem’s design reflects a deep understanding of human nature: memory fades unless reinforced through varied, tangible acts. By giving us many ways to commemorate, He ensures that the story of redemption remains vivid and accessible for all generations.

“This month shall be for you the first of the months”

הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים (Exodus 12:2).

Rashi famously asks why this verse was not the first verse of the Torah. This is the very first mitzvah given to the Israelite nation. Rashi’s answer is that Genesis until now was setting the stage to show that God was the true custodian of the world and therefore could give the Land of Canaan to the Israelites. What Rashi’s answer does not address is why this was the first mitzvah given to the nation.

To answer this question, we must go back to Abraham and the covenant of the parts. In chapter 15 of Genesis, God promised Abraham two things. The first is that his descendants would be slaves in a foreign land and the second is that they would be as numerous as the stars in the sky:

יָדֹעַ תֵּדַע כִּי־גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה... וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ (Genesis 15:13, 15:5).

The connection with the promise that they will be slaves in a foreign land is clear with this chapter. Now, following slavery in Egypt, the Israelites are ready to leave and become a nation. What is the connection of the stars? The answer to that is a little bit of astronomy. The new moon, which is the beginning of the month, is when the moon is just a sliver in the sky. Without the bright moonlight, stars are allowed to shine even brighter. The new moon is the best time for stargazing. Therefore, when God promised Abraham that his descendants, the Israelites, would be as numerous as the stars, it must have happened at the first of the month. This would provide Abraham with the most dramatic effect of the promise.

But why stars? By picking the first of the month when the moon is least visible and the stars are shining the brightest, God is also sending a message to the Israelites. For the past year He had been showing them the strength and power of God in order to get them out of Egypt, and now they were becoming a nation. God‘s message is: sometimes, like with the plagues, God will be the one who shines bright. However, now that the Israelites will be a nation, it is their job to shine brightly as well and not always rely on the bright moon to shield them.

וַיִּתֵּ֧ן הֹ אֶת־חֵ֥ן הָעָ֖ם בְּעֵינֵ֣י מִצְרָ֑יִם גַּ֣ם ׀ הָאִ֣ישׁ מֹשֶׁ֗ה גָּד֤וֹל מְאֹד֙ בְּאֶ֣רֶץ מִצְרַ֔יִם בְּעֵינֵ֥י עַבְדֵֽי־פַרְעֹ֖ה וּבְעֵינֵ֥י הָעָֽם

“God disposed Egyptians favorably for the people. Moreover, Moshe himself was much esteemed in the land of Egypt amongst Pharaoh’s servants and among the people.” (Verse 3). This verse is ambiguous. It can be read as “God disposed Egyptians favorably for the Israelite people. Moreover, Moshe himself was much esteemed in the land of Egypt amongst Pharaoh’s servants and among the Israelite people.” Or “God disposed Egyptians favorably for the Israelite people. Moreover, Moshe himself was much esteemed in the land of Egypt amongst Pharaoh’s servants and among the Egyptian people.” Ibn Ezra points out this verse is God fulfilling his promise from chapter 3: 21- “And I will dispose the Egyptians favorably toward this people, so that when you go, you will not go away empty-handed.” וְנָתַתִּ֛י אֶת־חֵ֥ן הָֽעָם־הַזֶּ֖ה בְּעֵינֵ֣י מִצְרָ֑יִם וְהָיָה֙ כִּ֣י תֵֽלֵכ֔וּן לֹ֥א תֵלְכ֖וּ רֵיקָֽם׃

He interprets the people in the second half of the verse to be the Egyptians. In his reading, the verse speaks completely about the change of heart that the Egyptians have towards Moses and the Israelites. Ramban disagrees. He explains that the people in the second half of the verse are the people of Israel who had also doubted Moshe since the beginning of his charge to free them. Ramban’s reading make sense that word “nation” “Am” would mean the same thing when used in the same verse. Ibn Ezra focuses on the thematic parallelism in the verse. Egyptians find favor for the people in the first half and for Moses in the second half. There are two important differences between the first half of the verse and the second that may help explain this disagreement. The first has to do with Moshe. In the first half, God seems to be intervening in order to change the minds of the Egyptians to favor the Israelites, this is akin to God’s emotional intervention with Pharoah hardening his heart. But the second half of the verse seems to be an organic affirmation by the servants of Pharoah and the nation. The second has to do with Pharoah’s servants. In the first half of the verse, the entire Egyptian nation finds favor in the Israelites, but in the second half of the verse, the servants of Pharoah are listed separately. Why would Pharoh’s servants be listed separately when referring to Moshe but not to the people?

Moshe had two oppositions to his station. One was the people of Israel and two were the political elite of Egypt. Moshe began the book as the step adopted son of Pharaoh and possible brother of the current Pharaoh. He then kills an Egyptian and runs away. When he returns he’s not loved. But now throughout the plagues the people of Egypt do not fear him, but they respect him. Perhaps they are wistful for a different timeline, where this “son” of Pharaoh becomes king, frees the Israelites, and saves the nation.

Chapter ten presents a shift in the messaging of the plagues. In the introduction to the plagues, ה׳ explains to Moshe:

וְיָדְעוּ מִצְרַיִם כִּי אֲנִי ה׳ בִּנְטֹתִי אֶת־יָדִי עַל־מִצְרַיִם וְהוֹצֵאתִי אֶת־בְּנֵי־יִשְׂרָאֵל מִתּוֹכָם (שמות ז:ה)

“The Egyptians shall know that I am ה׳ when I stretch out My hand over Egypt and bring out the Israelites from their midst” (7:5).

In the very first plague, Moshe tells Pharaoh:

כֹּה אָמַר ה׳ בְּזֹאת תֵּדַע כִּי אֲנִי ה׳ הִנֵּה אָנֹכִי מַכֶּה בַּמַּטֶּה אֲשֶׁר בְּיָדִי עַל־הַמַּיִם אֲשֶׁר בַּיְאֹר וְנֶהֶפְכוּ לְדָם (שמות ז:יז)

“Thus says ה׳: By this you shall know that I am ה׳: See, I shall strike the water in the Nile with the rod that is in my hand, and it will be turned into blood” (7:17).

Next, in chapter 8, before the plague of wild animals, Moshe explains:

וְהִפְלֵיתִי בַיּוֹם הַהוּא אֶת־אֶרֶץ גֹּשֶׁן אֲשֶׁר עַמִּי עֹמֵד עָלֶיהָ לְבִלְתִּי הֱיוֹת־שָׁם עָרֹב לְמַעַן תֵּדַע כִּי אֲנִי ה׳ בְּקֶרֶב הָאָרֶץ (שמות ח:יח)

“On that day I will set apart the region of Goshen, where My people dwell, so that no swarms of insects shall be there, that you may know that I, ה׳, am in the midst of the land” (8:18).

For the next plague, pestilence, Moshe tells Pharaoh:

כִּי בַּפַּעַם הַזֹּאת אֲנִי שֹׁלֵחַ אֶת־כָּל־מַגֵּפֹתַי אֶל־לִבְּךָ וּבַעֲבָדֶיךָ וּבְעַמְּךָ בַּעֲבוּר תֵּדַע כִּי אֵין כָּמֹנִי בְּכָל־הָאָרֶץ (שמות ט:יד)

“For this time I will send all My plagues upon your person, and your courtiers, and your people, in order that you may know that there is none like Me in all the land” (9:14).

After Pharaoh begs Moshe to stop the plague of hail, Moshe responds:

כְּצֵאתִי אֶת־הָעִיר אֶפְרֹשׂ אֶת־כַּפַּי אֶל־ה׳ הַקֹּלוֹת יֶחְדָּלוּ וְהַבָּרָד לֹא יִהְיֶה עוֹד לְמַעַן תֵּדַע כִּי לַה׳ הָאָרֶץ (שמות ט:כט)

“As I go out of the city, I shall spread out my hands to ה׳; the thunder will cease and the hail will fall no more, so that you may know that the earth is ה׳’s” (9:29).

Notice the progression: a general introduction that both the Egyptians and Pharaoh will know that ה׳ is God; then that ה׳ is in the midst of the land; then that there is none like ה׳ in all the land; and finally, that the very land itself belongs to ה׳.

In chapter ten, the messaging shifts:

וּלְמַעַן תְּסַפֵּר בְּאָזְנֵי בִנְךָ וּבֶן־בִּנְךָ אֵת אֲשֶׁר הִתְעַלַּלְתִּי בְמִצְרַיִם וְאֶת־אֹתֹתַי אֲשֶׁר־שַׂמְתִּי בָם וִידַעְתֶּם כִּי אֲנִי ה׳ (שמות י:ב)

“And that you may recount in the hearing of your child and of your child’s child how I made a mockery of the Egyptians and how I displayed My signs among them—in order that you may know that I am ה׳” (10:2).

Now that the Egyptian people realize that ה׳ is master of the land, it is time for the focus to shift to the Israelites themselves. Recall that they did not believe Moshe when he first came to tell them that ה׳ had sent him. Before the final three plagues, the purpose is no longer about convincing Egypt—it is about convincing the very people Moshe is there to save.

This progression reflects a profound educational process, one that echoes Rambam’s philosophy in Hilchot Yesodei HaTorah (2:2):

“When a person contemplates His wondrous and great works and creations and appreciates His infinite wisdom, immediately he loves, praises, and glorifies Him.”

For Rambam, the first step toward knowing God is through observing nature and its order. The plagues invert this principle: Pharaoh begins by witnessing disruptions in nature—water becomes blood, hail falls with fire, darkness covers the sun—until he realizes that these forces are not autonomous but under divine control. In this sense, the plagues serve as a Maimonidean curriculum for Pharaoh, teaching him through the grandeur and vulnerability of creation that the Creator alone governs reality.

As the plagues continue in chapter 9, here are three further ideas as to why God chose these plagues.

1. Middah k’neged middah for Egypt’s oppression of Israel. Blood: Pharaoh decreed that male infants be drowned in the Nile. The river that became an instrument of death now turns to blood, a source of death for Egypt. Frogs: Egyptians forced Israelites to capture amphibians for food or rituals. The plague overwhelms them with frogs, which later rot—symbolizing the corruption of their actions. Lice: Denial of basic hygiene to the Israelites results in a plague that makes cleanliness impossible for Egyptians. Wild Animals: Egyptians sent Israelites to hunt dangerous animals; now wild beasts roam freely in Egypt. Pestilence on Livestock: Egyptians exploited Israelite labor to tend their flocks far from family; now their own herds perish. Boils: Egyptians forced Israelites to bathe and groom them; now their own skin erupts in painful sores. Hail: Israelites were compelled to work in fields regardless of weather; now hail destroys Egyptian crops. Locusts: Egyptians relied on Israelite labor for agriculture; now locusts consume what remains. Darkness: Israelites were made to work nights; now Egypt is plunged into a darkness so thick it immobilizes them. Death of the Firstborn: Egypt’s firstborn die as punishment for Pharaoh’s decree against Israelite infants. This framework underscores divine justice: the punishment reflects the crime.

2. Another interpretation likens the plagues to the stages of a siege: Blood: Cutting off water supply—first step in weakening a city. Frogs: Psychological warfare—noise to demoralize the enemy. Lice: Arrows or projectiles—small but persistent attacks. Wild Animals: Sending mercenaries to terrorize inhabitants. Pestilence: Capturing livestock—removing food sources. Boils: Wounding soldiers—physical harm to fighters. Hail: Catapult bombardment—stones and fire raining down. Locusts: Destroying remaining food stores—starvation tactics. Darkness: Cutting off power—plunging the city into confusion. Death of the Firstborn: Executing leaders—final blow to morale and governance .This analogy conveys that the plagues were not random but a systematic dismantling of Egypt’s strength.

3. In the ancient world, when one nation conquered another, it was seen as the victor’s gods defeating other gods. The plagues are framed as a theological confrontation: “I will execute judgment against all the gods of Egypt” (Exodus 12:12). Each plague undermines a deity central to Egyptian religion: Blood (Nile): The Nile was sacred, associated with Hapi, god of the river and fertility. Turning it to blood desecrates Egypt’s life source and humiliates Hapi. Frogs: Frogs were linked to Heqet, goddess of fertility and childbirth, often depicted as a frog. The overabundance of frogs mocks her domain and turns blessing into curse. Lice: Dust of the earth producing lice challenges Geb, god of the earth. His realm becomes a source of torment. Wild Animals: Many Egyptian gods had animal forms—Anubis (jackal), Horus (falcon), Sobek (crocodile). The plague of beasts turns these revered creatures into instruments of chaos. Pestilence on Livestock: Cattle were sacred to Hathor, goddess of love and motherhood, often depicted as a cow. Their death signals her impotence. Boils: Healing was under the domain of Imhotep, deified as a god of medicine. The plague mocks Egyptian medical prowess. Hail: Storms and sky were associated with Nut (sky goddess) and Shu (air god). Their inability to prevent fiery hail shows their defeat. Locusts: Agriculture was under Osiris, god of vegetation and fertility. Locusts consuming crops nullify his power. Darkness: Ra, the sun god, was Egypt’s supreme deity. Darkness for three days is a direct assault on Ra’s sovereignty. Death of the Firstborn: Pharaoh himself was considered divine, the son of Ra. Striking the firstborn—including Pharaoh’s heir—destroys the living embodiment of Egyptian divinity.

There are many interpretations as to why God picked these specific twelve plagues. One possible interpretation is that God wanted to show His mastery over nature. In this interpretation, the plagues are not supernatural phenomena, but simply natural events gone awry.

The initial plague of blood is created by a small imbalance in the Nile: Most likely the introduction of an overgrowth of oxygen consuming algae that spreads creating a blood red coloration of the water (Blood). Next, the frogs that live in the water abandon their distressed natural habitat and spread across the land (Frogs). Unable to live in their natural habitat, the frogs die out quickly. Mounds of dead frog carcasses invite gnats and other small insects like lice to spread (Lice). The fourth plague, Arov mentioned in chapter 8, is commonly translated as a swarm of wild animals. Alternative translations are swarms of flies or wolves. Sforno interprets it as snakes and other creeping creatures due to the phrase “and also the land that they are on” in verse 17

אִם־אֵינְךָ֮ מְשַׁלֵּ֣חַ אֶת־עַמִּי֒ הִנְנִי֩ מַשְׁלִ֨יחַ בְּךָ֜ וּבַעֲבָדֶ֧יךָ וּבְעַמְּךָ֛ וּבְבָתֶּ֖יךָ אֶת־הֶעָרֹ֑ב וּמָלְא֜וּ בָּתֵּ֤י מִצְרַ֙יִם֙ אֶת־הֶעָרֹ֔ב וְגַ֥ם הָאֲדָמָ֖ה אֲשֶׁר־הֵ֥ם עָלֶֽיהָ׃

“For if you do not let My people go, behold, I will send swarms of creatures against you, your servants, your people, and your houses; the houses of Egypt shall be full of swarms, and even the ground upon which they stand.” (Exodus 8:17)

, implying that these are creatures that crawl close to the ground. Each of these interpretations would make sense in the natural order explanation. After smaller insects swarm, larger flies would be attracted to the dead frogs and dead fish from the first plague. The these dead frogs would attract wild animals to feed of their carcasses or off of rodents or other animals that would be attracted to the dead frogs (Arov). These flies or wild animals would bring disease with them that would first infect the domesticated animals (Dever). As we all know too well, sick animals can easily transfer their diseases to humans (boils). These six plagues then form the first section of natural phenomena gone awry all based on one small change to the natural order. It is in this very small change that God sends a message to the Egyptians of his power. The next four plagues extend from a much larger natural phenomenon. Wild weather would be something foreign to Egypt. The land is mostly desert and the Nile acts as the major water source. Therefore, a massive once in a lifetime hailstorm would be terrifying to the Egyptians (Hail). Such a disruption in weather would then cause a disturbance in the annual migration of locusts causing a massive swarm to descend on Egypt (Locusts). What would cause the disruption in weather and the swarm of locusts? Historically, volcanic eruptions hundreds of miles away have been known to affect weather and migratory patterns. The ash from the volcano would then travel over the land of Egypt darkening the sky (Darkness). The storm and locusts would have devoured and destroyed crops in the fields leaving only moldy old wheat stores available to the Egyptians. As a rule, the Egyptians would have fed their first-born children the diseased wheat first. Thus leading to the death of the first born sons. This plague narrative illustrates how small disruptions in natural systems can cascade into catastrophic consequences—a dynamic strikingly similar to climate change. Just as one imbalance in Egypt’s ecosystem unleashed a chain of devastation, modern environmental shifts show how human actions can trigger interconnected crises that spiral beyond control.” This is the true finger of God that the sorcerers see and it is what makes the plagues so terrifying. Simple magic cannot match nature.

Moshe is finally ready to return to Pharaoh, but God throws another wrench in Moshe’s plans. God tells Moshe that despite all of Moshe’s best efforts, Pharaoh will not listen. Instead, God will harden Pharaoh’s heart.

“Yet Pharaoh's heart was hardened, and he did not listen to them, as the LORD had said” (7:13).

How could God take away someone’s free will? Free will is an essential tenet of Judaism. There are many different explanations given about this question.

One is that God does not take away Pharoah’s free will. We once had a guest speaker in Mevaseret who usedthe following analogy. If someone decides to jump out of a plane, that is their free will. Once they leave the plane, however, they lose free will. No matter how much the person wills it, they cannot go back up to the plane—nature takes over.

Here, Pharaoh had free will when he made the decision to enslave the Israelites . After he had jumped out of the plane and could not turn back. Nature took over, much like gravity does for the skydiver.

My father in law, suggested a similar idea connected to Achebe’s Things Fall Apart a novel about the clash between traditional Igbo society in southeastern Nigeria and the forces of colonialism, showing how rigid adherence to norms can lead to personal and communal collapse.

“In the novel, Okonkwo’s inflexible commitment to strength and tradition becomes a weight that drags him down when faced with change. His inability to adapt mirrors Pharaoh’s ‘heavy heart’: both characters cross a threshold where their own choices set gravity-like forces in motion. Just as Pharaoh’s stubbornness triggers divine hardening, Okonkwo’s rigidity accelerates the disintegration of his world. The title itself—Things Fall Apart—echoes the universal truth that when the weight of pride grows too heavy, collapse is not just possible; it is inevitable.”

These two ideas are linked through the play Wicked and Elphaba’s ballad ending the first act. In contrast to Pharaoh’s descent into heaviness, the musical Wicked imagines a world where one can ‘defy gravity.’ Elphaba’s soaring declaration to rise above constraints highlights the opposite of Pharaoh’s fate: while she embraces freedom, his stubbornness anchors him. The juxtaposition underscores a universal truth—those who cling to weighty pride fall, while those who release it rise.”

Another is that this has nothing to do with free will. The Koren Tanach of the Land of Israel series provides a very interesting take. In Egyptian mythology in the Book of the Dead when someone dies they are brought before the god of the underworld, Anubis a jackal-headed deity. Before entering the underworld, the person’s heart is weighed on a scale. The scale is weighed against maat, the Egyptian concept of natural order. If the heart is heavier than the maat, usually depicted by a feather, then the person is unable to enter the land of the dead and the heart would be devoured by Ammit, a fearsome creature combo of a crocodile, lion, and hippo—three of the most dangerous animals in ancient Egypt.

Taken in context, God’s pronouncement that he will make Pharaoh's heart heavy in verse 14 is apt:

“And the LORD said unto Moses: ‘Pharaoh's heart is heavy; he refuses to let the people go’” (7:14).

Moshe and the Egyptians would understand what it meant that Pharaoh’s heart would become heavy. In essence, God was proclaiming that Pharaoh would be condemned both by the Israelite God and his own.

It’s also possible that the use of heavy/kaved here by God could have nothing to do with punishing Pharoah, but could actually be meant as a retort to Moshe. In chapter 4:10, Moshe uses the same word “kaved” to complain about his speech impediment:

‘Please, my Lord, I am not a man of words… for I am heavy of mouth and heavy of tongue’” (4:10).

Moshe complained to God about his heavy lips, so in return God punishes Moshe by making Pharaoh's heart heavy, thereby making Moshe’s job harder.