The Purpose of the Ten Plagues

The dramatic and exciting exit from Egypt is quickly undermined by the Egyptian’s almost instantaneous regret of allowing the Jewish people to leave. Furious by the departure of their slaves, seeking revenge for the utter destruction on their land and people, the powerful Egyptian calvary, led by Paroh, geared up and took chase of the newly freed nation. Blinded by their anger, they followed the Jewish people into the sea, in a move clearly designed to trick them to enter the dangerous water—after all the Jews simply walked in a “U”, coming out of the water but a few meters from where they originally entered—and were immediately swept away by the ranging sea.

Reading about these miracles we must ponder, who was the miracle of קריעת ים סוף for? Better yet, we can ask more broadly, for whose benefit were the miracles of the ten plagues in Egypt?

Rishonim provide a number of possibilities. Most obviously, the intended audience is the Jewish people. It is quite logical that God exerted the effort to ensure His people learn that the natural order of the world is controlled by Him. Evidence to this claim is strongly supported by the annual recognition of the מכות that we are commanded to do by the ליל הסדר. The obvious limitation of this presentation however, at least as presented in our פרשה, is that the פסוקים only twice name the Jewish people as the intended audience for the plagues.

Alternatively, Rishonim suggest that the purpose of the subversion of nature is to highlight to the people of the world that polytheism is but a farce and there is only one God. Evidence to the efficacy of this position is highlighted by the Egyptian’s claim that they do not recognize God but later in Tanach when prophets approach foreign leaders His existence is clearly recognized. I am, however, uncomfortable with this position. I find it somewhat troubling to accept that the introduction of God to the world is that of a destructive force.

Another possibility that is clearly demonstrated in the פסוקים is that the intended audience is the Egyptians. However, if the intended audience is the greater Egyptian population then there is clearly no lesson to be learned, after all they are all wiped away by the Red Sea. Moreover, it seems difficult to assume that the focal point of a number of our celebrations is the devastation and utter destruction of another people. In fact, the Midrash famously rebukes the angles who broke into song when the Egyptians drowned in the sea for celebrating the downfall of another. There must be more to the Egyptians plight.

Perhaps we could assume that the purpose of the makkot was to teach specifically Paroh a lesson. From the time we are introduced to ויקם מלך חדש על מצרים, we are told of a ruthless leader who does not care for his people. In addition to labeling the Jews as “other” and forcing them into slavery and killing their children, in an effort to ensure the safety of his own rule, he kills all babies so no new child will grow up to dethrone him. It gets worse. Carefully read the makkot where Paroh begs Moshe to plead with God to end the destruction. Only when the פסוק clearly highlights that the plague affected the palace as well as the people does Paroh ever intervein. When the destruction is limited to the peasants, Paroh does not seem to acknowledge their existence.

Does Paroh learn his lesson? Perhaps, yes. Note the wording of the text as the Egyptians take chase of the Jewish people. Paroh does not sit in his castle and send his army after his former slaves. He saddles his own calvary and leads the charge against the Jewish people. God’s lesson was successfully taught. Paroh learned empathy for his people, no more would he hide in solitude and ignore their needs. He would lead the charge to ensure all Egyptians had their free labor returned to them.

A powerful lesson. Leaders must have empathy for their people. Combining the reasons delineated above, recognition of God in the world is not about the destruction He is capable of demonstrating. Recognition of God is about empathy for one another and especially for leaders to their people. But in truth this is not a lesson first demonstrated by the Egyptians. Rabbenu Avraham ben HaRambam highlights the parallel of the language used when Paroh prepares to chase the Jewish people and when Avraham Avenu, the first individual to recognize a monotheism theology, prepared to free Lot from the five armies. Avraham gathered his men and led the charge to free his nephew from captivity.

It is no accident when we read the news of who was last murdered in Gaza that one after another the rank of the soldiers is not of a simple private. The soldiers of the Israeli army, the army of the Jewish people, follow the mantra of Avraham Avenu. When marching into battle to free their brothers they proudly proclaim, חיילים אחרי. The privates are not the ones who lead the charge. Never will a commander tell his men to attack without leading them physically. Unlike a cowardly enemy that hides behind children and the sick in school and hospitals, our soldiers proudly lead the charge and unfortunately, too often, get massacred in the defense of our people.

We, however, are not in harm’s way. We do not have the privilege of telling our men, חיילים אחרי. But we cannot be blind to the bravery of our soldiers. Just this past week, in the greatest death toll since October 7^th, 21 soldiers were taken away from us. Fathers who will no longer be there for their children, sons who wont outlive their parents and brothers that will no longer be there to support their siblings. These are not numbers, they are people. Our brothers who gave the ultimate sacrifice for their people, our brothers who did not let those under their command place themselves in danger when they could take their place. Our brothers who proudly and loudly said חיילים אחרי.

I urge you all to follow the news from Israeli sources, there are many options available in English. Whenever you hear of another soldier dying in the line of duty, read their name. If you have the emotional capacity, read their story. If not, at least look at their name, look at their age, look at who they left behind. And then say a prayer. A פרק תהלים. Something, anything, to beg God that there should be no more. And let no more of our people be ripped away from us trying to uproot evil from the world.