The Ten Plagues (Ii)-The Last Three
These are the Ten Plagues which the Holy
One, blessed be He, brought upon the
Egyptians, namely as follows:
Blood. Frogs. Lice. Wild Beasts. Pestilence. Boils. Hail. Locust. Darkness. Slaying of the First-born.
Last Three Plagues—Problematic
The Ten Plagues are divided into two categories. The first seven were discussed in the Torah portion of Va’eira, while the remaining three (locust, darkness and the death of the first-born) are reserved for the following portion of bo.
When we read about these ten plagues, and more specifically the last three, two questions come to mind:
First, why were the last three plagues not discussed together with the first seven? Why did they have to be separated into two sections?
Second, why was the plague of darkness next to the last plague? From all accounts it appears that the plagues were progressively devastating. We can easily comprehend how the death of the first-born was the last of the plagues. We can even understand why the plague of locusts followed the six previous ones. By consuming all their food, people would starve to death. But to live in darkness for a few days was just a nuisance and can hardly be compared to many of the earlier plagues.
Of a Different Magnitude
The answer to these questions is that the three plagues that appear in the parsha bo are of an entirely different order.
While the first seven plagues were spectacular, destructive and painful, they were of a temporary duration. After the week of blood, the water returned to normal. The same is true for the frogs, lice, mixture of wild animals, the pestilence, boils and hail.
Human beings are extremely resilient creatures. Even when dealt a powerful blow, we have the ability to regain our strength to continue on with life and not be touched or significantly affected by the pain of the past. Even the pain at the tragic loss of a loved one is gradually eased with the passage of time.
The second set of plagues that are introduced in this week’s parsha thus are of an entirely different magnitude.
Locust, All Pervasive
The plague of locust was all pervasive. It extended from one end of Egypt to the other. Moreover, it did not only impact their lives during the week of the plague itself, but it also affected the future of the Egyptian people. Without their crops that year, famine and death would be widespread throughout the land.
But even when one is afflicted with horrible suffering, the human condition enables them to find some measure of comfort and solace in the security of their home. Some people can withdraw into themselves and become impervious to the pain that touches their bodies.
Invasion of Inner Space
The plague of darkness was so pervasive that it entered into their homes.
The terror and paralysis that this darkness caused penetrated to the very core of their being. As our Sages tell us that one who was sitting at the onset of this plague could not stand and one who was standing could not sit. This means that the fear and terror was so profound that it left no “inner space” from which one can draw some measure of solace and enjoy some degree of respite.
So while the plague of locust extended beyond—into terms of both space and time—the plague of darkness went beyond the surface of their beings; penetrating to their very core.
The early Kabalistic tract, Sefer Yetzirah divides all of existence into three categories, known by their Hebrew acronym—ashan: These are olam-world or space, shanah-year or time; nefesh-soul or life. The eight and ninth plague extended the destruction in all three of these areas.
Plague of the First-Born—All Encompassing
And finally the plague of the first born came and extended the character of G-d’s punishment of the Egyptians to a new depth.
The human being wants immortality, and we have it through our progeny. We can achieve this degree of immortality, more specifically, when our children follow in our footsteps and carry on the legacy we leave them.
In ancient cultures, the first-born is expected to assume the role of the father in the next generation. They were the priests and the leaders. With the death of the first-born Egyptians, they were not only dealt a devastating blow because the loss of one of their children, but it went even further. With this plague, that part of their being that is immortal was destroyed. There could not have been a greater blow to them than through this plague.
In addition, the final plague extended in all directions in all the three areas of space, time and soul. This plague affected every single household. It had far-reaching ramifications for the future, inasmuch as it affected the next generation. And it also went to the core of their being as explained earlier.
Two Tiers of Positive Lessons
As we mentioned in preceding essays, the plagues must also serve as educational tools for our own moral and spiritual development. And since the Ten Plagues led to the Exodus from Egypt, it follows that by implementing the positive lessons from these plagues we are better prepared for the final Redemption through Moshiach.
The plagues can also be viewed as ways of energizing ourselves with spiritual energy. They are educational tools that provide us with instruments for growth.
However, there are two tiers of growth in our spiritual lives.
We begin with lessons that touch us on the surface and have a limited impact.
These temporary measures must be followed by more powerful influences that are all pervasive. We must see to it that the message of liberation consumes us (corresponding to the plague of locusts) and penetrates to the very core of our existence (corresponding to the plague of darkness) and that it reveals that part of our soul that is immortal and everlasting (corresponding to the plague of the First-Born).
And while Judaism does not underestimate the power of even one Mitzvah, the Messianic Age is characterized and ushered in by increase in our commitment to the ideals of Judaism, quantitatively as well as qualitatively.
From the book Light from the Future: Haggadah Shel Pesach by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
