The Eleventh Plague

In the drashos of Arami Oved Avi, we single out "dever" from among all the plagues. Why dever? Turns out, this might not refer to the dever you were thinking about, but to something more terrifying.

Apr 21, 2016

Originally published in April 2012. Click here for a printer-friendly version of this blog post.

Artwork: *Necrotic Plague*, by Jaime Jones

The Eleventh Plague

Towards the end of the Arami Oved Avi section of the Hagadah, we encounter a somewhat puzzling drashah:

With a strong hand – this refers to the dever (pestilence), as it is stated: “Behold! – the hand of Hashem shall strike your cattle which are in the field, the horses, the donkeys, the camels, the herds, and the flocks – a very severe pestilence” (Shemos 9:3).

According to the plain pshat, as seemingly indicated by the pasuk cited in the Hagadah, this is a reference to makkas dever: the plague of pestilence that killed the Egyptian livestock, which was the fifth of the ten makkos.

In this post we would like to take up two questions:

Why does the Hagadah single out dever from among the other makkos? There are only two other drashos which mention specific makkos: the first drashah in this set, which references makkas bechoros (the death of the firstborns), and the last drashah in this set, which references makkas dahm (blood). We but why does the Hagadah then backtrack to dever, which was a "lesser" makkah and chronologically preceded makkas bechoros?
What essential idea of Yetzias Mitzrayim does this drashah express? I am working with the premise that since we are telling our sipur Yetzias Mitzrayim (the account of the Exodus from Egypt) through these drashos, then each of these drashahos must convey an essential idea about Yetzias Mitzrayim. What fundamental idea is expressed here?

The most intriguing explanation I've encountered from the Rishonim is that of the Orchos Chayim, in his commentary on the Hagadah:

The explanation of this is as follows: this refers not only to the livestock disease, but to the human epidemic as well, for there wasn't a single one of the makkos that was not accompanied by an epidemic, as it is stated, "Behold, I will smite all of your borders" (Shemos 7:27); "Only this death" (ibid. 10:17); "all of My plagues" (ibid. 9:14). This was expressed through the term "hand," as it is written: "Behold, the hand of Hashem is upon etc."

According to the Orchos Chayim, the drashah in the Haggadah does not refer exclusively to livestock disease, which was but one of the ten makkos. Rather, it refers to the human epidemic which accompanied all of the other makkos. This makkah is only alluded to in the pesukim, never discussed openly (which is one of the reasons why you may never have heard of it). Other midrashim make reference to this dever as well. For instance, Shemos Rabbah 10:2 says:

R' Yehoshua ben Levi said: [in] every makkah that was visited upon the Egyptians, a contagion crept along with it, as it is said, "Behold, I will smite" - and the word "behold" refers to the epidemic, as it says: "Behold, the hand of Hashem is upon your cattle."

This answers our first question: Why does the Hagadah single out dever from among the other makkos? The answer is: It doesn't! The Hagadah is not referring to the makkah of dever per se, but to the "background makkah" of human disease.

This raises a new question: What was the purpose of this human epidemic? Weren't the ten makkos enough? Furthermore, the Torah itself seems to support the idea that the other makkos were primary, since the narrative explicitly recounts the ten makkos but only alludes to the "background dever." Also, we still haven't answered our second original question: What essential idea of Yetzias Mitzrayim does this drashah teach us?

I believe the clue which will allow us to answer these questions is contained in the first chapters of Sefer Iyov. The story of Iyov begins with a description of Iyov as "wholesome and upright, he feared God and shunned evil." He had a large and happy family and was "the wealthiest man of all the people in the east." One day, the satan posed a challenge to Hashem, saying:

"Is it for nothing that Iyov fears God? Have You not set a protective wall about him, about his household, and about everything he owns from all around? You have blessed his handiwork, and his livestock have spread throughout the land. But send forth Your hand and touch everything that is his, [and see] if he does not blaspheme You to Your face" (Iyov 1:9-11).

Hashem accepts the challenge (so to speak) and grants the satan dominion over all of Iyov's property on the one condition: "do not send forth your hand against his [person]!" (ibid. 12). The satan goes forth and, in a single day, destroys Iyov's wealth, servants, and children. In spite of all the loss, Iyov remains steadfast in his acceptance of Hashem's decree. Hashem points this out to the satan, but the satan replies:

"Skin for the sake of skin! Whatever a man has he would give up for his life! But send forth Your hand and touch his bone and his flesh, and surely he will blaspheme You to Your face!" (ibid. 2:4-5).

Hashem grants the satan permission to afflict Iyov's body:

The Satan departed from the presence of Hashem and afflicted Iyov with severe boils, from the soles of his feat to the top of his head. He took a potsherd to scratch himself with, and he sat amid the ashes (ibid. 2:7-8).

At first, Iyov didn't give in - at least, not in his outward speech or actions. "Despite everything, Iyov did not sin with his lips" (ibid. 10) - though, as Chazal teach, he did sin in his heart, even though he didn't express it. Finally, when his friends come to visit him, after sitting in silence for seven days and seven nights, "Iyov opened his mouth and cursed his day" (ibid. 14).

Without going into the whole psychology of Iyov, one thing is clear: his bodily afflictions pushed him over the edge, to the point where questioned his metaphysical premises. He was able to maintain a certain view of hashgachas Hashem (Divine providence) in spite of the destruction of his property and the loss of his children, but once Hashem afflicted his body, Iyov could not longer uphold his original beliefs. Or perhaps it would be more accurate to say that he was able to admit to himself what he truly thought and felt about Hashem and His Divine justice. Only then was Iyov able to commence his inquiry into Hashem's justice.

The ten makkos were not merely a means of liberating Bnei Yisrael from Egypt. Rather, the makkos were designed to teach the Egyptians a set of core ideas about Hashem. The pesukim emphasize the educational character of the makkos again and again:

"and Egypt will know that I am Hashem" (Shemos 7:5)
"with this shall you know that I am Hashem" (ibid. 7:17)
"in order that you shall know that there is none like Hashem, our God" (ibid. 8:6)
"in order that you shall know that I am Hashem, in the midst of the land" (ibid. 8:18)
"so that you shall know that there is none like Me in all the land" (ibid. 9:14)
"in order to show you My power, and in order that My Name will be proclaimed throughout the entire land" (ibid. 9:16)
"in order that you shall know that the earth is Hashem's" (ibid. 9:29)
"so that you shall tell in the ears of your son and your grandson . . . and they shall know that I am Hashem" (ibid. 10:2)

The purpose of the makkos was to uproot the entire belief system of Egypt and to establish the revolutionary new worldview of Malchus Hashem. But no matter how miraculous, terrifying, and life-disrupting the makkos were, it would still be possible for an Egyptian to uphold his inner resistances and to deflect the lessons that the makkos were designed to instill. Just as Iyov remained staunch in his beliefs in spite of the Divinely ordained destruction of everything he held dear, so too, it would have been possible for the Egyptians to cling to their beliefs, even as Egypt was destroyed all around them.

Herein lies the purpose of the "other dever," perhaps. Each one of the ten makkos was accompanied by a human epidemic. This dever dealt a blow to the physical well-being of the Egyptians, thereby rendering them receptive to the curriculum of the makkos. Iyov was able to persist in his stubbornness, but as soon as his very flesh was attacked, his mind became free to question and contemplate the implications of his suffering. Ultimately, this investigation brought him to a true understanding of Hashem's relationship with mankind. Likewise, the presence of this human epidemic with each and every makkah effectively broke down the Egyptians' resistances to pondering the makkos and enabled the ideas to penetrate their minds.

Perhaps this idea is essential to sipur Yetzias Mitzrayim because it shows a fundamental idea about Hashem's punishments, namely, that they are not vindictive, but are for the good of humanity. "Do I desire at all the death of the wicked - the word of Hashem/Elokim? Is it not rather his return from his ways, that he may live?" (Yechezkel 18:23). In the case of Yetzias Mitzrayim, it is true that Hashem orchestrated the makkos in order to redeem Bnei Yisrael, as He promised to Avraham Avinu. Nevertheless, the makkos were also designed to enlighten the dark society of Egypt and to help them do teshuvah from their moral waywardness and metaphysical errors. The fact that Hashem provided a human epidemic to accompany the makkos in order to facilitate this teshuvah. Thus, by focusing on the human epidemic, we are recognizing yet another dimension of chesed Hashem - His kindness towards all of His creations.

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