וְכֹל בְּכוֹר אָדָם בְּבָנֶיךָ תִּפְדֶּה
The narrative of the Ten Plagues closes with the Death of the Egyptian Firstborn and the consequential dedication of all firstborn Israelites, man or beast, to ‘א. All the firstborn male (Shemot 13:12) animals from Bnei Yisrael must be sacrificed or redeemed and all firstborn sons must be redeemed.This finale parallels and was predicted by the very opening of the story. When Moshe is on his way down to Egypt ‘א tells him to say to Paroah, “Thus saith the LORD: Israel is My son, My firstborn. And I have said unto thee: Let My son go, that he may serve Me; and thou hast refused to let him go. Behold, I will slay thy son, thy firstborn.” Then Moshe “encounters ‘א” and nearly dies, saved only by his wife circumcising their son, who then says, “Surely a bridegroom of blood art thou to me… A bridegroom of blood in regard of the circumcision.” (Shemot 4:22-26). This parallel creates a structure that not only creates a closed literary unit out of the story, but also perfectly lays out what is at stake.
From the very beginning of the story ‘א intended for the plague of the first born to occur. ‘א explains this as being a consequence of his oppressing and killing ‘א’s “firstborn.” Everything that happens from that moment until the last plague is a function of this idea. Then after the plague of the first born the meaning of being ‘א’s firstborn is made clear when all of the Israelite firstborns becomes consecrated to ‘א and have specific rules. Bnei Yisrael’s special place as ‘א’s nation, with all of the rules and regulations that entails, is a function of being His firstborn. Moshe’s “encounter” with ‘א and the exclamation of “bridegroom of blood” parallel the story of the Pesach (12:1-13) on several counts. First is the idea of blood as the means of salvation. Moshe is saved by the blood of his son’s circumcision and Bnei Yisrael are saved by the blood of the Pesach that they placed on their doorposts. Second is the circumcision itself. While there is no circumcision depicted by occurrence of the Pesach in Egypt, it is listed as a requirement for those participating(12:47-48) and so the midrash therefore says that a circumcision actually was performed. And of course the basic fact of both stories is that of ‘א killing someone. Thus the story opens the same way it closes, while simultaneously demonstrating how serious the stakes are; life and death are at stake.
This idea of Israel as ‘א’s firstborn can be a source of triumphant nationalism. The entire Exodus narrative can be thought of as ‘א taking care of his first born (Ibn Ezra on Shemot 4:22). ‘א takes care of His people and anyone who attacks them will suffer his wrath. This then leads into the National Theophany at Mount Sinai, for only His nation gets His Law. However, this thought process ignores some of the more subtle, but incredibly important, implications of the phrase “Israel is My son, My firstborn.”
“Are ye not as the children of the Ethiopians unto Me, O children of Israel? saith the LORD. Have not I brought up Israel out of the land of Egypt, and the Philistines from Caphtor, and Aram from Kir?” (Amos 9:7) ‘א is not god of Israel alone, and the proof for this is in the phrase “Israel is My son, My first-born.” The existence of a firstborn son by definition implies the existence of others. Thus while Bnei Yisrael is ‘א’s firstborn, and has a special relationship with Him based on that, the other nations are also His sons. One only need read the books of the prophets to see what the ideal for the relationship between the nations really is. “In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the earth; For that the LORD of hosts hath blessed him, saying: ‘Blessed be Egypt My people and Assyria the work of My hands, and Israel Mine inheritance.” (Yeshayahu 19:24-25) ‘א is the god of all earth and all the nations are his children. The title of firstborn implies special favor and grace, but it also implies special responsibility. “And it shall come to pass in that day, that the root of Jesse, that standeth for an ensign of the peoples, unto him shall the nations seek.” (Yeshayahu 11:10) “Thus saith the LORD of hosts: In those days it shall come to pass, that ten men shall take hold, out of all the languages of the nations, shall even take hold of the skirt of him that is a Jew, saying: We will go with you, for we have heard that God is with you.” (Zechariah 8:23) Bnei Yisrael are responsible for the raising up of the nations. Israel is meant to be the center of ‘א’s kingdom on this earth, when all peoples will be united under ‘א. “Even them will I bring to My holy mountain, and make them joyful in My house of prayer; their burnt-offerings and their sacrifices shall be acceptable upon Mine altar; for My house shall be called a house of prayer for all peoples” (Yeshayahu 56:7) “For then will I turn to the peoples a pure language, that they may all call upon the name of the LORD” (Zephaniah 3:9) That our relationship with ‘א is differentiated does not mean that it is exclusive, and treating like it as it if it were is an affront.
Moreover, the idea of a “firstborn” is one of the primary concepts of Sefer Beraishit, and it is not simple. The “firstborn” is rarely ever the actual firstborn. Avraham’s firstborn Yishmael is kicked out of the family. Esav, while beloved of his father, is destined from before his birth to be supplanted by his younger brother (Bereishit 25:23). This is the story of Bnei Yisrael and it is based upon the contingent status of the firstborn. Nowhere is this more apparent than in the case of Yaakov’s children. Whole libraries could be filled with the literature that has been written on war for supremacy amongst his sons, specifically the three-way split between Reuven, Yosef, and Yehuda. Notably, Reuven lost the birthright not because it was taken from him but because sinned against his father (35:22). The contingency of Bnei Yisrael as “firstborn”, the contingency of ‘א’s added grace, is the theme of the first rashi on the Torah (Beraishit 1:1):
In the beginning: Said Rabbi Isaac: It was not necessary to begin the Torah except from “This month is to you,” (Exod. 12:2) which is the first commandment that the Israelites were commanded, (for the main purpose of the Torah is its commandments, and although several commandments are found in Genesis, e.g., circumcision and the prohibition of eating the thigh sinew, they could have been included together with the other commandments). Now for what reason did He commence with “In the beginning?” Because of [the verse] “The strength of His works He related to His people, to give them the inheritance of the nations” (Ps. 111:6). For if the nations of the world should say to Israel, “You are robbers, for you conquered by force the lands of the seven nations [of Canaan],” they will reply, “The entire earth belongs to the Holy One, blessed be He; He created it (this we learn from the story of the Creation) and gave it to whomever He deemed proper When He wished, He gave it to them, and when He wished, He took it away from them and gave it to us.
This rashi is generally misunderstood to be about the unending right of Bnei Yisrael to the Land, but that is not it’s true meaning. The Land of Canaan was given to the Canaanites until such time as they no longer deserved it, and the same holds true of Bnei Yisrael. The gift of ‘א’s land is one Bnei Yisrael might easily lose, the same way the Canaanites did before them. While Bnei Yisrael will always be His chosen people, the grace they receive from Him is dependent on their actions.
Being part of ‘א’s nation has a tendency to make people feel superior. But being part of ‘א’s nation is both less and more than people think. It is less than people think in that it is not an exclusive claim. Bnei Yisrael is ‘א’s chosen nation, but all of the nations are His. It is more than people think because it is not just a right but also an obligation. “You only have I known of all the families of the earth; therefore I will visit upon you all your iniquities.” (Amos 3:2) It is the fact of being ‘א’s people that obligates, and not living up to that obligation has severe consequences (Vayikra 26, Devarim 28).
 Translations from www.mechone-mamre.org
 Note: This would also seem to be a fairly minimal consequence in terms of Paroah’s attempt to kill all the newborn Israelite males.
 Also note the connection between 4:21 and 11:9-10.
 This is one possible explanation for the juxtaposition of 4:21-23 and 4:24-26.
 See, however, Devarim 4:10-14, 19, and 20.
 In more practical terms, the reason firstborn son inherits more is to compensate for and to enable his responsibility to take care of the rest of the family.
 See also Seforno on Shemot 4:22