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The Torah (תורה) describes Makas Bechoros twice using nearly identical language, "mibechor Pharaoh ad bechor hashifchah." Why does Rashi (רש"י) only explain the second time that Pharaoh himself was a firstborn? The answer reveals a precise reading of Torah's "from-to" language: something must be excluded when boundaries are stated. The first time excludes captives; the second time excludes Pharaoh.
Rabbi Zweig analyzes a textual difficulty in Rashi (רש"י)'s commentary on the plague of the firstborn. The Torah (תורה) uses nearly identical phrasing twice when describing Makas Bechoros. First, in the warning (Shemos 11:5), Hashem (ה׳) tells Pharaoh "meis kol bechor be'eretz Mitzrayim, mibechor Pharaoh hayoshev al kiso ad bechor hashifchah" — all the firstborn will die, from Pharaoh's firstborn sitting on his throne until the firstborn of the maidservant. When the plague actually strikes (12:29), the Torah says "vayehi bachatzi halayla, Hashem hika kol bechor be'eretz Mitzrayim, mibechor Pharaoh hayoshev al kiso" — using exactly the same language about Pharaoh. On this second occurrence, Rashi comments "af Pharaoh bechor haya" — that Pharaoh himself was a firstborn, meaning the phrase should be translated as "from Pharaoh who was a bechor" rather than "from the bechor of Pharaoh." The compelling question is: if this is the correct translation, why doesn't Rashi make this comment the first time the Torah uses this exact phrase? Why wait until the second occurrence to clarify the meaning?
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Why didn't Noach daven for his generation while Avrohom advocated for Sedom? Noach viewed each person as an independent island responsible only for their own teshuvah. Avrohom understood that all humanity is interconnected through shared perspective and values, making prayer for others both possible and necessary.
