Every word, every letter in the Torah is used for a specific reason and purpose.  We are reminded of this concept often through the teachings of Chazal where they will derive significant meanings from a word missing a letter, which it would customarily have (chaser), or a word having an “extra” letter – one which it normally would not have  (maleh).  The Gemarah goes even further and teaches us that Hashem told Moshe Rabeinu that not only were nekudos important but that one day, a great man named Rebbi Akiva will learn halachos out of the “crowns” written on top of the letters in the Torah (Menachos 29b).  This idea is driven home quite clearly in Parshas Bo. 

In this Parsha, we are deep into the maccos brought upon Pharoh for his stubborn refusal to accede to the will of Hashem and release Bnei Yisroel from slavery.  The maccos culminate with Maccos B’choros, the killing of the first born.  Maccos B’Choros, the final crushing blow on Mitzrayim which finally led to their releasing, their pleading for B’nei Yisroel to leave.  Yet, this singular moment is described in no less than three very different ways by the words of the P’sukim.

First, the Pasuk says “M’bchor Pharoh Hayoshev al Kiso, Ad B’chor Hashifcha Asher Achar Harechayim, V’Chal B’chor B’hema” (Shemos 11:5).  From Pharoh sitting on his thrown to the B’chor of the maidservant to the animals.  Next (12:29), the Pasuk uses the same lashon except it swaps “Ad B’chor Hashvi” (the B’chor of the prisoners) in place of Ad Bchor Hashifcha. Then finally after the macca, the Torah simply says “M’bchor Adam V’ad B’chor B’hema” (13:15).  We know that every word was chosen carefully and with purpose.  Why does the Torah employ three different descriptions and modifiers to describe the same event?