Rashi (to 12:12) wrote that Hashem Himself killed the Egyptian firstborn (refer to 12:12:7:1 and 12:12:7:2). Who is the "Mashchis" that Hashem will not let enter their houses?
Rashi: Refer to 12:22:3:1.
Ramban: It refers to the angel that destroys whenever there is a plague (not to the One who killed the firstborn). 1
Seforno: Refer to 12:13:2.1:3.
Avudaraham (on the Hagadah, DH 'Tzei u'Lemad'): "Ha'Mashchis" is a verb. It refers to Hashem, who kills [the firstborns].
Moshav Zekenim (to 12:12) #1: It is the angel who killed esteemed people in Egyptian houses, who were not actually firstborn. 2
Moshav Zekenim (to 12:12, citing Bechor Shor) #2: It is the angel 3 who is not allowed to enter the houses of Yisrael, only the houses of the Egyptians to kill the known firstborn; 4 whereas Hashem killed the firstborn that were not known, (because they were born from Zenus.
Moshav Zekenim (to 12:12) #3: They are damaging angels who killed in markets and outside the house[s], whereas Hashem Himself entered the Egyptian houses to save Yisra'elim who were there, and the houses of Yisrael to kill Egyptian firstborn who were there.
Da'as Zekenim (citing R. Moshe): It is an angel that accompanied Hashem, since Hashem did not go alone. 5
Divrei Eliyahu: Even a Yisrael whose time to die fell due on that night, Hashem did not let the angel of death enter to kill him, lest the Egyptians say that the decree affected Yisrael too.
Gur Aryeh (to 12:22): Hashem acted through the Mashchis, and yet the deed is associated with Him. Refer to 12:22:3.4.
Ramban: See for example, Shmuel II 24:16.
See Rashi to 12:30.
I cannot resolve this with the Derashah brought in the Hagadah, "v'Hikeisi Kol Bechor... Ani Hashem," to exclude angels and Sheluchim (PF). (But see Gur Aryeh - 12:22:3.4:3).
Presumably, he killed whoever was assumed to be a firstborn, even if really he was not, for only Hashem knew this. (PF)
Perhaps he holds that surely the angel of death killed them, for Bava Basra 17a implies that six awesome Tzadikim merited to die "Al-Pi Hashem," and everyone else, through the angel of death. (PF). But refer to 12:23:1:6*. Also compare to Ramban to 12:21 (see 12:22:3.2:1).
All of the prior Makos harmed only the Egyptians, not the Bnei Yisrael! Why only now, would the Bnei Yisrael need to put a sign at the entrance to their homes, in order to be spared from the Makah?
Refer to 12:13:2.3:1.
How was it that Bnei Yisrael were spared from Makas Bechoros?
Refer to 12:13:2.4:1.
Why would Bnei Yisrael be spared from Makas Bechoros, specifically through the Korban Pesach?
Refer to 12:13:2.5:1.
The Pasuk implies that had Bnei Yisrael failed to obey Hashem's command regarding the Korban Pesach, they would all have died at the hands of the Mashchis -- firstborn and non-firstborn alike! If so, why amongst the Egyptians did only the firstborn die?
Refer to 12:13:2.7:1.
If all of Yisrael were in danger at Makas Bechoros, and they were all spared, why is there a Mitzvah to sanctify the firstborn specifically (13:2)?
Gur Aryeh: Refer to 12:30:2.2, and 13:2:2.1:3*.
What was the significance of placing the blood of the Korban Pesach, on the lintel and doorposts of the houses?
Maharal: Refer to 12:7:3.1, and to 12:7:3.2:1.
QUESTIONS ON RASHI
Rashi writes: "'V'Lo Yiten ha'Mashchis' - [I.e., Hashem] will not give it the ability to enter." What is Rashi clarifying for us?
Gur Aryeh: Do not translate, 'Hashem will deny the Mashchis entry' (i.e. despite the Mashchis retaining the ability to do so). That would not be a Chidush. 1
Perhaps Gur Aryeh means that Rashi is clarifying how to translate the ambiguous phrase, "Lo Yiten ha'Mashchis Lavo." Do not translate as, '... the Mashchis (itself) will not allow (some unnamed entity) to enter your homes to cause a plague;' but rather as, "... [Hashem] will not allow the Mashchis to enter, etc."
Rashi writes: "U'Fasach - [I.e.] v'Chamal (He will have pity)." How would our observing the Mitzvah of Pesach, bring on Hashem's compassion?
Refer to 12:13:2.01:1, 12:13:2.02:1, and 12:13:2.5:1 with notes.
