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The Angel With a Rod Struck Pharaoh at Sarah's Word

Pharaoh reached for Sarah's shoe in the palace dark. The angel raised the rod and waited for her to say whether it should fall.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. He Took Her Without Asking
  2. The Rod Waited for Her Word
  3. The Beams of the House Sickened
  4. He Sent Her Out in the Morning

Pharaoh reached for her shoe in the dark. The leather had barely shifted when a rod came down across his knuckles.

The Angel With a Rod Struck Pharaoh at Sarah's Word Click for full size

He pulled his hand back. The woman on the bed did not move. Between them stood a figure he had not invited, holding a stick, waiting.

"Shall I let it fall?" the angel asked her.

Sarah looked at the king of Egypt in his own chamber. "Strike," she said.

The rod came down again.

He Took Her Without Asking

She had entered Egypt as a sister. Abraham had made that bargain on the road, because a husband in this country could be removed in an hour, and a brother might be paid and delayed. Beauty like hers traveled ahead of itself. By the time they crossed the border, people at court had already been preparing the king's interest.

Pharaoh took her anyway. He brought her into his house and sent back sheep and cattle and donkeys and servants, male and female, and camels, as if the gifts made the taking a purchase. Abraham accepted them and waited outside the palace walls.

Night came. Pharaoh came to the bed. That is when the angel arrived with the rod.

The Rod Waited for Her Word

Each time Pharaoh reached, the angel struck. If he touched the shoe to draw it off her foot, the blow landed on his hand. If he grasped her dress, a second blow followed. Before every stroke the angel stopped and asked Sarah whether to let it descend. When she told him to give the king a moment to recover, the angel waited, then did as she desired.

The king of Egypt stood in his own palace with a stick he could not see. The next blow sat in the mouth of the woman he had taken without asking.

She did not spend the night only giving orders. She sat up. She prayed. She called out and was answered. The angel stayed between her and harm from the first reach until morning.

The Beams of the House Sickened

The blows were not the whole of it. Pharaoh's skin broke out. The affliction was a disease called raatan (ראתן), the kind that makes a man unable to approach a woman, the worst of twenty-four skin diseases for that purpose. His nobles caught it. His servants caught it. The walls of the house caught it. The bed caught it. Even the beams of the palace sickened, so that the whole court could name the cause without a prophet in the room.

"It is over the matter of Sarai, Abram's wife," they said.

The night was the fifteenth of Nisan, the same night, later, when God would visit Egypt to take Israel out. Pharaoh could not finish what he had started. His body worked against the plan. The house itself worked against the plan.

He Sent Her Out in the Morning

Abraham had not sent messages. He had not negotiated. He stood outside with the gifts and waited to see what God would do.

In the morning Pharaoh summoned him, sick, marked, unable to form the accusation he wanted. "Why did you do this to me?" he said. Abraham had no answer he was willing to give in a place where the wrong sentence could kill him. He took Sarah. He took the sheep and the cattle and the camels. He left Egypt.

The king had been stopped in his own bedroom by a rod he could not argue with, acting on orders from a woman he had tried to own.


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From the tradition

Sources

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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Legends of the Jews 5:99Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Abraham, fearing for his life in a foreign land, tells everyone that his wife, the stunning Sarah, is actually his sister. A classic "mistaken identity" situation. Except… it's not exactly a mistake, is it? It's a calculated risk. Pharaoh, naturally, is immediately smitten and takes Sarah into his house.

Pharaoh’s intentions are clear, but divine intervention has other plans. According to Legends of the Jews, as retold by Louis Ginzberg, Pharaoh’s “free-handed generosity availed naught.” Basically, all his charm and kingly gifts did him absolutely no good.

Why? Because an angel with a stick showed up. Seriously.

The scene. It's nighttime. Pharaoh is about to, shall we say, "approach" Sarah, and suddenly BAM! An angel appears, armed and ready. If Pharaoh even thinks about touching Sarah's shoe – to remove it, perhaps – the angel whacks him on the hand. Reach for her dress? Another blow.

It’s almost comical, this divine slapstick. But there's a serious point. Each time the angel is about to strike, he apparently turns to Sarah and asks for permission! Should he deliver the blow? Should he give Pharaoh a moment to reconsider? Sarah, the captive, is somehow in control.

But the angel with the stick wasn't the only problem for Pharaoh. Oh no. A far more pervasive plague descended upon him and his entire court. Leprosy. Yes, you read that right. Not just Pharaoh, but his nobles, his servants, even the walls of his house and his very bed were afflicted! Suddenly, "indulging his carnal desires" was the least of his worries.

And when did all this happen? The night of the fifteenth of Nisan (the first month of the Hebrew calendar, in springtime). The very same night, Legends of the Jews points out, that God would later visit the Egyptians to redeem the children of Israel – Sarah’s descendants. Talk about a cosmic connection.

So, what’s the takeaway? Perhaps it’s that even the most powerful ruler is ultimately subject to a higher power. Or maybe it's that even in the most precarious situations, a person – like Sarah – can possess a quiet strength that shapes the course of events. Whatever it is, it's a reminder that the stories we tell are often far stranger – and more meaningful – than we might initially think.

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Bereshit Rabbah 41:2Bereshit Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

Take the tale of Pharaoh and Sarah in Genesis. We know the basic outline: Abraham and Sarah enter Egypt, Abraham says Sarah is his sister, Pharaoh takes Sarah into his house, and then… well, then things get interesting.

What exactly happened in Pharaoh's palace? The Torah tells us that God afflicted Pharaoh and his house, but the details are left tantalizingly vague. That's where the Midrash (rabbinic interpretive commentary) comes in – specifically, Bereshit Rabbah, a treasure trove of rabbinic interpretations of Genesis.

The Rabbis of the Midrash weren't content with just the surface narrative. They wanted to know: What kind of affliction? How did it affect everyone? And what was Sarah doing the whole time?

Reish Lakish, quoting bar Kappara, offers a rather unpleasant detail: Pharaoh was stricken with raatan. Now, raatan is described as a type of skin disease. Rabban Shimon ben Gamliel adds a particularly cringe-worthy note: he recalls an elder, suffering from a skin disease, telling him that of all twenty-four types, raatan was the worst when it came to, shall we say, conjugal relations. Ouch.

But it gets even more widespread. Rabbi Aḥa suggests that even the beams of Pharaoh's palace were afflicted! The Midrash makes a direct connection between the Torah's phrase "and his household [beito]" and the literal meaning of beito – "his house." So, according to this interpretation, the divine affliction wasn't limited to people; it extended to the very structure itself. And the gossip was spreading: “…over the matter of Sarai, Abram’s wife.” The only explanation anyone could come up with for diseased house beams was divine intervention.

Rabbi Berekhya uses a striking image: "All the insolent ones have come in to touch the noblewoman’s shoe." It's a saying, a proverb, really, about low-ranking people behaving with outrageous disrespect towards someone of high status – like a princess. The Midrash applies this to Pharaoh's household, suggesting they were acting inappropriately towards Sarah.

And what about Sarah herself? The Midrash paints a picture of her in desperate prayer all night. "Master of the universe," she cries, "Abraham departed [from our home country] with a promise [of divine protection], and I departed only on faith. Abraham departed outside the cage, but I am in the cage." In other words, Abraham had God's explicit promise, while she only had her own belief. He was out in the open, but she was trapped in Pharaoh's palace, surrounded by…well, the Midrash calls them "beasts."

But God reassures her: "Everything I do, I do on your behalf." That's a powerful statement about divine providence and the unseen forces working to protect the righteous.

Rabbi Levi adds another layer. He says that throughout the night, an angel stood by Sarah with a rod, ready to strike at her command. "If you say: Strike, I will strike; if you say: Cease, I will cease." The phrase "over the matter of Sarai" (al devar Sarai) is cleverly reinterpreted to mean "by Sarai's word." Pharaoh was punished so severely, the Midrash argues, because Sarah repeatedly told him she was married, but he wouldn't leave her alone.

Finally, Rabbi Elazar, citing Rabbi Eliezer ben Yaakov, offers a contrasting view on the afflictions themselves. He suggests that Pharaoh was actually afflicted with leprosy (nega’im, which can refer to leprosy), while Avimelekh (in a similar story later in Genesis) suffered from obstruction of bodily orifices. How do we know which affliction goes where? From the repeated phrase "al devar" – "over the matter of." A verbal analogy, linking the two stories.

So, what do we take away from all this? More than just a lurid tale of disease and palace intrigue. The Midrash invites us to look deeper, to consider the emotional and spiritual dimensions of the story. It reminds us that even in moments of apparent helplessness, like Sarah in Pharaoh's house, divine forces are at work, responding to our prayers and defending the righteous.

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