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Egypt's Grain Dreams Burned Under Fiery Hail

A wick of fire burned inside each hailstone. Egyptians cut meat from fallen cattle, and birds tore it from their hands on the road home.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Joseph Named the Years
  2. Fire Lived Inside the Ice
  3. Walls of Hail Across the Fields
  4. The Wheat Still Stood
  5. Apion Borrowed a Birthplace
Egypt's Grain Dreams Burned Under Fiery Hail Click for full size

Joseph Named the Years

Joseph stood before Pharaoh with prison still in his clothes. The king had dreamed of cows and of grain, fatness swallowed by hunger, full ears eaten by thin ones. Those dreams were the whole harvest of Egypt, written in sleep. Joseph listened. Then he named the years before they arrived. Seven would fill the land. Seven would strip it. The palace believed him, and Egypt moved.

Granaries opened their mouths. Wagons rolled in from fields shining under a good sun. Scribes counted until ordinary numbers failed. Grain rose in heaps a man could get lost in. Egypt lived because a Hebrew read a dream in time.

Those same storehouses later pulled Jacob's sons down from Canaan. Hunger bent their backs before the brother they had sold. They bowed. They bought. They stayed. The grain that saved Egypt also planted Israel inside it, to grow numerous, then bitter, then enslaved.

Fire Lived Inside the Ice

Generations later another Hebrew stood in that court. Egypt did not build granaries this time. It hardened itself. Moses warned of hail such as the land had never seen. The sky answered with fiery hail, a thing that should not exist.

Fire lived inside ice.

Water usually smothers flame. Flame usually eats what holds it. In that storm they made peace for judgment. Each hailstone carried fire the way a wick burns in oil, bright and hidden until the stone hit. The ice fell cold. It struck flesh. It opened into heat. A field became a furnace made of frozen stones.

Men ran. Animals bellowed in the open. Some bodies broke under the hail. Others seared from the fire inside it. For anyone caught under that sky, the stone had no safe face. Cold broke bone. Heat ate flesh. One blow carried both.

Walls of Hail Across the Fields

The hail did not finish when it landed. It stacked itself into walls. Carcasses lay where they fell because the living could not drag them out. When Egyptians managed to cut meat from the dead animals and start for home, the road turned on them. Birds of prey dropped, tore the salvaged flesh from their hands, and went up again with it.

The trees took worse than the men. Hail came down like an axe swung from heaven. Branches split. Trunks cracked. Fields that had once bowed under Joseph's grain now lay open, splintered, and smoking.

Egypt had counted on Israel as vinedressers, hands for its vines and its sycamores. The hail killed the vines. It cut the sycamores. The labor they had planned to squeeze from slaves was lying on the ground in ice and ash.

The Wheat Still Stood

Not every stalk died. Wheat and spelt remained. Their standing was not ordinary weather. The storm had orders. It struck each thing according to its strength: beast by the beast's strength, grass by the grass's, man by the man's. It left what it was told to leave.

Egypt had once lived because grain was gathered before famine. Now Egypt walked past grain that had stood through fire and ice. Blind ruin would have been easier to bear. Commanded ruin chooses, and the spared stalks made the choosing visible in the mud.

A man could put his hand on a wheat head that had no right to be there. The hail had passed through. The fire had passed through. The stalk had been told to stay.

Apion Borrowed a Birthplace

Long after the hail melted, a man named Apion tried to take the Exodus with his mouth. He was born in Oasis, in Egypt, and claimed Alexandria as if a better city could wash him. He mocked the departure. He twisted it into a cheap invention. He wanted the shame to land on Israel, not on the land that had watched its gods fail.

He used kinship like a knife. If Egyptians claimed relation to Jews, the claim could sound like praise, or it could drag Israel into Egypt's disgrace. Apion chose the uglier use. He offered Alexandria an insult dressed as history, smearing Jews and Egyptians in the same breath, while denying the Nile mud he came from.

His lie had the same shape as Pharaoh's refusal. Both wanted Egypt without judgment. Both wanted power without memory. One ruler closed his ears while hail gathered in the cloud. One writer closed his past and called it a record. The stones fell once. Wheat still stood in the mud. Apion talked anyway.


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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 4:311Legends 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

They're opposites. Always battling it out. But in one of the most dramatic stories in the Torah, the Exodus from Egypt, we see them working together in a truly terrifying way.

I'm talking about the plague of hail.

The Torah tells us about the devastating hail that fell upon Egypt (Exodus 9:18-26), but the Legends of the Jews, that amazing collection of rabbinic stories compiled by Louis Ginzberg, really brings the event to life. It paints a picture far more vivid than you might imagine.

Here's the thing: this wasn't just any hail. According to the legend, it was hail infused with fire! The Zohar, that foundational text of Jewish mysticism, tells us that fire rested inside the hailstones, like a burning wick floating in oil. The water couldn't extinguish the flame, and that, my friends, is a miracle in itself.

The Egyptians were caught between freezing ice and searing flames. Whether struck by the hail or the fire, their flesh was burned. The bodies of those killed by the hail were even consumed by the fire, according to Ginzberg's retelling.

It was utter devastation.

And it didn’t stop there. The hailstones piled up like a wall, making it impossible to clear away the dead animals. Midrash Rabbah, a collection of rabbinic interpretations of the Torah, adds this gruesome detail.

But the vegetation… oh, the vegetation suffered even more. The hail came down like an axe, shattering the trees. A complete and utter destruction.

There was, however, one small mercy. The wheat and the spelt were spared. That they weren't crushed, Ginzberg tells us, was nothing short of a miracle. A tiny spark of hope amidst the overwhelming destruction.

So, what are we to make of this? Is it just a fantastical story meant to scare us? Or is there something deeper here? Perhaps it's a reminder that even in the midst of chaos and destruction, there's always the possibility of redemption. A little bit of wheat spared, a little bit of hope remaining. Maybe that's the real miracle.

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Against Apion 3:1Against Apion

Retold in our words. Read the original at the link below.Against Apion, trans. William Whiston · Public Domain

Apion was an Egyptian, and he spun a wild yarn about the Jews' exodus from Egypt. Josephus calls it a "novel account," which is a polite way of saying it was complete fiction. But here's the thing: why should we be surprised by Apion's lies about our ancestors when he's perfectly happy to lie about himself?

In Josephus, Apion was actually born in Oasis, Egypt. Yet, he apparently "pretends to be, as a man may say, the top man of all the Egyptians." He tries to claim Alexandria as his birthplace! He's so eager to distance himself from his real origins that he's willing to disown his family and his true home. Now, why would he do that?

Josephus suggests Apion is trying to escape the perceived "pravity of his family" by falsely claiming to be from Alexandria. He hates and reproaches Egyptians, and in doing so, reveals his own insecurities. After all, people usually brag about their homeland. They value the identity it gives them and call out those who falsely claim it.

So, why would the Egyptians claim to be related to the Jews in the first place? Josephus offers two possibilities. Maybe they see it as a point of pride, wanting to share in our perceived glory. Or, perhaps more darkly, they want to drag us down to their level, making us partakers of their own shame.

But Apion, our fabulist, seems to have another agenda. He throws around this "originally Egyptian" insult, Josephus says, as a way to get back at the Alexandrians. They granted him citizenship, and now he repays them with slander, knowing full well how much they dislike their Jewish fellow citizens. In the process, he smears all Egyptians, but he seems not to care.

Josephus’s assessment of Apion is pretty blunt: "he is no better than an impudent liar." A strong statement, and one that reminds us that even in ancient times, people were wrestling with issues of identity, truth, and prejudice. How much of what we think we know about history is based on truth, and how much is spun from the agendas of people like Apion? And, more importantly, how can we learn to tell the difference?

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Midrash Tanchuma Buber, Vaera 19:3Midrash Tanchuma Buber, Vaera

Translation of the source text.Midrash Tanchuma (Buber), Public Domain, on Sefaria · CC-BY-SA

"Stretch out your hand," etc., [that there may be hail in all the land of Egypt] (Exodus 9:22). Why did He strike them with hail? Because the Egyptians thought that the Israelites would be their vinedressers. David said, "He killed their vines with hail, and their sycamores with hanamal" (Psalms 78:47).

And how did it come down? Rabbi Pinhas and Rabbi Yehudah the Levite son of Rabbi Shalom, one of them said: it came down like this chalazon (snail), cutting down the trees, "He killed their vines with hail," etc. And one said: it came down like this hanamal, "and their sycamores with hanamal."

It is written, "but the wheat and the spelt were not struck" (Exodus 9:32), rather, it came down upon each and every thing according to its strength: upon the beast according to its strength, and upon the grass according to its strength, and upon man according to its strength.

What is written above on the matter? "But for this purpose I have raised you up," etc. (ibid. 9:16), to recount My wonders I have raised you up, in that I did not put you to death in the first plagues, "in order to show you My power, and in order that My name be recounted throughout all the earth" (ibid.).

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