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God Destroyed the Crops in the Fields Where Israel Had Labored

Israel had planted Egypt's orchards for years. Moses scratched a line on the palace wall. When the sun hit it, the hail came.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Israel Farmed Soil That Was Not Theirs
  2. Moses Scratched a Mark on Pharaoh's Wall
  3. Hail Came Down With Fire Inside It
  4. Egypt Salted the Locusts and Stored Them
  5. A West Wind Took Even the Barrels
God Destroyed the Crops in the Fields Where Israel Had Labored Click for full size

Israel Farmed Soil That Was Not Theirs

It was not only bricks. The Egyptians drove Israel into the fields and made them farm soil that fed someone else's table. They pruned vines. They kept gardens. They coaxed orchards in the Delta until the branches bent with fruit they would never eat. Season after season the storehouses filled, and the overseers sent them back to the pits.

God watched the accounting build. The backs that had bent over Egyptian earth would see that earth broken in the same places they had worked it.

Moses Scratched a Mark on Pharaoh's Wall

Moses walked to the palace wall with a tool in his hand. He scratched a line in the plaster, high enough that a standing man had to lift his face to see it, and he told Pharaoh the time in a sentence that had no poetry in it.

"When the sun reaches here tomorrow," he said, "the hail will fall."

Some of Pharaoh's servants believed him. They pulled livestock under roofs and shut the doors. One of them was Job. He feared the word and brought his animals inside. Others left oxen and horses in the open, because a mark on a wall did not look like a storm, and a slave's brother did not look like a prophet. Those animals were still in the fields when the light crawled up to Moses' scratch.

Hail Came Down With Fire Inside It

God reached from the earth up into heaven and opened what had been shut. Heaven was for God. Earth was for human hands. He put His hand across that old line the way He would later put it across Sinai, and hail came down. Ice held fire. Fire burned inside ice. The two did not cancel. They traveled together and hit the orchards first.

Trees Israelite hands had pruned for years split in the time it takes a storm to cross a field. Branches stripped. Trunks opened. Grain went flat into mud. Vineyards that had been forced labor became wreckage with the same shape as the rows. Moses had already stretched his hand toward the sky. The hail found the height he had marked and did not overshoot it. What fell had been measured.

The warning had been a mercy. The ones who ignored it died with their cattle in the open.

Egypt Salted the Locusts and Stored Them

What the hail left standing, the locusts ate. They came on an east wind, a dark that moved with legs, and they stripped bark and leaf and the last green the ice had missed. Egypt looked at the swarm and did a hungry piece of arithmetic. Locusts can be food. Locusts can be salted.

They filled barrels. They packed the insects down with salt the way a house packs meat for a lean month. Rabbi Yochanan kept the picture: hands working fast, lids going on, a plague turned into stores. They thought they had outlasted the damage and made a pantry of it.

God spoke to that joy the way a person speaks to a thief caught with the goods. "Wicked ones, are you rejoicing over the plague that I brought upon you?"

A West Wind Took Even the Barrels

A west wind rose, heavier than the east one. It did not only lift the locusts still on the stalks. It took the salted ones. Barrels opened. Lids flew. The insects that had been packed for later were pulled out of the salt and driven to the Sea of Reeds in a mass dense enough to see from the shore. Not one locust remained, not in a field, not in a pot.

Pharaoh watched the last of them go and made the wrong sentence out of it. A real plague, he told himself, would have left corpses. A wind that cleans even the barrels is a trick. He hardened his heart on that reading and did not let Israel go.

The fields where they had been forced to farm lay empty. The orchards were wood. The granaries had nothing to take in. God had destroyed the crops in the exact dirt Egypt had used them for.


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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.

Shemot Rabbah 12:3Shemot Rabbah

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

In the book of Exodus, we read, "The Lord said to Moses: Extend your hand toward the heavens, and there will be hail throughout the land of Egypt…" (Exodus 9:22). It seems straightforward. But the Midrash (rabbinic interpretive commentary), specifically Shemot Rabbah, dives deeper, using this moment as a springboard to explore God's power and, surprisingly, God's willingness to bend the rules.

The verse "Whatever the Lord wished, He has done…" (Psalms 135:6) is brought in to illuminate the point. But how do we reconcile this with the idea that God has already set the universe in motion with certain laws?

Shemot Rabbah uses a powerful analogy: imagine a king who decrees that Romans can't go to Syria and Syrians can't go to Rome. That’s how God initially set up the world – heavens for God, earth for humanity.

Then comes the Matan Torah, the giving of the Torah at Mount Sinai. According to the Midrash, this was a game-changer. God essentially canceled the first decree! God said, in effect, those below can ascend to those above, and those above can descend to those below. And God leads by example, as it says, "The Lord descended onto Mount Sinai" (Exodus 19:20), and "To Moses He said: Ascend to God" (Exodus 24:1). God, in a sense, lowers Godself to meet us, and invites us to rise to meet God. It's a radical act of connection, of breaking down the barriers that were initially in place. This is what is meant by "Whatever the Lord wished, He has done, in the heavens and on the earth.”

This isn't a one-time thing, either. The Midrash continues, pointing to the creation story itself. Initially, God said, “Let the waters be gathered” (Genesis 1:9). But then, when God wanted to act differently, God turned dry land into sea, as it says, “Who summons the water of the sea” (Amos 5:8; 9:6), and "All the fountains of the great deep burst" (Genesis 7:11). And conversely, God turned the sea into dry land, as we see when "the children of Israel walked on dry land in the midst of the sea" (Exodus 14:29) and "He led them through the depths, as through a wilderness" (Psalms 106:9).

And that brings us back to Moses in Egypt. Moses, a man on earth, is given the power to influence the heavens. "The Lord said to Moses: Extend your hand toward the heavens…" (Exodus 9:22).

But why the hail in the first place? The Midrash tells us that the Egyptians had forced the Israelites to become vineyard planters, gardeners, and orchard keepers. So, God sent hail to destroy what they had built.

And the hail fell "upon man, upon animal." Why? Because, as the Holy One saw, the Egyptians didn't heed God's warning to bring their livestock inside (Exodus 9:19). They didn't listen. They deserved the full force of the hail.

So what does this all mean? Is God fickle? Arbitrary? I don’t think so. Instead, it suggests a God who is both powerful and responsive. A God who sets the rules, yes, but also a God who is willing to break them, to bend them, to create new possibilities when necessary. It's a reminder that even the most fundamental laws can be superseded by something even more important: justice, connection, and the ever-evolving relationship between the Divine and humanity. Perhaps the question isn't about whether God can change the rules, but when and why. And what that tells us about the nature of God and our place in the universe.

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Shemot Rabbah 13:7Shemot Rabbah

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

That agonizing tease of liberation is a feeling the Israelites knew all too well as they stood on the brink of freedom from Egypt. We find ourselves in the thick of it in (Exodus 10:19-20), a passage laden with divine intervention, dashed hopes, and a particularly dramatic exit for a plague of locusts.

Remember the plague of locusts? Swarms so thick they blotted out the sun, devouring every green thing in sight? A truly devastating blow against Egypt! But As we read in Shemot Rabbah, a compilation of rabbinic commentary on the Book of Exodus, the Egyptians, in a twisted turn, actually started to celebrate! They thought, "Aha! We'll just gather these locusts, salt them, and store them for later." Can you imagine? Trying to turn a divine plague into a pantry staple!

Rabbi Yoḥanan vividly captures the scene. The Egyptians, thinking they had outsmarted the Almighty, began gleefully filling barrels with locusts. But God, blessed be He, wasn't having it. As the Midrash (rabbinic interpretive commentary) recounts, He rebuked them: "Wicked ones, are you rejoicing over the plague that I brought upon you?"

Immediately, God sent a mighty west wind. The Hebrew for "west wind" is ruach (spirit) yam, but in this context, it's described as an "exceedingly strong west wind" (ruach yam az me'od). And this wasn't just any breeze; it was a gale-force gust designed to undo the Egyptians' hubris. As Shemot Rabbah emphasizes, this wind didn't just carry away the locusts still munching on crops. Oh no. It took everything.

The passage states, "There did not remain even one locust." But what does that really mean? According to the Midrash, it meant that even the locusts already salted and stored in pots and barrels were swept away! Imagine the scene: barrels flying open, a whirlwind of salty locusts swirling into the sky, leaving the Egyptians empty-handed and undoubtedly bewildered.

And then, the verse chillingly concludes: “The Lord hardened Pharaoh’s heart, and he did not let the children of Israel go.” (Exodus 10:20)

Why? Why after such a powerful display? The Etz Yosef commentary suggests a fascinating possibility. Perhaps, witnessing the utter and complete removal of even salted locusts, Pharaoh concluded that the plague wasn't a divine act at all, but rather the result of powerful sorcery. After all, wouldn’t a real plague of locusts leave something behind? This explanation allowed Pharaoh to rationalize his stubbornness, to attribute the events to magic rather than divine power, and thus, to harden his heart once more.

What a heartbreaking moment. The Israelites are SO close. God demonstrates His power in undeniable ways. And yet, Pharaoh, blinded by his own pride and perhaps a touch of magical thinking, slams the door shut.

This story, found within the larger narrative of the Exodus, reminds us that even in the face of overwhelming evidence, people can choose to cling to their own interpretations, their own narratives, even when those narratives lead to oppression and suffering. It's a powerful reminder to examine our own hearts, to ask ourselves: What beliefs are we clinging to so tightly that we are willing to ignore the winds of change, the clear signs pointing towards a more just and compassionate world?

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Shemot Rabbah 12:2Shemot Rabbah

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

The Torah tells us, "Behold, I will rain down tomorrow at this time very severe hail, that there has not been like it in Egypt since the day it was founded until now" (Exodus 9:18). The midrash, the rabbinic commentary, really digs into this. Specifically, Shemot Rabbah asks, how exact was this prediction?

In Zavdi ben Levi, the prediction was incredibly specific. He says that Moses actually scratched a mark on the wall and told Pharaoh, "When the sun reaches here, the hail will fall tomorrow." Can you imagine? A literal countdown to divine wrath!

The midrash doesn't stop there. It points out a subtle difference in the phrasing compared to the plague of the firstborn. Regarding the firstborn, it says, "Nor will be like it any more" (Exodus 11:6). But concerning the hail, it only says, "That there has not been like it." The implication? The hail was unprecedented, but not unrepeatable.

The Shemot Rabbah interprets this to mean that an even more severe hail is destined to fall in the future, specifically during the days of Gog and Magog – a messianic era of conflict described in the prophetic books. As it says in (Job 38:23), God has "reserved for a time of trouble, for a day of battle and war," storehouses of hail. Similarly, (Ezekiel 38:22) speaks of "torrential rain and hailstones" in that future time. So, while the Egyptian hail was devastating, it was just a taste of things to come, according to this interpretation.

Now, let's consider the mercy embedded within this seemingly harsh plague. God warns the Egyptians: "Now, send and gather your livestock and everything that is yours in the field; every man and animal that will be found in the field and will not be gathered into the house, the hail will fall upon them and they will die" (Exodus 9:19).

Isn't that amazing? Even in anger, the Holy One, blessed be He, shows compassion. Shemot Rabbah emphasizes this, noting that God didn't immediately unleash the hail. Instead, He gave the Egyptians a chance to protect themselves and their animals. Those who "feared the word of the Lord" heeded the warning and brought their servants and livestock indoors. Those who "disregarded the word of the Lord" left them exposed.

And who were these people? "He who feared the word of the Lord among the servants of Pharaoh," the Rabbis say, "that was Job." Yes, that Job, the righteous sufferer of the Book of Job. "And he who disregarded," that was Pharaoh and his people. Ginzberg, in Legends of the Jews, expands on this, painting a picture of divided loyalties and moral choices within Egyptian society.

So what does this all mean? This passage from Shemot Rabbah isn't just about a historical plague. It's about the precision of prophecy, the nuances of divine justice, and the enduring presence of mercy, even in times of wrath. And perhaps, most profoundly, it's about the choices we make when confronted with a divine warning: do we listen, or do we ignore?

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