7 min read

The Sword Went Blunt on Moses's Neck and an Angel Wore His Face

Datan said one sentence in the street to win a quarrel. By morning Pharaoh's executioner had the sword on Moses's neck.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Sand Kept No Sound
  2. The Sword Went Blunt on His Throat
  3. The Angels Reported and God Kept Answering
  4. A Scribe Stood Beside Every Mouth
  5. He Marked Three Cities He Would Never Enter

The taskmaster had a Hebrew on the ground and was still swinging. Moses looked one way, then the other, and saw nobody. He struck the Egyptian down, dug a hollow in the sand with his hands, and rolled the body into it (Exodus 2:12).

The Sword Went Blunt on Moses's Neck and an Angel Wore His Face Click for full size

Sand was the right grave. Sand can be carried from one end of Egypt to the other and it never says a word about where it has been.

The Sand Kept No Sound

The sand was not the only thing watching. Two Hebrews had seen the arm come down. Their names were Datan and Abiram.

The next morning those two were at each other in the open, and Moses walked into the middle of it. "Why are you striking your own neighbor?" he said.

Datan did not back away. "Who made you a man, a prince and a judge over us? Do you mean to kill me the way you killed the Egyptian?" Moses was twenty that year, twenty years of it spent inside Pharaoh's palace. "You are Yocheved's son," Datan said. "Be satisfied that they call you the son of Batya."

So the thing was known. A sentence spoken to win a quarrel in the street walked to the court on its own legs.

Pharaoh had been hearing reports about the Hebrew in his household for years and had swallowed every one of them. He did not swallow this one. "I have heard many things and kept quiet," he said. "Now that he has come to bloodshed, take him."

The Sword Went Blunt on His Throat

They read the sentence out loud where the court could hear it, then walked him to the block. The executioner set the edge against the side of his neck and swung.

The blade stopped. It did not cut and it did not bruise. The skin under it had gone white and hard and cold, and the sword came away dull, the way a sword comes away from stone. His throat had turned to marble. Some later called that neck a tower of ivory. The executioner stood there holding a ruined weapon.

Some tell it worse. The blade turned in the air and went back the way it had come, and it was the executioner who dropped in the sand while Moses stood untouched. God had promised to deliver Moses from the sword of Pharaoh. He had promised nothing to the man swinging it.

In the noise an angel came down, wore Moses's face, and ran. The guards chased the face they recognized. Pharaoh kept scholars who could have named the trick. Some of them found their tongues stopped. Some could not hear the shouting. Some opened their eyes onto nothing at all. Moses walked out through the middle of them, and not one of them saw him go. The angels who guard a man can wear his face, blunt a sword, and shut a palace's eyes in the same hour.

The Angels Reported and God Kept Answering

A man buys himself a patron. He is arrested, and his friends run to the patron and say, one of your household has been taken, and the patron says, I will stand for him. Then the man is dragged out to be killed, and the patron is nowhere.

The ministering angels came before the Holy One and said, "Moses of your household has been seized."

"I will stand for him."

"He is standing in front of Pharaoh."

"I will stand for him."

"They are reading his sentence. They are taking him out to be killed."

"I will stand for him."

He stood. The neck went to marble. The face ran the other way. Moses crossed into Midian with nothing and sat down at a well, and there, with a death sentence still standing against him in the country behind him, he sang. Sixty years later he was in front of a bush that would not stop burning, making excuses about his mouth. God cut him off. Who gives a man a mouth? Who makes him mute, or deaf, or blind? "I stood with you then. Do you think I will not stand with you now?"

A Scribe Stood Beside Every Mouth

Datan was never charged with anything. He had said one sentence to win a quarrel, and that sentence nearly took a man's head off. A person tells himself he can speak against his neighbor in a shut room and nobody will ever know. God sends an angel to stand at his shoulder and write down every word he says about another person. A bird of the heavens carries the voice. The winged creature that repeats the matter has six wings, and it leaves nothing out. They record every human word.

"Do not allow your mouth to bring sin upon your flesh" (Ecclesiastes 5:5). The mouth commits it. The flesh pays it. Miriam spoke about her brother, and her skin went white to the wrist.

The sand had kept no sound. The angel with the pen had. Datan's sentence outlived the Egyptian in the hollow, outlived the blunt sword, and walked with Moses all the way to Midian.

He Marked Three Cities He Would Never Enter

Years later, in the wilderness, Israel brought God a complaint. "You promised us long life for keeping the commandments. What about the man who kills without meaning to, and the dead man's brother catches him on the road? He dies before his time."

"They speak well," God said to Moses. "Set aside cities."

Moses was old by then, and he had already been told he would never cross the Jordan. He marked out three cities of refuge on the eastern bank anyway, in country he would enter only on a map. The three on the western side could not open for years, not until the land was taken and he was dead. He set his aside that same day.

One who has eaten the dish knows its flavor. Moses had run once. He knew exactly what a man's legs do when he hears feet behind him on the road and cannot tell how far back they are. So an old man walked the eastern bank, marking out three towns for killers who had not yet killed anyone, because a word in a street had once put a sword on his own neck, and an angel had had to wear his face to get him out.

Devarim RabbahAngelsMosesSolomonDeuteronomy
← All myths

From the tradition

Sources

4 sources

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.

Devarim Rabbah 2:29Devarim Rabbah

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

Rabbi Levi offers a compelling insight: "One who ate the dish knows its taste." In other words, Moses' own experiences, his own brushes with danger and the law, gave him a unique understanding of the need for such places of sanctuary.

Remember when Moses killed the Egyptian? The story continues that the next day, he encountered Datan and Aviram quarreling. As it says in (Exodus 2:13), "He emerged on the second day, and behold, two Hebrew men were fighting." Rabbi Aivu identifies Datan as the "wicked one" who then challenged Moses with the accusatory question: "Do you propose to kill me?" (Exodus 2:14).

This accusation reached Pharaoh, who, had been patient until now. "How many things have I heard and been silent," Pharaoh supposedly said. "Now that he has arrived at bloodshed, apprehend him." So, how did Moses escape?

Rabbi Yannai paints a dramatic picture: when the executioner's sword came down on Moses' neck, it miraculously blunted, turning his neck into marble! A evidence of divine protection, perhaps echoed in Solomon's words in the Song of Songs (7:5): "Your neck is like an ivory tower." Rabbi Evyatar adds a twist: the sword not only failed to harm Moses, but it rebounded and struck the executioner! He finds support for this in (Exodus 18:4), where Moses says, "He delivered me from the sword of Pharaoh" – implying, according to Rabbi Evyatar, that the executioner wasn't so lucky. Bar Kappara suggests an angel, appearing as Moses, facilitated his escape, confusing the Egyptians. Rabbi Yehoshua further emphasizes the miraculous nature of Moses' flight, noting that God rendered some of Pharaoh's scholars mute, deaf, or blind, ensuring Moses' safe passage.

All this leads to a powerful point. When God later sought to send Moses on his mission, Moses hesitated. But God reassured him, reminding him of the miracles he had already performed. As we find in (Exodus 4:11), "The Lord said to him: Who gives a mouth to a person, or who renders one mute, or deaf, or sighted, or blind?" The implication being: If God stood with Moses then, He would stand with him now.

Rabbi Yitzchak then offers a beautiful reflection on the difference between human patrons and God's protection. A mortal patron might offer protection, but their reach is limited. When someone is on trial, the patron might intervene. But when the execution is underway? Where is the patron then? But the Holy One, blessed be He, is different. Even as Moses stood before Pharaoh, facing execution, God delivered him. As it says in (Exodus 18:4), "He delivered me from the sword of Pharaoh."

The passage continues with similar examples: Daniel in the lions' den, Abraham in the fiery furnace, Jonah swallowed by the whale. In each case, a mortal patron would be powerless. But God's protection transcends all earthly limitations. Daniel was saved because "My God sent His angel, and he shut the lions’ mouths" (Daniel 6:23). Abraham was rescued from the furnace, as God declares in (Genesis 15:7), "I am the Lord, who took you out of Ur of the Chaldeans" – Ur also meaning "fire" in this context. And Jonah was released from the belly of the fish, because "The Lord spoke to the fish, and it spewed Jonah upon the dry land" (Jonah 2:11).

Finally, we return to the cities of refuge. Rabbi Aivu suggests that when Moses fled, he sang a song of praise, just as the Israelites sang at the well (Numbers 21:17). Rabbi Levi adds that Moses sang because the concept of the city of refuge, a place for those who had unintentionally killed someone, was now in effect through him. His own experience of fleeing after killing the Egyptian gave him a profound understanding of the need for such a system of justice and mercy.

So, what does all this tell us? Perhaps it's that true leadership comes from a place of lived experience, from understanding the nuances of justice and mercy, and from recognizing the constant, unwavering protection that God offers, even in the face of seemingly insurmountable odds. And maybe, just maybe, it's a reminder that even our mistakes can shape us into instruments of divine purpose.

Full source
Devarim Rabbah 6:10Devarim Rabbah

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

We all have. But what if those words had far more power than we imagined? What if they could actually… physically harm us?

Devarim Rabbah, a collection of rabbinic teachings and interpretations on the Book of Deuteronomy, dives deep into exactly this idea. It centers on the verse from (Ecclesiastes 5:5), "Do not allow your mouth to bring sin upon your flesh." Seems straightforward enough. But the Rabbis unpack this verse with layers of meaning, revealing the profound consequences of lashon hara, malicious speech.

You're gossiping, maybe even just complaining a little. You think, "Who will know? It's just between us." But according to Devarim Rabbah, that's where you're wrong. "Do not allow your mouth," the text says. What does this mean? The Rabbis explain that once you utter malicious speech, it commits a sin against your own body! It can cause affliction, specifically tzara'at, often translated as leprosy. Think of it – your words, turning inward, causing physical harm.

It gets even more intense. The verse continues, "and do not say before the angel that it was a mistake." (Ecclesiastes 5:5). This isn't just about keeping secrets. The Holy One, blessed be He, knows everything. The Rabbis suggest that God sends an angel to stand beside you, recording every negative thing you say about another person. We find support for this idea in (Ecclesiastes 10:20), "Even in your thoughts, do not curse a king." Why? "Because a bird of the heavens will carry the voice, and a winged creature will tell the matter."

Now, this "winged creature," as the Rabbis point out, could refer to the angels themselves! Angels, like those described in (Isaiah 6:2), as having "six wings to each one." They are the messengers, the recorders, the witnesses to our words.

The consequences of lashon hara don't stop there. "Why should God become angry at your voice," the verse asks, "and destroy your handiwork?" (Ecclesiastes 5:5). That "handiwork," according to this interpretation, refers to your own body, susceptible to affliction because of your harmful speech.

Think this is just a theoretical warning? Devarim Rabbah offers a stark example: Miriam. Remember Miriam, the sister of Moses? She spoke negatively about Moses, and as a result, she was afflicted. "Remember what the Lord your God did…" the text reminds us, emphasizing the direct link between her words and her suffering.

This story isn't just about avoiding gossip. They have the power to build up or tear down, to heal or to harm, not just others, but ourselves as well. The rabbis wanted us to understand the potential power of speech, to use it carefully, and to remember that we are never truly alone when we speak. Our words echo in the heavens, recorded and remembered. So the question remains: what kind of echo do you want to leave behind?

Full source
Legends of the Jews 6:117Legends 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

It's an idea deeply rooted in our tradition, and it takes center stage in the story of the cities of refuge.

We find ourselves with Moses, nearing the end of his life, and the two and a half tribes who’ve chosen to settle east of the Jordan River. It's in their territory that Moses, driven by an insatiable desire to do good, establishes these very cities.

There’s a lovely proverb that the text uses: "Whosoever loves pious deeds, never has enough of them.” It perfectly captures Moses's spirit. Even though God had decreed he wouldn't cross the Jordan, Moses still felt compelled to contribute to the land on the other side. He wanted to at least designate the spots for these asylums, these safe havens.

Why were these cities needed? Well, the people of Israel voiced a concern to God. They pointed out that God promised long life as a reward for following the commandments. But what happens, they asked, if someone accidentally kills another person? The avenger of blood, a relative of the deceased, might then kill the accidental manslayer. Would that person die before their time, negating the promise? A concern for justice, fairness, and the sanctity of life.

God, recognizing the wisdom in their words, instructs Moses to designate cities of refuge, places where someone who unintentionally caused another's death could flee. As the text says, "'that the manslayer might flee thither, which slayeth his neighbor unawares.'"

Moses, of course, was overjoyed. The text even says, "he that hath tasted of a food knoweth its flavor." This is a powerful image. Moses, having once fled himself after unintentionally killing an Egyptian, knew intimately the fear and desperation of someone being pursued for manslaughter. We read this story in (Exodus 2:11-15). He understood the profound need for such a sanctuary.

According to Ginzberg's retelling in Legends of the Jews, Moses immediately set about fulfilling God’s command. He understood the urgency and the vital role these cities would play in upholding justice and offering compassion. They were evidence of the value of human life, even when a terrible accident occurred. The establishment of the cities of refuge wasn't just a legal decree; it was an act of profound empathy and understanding.

Consider the deep-seated human need for safety, for understanding, and for a chance at redemption. And remember Moses, who, even at the end of his life, continued to seek ways to bring compassion and justice into the world. What might we do to create our own "cities of refuge," metaphorical or otherwise, in our own communities today?

Full source
Yalkut Shimoni on Torah 167:3Yalkut Shimoni on Torah

Translation of the source text.Torat Emet (Yalkut Shimoni) · CC-BY-NC

What did Moses see that made him give his life for the cities of refuge, that he says, "Then Moses set apart three cities" (Deuteronomy 4:41)? Rabbi Levi said: the one who has tasted the dish knows its flavor. How so? When Moses killed the Egyptian and came the second day and found Dathan and Abiram quarreling, "And he said to the wicked one" - this was Dathan, who began to abuse him, saying, "Do you mean to kill me as you killed the Egyptian?" When Pharaoh heard this he said: many things I have heard and kept silent, but now that it reaches bloodshed, they seized Moses.

How did he escape, since it says, "And Moses fled from before Pharaoh"? Rabbi Yannai said: the executioner came to lay the sword on his neck, and the sword was blunted against his neck, for it became as marble, and Solomon praises this: "Your neck is like a tower of ivory" (Song of Songs 7:5). Rabbi Eviatar said: more than that, the sword turned back upon the executioner, as it says, "And He delivered me from Pharaoh's sword." Moses said: me He delivered, but not the executioner. Bar Kappara said: an angel descended in the likeness of Moses and made him flee, and they thought the angel was Moses.

Rabbi Yehoshua said: see the miracles the Holy One, blessed be He, did for Moses. Of Pharaoh's whole company, some were made mute, some deaf, some blind. The guards, when asked, did not see him. Know this: when the Holy One, blessed be He, sought to send him on His mission, He said, "Who gives man a mouth?" (Exodus 4:11) - in that hour I stood by you, but now I will not stand by you.

Rabbi Yitzchak said: come and see, the deeds of the Holy One, blessed be He, are not like the deeds of flesh and blood. In the way of the world, a man makes himself a patron who will stand surety for him; when the man is seized and led out to be killed, where is the patron? But the Holy One, blessed be He, is not so. The ministering angels said: Moses, the member of Your household, is seized. He said to them: I stand surety for him. They said: he stands before Pharaoh, his sentence is read, he goes out to be killed. He said: I stand surety for him, as it says, "And He delivered me from Pharaoh's sword."

"And he struck the Egyptian and hid him in the sand" (Exodus 2:12). When he killed him there was no Egyptian present but Israelites, and "sand" means nothing but Israel: just as sand is moved from place to place and its sound does not carry, so it is unfitting for Israel to be slanderers. Were it not for these wicked men the matter would never have come out. And who were they? Dathan and Abiram. Whatever you can lay upon the wicked, lay it: they spoke this matter, they left over the manna, they said "Let us appoint a chief" (Numbers 14:4), and they joined Korah's quarrel. "Who made you a man, a prince and a judge?" - at that time he was only twenty, for we have a tradition that twenty years he grew up in Pharaoh's palace and sixty years he was in Midian, and when the Holy One, blessed be He, was revealed to him he was eighty. They said "Who made you a man," since a person is not called "a man" before twenty-five, as if to say: you have not yet reached manhood. Then they said: are you not the son of Jochebed? Enough for you that they call you the son of Bithiah. "He turned this way and that and saw there was no man" - he saw that no convert or righteous person would arise from him.

Full source