Parshat Shemot5 min read

The Staff from Eden That Moses Carried Into Egypt

Adam carried the staff out of Eden. Jethro planted it. Moses pulled it free and walked it past iron lions into Pharaoh's court.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Stick That Predated Creation
  2. The Lions at the Door
  3. Zipporah Cut With a Stone on the Road
  4. The Staff's Final Entry Into the Palace

The Stick That Predated Creation

The sapphire staff was made at twilight on the sixth day of creation, in the final minutes before the first Sabbath. God made it with the intention that it would pass through specific hands in sequence. Adam took it out of Eden. He gave it to Enoch. Enoch gave it to Noah. The chain ran through every patriarch, Abraham to Isaac to Jacob, and then into Egypt with Jacob's sons, and then out of Egypt to Jethro of Midian, where it was planted in the ground in his garden.

The staff waited in Jethro's garden. Men came and tried to pull it free. They could not. The staff had the names of the ten plagues written on it. It did not belong to anyone who came before Moses arrived. Jethro had a daughter named Zipporah. Moses showed up, helped her and her sisters at the well, and was invited to eat. Jethro offered him Zipporah in marriage. Moses walked through the garden, reached down, and took the staff out of the ground without effort.

Jethro understood what had just happened. This was the man the staff had been waiting for.

The Lions at the Door

When God told Moses to go to Egypt, the problem of approach arose. The Pharaoh Adikam was cruel in a way that was architectural. He was a cubit and a span tall. His beard reached his feet. He had designed the brick quotas to be impossible. When Israelites fell short, their infants were taken and built into the walls. Jasher gives a number: hundreds of Jewish children used as building material.

Moses arrived at the palace gate carrying the sapphire staff. The gate was guarded by two iron lions. No one entered the palace without first being mauled by them. When Moses lifted the staff, the lions fell quiet. They lay down. They behaved like domesticated dogs in the presence of their owner's command. Moses walked between them and into Pharaoh's court.

Pharaoh's officers panicked. This was not supposed to be possible. The lions were the palace's last line of personal security, and they had just yielded to a shepherd from Midian holding a stick.

Zipporah Cut With a Stone on the Road

Before Egypt, there was a moment on the road. An angel blocked Moses and was about to kill him. Zipporah took a flint stone and circumcised their son and touched Moses's feet with the blood of the circumcision and the angel withdrew.

Jasher places this incident in the frame of the staff narrative without resolving the tension it creates. Moses was the chosen man who lifted the staff from the ground. He was also the man who had neglected the circumcision of his son, which meant an angel nearly killed him on the road to his own mission. The staff did not protect him from that lapse. His wife's emergency action with a stone in the dark on a road in Midian protected him.

After the incident, Aaron came to meet Moses in the wilderness. Aaron asked who the woman was. Moses explained. Aaron told him that the Israelites in Egypt were already suffering enough. This was not the time to bring additional people to add to the burden. Zipporah took the children and went back to Midian. She and her sons watched the Exodus from Jethro's household. Moses went into Egypt alone with the staff.

The Staff's Final Entry Into the Palace

The staff's history across every patriarch is a record of rightful ownership. Only the person to whom it belongs can hold it without resistance. The lions at the gate are the last test before Egypt, and they pass Moses because the staff passes Moses. Every hand the staff had moved through since Eden was a hand that was supposed to hold it at that moment, and Moses at Pharaoh's gate was the moment the staff had been made for, in the last minutes of the sixth day of creation, before the first Sabbath.

Pharaoh looked at Moses with the staff in his hand and the lions lying quiet at the gate and gave the order to bring him in. The ten plagues written on the staff had not yet been activated. The staff was still just a stick in a man's hand. But the palace had already bent.


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Jasher 77Book of Jasher

There are entire books dedicated to filling in those gaps, offering tantalizing glimpses into the lives of our ancestors. One such book is the Book of Jasher, a work referenced in the Bible itself (Joshua 10:13; (2 Samuel 1:1)8), lending it an air of mystery and intrigue. Chapter 77, a passage brimming with hardship, divine remembrance, and a very special stick.

The story opens with Adikam, a young and, shall we say, aesthetically challenged Pharaoh. That Adikam was only 20 years old when he ascended the throne in Egypt, four years after the Israelites arrived. While his father, Melol, reigned for 94 years, Adikam's rule was destined to be shorter. The text in Jasher points out that the Egyptians would call each Pharaoh, well, Pharaoh. It was a custom similar to calling every Caesar by that title, so the wise men nicknamed Adikam Ahuz, meaning "short" in Egyptian, possibly referencing his brief reign or, perhaps, his diminutive stature–described as being "a cubit and a span" tall with a beard reaching his feet!

Adikam wasn't just short in stature; he was also short on compassion. He surpassed even his wicked father in cruelty, intensifying the Israelites' suffering. He personally oversaw their backbreaking labor in Goshen, demanding they meet impossible quotas and threatening dire consequences for failure.

What were these consequences? A horrifying decree: when the Israelites fell short of their daily brick quota, Pharaoh's taskmasters would seize their infants, forcibly removing them from their mothers' arms, and using them as… building materials. Can you imagine the sheer horror? The text paints a grim picture of parents weeping as their children were entombed alive within the very structures they were forced to build. Two hundred and seventy children were killed in this way.

The Israelites cried out to God, and the text explicitly states: "God heard the voice of the children of Israel and their cry, in those days, and God remembered to them his covenant which he had made with Abraham, Isaac and Jacob." (Book of Jasher 77:24) This is a crucial moment. It's not just about suffering; it's about divine remembrance, a theme that resonates throughout Jewish history. God remembers the covenant.

Meanwhile, where is Moses in all of this? He’s languishing in a dungeon, imprisoned by Reuel, the Midianite. For ten long years, he’s been sustained in secret by Reuel's daughter, Zipporah, who provides him with food. After a decade, Zipporah convinces her father to check on Moses, reminding him of the power of the Hebrew God. "Surely thou hast heard that the God of the Hebrews is great and awful, and does wonders for them at all times," she says (Book of Jasher 77:32).

Reuel relents, and Moses is freed. He emerges, shaves, changes his clothes, and goes to the garden to pray. And it's here, in the garden, that things take a truly legendary turn.

Moses sees a sapphire stick planted in the ground. It’s no ordinary stick. Engraved upon it is the name of God. He reaches out, effortlessly plucks it from the earth, and suddenly possesses an object of immense power and history.

This stick, according to the Book of Jasher, is no less than the staff used by God in creation! It was held by Adam after his expulsion from Eden, passed down through generations to Noah, Shem, Abraham, Isaac, and Jacob. Jacob even took it by force from his brother Esau! It eventually came into the possession of Joseph, and then, somehow, ended up in the hands of Reuel the Midianite, who planted it in his garden.

Many tried to retrieve the staff, but none could.

The text explains that the staff remained planted in Reuel's garden until "he came who had a right to it." (Book of Jasher 77:50) When Reuel sees Moses holding the stick, he understands. He knows that Moses is destined for greatness, and he gives him his daughter Zipporah in marriage.

What are we to make of this chapter? It’s a blend of historical narrative, harrowing suffering, and fantastical elements. It emphasizes the brutality of slavery in Egypt, yet also offers a glimmer of hope through divine intervention and the enduring power of faith. The story of the sapphire stick adds a layer of mystique, connecting Moses to a lineage of patriarchs and bestowing upon him a tool of cosmic significance.

The Book of Jasher, while not part of the canonical Bible, provides a compelling narrative that enriches our understanding of the Exodus story. It reminds us that even in the darkest of times, hope can emerge, and that sometimes, the most extraordinary power can be found in the most unexpected places. like a sapphire stick planted in a garden.

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Jasher 79Book of Jasher

The Book of Jasher, an ancient Hebrew text referenced in the Bible itself (Joshua 10:13 and (2 Samuel 1:1)8), fills in some of those gaps. It's like a behind-the-scenes look at the lives of biblical figures. Moses narrative.

The story picks up with Moses tending the flock of his father-in-law, Reuel, who is also called Jethro, beyond the wilderness of Sin. According to Jasher, the staff Moses carries isn't just any stick; it's specifically the one he received from Reuel. One day, a kid goat wanders off, and Moses, in pursuit, finds himself at Mount Horeb, the mountain of God. It's here that he encounters the burning bush, a sight that leaves him utterly astonished because, as the text emphasizes, "the fire had no power over the bush to consume it."

God speaks to Moses from the fire, commanding him to return to Egypt and free the Israelites. "Go, return to Egypt," God says, "for all those men who sought thy life are dead." He instructs Moses to perform signs and wonders to convince Pharaoh and his people that God has sent him. Moses, obedient, returns to Reuel, who blesses him, saying, "Go in peace."

Here's where things get really interesting. Moses, with his wife Zipporah and their sons, sets out for Egypt. They stop at an inn, and suddenly, an angel of God seeks to kill Moses. Why? Because Moses hadn't circumcised his firstborn son, thus violating the covenant God made with Abraham. That Moses had listened to his father-in-law, Reuel, who had advised him against circumcising his son.

Zipporah, realizing the danger, acts swiftly. She takes a sharp rock, performs the circumcision herself, and saves her husband and son from the angel. This is a powerful, albeit brief, scene of female agency and quick thinking.

Meanwhile, in Egypt, Aaron, Moses' brother, is walking by the river. God appears to him and instructs him to go into the wilderness to meet Moses. Aaron obeys, meets Moses at the mountain of God, and kisses him. However, when Aaron sees Zipporah and her children, he's troubled. He questions Moses about them, and after hearing that they are his wife and sons given to him in Midian, Aaron suggests that Moses send them back to her father's house. Moses agrees, and Zipporah returns to Reuel with her children, remaining there until the Exodus. What does this say about the pressures and expectations on leaders and their families?

Moses and Aaron then journey to Egypt and gather the Israelite community, delivering God's message. The people rejoice. The next day, they go to Pharaoh's house, carrying the stick of God. The entrance to Pharaoh's palace is guarded by two lions restrained with iron. But when Moses raises his stick, the lions are released and, astonishingly, follow Moses and Aaron into the palace, behaving like joyful dogs.

Pharaoh, understandably terrified, asks their purpose. Moses and Aaron deliver God's demand: "Send forth my people that they may serve me.The magicians are perplexed by how Moses and Aaron bypassed the lions.

Balaam suggests a test, proposing that Moses and Aaron demonstrate their power. The next morning, Moses and Aaron return to Pharaoh, reiterating God's command. Pharaoh demands a sign. Aaron throws down his rod, and it transforms into a serpent. Pharaoh's sorcerers mimic the feat. But Aaron's serpent swallows their serpents.

Balaam, ever the skeptic, dismisses this as a common trick, suggesting Aaron restore his rod, and they will do the same. If Aaron's rod then swallows theirs, they will concede divine power. The contest unfolds as Balaam describes, with Aaron's rod ultimately triumphing.

Pharaoh, unmoved, consults his records, seeking the name of God but finds nothing. He declares his ignorance of this God and refuses to release the Israelites. Moses and Aaron then explain God's power and might, His role as creator and sustainer, even of Pharaoh himself. This only angers Pharaoh further. He increases the severity of the Israelites' labor.

Moses, disheartened, turns to God, questioning why He has made things worse for His people. God assures Moses that Pharaoh will eventually release the Israelites, driven by overwhelming plagues. The chapter concludes with Moses and Aaron remaining among their brethren in Egypt, enduring the Egyptians' harsh treatment.

What a story! It's full of details that add depth and complexity to the familiar Exodus narrative. From the miraculous staff to Zipporah's courageous act to the showdown with Pharaoh's magicians, The Book of Jasher provides a fascinating glimpse into the world of Jewish folklore and the enduring power of these ancient stories. It reminds us that even the most well-known tales have untold layers waiting to be explored.

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Jasher 80Book of Jasher

The familiar version gives us the highlights – the Nile turning to blood, the frogs, the darkness. But some sources really dial up the intensity, giving us a truly nightmarish vision of divine retribution. to one of those sources: a retelling of the Ten Plagues from the Book of Jasher.

The Book of Jasher isn't part of the standard biblical canon, but it's an ancient Hebrew text referenced in the Bible itself (Joshua 10:13; (2 Samuel 1:1)8). It paints a vivid, sometimes shocking, picture.

So, where does Jasher take us? After two years of Moses’ initial failure, God sends Moses back to Pharaoh. Naturally, Pharaoh refuses to listen. And then, the plagues begin.

We start with the familiar – water turning to blood. But Jasher adds a gruesome detail: it wasn't just the Nile. Every cup, every pitcher, even the water used for kneading dough turned to blood. Imagine the sheer horror and revulsion.

Then come the frogs. And these weren't just hopping around. According to Jasher, "when the Egyptians drank, their bellies were filled with frogs and they danced in their bellies as they dance when in the river." Seriously, can you imagine?

But it doesn’t stop there. Next up: lice. Not just a few, but "to the height of two cubits upon the earth." A cubit, roughly the length from your elbow to your fingertips, means these lice were piled high – everywhere. And they afflicted everyone, even the king and queen.

Then comes a plague of wild animals. Not just any animals, but "fiery serpents, scorpions, mice, weasels, toads, together with others creeping in dust. Flies, hornets, fleas, bugs and gnats." A veritable Noah's Ark of unpleasantness unleashed upon Egypt.

But here’s where it gets truly wild. According to Jasher, when the Egyptians locked themselves in their homes to escape the animals, God commanded the Sulanuth, a creature from the sea, to break in. This Sulanuth had arms ten cubits long – that's like fifteen feet! It would reach onto the roofs, tear them apart, and unlock the doors, letting the swarm of animals inside.

After that, the livestock die from pestilence, then the Egyptians themselves are covered in burning boils that make their flesh rot. Hail destroys their crops, followed by locusts that devour what's left.

The Egyptians, perhaps understandably, rejoice at the locusts because they think they can at least eat them. However, God sends a mighty wind that sweeps every last locust into the Red Sea, even the ones they had salted for food. Seriously, the cruelty of this plague is mind-boggling.

Then comes the darkness, so thick that people couldn't see their own hands. Jasher adds a chilling detail: during these three days of darkness, many Israelites who had doubted God died, and their deaths were hidden from the Egyptians.

Finally, the plague of the firstborn. The despair is palpable. Pharaoh's daughter, Bathia, confronts Moses, asking if this is the reward for her kindness in raising him. Moses assures her she will be spared, but she laments the suffering of her family and people. Jasher even says that the likenesses of the firstborn carved into the walls of Egyptian houses crumbled and fell.

Pharaoh, desperate, begs Moses to leave with his people, offering them riches and pleading for them to pray for him. The Israelites, no longer slaves, "stripped the Egyptians" of their wealth. And Moses, in a powerful act, retrieves the coffin of Joseph from the Nile, fulfilling a long-ago promise.

What are we to make of all this? The Book of Jasher offers a truly extreme version of the Exodus story. It's a reminder of the power of storytelling to amplify and intensify sacred narratives. It also raises questions about the nature of divine justice and the suffering of innocents. Was this literal? Symbolic? Perhaps the point isn’t the historicity, but the sheer, overwhelming power of the story to convey a message about freedom, justice, and the consequences of oppression.

However you interpret it, the Book of Jasher’s version of the Ten Plagues is a powerful, unforgettable, and frankly terrifying glimpse into the heart of a foundational story. It makes you wonder: what other stories are out there, waiting to be rediscovered and retold?

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