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Pharaoh's House Raised the Staff That Struck Him

Adam ruled from end to end of the world, then fell by his own flesh. Pharaoh raised Moses, and the sapphire staff answered.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Terrible from One End of the World to the Other
  2. Three Words on Sapphire
  3. The Judge Named in the Sand
  4. One Verb Against the Plural
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Terrible from One End of the World to the Other

When the Holy One fashioned Adam, said Rabbi Abba bar Kahana, He made him in His own likeness and stretched him from one end of the world to the other, a body that cast a shadow over beasts and birds alike. Fear of him lay on every creature that moved. Habakkuk's line, "Terrible and dreadful is he" (Habakkuk 1:7), first lands on that first man, not on a later tyrant with chariots. Dominion was not a small scepter polished for parade. It was a frame the size of creation, set to rule what had just been spoken into place.

Then judgment went forth from him. The midrash hears Eve in that phrase, bone and flesh of his own frame, the hand that offered fruit and taught him how a death sentence tastes when it arrives from inside the garden. The terror of the mighty undoes itself from inside the house. Adam did not fall to a stranger climbing the wall. He fell to the companion drawn from his side, the judgment that walked out of his own rib.

The verse keeps walking through history. It turns to Pharaoh, world ruler over nations, a man who measured power in brick and blood. From him also judgment goes forth. That judgment is Moses, reared in Pharaoh's own palace, taken for a grandson, raised on Egyptian bread and Egyptian fear, until the day he brought ten plagues down on the house that fed him and taught him how to speak.

Three Words on Sapphire

Rabbi Yehudah taught that the staff weighed forty se'ah of sapphire, a weight no ordinary palm would treat as a walking stick, and the plagues were engraved upon it in three words: DeTzaKh, ADaSh, BeAChaB. Moses would gaze at the staff, read the plague waiting there in stone light, and bring it down on river, dust, and sky. The terror of the mighty is always undone by the one raised in his own house, who knows the corridors and the pride that lives in them.

A child who learned palace manners later spoke with a staff heavier than ordinary wood and colder than court gold. The engraver of plagues was not an Egyptian sorcerer trading tricks. The staff carried the sequence of blows the house could not refuse once Heaven had numbered them. Each time Moses looked, the next disaster already sat under his palm, patient as a letter waiting to be read aloud.

The Judge Named in the Sand

Long before the sea split, Moses offered his life over judgment itself in a narrower place. He struck the Egyptian who was beating a Hebrew and hid him in the sand (Exodus 2:12). The next day two Hebrews fought, and the wicked one spat the question that still rings in every generation that hates a meddler: "Who appointed you a prince and a judge?" The midrash hears that insult as the seed of a title rather than the end of one. Moses risked himself for judges, and later judges were called in his name because the risk had already been paid.

He offered his life over the Torah in the forty days and nights on the mountain, and Malachi still says, "Remember the Torah of My servant Moses." He offered his life over Israel at the calf, ready to be blotted out if they were not forgiven, and God Himself called them "your people," binding the leader's name to the sinners he would not abandon. Three risks. Three names that stuck to him because blood and breath had already been put on the line before the titles were carved.

One Verb Against the Plural

When later mouths tried to pry the God of Israel into a council of gods, the Torah answered in the next breath without needing a separate book. "Let us make man" is followed at once by "And God created man," singular. Babel's "let us go down" is balanced by "And the Lord came down." The refutation sits beside the question so no one has to hunt far for the answer or invent a second throne. The same God who stretched Adam across the world remains One when He raises a deliverer inside a tyrant's nursery and teaches that deliverer to read plagues off sapphire.

Power that looks absolute is already pregnant with its undoing. Adam's judgment walked out of his own flesh. Pharaoh's judgment walked out of his own household, staff in hand, plagues waiting in blue stone for a glance that would unmake a kingdom's confidence one blow at a time.


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From the tradition

Sources

3 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.

Midrash Tanchuma Buber, Tazria 10:1Midrash Tanchuma Buber, Tazria

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

"When a person has on the skin of his flesh, etc." (Leviticus 13:2). This is what Scripture says: "Terrible and dreadful is he, etc." (Habakkuk 1:7). This verse speaks of Adam the first man, and of Pharaoh, and of Edom, [and of Sennacherib, and of Nebuchadnezzar,] and of human beings.

How does it speak of Adam the first man? When the Holy One, blessed be He, created (the world) Adam the first man, Rabbi Abba bar Kahana said: He created him in His likeness, as it is said, "And God created the human in His image, etc." (Genesis 1:27). And He created him from one end of the world to its other end, as it is said, "For ask now of the former days that were before you, since the day that God created the human upon the earth, and from one end of the heavens to the other end of the heavens" (Deuteronomy 4:32). And he ruled over the whole world, as it is said, "And rule over the fish of the sea, etc." (Genesis 1:28). And it says, "And the fear of you and the dread of you shall be, etc." (Genesis 9:2). Therefore it is said "terrible."

"And dreadful is he", this is Adam the first man. "From him his judgment and his dignity go forth" (Habakkuk 1:7), this is Eve, who went forth from him and caused him to die, [as it is said,] "And she gave also to her husband with her, and he ate" (Genesis 3:6). [And from where do we know that she went forth from him? For thus it is written, "Bone of my bone and flesh of my flesh"] (Genesis 2:23). Thus, "terrible and dreadful is he."

[Another interpretation:] "Terrible and dreadful is he", this is Pharaoh, who was a kosmokrator (world ruler), as it is said, "A ruler of peoples, and he released him" (Psalms 105:20). "From him his judgment and his dignity go forth", this is Moses, who was raised within his house, and he thought that he was the son of his daughter, as it is said, "And the child grew, and she brought him to Pharaoh's daughter, and he became her son" (Exodus 2:10). He arose and brought upon him ten plagues, as it is said, "[And now, go, and I will send you to Pharaoh]" (Exodus 3:10), "and this staff you shall take in your hand, with which you shall perform the signs" (Exodus 4:17).

Rabbi Yehudah said: The staff was a load of forty se'ah, and it was of sapphire, and the ten plagues were engraved upon it, as a notarikon: DeTzaKh ADaSh BeAChaB. And Moses would look at the staff and see the plague that was fitting to come, and bring it upon Pharaoh. Thus, "terrible and dreadful."

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Midrash Tanchuma, Shoftim 5Midrash Tanchuma

Retold in our words. Read the original at the link below.Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension · CC-BY

(Deut. 16:18:) “You shall appoint [judges and law officers] for yourselves”; and not for the peoples of the world. Another interpretation (of Deut. 16:18), “You shall appoint [judges and law officers] for yourselves (literally, yourself)”: [This] teaches that the judges were called in the name of Moses. This is one of three things over which Moses risked his life and were called by his name. He offered his life over the Torah, [as stated (in Exod. 34:28),] “And he was there with the Lord forty days and forty nights.” And it was called by his name, as stated (in Mal. 3:22), “Remember [the] Torah of My servant Moses.” He offered his life over Israel, as stated (in Exod. 32:32), “But now, if You will forgive their sin, [well and good; but if not, please blot me out].” And they were called by his name, as stated (in Exod. 32:7, in which the Holy One, blessed be He, tells Moses), “Go down, for your people have acted basely.” He also offered his life over the judges, as stated (in Exod. 2:12-14), “he smote the Egyptian [and hid him in the sand]. When he went out on the second day, [there were two Hebrew men fighting; so he said to the wicked one, ‘Why would you strike your comrade?’] But he said, ‘Who appointed you a prince and a judge?’” For that reason they were called in his name, as stated (in Deut. 33:21), “He chose for himself the best… he executed the Lord’s judgments, and His decisions for Israel.”

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Yalkut Shimoni on Torah 13:1Yalkut Shimoni on Torah

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

Rabbi Yochanan said: In every place where the heretics found grounds for unbelief, their refutation stands beside them. "Let us make man" (Genesis 1:26), and immediately, "And God created man" (Genesis 1:27, in the singular). "Come, let us go down and there confound their language" (Genesis 11:7), and "And the LORD came down to see the city" (Genesis 11:5, in the singular). "For there God was revealed to him" (Genesis 35:7, in the plural form), "the God who answers me in the day of my distress" (Genesis 35:3, in the singular). "For what great nation is there that has a god so near to it as the LORD our God whenever we call upon Him" (Deuteronomy 4:7). "Whom God went to redeem for Himself as a people" (2 Samuel 7:23). "Until thrones were set in place and the Ancient of Days took His seat" (Daniel 7:9).

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