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When God Refused the Shortcut Out of Egypt

God told Moses to turn the Nile to blood. Moses refused. No man drinks from a well and then throws a stone down into it.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The King Who Wanted His Sheep Back
  2. Moses Would Not Strike the Water That Saved Him
  3. The Staff Across Their Backs
  4. The Field He Had Already Sold
  5. The Long Way Around
When God Refused the Shortcut Out of Egypt Click for full size

The King Who Wanted His Sheep Back

A man who kept pigs found a sheep wandering among them one day and put it in with the herd. The sheep belonged to the king.

The king sent word: give me back my sheep. The herdsman sent word back: I have no sheep of yours.

So the king asked his people where that man watered his animals, and they told him, and he sealed the springs. Give me my sheep. You have no sheep of mine. Where does he pen them at night? They told him, and he tore the pens down. Give me my sheep. You have no sheep of mine. Where does he graze them? They told him, and he burned every blade of grass the man had. Give me my sheep. You have no sheep of mine.

Then the king asked one more question. Where does his son go to school.

Moses Would Not Strike the Water That Saved Him

Pharaoh ruled from one end of the world to the other, and the nations sent him gifts, and he laid the gifts in front of his gods. He kept lists of those gods. When Moses and Aaron walked in and said let My people go, Pharaoh went and got the lists out and went down them looking for the name and it was not there. "Who is the Lord, that I should listen to His voice?"

Moses came back and reported it. He is saying who is the Lord, and he will not let them go.

"Where does Egypt drink?" God asked him.

"From the Nile."

"Turn it into blood."

Moses would not do it. "I cannot turn it. Is there a man who drinks from a well and then throws a stone down into it?" He had been put into that river in a basket and the river had not harmed him. So Aaron went and struck the water instead, and the Egyptians walked the banks looking for something to drink and found nothing.

The Staff Across Their Backs

Let My people go. He would not.

"Where do his animals graze?"

"In the wilderness."

Hail came down with fire running inside it and broke every tree in the country. Locusts came behind the hail and stripped whatever was left standing. Then the cattle in the field died where they stood.

The plagues stayed inside the borders like water in a bowl. A plague could enter Egypt through an opening the size of an almond and fill the whole land to the edges and not touch one field on the other side of the line.

The Egyptians took the first plagues without much comment. It was the boils that changed the talk. Once the sores were on them they started saying to each other that this one was hard. And Pharaoh, who had watched the river rot and the sky come down on his farmers without moving off his position, felt it get onto his own skin and started shouting, "The Lord is righteous, and I and my people are wicked."

The Field He Had Already Sold

Then God took his son and locked him away, and every firstborn in Egypt went with him in one night, and Pharaoh got up in the dark and said, arise and depart, get out.

They went out in order. Priests, Levites, Israelites, tribe by tribe, each under its own flag, Reuben and Simeon and Levi and Judah and the rest of them coming out of the mud in rows. Pharaoh stood and watched them go past and started screaming. "Woe to the man who let that out of his hands."

He was the man who had sold a field. There was a pile of loose stones on it and it looked like nothing, so he sold it to somebody else, and the buyer carted the pile off and found a spring underneath. He planted grapevines in rows. He put in spices, spikenard and saffron, calamus and cinnamon. He set pomegranates in and propped their branches up on reeds, and planted apple trees, and built a tower in the middle of it and put a man in the tower to watch. Everybody who walked past that field praised it. Then the man who had sold it walked past.

The Long Way Around

Pharaoh went after them anyway, and God took him and shut him in the water with his own drowned son and his army on top of him. He had stood in his palace and given the order that every son born to the Hebrews be thrown into the river. He was measured with his own cup and poured into the sea.

They had been struck in Egypt with one finger. At the sea they were struck with a whole hand, and a hand has five fingers, and five times ten is fifty.

And then, with Egypt behind them and the shortest road to Canaan lying open straight up the coast through Philistine country, God turned them the other way, into the wilderness, the long way, because the sight of a war would have sent them running back to the only place they knew.

A dove sat in its nest and a snake came up the trunk after it, so the dove left. The snake settled into the nest that was not his. Then the nest caught fire, and it burned with him inside it. The bird went and sat on a roof and watched it burn. People asked the bird how long it meant to go on flying from one place to another. It did not answer them. It flew, and kept flying, roof to roof and place to place, until it found a good nest somewhere else and went in and stayed.


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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 15:10Shemot Rabbah

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

Shemot Rabbah, a collection of rabbinic interpretations on the Book of Exodus, offers us a powerful lens through which to view this pivotal moment in Jewish history. It explores the verse, "This month shall be for you" (Exodus 12:2), connecting it to the idea that God gave the Israelites lands "so that they would observe His statutes," as we find in Psalms 105. The text paints a vivid picture of God bringing plagues upon the Egyptians, each one a lesson in humility and divine justice.

Think about the plague of darkness, described in Psalms as, "He sent darkness, and it was dark." Shemot Rabbah emphasizes that this darkness gradually descended upon Egypt, a physical manifestation of the moral darkness that had enveloped the land. "Egypt rejoiced at their departure," Psalms tells us. The Midrash (rabbinic interpretive commentary) draws an analogy to a king, Pharaoh, who was once revered. He received gifts and homage, and believed his power was absolute.

Then came Moses and Aaron. The text recounts that Pharaoh consulted his lists – lists of all the gods he knew – but could not find this Hashem, this ineffable Name, this God of Israel. Remember Pharaoh's defiant words in (Exodus 5:2), "Who is the Lord, that I should heed His voice..I do not know the Lord." The Midrash compares this to a servant walking with his master, echoing a similar idea found earlier in Shemot Rabbah 5:14.

the Holy One, blessed be He, is living and everlasting! As (Jeremiah 10:10) declares, "But the Lord God is the true God, He is the living God, and the eternal King." The Midrash contrasts Pharaoh's indifference to the suffering of others with God's ultimate intervention. It's like a poor person pleading before a callous king, only to be ignored until the king himself experiences affliction.

Why couldn't God have freed the Israelites with just one plague? The text explains that it was to fulfill the verse in (Job 12:23), "He exalts the nations and eliminates them," and (Job 12:24), "He removes the heart of the leaders of the people of the land." The plagues weren't just punishments; they were a dismantling of Pharaoh's arrogance and a demonstration of God's absolute power. Pharaoh himself finally cried out, "The Lord is righteous, and I and my people are wicked" (Exodus 9:27).

The plagues, the Midrash emphasizes, were localized to Egypt. Even a tiny plague, the size of an almond, would engulf the entire land but stop at the border. This, says the text, fulfills the verse in (Isaiah 26:9), "For when Your judgments are on the earth, [the inhabitants of the world] learn righteousness."

Shemot Rabbah then offers a beautiful analogy: the congregation of Israel is compared to a beloved daughter of a king, separated from him by a river. The king extends his hand, brings her across, and seats her in his chariot. The text then references verses from Song of Songs, "How beautiful are your steps" (7:2) and "I did not know myself; he placed me on the chariots of my noble people" (6:12) along with (Psalms 78:27), "He rained meat upon them like dust", (Psalms 106:9) "He led them through the depths," and (Exodus 13:21) "the Lord was going before them by day". These verses, the Midrash says, are all ways that God expresses His care for Israel.

All of this, the text concludes, was due to the merit of Abraham, as it is stated in (Psalms 105:42-44): "For He remembered His holy word unto Abraham His servant; He took out His people with gladness…and He gave them the lands of the nations." And why? "So they would observe His statutes and keep His laws" (Psalms 105:45).

The Exodus, then, wasn't just a historical event. It was a transformative moment, a demonstration of God's power, and a reminder that true freedom comes with responsibility – the responsibility to live according to His laws and to act with righteousness in the world. What steps towards righteousness can we take today?

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Shemot Rabbah 15:18Shemot Rabbah

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

It is often remembered as being solely for the sake of the Israelites, to free them from slavery. But what if there was another, deeper reason?

Shemot Rabbah, the collection of Midrashic (rabbinic interpretive commentary) interpretations on the Book of Exodus, offers a fascinating perspective on this very question. It suggests that the Exodus wasn't just about freeing the Israelites; it was also, in a way, for God's own sake.

The Midrash uses an analogy to illustrate this point. The master promises to come and get him out. But instead of coming himself, he sends a servant. The jailer, naturally, refuses to let the apprentice go. Why? Because the master specifically said he would come, not that he would send someone else!

Let’s connect this to the story of Exodus. God tells Abraham, way back in (Genesis 15:13), that his descendants will be enslaved in Egypt, but that He will ultimately redeem them. "Know that your descendants will be strangers in a land that is not theirs, and they shall be enslaved to them and they shall oppress them, four hundred years." And importantly, (Genesis 15:14) continues, "Also that nation, whom they will serve, I will judge."

So, God sends Moses to redeem the Israelites. But Pharaoh, stubborn as he was, refuses to let them go. The Midrash argues that Pharaoh, in a strange way, was acting "appropriately." How so? Because God had told Abraham that He would judge the nation that enslaved them, not that He would send a messenger to negotiate. When God introduces Himself, He doesn't say, "My messenger Moses will redeem you." No! He declares, "I am the Lord your God, who brought you up from the land of Egypt" (Psalms 81:11). God Himself, in His own being, would be the agent of redemption. Moses and Aaron were His instruments, but the power, the authority, the very act of liberation, was God's own.

So, what's the takeaway here? It's not just about God rescuing the Israelites. It’s about God fulfilling His promise, acting in the world, and revealing Himself in a powerful, personal way. The Exodus was as much a demonstration of God's power and faithfulness as it was a liberation of a people. It was, as the Midrash suggests, "for His own sake," a revelation of His divine presence in the world.

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Shemot Rabbah 20:1Shemot Rabbah

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

Get out as fast as possible! But (Exodus 13:17) tells us, "It was when Pharaoh let the people go, God did not lead them via the land of the Philistines, although it was near, as God said: Lest the people reconsider when they see war and return to Egypt.”

The rabbis, never content with the surface meaning, dig deeper. Shemot Rabbah, a classic collection of Midrash (rabbinic interpretive commentary), sees in those words a reflection of past events, a cosmic pattern of divine intervention and human stubbornness. It all starts with a seemingly unrelated verse from Proverbs: “A whip for the horse, and a bridle for the donkey, and a staff for the back of fools” (Proverbs 26:3). What does that have to do with the Exodus?

Well, the Midrash interprets each phrase as a veiled reference to key figures who challenged Abraham and his descendants. “A whip for the horse” becomes a stand-in for the first Pharaoh, the one who took Sarah, Abraham’s wife. Remember that story from Genesis 12? According to Shemot Rabbah, this Pharaoh was punished for his actions: “The Lord afflicted Pharaoh…over the matter of Sarai, Abram’s wife” (Genesis 12:17). The Midrash even emphasizes "Abram's wife," noting that "two are better than one" (Ecclesiastes 4:9), suggesting the Pharaoh was struck down because of the combined merit of both Abraham and Sarah.

Then comes the "bridle for the donkey," which represents Avimelekh. Remember him? He also tried to take Sarah! The Midrash references (Genesis 20:18): “As the Lord had closed all the wombs of the house of Avimelekh.” Avimelekh, in his arrogance, claimed innocence, saying, “In the innocence of my heart and the cleanliness of my hands I did this” (Genesis 20:5). But God sets him straight: “I withheld you from sinning against Me” (Genesis 20:6).

The Midrash cleverly uses a parable to illustrate this point: A donkey is walking down the street and jumps over a baby, avoiding harm. People praise the donkey, but the owner says, "Were it not for me who pulled [it away with] the bridle in its mouth, it would have harmed it!" The Holy One, blessed be He, is like that owner, preventing Avimelekh from doing wrong, even if Avimelekh wants to take credit. The Midrash even quotes (Psalms 140:9): “Lord, do not grant the desires of the wicked.”

And what about "a staff for the back of fools"? That, according to the Midrash, is none other than Pharaoh of the Exodus and his Egyptian minions. They were devastated by the plagues, yet they stubbornly refused to let Israel go until the very last minute. Shemot Rabbah sees their eventual, begrudging release of the Israelites as a direct result of divine punishment, not a change of heart.

To further illustrate this, the Midrash tells another parable, this time of a herdsman who steals a sheep. The king, who owns the sheep, tries everything to get it back, each time being rebuffed by the herdsman. Only when the king takes the herdsman's son does he finally relent. This, says the Midrash, is like Pharaoh holding onto Israel, despite all the plagues, until God takes his firstborn.

The Midrash emphasizes the futility of Pharaoh's resistance. Even after releasing the Israelites, he pursues them, leading to his ultimate demise at the Red Sea. The text connects the "staff" to the plague of boils, referencing (Job 9:34), where Job cries out, "Let Him remove His staff from upon me." Only when afflicted with boils did the Egyptians realize the severity of their situation.

So, what's the takeaway? The Midrash in Shemot Rabbah isn't just rehashing Bible stories. It's showing us how history rhymes. It suggests that these encounters with Abraham, Sarah, Avimelekh, and Pharaoh are not isolated incidents but part of a larger pattern of divine intervention and human resistance. Even the name "Vayhi," usually translated as "it was," is reinterpreted as "Woe, woe!" echoing Pharaoh's despair as he finally lets the people go. It’s a reminder that even when we think we're in control, there might be a greater force at play, guiding us – sometimes kicking and screaming – towards a destiny we can't fully comprehend.

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Shemot Rabbah 20:5Shemot Rabbah

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

The verse says, "it was when Pharaoh let the people go," (Exodus 13:17) which leads us to (Song of Songs 4:13): "Your branches are an orchard of pomegranates." Rabbi Levi uses a parable to unpack this connection. He sells it off without a second thought.

The buyer? He's got vision. He clears away the rocks and discovers a hidden spring underneath! Suddenly, the land bursts with potential. He plants grapevines in neat rows, cultivates fragrant spices, and sets out pomegranate trees. He even builds a watchtower with a guard. Everyone who passes by marvels at the transformation. Now, imagine the original owner passing by, seeing this flourishing orchard, and lamenting, "Woe is me, that I sold it that way!"

Rabbi Levi then uses this parable to describe the Israelite's experience in Egypt. In Egypt, the Israelites were like that pile of rocks, a hidden spring as (Song of Songs 4:12) puts it, "A locked garden is my sister, my bride; a locked fountain [gal], a sealed spring." They seemed insignificant, oppressed, and without potential.

Then, liberation! Pharaoh lets them go, and they transform into a vibrant "orchard of pomegranates." They become like a grapevine, echoing (Psalm 80:9): "He transported a vine from Egypt." They organize themselves by tribe – Reuben, Simeon, Levi, Judah, and so on – forming neat rows.

And what about those spices? Shemot Rabbah connects this to (Song of Songs 4:14): "Spikenard and saffron, calamus and cinnamon." And apples too, drawing a parallel to (Song of Songs 8:5): "Under the apple tree I awakened you."

Even the Mishkan, the portable sanctuary, finds its place in the analogy. The branches of the Menorah, the Candelabrum, are like reeds supporting the burgeoning growth. They discover a "spring of gardens, a well of spring water," (Song of Songs 4:15), and build a tower, reminiscent of (Isaiah 5:2): "And built a tower in its midst, and also hewed out a winepress." And who is the guard in the tower? None other than God Himself, as (Psalm 121:5) says: "The Lord is your keeper; the Lord is your shadow on your right hand."

As Ginzberg retells this in Legends of the Jews, the world watched in awe. Even the wicked Bilam, was forced to acknowledge their splendor, exclaiming, "How goodly are your tents, Jacob…like valleys outstretched!" (Numbers 24:5–6). He was astounded by what he saw. Pharaoh himself, seeing the Israelites organized into priests, Levites, and Israelites, divided by flags, cried out in anguish, regretting his decision to let them go.

And so, "it was [vayhi] when Pharaoh let the people go," (Exodus 13:17) because in that moment of liberation, the true potential of the Israelites was revealed, transforming them from a seemingly worthless pile of rocks into a flourishing orchard, a source of blessing and wonder for all the world.

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Shemot Rabbah 20:6Shemot Rabbah

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

The ancient rabbis certainly knew the feeling, and they used vivid imagery to describe the Israelites' escape from Egypt. It wasn't just a political liberation; it was a soul's liberation, a bird escaping a deadly snare.

Shemot Rabbah, a classical collection of rabbinic commentary on the Book of Exodus, offers a powerful analogy to understand what it meant when "Pharaoh let the people go." Imagine a dove, nestled safely in its home. But a wicked serpent spies it, slithering, scheming to reach the nest. The dove, sensing danger, flees to another spot. But the serpent is relentless! It climbs into the abandoned nest, only to have the nest burst into flames, consuming the serpent. The dove, now perched on a rooftop, is free but restless.

The people around the dove ask, "How long will you fly from place to place?" Eventually, the dove finds a new, excellent nest and settles down.

This, according to Shemot Rabbah, is the story of Israel. Pharaoh, that "great serpent" as Ezekiel calls him (29:2-3), sought to outsmart them. Remember the chilling words, "Come, let us deal wisely with them" (Exodus 1:10)? That's the serpent's hiss. The Israelites, sensing the danger, fled, "trembling like a bird from Egypt" (Hosea 11:11).

When they finally departed, Pharaoh was consumed, burned in the fire of divine wrath: "You send your wrath, it consumes them like straw" (Exodus 15:7). Israel, however, initially found itself in a precarious state, like "a bird alone on the roof" (Psalms 102:8), wandering "from place to place" (Proverbs 27:8), searching for stability.

But the story doesn't end there. When they finally arrived in the Land of Israel, they found their true nest, their home. "The bird, too, has found a house" (Psalms 84:4). This echoes King David's sentiment: "Until I find a place for the Lord, a dwelling place for the Mighty of Jacob" (Psalms 132:5).

That's why the Psalmist cries out, "Our soul, like a bird, has escaped from the snare of the trappers" (Psalms 124:7). It's not just about physical freedom; it's about finding a home for the soul, a place of belonging and purpose. What's the "Egypt" in your life? What are the serpents that try to trap you? And what's your "Land of Israel," that place where your soul can finally find rest? Sometimes, the journey from slavery to freedom is a long and winding one, but the possibility of finding that true home is always there, waiting for us.

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Shemot Rabbah 24:3Shemot Rabbah

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

It might seem a little.. unflattering At first. But as with so many things in our tradition, there's a depth and beauty to be found when we dig a little deeper.

Shemot Rabbah, a classic collection of Midrashic (rabbinic interpretive commentary) interpretations on the Book of Exodus, offers some fascinating insights into this very question. The verse says, "Moses led Israel..." (Exodus 15:22). But the Midrash asks, what kind of leading was this? It answers by quoting (Psalms 78:52): "He led His people like sheep."

Like whose sheep, though? The Midrash specifies: like the sheep of Yitro, Moses’ father-in-law. just as Yitro's sheep went from settled land into the wilderness (Exodus 3:1), so too did Israel journey from Egypt into the desert. "He guided them like a flock in the wilderness" (Psalms 78:52). It's a powerful image of transition and guidance.

The comparison doesn't stop there. The Midrash continues: Sheep don't live under roofs. Similarly, God led Israel in the wilderness for forty years, providing a different kind of shelter, a divine protection. And we don’t prepare stockpiles for sheep, they graze daily. In the same way, God didn't prepare a stockpile of food for Israel, but rather provided for them daily in the wilderness with the man, as it says: "The people will go out and gather each day’s portion on its day" (Exodus 16:4). It was a lesson in trust, in relying on divine providence.

Here's another fascinating point: even if a sheep damages trees, the owner doesn't usually charge it. The Midrash suggests that similarly, even when Israel sins, God treats them with a certain leniency, like sheep. But wait – does that mean we don't receive reward either, like sheep?

Thankfully, the Midrash doesn't leave us hanging. It quotes (Ezekiel 34:31): "Now you are My sheep, the sheep of My pasture, you are Man." See the nuance? Sheep for punishment, but man for reward! We’re not just sheep. We have the capacity for moral responsibility and therefore, for receiving reward.

But another question arises: are we then destined for slaughter, like sheep? No, says the Midrash, quoting (Ezekiel 36:38): "Like consecrated sheep." Just as touching consecrated items incurs liability, so too does harming Israel. As (Jeremiah 2:3) states, "Israel is sacred to the Lord, the first of His crop; anyone who devours it will be guilty." We're not just any sheep; we are holy sheep, protected and cherished.

And finally, just as a sheep follows its shepherd, so too did Israel follow Moses. "Draw me, after you we will run" (Song of Songs 1:4). There's a sense of complete trust and obedience in that image. That's why it says, "Moses led Israel from the Red Sea."

But Rabbi Abba bar Kahana offers one last, beautiful interpretation: Moses led them away from the sin of the Red Sea. How? Because once they sang the song of praise after the sea split, that song atoned for their earlier lack of faith at the sea.

So, what does it all mean? This Midrash isn't just about comparing us to animals. It's about highlighting the complexities of our relationship with God. We are both vulnerable and protected, flawed and capable of great holiness. We are sheep, yes, but we are also so much more. It’s a reminder that even when we wander, even when we make mistakes, there's a shepherd guiding us, forgiving us, and leading us towards something greater.

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Shemot Rabbah 23:9Shemot Rabbah

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

That feeling, that's what

The text immediately tells us this refers to the Egyptians, and how God brought justice upon them in Egypt and at the Red Sea. But the how of that justice? That's where it gets interesting.

Rabbi Yehoshua offers a fascinating calculation. He says the Egyptians suffered ten plagues delivered with "one finger," referencing the magicians' admission: "It is the finger of God" (Exodus 8:15). But at the sea? They were afflicted with fifty plagues! How do we get to fifty? Rabbi Yehoshua points to the verse describing how "Israel saw the great power [hayad hagedola]" (Exodus 14:31). Hayad hagedola literally means "the great hand." And a hand, of course, has five fingers. Five fingers times the original ten plagues equals fifty. This idea of God's power escalating. We even see a similar idea with Job, who laments "the hand of God has touched me" (Job 19:21), implying a significant affliction, in his case, also likened to fifty plagues.

Then, Rabbi Eliezer chimes in, taking it even further. He argues the Egyptians suffered forty plagues in Egypt and a staggering two hundred at the sea! His reasoning? Each plague came as four-fold, referencing (Psalm 78:47) and 78:49, which describe hail destroying their vines, and God sending "burning anger; rage, fury, trouble, a band of evil angels." Rabbi Eliezer breaks down these terms: "Rage" is one, "fury" is two, "trouble" is three, and "a band of evil angels" is four. So, with the "finger" in Egypt, they suffered forty plagues, and with the "hand" at the sea, two hundred. A truly terrifying escalation.

The text then circles back to the idea of recognition, of God making Himself known. "Egypt will know that I am the Lord," (Exodus 14:18), the text reminds us, "when I impose punishment upon Pharaoh." There's a powerful sense of divine retribution at play here.

And speaking of retribution, the passage notes how Pharaoh’s own wickedness boomeranged back on him. He decreed, "Every son that is born [you shall cast him into the Nile]" (Exodus 1:22). And what happened to him? "He tossed Pharaoh and his host in the Red Sea" (Psalms 136:15). It's a classic case of middah k’neged middah, measure for measure – the punishment fitting the crime.

Finally, the passage explores the meaning of "Higayon Selah" (Psalms 9:17). What does it mean? The text interprets it as the Israelites understanding their duty was to sing songs and praises to God forever. "Selah," we're told, means forever. It’s a moment of profound realization after witnessing God’s power and justice.

And in a beautiful final note, Rabbi Yehoshua ben Levi points out that the verse says "Then Moses sang [yashir]" in the singular, not "they sang [yashiru]" in the plural. He understands this to mean that Moses first sang the song, and then the Israelites joined in at the sea. It’s a powerful image of leadership and communal response to divine deliverance.

So, what are we left with? A vivid picture of divine justice, escalating consequences, and the importance of remembering and praising God's actions. It makes you think about the times in your own life when you've witnessed justice, big or small. And maybe, just maybe, it inspires you to sing a song of your own.

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