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Abraham Called Himself a Wall Inside Nimrod's Furnace

Nimrod's furnace was already hot. Heaven had not yet worked a wonder for Abraham. He still told the angels he was a wall, not a door.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. I Am a Wall
  2. Lot Sat at the Gate
  3. The Sky Poured What the City Ordered
  4. The Knife That Stopped

The furnace was already lit. Nimrod had not waited for a sign from heaven. He threw Abraham in before God had worked a single wonder for him.

Abraham Called Himself a Wall Inside Nimrod's Furnace Click for full size

The ministering angels cried out. "Master of the world, Nimrod has cast Abraham into the kiln."

Heat came up the stone. Abraham still had a throat. He used it.

I Am a Wall

Heaven set the test in the language of a little sister. If she is a wall, if he gives his life for the Name, they would crown her with a turret of silver. If she is a door, easily wiped like paint from a board, he is lost and unwatched.

Abraham answered from the mouth of the fire. "I am a wall." He gave his soul for the sanctification of the Name. He expected heat. He did not wait to see if the flames would turn aside.

Terah still served idols in the same streets. After the furnace, not before it, God said, "Go forth from your land." Lech lecha (לך לך), go for yourself. Abraham walked out of a house of images with the smell of the kiln still in his clothes.

The first thing heaven took from him was not a son. It was a city of statues, and a father who bowed to them.

Lot Sat at the Gate

Years later angels came to Sodom in the evening. The men of the city were dark as night, and the evening of the city itself had arrived. Lot sat at the gate. He had learned the welcome in Abraham's tent: the run from the doorway, the bow, the water, the bread. "Train up a child," and Lot had grown in that house.

He brought the strangers in. He shut the door. The mob pounded. The angels were astonished that wickedness had reached even them. One angel pulled Lot out. One overturned the city. A single finger of five was enough against flinty rock.

The nephew who had eaten at Abraham's table opened a door when a whole culture locked its heart. The man who had called himself a wall had raised a student who could still set a meal while the street went dark.

The Sky Poured What the City Ordered

Abraham journeyed toward the Negev because the land behind him burned. From creation God had charged the sky like a gold vessel. Whoever seeks warmth draws warmth. Whoever seeks coals draws fire.

For Sodom and the line of Esau, brimstone. For Israel, dew, "the remnant of Jacob shall be like dew." God looked at the cities and asked what need He had of them, and overturned them.

Abraham walked on, a rock hewn from the quarry, leaving the smoke at his back. The same heavens that had answered a wall with silver now answered a city with flame. The vessel of sky poured what the creatures below had ordered by their deeds. Abraham did not stay to argue with ash. He put his foot on road dust and kept it there.

The Knife That Stopped

Years after the furnace, God said, "Take, please, your son." Abraham saddled the donkey. He lifted the knife over Isaac. The angels who had cried over Nimrod's fire waited again.

Then a voice stopped the cut.

Even when God said "Take, please," it never arose upon the divine heart that Abraham should actually slaughter Isaac. Lift him up. Do not end him. "I will not profane My covenant." The wall who once offered his own life in Nimrod's kiln was tested with his son's life, and the test was ascent, not blood.

Jephthah later killed a daughter God had never commanded. A king of Moab burned a son God had never spoken to. Abraham is the one of whom it is said the death never entered the divine heart. The readiness was real. The murder was never the design.

The knife went down. Isaac stood up. Abraham walked off the mountain still a wall. Heaven had asked him to lift a son, not to let a child's blood through a door.


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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.

Midrash Tanchuma Buber, Lech Lecha 2:1Midrash Tanchuma Buber, Lech Lecha

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

[(Genesis 12:1:) "Now the Lord said to Abram: Go forth."] Rabbi Berekhyah the Priest opened with (Song of Songs 8:8): "We have a little sister." Of whom does the verse speak? Of Abraham. For when Nimrod cast him into the midst of the fiery furnace, up to that point the Holy One, blessed be He, had performed no miracles for him. The ministering angels said before the Holy One, blessed be He: "Master of the World, behold, Nimrod has cast Abraham into the midst of the fiery furnace!"

Rabbi Eliezer haQappar said: "We have a little sister" speaks of one who tears and does not mend; but Abraham mended the world before the Holy One, blessed be He. Since up to then he had no children, therefore he is called "sister."

"What shall we do for our sister [on the day that she is spoken for]?" (Song of Songs 8:8), on the day that Nimrod said to cast him into the midst of the fiery furnace. The Holy One, blessed be He, said to the ministering angels: "If she is a wall, we will build upon her a turret of silver" (ibid. 8:9), [if he gives his life for the sanctification of the Name, we will build upon her a turret of silver]; "and if she is a door, we will enclose her with a board of cedar" (ibid.), and if he is too poor to give his life for the sanctification of My Name, "we will enclose her with a board of cedar": just as this image which is upon the board is easy to blot out, so is he easy to be lost from the world, and I will not watch over him.

Abraham said: "I am a wall" (ibid. 8:10), "I give my life for the sanctification of Your Name." Immediately he gave his life. How? His father Terah was serving idolatry [and worshiping them]. The Holy One, blessed be He, said to him: "These are idolaters, and you dwell among them, Go forth from your land."

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Midrash Tanchuma Buber, Vayera 15:1Midrash Tanchuma Buber, Vayera

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

(Genesis 19:1:) "IN THE EVENING." What is the meaning of "in the evening"? That the Sodomites were dark like the night.

Another interpretation: "ba-erev" ("in the evening"), for the evening (erev) of Sodom had come (ba). "And Lot was sitting at the gate of Sodom", for he had learned from the deeds of Abraham. What is written here concerning Abraham? "And he saw, and he ran to meet them from the door of the tent" (Genesis 18:2). Solomon said, "Train up a child in the way he should go" (Proverbs 22:6), because Lot had grown up in Abraham's house, he took hold of his ways. "And he bowed down with his face to the ground" (Genesis 19:1), just as Abraham had done, he brought them into his house.

What is written? "Before they lay down, etc." (Genesis 19:4). "And they called unto Lot, etc." (Genesis 19:5). The angels began to be astonished, saying: The matter has reached us, and the affair is great; but, so as not to trouble you, [it is passed over]. In the end, what did they do? One of them rescued Lot, and one of them overturned Sodom. And lest you say He overturned it with one of His hands, no, but with a single finger, which is one of the five on the hand, as it is said, "He puts forth His hand against the flinty rock" (Job 28:9). In the world to come the Holy One, blessed be He, will heal it, and Israel will apportion it, and you [too], as it is said, "I will divide up Shechem, etc." (Psalms 60:8).

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Midrash Tanchuma Buber, Vayera 23:1Midrash Tanchuma Buber, Vayera

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

(Gen. 20:1:) "Then Abraham journeyed from there to the land of the Negev." This is what Scripture says (Job 14:18): "But a falling mountain crumbles away." This is Sodom and its companion cities, as it is said (Gen. 19:23-24): "The sun had risen upon the earth... and the LORD rained down" .

R. Samuel bar Nahmani said: Woe to the wicked, for they cause a place of mercy to become a place of retribution. For David offers praise (Ps. 148:1): "Hallelujah! Praise the LORD from the heavens", yet there is no fire there, and no hail, and no brimstone.

R. Aristi our colleague said (Ps. 96:6): "Honor and majesty are before Him." Where is the place of retribution? From the earth, as it is said (Ps. 148:7): "Praise the LORD from the earth, you sea monsters and all deeps." Behold, it is from the earth. Then how is it written (Gen. 19:24): "And the LORD rained down" "from the heavens"? Rather, this is to teach you that from the beginning, when they were created, the Holy One, blessed be He, decreed concerning them and said to them: According to what you shall see the creatures doing, so shall it be done to them.

A parable: To what is the matter comparable? To a heater of gold. One who sought hot water would find it within it; one who sought burning coals would take them out of it. So too the Holy One, blessed be He, said to the heavens: According to what you see, do, for the Sodomites and for the children of Esau, brimstone and fire; for Israel, dew, as it is said (Micah 5:6): "And the remnant of Jacob shall be in the midst of many peoples like dew."

The Holy One, blessed be He, said: What need have I of these? Immediately He overturned them, as it is said (Gen. 19:25): "And He overturned those cities." Hence it is said (Job 14:18): "But a falling mountain crumbles away, and the rock is removed from its place." And there is no "rock" but Abraham, as it is said (Isa. 51:1): "Look unto the rock from which you were hewn", who journeyed from his place, as it is said (Gen. 20:1): "Then Abraham journeyed from there."

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Midrash Tanchuma Buber, Vayera 40:2Midrash Tanchuma Buber, Vayera

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

Thus our Rabbis taught: "which I did not command, and did not speak, and which did not arise upon My heart" (Jeremiah 19:5), I did not command Jephthah to offer up his daughter, and I did not speak to the king of Moab that he should offer up his son, and it did not arise upon My heart to say to Abraham that he should slaughter his son.

Why was "commanding" attached to Jephthah? Rabbi Mayasha said: "which I did not command", to Jephthah; yet I did command him many positive commandments and negative commandments, for he was of Israel; but that he should offer up his daughter I did not command him.

"And I did not speak", to the king of Moab. Our Rabbis said: Why was "speaking" attached to the king of Moab? Rather, the Holy One, blessed be He, said: Did I ever speak with him? Is it not a disgrace? Rather, I never spoke with him in all his days, how much more so that he should offer up his son!

"And it did not arise upon My heart", to say to Abraham that he should slaughter his son. Even though I said to him, "Take, please, your son" (Genesis 22:2), it did not arise upon My heart that he should slaughter his son. Therefore it is said: "I will not profane My covenant" (Psalms 89:35).

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