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Abraham Watched His Father's Gods Break and Then Asked About Evil

Abraham smashes his father's idols on the road and in the fire, then reaches heaven and asks God why evil must exist in creation.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Gods That Could Not Survive a Donkey
  2. Barisat, Son of Fire
  3. What the Smoke Taught Him
  4. History Laid Out in Advance

The Gods That Could Not Survive a Donkey

Terah made five idols and handed them to his son. "Sell these," he said. Abraham loaded them onto the donkey and set out toward the marketplace.

A caravan of Syrian merchants was traveling the same road toward Egypt. Abraham began talking with them. Then one of their camels groaned, a low sound, and the donkey panicked. The donkey bolted sideways and threw the idols to the road. Three of the five shattered. Two survived.

The merchants were delighted. They offered to buy the two intact idols and pay for all five, broken ones included. Abraham took the money. He gathered the fragments and threw them into the river as he walked back to report the loss. The river received them without ceremony. They sank. No omen came. The gods did not protest. The silence of the river was the first argument, and it required no words at all.

Barisat, Son of Fire

Back at his father's house, Abraham was sent to collect wood scraps for cooking. Under the chips he found a small wooden idol, its name carved on its forehead: GOD BARISAT. Son of fire.

He said nothing to his father about the find. He laid the scraps in the fire and set Barisat in front of the flames with a mock ceremony. "Pay attention, Barisat," he said. "Do not let the fire go out. If it dims, blow on it until it burns again."

When he returned, the cooking fire had eaten Barisat entirely. The son of fire had fed the fire. The god whose name invoked flames had become fuel. Abraham looked at the ash and understood the full absurdity at last. A god made of wood, placed in front of a fire, given instructions it could not follow and would not have followed even if it could, consumed by the very element it named. His father had spent his life making things like this. The house was full of things like this.

What the Smoke Taught Him

Abraham argued with his father through the rest of that day, working through every category of idol, every material, every logic. The stone gods break. The wooden gods burn. The silver and gold ones cannot save themselves from a thief with strong arms. His father eventually drove him out in anger, and in that anger lit the house on fire. Haran, Abraham's brother, ran in to save the idols and died in the flames.

The fire that killed Haran was the same logic, applied to a human being. He had gone in to protect the gods that could not protect themselves and the fire had not distinguished between the idol and the devotee. The gods could not save him. They had never been able to save anything.

History Laid Out in Advance

God took Abraham up after that day. In a vision above the earth, he was shown a picture of all the creatures, all of history, everything that would happen from the beginning through the end of the ages. The pattern was complete before Abraham could ask a question about it.

Then he asked anyway. "Why? Why does the picture look like this? Why was it made to contain the things it contains?"

God answered with a question of his own. "Why did your father not listen to your voice? Why did he continue in his idolatry until it destroyed him?"

Abraham said: "because he chose not to listen."

God said: "as your father's counsel was his own, so the counsel of every person belongs to that person. Evil exists because choice exists. The creatures whose suffering Abraham saw in the vision are not victims of a fixed mechanism. They are inhabitants of a world in which refusal is real. The same freedom that made it possible for Abraham to break the idols made it possible for Terah to keep making them. The picture contains both because freedom cannot be partial."


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Apocalypse of Abraham IIApocalypse of Abraham

Terah made five new gods and handed them to his son. "Sell these in the street," he said.

Abraham loaded the idols onto his father's donkey and set off toward the marketplace. On the road he encountered a caravan of merchants from Fandana in Syria, traveling with camels toward Egypt to trade. Abraham struck up a conversation with them.

Then one of their camels groaned. A low, guttural sound. The donkey panicked, bolted sideways, and threw the gods to the ground. Three of the five idols smashed to pieces on the road. Two survived.

The Syrian merchants saw what had happened and rushed over. "Why didn't you tell us you had gods for sale? We would have bought them before the donkey spooked! Give us the two that survived, and we'll pay you for all five, broken ones included."

Abraham took their money. Then he gathered the three shattered idols and carried them to the river Gur. He cast them into the water. They sank to the bottom and vanished.

He stood at the riverbank and watched. No divine hand reached up to save them. No miracle restored them. They were stone. They sank. They were gone.

Five gods that could not survive a startled donkey. Three gods that drowned without protest. Abraham brought the silver home to his father, but the question in his mind was already sharpening into certainty: these things his father carved were nothing.

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Apocalypse of Abraham VApocalypse of Abraham

Abraham left the room to cool his father's anger. But Terah called after him: "Abraham!" "Here I am." "Gather the wood splinters from the gods I carved before you came, and prepare my midday meal."

Abraham collected the splinters. And there, buried under the wood chips, he found a small idol that had been lying among the scraps. On its forehead was carved: GOD BARISAT. The name meant "son of fire."

Abraham said nothing to his father about the find. He laid the splinters in the fire to cook the meal. Then, before leaving to attend to something else, he set Barisat in front of the flames and spoke to the wooden god with mock seriousness:

"Pay careful attention, Barisat. Do not let the fire die down before I return. If it goes out, blow on it until it burns again."

When Abraham returned, Barisat had fallen backward into the fire. His feet were surrounded by flame, horribly burnt. Abraham burst out laughing. "Truly, Barisat! You can kindle fire and cook food!" As he watched, still laughing, the wooden god was gradually consumed, reduced to ashes.

Abraham served the meal to his father. Terah ate, drank wine and milk, and blessed his god Merumath.

"Father, do not bless Merumath. Bless Barisat instead! He loved you so much that he threw himself into the fire to cook your food."

"Where is Barisat now?" Terah asked.

"Burnt to ashes. Reduced to dust."

Terah's answer was staggering: "Great is the power of Barisat! I will make another one today, and tomorrow he will prepare my food."

A god whose name means "son of fire," devoured by that very element. And a father so deep in delusion that he planned to carve another one by morning.

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Apocalypse of Abraham XXIIApocalypse of Abraham

Abraham asked: "O Eternal, Mighty One! What is this picture of the creatures?"

God answered: "This is my will with regard to those who exist in the divine world-counsel. It seemed well-pleasing before my sight, and then I gave commandment to them through my Word. Whatever I had determined to be was already planned beforehand in this picture, and it stood before me before it was created, as you have seen."

Everything was predetermined. The rise of evil. The coming of the righteous. The whole course of creation laid out in advance like an architect's plan. In the rabbinical tradition, Israel's election is spoken of as predestined before the creation of the world, along with certain other things: the name of the Messiah, the Torah, and repentance. But as Rabbi Akiva said, "Everything is foreseen, but free will is given."

Abraham pressed further. "O Lord, mighty and eternal! Who are the people in this picture on this side and on that?"

God answered: "Those on the left side are the multitude of peoples who have formerly existed and who are destined after you, some for judgment and restoration, others for vengeance and destruction at the end of the world."

"But those on the right side of the picture, they are the people set apart for me from among the peoples alongside Azazel. These are they whom I have ordained to be born of you and to be called My People."

Right and left. Light and darkness. God's people and the nations. The cosmic picture was divided down the middle, and Abraham's descendants stood on the side of the righteous. But even among the nations on the left, some were destined for restoration. The judgment was not absolute for all. Some would survive. Others would be destroyed. The picture was more complex than a simple division could contain.

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Apocalypse of Abraham XXVIApocalypse of Abraham

Abraham asked the question that every prophet and mystic after him would ask: "O Eternal, Mighty One! Why have you established that things should be this way, and then proclaimed the knowledge of it?"

Why create a world where evil exists, and then announce in advance that it will exist? Why not simply prevent it?

God did not answer with theology. He answered with a question of His own.

"Hear, Abraham. Understand what I say to you, and answer me as I question you. Why did your father Terah not listen to your voice? Why did he not cease from his devilish idolatry until he perished, along with his whole household?"

Abraham answered honestly: "Entirely because he chose not to listen to me. But I, too, did not follow his works."

God pressed the point home: "As the counsel of your father is in him, and as your counsel is in you, so also is the counsel of my will in me, ready for the coming days, before you have knowledge of them or can see with your eyes what is future in them."

The argument was elegant. Terah had free will. He chose idols. Abraham had free will. He chose God. Father and son, given the same world, made opposite choices. From these two contrary examples, God justified His own freedom to permit evil. If human will is genuinely free, then God must allow it to choose wrongly. The alternative is no freedom at all.

"How those of your seed will be," God said, "look in the picture."

The vision that followed would show Abraham the cost of that freedom.

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