Parshat Bereshit5 min read

Abram Fell Into Darkness and Saw Four Empires Rise

The furnace smoked. The torch burned. God asked Abram to choose Gehinnom or the stranger's rule for every child after him.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Pieces and the Birds
  2. A Sleep He Did Not Choose
  3. Furnace, Torch, Four Kingdoms
  4. Choose for Your Children
  5. Four Hundred Years Named
Abram Fell Into Darkness and Saw Four Empires Rise Click for full size

The Pieces and the Birds

Abram cut the heifer, the she-goat, and the ram, each into two halves, and laid the halves facing each other on the ground. He set the turtledove and the young pigeon whole on the stones. He did not cut the birds. He stood between the rows of meat with a stick in his hand, because the vultures had already found the smell.

They dropped toward the open flesh. He drove them off. They came back. He drove them off again. Hour after hour, until the sun began to fall, he kept the covenant from being eaten before it was sealed. Then evening came, and something seized him from outside himself and would not let go.

A Sleep He Did Not Choose

A tardemah (תרדמה) hit him, the kind of sleep that is dropped on a person from outside. It is the same sleep that put Adam under before Eve was taken from him. Abram did not lie down. He was knocked down. He fell between the halved animals, and what he landed in was darkness, a dread with weight, as if night had a body and had sat on his chest.

The birds were gone. The stick was gone. The sun was gone. He could not get up.

Furnace, Torch, Four Kingdoms

He saw a smoking furnace pass between the pieces. Gehinnom, the fire prepared for the sinner. He saw a lamp of fire follow it. Sinai, where a whole people would later watch torches burn on a mountain. He saw the offerings his children would bring. Then a horror of great darkness settled on him, and inside that darkness four empires rose, one after another, each grinding what the last had not finished.

Babylon. Persia. Greece. Edom, the long last boot. He would go to his fathers in peace. The kingdoms were for the people who would come out of him. He lay in the dark and took that knowledge the way a man takes a blow he cannot return.

Choose for Your Children

God spoke in the dark. "Abraham, as long as your children study the Torah and keep the service of the Temple, Gehinnom and the stranger's rule will be spared them. If they neglect those two, they will suffer the two. You may choose which punishment they take: the furnace, or the dominion of the stranger."

Abram lay between the halves of the animals and could not pick. The furnace would end a soul. The kingdoms would grind generations and leave them alive to be ground again. He opened his mouth. He shut it. The furnace threw light on the cut meat. The torch threw a different light. He thought of children he did not have yet, walking into smoke, or walking in chains. He could not bless either road. All day he wavered.

God called to him. "How long wilt thou halt between two opinions? Decide for one of the two, and let it be for the dominion of the stranger."

The choice was taken. Exile, not the pit. His children would live under boots rather than under that smoke.

Four Hundred Years Named

Into the darkness came the specific words. Know of a surety that your seed will be a stranger in a land not theirs, and shall serve them, and they shall afflict them four hundred years (Genesis 15:13). The nation they serve will be judged. They will come out with great substance. And you will go to your fathers in peace, and be buried at a good old age.

The four hundred years had a term. They were not a pit without a floor. God named the duration, named the judgment, named the leaving, while Abram still lay between the pieces and the furnace and the flame passed over him.

He woke. The sun had set. A flame was there, and a furnace smoking, and fire moving between the halves. That day God cut a covenant: to your seed this land, from the river of Egypt to the great river, the Euphrates. Abram rose. He built. That is what the dark left him able to do.


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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.

Book of Jubilees 14:23Book of Jubilees

Retold in our words. Read the original at the link below.Sefaria Community Translation · CC-BY

The scene is set. God is speaking, promising judgement upon the nation that will enslave Abraham's descendants. But it doesn’t end there. There’s a promise of liberation, a return "with much substance." A powerful image of resilience and divine justice. And what about Abraham himself? He's told that he will "go to thy fathers in peace, and be buried in a good old age." A blessing of long life and peaceful passing. It’s a classic reward for faith and righteousness.

Then comes a fascinating detail: "in the fourth generation they will return hither; for the iniquity of the Amorites is not yet full." This introduces a crucial element: timing. Divine plans unfold according to a specific schedule. The return is contingent upon the Amorites reaching a certain level of. well, let's just say "unrighteousness." This idea, that nations can fill a measure of sin, is a recurring theme in ancient Jewish thought. The implication is that God’s judgement is not arbitrary, but rather a response to accumulated wickedness.

The narrative then shifts to a vivid, almost surreal scene. Abraham wakes from sleep. The sun has set. And what does he see? "A flame, and behold! a furnace was smoking, and a flame of fire passed between the pieces." This imagery is striking! According to scholars, the "pieces" likely refer to animal sacrifices, a common practice in ancient covenant rituals. The passing flame symbolizes God's presence and acceptance of the covenant.

Here's the pivotal moment: "On that day the Lord made a covenant with Abram, saying: 'To thy seed will I give this land, from the river of Egypt unto the great river, the river Euphrates.'" A formal agreement. A binding promise. This is the seed of the promise of the Land of Israel. The boundaries are clearly defined, stretching from the river of Egypt (which some identify not with the Nile, but with a smaller river on the border of Egypt) all the way to the Euphrates. It’s a vast territory, a grand vision of future inheritance.

Think about the weight of this moment. A man, a promise, a land, and the destiny of generations hanging in the balance. It's evidence of the enduring power of faith and the belief that even in the darkest of times, a brighter future is possible.

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Legends of the Jews 5:125Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

The Torah touches on this in the Brit Bein Habetarim (ברית בין הבתרים), the Covenant Between the Pieces, in Genesis 15. But the story doesn't end there. The Legends of the Jews fills in some fascinating details, giving us a glimpse into a profound vision Abraham himself experienced.

Abraham is preparing sacrifices, a sacred act of devotion. As the sun dips below the horizon, a deep slumber overtakes him. But this is no ordinary sleep; it’s a divinely granted vision, a window into the future of his descendants.

What does he see? He beholds a terrifying image: a smoking furnace, none other than Gehenna (גהנם), the Jewish concept akin to hell, the place God prepares for the wicked. Then, a flaming torch appears, representing the revelation at Sinai, where the entire nation witnessed fiery displays of God’s power. He sees the sacrifices that Israel will offer, a continuation of his own sacred service. And finally, a chilling darkness descends, the oppression of four kingdoms that will rule over his people. Then, God speaks to Abraham. According to Ginzberg's retelling in Legends of the Jews, God explains that as long as Abraham's children uphold two crucial duties – studying the Torah (תורה), and performing the Temple service – they will be spared the horrors of Gehenna and foreign domination. But if they neglect these duties, they will face these very punishments.

Here’s the kicker: Abraham is given a choice. Should his descendants suffer punishment in Gehenna, or through subjugation by foreign powers?

All day long, Abraham struggles, torn between these two terrible options. Finally, God intervenes, urging him to choose the dominion of the stranger.

Why?

Perhaps because earthly suffering, while painful, is temporary. As we find in Midrash Rabbah, the bondage of Israel in Egypt for four hundred years was revealed to him, calculated from the birth of Isaac. It was also revealed that Abraham himself would not experience the full brunt of this oppression. A promise was given that he would go to his fathers in peace. At the same time, his father Terah, who had repented for his sins, would have a share in the world to come.

Abraham learns that his son Ishmael will find righteousness during Abraham's lifetime, and his grandson Esau will not begin his wicked ways until after Abraham's death. It’s a interplay of good and bad, of promise and suffering, all interwoven.

But the vision doesn't end with doom and gloom. Just as Abraham received the prophecy of his descendants' enslavement, he also received the assurance of their ultimate deliverance. God would judge the four kingdoms and ultimately destroy them.

So, what are we to make of this ancient story? Is it a comforting tale? A terrifying warning? Perhaps it's both. And it offers a glimmer of hope, a promise that even in the darkest of times, redemption is always possible. The Zohar tells us that even the darkest night eventually gives way to dawn.

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Yalkut Shimoni on Torah 77:17Yalkut Shimoni on Torah

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

(Genesis 15:17) "And it came to pass, when the sun went down, and there was thick darkness" -- it was pitch dark -- "behold, a smoking furnace and a flaming torch." Rabbi Shimon bar Abba in the name of Rabbi Yochanan said: He showed him four things -- Gehenna, the kingdoms, the giving of the Torah, and the Temple. He said to him: As long as your children occupy themselves with two of them [Torah and the Temple service] they will be saved from two of them [Gehenna and the kingdoms]; if they withdraw from the two, they will be judged by the two; and the Temple is destined to be destroyed and the sacrifices abolished. By which do you wish your children to descend, by Gehenna or by the kingdoms? Rabbi Chanina bar Pappa said: Abraham chose the kingdoms for himself. Bar Chanina said: The Holy One, blessed be He, chose the kingdoms for him, as it is written, "were it not that their Rock had sold them" (Deuteronomy 32:30) -- this is Abraham; "and the LORD had delivered them up" -- this teaches that the Holy One, blessed be He, agreed with his words. Rav Huna in the name of Rav Acha said: So Abraham sat wondering all that day, by which shall I choose, Gehenna or the kingdoms? The Holy One, blessed be He, said to him: Cut off this doubt from your heart -- choose the kingdoms for yourself, as it is written, "you have caused men to ride over our heads" (Psalms 66:12), you have made the nations ride over our heads, "we went through fire and through water." Rabbi Yehoshua ben Levi said: He showed him also the splitting of the Sea of Reeds, as it is written, "which passed between the pieces" (Genesis 15:17), as you say, "to Him who divided the Sea of Reeds into pieces" (Psalms 136:13).

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Yalkut Shimoni on Torah 77:10Yalkut Shimoni on Torah

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

"And when the sun was going down, a deep sleep [tardemah] fell upon Abram" (Genesis 15:12). Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: The beginning of a downfall is sleep; he lies down and does not labor in Torah, he lies down and does not labor in work.

Rav said: There are three kinds of deep sleep. The deep sleep of slumber, "And the LORD God caused a deep sleep to fall upon the man, and he slept" (Genesis 2:21). The deep sleep of prophecy, "And a deep sleep fell upon Abram." The deep sleep of stupor, as it is said, "And no one saw and no one knew and no one awoke, for they were all asleep, because a deep sleep from the LORD had fallen upon them" (1 Samuel 26:12). And the Rabbis say: Also a deep sleep of folly, as it is said, "For the LORD has poured over you a spirit of deep sleep" (Isaiah 29:10).

Rabbi Chanina son of Rabbi Yitzchak said: There are three faded fruits [unripe forerunners]. The faded fruit of death is sleep; the faded fruit of prophecy is a dream; the faded fruit of the world to come is the Sabbath. Rabbi Avin adds two more: the faded fruit of the light above is the disk of the sun; the faded fruit of the wisdom above is the Torah.

"And behold, a dread" (Genesis 15:12), this is Babylon, as it is written, "Then Nebuchadnezzar was filled with fury" (Daniel 3:19). "Darkness," this is Media, which darkened the eyes of Israel with fasting and affliction. "Great," this is Greece. Rabbi Simon said: it raised up a hundred and twenty dukes, a hundred and twenty governors, a hundred and twenty commanders. And the Rabbis say: it raised them sixty by sixty, as it is written, "serpent, fiery serpent, and scorpion" (Deuteronomy 8:15); just as a scorpion bears young sixty at a time, so the kingdom of Greece raised them sixty by sixty. "Fell upon him," this is the fourth kingdom, as it is written, "At the sound of their fall the earth trembled" (Jeremiah 49:21). And some reverse it: "falling" is Babylon, "fallen, fallen is Babylon" (Isaiah 21:9); "great" is Media, "the king Ahasuerus made great" (Esther 3:1); "darkness" is Greece, which darkened the eyes of Israel with decrees, for they would say, "Write on the horn of an ox that you have no portion in the God of Israel"; "dread" is the fourth kingdom, "dreadful and terrible and exceedingly strong" (Daniel 7:7).

"And He said to Abram, Know surely" (Genesis 15:13): know that I will scatter them, and be sure that I will gather them; know that I will enslave them, and be sure that I will redeem them. "That your seed shall be a stranger": from the time that seed shows itself to you, four hundred years. Rabbi Yudan said: the strangerhood, the slavery, and the affliction in a land not theirs, four hundred years to their term.

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