Parshat Mishpatim5 min read

At Sinai the Elders Saw Gabriel's Brick of Slavery Beneath God's Throne

A woman went into labor while she was treading mortar for Pharaoh. The child came out into the brick mold, and an angel came down for the mold.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Straw in the Heels
  2. The Child in the Mold
  3. The Angel Who Came Down for a Brick
  4. Blood in the Basins
  5. What Nadab and Abihu Saw Under the Feet
At Sinai the Elders Saw Gabriel's Brick of Slavery Beneath God's Throne Click for full size

Straw in the Heels

The overseers had a number to hit, and they hit the workers to get it.

Since the straw was no longer delivered, the families went out into the scrub to pull it themselves. They loaded it on donkeys and on their own backs, and on their wives, and on their children. Wilderness straw is not soft. It went through their heels as they walked the mortar down, and their blood went into the mortar with it, and the bricks went up the wall that way, counted and stacked and counted again.

Among the treaders that season was a woman called Rachel, of the house of Shuthelach. She was near her time. Her husband worked the clay beside her, and she worked it with him, because nobody had told the overseers that a pregnant woman counts for less than a full share.

The Child in the Mold

The pains took her standing in the pit.

She gave birth there, with the clay to her knees, and the newborn went down into the wet mortar and into the wooden mold and did not come up. The mold went on filling. The clay closed over.

Her scream did not stop at the wall of the brickyard. It went up past the overseers, past the sky, and arrived at the Throne of Glory, which had heard a great deal of noise out of Egypt and had answered none of it yet.

The Angel Who Came Down for a Brick

Gabriel came down into the pit.

He did not stop the work. He did not strike anyone. He bent over the mold, lifted it out with the clay and the child still in it, and carried it up, all the way up, past the last of the heavens, into the room where God sits. There he set it down under the divine feet as a footstool, and left it there.

That night God went through Egypt and killed the firstborn in every house.

Blood in the Basins

Weeks later the same people were standing at the foot of a mountain in the wilderness, free, filthy, and about to sign something.

Moses built an altar at the base of the mountain and set up twelve standing stones, one for each tribe. There were no priests yet. Aaron had not been given the office, and the Tent had not been made, so the work fell to the firstborn sons, who slaughtered oxen and burned them.

Moses caught half the blood in basins and threw the other half against the altar. Then he read the book of the covenant out loud to the whole camp, and the people answered him in one voice: everything the Lord has said, we will do, and we will listen.

So he took up the basins and threw the blood he had kept over the people who had just spoken.

"This is the blood of the covenant that the Lord has cut with you, on all these terms."

What Nadab and Abihu Saw Under the Feet

On the seventh of the month Michael, Prince of Wisdom, came with the summons. Moses and Aaron, Nadab and Abihu, and seventy elders of Israel were to come up and worship at a distance. Only Moses could approach.

They climbed. Nadab and Abihu, young men, priests' sons, raised their eyes higher than they had been told to raise them, and saw the God of Israel.

Under His feet was a footstool, and the footstool was set beneath the throne, and it was worked like sapphire, and it was a slave's brick.

Everything was in it. The clay pits. The women treading beside their husbands. The girl carrying a child who went down under the weight of the mud and lost it there. The whole account of what Egypt had done, kept where a foot would rest on it. It threw off light like a cut stone, like the sky on a day with no cloud anywhere in it.

The stroke should have fallen on the two of them for looking. It did not fall that hour. It was set aside and kept, and it came for them eight days later, at the dedication, over a pan of fire they had not been asked to bring.

They did not know that on the mountain. They stood there in the light coming off the brick, glad their offerings had been accepted, as though they were eating and drinking at a feast.


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From the tradition

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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.

Targum Jonathan on Exodus 24Targum Jonathan

Retold in our words. Read the original at the link below.The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862 · Public Domain

The covenant ceremony at Sinai in (Exodus 24) is solemn in the Hebrew Bible. The Targum Jonathan turns it into a visionary experience with one of the most haunting images in all of ancient Jewish literature: an angel carrying a brick of slavery and placing it beneath God's throne.

The Targum identifies the voice that summoned Moses up the mountain as "Michael, the Prince of Wisdom." The Hebrew says simply "He said to Moses." The Targum names the speaker and gives him a title. Michael is not just an angel but the angelic patron of wisdom itself.

Before the tabernacle existed, the Targum explains, the firstborn served as priests. Moses "sent the firstborn of the sons of Israel" to offer sacrifices, "for until that hour had the firstborn had the office of performing worship, the tabernacle of ordinance not as yet being made, nor the priesthood given unto Aaron." This addition explains a puzzling detail: who performed the sacrificial service before the Levitical priesthood was established?

The most remarkable passage comes when Nadab and Abihu and the seventy elders ascended and "saw the glory of the God of Israel." The Hebrew says they saw something like a sapphire pavement under God's feet. The Targum transforms this into a memorial of slavery: under God's footstool was "a memorial of the servitude with which the Mizraee had made the children of Israel to serve in clay and bricks," including pregnant women who were "made abortive by being beaten down with the clay." The angel Gabriel descended, made a brick from that very clay, ascended to heaven, and "set it, a footstool under the throne of the Lord of the world."

God keeps a brick of Egyptian slavery beneath His throne. The suffering of Israel is permanently displayed in heaven itself. This is the Targum's theology of divine memory. God does not forget what His people endured, and the evidence sits at His feet forever.

The Targum also notes that Nadab and Abihu deserved punishment for gazing too boldly at the divine glory, but "the stroke was not sent in that hour." It awaited them until the eighth day, the dedication of the Tabernacle described in (Leviticus 10), when they would die offering unauthorized fire. The Targum connects two stories separated by an entire book of the Torah.

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Targum Pseudo-Jonathan on Exodus 24:10Targum Pseudo-Jonathan on Exodus

Retold in our words. Read the original at the link below.The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862 · Public Domain

When Nadab and Abihu lifted their eyes at Sinai and beheld the glory of the God of Israel, they saw something no prophet had described before. Beneath the divine throne, serving as a footstool, lay a stone like sapphire. The Targum teaches that this was no ornament. It was a memorial.

The sapphire held the memory of Egypt. When the Egyptians forced the children of Israel to labor in clay and bricks, women trod the mud alongside their husbands. Among them walked a pregnant young woman, delicate and weary, who was beaten down into the clay until she miscarried. The suffering that drowned her child did not vanish. The angel Gabriel descended, gathered that clay, and formed a single brick from it. Then he ascended to the heavens and placed it as a footstool beneath the throne of the Lord of the world.

The splendor of that brick, the Targum says, shone like a precious stone, radiant as the beauty of the clear heavens when no cloud obscures them. God had taken the worst day in Egypt and made it the nearest object to His feet.

This is the Shekhinah's logic. The Holy One does not forget the anonymous. A young woman whose name we will never know has her grief installed permanently at the base of the divine throne. Every time God is enthroned in vision, He rests His feet on Egypt's cruelty as a witness that will not be erased. Nadab and Abihu saw this and lived to eat and drink in its presence.

The memorial is not revenge. It is covenant memory. The God who brought Israel out of Egypt keeps the receipts, and He keeps them close enough to feel underfoot.

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Pirkei DeRabbi Eliezer 48:18Pirkei DeRabbi Eliezer

Retold in our words. Read the original at the link below.Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London (1916) · CC-BY

Pirkei DeRabbi Eliezer, a fascinating work of aggadic literature, gives us a glimpse, a chilling, visceral snapshot of their suffering.

Rabbi Akiva, a towering figure in Jewish tradition, paints a particularly harrowing picture. He reminds us that the Egyptian taskmasters were merciless. Their sole focus was extracting labor, forcing the Israelites to meet impossible quotas: "And the tale of the bricks, which they did make heretofore, ye shall lay upon them" (Exodus 5:8). It wasn't just about building cities; it was about breaking spirits.

Families forced to gather straw in the wilderness, loading it onto donkeys, onto themselves, even onto their wives and children. The rough straw, piercing their heels, blood mingling with the mortar. This was raw, agonizing work.

Then comes Rachel, granddaughter of Shuthelach. She's heavily pregnant, near childbirth, yet there she is, alongside her husband, treading the mortar. The exhaustion? In that moment, amidst the mud and the blood, she gives birth. The child, tragically, becomes entangled in the brick mold.

Her cry, Pirkei DeRabbi Eliezer tells us, ascended before the Throne of Glory. A mother's anguish, so profound it pierces the heavens.

The angel Michael himself, a messenger of immense power, descends. He doesn't offer immediate relief, not in the way we might expect. Instead, he takes the brick mold, with its clay and the trapped child, and brings it up before the Throne of Glory. Why? Perhaps to serve as a tangible, irrefutable evidence of the Israelites' suffering. A reminder of the cost of Pharaoh's oppression.

That very night, the Holy One, blessed be He, descended. "And it came to pass at midnight that the Lord smote all the firstborn in the land of Egypt" (Exodus 12:29). Was Rachel's cry the catalyst? Pirkei DeRabbi Eliezer doesn't say explicitly, but the implication is clear. The divine response, the final plague, was inextricably linked to the suffering of the Israelites.

What does this story, found in Pirkei DeRabbi Eliezer, teach us? It's more than just a historical account. That even in the midst of oppression, the divine is present, witnessing, and ultimately, acting. It urges us to see the humanity in every story, to connect with the pain of the past, and to recognize the power of hope, even when surrounded by bricks and blood.

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Targum Pseudo-Jonathan on Exodus 24:8Targum Pseudo-Jonathan on Exodus

Retold in our words. Read the original at the link below.The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862 · Public Domain

Targum Pseudo-Jonathan on Exodus (Exodus 24:8) describes the most solemn act of the covenant ceremony: Mosheh took half of the blood which was in the basins, and sprinkled upon the altar, to expiate the people, and said, Behold, this is the blood of the Covenant which the Lord hath made with you upon all these words.

Half on the Altar, Half on the People

The Torah describes an extraordinary act. The blood of the oxen sacrificed earlier (Exodus 24:5) was collected into basins. Half was now thrown against the altar, the side of God. The other half, the preceding verse tells us, was thrown upon the people themselves. Two halves of a single blood, binding two parties into one covenant.

The Targum adds the purpose: to expiate the people. The blood is not merely a dramatic signature. It cleanses. It prepares Israel, still dusty from Egypt, still shaken by the thunder of Sinai, to enter into a formal relationship with God.

The Blood of the Covenant

Then Moses says the words that will echo through Jewish memory: this is the blood of the Covenant which the Lord hath made with you. The Hebrew phrase, dam habrit, becomes a technical term. In late antique tradition, dam habrit also refers to the blood of circumcision, the sign Abraham received (Genesis 17:10). Two moments of covenantal blood: the personal covenant of Abraham, and the national covenant of Sinai.

The Takeaway

Covenants in the Torah are not signed with ink. They are sealed with blood, not because blood is dramatic, but because blood is costly. Something dies so something greater can be born. At Sinai, a nation was born from the blood of offerings and the words of a book. And that covenant is still binding today.

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Legends of the Jews 4:347Legends 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

Because, according to some traditions, even the ten plagues weren't enough to soften the hearts of the Egyptians. The oppression of the Hebrews continued relentlessly, right up to the very moment of their freedom. In fact, the Legends of the Jews (Ginzberg) tells a heartbreaking tale of a woman named Rachel, daughter of Shuthelah.

On the very day of the Exodus, as Rachel and her husband toiled, making bricks from clay, she went into labor. In the midst of this grueling work, the baby slipped from her womb and vanished into the clay. A truly devastating moment.

Then, something extraordinary happened.

Gabriel, the archangel, appeared. He molded that very clay, the clay that had swallowed the child, into a brick. And what did he do with this brick? He carried it all the way to the highest heavens, placing it as a footstool before the Divine throne. Can you picture that? A symbol of unimaginable suffering transformed into something that literally supports the glory of God.

It was on that very night, the Legends of the Jews continues, that God finally looked upon the suffering of Israel, and the tenth and final plague – the slaying of the firstborn – was unleashed upon Egypt. This night, according to tradition, is one of four nights so significant that God inscribed them in the Book of Memorial.

So, what are the other three?

The first, unsurprisingly, is the night God appeared to create the world. Imagine the scene: utter chaos, emptiness, darkness covering the abyss. Then, the Lord's word bursts forth, and light floods everything. (Ginzberg, Legends).

The second night commemorates God's appearance to Abraham at the brit bein ha-betarim (ברית בין הבתרים), the covenant of the pieces. This is a pivotal moment in our history, marking the beginning of God's special relationship with Abraham and his descendants.

And the third? Well, we've already touched on it: the night in Egypt when God struck down the firstborn of the Egyptians with His right hand, while simultaneously protecting the firstborn of the Israelites with His left. It's a night of both destruction and salvation, forever etched in the memory of our people (Midrash Rabbah).

But the story doesn't end there. The fourth night, the Legends of the Jews tells us, is yet to come. It will be the night when the final redemption is accomplished, when the iron yoke of the wicked kingdom is broken, and evildoers are destroyed. In this future, Moses will emerge from the desert, and the Messiah will come from Rome – each leading their respective flocks. And the word of God, the ultimate mediator, will guide them both to walk together in harmony.

A reminder that even in the midst of suffering and oppression, hope remains. That even the darkest moments can be transformed into something sacred. And that the story of redemption is not just a thing of the past, but a promise for the future.

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