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Jeremiah Hides the Ark Before Babylon Arrives

His men tried to scratch the rock so they could find the cave later. Jeremiah turned on them. God would show the Ark when God chose.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. An Angel Lifted What Babylon Must Not Touch
  2. The Cave on the Mountain Moses Never Crossed
  3. His Companions Tried to Mark the Way
  4. The Temple Doors Had Already Refused a King
Jeremiah Hides the Ark Before Babylon Arrives Click for full size

An Angel Lifted What Babylon Must Not Touch

The Babylonian camps were already in the hills when God sent Jeremiah a task that had nothing to do with speaking.

He was not told to preach. He was told to hide things, and he hides them in order. The Aron HaKodesh (ארון הקודש), the Holy Ark, first. Then the altar of incense. Then the sacred tent. These were not to be listed by generals, not hauled into Nebuchadnezzar's house as proof, not found by anyone who came after.

He walked the courts while they still had priests in them. He put his hand on the Ark's poles. He did not wait for the battering ram. An angel took the vessels up off the floor of the Temple while the city still stood, and Jeremiah followed on foot, out through a gate that had not yet been broken.

The Cave on the Mountain Moses Never Crossed

The angel set them down on the mountain where Moses had stood before he died, looking across the Jordan at a land he would not enter. Jeremiah climbed after, catching at scrub, cutting his palms on the rock. He found a cave in the face of the hill. He went in on his knees. He put the Ark inside, then the altar, then the tent. He backed out and sealed the mouth with his own hands, shoving stone until the gap was gone.

Dust rose and settled. The stone took the seal and kept it. Moses had stood on this same height and been refused the crossing. Now the Ark sat in that stone, waiting for a day Jeremiah would not live to see. He stood outside the closed mouth and did not look for a landmark. He turned downhill without marking a tree.

His Companions Tried to Mark the Way

Some of the men who followed him wanted a trail. A cairn. A scratch on the face of the rock. Something a later generation could read, so that when the exile ended someone could walk back up and bring the Ark home.

They went after him. They lost the entrance. The slope looked like any other slope. The rock looked like rock. One of them knelt and dug with a knife anyway, cutting a shallow line that the next rain would erase. Another piled three stones and kicked them down when he could not tell which cleft they had come from. They called Jeremiah's name into the mountain and got no answer back.

When Jeremiah learned what they had tried, he turned on them.

"The place is unknown," he said, "and it shall remain unknown. These things will not be found by searching. They will not be recovered by explorers or by scholars with maps. The Ark will return when God decides it is time, and at that moment it will become visible, and not before."

He would not allow a mark.

The Temple Doors Had Already Refused a King

Long before Babylon, Solomon finished the House and tried to bring the Ark in. The doors would not open. He offered twenty-four prayers. He cried, "Lift up your heads, O you gates" (Psalms 24:7). The gates stayed shut. He had said, "I have built You an exalted house," taking the work as his own.

Only when he asked for the sake of David did the doors move, and the Ark went in.

The Ark had refused a king at the height of his glory. It would not now take a scratch from Jeremiah's friends. He left the mountain unmarked. Babylon arrives at the walls, and the army enters the city. The Temple burns. The cave stays shut, and no one living can point to the 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.

Legends of the Jews 10:62Legends 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

Legends of the Jews turns to Jeremiah Returns to Egypt and Preaches to Exiles There.

Well, according to some fascinating stories preserved in Ginzberg's Legends of the Jews, the story doesn't end with the exile itself. It seems Jeremiah's work was far from over.

Baruch, Jeremiah's faithful scribe, is off in Babylonia. How do you get a message to him in those days? Forget carrier pigeons; The legend says an eagle carried Jeremiah's answer to Baruch!

Then there’s the matter of those Babylonian women. Jeremiah, it seems, had some pretty strong opinions on the matter. When he returned to Jerusalem with the people, those who refused to part ways with their "heathen" wives were in a tough spot. They weren't allowed into the holy city, and they weren't allowed back to Babylonia. So, what did they do? They founded their own city, Samaria, right near Jerusalem.

But the most intriguing part of the story, at least for me, is the secret mission God entrusted to Jeremiah. It wasn't just about the people; it was about safeguarding the sacred objects of the Temple. We're talking about the Aron HaKodesh (the Holy Ark), the altar of incense, and the holy tent – objects of immense spiritual power.

An angel, no less, supposedly carried these treasures to the very mountain where Moses, before his death, had gazed upon the promised land. Jeremiah found a hidden place, a machaneh (camp or storage) if you will, and concealed them within.

Now, this is where it gets really interesting. Some of Jeremiah's companions, curious and perhaps a bit skeptical, followed him to try and mark the way back to the cave. But they couldn't find it again! When Jeremiah found out what they’d tried to do, he rebuked them. Why? Because God wanted the hiding place to remain a secret until the time of redemption. Only then, the legend says, will God Himself reveal these hidden things.

What does it mean for something to be hidden until the time is. Is it just about physical objects, or is it about ideas, truths, or even potential within ourselves that needs to be nurtured and protected until the moment we're ready to unveil it to the world? Maybe the real treasure isn't the Ark itself, but the faith that it will be revealed when it's needed most.

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Bamidbar Rabbah 14:3Bamidbar Rabbah

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

Bamidbar Rabbah turns to When Solomon's Temple Doors Refused to Open for the Ark.

The scene: Solomon, the wisest of men, has built the magnificent Temple in Jerusalem. He's ready to bring the Ark of the Covenant, the most sacred object in Israel, into its designated place within the Holy of Holies. But, according to this Midrash (rabbinic interpretive commentary), something strange happens. The gates refuse to open!

Solomon, confident in his power and piety, begins to pray. He offers twenty-four supplications, drawing from verses like, "But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain You; how much less this house that I have built!" (II (Chronicles 6:1)8) and continuing until "Now therefore arise, O Lord God, into Your resting place, You, and the ark of Your might..." (II (Chronicles 6:4)1). Still, nothing. The gates remain stubbornly shut. He even tries reciting the verse from Psalms – "Lift up your heads, O you gates!" (Psalms 24:7, 9) – but to no avail.

Why this sudden cosmic resistance? What could possibly be holding back the Divine Presence?

The answer, according to our text, lies in Solomon’s own ga’avah – his arrogance. He had proclaimed, "I have built You an exalted house, a place for You to dwell in forever" (I (Kings 8:1)3). But Rabbi Yaakov son of Rabbi Yehuda bar Yeḥezkel interprets this as Solomon taking too much credit. He built a "built building," implying he believed he alone was responsible for this great achievement.

Rabbi Yehuda, quoting Rabbi Yosef, reminds us that everyone assists the king, and surely everyone assists the King of Kings, the Kadosh Baruch Hu, the Holy One, blessed be He. Even spirits, demons, and angels play a part. Rabbi Berekhya even points out that the Temple was built “in its construction” (I Kings 6:7) – implying it almost built itself! Stones miraculously transported themselves into place. Rabbi Abbahu draws a parallel to Daniel, where a stone miraculously appeared to cover the lion’s den (Daniel 6:18), emphasizing that if such miracles happen for mortal kings, how much more so for the King of Kings?

Only when Solomon humbles himself and remembers the merit of his father, David, does the situation change. "Lord God, do not turn away the face of Your anointed; remember the acts of kindness of David Your servant" (II (Chronicles 6:4)2). Immediately, the gates open, the Ark enters, the Divine Presence descends, and fire consumes the offerings (II Chronicles 7:1).

This story isn't just about a historical event; it's a powerful lesson about humility and recognizing our place in the grand scheme of things.

But the text doesn't stop there. It goes on to explore the meaning of "King of Glory" (Melech haKavod). Rabbi Simon explains that God is called the King of Glory because He bestows honor (kavod) upon those who fear Him. This idea of God giving glory to those who are devoted to Him is a recurring theme. The Midrash illustrates this point with several examples. Miriam’s merit caused the Divine cloud to linger (Numbers 12:15). God spoke to Moses in Moses' own voice, showing intimacy and respect (Exodus 19:19). Even in difficult times, God was with Joseph (Genesis 39:2, 23), and his master recognized it.

Another interpretation focuses on the coverings of the Tabernacle vessels, particularly the Ark. While everything else was covered with tachash hides, the Ark had an additional covering of sky-blue wool (Numbers 4:6). This was to distinguish it, to give it extra honor, befitting the King of Glory.

Ḥizkiya points out that the sky-blue dye, or tekhelet, used in ritual fringes (tzitzit) is special because it evokes a chain of associations: grass, sea, firmament, rainbow, cloud, Throne, and ultimately, the Glory of God (Ezekiel 1:28). Wearing tekhelet is thus a way of connecting to that Divine Glory.

The text further emphasizes that unlike earthly kings, who jealously guard their symbols of power, God shares His glory. He allows Elijah to ascend to heaven in a storm (II (Kings 2:1)1), Solomon to sit on the throne of the Lord (I (Chronicles 29:2)3), and Moses to wield His staff (Numbers 20:9). He even bestows glory and grandeur upon the messianic king (Psalms 21:6).

Finally, the story of Joseph is revisited. Because Joseph feared God and resisted temptation (Genesis 39:9), God allowed His presence to rest upon Joseph’s master (Genesis 39:3). Joseph’s piety was so profound that even his blessings were noticed. And as a reward for Joseph's righteousness, his descendant was granted the privilege of offering sacrifices on the holy day (Numbers 7).

So, what does all this mean for us? It's about recognizing that we are part of something much larger than ourselves. And it's about striving to live with humility, integrity, and a deep reverence for the Divine. Because ultimately, the gates of glory open not for those who demand entry, but for those who approach with a humble and grateful heart.

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