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Why Moses Brought the Torah Down for the Tribe of Judah

Moses walked the firmament to seize the Torah. When the angels demanded to know why a mortal deserved it, the answer went back to Judah at the fire.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Cloud That Swallowed Him
  2. What Existed Before the World
  3. What God Told Moses to Answer
  4. Why Judah's Tribe Received It First

The Cloud That Swallowed Him

When Moses ascended to receive the Torah, a cloud crouched before him at the edge of the firmament. He did not know whether to ride it or grip it. He stepped toward it and it opened and took him inside, and then he walked across heaven the way a person walks across the earth, solid ground under his feet, the celestial order spread out in every direction, fire and wind and the hosts of heaven going about their assignments.

The first angel he met was Qemuel, commander of twelve thousand angels of destruction who stood guard at heaven's gate. Qemuel asked what a being born of woman was doing in the place of fire. Moses told him to stand aside. Qemuel refused. Moses struck him out of the way and kept moving.

More angels came. Hadarniel, so tall that his voice alone sent sparks flying from Moses's mouth when he first heard it. When Moses held his ground, Hadarniel became his escort, afraid of the prophet who had been sent from the throne itself. Then Sandalfon, who braids crowns from the prayers of Israel and whose height exceeds the other angels by a five-hundred-year journey. Then Rigyon, the river of fire where the angels themselves are remade each morning, rising from the river as new beings to sing and then dissolving again at nightfall.

Moses moved through all of it. He was carrying an assignment. The Torah had existed for two thousand years before the world was made. It was not going to remain in heaven now that Israel had been brought to Sinai.

What Existed Before the World

The Legends of the Jews preserves the teaching that seven things were created before the world itself. The Torah came first, written with black fire on white fire, resting in God's possession. Then repentance, so that the world God was about to make would have a mechanism for return after failure. Then the Garden of Eden. Then Gehinnom. Then the Throne of Glory. Then the site of the Temple. Then the name of the Messiah.

Of these seven, the Torah was the blueprint. Everything else was built from it. Heaven and earth were traced from the Torah's lines. The rivers and mountains and the dimensions of the firmament were proportioned according to what the Torah required. This is why the angels' objection to Moses had such force: they were watching someone try to carry away the document the cosmos was written from.

Their protest was sincere. What is one born of woman doing here? You, who live for seventy or eighty years at best, want to take home what was here before there was a home for it?

What God Told Moses to Answer

God told Moses to respond to the angels using the Torah itself. Moses asked God's permission and then spoke. He read the commandments one by one and attached each one to a reality the angels did not face. You shall have no other gods before me: did you come out of Egypt? Did you have other gods to tempt you? Honor your father and mother: do you have fathers and mothers? Do not murder. Do not commit adultery. Do not steal: is there envy among you? Is there covetousness?

The angels went quiet. They acknowledged the truth of what Moses was saying. The Torah had been given in response to the human condition, written for beings who had bodies and time and the capacity to fail. It belonged on earth because only on earth were the problems it addressed real. The angels who had been arguing for its retention were beings who had no use for it.

Why Judah's Tribe Received It First

The Chronicles of Jerahmeel records that when the Torah came down with Moses, the destination was not all of Israel simultaneously. It came for the tribe of Judah. The reason traced itself back to Tamar, to the fire, to the moment Judah said she is more righteous than I.

The Bamidbar Rabbah develops this thread. God's name is known in Judah, the Psalmist wrote. Why Judah? Because Judah sanctified God's name at the fire. Because Judah did not deflect when the evidence was in front of him. Because the confession that cracked Judah open was the same kind of honesty that the Torah required of everyone who would live by it.

The tribe of Judah carried the kingship. Jacob's blessing at his deathbed had given them the scepter that would not depart. That scepter was not the authority to rule by force. It was the authority to carry the covenant in public, to take the Torah into the palace and not leave it at the tent flap, to be the people who modeled what it looked like to receive instruction from heaven and act on it in full view of everyone watching. Judah had proven he could do this at Timnah. The Torah was carried down from Sinai for a tribe with that precedent in its founding history.

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From the tradition

Sources

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The texts this telling draws on, in full. Open a card to read inline, or expand it for a wider, quieter read.

Legends of the Jews 1:3Legends of the Jews

Imagine, if you will, two thousand years before heaven and earth. A time of pure potential. What was brewing in the cosmic kitchen?

In Legends of the Jews, a monumental work compiled by Louis Ginzberg, seven extraordinary things already existed. Think of them as the blueprints and building blocks of reality.

First, there was the Torah itself. Not just the physical scroll, but the very blueprint of creation, written, amazingly, with black fire on white fire, resting in the lap of God. Mind. Blown.

Then, the Divine Throne, ready for its occupant. It was erected in the highest heaven, the one poised above the Hayyot, those celestial beings who carry God’s chariot, as described in Ezekiel.

And of course, Paradise, situated on God’s right, and its opposite, Hell, on His left. Already, the destinations of souls were prepared, the ultimate reward and consequence laid out before creation even began.

Next, the Celestial Sanctuary, positioned directly in front of God. In this otherworldly space stood an altar adorned with a jewel, upon which was engraved the very Name of the Messiah. And from this sanctuary emanated a powerful Voice, crying out, "Return, ye children of men." A constant invitation, a call to repentance woven into the very fabric of existence. But it gets even more interesting when we consider the role of the Torah in the creation itself.

When God decided to create the world, He didn’t just snap His fingers. He consulted with the Torah! The Torah, personified as wisdom itself, advised Him, "O Lord, a king without an army and without courtiers and attendants hardly deserves the name of king, for none is nigh to express the homage due to him." for a second. The Torah isn’t just a set of rules; it's a guide, a partner in the act of creation. It’s suggesting that creation needs beings to appreciate and acknowledge the Divine. God wants relationship.

God was so pleased with this advice! This detail, according to the tradition, teaches all earthly kings – and, by extension, all of us – to seek counsel before acting. Before making big decisions. Before creating anything new.

It's a profound lesson about humility, collaboration, and the importance of seeking wisdom. As we find in Midrash Rabbah, the ancient rabbis constantly sought guidance from the Torah and from each other.

So, what does all this mean for us today? Perhaps it’s a reminder that even before the universe as we know it existed, the seeds of relationship, wisdom, and purpose were already planted. And maybe, just maybe, those seeds are still waiting to sprout in our own lives. Are we listening to the wisdom around us? Are we consulting with our own inner Torah before we act? Are we creating a world worthy of praise?

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Book of Jubilees 31:30Book of Jubilees

Book of Jubilees turns to Judah Receives a Roaring Blessing of Power.

So, what does it say about Judah? Buckle up.

It starts with this roaring blessing, a protective shield woven from words: "And let all who hate thee fall down before thee, And let all thy adversaries be rooted out and perish; And blessed be he that blesseth thee, And cursed be every nation that curseth thee." Can you feel the intensity? It’s a raw declaration of support, a promise of divine protection against anyone who dares to stand against him.

Then, the blessing shifts, focusing directly on Judah: "May the Lord give thee strength and power To tread down all that hate thee." It's not just about passive protection; it’s about active empowerment. Judah is being equipped to overcome his enemies, to rise above challenges.

But it's not just about brute strength. The blessing goes on, "A prince shalt thou be, thou and one of thy sons, over the sons of Jacob; May thy name and the name of thy sons go forth and traverse every land and region." This is where things get really interesting. It's a prophecy, a destiny laid out for Judah and his descendants. They are destined for leadership, their influence spreading far and wide. – a lineage destined to shape history.

And what will be the result of this divinely ordained rise? "Then will the Gentiles fear before thy face, And all the nations will quake." It's a statement of authority, yes, but also a reflection of the respect and awe that Judah's leadership will command. It’s not necessarily about instilling terror, but about inspiring a deep recognition of divinely granted power.

Now, what does all this mean? Is it a simple promise of dominance? Or something more complex?

Perhaps it’s a reflection of the responsibility that comes with leadership. Power isn't just about ruling; it's about carrying the weight of a nation, about ensuring its survival and prosperity. And maybe, just maybe, it’s a reminder that even in the face of adversity, the blessings of our ancestors, the promises of our faith, can provide the strength we need to persevere.

Think about the times you've felt that weight on your shoulders. What blessings do you carry? What responsibilities? And how do you find the strength to tread down all that hate thee, to face the challenges ahead? The story of Judah, as told in the Book of Jubilees, invites us to consider these questions, to connect with the ancient echoes of our own journeys.

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Bamidbar Rabbah 13:4Bamidbar Rabbah

From that small verse, the Midrash (rabbinic interpretive commentary) launches into a fascinating exploration of Judah, the tribe of lions, fiery furnaces, and ultimately, God's presence in the world. How? Well, it all starts with another verse: “God is known in Judah…” (Psalms 76:2).

The Midrash asks, how did Judah become so well-known? One answer lies in Judah's own act of confession. Remember the story with Tamar (Genesis 38:26)? Judah publicly admitted, "She is more righteous than I." According to the Midrash, he didn’t withhold the truth from Jacob or from Shem's court. This act of humility and truthfulness, the Midrash suggests, echoes through generations. Because Judah rescued Tamar and her twin sons from being burned alive, Bamidbar Rabbah connects this to the later rescue of Hananya, Mishael, and Azarya from Nebuchadnezzar's fiery furnace! See the connection? One courageous act leading to another, displaying God's presence.

The connections don't stop there. The Midrash continues: “God is known in Judah” – when Daniel descended into the lion’s den and was rescued (Daniel 6). Why Daniel? Because he prayed to God, who is metaphorically called a "lion," as it's written: “They will follow the Lord, He will roar like a lion” (Hosea 11:10). And Daniel himself is from the tribe of Judah, which is also called a "lion," as in “Judah is a lion cub” (Genesis 49:9). It’s like a cosmic echo: let a Lion (God) come and rescue a lion (Daniel) from the mouth of a lion (the literal lions!).

The Midrash offers another reason for Daniel's safety: maybe he resembled the lions! Or, perhaps he wasn't thrown into the furnace because he was seen as Nebuchadnezzar's god. The text points to (Daniel 2:46), where Nebuchadnezzar prostrates himself to Daniel. The Midrash suggests that God intervened to prevent Daniel from being burned, to further reveal His might.

Then, the text shifts gears slightly, addressing a different kind of exile – that of the ten tribes of Israel. The Midrash quotes (Hosea 5:9): “Ephraim will become desolation…among the tribes of Israel I proclaim certainties.” When Judah and Benjamin weren’t exiled initially, the nations questioned God’s fairness. But when Judah was eventually exiled, it served as a stark reminder: no one is exempt from accountability. “God is known in Judah,” even through punishment.

The Midrash then brings in (Psalms 27:3), "If an army besieges me, my heart will not fear." How? By trusting in Moses' blessing: “This for Judah…Hear, Lord, the voice of Judah…and You will be a helper against his adversaries” (Deuteronomy 33:7).

And what about the verse "His name is great in Israel" (Psalms 76:2)? The Midrash interprets this through the lens of (Proverbs 19:29): “Punishments are prepared for cynics.” It's a stark reminder that God anticipates human failings. Before creating humanity, the text says, God prepared the consequences for wrongdoing. It's like a craftsman knowing the flaws in his material beforehand.

The text then touches on the power of prayer, linking "His name is great in Israel" to (Malachi 1:11): “For, from the rising of the sun to its setting, My name is great among the nations…”. But, the Midrash asks, are sacrifices actually offered everywhere? No! Rather, it's about the prayers offered by Jews worldwide. The afternoon prayer (minḥa), the morning prayer connecting to Abraham's actions (Genesis 18:23), and the evening prayer (ketoret) – each a evidence of God's presence.

Ultimately, “God is known in Judah” when He takes revenge on their enemies, as (Joel 4:19) states: “Egypt will become desolation and Edom will become a desolate wilderness, due to the villainy against the children of Judah…”.

Finally, we return to Naḥshon at the Red Sea. As the Israelites hesitated, Naḥshon bravely leapt into the waves. As (Psalms 69:2) says, "Rescue me, God, for the waters have come up to my soul." God tells Moses to stop praying and command the Israelites to move forward (Exodus 14:15). Because of this act of faith, God exalted Naḥshon, granting him the honor of presenting his offering first.

So, what does this all mean? Bamidbar Rabbah 13 shows us how interconnected the Jewish tradition is. It's a web of stories, verses, and interpretations, all pointing to one central idea: that God's presence is revealed through acts of courage, humility, prayer, and even through the consequences of our actions. It reminds us that even seemingly small actions can have ripple effects, shaping not only our own lives but the course of history. And perhaps, most importantly, it shows us that God is always known, always present, in the midst of it all.

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Chronicles of Jerahmeel LIIChronicles of Jerahmeel (Gaster, 1899)

When Moses ascended to heaven to receive the Torah, a cloud crouched before him like a living creature. He did not know whether to ride it or grab hold of it. The cloud opened, swallowed him inside, and carried him upward. Then Moses walked across the firmament the way a person walks across the earth.

The first angel he encountered was Qemuel, commander of 12,000 angels of destruction who guard the gates of heaven. Qemuel rebuked him immediately. "You come from a place of defilement and dare walk in this place of purity? What is one born of woman doing in a place of fire?" Moses answered simply: "I am the son of Amram, and I have come to receive the Torah for Israel."

Next came Hadarniel, who stood 60,000 parasangs above the other angels. Every word Hadarniel spoke sent 12,000 sparks of fire flying from his mouth. Moses heard that voice and wept, trembling so violently he nearly fell from the cloud. But God intervened, telling Hadarniel that the angels had been nothing but accusers since the day of creation, and that without Israel receiving the Torah, neither God nor the angels would have a dwelling in the firmament at all.

Hadarniel immediately became Moses' guide, walking before him like a student before a teacher, until they reached the fire of Sandalphon. This angel stands so far above his peers that it would take a journey of 500 years to cross from his head to his feet. Sandalphon weaves crowns of prayer for God from the words of Israel, and when the crown reaches the Throne of Glory, every heavenly host trembles.

Moses pressed on through the river Rigyon, a stream of fire where angels are born and consumed daily, and past the angels of terror that surround the Throne of Glory itself. They tried to burn him with their breath, but God spread the glory of His throne around Moses like a shield. Moses challenged them: "What use is the Torah to you? The Exodus does not apply to you. You do not worship idols or swear false oaths." At that, every angel became his friend. Each one handed him a secret, and even the angel of death revealed his own mystery. Then God opened the seven firmaments, showed Moses the heavenly temple, and sent him back down carrying the Torah like a captured bride, while 120 myriads of angels placed two crowns on every Israelite who said, "We shall do and we shall obey."

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Jubilees 1:1-4Book of Jubilees

These are the words of the division of the days according to the Torah and the testimony, for the generations of the years by their weeks of years and by their jubilees, all the days of heaven upon the earth, as He spoke to Moses on Mount Sinai:

And it came to pass in the first year of the going out of the children of Israel from the land of Egypt, in the third month, on the sixteenth of it, that the Lord spoke to Moses, saying:

Come up to Me here, to the mountain, and I will give you the two tablets of stone, and the Torah and the commandment that I have written, to teach them:

And Moses went up to the mountain of God, and the glory of the Lord rested upon Mount Sinai, and a cloud covered it for six days, and He called to Moses on the seventh day from within the cloud:

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