6 min read

Kenaz Carried Past the Firmament to the Storehouse of Souls

A grieving judge collapses into a trance, is swept past the firmament, and shown the storehouse of unborn souls and the dated day of judgment.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Breath That Carried Him Up
  2. The Chamber of the Not-Yet-Born
  3. The Argument Before the World Was Made
  4. The Day of Judgment Proclaimed
  5. The Return and the Forgetting

The wailing started with one man and did not stay with one man. Kenaz stood before the assembly and broke, and his cry went out over the elders and the whole people until the sun went down behind the hills. They wept with him a single question. "Is it for the iniquity of the sheep that the shepherd must perish? May the Lord have compassion upon His inheritance, that it may not labor in vain." Then the weeping thinned, and the breath went out of Kenaz, and his body stayed standing while something in him was taken elsewhere.

The Breath That Carried Him Up

He did not climb. He was lifted. The firmament that the living see as a ceiling opened above him like a mouth, and the air on the far side was not air. An angel met him there and took him by the wrist the way a father takes a child across a flooded road. "Come and see," the angel said, and that was all the welcome heaven gave him.

Below, the elders held his still body upright and did not know whether to bury him or wait. Above, Kenaz passed through plane after plane, and at each one the angel named its purpose and the events that turned inside it. The light did not come from any sun. It came from the walls.

The Chamber of the Not-Yet-Born

One plane held no fire and no song. It held souls. They were stored like grain against a famine, rows of them, breathing in a way that had nothing to do with lungs, waiting for bodies that did not yet exist. The angel walked Kenaz between the rows.

"These will go down when their turn comes," the angel said. "Not before. Not one ahead of another." Kenaz understood then that the order he had cursed below, the order that handed sinners to the lot and the fire, ran through this room too. Every soul had a measured day to descend and a measured day to be called back. None of it was accident. That was worse, somehow, than accident.

The Argument Before the World Was Made

The angel showed him an older thing. Before the first man stood on the first ground, heaven had argued about whether to make him at all. Bands of angels had been consulted, and band after band had said the dangerous thing, "What is man, that Thou art mindful of him?" Those that said it were punished for it.

Then Kenaz watched the third band, and watched its captain hold them back. Labbiel gathered his host and warned them low and fast. "You have seen what misfortune overtook the angels who asked that question. Let us have a care not to do likewise, lest we suffer the same. For God will not refrain in the end from doing what He has planned. It is wiser for us to yield." So the band bent. "Lord of the world, it is well that Thou hast thought of creating man. Create him according to Thy will, and we will be his attendants and his ministers, and reveal to him all our secrets." Their consent pleased heaven, and the captain's name was changed on the spot from Labbiel to Raphael, the Rescuer, because his counsel had rescued his band. He was given the keeping of every remedy. Kenaz, watching, understood that the same God who measured sinners to the fire had also weighed whether beings like Kenaz deserved to draw breath at all, and had been talked toward mercy by an angel who knew when to stop arguing.

The Day of Judgment Proclaimed

Higher still, the gates swung, and a herald announced the day of judgment as a fact already fixed in the calendar of heaven. It was not a threat. It was an appointment. Kenaz saw the third heaven open and the holy house standing inside it, the celestial pattern of the Temple men would later raise from stone, and upon the Throne of Glory the Presence Itself.

He thought of the prisoners below. He had cast the lot and the lot had taken six thousand one hundred and ten of them, marked for the fire because the iniquity of the people had to be burned out of the camp. He had stood over them and refused to be only their executioner. He had pointed them back to Achan, son of Zabdi, who confessed when the lot fell on him in the days of Joshua. "Confess your sins as he did," Kenaz had told them, "that you may come to life with those whom God will revive on the day of the resurrection." He had not known, when he said it, that the day was real and dated and stored in a chamber he was now being shown. Confession had not bought them this world. It had bought them the next one.

The Return and the Forgetting

The angel carried him down the way it had carried him up, through the planes, through the mouth in the firmament, back into the body the elders were still holding upright. The breath came back into him with a jolt. He spoke, and what he spoke was prophecy, that this world would stand seven thousand years and no more before the Kingdom of Heaven came in its place.

Then the spirit lifted from him, and the way water leaves a hand, the vision left his memory. The souls in their rows, the argument before creation, the dated day, the Throne, all of it was gone from him in the moment he most wanted to keep it. He stood among his weeping people, emptied of the thing he had seen, and only the grief of it stayed. "If such is the rest the righteous obtain after death," he said, worn down to the words, "it were better for them to die than to live in this corrupt world and watch its iniquities." He had seen the architecture of heaven. He was not permitted to bring it home.


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Legends of the Jews 2:18Legends of the Jews

The Legends of the Jews, that incredible compilation by Louis Ginzberg, gives us a glimpse into moments like this. Imagine the scene: Kenaz, overcome, breaks into wails so loud they echoed through the community. With him, the elders, the entire people, wept until the sun dipped below the horizon. Their cry? A heartbreaking question: "Is it for the iniquity of the sheep that the shepherd must perish? May the Lord have compassion upon His inheritance that it may not work in vain."

It’s a powerful image, isn’t it? This feeling of communal mourning, this desperate plea for divine mercy.

Then, something extraordinary happens. The spirit of God, the Ruach (spirit) HaKodesh, descends upon Kenaz. In that moment, he's granted a vision, a glimpse into the future. He prophesies that this world, this olam הזה (olam ha-zeh), will endure for only seven thousand years before giving way to the Kingdom of Heaven, the Olam Ha-Ba (the World to Come).

Can you imagine the weight of that revelation? To see the span of existence laid out before you.

But here’s the truly fascinating, and deeply human, part: as soon as the prophetic spirit departs, Kenaz forgets everything he said during his vision. Gone. It highlights the idea that prophecy isn't about the individual, but about the message itself, delivered through them.

It's a humbling thought.

Before his own passing, Kenaz speaks once more, his words tinged with a profound weariness. "If such be the rest which the righteous obtain after their death," he laments, "it were better for them to die than live in this corrupt world and see its iniquities."

A heavy statement, isn’t it? A sentiment that perhaps resonates even today, in a world that often feels… well, corrupt.

It makes you wonder: what kind of rest are we striving for? What kind of world are we building? And how can we ensure that the future we create is one worth living in, a future where the righteous find joy, not sorrow, in their existence?

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Legends of the Jews 2:4Legends of the Jews

A reader can skim over those parts, but the rabbis of old wrestled with them. They tried to understand the motivations, the divine reasoning, behind seemingly harsh actions. Take this story, for example, elaborated on in Ginzberg's Legends of the Jews, stemming from Biblical accounts.

A leader, deeply concerned about sin within the community, sets out to identify the wrongdoers. But how? By lot. Think of it like drawing straws, but with potentially life-altering consequences. This leader, in a dramatic display of faith and selflessness, even declares, "If I and my house be set apart by lot, deal with us as we deserve, burn us with fire." The people agree, and the lots are cast.

The results are… well, staggering. According to the tale in Legends of the Jews, 345 people from the tribe of Judah are singled out. Then 560 from Reuben, 775 from Simon… the numbers climb and climb. Levi gets off relatively lightly with 150, while others like Issachar and Asher are marked with 665 each. Zebulun, Gad, Manasseh, Ephraim, and Benjamin all have significant numbers too. In total, 6,110 people are imprisoned, awaiting divine judgment. Can you imagine the fear, the uncertainty, hanging in the air?

So, what now? A massive group of accused sinners, locked away. What happens next?

Kenaz, Eleazar the high priest, and the elders of the congregation unite in prayer. They plead for guidance, for mercy, for understanding. And a response comes. "Ask these men now to confess their iniquity," the divine voice instructs, "and they shall be burnt with fire." A chilling answer, no doubt.

But here's where the story takes a turn, a moment of potential redemption. Kenaz, instead of simply delivering the sentence, exhorts the accused. He reminds them of Achan, son of Zabdi, from the Book of Joshua, who confessed his sin of taking the "anathema"– the herem (חרם), something devoted to God and forbidden for personal use – after the lot fell upon him. Kenaz urges them: "Do ye likewise confess your sins, that ye may come to life with those whom God will revive on the day of the resurrection."

What a powerful image. Confession offered not as a guarantee of earthly reprieve, but as a path to spiritual resurrection. The Midrash (rabbinic interpretive commentary), specifically Midrash Rabbah, often explores these themes of repentance and the afterlife. It’s not just about avoiding punishment in this world, but about achieving salvation in the world to come.

This tale, woven from biblical threads and rabbinic interpretation, leaves us pondering. What does it truly mean to take responsibility for our actions? Is divine justice always harsh, or can it be a catalyst for profound spiritual transformation? And what role does confession play in our journey toward redemption? Perhaps, the story suggests, it's not just about escaping the fire, but about finding our way towards the light.

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Legends of the Jews 2:23Legends of the Jews

The angel, acting as our guide, unveils the secrets of each celestial plane, explaining their purpose and the events that unfold within. And then, the day of judgment is proclaimed. It’s a moment of intense reckoning. Can you feel the weight of it?

The real spectacle awaits. The gates of the third heaven swing open, and there it is: the Beit HaMikdash, the holy Temple, a celestial reflection of the earthly one. And upon the Throne of Glory sits God Himself.

What would you say? What would you do?

For Levi, it was a moment of profound blessing. God speaks directly to him, bestowing upon him the mantle of priesthood, a sacred role that will endure until God comes to dwell among the people of Israel. It’s a powerful moment of divine appointment.

the verse says in Legends of the Jews, this encounter wasn't just a passive observation. The angel, after carrying Levi back to earth, equips him with a shield and a sword. He’s charged with a mission: to avenge the wrong done to Dinah by Shechem. "Execute vengeance," the angel commands, "for the Lord hath sent me." It's a call to action, a divine mandate to right a terrible wrong.

And who is this powerful angel, this celestial messenger? When asked his name, he reveals himself as the protector of Israel, the one who constantly intercedes on their behalf, shielding them from utter destruction in the face of relentless evil. Think about the implications of that. A single angel, battling the forces of darkness to protect an entire people. A malakh whose sole purpose is to ensure the survival of Israel.

This narrative, pulled from Ginzberg's Legends of the Jews, paints a vivid picture of divine encounters, celestial realms, and the weighty responsibilities placed upon individuals chosen by God. It's a reminder that even in the face of adversity, there is always a force working to protect us, interceding on our behalf.

So, the next time you feel overwhelmed or lost, remember Levi's journey. Remember the angel who stands guard. And remember that even in the darkest of times, there is always hope for redemption and renewal.

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Legends of the Jews 2:14Legends of the Jews

It’s not all harps and halos, let me tell you. Some of them… well, they weren’t exactly thrilled with the idea.

The Ginzberg's says retelling in Legends of the Jews, there were celestial debates, heavenly consultations, before we even arrived on the scene. Imagine the divine boardroom, angels gathered around, God presenting the "Human Project." Not everyone was sold.

We’ve already heard about the angels who questioned God's plan, who dared to ask, "What is man, that Thou art mindful of him?" (Psalm 8:5). And, boy, did they pay the price for their skepticism!

Then comes the story of the angel Labbiel. He commanded the third band of angels consulted about humanity’s creation. Smart guy, this Labbiel. He learned from the mistakes of those who came before him. He gathered his troop and gave them a serious pep talk.

"You have seen what misfortune overtook the angels who said 'What is man, that Thou art mindful of him?'" he warned. "Let us have a care not to do likewise, lest we suffer the same dire punishment. For God will not refrain from doing in the end what He has planned. Therefore it is advisable for us to yield to His wishes."

Can you imagine the tension? The weight of that decision? Labbiel, understanding the divine will, urged his angels to accept God's plan. It's a fascinating moment of celestial diplomacy, a recognition that sometimes, you just have to trust the process.

And so, warned and wiser, Labbiel’s angels spoke: "Lord of the world, it is well that Thou hast thought of creating man. Do Thou create him according to Thy will. And as for us, we will be his attendants and his ministers, and reveal unto him all our secrets."

Their acceptance pleased God so much that He changed Labbiel's name to Raphael, the Rescuer. Why Rescuer? Because his host of angels had been rescued by his sage advice. Raphael, the name itself, means "God heals." He was then appointed the Angel of Healing, the one who holds all the celestial remedies. Think of him as the divine doctor, keeper of the blueprints for all the medicines we use on Earth.

It's a beautiful story, isn't it? One that reminds us that even in the face of uncertainty, wisdom and acceptance can lead to unexpected blessings. And that perhaps, just perhaps, we’re all a little bit connected to the healing touch of an angel named Raphael. Food for thought.

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