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Midnight Angels Kept Their Bargain With God

Mikhael and Gavriel asked to pull Abraham out of the furnace. God went Himself, and told them to wait for an errand of their own.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Condition Set at the Furnace
  2. Gavriel Collected First
  3. Wine Jugs in the Assyrian Camp
  4. Morning on the Walls of Jerusalem
  5. The Advocate Who Silenced the Prosecutor

The furnace at Ur was already roaring when Abraham started walking toward it. Two of the ministering angels broke rank.

Midnight Angels Kept Their Bargain With God Click for full size

"We will go down and bring him out."

God said no.

The Condition Set at the Furnace

If he were going into that fire for the sake of one of you, He told Mikhael and Gavriel, you would be the ones to pull him out. He is going in for the sake of My name. I go down Myself.

There are things He speaks into being and things He will not hand off. The heavens were made with a word. The house on the mountain of His inheritance, when its turn came, He made with His hands.

Abraham came up out of Ur alive, and the matter looked closed.

It was not closed. Because you were willing, He told the two of them, I will set a time for each of you. You, Mikhael, against the camp of Assyria. You, Gavriel, against the camp of the Chaldeans. The errands were real. The dates were not given.

Angels had been refused before. When the Torah was still upstairs the ministering ones wanted it for themselves, and it went down instead to a people who would have to sweat for it, and heaven told them plainly that a father does not marry off a daughter to whoever happens to be standing there.

So they waited. Abraham died. Israel went down into Egypt and came out again, and in the wilderness two sparks of fire came out from between the staves of the Ark and burned the snakes and the scorpions off the road ahead of the camp, and the nations watching from the ridges said these people have gods who do everything by fire. Nobody called Mikhael's name.

Gavriel Collected First

Centuries down, in Babylon, three young men refused to bow to a statue on the plain of Dura and were tied and carried toward a furnace heated seven times past its usual heat.

Gavriel went down. He did not put the fire out. He gave it an order, and the flame turned around on the men carrying the bundles and killed them where they stood. Four whole ranks of officials went missing from the register between the beginning of that day and the end of it.

Inside the fire Hananiah said, "Praise the Lord, all nations." Mishael said, "Laud Him, all the peoples." Azariah said, "For His mercy is great toward us."

The angel took the last line himself.

"And the truth of the Lord endures forever."

He had been holding that sentence since Ur. It is true, what He said to me when I went down to rescue Abraham.

Wine Jugs in the Assyrian Camp

Sennacherib worked by letter and by runner. His men came up under the wall of Jerusalem and shouted in Hebrew loud enough for the soldiers on the ramparts to hear it, mocking the God of a city he had already entered in his accounts as taken.

You did yours by messengers, God said. I will do Mine the same way.

That night the generals and the commanders were drinking, and they left their jugs lying where they emptied them. Mikhael came into the camp at midnight carrying a date he had been given at a furnace nobody in that tent had heard of.

He burned them from the inside. The bodies went. The clothing stayed, every tunic and cloak whole on a dead man, because a man's glory is what he wears and there was an old debt outstanding in the matter of clothing.

The Assyrians came down from Shem. Long before, when Noah lay uncovered in his tent, Shem and Yefet had taken a garment between them, walked in backwards, and covered their father without looking at him. Burn their souls, Mikhael was told. Leave the garments.

Morning on the Walls of Jerusalem

Inside the city, Hezekiah and the people had spent that night reciting hallel, because it was the first night of Passover, and they sang with their throats while their minds worked on the morning. By dawn Jerusalem falls, they said to each other between the verses.

They came out at first light to say the Shema (Hear O Israel) and pray, and looked over the wall, and the field was full of dead corpses in clean clothes.

No trumpet had sounded. No gate had opened. Down in the camp the jugs lay where the drinkers dropped them.

Isaiah had already named his sons for that day, years earlier: one Maher-shalal-hash-baz, plunder hastens and spoils quicken, and one Immanuel, God is with us. The names had been walking around Jerusalem for a long time ahead of the corpses.

The Advocate Who Silenced the Prosecutor

Mikhael did not go back into rank. He stands in a court where Samael prosecutes and he defends, the two of them trading arguments over Israel the way an advocate and an accuser trade them in front of a judge. When Mikhael knows he has won he stops arguing and begins praising the judge, and when the accuser opens his mouth to add one more thing, Mikhael tells him to be quiet so the ruling can be heard.

Nobody in Jerusalem knew about the furnace at Ur. They only knew that they had gone to bed expecting a siege and woke to a quiet field, and that somewhere beyond the wall a promise made to two angels over a burning pit had finally come due in full.


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From the tradition

Sources

3 sources

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.

Shemot Rabbah 18:5Shemot Rabbah

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

Specifically,

What does "song" mean here? According to this Midrash (rabbinic interpretive commentary), it's not necessarily a happy tune. Instead, "song" can refer to disaster, to the ways God has overcome our enemies. As we find in (Lamentations 3:63-64), "...I am their song [manginatam], [exact retribution against them, Lord]." It's about remembering God's power, especially in times of darkness.

Think about Sennacherib, the Assyrian king who threatened Jerusalem. II (Kings 19:35) tells us, "It was that night, the angel of the Lord emerged, and smote in the camp of the Assyrians." Rabbi Nechemya points out the incredible love God has for Israel, assigning ministering angels, "mighty in strength who fulfill His word" (Psalms 103:20), as guardians. Who are these guardians? Mikhael and Gavriel. (Isaiah 62:6) says, "Upon your walls, I have set watchmen."

Here’s the really cool part: these angels weren't just randomly assigned. The Holy One, blessed be He, set conditions with them long ago. When? When God was about to rescue Abraham from the fiery furnace. Mikhael and Gavriel offered to help, but God said, essentially, "He's doing this for my name, so I will rescue him," as it is stated: “I am the Lord who took you out of Ur of the Chaldeans” (Genesis 15:7). Remember that Ur can also mean fire.

However, because they were willing to help, God promised them future roles: Mikhael against the Assyrians, Gavriel against the Chaldeans – who, by the way, are associated with the Babylonians who threw Hananya, Mishael, and Azarya (also known as Shadrach, Meshach, and Abednego) into the fiery furnace (Daniel 3).

When Gavriel descended to rescue Hananya, Mishael, and Azarya, he commanded the fire, and it turned on their tormentors! (Daniel 3:22) tells us, "The flame of the fire slew those men that took up Shadrach, Meshach, [and Abednego]." The Midrash even suggests that four classes of officers perished in that fire, a detail you can tease out by comparing the lists of officials in (Daniel 3:3) and 3:27. The three were so excited they all sang praises (Psalm 117), and the angel confirmed the truth of God's promise to him when he rescued Abraham.

And Mikhael? He did exactly as God commanded, smiting the Assyrian camp. The Midrash paints a vivid picture of drunken generals and commanders, their wine jugs cast aside. God says to Sennacherib, "You acted through messengers… I, too, [will act] by means of My messengers." And what was the result? "Instead of his glory, a burning will be kindled like the burning of fire" (Isaiah 10:16). The Assyrians' bodies were burned from within, but their garments remained intact because they were descendants of Shem, to whom God was indebted for his and Yefet's covering of their father's nakedness (Genesis 9:23).

The next morning, "they awoke early in the morning, and behold, they were all dead corpses" (II (Kings 19:3)5). It was like the first night of Passover, with the Israelites reciting hallel (praises) and fearing Sennacherib's attack. But when they awoke, their enemies were gone. That's why Isaiah was told to name his son "Maher Shalal Hash Baz" (Isaiah 8:3), meaning "plunder hastens, spoils quicken," and to call the other one "Immanu El" (Isaiah 7:14), meaning "God is with us."

The passage concludes by looking to the future. Just as God acted through Mikhael and Gavriel in the past, so too will He act through them in the future. (Obadiah 1:21) tells us, "Saviors will ascend to Mount Zion to judge the mount of Esau" – these are Mikhael and Gavriel. Some say this verse refers to Mikhael alone, who "stands for the members of Your people" (Daniel 12:1).

Rabbi Yosei compares Mikhael and Samael (the adversary) to an advocate and a prosecutor in court. Mikhael defends Israel, silencing the adversary so that God's voice of peace can be heard (Psalm 85:9).

The Midrash then returns to the idea of "song," linking it to the strategies God employed in Egypt. Initially intending to strike the firstborn first (Exodus 4:23), God changed course, bringing other plagues first. This is why David asks, "Who knows the power of Your anger?" (Psalms 90:11). "Who knows Your strategies that you employed at the sea... Your footsteps [ikvotekha] were not known" (Psalms 77:20).

So, what does it all mean? This passage from Shemot Rabbah isn't just a retelling of historical events. It's about the power of divine intervention, the roles of angels as messengers and protectors, and the intricate, often hidden, strategies God uses to bring about salvation. It's about remembering our "song" – both the triumphs and the disasters – and recognizing God's presence in both. And it’s a call to recognize that we are never truly alone, even in the darkest of nights.

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Mekhilta Tractate Shirah 10:6Mekhilta DeRabbi Yishmael

Retold in our words. Read the original at the link below.Mechilta, translated by Rabbi Shraga Silverstein · CC-BY

The Mekhilta makes a striking observation about the phrase "in the mountain of Your inheritance." The Temple is beloved by God in a way that surpasses even creation itself. How? The evidence lies in the method of construction.

When the Holy One Blessed be He created the world, He did so by pronouncement, by speech alone. The Psalmist confirms (Psalms 33:6): "By the word of the Lord the heavens were made." God spoke, and the universe appeared. The heavens, the earth, the seas, the stars, all of it called into being by nothing more than divine utterance. Creation was an act of speech.

The Temple was different. The Temple was an act of labor. The verse says "which You have wrought, O Lord", the Hebrew implying physical making, hands-on construction, craftsmanship. God did not merely speak the Temple into existence. He wrought it, shaped it, built it with intention and effort that went beyond a spoken command.

The theological implications are extraordinary. The entire cosmos, from galaxies to grains of sand, required only God's voice. But the Temple, a single building on a single hilltop in Jerusalem, required God's hands. This tells us something about what the Temple means in the divine economy: it is more precious to God than the universe itself, because He invested more of Himself in making it.

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Devarim Rabbah 7:9Devarim Rabbah

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

Devarim Rabbah, a collection of rabbinic teachings on the Book of Deuteronomy, tackles this very question. It starts with a verse from Proverbs (2:1): "My son, if you take my sayings and store my commandments with you." But what does it truly mean to "take" God's sayings?

Rav Huna, quoting Rav Aḥa, offers a powerful analogy. Imagine, he says, God telling Israel: "Don't let My Torah be for you like a person who has an adult daughter and seeks to marry her off to just anyone!" In other words, don't treat the Torah as something God is just trying to get rid of, giving it to whoever happens to be around. Instead, treat it as something precious, something you have to toil to acquire.

Why this emphasis on effort? Because according to this midrash (rabbinic interpretive commentary), true understanding and connection with Torah aren't just handed out; they're earned. "If you will have merit," the text implies, "you will receive My Torah." Even the angels desired it, but it wasn't simply given to them!

The text then refers to Psalms (68:13): "The kings of hosts flee again and again." The midrash interprets these "kings" as angels. "And the wives [unvat] at home divide the spoils," the psalm continues. The angels, according to this interpretation, questioned God: "Master of the universe, the beauty [hanaya] that You have in the upper worlds, are You distributing it in the lower worlds?" The implication? The Torah is a treasure, not to be given away lightly.

And what about storing God's commandments? Rabbi Abba bar Kahana explains that if we store Torah and mitzvot (commandments) for God in this world, God will store a good reward for us in the World to Come. It's an investment, a reciprocal relationship. As (Psalm 31:20) says, "How great is the goodness You have in store for those who fear You."

Rabbi Yehuda bar Shalom offers another perspective: "When are you called My children? It is when you take My sayings." He compares it to a king whose son wants to be recognized. The king says, "Wear my purple garment and place my crown on your head, and everyone will know that you are my son." Similarly, engaging in Torah study and mitzvot is how we show, and solidify, our connection with the Divine.

Rabbi [Yehuda HaNasi] brings us back to the Israelites in the wilderness. He describes the pillar of cloud, the smoke rising from the altar, and the sparks of fire that miraculously cleared the path of serpents and scorpions. The nations around them, witnessing these wonders, exclaimed, "These are gods; all their functioning is only with fire!" But Moses clarifies that all this goodness was a direct result of receiving the Torah at Sinai.

Moses then reminds them of the "great masot" they witnessed in Egypt, referring to the plagues. The text explains that masot means plagues that "dissolve" [memisot] the bodies of Egyptians. The "signs" left impressions, like blood, frogs, and lice. And the "wonders [vehamofetim]" were that the plagues "enticed [mefatot]" the Egyptians, meaning they hardened their hearts. Despite periods of relief, they refused to change their ways.

So, what's the takeaway from all of this? The Torah isn't just a gift freely given; it's a relationship that requires effort, commitment, and a willingness to "take" God's sayings seriously. It's about recognizing the immense value of this inheritance and actively engaging with it. And perhaps, in that effort, we not only receive the Torah, but we also become something more ourselves – children of the Divine, connected to something far greater than ourselves.

What does it mean for you to "take" God's sayings? How can we treat the Torah as a precious treasure to be earned, rather than something simply handed to us? Maybe the answer lies in the effort itself, in the journey of learning and growing, and in the commitment to a lifelong relationship with the Divine.

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