8 min read

Moses Drew a Circle on the Ground and Refused to Die

God ordered every gate in heaven shut, because the old man's prayer was cutting up through them like a sword and nothing could slow it down.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Circle in the Dust
  2. Shut Every Gate While He Is Still Praying
  3. Then Let Me Be a Bird
  4. Samael Drew His Sword and Moses Took the Staff
  5. My Daughter, Come Out
Moses Drew a Circle on the Ground and Refused to Die Click for full size

The Circle in the Dust

When the sentence was finally sealed, Moses stopped eating. He scratched a circle into the ground, stepped inside it, put on sackcloth and poured ashes over his own head, and said he would not move out of that ring until the decree was cancelled.

He prayed. He kept praying. Heaven shifted. The earth shifted. The whole of creation began to move, and the created things asked each other whether God had decided to take the world apart and build it again. A voice came out and settled it. He is not remaking the world. In His hand is the soul of every living thing and the breath of all flesh.

Shut Every Gate While He Is Still Praying

The prayer was the problem. It went up like a blade, cutting whatever stood in front of it, and nothing slowed it down, because Moses had learned the Name from Zagzagel, the scribe of the heavenly host, the angel with horns of glory who teaches Torah in seventy languages.

So God went ahead of it. A proclamation went out at every gate, in every firmament, at every door of the high court: this man's prayer is not to be received. An angel named Akhzariel was put in charge of the sentence. Then God called to the ministering angels and told them to hurry, get down there, and close every gate in heaven for as long as he keeps praying.

The wheels of the chariot heard the order. The seraphim of fire heard it. Do not receive his prayer, do not show him favor, do not grant him life, do not let him into the land. And they called out from where they burn, blessed be the glory of the Lord from His place, who shows no partiality to the small or to the great.

Inside the circle Moses was still talking. Forty years of work, he said. I asked only to see their good after I had seen their evil. You wrote in Your own law that a man is paid on the day his wages fall due.

Then Let Me Be a Bird

When nothing came back he started bargaining downward.

"If I cannot go into the land, then let me stay in this world and not die."

God answered that if He did not kill him in this world He could not raise him in the next, and that His own law says nobody is delivered out of His hand.

"Then let me be one of the beasts in the field. They eat grass, they drink water, they live and see the world. Let my soul be like one of theirs."

"You ask too much."

"Then a bird. A bird flies to the four corners of the earth every day and comes back to its nest in the evening. Let me be one of those."

"Too much."

"Then take one of my eyes and put it behind a door, and let them shut the door on it three times a year, and let me live and not die."

"It is too much."

"What do You mean, it is too much?"

"You have spoken too much."

All this time Samael had been circling like a guest who arrives early to a wedding and keeps asking when the celebration starts. When will Michael begin to weep, he said, so that I can have my joy? Michael told him he would weep while Samael rejoiced, and that he falls at the death of Moses but rises again at the victories of Joshua.

Samael Drew His Sword and Moses Took the Staff

God sent Gabriel to fetch the soul. Gabriel refused. How do I look at the death of a man worth sixty myriads of creatures, he said, and how do I anger a man who says the things he says?

God sent Michael. Michael refused. I was his teacher. I cannot stand and watch my student die.

So God sent Samael, who dressed himself in anger, buckled on his sword and went out gladly. Then he saw Moses sitting there writing the Name, shining like the sun, and his gladness went out of him. He stood shaking like a woman in labor and could not get a word out.

Moses spoke first. "There is no peace for the wicked. What are you doing here?"

"I have come to take your life."

"You will not take my life. I am the son of Amram. I was born circumcised. On the day I was born I spoke, and I walked, and I would not nurse. At three months old I said I would receive the Law out of the middle of the fire. I went into the king's palace and lifted the crown off the king's head. I split the sea into twelve roads. I made bitter water sweet. I climbed into heaven and walked its floor. I took a law of fire out of a throne of fire. I stopped the sun and the moon in the sky and killed Sihon and Og with the staff in my hand, and at the flood the water never reached their knees. Who else in the world has done this? Get out. You have no permission to stand here. You are not having my soul."

Samael went back empty. God sent him out a second time. This time he pulled his sword and stood over the old man with it, and Moses took the staff with the Name cut into it and beat him with everything he had until Samael ran. Moses ran after him, tore the horn of glory off him, and blinded him.

My Daughter, Come Out

Then a voice: your hour has come.

Moses asked one last thing. Remember the bush. Remember Sinai, forty days and forty nights. Do not hand me over to the angel of death. And the voice said: do not be afraid, I will bury you Myself.

God came down out of the highest heaven with Michael, Gabriel and Zagzagel. Michael made up the bed. Gabriel spread fine linen under his head, Zagzagel laid a rug at his feet, and the two of them stood on either side. Everyone else in the world is buried in cloth cut by human hands and carried on a bier built by human hands and washed by relatives and neighbours. Moses got shrouds from heaven, a bier from heaven, and God and His household attending him.

"Close your eyes," God said, "one and then the other. Gather up your feet." Then He spoke into the body, to the soul. "My daughter. I put you in this man for a hundred and twenty years. The time has come. Go out, and do not delay."

The soul argued. You made me and You placed me here, and no body was ever cleaner than this one. No worm in it, no insect, never once a high opinion of itself. I love him. I do not want to leave him.

God said He would carry her up and set her beneath the throne of glory with the cherubim and the seraphim and the troops of heaven.

She tried once more. Azah and Azazel came down from Your presence and wanted the daughters of the earth and were left hanging between heaven and earth. But from the day of the bush, this man never went back to his wife. Let me stay where I am.

God kissed him, and took her.

Then, like something weeping, He said: who will stand up for Me now against the wicked. The heavens said a good man has gone from the earth. The earth said there is no upright man left. And Joshua went looking for his teacher, and went on looking, and could not find him anywhere.


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From the tradition

Sources

5 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.

Chronicles of Jerahmeel LChronicles of Jerahmeel (Gaster, 1899)

Retold in our words. Read the original at the link below.The Chronicles of Jerahmeel, trans. Moses Gaster (1899) · Public Domain

When God told Moses that his time had come, Moses refused to accept it. He drew a circle on the ground, stood inside it, and declared: "I will not move from this place until the decree is annulled." He put on sackcloth, scattered ashes on his head, and prayed with such force that heaven and earth shook. Creation itself trembled, wondering if God was about to remake the world.

God ordered every gate of heaven sealed against Moses' prayer. But the prayer was unstoppable, it cut through the firmaments like a sword, powered by the Ineffable Name that Moses had learned from Zagzagel, the heavenly scribe. Moses begged for any alternative. Let me live as a beast that eats grass. Let me fly as a bird. Let me be an eye behind a door, just alive. To every plea, God answered: "You ask too much."

Meanwhile, Samael (the angel of death), chief of the accusing angels, had been waiting eagerly for this moment, asking every hour: "When does Moses die so I can take his soul?" God sent Gabriel first, then Michael, neither could bear to look upon the death of Moses. So God sent Samael, who girded himself with a sword and went looking for a fight. But when Samael saw Moses writing the Ineffable Name, radiating light like the sun and resembling an angel of the Lord, he was seized with terror.

Moses confronted him: "There is no peace for the wicked. What are you doing here?" He listed his accomplishments, born circumcised, walked and spoke as a newborn, received the Torah from the fiery throne, split the sea, conquered Sihon and Og. "Who in the world can do what I have done? Get away from me." When Samael returned with his sword drawn, Moses took the staff of God and beat him, stripping away the horn of his glory and blinding him.

Finally, according to the Chronicles of Jerahmeel, a 12th-century Hebrew chronicle translated by Moses Gaster in 1899, God Himself descended from the highest heavens with Michael, Gabriel, and Zagzagel. Michael arranged the bed. Gabriel spread linen at his head. God spoke to Moses' soul directly, coaxing it to leave. The soul protested, no body had ever been purer. God promised to place it beneath His throne, among the Cherubim and Seraphim. Moses died by the kiss of God, and heaven and earth wept together.

Full source
Legends of the Jews, IV. Moses In Egypt, The Ascension Of MosesLegends of the Jews

Retold in our words. Read the original at the link below.Project Gutenberg eBook #1494, The Legends of the Jews, Volume 2 · Public Domain

The stories surrounding Moses, our great leader and prophet, offer glimpses into just such an experience. It's more than just receiving the Ten Commandments; it's about a complete transformation and a journey into the heart of the Divine.

In Legends of the Jews, the encounter at the burning bush was a deeply personal one. While the other shepherds saw nothing, Moses alone witnessed the vision. He took just five steps closer, and God, seeing his distress over the suffering of Israel, recognized his worthiness.

God considered this carefully. Too loud, and Moses would be frightened. Too soft, and he wouldn't grasp the gravity of the moment. So, God spoke in the voice of Moses' father, Amram. Imagine the relief Moses must have felt, believing his father was still alive!

"Here am I! What is my father's wish?" he replied.

But it wasn't Amram. "I am not thy father," God said, "I but desired to refrain from terrifying thee, therefore I spoke with thy father's voice. I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob."

What a powerful moment! God invoking the patriarchs! And, interestingly, placing Amram's name before theirs! According to Ginzberg's retelling of the Midrash (rabbinic interpretive commentary), it was as if Amram ranked even higher. Moses, overcome with reverence, covered his face.

When God revealed his mission – to free the Israelites from Egypt – Moses responded with humility, "Who am I, that I should go unto Pharaoh, and bring forth the children of Israel out of Egypt?"

God reassured him, promising to deliver Egypt into his hands and, incredibly, to allow him to ascend to the throne of glory, to gaze upon the angels.

This is where the story takes an extraordinary turn.

God commanded Metatron, the Angel of the Face, to escort Moses to the heavens, accompanied by music, song, and a bodyguard of thirty thousand angels!

Understandably, Moses was terrified. "Who art thou?" he asked Metatron.

"I am Enoch, the son of Jared, thy ancestor," the angel replied, "and God has charged me to accompany thee to His throne." Enoch, as in, the Enoch who, Genesis tells us, "walked with God: and he was not; for God took him." (Genesis 5:24)

But Moses protested, "I am but flesh and blood, and I cannot look upon the countenance of an angel."

So Metatron transformed him! According to the story, Moses' flesh became torches of fire, his eyes became Merkabah (the Divine Chariot) wheels (referencing the Divine chariot described by the prophet Ezekiel), his strength became angelic, and his tongue a flame. He ascended, surrounded by his celestial escort.

The journey through the seven heavens is a breathtaking vision.

In the first heaven, Moses saw streams of water and countless windows, each overseen by angels. Metatron identified them: the window of prayer, of supplication, of weeping, of joy, plenitude, starvation, war, peace, and so on. Every aspect of human experience, it seems, has a celestial counterpart.

In the second heaven, he encountered the angel Nuriel, towering three hundred parasangs (an ancient unit of distance) high, surrounded by fifty myriads of angels made of water and fire, all praising God.

The third heaven revealed an angel so immense it would take five hundred years to climb to his height, with seventy thousand heads, each with mouths and tongues, all extolling the Lord. These were the Erelim, appointed over the natural world.

The fourth heaven held a Temple built of fire and precious stones, where angels sang praises to God. Here, Moses learned of the purpose of Venus and Mars: Venus cools the sun, while Mars warms the moon.

In the fifth heaven, he saw the Ishim, angels of snow and fire in perfect harmony, whose sole purpose was to praise God.

The sixth heaven housed the Irin ve-kadishin, "Watchers" and "Holy Ones," led by an angel made of hail.

Finally, in the seventh heaven, Moses encountered the terrifying angels Af ("Anger") and Hemah ("Wrath"), forged from black and red fire, created to execute God's will. Metatron reassured Moses, calming his fears.

He also saw Samael, the angel of death, and prayed not to fall into his hands. He beheld the seraphim with their six wings, covering their faces and feet in humility before the Shekhinah (Divine Presence), and singing, "Holy, holy, holy is the Lord of hosts; the whole earth is full of His glory."

And he saw the Hayyot, the holy creatures supporting God's throne, and Zagzagel, the prince of the Torah and wisdom, who teaches the Torah in seventy languages. According to the tradition, it was from this angel that Moses learned the ten mysteries!

After witnessing all this, Moses declared, "I will not leave the heavens unless Thou grantest me a gift."

And God replied, "I will give thee the Torah, and men shall call it the Law of Moses."

So, what are we to make of this incredible journey? It’s more than just a fantastical tale. It's a powerful metaphor for spiritual transformation, for overcoming our human limitations to encounter the Divine. Moses’ ascent wasn't just a physical journey; it was a journey of the soul, a preparation for receiving the Torah and leading his people.

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Jasher 70Book of Jasher

Retold in our words. Read the original at the link below.The Book of Jasher, J. H. Parry edition (1887) · Public Domain

The familiar story centers on his dramatic rescue as a baby, floating down the Nile in a basket. But what happened next, after he was adopted by Pharaoh's daughter? The Book of Jasher, an ancient Hebrew text of uncertain origin, fills in some fascinating details, painting a vivid picture of Moses's early years.

In Jasher, in the third year after Moses's birth, a rather… eventful banquet took place. Pharaoh was holding court, with his queen Alparanith on one side and Bathia, Moses’s adoptive mother, on the other. The young Moses was there, nestled in Bathia's lap. And then, something extraordinary happened: the toddler reached out and grabbed the crown right off Pharaoh's head, placing it on his own!

The scene! The king and princes were, understandably, terrified. What did this mean? Was this an omen? They turned to Balaam, the son of Beor, a well-known magician, for his interpretation. Remember Balaam? He pops up later in the Torah, too.

Balaam, ever the opportunist, seized the moment. He warned Pharaoh that this was no accident. "This is a Hebrew boy," he declared, "in whom is the spirit of God!" He went on to accuse the Hebrews of a long history of trickery, citing Abraham, Isaac, and Jacob as examples of those who "deceived kings" to get their way. He even brought up Joseph, saying the Hebrews bought the Egyptians as slaves. Balaam's solution? Kill the boy before he grows up and takes over the kingdom. But Pharaoh, thankfully, didn't immediately order Moses's execution. Instead, he consulted with the wise men of Egypt. Now, here’s where things get interesting. An angel of the Lord, disguised as one of the wise men, suggested a test. They proposed placing an onyx stone and a burning coal before the child. If Moses reached for the onyx, it would prove he acted with knowledge and should be put to death. But if he grabbed the coal, it would indicate he didn't understand what he was doing, and his life should be spared.

So, they presented the items to Moses. He instinctively reached for the onyx, but the angel intervened, guiding his hand to the burning coal. Moses grabbed the coal, burning his mouth and tongue. This explains, according to Jasher, why Moses later had a speech impediment.

The king and princes, seeing this, concluded that Moses hadn't acted deliberately, and spared his life. Moses remained in Pharaoh's house, growing up in royal purple, favored by Bathia and feared by the Egyptians.

But Moses didn't forget his people. He visited them in Goshen, the land where the Israelites were living, and witnessed their suffering under Pharaoh's harsh rule. He learned about the cruel decrees and the evil counsel of Balaam. This, understandably, ignited his anger. He sought to kill Balaam, who, fearing for his life, fled to the land of Cush.

One day, Moses approached Pharaoh with a humble request: "Let there be given unto thy servants the children of Israel who are in Goshen, one day to rest therein from their labor." And Pharaoh, remarkably, agreed! He issued a proclamation granting the Israelites a day of rest every seventh day.

Jasher tells us that "this thing was from the Lord to the children of Israel, for the Lord had begun to remember the children of Israel to save them for the sake of their fathers." This act of compassion, securing a day of rest for his brethren, marked the beginning of Moses's journey toward becoming the leader who would ultimately lead them out of slavery. And it all started with a toddler, a crown, and a burning coal.

What do you think this story adds to our understanding of Moses's character and his eventual role as the liberator of the Israelites?

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Legends of the Jews, IV. Moses In Egypt, Moses Visits Paradise And HellLegends of the Jews

Retold in our words. Read the original at the link below.Project Gutenberg eBook #1494, The Legends of the Jews, Volume 2 · Public Domain

Legends of the Jews (Ginzberg) turns to Moses Visits Paradise And Hell.

The story goes that as Moses was preparing to leave heaven, a divine voice declared, "Moses, you have seen the throne of My glory. Now you shall see also Paradise and hell." (Ginzberg, Legends of the Jews) God then sent Gabriel to guide him on this incredible, terrifying tour.

The first stop? Hell.

As Moses approached, the fiery gates of Gehenna (hell) were so overwhelming that he hesitated. But the angel reassured him, explaining that a special fire, one that both burns and consumes, would protect him from the inferno. With this assurance, Moses stepped into the depths. The fire, as promised, receded, creating a safe passage.

There, Nasargiel, the Angel of Hell, greeted him. He questioned Moses’ presence, but Moses explained he was there to witness God's power. God then instructed Nasargiel to show Moses the torments of the wicked. What Moses saw was a vivid, gruesome pattern of suffering.

Men were suspended by their eyelids, ears, hands, and tongues, each punishment tailored to their earthly sins. Women were similarly suspended by their hair and breasts. Nasargiel explained that these were the consequences of lustful gazes, listening to gossip, slanderous speech, thievery, and inciting sin. As we find in Midrash Rabbah, sins against others and against the community are particularly grievous.

Hell itself cried out in hunger, demanding the souls of the pious. But, of course, the Holy One would not allow such a thing.

Moses witnessed sinners suspended upside down, their bodies covered in worms each five hundred parasangs (an ancient Persian unit of distance) long. Others were tormented by scorpions with thousands of venomous stings. These were the fate of those who swore falsely, profaned the Sabbath, disrespected scholars, wronged the vulnerable, and denied the Torah. As the Talmud (Nedarim 22a) reminds us, the consequences of our actions resonate far beyond our immediate experience.

He saw yet another place, Tit ba-Yawen, where sinners stood in mud, lashed with fiery chains, their teeth broken repeatedly with fiery stones. These were the punishments for consuming forbidden foods, practicing usury, misusing God’s name, using false weights, stealing, and desecrating sacred days.

Finally, Moses witnessed sinners burned, one half of their bodies in fire, the other in snow, tormented by worms and beaten by Angels of Destruction. These were those who committed incest, murder, idolatry, and cursed their parents and teachers – those who, like Nimrod, arrogantly declared themselves gods.

As Moses departed this terrifying realm, he prayed for deliverance from such a fate for himself and the people of Israel. But God's response was unwavering: "Before Me there is no respecting of persons and no taking of gifts. Whoever does good deeds enters Paradise, and he that does evil must go to hell." In other words, our actions have consequences.

Next, Gabriel led Moses to Paradise.

Upon entering, two angels greeted him, acknowledging his worthiness while reminding him that his time had not yet come. Moses clarified that he was there to witness the reward of the righteous.

Under the Tree of Life, Moses met Shamshiel, the prince of Paradise, who guided him through its wonders. He saw seventy thrones made of precious stones, each surrounded by angels. One throne, larger than the rest and encircled by one hundred and twenty angels, belonged to Abraham. Abraham, upon seeing Moses, praised God.

Moses inquired about the size of Paradise, but even Shamshiel, its prince, could not answer. Paradise is beyond measure, beyond comprehension. According to the Zohar, its beauty and bounty are limitless.

The thrones, Shamshiel explained, varied in material according to the deeds of their occupants: pearls for Torah scholars, precious stones for the pious, rubies for the just, gold for the repentant, and silver for righteous proselytes. Even a sinner with a pious son would receive a copper throne, evidence of the power of inherited merit.

Moses saw a spring of living water flowing from under the Tree of Life, dividing into four rivers of honey, milk, wine, and balsam, each flowing beneath the thrones of the pious. Overwhelmed by the beauty and bounty, Moses exclaimed, "Oh, how great is Thy goodness, which Thou hast laid up for them that fear Thee!" (Psalm 31:19)

As Moses left Paradise, a heavenly voice declared that he would also be worthy of seeing the future world, the rebuilding of the Temple, and the coming of the Messiah. In that future time, Moses would continue to teach Torah, even after others sought instruction from Abraham, Isaac, and Jacob. Moses, having been taught by God Himself, would remain the ultimate teacher. And in the Messianic era, Moses would be one of the seven shepherds leading Israel.

What does this all mean? Perhaps it's a reminder that our choices matter, that the consequences of our actions extend beyond this life. Or maybe it's an invitation to imagine the boundless rewards that await those who live righteously. Either way, the story of Moses's journey through Paradise and hell is a powerful reminder of the stakes, and the incredible potential, of human existence.

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Devarim Rabbah 9:5Devarim Rabbah

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

Death is often remembered as the great leveler, the fate that awaits us all. But Jewish tradition suggests that for some, like Moses, the end is… different. Special. Moses, the man who spoke to God face-to-face, who led the Israelites out of slavery, who received the Torah on Mount Sinai. Surely his departure couldn't be ordinary?

Devarim Rabbah, a collection of homiletical teachings on the Book of Deuteronomy, gives us a glimpse into the extraordinary nature of Moses' passing. It paints a picture far removed from the typical mourning scene.

God saying to Moses, as this passage suggests, "All the people descend to the grave and their eyes dim; you, your eyes did not dim. A contrast drawn between the common fate and Moses' unique experience. While the eyes of ordinary mortals fade with death, Moses' remained bright, undimmed. It speaks to a life lived with exceptional clarity and purpose.

The differences don't stop there. The text continues, "All the people tend to utensils crafted by flesh and blood, a coffin, bier, and shroud, but you are in shrouds crafted by Heaven, a coffin crafted by Heaven, a bier crafted in Heaven."

Think about the implications of that. Ordinary people are buried in earthly shrouds, prepared by human hands. But Moses? He’s enshrouded in heavenly garments, placed in a heavenly coffin, carried on a heavenly bier. It's as if the very fabric of his burial is woven from the divine.

But the most striking image comes next: "Another matter, all the people, when they die, their relatives and neighbors tend to them, but you, I and My entourage tend to you."

Wow.

Instead of grieving relatives and neighbors, God Himself, along with His celestial entourage, attends to Moses. It’s an astounding image of divine honor and care. It emphasizes the special relationship Moses had with God.

Where do we find this idea in the Bible itself? The passage points us to (Deuteronomy 34:6), "He buried him in the valley." The Hebrew is ambiguous. Who buried him? The verse doesn't explicitly say. The Rabbis of the Midrash (rabbinic interpretive commentary) see in that ambiguity a hint of the divine involvement. "He" – God – buried him.

So, what does this all mean? Is it meant to be taken literally? Perhaps. But it also serves as a powerful metaphor for the reward and recognition that awaits those who live a life of extraordinary righteousness and service. That dedication and devotion to God will be recognized, even in the face of death.

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