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Rabbi Ishmael Asked Heaven Why Rome Seized the Sages

The news named him among the four. He skipped the magistrate. He went down to the Chariot and asked who had signed the names.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Four Names Came Out of Rome
  2. He Questioned the Prince of the Presence
  3. He Named Three Wars After Rome
  4. The Boy Abraham Sent Away
Rabbi Ishmael Asked Heaven Why Rome Seized the Sages Click for full size

Four Names Came Out of Rome

The fifth day of the week still looked ordinary when the word arrived. Rabbi Ishmael ben Elisha heard it the way a man hears a sentence already written on him.

Four of the mighty of Israel had been seized in the great city of Rome. Rabbi Simon ben Gamaliel. Rabbi Ishmael himself. Rabbi Elazar ben Dama. Rabbi Judah ben Baba. The ransom named with them was eight thousand students out of Jerusalem.

He did not go to a magistrate. He did not look for a patron in the city. Rabbi Nehunya ben Hakkanah saw the decree and sent him down at once. Down to the Merkabah (מרכבה), the Chariot. The only court left that could tell him who had signed the names.

He Questioned the Prince of the Presence

The palaces did not grow kinder because the news was bad. He went anyway. Gatekeepers stood where they always stood. He reached Surya, Prince of the Presence, and put the Thursday in front of him.

Surya did not soothe him.

"Ten men did the heavenly court write down," he said, "and they gave them to Samael the wicked, the genius of Rome. Go out, they told him, and destroy from the mighty of Israel every good member, thigh and shoulder."

The charge Samael was carrying was older than Rome. "He that stealeth a man and selleth him, or if he be found in his hand, he shall surely be put to death" (Exodus 21:16). The sons of Jacob stole Joseph and sold him. The court did not wait for a better generation. It handed Samael ten of the mighty in their stead.

A vengeance against him was laid up until the day God would punish the host of the high ones on high. Then Samael and the princes of the kingdoms would be cut down and cast on the earth like goats on the day of atonement.

Ishmael came back knowing the seized names were not Rome's idea. Rome was the hand. The ledger was older.

He Named Three Wars After Rome

He did not stop at the ten. He spoke of what comes after the last empire of this age, the wisdom the palaces would not let him unsay, the shape of the end times once Rome had spent its allotted years.

The sons of Ishmael, Abraham's first son, would wage three wars of trouble on the earth in the latter days. One in the forest of Arabia. One on the sea. One in the great city which is in Rome, more grievous than the other two.

"For they fled away from the swords" (Isaiah 21:15). He heard swords as wars. The drawn sword was the forest. The bent bow was the sea. The grievousness of the war was Rome itself.

From that third war the Son of David would flourish. He would see those destructions, then come to the land of Israel. "Who is this that cometh from Edom, with crimsoned garments from Bozrah?" (Isaiah 63:1).

Rome was a stage. The wars after Rome were already on the page.

The Boy Abraham Sent Away

The line of those wars began in a house, not on a battlefield. Isaac grew. Quarrels broke out over the first-born's portion. Ishmael, used to the bow from youth, aimed his missiles toward Isaac and said he was only jesting.

Sarah was not jesting. She told Abraham to make over everything to Isaac, and to send Hagar and the boy away, so there would be nothing in common between them, in this world or in the world to come.

Of all the trials Abraham had to bear, this was the hardest. God came that night. Sarah had been appointed his wife from her mother's womb. Hagar had not been named his wife. What Sarah spoke was truth. Let it not be grievous because of the lad.

Abraham rose early. He gave Hagar her bill of divorcement. He bound a rope about her loins so all would see she was a bondwoman, and sent her out with her son. Sarah's glance had made the boy sick and feverish. Grown as he was, she had to carry him. He drank the bottle dry.

She set him under the willow shrubs on the same spot where angels had once told her she would bear a son.

"Yesterday Thou didst say I will multiply thy seed," she said, "and today my son dies of thirst."

Ishmael cried out. The angels appeared against him. His prayer and Abraham's merits brought them help anyway. The boy lived. The line lived. Centuries later a sage who shared his name stood in the Chariot and named the three wars that line would still have left to fight after Rome.


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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.

Heikhalot Rabbati 5:5Heikhalot Rabbati

Retold in our words. Read the original at the link below.Sefaria-hosted English translation · CC-BY

Heikhalot Rabbati turns to Rabbi Ishmael's Day of Dread When Rome Seized Four Sages.

Rabbi Ishmael, a central figure in this tradition, recounts a day of utter dread. "That day was the fifth day of the week," he says, a seemingly ordinary beginning that quickly shatters. News arrives from Rome, and it's devastating. "Four men from among the mighty of Israel have been seized…" Four pillars of the community, including Rabbi Simon ben Gamaliel and Rabbi Ishmael ben Elisha, are now in Roman hands. And the ransom demanded is staggering: eight thousand students from Jerusalem. Can you imagine the weight of that decision? Who gets saved?

The text doesn't dwell on the political machinations or the human drama for long. Instead, it plunges us into the mystical realm. Rabbi Nehunya ben Hakkanah, sensing the gravity of the situation, takes immediate action. He initiates a descent to the Merkabah – the divine chariot, a vehicle for mystical ascent. He seeks answers not from earthly authorities, but from the heavens.

Through this ascent, Rabbi Nehunya questions Surya, the Prince of the Presence – a powerful angelic being. And the answer he receives is chilling. It seems a decree has been issued in the heavenly court, targeting ten of Israel's most righteous individuals.

The decree itself is linked to a verse from Exodus (21:16): "And he that stealeth a man and selleth him, he shall surely be put to death." But what does this have to do with the Roman imprisonment of these Rabbis? Surya explains that the heavenly court sees a parallel in the biblical story of Joseph. "The sons of Jacob stole Joseph their brother and sold him," Surya points out. "What shall be done concerning them?"

This is where it gets truly intense. According to this mystical understanding, the sin of Joseph's brothers opened a door, granting authority to Sammael – the "wicked," the genius of Rome, often identified with the Angel of Death. Sammael is given permission to "destroy ten of the mighty" in atonement for the actions of Jacob's sons.

Think about the implications. A seemingly ancient sin, a transgression from generations past, ripples through time, manifesting in the present suffering of these great Rabbis. It's a stark reminder of the interconnectedness of actions and consequences, and the enduring power of the past.

But the text doesn't end on a note of despair. It also offers a glimmer of hope, a promise of future retribution. "A vengeance to be avenged upon him is laid up against him," Surya reveals, "until the time shall come when 'The Lord shall punish the host of the high ones on high.'" This echoes the words of Isaiah (24:21), promising a future reckoning when even the celestial powers will face judgment. Sammael, and all the "princes of the kingdoms in the height," will ultimately be brought down, like "the goats and sheep of the day of atonement."

What are we to make of such a powerful, and frankly, unsettling story? It’s a reminder that even in the face of tragedy, the Jewish mystical tradition seeks deeper meaning, finding connections between the earthly and the divine, the present and the past. It suggests that even seemingly random acts of injustice are part of a larger cosmic drama, a drama that ultimately promises redemption and justice, even if that justice is delayed. It's a challenging perspective, demanding that we confront the complexities of faith and the enduring questions of good and evil, even when faced with the most difficult of circumstances. As we find in Midrash Rabbah, these stories aren't just about the past; they are meant to illuminate our present, and guide us towards a more just future. And as the Zohar tells us, even in the darkest moments, the light of the divine can still be found, if we only know where to look.

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Pirkei DeRabbi Eliezer 30:13Pirkei DeRabbi Eliezer

Retold in our words. Read the original at the link below.Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London (1916) · CC-BY

Specifically, Chapter 30 dives into a prophecy attributed to Rabbi Ishmael concerning the descendants of Ishmael, the son of Abraham. What does it say? Buckle up.

Rabbi Ishmael foretells three future wars of tribulation waged by the sons of Ishmael. He draws upon the prophet Isaiah (21:15) to illustrate this: "For they fled away from the swords." According to this reading, the word "swords" (cherev in Hebrew) is interpreted as signifying wars. And not just one war, but three distinct conflicts, each with its own unique characteristic.

The first, he says, will be "in the forest of Arabia," referencing the phrase "from the drawn sword" in Isaiah.

The second war, according to Rabbi Ishmael's interpretation, will occur "on the sea," alluded to by the phrase "from the bent bow." Think naval battles, waves crashing against ships as nations vie for control of the waterways.

But it's the third war that is described as the most grievous of all. This one, he says, will take place "in the great city which is in Rome," and it will be more terrible than the previous two, as it is written, "And from the grievousness of the war."

Now, why Rome? What makes this final conflict so significant? The text doesn't explicitly say, but Rome, throughout much of Jewish history, was often seen as a symbol of worldly power, of empire, and sometimes, of oppression. A war centered there, in this view, carries a particular weight.

Here's where it gets really interesting. It is from the aftermath of this third, most terrible war, that "the Son of David shall flourish." The Messiah. He will witness the destruction wrought by these conflicts, the text says, and then he will emerge, coming to the land of Israel, as it is said in Isaiah (63:1): "Who is this that cometh from Edom, with crimsoned garments from Bozrah? this that is glorious in his apparel, marching in the greatness of his strength? I that speak in righteousness, mighty to save."

Edom, often interpreted as Rome and later oppressive empires in some Jewish traditions, and Bozrah, a city associated with judgment, paint a powerful picture. The Messiah, clothed in triumph, arriving to bring salvation after a period of intense turmoil.

What are we to make of this? Is this a literal prophecy? An allegorical depiction of the struggles between nations and the ultimate triumph of good? A message of hope amidst chaos? The Pirkei DeRabbi Eliezer, like many ancient texts, offers a lens through which to view the present and contemplate the future, inviting us to consider our place in the unfolding story of humanity.

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Legends of the Jews, V. Abraham, Ishmael Cast OffLegends of the Jews

Retold in our words. Read the original at the link below.Project Gutenberg eBook #1493, The Legends of the Jews, Volume 1 · Public Domain

As Isaac grew, tensions flared between the two half-brothers over inheritance rights. Ishmael, the elder, believed he deserved a double portion, while Isaac should receive only one. According to Ginzberg's retelling in Legends of the Jews, Ishmael, skilled with a bow and arrow, would aim his missiles at Isaac, claiming it was just a jest. But Sarah saw through the "jesting."

Sarah, deeply concerned about the future, insisted that Abraham give everything to Isaac, ensuring no disputes would arise after his death. "Ishmael," she declared, "is not worthy of being heir with my son." And, as if that weren't enough, she demanded Abraham send Hagar and Ishmael away, severing all ties between them and Isaac, both in this world and the world to come.

Of all the trials Abraham faced, this was the most agonizing. The thought of separating from his son tore at his heart. But that very night, God appeared to him. "Abraham," He said, "knowest thou not that Sarah was appointed to be thy wife from her mother's womb? She is thy companion and the wife of thy youth… What Sarah spoke unto thee was naught but truth." (Legends of the Jews)

The next morning, Abraham rose early, gave Hagar a get, a bill of divorcement, and sent her and Ishmael away. To publicly mark her status, he bound a rope around her waist, signifying she was a bondwoman.

As they journeyed, Sarah's "evil eye," as the text puts it, made Ishmael sick with a fever. Hagar, carrying him, depleted the water Abraham had provided. Desperate, not wanting to witness her son's death, she cast him under a willow bush. The Legends of the Jews specifies this was the very same spot where angels had once appeared to Hagar, promising her a son.

In her anguish, she cried out to God, "Yesterday Thou didst say to me, I will greatly multiply thy seed… and to-day my son dies of thirst!" But Ishmael, too, cried out to God. And it was his prayer, coupled with the merits of Abraham, that brought them salvation.

However, even as Ishmael prayed, the angels argued against him before God. "Wilt Thou cause a well of water to spring up for him whose descendants will let Thy children of Israel perish with thirst?" they asked. God, in his infinite wisdom, responded, "What is Ishmael at this moment, righteous or wicked?" When the angels conceded that he was righteous, God declared, "I treat man according to his deserts at each moment." (Legends of the Jews)

According to the Legends of the Jews, Ishmael prayed, "O Lord of the world! If it be Thy will that I shall perish, then let me die in some other way, not by thirst, for the tortures of thirst are great beyond all others." (Legends of the Jews)

But Hagar, perhaps lacking the same faith, turned to the idols of her youth. It was Ishmael's prayer that was answered. God commanded Miriam's well, a miraculous well created in the twilight of the sixth day of creation, to spring forth and provide water.

Yet, even after this miracle, Hagar's faith remained weak. She refilled the bottle, fearing the water would run out again. This reminds me of the saying, "Throw the stick into the air as thou wilt, it will always land on its point." Hagar, having come from Egypt, returned there with her son, seeking a wife for him.

It’s a poignant tale of faith, doubt, and the enduring bond between a mother and her son. How much does our past shape our future, and what role does faith play in overcoming life's most challenging trials?

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