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Isaiah Said Send Me Before He Heard What the Message Was

The doorposts were still shaking when he decided he was a dead man. Then one of the burning ones came down at him carrying a pair of tongs.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Holy, Holy, Holy
  2. The Coal in the Tongs
  3. Here I Am, Send Me
  4. The Troops the King Sent Away
  5. The Man in Linen Came Back
Isaiah Said Send Me Before He Heard What the Message Was Click for full size

Holy, Holy, Holy

The hem of the robe came in first.

It filled the hall, all of it, the whole floor of the house under cloth, and above the cloth a throne, and on the throne someone sitting. Isaiah did not move. Over the throne stood the seraphim, the burning ones, six wings on each of them, and they were using the wings to hide. Two across the face. Two across the feet. Only the last pair was for flying.

Then they called to each other, and what they called was, "Holy, holy, holy, the Lord of hosts, the whole earth is full of His glory."

The doorposts jumped in their sockets. Smoke came up off the floor and kept coming until the house was full of it and Isaiah could not see the throne he had just seen.

"I am finished," he said out loud, to nobody. "I am a man of unclean lips and I live in the middle of a people of unclean lips, and my eyes have looked at the King, the Lord of hosts."

The Coal in the Tongs

One of them came down at him through the smoke.

It had gone to the altar and taken a live coal off it, and because even a seraph does not put a bare hand into that fire, it had lifted the coal with a pair of tongs and it was still holding the tongs when it reached him.

It touched the coal to his mouth.

"This has touched your lips," it said. "Your guilt is gone and your sin is covered."

Then it stopped. It did not burn away his tongue or his face. It burned the one thing it had been sent to burn and no more, and the whole arrangement in that house was built on the same measure. There is an altar up there with tongs beside it, and there is an altar down here that God ordered built out of packed earth. There is a linen tunic on a priest in Jerusalem, and there is a man dressed in linen standing in the higher courts. Everything above has a smaller twin below, put there on purpose, sized for people.

Here I Am, Send Me

A voice came out over the smoke. "Whom shall I send? Who will go for us?"

Isaiah answered before he had been told anything. His mouth had been open for three seconds in his entire life without something wrong coming out of it and he spent one of them on this.

"Here I am. Send me."

Then he was told what he had volunteered for. Go to that people and keep them listening and never let them understand. Keep them looking and never let them see. Make the heart of this people heavy and shut their eyes, so that they do not turn and get healed.

"How long, Lord?" he said.

The answer came back as an inventory. Until the cities have no one in them. Until the houses have nobody left inside. Until the ground itself is scraped bare and empty.

He had a clean mouth now and this was the first thing he was going to say with it.

The Troops the King Sent Away

There is a king with soldiers he cannot look at.

They are vicious and they are efficient and whenever a province rises against him he unleashes them on it and the province stops existing. And then, the moment the work is finished, he moves them out. He will not garrison them anywhere near his own capital. He billets them at the far end of the world, because he has seen what they do when they are close and bored.

The angel put in charge of anger lives at that distance. When wrath finally comes it comes from a country at the edge of the sky, the Lord and the weapons of His fury travelling in from far off, and the distance is not an accident of geography. God waits a long time with the wicked before He collects. He waits a long time with the righteous too, and then pays them in peace. And once He does begin, He shoves His own anger out to arm's length and holds it there, because if He let it run until it was satisfied there would be nobody left standing to be angry at.

The Man in Linen Came Back

Six men walked into Jerusalem with weapons in their hands, and a seventh walked in with them, dressed in linen, carrying a scribe's inkhorn on his hip.

The one in linen went first. He was told to go through the city and put a mark on the forehead of everyone who groaned and wept over what was being done in it. The other six followed behind him and were told to start at the sanctuary and strike everything without the mark, and not to let their eye spare anyone.

When it was over, one of the seven came back and reported. "I have done as You commanded me," said the man in linen, and it is written down that he said it.

The other six are not recorded as coming back. Nothing in the account has them returning to the throne to say the work is finished. Heaven keeps a receipt for mercy and keeps no receipt for the other thing.

And the King who arranged all of it, the altars in two places and the linen in two places and the coal measured to a man's mouth, did not stay in the upper house. He left it. "Make Me a sanctuary," He said, "and I will live among them," and He came down and moved into a tent in the sand.


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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.

Isaiah 6:1-8Prophets (Nevi'im)

Translation of the source text.Miqra according to the Masorah · CC-BY-SA

In the year that King Uzziah died, I saw the Lord sitting upon a throne, high and lifted up, and the train of His robe filled the Temple.

Seraphim were standing above Him; each had six wings: with two he would cover his face, and with two he would cover his feet, and with two he would fly.

And one called to another and said: Holy, holy, holy is the LORD of hosts; the whole earth is full of His glory.

And the posts of the doorway shook at the voice of the one who called, and the house was filled with smoke.

And I said: Woe is me, for I am undone; for I am a man of unclean lips, and I dwell among a people of unclean lips; for my eyes have seen the King, the LORD of hosts.

Then one of the seraphim flew to me, and in his hand was a glowing coal that he had taken with tongs from upon the altar.

And he touched it to my mouth and said: Behold, this has touched your lips; your iniquity is removed and your sin is atoned for.

And I heard the voice of the Lord saying: Whom shall I send, and who will go for us? And I said: Here am I; send me.

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Midrash Tehillim 86:6Midrash Tehillim

Retold in our words. Read the original at the link below.Rabbi Mike Feuer, Jerusalem Anthology · CC-BY

The world is full of injustice, arrogance, things that make you want to scream. Does God feel that too? And if so, what does He do with it?

Midrash Tehillim, a collection of rabbinic interpretations on the Book of Psalms, gives us some fascinating insights into this very question, specifically in its commentary on (Psalm 86:14-15): "God, the arrogant have risen against me.. But You, Lord, are merciful and gracious." It's that contrast, the arrogance versus God's mercy, that sparks the discussion.

Rabbi Shmuel bar Nachmani offers a beautiful idea: God's patience isn't one-size-fits-all. He extends patience with the wicked, giving them a chance to turn back, but ultimately punishes them. But with the righteous? He extends patience and then rewards them with good and peace. It's not just about avoiding punishment; it's about actively receiving goodness.

Then Rabbi Acha, quoting Rabbi Tanchum bar Chiya, adds another layer. God is patient at first, but once He starts to punish, He pushes His anger away! That's a powerful image. He quotes (Isaiah 13:5), "They come from a faraway land, from the end of the heavens, the Lord and the weapons of His anger." It's like God is outsourcing His anger.

The Midrash (rabbinic interpretive commentary) illustrates this with a parable: a king has these awful, destructive troops. Whenever a rebellious state rises up, he sends them to wreak havoc. But what does the king eventually do? He pushes those troops far away from his own kingdom, so they don't damage it! In other words, God distances Himself from the full force of His anger to protect us.

Rabbi Berachiah, citing Rabbi Levi, even suggests that the angel appointed over anger is located "far away," echoing that same verse from Isaiah. This distance is intentional. God says that if He were to unleash His full, unbridled anger, we'd be overwhelmed. We’d all just… crumble. Instead, He "accepts them and they are, so to speak, 'spared.'"

The Hebrew word used here, "spared," hints at a deeper level of mercy. It's not just about avoiding destruction; it's about being given a chance, a reprieve.

So what's the takeaway here? The Midrash concludes with a simple, yet profound, piece of advice: "Therefore, be patient." It's a call to emulate God's own behavior. To extend patience, to temper our anger, to find ways to respond with mercy and understanding, even when confronted with arrogance and injustice.

It's a challenging message, especially in today's world. But maybe, just maybe, by striving to be a little more patient, a little more merciful, we can reflect a bit of that divine spark within ourselves. And perhaps, in doing so, we can help to create a world that's a little less… well, angry.

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Mekhilta Tractate Pischa 1:21Mekhilta DeRabbi Yishmael

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

R. Oshiyah draws a quiet distinction in the way heaven's messengers report back. When the Holy One Blessed be He decrees both good and bad decrees for Israel, a report of completion is returned to Him for the good, but not for the bad. The agents who carry out mercy come back to confirm the deed; the agents who carry out punishment are not recorded as returning.

The proof comes from Ezekiel's vision of the marked and the slain (Ezekiel 9:2-11). The prophet sees "six men" approaching, and among them one "clothed in linen" who carries a scribe's inkhorn. The man in linen is sent to mark the foreheads of the righteous who sigh over the abominations of the city, while the others are sent to strike down those who lack the mark. Of those commanded to carry out the evil decree, to destroy, the text does not tell us that they returned to report. But of the one commanded over the good, the man clothed in linen, Scripture does record a return: (Ezekiel 9:11) tells that he came back and reported, "I have done as You commanded me."

The lesson the midrash draws is that heaven hastens to confirm good and is reticent about harm. The angel of mercy announces his completed errand; the agents of destruction leave no such echo. Even the report itself becomes a teaching, in the spirit of Ben Azzai's saying that in the same voice in which you hear instruction you go on to teach it, so that affirmation begets affirmation, and the record of good deeds is spoken aloud while the record of punishment is left in silence.

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Shemot Rabbah 33:4Shemot Rabbah

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

Shemot Rabbah turns to Yours O Lord Is the Greatness and the Might.

It's a mirror, of sorts. Everything that the Holy One, blessed be He, created above, He also created below. the story turns to some examples..

Above, there's an abode and a thick cloud. We see this reflected in verses like (Isaiah 63:15): “See from the abode of Your holiness,” and (Exodus 20:18): “Moses approached the thick cloud [where God was].” Even (ob 22:13) asks, "Can He judge through the thick cloud?" Below, we have the Temple, the Beit Hamikdash, which is described in I (Kings 8:12): “The Lord said that He would dwell in the thick cloud," and I (Kings 8:13): "I have built a house as an abode for You.”

The connections keep coming. Above, seraphim, fiery angels, stand before God ((Isaiah 6:2)). Below, we have "standing acacia wood" in the Tabernacle ((Exodus 26:15)). Above, cherubs surround the Divine Presence ((Isaiah 37:16)). Below, “the cherubs shall be” in the Temple ((Exodus 25:20)).

The parallels extend to the very structure of the universe. Above, the heavens are divided by a firmament ((Genesis 1:6)). Below, "the curtain shall divide for you [between the Sanctuary and the Holy of Holies]" ((Exodus 26:33)). Even the armies of heaven have their earthly counterparts. "The kings of hosts flee again and again" ((Psalms 68:13)) above, while below, "the hosts of the Lord departed" from Egypt ((Exodus 12:41)).

And it goes on! From the throne of God above (I (Chronicles 29:23)) to the Temple below, which is described as the "Throne of glory, exalted from the first" ((Jeremiah 17:12)). From countless stars above ((Genesis 15:5)) to the numerous Israelites below ((Deuteronomy 1:10)). Angels above (malakh meaning "messenger" in Hebrew - (Psalms 34:8), (alachi 2:7)) to priests below.

This isn't just a list of coincidences. The Midrash (rabbinic interpretive commentary), in this case Shemot Rabbah, is trying to tell us something profound. It's suggesting that the earthly realm is a reflection, a microcosm, of the divine.

But here's the kicker: according to the Midrash, what's below is more beloved than what's above. Why? Because God chose to forsake the heavens and dwell among us.

The passage concludes with a powerful idea. Even though God possesses everything – “Mine is the silver, and Mine the gold, the utterance of the Lord of hosts” ((aggai 2:8)) – He desires to be among us, in the earthly sanctuary.

So, what does this all mean? Perhaps it means that the divine isn't some far-off, unattainable ideal. It's present here, within our world, within our communities, even within ourselves. The challenge, then, isn't to reach for the heavens, but to recognize the heaven that already exists right here on earth. The sacred can be found in the seemingly mundane, if only we know where. And how, to look.

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