6 min read

The Skeptic Who Was Shown the Pearl Gates Beneath the Sea

A scoffer mocks a sage's promise of pearl gates thirty cubits high, until a storm drags him to where the angels are cutting them.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Laughter on the Road
  2. The Storm That Took Him Out to Sea
  3. The Craftsmen at the Bottom of the World
  4. The Words He Could Not Take Back

The man laughed before the sage had finished speaking.

They stood on the road outside the study hall, dust on their sandals, and the sage had been describing the city that was coming. Not the Jerusalem they knew, breached and burned, its stones black from Roman fire. The other one. The Jerusalem of the world to come, where only the invited would climb, where the righteous would be called by the very name of the Holy One. He told it the way Rabbi Yochanan had taught it, gate by gate, and when he reached the gates themselves his voice dropped low.

"Each gate," he said, "will be hewn from a single pearl. Thirty cubits high. Thirty cubits wide. One stone, carved into a doorway tall enough for the whole house of Israel to walk through at once."

The Laughter on the Road

That was where the man broke.

"A pearl thirty cubits wide." He wiped his eyes. "Master, with respect. You cannot pull a pearl the size of a dove's egg out of the whole sea. Divers drown for one no bigger than a knuckle. And you want me to believe in a pearl tall as a watchtower? Carved like a carpenter cuts a beam?" He spread his hands at the absurdity of it. "Tell me another. Tell me the walls are rubies while you are at it. Tell me the city floats."

The sage did not answer. He looked at the man for a long moment, the way a man looks at a field he already knows will fail, and then he turned back toward the hall and said nothing at all.

The man went down the road laughing. He laughed at the pearls. He laughed at the old men who promised palaces to people who had just buried a Temple. He had seen the world. He knew what the sea held and what it did not. And what the sea did not hold, no sage's mouth could conjure.

The Storm That Took Him Out to Sea

Some months later the man was aboard a ship, far from any road, when the sky shut like a fist.

The wind came first, then the water, and the water did not stay below the ship where water belongs. It stood up in walls. The sailors cut what they could and prayed to whatever they prayed to, and the storm took the vessel and dragged it where it pleased, days off course, until the man no longer knew east from west or noon from midnight. He clung to the rail and was certain he would die in a place with no name.

Then the sea went strangely calm, and clear, the way water goes clear over something it wants you to see. He looked down past his own reflection into the deep.

There were figures below.

The Craftsmen at the Bottom of the World

They sat on the floor of the sea as calmly as men sit in a workshop, and they were sawing.

Angels, or craftsmen sent by Heaven, he could not say which, and it did not matter. Between them, gripped in their hands, were pearls. Not pearls the size of a dove's egg. Pearls the size of buildings. Each one a pale mountain of light, and the saws moved across them with a patience that had clearly been at this work a long time, squaring them, smoothing them, cutting them down to a measure the man's eye knew before his mind would allow it. Thirty cubits. By thirty cubits. The exact span the sage had spoken on the road while he laughed.

He found his voice and called down through the water.

"Who are these for?"

One of them looked up without stopping the saw.

"For the gates of Jerusalem."

The Words He Could Not Take Back

The storm let him go. The ship found water it recognized, and a coast, and the man came back to dry land changed, running before he had fully dried, running all the way to the study hall where the old men still sat.

He pushed through the door. He found the sage.

"Master, teach," he said, the words falling over each other. "It is fitting for you to teach. Teach, I beg you, for I have seen it with my own eyes. The pearls. The cutters in the sea. Thirty cubits, just as you said. Every word was true. I am ready now. I believe."

The sage rose. He did not smile, and he did not embrace him.

"Empty one," the sage said. "Had you not seen it, you would not have believed it?"

The man opened his mouth to defend himself and found nothing in it.

"You mocked the words of the wise," the sage went on, very quietly. "You stood on the road and made the coming city a joke. And now you come running because the sea was kind enough to show a fool his own folly. What is your faith worth, if it weighs no more than what the tide happens to wash past your face?"

He fixed his eyes on the man.

And the man fell where he stood, and what struck the floor was not a man at all but a heap of dry bones, scattered across the boards of the study hall, while the old men went on with their learning and the gates went on being cut at the bottom of the sea.


← All myths

From the tradition

Sources

4 sources

The texts this telling draws on, in full. Open a card to read inline, or expand it for a wider, quieter read.

Exempla of the Rabbis, No. 203Exempla of the Rabbis (Gaster, 1924)

The Talmud (Bava Batra 75a) records a breathtaking vision of the future Jerusalem: its gates would be made of single pearls, each pearl so enormous that it could be carved into a gate thirty cubits high and thirty cubits wide.

A skeptic once heard this teaching and scoffed. "You cannot even find a pearl the size of a dove's egg," he mocked. "Where would you find one large enough to carve into a gate?" He went away laughing at the absurdity of the rabbis' promises.

Some time later, the same man was sailing on the sea when a storm carried his ship far off course. In the depths of the ocean, he saw angels. Or perhaps divine craftsmen, sitting and sawing enormous pearls into the dimensions described by the sages: thirty by thirty cubits. "Who are these for?" he asked. "For the gates of Jerusalem," they told him.

The man rushed back to the sage and said: "Master, teach! It is fitting for you to teach! I have seen exactly what you described." The sage looked at him coldly. "Fool. If you had not seen it with your own eyes, you would not have believed it? You mock the words of the sages?" And the sage looked at the man, and the man was reduced to a heap of bones.

The story's violence is deliberate. The sages were teaching that faith based on personal experience is no faith at all. The man who believes only what he can see is, in the deepest sense, already dead, because the entire structure of Torah rests on trusting what you have received from the chain of tradition, not what you happen to witness.

Full source
Bava Batra 75aTalmud Bavli, Bava Batra

a hunt of the leviathan, as it is stated: “Can you draw out leviathan with a fish hook? Or press down his tongue with a cord?” (Job 40:25). And were the Holy One, Blessed be He, not assisting Gabriel, he would not be able to hunt it, as it is stated: “Only He Who made him can use His sword to approach him” (Job 40:19). When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥanan said: When the leviathan is hungry, he produces breath from his mouth and thereby boils all of the waters in the depths of the sea.

As it is stated: “He makes the deep boil like a pot” (Job 41:23). And if the leviathan did not place its head in the Garden of Eden, no creature could withstand his foul smell, as it is stated: “He makes the sea like a seething mixture [merkaḥa]” (Job 41:23), and the term merkaḥa is also used to describe something with a smell (see Exodus 30:25). And when he is thirsty, he makes many furrows in the sea, as it is stated: “He makes a path to shine after him” (Job 41:24).

Rav Aḥa bar Yaakov says: After the leviathan drinks from the sea, the depth of the sea does not return to its normal condition until seventy years have passed, as it is stated: “One would think the deep to be hoary” (Job 41:24), and hoary indicates a person who is no less than seventy years old. Rabba says that Rabbi Yoḥanan says: In the future, the Holy One, Blessed be He, will make a feast for the righteous from the flesh of the leviathan, as it is stated: “The ḥabbarim will make a feast [yikhru] of him” (Job 40:30).

And kera means nothing other than a feast, as it is stated: “And he prepared [va’yikhreh] for them a great feast [kera]; and they ate and drank” (II Kings 6:23). And ḥabbarim means nothing other than Torah scholars, as it is stated: “You that dwell in the gardens, the companions [ḥaverim] hearken for your voice: Cause me to hear it” (Song of Songs 8:13). This verse is interpreted as referring to Torah scholars, who listen to God’s voice.

And with regard to the remainder of the leviathan, they will divide it and use it for commerce in the markets of Jerusalem, as it is stated: “They will part him among the kena’anim” (Job 40:30). And kena’anim means nothing other than merchants, as it is stated: “As for the merchant [kena’an], the balances of deceit are in his hand. He loves to oppress” (Hosea 12:8). And if you wish, say that the proof is from here: “Whose merchants are princes, whose traffickers [kinaneha] are the honorable of the earth” (Isaiah 23:8).

And Rabba says that Rabbi Yoḥanan says: In the future, the Holy One, Blessed be He, will prepare a sukka for the righteous from the skin of the leviathan, as it is stated: “Can you fill his skin with barbed irons [besukkot]” (Job 40:31). If one is deserving of being called righteous, an entire sukka is prepared for him from the skin of the leviathan; if one is not deserving of this honor, a covering is prepared for his head, as it is stated: “Or his head with fish-spears” (Job 40:31).

If one is deserving at least of this reward, a covering is prepared for him, and if one is not deserving, a necklace is prepared for him, as it is stated: “And necklaces about your neck” (Proverbs 1:9). If one is somewhat deserving, a necklace is prepared for him, and if one is not deserving even of this, only an amulet is prepared for him from the skin of the leviathan, as it is stated: “Or will you bind him for your maidens” (Job 40:29), i.e., a small amulet is prepared for him, like the amulets tied on children’s necks.

And with regard to the remaining part of the skin of the leviathan, the Holy One, Blessed be He, spreads it on the walls of Jerusalem, and its glory radiates from one end of the world until the other end. As it is stated: “And nations shall walk in your light, and kings at the brightness of your rising” (Isaiah 60:3). § With regard to the future glory of Jerusalem, the Gemara interprets the verse: “And I will make your pinnacles of kadkhod” (Isaiah 54:12).

Rabbi Shmuel bar Naḥmani said: Two angels in heaven, Gabriel and Michael, disagree with regard to the material that will be used to form the walls of Jerusalem. And some say that this dispute is between two amora’im in the West, i.e., Eretz Yisrael. And who are they? They are Yehuda and Ḥizkiyya, the sons of Rabbi Ḥiyya.

One said they will be made of onyx, and one said of jasper. The Holy One, Blessed be He, said to them: Let it be like this [kedein] and like that [ukhedein], i.e., let them be formed from both together. This compromise is indicated by the word kadkhod, a combination of this [kedein] and that [ukhedein]. The Gemara analyzes the rest of that verse: “And your gates of precious stones” (Isaiah 54:12).

This should be understood in light of that incident where Rabbi Yoḥanan sat and taught: In the future, the Holy One, Blessed be He, will bring precious stones and pearls that are thirty by thirty cubits, and He will hollow out in them a hole of ten by twenty cubits and set them in the gates of Jerusalem. A certain unnamed student sneered at him, saying: Now we do not find precious stones even of the size of an egg of a dove, and yet all of this we will find?

After a period of time that student’s ship went to sea, where he saw ministering angels sitting and sawing precious stones and pearls that were thirty by thirty cubits, and hollowed out in them were holes of ten by twenty cubits. He said to the angels: For whom are these? They said to him that in the future, the Holy One, Blessed be He, will place them in the gates of Jerusalem. Later, the student came before Rabbi Yoḥanan and said to him: Continue to interpret, my teacher, it is fitting for you to interpret, as I saw just as you said.

Rabbi Yoḥanan said to him: Worthless man, if you had not seen, you would not have believed; clearly, you are mocking the statement of the Sages. Rabbi Yoḥanan set his eyes upon him, and the student was instantly killed and turned into a pile of bones. The Gemara raises an objection against Rabbi Yoḥanan’s statement, based on a baraita. The verse states: “And I will make you go upright [komemiyyut]” (Leviticus 26:13).

Rabbi Meir says: In the future, the Jewish people will have the stature of two hundred cubits, equivalent to two times the height [komot] of Adam the first man, whose height was one hundred cubits. Rabbi Meir interprets the word komemiyyut as two komot. Rabbi Yehuda says: They will have the stature of one hundred cubits, corresponding to the Sanctuary and its walls, as it is stated: “We whose sons are as plants grown up in their youth; whose daughters are as corner-pillars carved after the fashion of the Sanctuary” (Psalms 144:12).

But if they are each one hundred cubits tall, how could the Jews enter the gates of Jerusalem, whose entrance gate will be ten by twenty cubits, as claimed by Rabbi Yoḥanan? The Gemara answers: When Rabbi Yoḥanan stated that idea, he was not referring to the gates themselves but to the windows that allow wind to enter. § And Rabba says that Rabbi Yoḥanan says: In the future, the Holy One, Blessed be He, will fashion seven canopies for each and every righteous individual, as it is stated: “And the Lord will create over the whole habitation of Mount Zion, and over those who are invited to it, a cloud and smoke by day, and the shining of a flaming fire by night; for over all the glory shall be a canopy” (Isaiah 4:5).

This teaches that for each and every righteous individual, the Holy One, Blessed be He, fashions for him a canopy seven times over, in accordance with his honor, i.e., greater individuals receive grander and larger canopies. The Gemara asks a question with regard to the above verse: Why should there be smoke in a canopy? Rabbi Ḥanina said: It is because anyone whose eyes are narrow, i.e., is stingy, toward Torah scholars in this world, his eyes fill with smoke in the World-to-Come.

And why should there be fire in a canopy? Rabbi Ḥanina said: This teaches that each and every one is burned from embarrassment at the size of the canopy of the other, and says: Woe for this embarrassment, woe for this disgrace, that I did not merit a canopy as large as his. In a similar manner, you can say that God said to Moses about Joshua: “And you shall put of your honor upon him” (Numbers 27:20), which indicates that you should put some of your honor, but not all of your honor.

The elders of that generation said: The face of Moses was as bright as the face of the sun; the face of Joshua was like the face of the moon. Woe for this embarrassment, woe for this disgrace, that we did not merit another leader of the stature of Moses. Rabbi Ḥama bar Ḥanina says: The Holy One, Blessed be He, fashioned ten canopies for Adam the first man, in the Garden of Eden; as it is stated to Hiram, king of Tyre: “You were in Eden the garden of God; every precious stone was your covering, the carnelian, the topaz, and the emerald, the beryl, the onyx, and the jasper, the sapphire, the carbuncle, and the smaragd, and gold; the workmanship of your drums and of your holes was in you; they were prepared on the day that you were created” (Ezekiel 28:13).

This verse mentions ten items, from carnelian to gold. Mar Zutra said: There were eleven canopies, as it states: “Every precious stone,” which is also part of the tally. Rabbi Yoḥanan said: And the worst of all of them was gold, as it is counted last, which indicates that the other items are more valuable. The Gemara asks: What is the meaning of the phrase: “The workmanship of your drums and of your holes [nekavekha]” (Ezekiel 28:13)?

Rav Yehuda says that Rav says: The Holy One, Blessed be He, said to Hiram, king of Tyre: Were you in the Garden of Eden when I created all of this for you? I looked at you, saw that you would one day claim divinity for yourself, and created many orifices [nekavim] in man, i.e., the excretory system, so that you would know that you are human and not a god. And there are those who say that this is what God said to Hiram: I looked at you

Full source
Exempla of the Rabbis, No. 203Exempla of the Rabbis (Gaster, 1924)

The Talmud (Bava Batra 75a) records a breathtaking vision of the future Jerusalem: its gates would be made of single pearls, each pearl so enormous that it could be carved into a gate thirty cubits high and thirty cubits wide.

A skeptic once heard this teaching and scoffed. "You cannot even find a pearl the size of a dove's egg," he mocked. "Where would you find one large enough to carve into a gate?" He went away laughing at the absurdity of the rabbis' promises.

Some time later, the same man was sailing on the sea when a storm carried his ship far off course. In the depths of the ocean, he saw angels. Or perhaps divine craftsmen, sitting and sawing enormous pearls into the dimensions described by the sages: thirty by thirty cubits. "Who are these for?" he asked. "For the gates of Jerusalem," they told him.

The man rushed back to the sage and said: "Master, teach! It is fitting for you to teach! I have seen exactly what you described." The sage looked at him coldly. "Fool. If you had not seen it with your own eyes, you would not have believed it? You mock the words of the sages?" And the sage looked at the man, and the man was reduced to a heap of bones.

The story's violence is deliberate. The sages were teaching that faith based on personal experience is no faith at all. The man who believes only what he can see is, in the deepest sense, already dead, because the entire structure of Torah rests on trusting what you have received from the chain of tradition, not what you happen to witness.

Full source
Gaster, Exempla No. 204 (Bava Batra 75a)The Exempla of the Rabbis (1924)

A pious man was walking along the shore of Haifa, the harbor city on the Mediterranean coast of the Galilee. As he walked he was thinking about a rabbinic tradition, a well-known one, that at the end of days the gates of Jerusalem will be carved from single pearls, thirty cubits by thirty cubits (Bava Batra 75a).

He began to doubt. How could such things exist? Where would pearls that large come from? The story started to feel like metaphor, then like legend, then like wishful thinking.

The Heavenly Voice

As he was forming the final thought, "it cannot be true", a Bat Kol, a heavenly voice, spoke into his ear. It threatened him with punishment for the doubt. He was not being rebuked for asking the question. He was being rebuked for closing it.

He repented immediately. He had been foolish, he said. He had let his finite imagination rule over a promise made by infinite power.

The Vision

The heavenly voice, satisfied, granted him a glimpse. He looked out at the sea. And saw, deep beneath the waves where no fisherman could reach, angels at work. They were cutting the pearls for the future gates of Jerusalem. Each stone the size of a building, each facet being shaped by hands not of this world.

The Gaster exempla, drawn from Bava Batra 75a and preserved in the Ma'aseh Book, is a quiet correction to a very modern impulse. When a tradition sounds impossible, the temptation is to reinterpret it as symbol. The Sages' answer to the pious man is firmer: before you downgrade a promise, make sure you have stood at the right seashore.

The gates are already being cut. The question is only whether we will live to see them swing open.

Full source