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God Asked Abraham to Choose Between Gehenna and Exile

God shook the sea so Moses could see the crocodile, and shook the fire so he could see the salamander. Four things needed a finger pointed at them.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. God Shook the Sea So Moses Could See
  2. The Lamp God Did Not Need
  3. The Friend Who Insulted the King in Public
  4. Abraham Stood in the Dark and Could Not Choose
God Asked Abraham to Choose Between Gehenna and Exile Click for full size

God Shook the Sea So Moses Could See

There were four things Moses could not get hold of, and for each one a finger came out and pointed.

This is the recipe for the anointing oil. This is how the lampstand is beaten out of one piece. This is the creeping thing that makes you unclean. This month is yours, and it starts here, at this exact sliver of moon.

The last one is the reason the other three are on the list. Moses stood under an open sky with the crescent somewhere in it and could not find the moment the month turned over, so God put a finger up next to it.

The swarming creatures took more work than that. To teach one list of unclean animals, God shook the sea and brought the crocodile up out of the water where it had been lying flat and invisible. He shook the settled country and the turtle came out of hiding. He shook the wilderness and up came the du'ar, the desert poison that the old teachers said was born when a snake mated with a turtle. Then He shook the fire itself, and the salamander crawled out of the flames it lives in, and Moses looked at it.

The One who set the constellations in place spent an afternoon rattling the world's four hiding places so that one man could learn a list.

The Lamp God Did Not Need

Bring Me pure beaten olive oil, God said, and keep a lamp burning in the tent.

Israel pushed back. It is You who lights my lamp, they said, quoting their own psalm at Him. And now You want us to light one for You?

The answer came as a story about two men on a road. One could see and one could not, and the sighted one took the blind one's arm and walked him the whole way home. When they got inside, the sighted man said, go and light the lamp for me. Not because he needed it. Because the blind man had been carried the entire journey, and would go on being the man who was carried, unless he was given one thing to do for the other.

God is the man with eyes, whose gaze runs over the whole earth. Israel is the other one, groping along a wall at noon like a blind man in the dark, which is what they were doing at the sixth hour of the day the calf was made. He had gone in front of them the whole way out of Egypt in a pillar of fire. Then He asked them for a lamp, so the nations would say that Israel gives light to the One who gives light to everyone.

The Friend Who Insulted the King in Public

A man once stood up in the open and criticized the king to his face, in front of everybody.

The king did not have him removed. He took him into the household instead, made him his own protégé, gave him a place he was never to leave, and fed him from what came back off the royal table.

That is what happened to Aaron. He had stood in the middle of the camp while the gold went into the fire and had done what Israel did. Then he was made High Priest, and told he was not to go out of the sanctuary, and given the leftover of the meal offering to eat, which is the portion scraped back from what has already been given to God.

The punishment and the promotion arrived in the same sentence. He never got to leave the room again.

Abraham Stood in the Dark and Could Not Choose

The oldest of these askings happened at night, in a field, between the halves of cut animals.

Abraham had split a heifer and a goat and a ram and laid the pieces facing each other, and put a turtledove and a pigeon down whole, and driven off the birds that came for the meat all afternoon. When the sun went down a dread fell on him and a thick darkness. Then a smoking furnace and a burning torch moved down the aisle between the carcasses.

He was being shown four things in that fire. The Torah, which comes with smoke and flame on a mountain. Gehenna, which comes with the same smoke and the same flame. The offerings, which were lying cut open in front of him. And the exiles, packed into the four words of his own terror. Fear, which is Babylon. Darkness, which is Media, that darkened Israel's eyes with its decrees. Great, which is Greece. And fell upon him, which is Edom.

Then came the question. Your descendants will let the offerings lapse, God told him. So choose. Which do you want them subjugated by, Gehenna (the realm of judgment after death) or the kingdoms?

Rabbi Hanina bar Pappa said Abraham chose exile. Rav Huna, in the name of Rav Aha, said something harder to read past. Abraham stood there in the dark turning it over and could not do it. He did not know which one to pick for his own children. He stood and he wondered, and nothing came, until God told him what to choose, and he said it back.

Half of Gehenna is fire and half of it is hail. That was the other option. What Abraham said, standing among the pieces with the torch still moving, was exile.


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From the tradition

Sources

4 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 15:28Shemot Rabbah

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

Shemot Rabbah, a collection of interpretations on the Book of Exodus, recounts a fascinating episode. It begins with the verse, "This month shall be for you" (Exodus 12:2), referring to the month of Nissan, the beginning of the Jewish calendar. But the Midrash (rabbinic interpretive commentary) sees something more profound here. It suggests that God actually showed Moses specific things that he was struggling to understand, pointing them out directly.

These weren't just abstract concepts, but tangible realities. The Midrash tells us that this "showing" happened with four specific items. First, the preparation of the anointing oil, as it is stated, "This shall be a holy anointing oil for Me..." (Exodus 30:31). Then, the crafting of the Menorah, the Candelabrum, as it is stated, "This is the work of the Candelabrum" (Numbers 8:4). He showed him the swarming creatures, as it is stated: “And this is impure for you [among the swarming things that swarm on the earth]” (Leviticus 11:29), and finally, the new moon, connected to the phrase "This month shall be for you."

The story doesn't stop there. The Midrash goes on to describe God "shaking" various parts of creation to reveal hidden things to Moses. He shook the seas and showed him the crocodile, which hides in the water and is difficult to see, referencing the verse, "The voice of the Lord is on the water" (Psalms 29:3). He shook the inhabited world and showed him the turtle, which hides from people and is not readily visible, as it is stated, "The voice of God breaks the cedars" (Psalms 29:5). And in the wilderness, He revealed the du’ar, a legendary poisonous creature born of a snake and a turtle according to Hullin 127a.

In Midrash, God even shook fire to reveal the salamander, a creature said to be born of fire itself! This is connected to the verse, "The voice of God hews the flames of the fire" (Psalms 29:7). All this happened in the context of, "And this is impure for you," referring to the list of impure animals.

The repetition of "shaking" and "showing" emphasizes the effort God made to communicate with Moses. The Midrash connects these revelations to verses in Psalms, such as "The voice of the Lord is powerful" and "The voice of the Lord is glorious" (Psalms 29:4). It even links "The voice of the Lord causes deer to give birth [yeḥolel]" (Psalms 29:9) to the idea of shaking, since yeḥolel can also mean "shake." And "He bared the forests" (Psalms 29:9), the Midrash says, refers to the spices of the incense, which come from the forest.

The passage concludes with a beautiful image: "And in His Sanctuary all say glory" (Psalms 29:9). The Midrash interprets this as all the kings of the earth praising God's glory. "All the kings of the earth shall give thanks to You" (Psalms 138:4).

What does this all mean? Perhaps it's a reminder that even when we struggle to understand, the Divine is actively trying to communicate with us. Sometimes, we need the world "shaken" a little to see what's truly there. And maybe, just maybe, we all have moments where God is pointing things out to us, if only we're open to seeing them.

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Shemot Rabbah 36:2Shemot Rabbah

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

It's not that God needs our light, the text insists. As it says, it’s not that I need the light of the candelabra."

why then does God command us to bring light?

Here's the beautiful twist: "…it is so that you illuminate for Me just as I illuminated for you." It’s about reciprocity, a divine call and response. Think of it like this: God illuminates our path, and in turn, we illuminate for God.

What does that even mean? What does it mean to "illuminate for God?"

The Midrash, the interpretive text, doesn’t leave us hanging. It uses a powerful analogy: a sighted person guiding a blind person. The sighted person says to the blind person, "Come and I will guide you." So far, so good. But when they reach their destination, the sighted person asks the blind person to light the lamp. Why? So the blind person won’t feel indebted. To create a sense of mutual exchange.

In this story, the sighted person represents the Holy One, blessed be He. As it is stated: “For the Lord, His eyes range throughout the entire land” (II Chronicles 16:9). God sees all, guides us. And who is the blind person? Israel, of course. As it is stated: “We grope a wall like the blind, like the eyeless we grope; we stumble at noon as in the dark of night” (Isaiah 59:10). That stumbling, the Midrash pointedly reminds us, happened with the Golden Calf, at midday – six hours into the day! We stumbled even when the light was all around us.

Before the sin of the Golden Calf, "The Holy One blessed be He was illuminating for them and guided them, as it is stated: “The Lord was going before them by day” (Exodus 13:21). God led them through the desert, a pillar of light in the darkness.

So, when the time came to build the Mishkan, the Tabernacle, and God asks for pure olive oil to light the menorah, Israel questions it! "‘For You will kindle my lamp’ (Psalms 18:29), and You say that we should illuminate for You?"

God’s answer is profound: "It is in order to elevate you, so you will illuminate for Me just as I illuminated for you." The act of illuminating isn't about fulfilling a divine need. It’s about elevating us, about making us partners in the act of creation, in bringing light into the world. It’s about showing the nations that we "illuminate for the One who illuminates for all."

God, the ultimate source of light, desires our light, not because God needs it, but because we need to give it. Because in giving, we become more than just recipients of divine grace; we become active participants in spreading that grace. It's about relationship, about partnership.

The Midrash concludes with the verse, "A flourishing olive tree." A symbol of abundance, of light, and of the enduring relationship between God and Israel.

Perhaps it means recognizing the light we’ve been given and asking ourselves: how can we illuminate the world around us? How can we be a flourishing olive tree, bringing light and blessing to others, just as God has done for us? What little bit of light can we offer to the world?

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Shemot Rabbah 37:3Shemot Rabbah

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

The verse It But the Rabbis saw so much more in those words. They connected it to a verse from Psalms (65:5): "Happy is the one You choose to bring near You to dwell in Your courtyards." What does it mean to be "brought near"? To be chosen?

Rabbi Yitzchak paints a vivid picture to explain. He tells of a king and his friend. Now, this wasn't just any friend; this friend publicly criticized the king! You'd think that would be the end of the friendship, maybe even the end of the friend. But here’s the twist: instead of banishing him, the king makes him his protégé! He keeps him close, right there in the palace, eating the king’s own food. Why? So he wouldn't move from the palace.

A king rewarding someone who openly criticized him? But that's precisely the point. It’s about the unfathomable nature of divine grace.

Who does this story remind us of? Aaron.

he was also involved, albeit with different intent, in the infamous incident of the Golden Calf. You remember that story. While Moses was up on Mount Sinai receiving the Torah, the people got impatient and pressured Aaron to create a golden idol. A pretty huge mistake.

You'd think that would disqualify him from any position of leadership. But what does God do? He selects Aaron to be the Kohen Gadol, the High Priest! He says to him, "He shall not emerge from the Sanctuary" (Leviticus 21:12). And just like the king's friend, Aaron "ate the remnants of the Holy One blessed be He," as it says, "The remnant of the meal-offering [is for Aaron]" (Leviticus 2:10). Aaron, despite his misstep, is brought closer than ever to God. Aaron, who faltered, is chosen to serve in the most sacred role. He's given access to the holiest spaces, and he partakes in the offerings brought to God. It's a powerful message about redemption, about forgiveness, and about the potential for even those who have stumbled to rise to greatness.

Maybe it means that our mistakes don't define us. Maybe it means that even when we mess up, there's still a chance for us to draw near, to be chosen, to dwell in God's courtyards. Maybe it means that sometimes, the greatest leaders are the ones who know what it's like to fall.

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Shemot Rabbah 51:7Shemot Rabbah

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

In Shemot Rabbah, it’s deeply connected to the very essence of Jewish survival and destiny. The name itself hints at its purpose. The "Testimony" isn't just a set of rules – it's the Torah why would the Torah be called a "testimony"? The Midrash (rabbinic interpretive commentary) tells us that God said our commitment to Torah study and offering sacrifices would be the key to salvation from Gehenna – often translated as "hell," but perhaps better understood as a state of spiritual punishment.

The story goes even deeper. The Midrash connects this idea all the way back to Abraham, our patriarch. Remember the vision Abraham has in (Genesis 15:17)? "Behold, a smoking furnace, and a flaming torch that passed between those pieces.” This, according to Shemot Rabbah, isn't just a dramatic scene. It's a symbolic representation of the Torah and Gehenna. The association of fire and smoke appears again in (Exodus 20:15) – “The entire people was seeing the thunder, the flames…and the mountain smoking…”.

What about the offerings? (Genesis 15:9) provides the source: “A three-year-old heifer, a three-year-old goat…”. And the exiles? They’re foreshadowed in the “fear” that fell upon Abraham in (Genesis 15:12).

These exiles aren't just a vague threat. The Midrash cleverly interprets different aspects of Abraham's vision as allusions to specific historical exiles. "Fear," eima, is linked to Babylon, drawing a parallel between the word eima and the description of the Chaldeans in (Habakkuk 1:6-7) as ayom, “terryifying”. "Darkness" represents Media, which "darkened the eyes of Israel with its edicts.” "Great" symbolizes Greece, referencing the "exceedingly great" goat in (Daniel 8:8). And "fell upon him" signifies Edom (Rome), connecting it to the earth-quaking fall described in (Jeremiah 49:21).

So, God presents Abraham with a choice: How will his descendants be purged of wrongdoing? Through Gehenna or through exile? Rav Ḥanina bar Pappa says Abraham chose exile. But how do we know that? The Midrash points to (Deuteronomy 32:30): "If not that their rock had sold them." The "rock" here, according to (Isaiah 51:1), is Abraham himself: "Look to the rock from which you were hewn." God then "handed them over," agreeing to Abraham's choice.

Rav Huna, quoting Rav Aḥa and Rabbi Yehuda HaNasi, adds a layer of complexity. Abraham was unsure, hesitating over which path to choose. God guided him towards exile. This idea is beautifully captured in (Psalm 66:12): "You let people ride over our heads; we went through fire and water, but You took us out to comfort." The "fire and water" represent Gehenna, while exile is the path through which God ultimately offers comfort and redemption.

So, what does all this mean for us today? The Midrash concludes by returning to the Tabernacle of Testimony. As long as we, the descendants of Abraham, engage in Torah study and perform acts of service – acts that echo the ancient offerings – that very engagement serves as a testimony, a safeguard, against descending into the depths of spiritual punishment. It’s a powerful reminder that our actions, our commitment to Jewish tradition, have real and lasting consequences, shaping not only our present but also our ultimate destiny.

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