Parshat Beshalach7 min read

Yochani and Mamre Grew Wings to Drag the Angels Down

Two Egyptian sorcerers told Pharaoh the sea was angel-work, then flew up to pull the angels down until Michael caught them by the hair.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The King Harnessed His Own Horses
  2. If Angels Hold the Water We Can Shake Them Loose
  3. The Wings They Cut Out of Nothing
  4. Michael Took Them by the Forelock
  5. Fifty Days Under the Sea
  6. The Gate Where He Still Stands
Yochani and Mamre Grew Wings to Drag the Angels Down Click for full size

The King Harnessed His Own Horses

No groom touched the straps. Pharaoh came down into the yard before dawn and buckled the harness onto his own horses, and his nobles, seeing the king of Egypt do stable work with his own hands, ran for their bridles rather than be shamed by him.

Six hundred chariots rolled out ahead of the column. Samael had furnished them, and the drivers standing in those cars were not men. Behind that vanguard came the rest of Egypt, three hundred armed soldiers for every Israelite on the road ahead. A chariot team carried two drivers so that one could sleep while the other held the reins. Pharaoh ordered three to a car. The wheels never stopped through the night, and the ground Israel had covered in three days closed up in one.

By the time the dust reached the sea, the water was standing in two walls with dry sand between them, and Israel was already far down that corridor. Egypt drove in after them. While the first chariots were still on the shore, something came out of the air and went into the water ahead of the army. Egypt did not march alone. Every kingdom has a prince standing over it, and God put Egypt's prince into the sea before He touched a single horse.

If Angels Hold the Water We Can Shake Them Loose

Two men in the column watched the angel go down.

Yochani and Mamre had spent their lives on kishufim (כישופים), the spellwork Egypt paid for and feared, and they had not come to the sea to die alongside soldiers. They forced their way up the line to the king's chariot with the walls of water leaning over them, and they made the one distinction their whole craft rested on.

"If this thing is from the hand of the Holy One, blessed be He, then we have nothing," they told Pharaoh. "There is no prevailing against that. But if it is angels holding this water, we can shake them off into the sea."

Nobody in that chariot told them to stop.

The Wings They Cut Out of Nothing

They spoke over their own shoulders. What grew there was not feathered and did not belong on a body, and it lifted them anyway. They went up past the chariot dust, past the crest of the standing water, and they hung in the height of the world with all of Egypt small and roaring underneath.

The angels were up there, holding the walls open.

Yochani and Mamre got their hands into them and pulled the way a man pulls a swimmer under. The corridor shuddered. And heaven's own guard, hauled down toward the water they had been posted to hold, shouted for rescue like drowning men. "Save us, O God, for the waters have come up to the soul."

Michael Took Them by the Forelock

Gabriel's voice came across the sea first, and it was not addressed to the sorcerers at all. "And in the greatness of Your majesty You overthrow those who rise up against You."

Then God turned to Michael. "Go and execute judgment upon them."

Michael went up into that air. He took each man by the forelock, the hair at the front of the skull, the grip a jailer uses on a prisoner who is finished, and dashed them face first onto the surface of the water. Their heads broke open on it like the heads of sea monsters. The wings went out. Yochani and Mamre sank like lead into the mighty waters, and the angels they had clawed at stood back up over the corridor and gave thanks for their lives.

Fifty Days Under the Sea

On the far shore, Israel began to sing.

Pharaoh heard it while the surf was turning him over. He got one finger up toward the sky and shouted into the noise of his own drowning army. "I believe in You, that You are the righteous one, and I and my people are the wicked, and there is no god in the world but You."

Gabriel came down with a chain of iron and closed it around the king's neck before the words were dry. "Wicked one. Yesterday you said, 'Who is the LORD, that I should hearken to His voice?' Today you say the LORD is righteous."

They took him to the floor of the sea and held him there fifty days, and they did not permit him to die. Above him the water would not settle. The sea kept flinging Egyptian bodies onto the sand and the land kept flinging them back into the surf, because the sea was afraid of the day it would be asked to give them up, and the earth remembered what it cost the last time it drank a man's blood, when Abel's blood boiled in the ground and the flat world buckled into mountains. God told the earth not to be afraid. The ground opened its mouth and swallowed them.

The Gate Where He Still Stands

They brought Pharaoh up out of the water, and God set him on the throne of Nineveh.

Long after, a foreigner walked into that city carrying a sentence he did not want to deliver. "Forty days more, and Nineveh is overturned." Jonah got no argument. Shaking took the king where he sat. He came off the throne, pulled sackcloth over himself, sat down in the ashes, and cried out the decree with his own mouth. "Let neither man nor beast, herd nor flock, taste anything. Let them not feed, nor drink water." "There is no other god in all the world like Him," the king said, "and all His words are truth."

He is still not dead. He stands at the gate of Gehinnom, and when the kings of the nations are brought down to it, Pharaoh reaches each one before the fire does.

"Fools of the world," he tells them, "why did you not learn knowledge from me? I denied Him, so He sent ten plagues against me. He drowned me in the sea and kept me under it fifty days and brought me up again, and in the end I believed in Him against my will."

The king goes in. Pharaoh turns back toward the gate and waits for the next one.


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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.

Midrash Vayosha 8Midrash VaYosha

Translation of the source text.Otzar Midrashim, New York 1915, Public Domain · CC-BY-SA

"You blew with Your wind, the sea covered them" (Exodus 15:10). Our Sages of blessed memory said: At the time when the Egyptians drowned in the sea, there were among them two sorcerers, and their names were Yochani and Mamre. They said to Pharaoh: If this miracle is by the hand of the Holy One, blessed be He, we cannot prevail against it; but if it is by the hand of angels, we are able to shake them (the angels) off into the sea. They performed sorceries and brought them (the angels) down into the sea. Then the angels said, "Save us, O God, for the waters have come up to the soul" (Psalms 69:2). (Something is missing here, namely that) the Holy One, blessed be He, came to the aid of the angels, and then the angels gave thanks to the Holy One, blessed be He, for He had rescued them, and in their place He drowned Yochani and Mamre. (And in Yalkut, Beshalach, remez 235, it is brought that) Yochani and Mamre made themselves wings by sorcery and flew into the air and suspended themselves in the height of the world. Gabriel said, "And in the greatness of Your majesty You overthrow those who rise up against You" (Exodus 15:7). At once the Holy One, blessed be He, said to Michael: Go and execute judgment upon them. Michael seized them by the forelock of their head and dashed them upon the face of the waters. This is what is written: "You broke the sea apart by Your strength; You shattered the heads of the sea-monsters upon the waters" (Psalms 74:13). And You, by Your word, drowned them in the sea, in the mighty waters; therefore it is said, "You blew with Your wind, the sea covered them; they sank like lead in the mighty waters" (Exodus 15:10).

"Who is like You" (Exodus 15:11). Our Sages of blessed memory said: At the time when Israel said this song before the Holy One, blessed be He, Pharaoh heard it while he was being tossed about in the sea, and he raised his finger toward the heavens and said: I believe in You, that You are the righteous one, and I and my people are the wicked, and there is no god in the world but You. At that moment Gabriel descended and placed upon his neck a chain of iron, and said to him: Wicked one! Yesterday you said, "Who is the LORD that I should hearken to His voice?" (Exodus 5:2), and now you say, "The LORD is righteous"? (Exodus 9:27). At once they brought him down to the depths of the sea and detained him there fifty days, and afflicted him so that he would recognize the wonders of the Holy One, blessed be He; and afterward they brought him up from the sea and made him king over Nineveh. And when Jonah came to Nineveh and said, "Yet forty days, and Nineveh shall be overthrown" (Jonah 3:4), at once trembling and quaking seized him, and he rose from his throne and covered himself with sackcloth and sat upon the ashes, and he himself cried out and said, "Let neither man nor beast, herd nor flock, taste anything; let them not feed, nor drink water" (Jonah 3:7), for I know that there is no other god in all the world like Him, and all His words are truth and all His judgments are in truth and in faithfulness. And Pharaoh is still alive and stands at the gate of Gehinnom, and when the kings of the nations of the world enter, at once he makes known to them the mighty deeds of the Holy One, blessed be He, and says to them: Fools of the world, why did you not learn knowledge from me, for I denied the Holy One, blessed be He, and therefore He sent against me ten plagues, and even drowned me in the sea and detained me there fifty days, and afterward brought me up from the sea, and in the end I believed in Him against my will. Therefore Israel sang this song and said all together, "Who is like You among the mighty, O LORD, who is like You, glorious in holiness, awesome in praises, doing wonders?" (Exodus 15:11).

"You stretched out Your right hand" (Exodus 15:12). Our Sages of blessed memory said: We are able to learn from this verse that the sea did not wish to receive them and the earth did not wish to swallow them. The sea would cast them onto the land and the land would cast them into the sea. And why? Because the sea was afraid of the day of judgment, lest the Holy One, blessed be He, seek them from it, and the earth was likewise afraid lest the Holy One, blessed be He, curse it, just as He cursed it when He created His world. For at the time when He created His world, it was wide and level in every place, and when Cain arose and killed Abel his brother, his blood seethed in the earth, and the Holy One, blessed be He, cursed it; at once the mountains and the hills were formed (see Midrash Tehillim, Psalm 93, and Pirkei de-Rabbi Eliezer chapter 5, where it is brought in another manner). And on account of this the earth did not wish to swallow them. Then the Holy One, blessed be He, said to the earth: Do not fear; at once the ground opened its mouth and swallowed them. Therefore it is said, "You stretched out Your right hand, the earth swallowed them" (Exodus 15:12).

"You led in Your loving-kindness" (Exodus 15:13). Our Sages of blessed memory said: Blessed be the name of the Holy One, blessed be He, whose ways are not like the ways of flesh and blood. The way of flesh and blood: when he goes out at night, his princes and his servants carry before him candles and torches, and by day they make for him a shade against the sun so that no distress will come upon his body; but the Holy One, blessed be He, is not so, for out of the abundance of love with which He loved Israel, He Himself went before them. And were it not that Scripture is written, it would be impossible to say it, for thus it is written, "And the LORD went before them by day in a pillar of cloud to lead them the way, and by night in a pillar of fire to give them light, that they might go by day and by night" (Exodus 13:21). Therefore it is said, "You led in Your loving-kindness this people whom You redeemed; You guided them in Your strength to Your holy habitation" (Exodus 15:13).

"The peoples heard" (Exodus 15:14). Our Sages of blessed memory said: Moses said to Israel: You have seen all these miracles that the Holy One, blessed be He, did for us at this time; so is He destined to do for Edom at the time when He redeems Israel. For thus the Sages said: Three days before the Messiah comes, Elijah will come first and will stand upon the mountains of Zion and cry out in bitterness and weep and lament over them and say: How long will they be in ruins? And the sound of his weeping will be heard from one end of the world to the other. And afterward he will come and say: Peace has come to the world, as it is said, "How beautiful upon the mountains are the feet of the herald, who proclaims peace" (Isaiah 52:7). And when the wicked in Gehinnom hear this, at once they will rejoice and say: Peace has come to the world. On the second day he will come and stand upon the mountains of Israel and say: Good has come to the world, as it is said, "who heralds good" (Isaiah 52:7), and even the wicked will rejoice. On the third day he will come and say: Salvation has come to the world, as it is said, "who proclaims salvation" (Isaiah 52:7). And since the wicked in Gehinnom see that Elijah will say this, he says "to Zion: Your God reigns" (Isaiah 52:7), to teach you that upon Zion and her children He will bring the salvation, and not upon the wicked: "trembling shall seize them" (cf. Exodus 15:15). At that moment the Holy One, blessed be He, will show His kingship and His glory to the righteous and to every nation and tongue, and at once He will redeem Israel and they will inherit Mount Zion. Therefore it is said, "The peoples heard, they trembled; pangs took hold of the inhabitants of Philistia" (Exodus 15:14).

"Then were dismayed" (Exodus 15:15). Our Sages of blessed memory said: Why were the inhabitants of Philistia afraid? Because they had killed two hundred thousand men of the children of Ephraim, who counted the End at the going out from Egypt and erred by thirty years and went out by the strength of their might, and the Holy One, blessed be He, was angry with them and delivered them into the hand of the Philistines (in Pirkei de-Rabbi Eliezer and likewise in Targum Yonatan, Parashat Beshalach, two hundred thousand; and in Shemot Rabbah chapter 20, three hundred thousand). And now they were afraid and said: Now Israel will roll [vengeance] upon us and kill us and inherit our land. And why were the chiefs of Edom afraid? They said: Now there will be visited upon us that hatred which was between Esau and Jacob, and they will kill us and inherit our land. And why were the mighty ones of Moab afraid? They said: Now there will be visited upon us that quarrel which was between the shepherds of Abraham and the shepherds of Lot our father. And when the kings of Canaan saw that all of these were afraid, they said: If these, whom Israel does not even wish to return to their land, have dread and fear, then we, whose land the Holy One, blessed be He, gave to Abraham their father, and who are coming upon that promise, how much more so! Therefore it is said, "Then were the chiefs of Edom dismayed; the mighty ones of Moab, trembling took hold of them; all the inhabitants of Canaan melted away" (Exodus 15:15).

"Terror falls upon them" (Exodus 15:16). Our Sages of blessed memory said: Moses said to Israel: My brothers! Know that not by wisdom, nor by understanding, nor by strength, nor by wealth can a man conquer even a single city, but only by the mighty deeds of the Holy One, blessed be He; for behold, how many mighty men are destined to fight against you, and the Holy One, blessed be He, is destined to put dread of you and fear of you upon them, and no man will stand before you. And the Holy One, blessed be He, is destined to write in His Torah, "Let not the mighty man glory in his might" (Jeremiah 9:22); and if you do the will of the Omnipresent, He will save you from the hand of your enemies. And Moses said before the Holy One, blessed be He: Master of the Universe, when Amalek comes to fight with Israel, may terror and fear fall upon them; and when the kings of the Amorites come to hide themselves in the wadis of Arnon, by the greatness of Your arm may they be still as a stone, until this people, whom You have acquired with Joshua, passes over the Jordan and comes and inherits their land, and the vow which You vowed to Abraham their father is fulfilled. And also in the days of the Messiah He will do for them miracles and wonders, as it is written, "As in the days of your coming out of the land of Egypt I will show him wonders" (Micah 7:15). And therefore it is said, "Terror and dread fall upon them; by the greatness of Your arm they are still as a stone, until Your people pass over, O LORD, until the people pass over whom You have acquired" (Exodus 15:16).

"You bring them in and plant them" (Exodus 15:17). Our Sages of blessed memory said: Praised be the name of the Holy One, blessed be He, who out of the abundance of love with which He loved Israel called them "My firstborn son." Come and see how many are the acts of loving-kindness of the Holy One, blessed be He: a servant clothes his master, but the Holy One, blessed be He, clothes Israel, as it is said, "And I clothed you with embroidered cloth" (Ezekiel 16:10); a servant washes his master, but the Holy One, blessed be He, washes Israel, as it is said, "And I washed you with water" (Ezekiel 16:9); a servant shoes his master, but the Holy One, blessed be He, shoes Israel, as it is said, "And I shod you with tachash-leather" (Ezekiel 16:10). And above all this, when they went into exile to Egypt the Shekhinah was with them, as it is said, "I will go down with you to Egypt" (Genesis 46:4); they went into exile to Elam, the Shekhinah was with them, as it is said, "And I will set My throne in Elam" (Jeremiah 49:38); they went into exile to Babylon, the Shekhinah was with them, as it is said, "For your sake I have sent to Babylon" (Isaiah 43:14); and the Holy One, blessed be He, is destined to bring Israel back to His holy mountain, as it is said, "And I will bring them to My holy mountain" (Isaiah 56:7), and it is written after it, "And I will plant them upon their land" (Amos 9:15, end). When Moses saw the love of the Holy One, blessed be He, with which He loved Israel, he said before Him: Master of the Universe, bring them in and plant them there, and may that planting be complete, that it never have any uprooting forever; and bring down Jerusalem from the heavens and never destroy it forever; and gather the exiles of Israel into it, and may they dwell upon it in security. Therefore it is said, "You bring them in and plant them in the mountain of Your inheritance, the place, O LORD, which You have made for Your dwelling, the sanctuary, O LORD, which Your hands have established" (Exodus 15:17).

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Shemot Rabbah 23:15Shemot Rabbah

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

Shemot Rabbah turns to The Horse and His Rider Cast Into the Sea.

Shemot Rabbah, that rich collection of rabbinic interpretations on the Book of Exodus, gives us a fascinating glimpse behind the curtain. The verse Notice anything odd about that wording? Why does it say “the horse and his rider” instead of "their horses and their riders?" Shemot Rabbah 23 points out this peculiarity. It suggests that God didn't just throw the Egyptian army into the sea. First, He cast their angel into the sea! It's a powerful image, isn't it? A cosmic battle preceding the physical one.

Then comes (Exodus 15:2): “The Lord is my strength and song, and He has become my salvation; this is my God, and I will glorify Him; my father's God, and I will exalt Him.” But the Rabbis don't just read the words, they interrogate them. "The Lord is my strength [ozi] and song," the verse begins. The Midrash (rabbinic interpretive commentary) playfully notes that the Hebrew word ozi (strength) can also be understood as adi, which means ornament or crown (as noted in Midrash HaMevoar). So, God is not just our strength, but also a crown upon our heads, our ultimate adornment.

What about "He has become my salvation?" Why "has become," and not "will be?" The text emphasizes the immediate, tangible nature of the miracle. "He was for me and will be for me," the Midrash explains. God’s presence isn't just a future promise; it’s a present reality, deeply rooted in their history.

But here's the real kicker. Rabbi Berekhya asks us to consider the immense spiritual level of those who crossed the Red Sea. Think about Moses, who pleaded with God to see His glory, as we read in (Exodus 33:18). God, in turn, tells Moses, "You are unable to see My face" (Exodus 33:20). Eventually, God allows Moses to glimpse His back, as described in (Exodus 33:22-23).

Now, compare that to the Israelites at the Red Sea. Even the celestial beings, the beasts bearing God's chariot described by Ezekiel, don't always recognize His presence. They say, "Where is He? We do not know whether He is here, or whether He is elsewhere, rather, wherever He is: “Blessed is the glory of the Lord from His place”’ (Ezekiel 3:12). They acknowledge His glory, but from a distance.

But those who emerged from the sea? They saw God's presence so clearly that they could point and declare, "This is my God, and I will glorify Him!"

The Midrash then recounts God saying to Israel, "In this world, you said before Me once: 'This [zeh] is My God,' but in the future you will say the same thing twice..." leading to the prophecy in (Isaiah 25:9): "It will be said on that day: Behold, this [zeh] is our God, we waited for Him to save us. This [zeh] [is the Lord; for whom we waited. We will be glad and rejoice in His salvation]." The repetition of “zeh” – "this" – emphasizes a future, even greater revelation of God's presence.

So, what does it all mean? It suggests that moments of profound transformation, like the crossing of the Red Sea, can grant us a clarity of vision, an awareness of God's presence, that's normally beyond our grasp. It's a reminder to look for those moments in our own lives, those times when we can point and say, with absolute certainty, "This is my God." And to remember that the journey towards that clarity is a continuous one, a path of waiting, hoping, and ultimately, rejoicing in His salvation.

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Legends of the Jews 1:15Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

The familiar story centers on the Exodus, but sometimes the details – the sheer scale of what happened – can get lost in the familiar narrative.

The Torah tells us of Pharaoh's relentless pursuit, but it's the extra-biblical sources, like Ginzberg's Legends of the Jews, that really paint a vivid picture of his furious chase. Pharaoh, consumed by his rage, didn't delegate preparing his chariot; he did it himself! Can you imagine? A king, personally toiling, driven by an insatiable need for revenge. And his nobles? They followed suit, mirroring their leader's manic energy.

It gets even wilder.

Pharaoh wasn't just relying on earthly manpower. According to the legends, Samael (the angel of death) – often identified as a powerful angelic being, sometimes associated with evil (depending on which tradition you're reading) – lent a hand. Samael provided Pharaoh with six hundred chariots manned by his own supernatural hosts. A demonic vanguard, leading the charge! That's a terrifying image.

And this wasn't some small skirmish. The entire Egyptian army joined the pursuit, a vast, overwhelming force. The Legends of the Jews tells us that the Egyptians outnumbered the Israelites by a staggering three hundred to one! Each Egyptian soldier was armed to the teeth, a walking arsenal. Think about the fear that must have gripped the Israelites, trapped between the sea and this approaching horde.

Pharaoh, determined to overtake the Israelites with all possible speed, implemented a chilling strategy. Normally, chariot teams consisted of two drivers, taking turns. But Pharaoh, in his single-minded pursuit, ordered three drivers per chariot. This relentless driving allowed them to cover in a single day the distance that took the Israelites three days to travel. Imagine the pounding hooves, the churning wheels, the relentless approach of doom, gaining ground with every passing hour.

The story of the Exodus is more than just a tale of miraculous salvation. It's evidence of the resilience of the human spirit, the power of faith against seemingly insurmountable odds. And it's a stark reminder of the very real danger the Israelites faced, a danger brought to life in these powerful legends. Next time you read the story, remember the dust, the chariots, the overwhelming odds, and appreciate the miracle just a little bit more.

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