Angels in Judaism

In Judaism, angels (Hebrew: ְ ‫מלְאָך‬

ַ mal’akh, plural: ‫ מלאכים‬mal’akhim) are supernatural beings that appear throughout the
Tanakh (Hebrew Bible), rabbinic literature, apocrypha and pseudepigrapha, and traditional Jewish liturgy. They are categorized in
different hierarchies and act as messengers of God, angelic envoys, or general agents of God.

Contents
Etymology
In the Tanakh (Hebrew Bible)
Angel of God and the origins of angels
Angels and healing from impurity
Angels and prayer
Angels as warriors
Angels as messengers
Angels as teachers in Jewish apocalyptic literature
In rabbinic literature
Michael, Gabriel, Uriel, and Raphael
Angelic hierarchy
Maimonides
Zohar
Maseket Atzilut
Berit Menuchah
Reshit Chochmah
In Kabbalah
In Jewish liturgy
See also
References
External links

Etymology
Hebrew mal’akh (ְ ‫מלְאָך‬
ַ ) is the standard word for "messenger", both human and divine, in the Tanakh (Hebrew Bible), though it is
rarely used for human messengers in Modern Hebrew[1] as the latter is usually denoted by the term shaliyah (‫)שליח‬. In the King
James Bible, the noun mal’akh is rendered "angel" 111 times, "messenger" 98 times, "ambassadors" 4 times.[2] The noun derives
from the verbal consonantal root l-’-k (‫ך‬-‫א‬-‫)ל‬, meaning specifically "to send with a message" and with time was substituted with
more applicable sh-l-h.[3] In Biblical Hebrew this root is attested only in this noun and in the noun "Mel’akah" (‫מל ָאכ ָה‬
ְ ), meaning
"work", "occupation" or "craftsmanship".

The morphological structure of the word mal’akh suggests that it is the maqtal form of the root denoting the tool or the mean of
performing it.[4] The term Mal'akh therefore simply means the one who is sent, often translated as "messenger" when applied to
humans; for instance, Mal’akh is the root of the name of the prophet Malachi, whose name means "my messenger". In modern
Hebrew, mal’akh is the general word for "angel"; it is also related to the words for "angel" in Arabic (malak ‫)ﻣﻼك‬, Aramaic and
Ethiopic.
In the Tanakh (Hebrew Bible)
The Tanakh reports that angels appeared to each of the Patriarchs, to Moses, Joshua, and numerous other figures. They appear to
Hagar in Genesis 16:9, to Lot in Genesis 19:1, and to Abraham in Genesis 22:11, they ascend and descend Jacob's Ladder in
Genesis 28:12 and appear to Jacob again in Genesis 31:11–13. God promises to send one to Moses in Exodus 33:2, and sends one
to stand in the way of Balaam in Numbers 22:31.

Isaiah speaks of mal’ak panav, "the angel of the presence" ("In all their affliction he was afflicted, and the angel of his presence
saved them: in his love and in his pity he redeemed them; and he bore them, and carried them all the days of old") (Isaiah 63:9).

The Book of Psalms says "For his angels will charge for you, to protect you in all your ways" (Psalms 91:11).

Angel of God and the origins of angels

The figure of "the angel of God" (Heb. ‫ )מלאך יהוה‬has been perceived by generations of exegetes and interpreters as
theologically troublesome due to its obscure and perplexing identity. Yet, mal’akh YHVH seems to conceal the answer in regards
to the origins of the idea of angels as heavenly commissioners. Almost every appearance of this figure in the Tanakh complies to
the following pattern:

1. the narration introduces the angel of God;

2. it behaves as if he was a deity e.g. promising bewildering fertility (e.g. Genesis 21:18), annihilating the whole
army with a single blow (e.g. 2 Kings 19:32-36) or merely delivering a speech where he presents himself as God
(e.g. Exodus 3:2-4);
3. the interlocutors of this figure address and revere him in a way reserved exclusively to deity.
As such, the incident leaves the reader with the question whether it was an angel or a deity who had just appeared.[5]

There is a wide array of explanations striving to elucidate this confusion. The most widespread theological ones try to deal with
the problem by introducing additional concepts: the angel might be an earthly manifestation of God, some kind of God's avatar.
The different answer comes from the cultural studies which argue that the ancient commissioners during their proclamations used
the first person point of view and spoke as if they had been the consigner himself. Both approaches however resort to additional
theoretical concepts retroactively introduced to the source text itself.

Angels and healing from impurity

There are instances in the Bible where angels have the ability to heal an individual from impurity. For example, in the book of
Isaiah, Isaiah sees angels praising the Lord. Their voices were so powerful that they make the pivots on the thresholds shake and
filled the temple with smoke. (Isaiah 6: 3-4) All of this power made Isaiah feel unworthy and unclean so he cried out, "Woe is
me! I am lost, for I am a man of unclean lips, and I live among a people of unclean lips; yet my eyes have seen the King, the
LORD of hosts!" (Isaiah 6:5) Then one of the angels flew to Isaiah and touched his mouth with a live coal that “had been taken
from the altar with a pair of tongs.” Once the angel had touched Isaiah's lips with the coal, he then said, “Now that this has
touched your lips, your guilt has departed and your sin is blotted out.” (Isaiah 6: 6-7)[6]

In the Book of Zechariah, Joshua was standing before the angel of the Lord, and God. (Zechariah 3:3) He was “dressed in filthy
clothes” when standing before them. The angel then commanded him to take off his filthy clothing and gave him “festal apparel”
and a clean turban to put on. At the removal of Zechariah's filthy clothing, the angel proclaimed, “See, I have taken your guilt
away from you.” (Zechariah 3: 4-5) Thus, the removal of Joshua's filthy clothing was like healing him from his guilt.[7]

Angels and prayer

In the Book of Zechariah, Zechariah hears from the Lord that He had been angry with his ancestors due to their evil deeds.[8] He
promised them that if they “return[ed] to [Him], [He] would return to [them].” Then the angel of the Lord prayed to the Lord and
said, “O Lord of hosts, how long will you withhold mercy from Jerusalem and the cities of Judah, with which you have been
angry these seventy years?” Thus, the angel of the Lord prayed to God in order to petition for the people (Zechariah 1:12).[9]

Angels as warriors
In the Bible there are some references to angels acting as warriors, the protectors of all that is good. One of these references is
The Book of Daniel which contains four apocalyptic visions. However, in Daniel 10:13, it makes reference to a sort of battle
between the prince of the kingdom of Persia and the speaker whom is believed to be Gabriel. Here Gabriel tells Daniel that the
chief of princes, Michael, helped him in the opposition he was facing from the prince of the kingdom of Persia. Thus, both angels
are acting as warriors for the good against the bad opposition from the prince of the kingdom of Persia. In addition, in Daniel
12:1, the speaker, Gabriel says that the angel Michael is the protector of the Israelite people and is a great prince.[10]

Angels as messengers
In many passages from the Tanakh, angels are utilized as messengers; indeed, there is no specific Hebrew equivalent for the
English word “angel”. Angels seem to have the appearance of ordinary humans; they are typically men and (unlike seraphim),
have no wings. The presence of an angelic messenger versus a human messenger must be determined by the context of the
passage.[11]

Regardless, messenger angels are a highly important part of preserving and strengthening the link, as well as necessary distance,
of God to humans. The nature of the knowledge that angelic messengers carry is always heavenly; that is to say, it is divine, and
only by being sanctioned by God can it be transmitted to humans, and only for necessary reasons. When an angel transmits
knowledge from God, his own identity is effaced by that of his Lord; that is, he speaks directly for God.[12]

Examples of this role can be seen in numerous famous passages from the Old Testament, including the three mysterious men in
the story of Abraham and the destruction of Sodom in Genesis 18:1-19:23, as well as the angel who informs Samson's mother of
the nature of the baby she carries in Judges 13:3-5. In these examples, the angels are disguised, their identities unimportant in
relation to the heavenly magnitude of the knowledge they possess; they are entirely defined by their jobs.[12]

Angels as teachers in Jewish apocalyptic literature

Angels in the roles of teachers become especially important in Jewish apocalyptic literature, in such books as Daniel, Zechariah,
and 4 Ezra, which feature enigmatic and terrifying prophetic visions experienced by unknowing humans who need heavenly
guidance to understand what they have witnessed; no longer does prophecy come with full or immediate understanding.[13]
Rather, a type of commentary or explanation of the vision is provided through the figure of an interpreting angel, whose teachings
dispel the ignorance of the prophet and allow him to better understand, and thus better propagate, the knowledge of the end times
that his vision contains.[14]

Such knowledge of the apocalypse had both heavenly and earthly implications, and assumed a great deal of importance to the
oppressed people of Israel at the time, who needed explanations for why God would let them go through so much hardship; thus,
the knowledge was “good.”[15] Because of the bizarre features of the visions contained in such apocalyptic literature, interpreting
angels assume the roles of teachers rather than just messengers; instead of just conveying information, they must explain it.[14]

As teachers, they convey the full might and authority of heaven, while being able to comfort their distressed human charges in a
more relatable way than if the prophets were directly spoken to by God. Thus, angels as teachers function as relatable interpreters
and testaments to God's power, while also increasing His transcendence.[14] Most of all, they were important in establishing
human prophets in their proper role as comforters, with “good” knowledge, to the people of Israel.
In 4 Ezra, the interpreting or teaching angel is Uriel. When Ezra expresses his distress about issues that would be similarly
preoccupying Jews of his time—namely, why God would allow His chosen people to suffer under the oppression of the Gentiles
—Uriel is sent from heaven by God to help relieve his ignorance. In the passage, Ezra argues with Uriel about matters of justice
in a way that he never could with God; however, the angel argues back with a series of riddles that eventually show Ezra the
misguidedness of his thinking (4 Ezra 3:1-4:21). Importantly, Uriel does not simply transmit information or “speak at” Ezra; the
two are engaged in an animated dialogue that reflects that of a teacher and a student, with the former guiding the latter to a
realization.[14] Ezra could never argue with God the way he argues with Uriel; however, this argument and its accompanying
emotional catharsis is partially what leads him to discover the truth and main message of the passage on his own.

In Daniel, angels also assume the roles of interpreters and teachers, notably in their abilities to explain visions concerning the
eschaton, and help human prophets unknot knowledge from it. In Daniel, it is the archangel Gabriel who is sent down from
heaven by God to explain Daniel's perplexing visions and help relieve some of his distress (Daniel 8:16-17). In Daniel 7-12, the
good knowledge that is transmitted to Daniel and thus to the rest of the population, is that the earthly events that have been so
oppressing the Jewish people are being mirrored in heaven, and that justice will eventually reign in the form of a final battle
pitting the armies of heaven against evil forces, which will be vanquished.[16]

However, Daniel is only aware of this information due to the assistance of Gabriel, who teaches him the correct interpretation of
his vision, and encouraging him when he falters (Daniel 8:15-27). This role of angels is mirrored in Zechariah, where angelic
interpretation and teaching is necessary to unravel the bizarre visions that the prophet witnesses. In the passage, the angel literally
walks through Zechariah's visions with him, explaining and teaching him as they go along so that Zechariah properly understands
God's intended meaning (Zechariah 1:9-5:11).[11]

In rabbinic literature
As a subcategory of heavenly beings, mal’akim occupy the sixth rank of ten in Maimonides' Jewish angelic hierarchy.

Michael, Gabriel, Uriel, and Raphael

The Talmud names four angels who would later be known as archangels, surrounding God's throne:

As the Holy One blessed be He created four winds (directions) and four banners (for Israel's army), so also did He
make four angels to surround His Throne—Michael, Gabriel, Uriel and Raphael. Michael is on its right,
corresponding to the tribe of Reuben; Uriel on its left, corresponding to the tribe of Dan, which was located in the
north; Gabriel in front, corresponding to the tribe of Judah as well as Moses and Aaron who were in the east; and
Raphael in the rear, corresponding to the tribe of Ephraim which was in the west.[17]

Angelic hierarchy

Maimonides
Maimonides, in his Mishneh Torah, counted ten ranks of angels in the Jewish angelic hierarchy, beginning from the highest:[18]
 Angelic
Rank Notes
Class
Chayot Ha
1 See Ezekiel 1 and Ezekiel 10
Kodesh[19]
2 Ophanim See Ezekiel 1 and Ezekiel 10
3 Erelim See Isaiah 33:7 (https://www.biblica.com/bible/?osis=nasb:Isaiah.33:7–33:7)
4 Hashmallim See Ezekiel 1:4 (https://www.biblica.com/bible/?osis=nasb:Ezekiel.1:4–1:4)
5 Seraphim See Isaiah 6 (https://www.biblica.com/bible/?osis=nasb:Isaiah.6–6)
6 Malakim Messengers, angels
7 Elohim "Godly beings"
Bene
8 "Sons of Godly beings"
Elohim
9 Cherubim See Hagigah (http://halakhah.com/pdf/moed/Chagigah.pdf) 13b
"manlike beings", see Genesis 18:2 (https://www.biblegateway.com/passage/?search=Gen
10 Ishim esis%2018:2–18:2&version=nasb,) Daniel 10:5 (https://www.biblica.com/bible/?osis=nasb:
Daniel.10:5–10:5)

Zohar
The Zohar, in Exodus 43a, also lists ten ranks of angels, beginning from the highest:

Rank Angelic Class

1 Malakim
2 Erelim
3 Seraphim
4 Chayot
5 Ophanim
6 Hashmallim
7 Elim
8 Elohim
9 Bene Elohim
10 Ishim

Maseket Atzilut
Jacob Nazir, in his Maseket Atzilut, also listed ten ranks of angels, beginning from the highest:
 Rank Angelic Class
1 Seraphim
2 Ophanim
3 Cherubim
4 Shinanim
5 Tarshishim
6 Ishim
7 Hashmallim
8 Malakim
9 Bene Elohim
10 Erelim

Berit Menuchah
Abraham ben Isaac of Granada, in his Berit Menuchah, also listed ten ranks of angels, beginning from the highest:

Rank Angelic Class

1 Seraphim
2 Ophanim
3 Cherubim
4 Shinanim
5 Tarshishim
6 Hashmallim
7 Malakim
8 Bene Elohim
9 Ishim
10 Erelim

Reshit Chochmah
Eliyahu de Vidas, in his Reshit Chochmah, also listed ten ranks of angels, beginning from the highest:
 Rank Angelic Class
1 Chayot Ha Kodesh
2 Ophanim
3 Seraphim
4 Cherubim
5 Erelim
6 Tarshishim
7 Hashmallim
8 Elim
9 Malakim
10 Ishim

In Kabbalah
Kabbalah describes the angels at length. Angels are described in Kabbalah literature as forces that send information, feelings,
between mankind and the God of Israel. They are analogized to atoms, wavelengths or channels that help God in his creation, and
it is therefore, reasoned that they should not be worshipped, prayed to, nor invoked. They are not physical in nature but spiritual
beings, like spiritual atoms. Therefore, the Kabbalah reasons, when they appear in the Hebrew Bible their description is from the
viewpoint of the person that received the vision or prophesy or occurrence, which will be anthropomorphic. However, they are
not material beings but are likened to a single emotion, feeling, or material, controlled by God for his purpose of creation.[20]

In Jewish liturgy
On returning home from services on Friday night, the eve of Shabbat, or at the dinner-table before dinner Friday night, it is
customary in Orthodox Judaism and Conservative Judaism to greet ones guardian angels (Angels of Service or Ministering
Angels) with a traditional hymn beginning with[21]

‫שלום עליכם מלאכי השרת‬

Peace be unto you, Malachai HaSharet (Angels of Service)
‫מלאכי עליון‬
Angels of the Most High
‫ממלך מלכי המלכים‬
From the King of the kings of kings
‫הקדוש ברוך הוא‬
The Holy One Blessed Be He

Before going to sleep, many Jews recite a traditional prayer naming four archangels, "To my right Michael and to my left Gabriel,
in front of me Uriel and behind me Raphael, and over my head God's Shekhinah ["the presence of God"]."[22]

On the Jewish holiday of Simchat Torah, it is customary to call all the boys (in some synagogues, all the children) to the Torah
reading and for the whole congregation to recite a verse from Jacob's blessing to Ephraim and Manasheh (Manassas).[23]

May the angel who redeems me from all evil, bless the children, and let my name be
named in them, and the name of my fathers Abraham and Isaac, and let them flourish like
fish for multitude in the midst of the land (Genesis 48:16)

See also
 Angel Lailah

References
1. Oxford Hebrew-English Dictionary
2. "Strong's Lexicon" (http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H4397&t=KJV).
Blueletterbible.org. Retrieved 2014-03-11.
3. D.N. Freedman; B.E. Willoughby (1973). Theologisches Wörterbuch zum Alten Testament. Stuttgart. pp. 897–
904.
4. Kosior, Wojciech. "The Angel in the Hebrew Bible from the Statistic and Hermeneutic Perspectives. Some
Remarks on the Interpolation Theory" (https://www.academia.edu/4426250/_English_The_Angel_in_the_Hebrew
_Bible_from_the_Statistic_and_Hermeneutic_Perspectives._Some_Remarks_on_the_Interpolation_Theory).
“The Polish Journal of Biblical Research”, Vol. 12, No. 1 (23), pp. 55-70. Retrieved 22 November 2013.
5. Kosior, Wojciech. "The Angel in the Hebrew Bible from the Statistic and Hermeneutic Perspectives. Some
Remarks on the Interpolation Theory" (https://www.academia.edu/4426250/_English_The_Angel_in_the_Hebrew
_Bible_from_the_Statistic_and_Hermeneutic_Perspectives._Some_Remarks_on_the_Interpolation_Theory).
“The Polish Journal of Biblical Research”, Vol. 12, No. 1 (23), pp. 59-60. Retrieved 22 November 2013.
6. Coogan, Michael D.; Brettler, Marc Z.; Newsom, Carol A.; Perkins, Pheme, eds. (2010). The new Oxford
annotated Bible : New Revised Standard Version : with the Apocrypha : an ecumenical study Bible (Fully rev. 4th
ed.). Oxford [England]: Oxford University Press. pp. Isaiah 6: 1–7. ISBN 9780195289558.
7. Coogan, Michael D.; Brettler, Marc Z.; Newsom, Carol A.; Perkins, Pheme, eds. (2010). The new Oxford
annotated Bible : New Revised Standard Version : with the Apocrypha : an ecumenical study Bible (Fully rev. 4th
ed.). Oxford [England]: Oxford University Press. pp. Zechariah 3: 1–5. ISBN 9780195289558.
8. "Sinai Scholars Society Launched at Chabad at UCF" (http://www.jewishucf.com/sinai-scholars.html). Retrieved
Oct 8, 2014.
9. "Chabad of Southeast Morris County offers course in Talmudic ethics" (http://www.nj.com/independentpress/inde
x.ssf/2009/02/chabad_of_southeast_morris_cou.html). Retrieved Oct 8, 2014.
10. Coogan, Michael D.; Brettler, Marc Z.; Newsom, Carol A.; Perkins, Pheme, eds. (2010). The new Oxford
annotated Bible : New Revised Standard Version : with the Apocrypha : an ecumenical study Bible (Fully rev. 4th
ed.). Oxford [England]: Oxford University Press. pp. Daniel 10 & 12. ISBN 9780195289558.
11. Erik Eynikel, “The Angel in Samson’s Birth Narrative,” in Angels: The Concept Of Celestial Beings-Origins,
Development And Reception, ed. Friedrich V. Reiterer et al. (Walter de Gruyter: Berlin, 2007), 117
12. Erik Eynikel, “The Angel in Samson’s Birth Narrative,” in Angels: The Concept Of Celestial Beings-Origins,
Development And Reception, ed. Friedrich V. Reiterer et al. (Walter de Gruyter: Berlin, 2007), 110-121
13. Karin Shöpflin, “God’s Interpreter” in Angels: The Concept Of Celestial Beings, ed. Friedrich V Reiterer, Tobias
Nicklas, and Karin Schopflin (Berlin: de Gruyter, 2007), 198
14. George W.E. Nickelsburg. Jewish Literature between the Bible and the Mishnah (Minneapolis: Fortress Press,
2005), 270
15. George W.E. Nickelsburg. Jewish Literature between the Bible and the Mishnah (Minneapolis: Fortress Press,
2005), 298-302
16. George W.E. Nickelsburg. Jewish Literature between the Bible and the Mishnah (Minneapolis: Fortress Press,
2005), 271
17. (Numbers Rabbah 2:10). See http://jhom.com/topics/angels/talmud_fourangels.htm Archived (https://web.archiv
e.org/web/20120831082248/http://jhom.com/topics/angels/talmud_fourangels.htm) 2012-08-31 at the Wayback
Machine
18. Davidson, Gustav (1994). Dictionary of Angels: Including the Fallen Angels. Free Press. p. 336. ISBN 978-
0029070529.
19. "Torah and Torts..." (http://chicagojewishnews.com/) Retrieved Oct 8, 2014.
20. "Angels the true story" (http://www.kabbalaonline.org/kabbalah/article_cdo/aid/380659/jewish/Angels-1-the-True-
Story.htm). Angels the true story. Kabbalah Online. Retrieved 7 May 2012.
21. See any siddur (Jewish prayer book) with Friday night prayers
22. See any siddur (Jewish prayer book), Kriyat Shema She'al Hamitah, (‫קריאת שמע שעל המיטה‬, Reading of the
Shema before retiring to sleep)
23. "What to Expect at Simchat Torah Services" (http://www.chabad.org/holidays/JewishNewYear/template_cdo/aid/3
076274/jewish/What-to-Expect-at-Simchat-Torah-Services.htm). www.chabad.org. Retrieved 13 April 2018.

External links
Jewish Encyclopedia, "Angelology" (http://jewishencyclopedia.com/view.jsp?artid=1521&letter=A&search=malak)
Jewish POV: Angels and Demons (https://www.youtube.com/watch?v=rc8c-3gaGbY) (YouTube)
Israel Regardie, The Golden Dawn, Llewellyn Publications, 1992, ISBN 0-87542-663-8
Elyonim veTachtonim (http://elyonimvetachtonim.blogspot.com/). An on-line database of angels, demons and
ghosts in the early Rabbinic Literature.

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