The Angels (מַלְאָכִים, mal’akhim) in Jewish thought are celestial beings that serve as intermediaries between God and the creation. My article here will lean toward Rambam as a basis for the interpretation I am about to put forward.

Rambam, also known as Moses Maimonides, was a prominent 12th-century Jewish philosopher who provided an influential rationalist interpretation of Judaism, including on the topic of angels.

Rambam’s view on angels was quite different from popular conceptions. He understood angels not as winged, anthropomorphic beings, but as incorporeal intellects or spiritual forces. Here are some key points of his angelology:

1. Angels as Intellects:

Rambam viewed angels as purely intellectual beings, without any physical form. In his “Guide for the Perplexed” (Moreh Nevuchim), he writes:

“Know that the term ‘angel’ is a homonym, and denotes, first, God’s messengers, whether they be human or intellectual substances. Secondly, it is applied to an intellectual substance, i.e., to a form separate from matter.” (Guide II:6)

2. Hierarchy of Angels:

Rambam described a hierarchy of ten ranks of angels, corresponding to the ten celestial spheres in medieval cosmology. This hierarchy is detailed in his “Mishneh Torah,” Laws of the Foundations of the Torah 2:7.

3. Angels as Natural Forces:

In many cases, Rambam interpreted biblical references to angels as allegories for natural forces or psychological phenomena. For instance, in the Guide (II:6), he suggests that the “angel” that wrestled with Jacob (Genesis 32) was actually a vision or prophetic experience.

4. Denial of Corporeality:

Rambam strongly rejected any notion of angels having physical bodies. In the Guide (I:49), he states:

“The belief in the corporeality of angels leads to the belief in the corporeality of God: for the angels are, according to the adherents of this doctrine, the best proof for the existence of God; and if the angels are corporeal, how could their Creator be incorporeal?”

5. Angels and Prophecy:

Rambam saw angels as playing a crucial role in prophecy. In his view, prophetic visions often involved angels as intermediaries between God and the prophet. This is discussed in detail in the Guide, Part II.

6. Creation of Angels:

Unlike some earlier Jewish thinkers, Rambam believed that angels were created beings, not eternal entities. He discusses this in the Guide (II:10), arguing that only God is truly eternal.

References:

1. Maimonides, Moses. “Guide for the Perplexed” (Moreh Nevuchim), especially Part II, chapters 6 and 10.

2. Maimonides, Moses. “Mishneh Torah,” Laws of the Foundations of the Torah, chapter 2.

3. Kellner, Menachem. “Maimonides on Judaism and the Jewish People.” SUNY Press, 1991. (This work provides excellent context for understanding Rambam’s overall philosophy.)

Rambam’s rationalist approach to angels was controversial in his time and remains so in some circles today. His interpretation sought to reconcile traditional Jewish beliefs with Aristotelian philosophy and scientific knowledge of his era.

Exposition

If conception of ‘Angel’ is needed at all, since like all ‘spiritual’ ideology we must use other senses more than our eyes, we can use a metaphor which allows us to ‘view’ angels as verbs in the grammar of creation. They provide a connective and active function in the utterances of Hashem of which they are His mediators. This harmonises with the idea of the ‘messenger’ function related in the Tanach.

Whilst the ‘descriptions that follow give images derived from ‘intelligibility’, in an effort to convey understanding to humans, the authors used human or ‘natural’ elements in their descriptive conveyance. This serves to remind ourselves to remember this when understanding ‘spiritual’ writings our world now provides a wider ‘descriptive’ which is a double edged sword. The ability to speak and describe does not always couple with understanding, this is particularly true with regard to the word ‘angel’.

Angels according to the Tanakh, have one function, or task, each, therefore the ‘verbs’ have no ‘collectives’ or contradictions. They are invisible in the creation but staggeringly evident by their operation.

In Jewish theology, angels and demons are often viewed as spiritual forces or entities that play various roles in creation and the cosmic order:

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• Angels: (מלאך ) Mal’ach

• Seen as divine messengers and servants of God
• Believed to have been created on the second or fifth day of creation
• Often associated with specific elements or natural forces
• Serve as intermediaries between God and humans
  
• Demons: Shadim (שֵׁדִים)

• Generally viewed as malevolent spirits
• Some traditions associate them with unfinished aspects of creation
• Often linked to the concept of sitra achra (the “other side” or forces of evil)
• Believed to have varying degrees of influence on the physical world

Both angels and demons are typically not seen as independent powers, but rather as extensions of God’s will or as part of the divine plan. Their roles in creation are complex and vary across different Jewish traditions and texts. However it must be borne in mind that Angels and Demons are essentially the same, the difference deriving from our limited understanding and our own essential duality.

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Summary – The Concept of Angels in the Tanakh

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  Angels (מַלְאָכִים, mal’akhim) in Jewish thought are celestial beings that serve as intermediaries between God and the earthly realm. Their role and nature have been subjects of extensive discussion in Jewish literature throughout history.
  • Etymology and Basic Concept:
    The Hebrew word for angel, “mal’akh,” literally means “messenger.” This reflects their primary role in Jewish thought as divine emissaries.
    
    Tanakh reference:
    “For He will command His angels concerning you to guard you in all your ways.” (Psalms 91:11)
  • Creation of Angels:
    While there’s debate about when angels were created, many rabbinical sources suggest it was on the second day of creation.
    
    Bibliographic reference:
• Ginzberg, Louis. “The Legends of the Jews.” (1909)

Hierarchy of Angels:

Jewish tradition, particularly in later mystical texts, describes a complex hierarchy of angels. Some of the most prominent categories include:

• a) Cherubim (כְּרוּבִים)
  Tanakh reference:
  [Genesis 3:24
  • So God יהוה banished humankind from the garden of Eden, to till the humus from which it was taken: it was driven out; and east of the garden of Eden were stationed the cherubim and the fiery ever-turning sword, to guard the way to the tree of life. [Note not the Garden but only the tree of life]

• b) Seraphim (שְׂרָפִים) Tanakh reference:
  “Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew.” (Isaiah 6:2) In the year that King Uzziah died, I beheld my Sovereign seated on a high and lofty throne; and the skirts of God’s robe filled the temple. Seraphs stood in attendance, each with six wings—two covering the face, two covering the body, and two to fly with. And one would call to the other, “Holy, holy, holy! GOD of Hosts
  Whose presence fills all the earth!”
• c) Ophanim (אוֹפַנִּים) Tanakh reference:
  Ezekiel 1:16 “And their appearance and their work was as it were a wheel within a wheel.”
• Ezekiel 1:10-18
• Each of them had a human face [at the front]; each of the four had the face of a lion on the right; each of the four had the face of an ox on the left; and each of the four had the face of an eagle [at the back].
• Such were their faces. As for their wings, they were separated: above, each had two touching those of the others, while the other two covered its body.
• And each could move in the direction of any of its faces; they went wherever the spirit impelled them to go, without turning when they moved.
• Such then was the appearance of the creatures. With them was something that looked like burning coals of fire. This fire, suggestive of torches, kept moving about among the creatures; the fire had a radiance, and lightning issued from the fire.
• Dashing to and fro [among] the creatures was something that looked like flares.
• As I gazed on the creatures, I saw one wheel on the ground next to each of the four-faced creatures.
• As for the appearance and structure of the wheels, they gleamed like beryl. All four had the same form; the appearance and structure of each was as of two wheels cutting through each other.
• And when they moved, each could move in the direction of any of its four quarters; they did not veer when they moved.
• Their rims were tall and frightening, for the rims of all four were covered all over with eyes

• 4. Named Angels: While most angels in the Tanakh are unnamed, a few are given specific names:
  
  a) Michael (מִיכָאֵל)
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  Tanakh reference: [12:1]
• “At that time, the great prince, Michael, who stands beside the sons of your people, will appear. It will be a time of trouble, the like of which has never been since the nation came into being. At that time, your people will be rescued, all who are found inscribed in the book.
• b) Gabriel (גַּבְרִיאֵל) Tanakh reference: Daniel 9:21
• “While I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the first, came to me in swift flight at the time of the evening sacrifice.” (Daniel 9:21)
• “At that time, the great prince, Michael, who stands beside the sons of your people, will appear. It will be a time of trouble, the like of which has never been since the nation came into being. At that time, your people will be rescued, all who are found inscribed in the book.

• 5. Functions of Angels: Angels serve various functions in Jewish thought:
  
  a) Messengers
  “The angel of the Lord called to Abraham a second time from heaven” (Genesis 22:15)
  
  b) Protectors
  “Behold, I send an angel before you to guard you on the way and to bring you to the place that I have prepared.” (Exodus 23:20)
  
  c) Executors of Divine Judgment
  “That night the angel of the Lord went out and put to death a hundred and eighty-five thousand in the Assyrian camp.” (2 Kings 19:35)
  • Interaction with Humans:
    Angels often interact with humans in the Tanakh, sometimes appearing in human form.
    
    Tanakh reference:
    “The angel of the Lord appeared to him in a blazing fire from within a bush.” (Exodus 3:2)
  • Later Jewish Thought:
    In later Jewish philosophy and mysticism, the concept of angels became more complex. Maimonides, for instance, interpreted angels as intellectual emanations rather than physical beings.
  • Bibliographic references:
• Maimonides. “Guide for the Perplexed.” (12th century)
• Scholem, Gershom. “Major Trends in Jewish Mysticism.” (1941)
  This overview provides a foundation for understanding angels in Jewish thought. The concept has evolved and been interpreted in various ways throughout Jewish history, from biblical times through rabbinic literature, medieval philosophy, and Kabbalistic traditions.

Praying to angels is generally agreed as prohibited

Despite their role as messengers of God (Hashem) is generally agreed as prohibited in Jewish thought. This prohibition stems from several key principles in Judaism:

1. Monotheism: The core tenet of Judaism is the belief in one God. The Shema, a central prayer in Judaism, emphasizes this: “Hear, O Israel: The Lord our God, the Lord is One” (Deuteronomy 6:4). Praying to angels could be seen as a form of idolatry or polytheism.
2. Direct relationship with God: Judaism encourages a direct relationship between humans and God. Intermediaries are generally discouraged in this relationship.
3. Biblical precedent: There are instances in the Torah where individuals refuse to pray to or worship angels. For example, when Jacob wrestles with an angel, he asks for a blessing from God, not the angel (Genesis 32:26-29).
4. Maimonides’ stance: The great Jewish philosopher Maimonides (Rambam) strongly opposed praying to angels. In his work “Mishneh Torah,” he states that it is forbidden to serve angels as intermediaries to God.
5. Potential confusion: There’s a concern that praying to angels might lead to confusion about their status and potentially elevate them to a godlike position in the minds of worshippers.

However, it’s worth noting that there are some nuances and debates within Jewish thought on this matter:

1. Invoking angels: While direct prayer to angels is generally prohibited, some Jewish traditions include invoking angels or mentioning them in prayers. For example, the bedtime Shema includes a passage asking God to send protective angels.
2. Kabbalistic views: Some mystical Jewish traditions, particularly in Kabbalah, have a more expansive view of angelic interactions. However, even in these contexts, angels are typically seen as conduits of divine energy rather than objects of worship.
3. Historical practices: There have been periods in Jewish history where some communities engaged in practices that seemed to involve angelic intercession. These were often controversial and criticized by mainstream rabbinic authorities.
4. Distinction between prayer and communication: Some argue that while praying to angels is prohibited, communicating with them or asking them to intercede with God might be permissible in certain contexts.

Despite these nuances, the mainstream Jewish position remains that prayer should be directed to God alone, as He is the ultimate source of all blessings and the only proper object of worship. Angels, while respected as divine messengers, are not to be prayed to or worshipped.

Conception – an Example from Mathematics

This excursus into mathematical symbolism should not be construed that G_d or Angels can be reduced to ‘mechanical’ formulation. On the contrary the depths of Mathematics and Torah are intimately connected as evidenced by Gematria in Jewish thinking. Mathematica moves us into a rational but symbolic and allegorical thinking space that transports us away from conceiving anything spiritual in human terms. Maimonides and Onkelos tried to move Judaism away from anthropomorphic thinking because the process, instigated by Hashem had given those wise enough individuals new insights which move us away from thinking that we (G_d forbid) make Him in our image rather than vice versa.

As an example consider the Triangle.

Is this a triangle? It has three sides connecting a points A B & C and forms a shape we associate with ‘triangle’ – but is it?

I would like to quote from Euclid (the father of geometry):-

‘A point is that which has no part. A line is breadthless length. The extremities of a line are points.’

According to this definition do we have points and lines in the diagram? A line is breadthless length but what we have is a series of very thin rectangles each with their own qualities terminated with dimensionless points which we call ‘points’ or ‘apexes’ which in fact are minute ovoids formed to make them visible because we need to ‘see’ what cannot be seen.

We use representation to envisage even something as rational as mathematics. None of us has ever seen a ‘triangle’ and yet we know what it ‘looks like’. One is tempted to apply the maxim ‘do the math’ here – spirituality requires different tools to evoke discussion and as time develops we naturally come up with different interpretations. Our journey with Hashem gives the world legal, ethical stepping stones but ‘creational thought’ supplies a way of seeing why.

Judaism is an intellectual religion, not because of its adherants being ‘smarter’ than anyone else, it is rather because they have an innate wish to grow and understand, not to be content with fairy tale solutions but rational thought given form.

Moving on, the creational mediators of divine will (angels) are active and fuctional in the Tzimtzum in a multidimensional web of action which is the foundation of our reality. From science we have observed that subatomic particles are not bound by time and interconnectivity can be mediated at great distance – instantaneously [Quantum Entanglement].

We are able to comprehend now wonders beyond the wildest dreams of our ancestors. However as we have said comprehension and knowledge are different. We can all ‘compehend’ a computer but only a relative small percentage can fix it if it goes from. There is a staggering difference between the ‘user’ and the ‘creator’ and that is the gap that we all occupy.

Conclusion

The concept ‘Angel’ is the subject of long debate amongst the sages. Their nature is evident but not directly visible in a similar way of our example of the triangle above. Enumah (loosely translated as faith) gives us tools for understanding and hubris can lead us to error. The simplicity of the Echad which created us in His image should give us caution of the danger in creating His image in ours and His messengers the same way.

Angels do not have an entity in our terms – good/evil attributes are functions of our plurality. Angels manifest and act in Hashem’s unity which tolerates no division.

[All Biblical translations Sefaria.org]