Rashi (Bereishis 32:04) AND JACOB SENT MESSENGERS — actually angels
Tanchuma. (Bereishis 178) Angels are classified according to countries and as a result there are angels who must not leave Eretẓ Israel;
Vayikra Rabbah (24:08) As the Evil Inclination is non-existent among celestial beings they have but one sanctity; But as for the terrestrial beings, seeing that the Evil Inclination sways them, O that they would resist it with the aid of two sanctities!
Yerushalmi (Berachos 1:1) He who prepares to pray must equalize his feet. Angels have no moving joints…
Rashi (Bereishis 6:2): Another explanation is that the bnei elohim are the princes (angels) that go as messengers for G d and they also mingled with men (Pirkei d’Rabbi Eliezer chapter 22)...
Rashi (Yoma 67b): Uza and Azazal These were angels who came down to the earth in the days of Na’ama the sister of Tuvel Cain. Concerning them it says (Bereishis 6:2), And the children of G d saw the daughters of man. In other words the scapegoat [which was sent to Azazel] atoned for sexual sins.
Yerushalmi (Berachos 4a) In standing up to recite the Prayer ('Amida), the feet must be met. There are two opinions on this subject, viz. that of R. Levi, and that of R. Shimon. The one says: it is to imitate the angels; the other says: it is to imitate the priests. The latter opinion is founded on the verse, " Neither shalt thou go up by steps to mine altar" (Shemos 20:2); for the priests had to go to the altar by placing the toe beside the heel, and the heel beside the toe (i.e. by taking very little steps). The former opinion is based on the verse, " And their feet were straight feet" (Ezek. i. 7).
Pirkei D’Rabbi Eliezar (Chapter 22): Rabbi said : The angels who fell " from their holy place in heaven saw the daughters of the generations of Cain walking about naked, with their eyes painted like harlots, and they went astray after them, and took wives from amongst them, as it is said, " And the sons of Elohim " saw the daughters of men that they were fair ; and they took them wives of all that they chose " '. Rabbi Joshua said : The angels are flaming fire, as it is said, " His servants are a flaming fire " and fire came with the coition of flesh and blood, but did not burn the body ; but when they fell from heaven, from their holy place, their strength and stature became like that of the sons of men, and their frame was made of clods of dust, as it is said, " My flesh is clothed with worms and clods of dust ". Rabbi Zadok said : From them were born the giants who walked with pride in their heart, and who stretched forth their hand to all kinds of robbery and violence, and shedding of blood, as it is said, " And there we saw the Nephilim, the sons of Anak ; and it says, " The Nephilim were on the earth in those days " (Bereishis 6:4). Rabbi Joshua said : The Israelites are called " Sons of God," as it is said, " Ye are the sons of the Lord your God " (Devarim 9:1). The angels are called " Sons of God," as it is said, " When the morning stars sang together, and all the sons of God shouted for joy "; ' and whilst they were still in their holy place in heaven, these were called " Sons of God," as it is said, " And also after that, when the sons of God came in unto the daughters of men, and they bore children to them ; the same became the mighty men, which were of old, men of renown.
Nedarim (32a) Rabbi said: He who practices enchantment will be harassed by witchcraft, as it is written, For against him, of the seed of Jacob, there is enchantment. But surely it is written with lamed aleph? — But he is thus punished as measure for measure. Ahabah the son of R. Zera learnt: He who does not practice enchantment is brought in close relationship to God which not even the Ministering Angels may enter, as it is written, For there is no enchantment in Jacob, neither is there any divination in Israel: now it shall be asked by the angels of Jacob and Israel, What hath God wrought?
Yerushalmi (Berachos 4a) The angels have no knee-joint, according to (Dan. vii. 16), " I came near unto one of them, that stood (always) by.'"
Yerushalmi (Berachos 4a) R. Huna says: If one sees the priests in the Synagogue at the time of their first blessing of the people, one must say: «' Bless the Lord, ye his angels"; if at the second benediction: "Bless ye the Lord, all ye his hosts"; if at the third benediction: "Bless the Lord, all his works".
Sota (033a) THE ‘PRAYER’. It may be recited in any language because it is only supplication, and one may pray in any language he wishes. But may the ‘prayer’ be recited in any language? Behold Rab Judah has said: A man should never pray for his needs in Aramaic. For R. Johanan declared: If anyone prays for his needs in Aramaic, the Ministering Angels4 do not pay attention to him, because they do not understand that language! — There is no contradiction, one referring to [the prayer] of an individual and the other to that of a Congregation. And do not the Ministering Angels understand Aramaic? Behold it has been taught: Johanan, the High Priest, heard a Bath Kol issue from within the Holy of Holies announcing, ‘The young men who went to wage war against Antioch have been victorious. It also happened with Simeon the Righteous that he heard a Bath Kol issue from within the Holy of Holies announcing, ‘Annulled is the decree which the enemy intended to introduce into the Temple’. Then was Caius Caligula slain and his decrees annulled. They noted down the time [when the Bath Kol spoke] and it tallied. Now it was in Aramaic that it spoke! — If you wish I can say that it is different with a Bath Kol since it occurs for the purpose of being generally understood; or if you wish I can say that it was Gabriel who spoke; for a Master has declared: Gabriel came and taught Joseph the seventy languages.
Berachos (55b) When Samuel had a bad dream, he used to say, The dreams speak falsely. When he had a good dream, he used to say, Do the dreams speak falsely, seeing that it is written, I [God] do speak with him in a dream? Raba pointed out a contradiction. It is written, ‘I do speak with him in a dream’, and it is written, ‘the dreams speak falsely’. — There is no contradiction; in the one case it is through an angel, in the other through a demon.
Tanchuma (Mishpatim 19:4-8) What is meant by the words A thousand may fall at thy side? G-d gives to each Israelite ten thousand angels who guard him and help him on the way.
Yevamos (16b) The following verse was uttered by the Genius of the Universe: I have been young and now I am old For who else could have said it! If G-d be suggested, is there any old age in his case? Then David must have said it? But was he so old? Consequently it must be concluded that the Genius of the Universe had said it.
Yerushalmi (Kiddushin 1:9) Even if 999 angels plead for his conviction and one angel pleads for his acquittal, the Holy One, praise to Him, lends His weight to the scale of merit…
Yoma (76b) Satan, the evil prompter, and the Angel of Death are all one
Zohar (1:25a) When G-d desired to create man, he said to the angels "Let us make man in our image..." He wanted to make him a leader over all the angels above, so that he might govern all the angels and they would be under his rule. Those Angels wanted to denounce him. They asked G-d, "What is man, that You are mindful of him, for he is bound to sin before You? G-d replied, If you were down below like he, you would sin more than he does. Immediately, "The sons of the Elohim saw the daughters of men..." They were filled with passion for them, so G-d dropped them down in chains.
Shir HaShirim Rabbah (01:2) “let him kiss me with the kisses of his mouth,” Rabbi Yoḥanan said: An angel would take the utterance from before G-d, each and every utterance, and circulate them before each and every Israelite and say to him: ‘Do you accept this utterance upon yourself? There are such and such laws in it, there are such and such punishments in it, there are such and such decrees in it, and so many commandments, and so many a fortiori inferences, there are such and such rewards in it.’ The Israelite would say to him: ‘Yes…
Shemos Rabbah (29:02) The name of G-d was joined with the name of each angel, as Micha el, Gabri el. G-d said to Israel: ‘Do not imagine that because you have seen so many faces, therefore there are many deities in heaven; know ye that I am the only G-d.’ Hence,- I AM THE L-RD THY G-D.
Shemos Rabbah (32:01) When Israel exclaimed: ’All that the Lord hath spoken will we do, and hearken’), G-d said: ' If I gave but one commandment to Adam, that he might fulfil it, and I made him equal to the ministering angels,- for it says, Behold, the man was as one of us --how much more so should those who practice and fulfil all the six hundred and thirteen commandments-not to mention their general principles, details,3 and minutiae-- be deserving of eternal life?’
Rambam (Yesodei HaTorah 2:3) All that which G-d created in His world, is divided into three types: (a) Composite creatures of matter and form; they are beings which undergo constant changes, as the bodies of man, beasts, plants and minerals; (b) Composite beings of matter and form which do not undergo changes of either body or form as the former, but their forms remain forever set in their body unchanged; they are: the planets and the stars around them; their matter is unlike other matter and their forms are unlike other forms; (c) Beings possessed of forms but of no matter whatever; they are the angels; for the angels are incorporeal but varied forms. And, what is this that the prophets say that they saw the angel as of fire and winged? This all is in prophetic vision and enigmatical, emphasizing that the being is incorporeal and has no gravity as other massive bodies.
Shemos Rabbah (38:08) Aaron used to enter the Holy of Holies almost hourly on that day and had it not been for the many merits which entered with him and helped him in his petitions], he would have been unable to go in,-on account of the angels that were there.
Shemos Rabbah (15:06) Because God compared Israel to angels, The angels are called ‘fire’ and Israel is also so called, The angels renew themselves each day, praise the Lord, and then return to the river of fire from which they emerged, and the Lord renews them and restores them to their former condition’
Rambam (Yesodei HaTorah 2:3) The variation in the names of the angels is based upon their degrees; they are therefore called: Holy Living Creatures, which are above all others, Wheels, Valiant Ones, Electrum, Flying Serpent, Angels, Gods, Sons of Gods, Chariot Bearers, and Men. All these ten names by which the angels are called designate their respective ten degrees; the degree which has nothing higher than itself, save only the degree of God, blessed is He! is the degree of the form which is called Living Creatures; thus it is spoken of in prophecy as being beneath the Throne of Glory. And the tenth degree is the degree of the form known as Men, which are the angels who speak with the prophets and appear to them in the vision of prophecy. Therefore they are called Men, as their degree approaches the degree of the intellect of the sons of man.
Rambam (Yesodei HaTorah 2:7) The different names with which the angels are called reflect their spiritual levels. Thus, they are called:1) The holy chayyot, who are above all the others;2) the ofanim; 7) the elohim;3) the er'elim; 8) the sons of the elohim;4) the chashmalim; 9) the keruvim;5) the serafim; 10) the ishim.6) the mal'achim. These ten names which are used to refer to the angels reflect their ten different spiritual levels…
Rambam (Yesodei HaTorah 2:8) All these spiritual forms are alive. They recognize and know the Creator with very immense knowledge, each of the forms according to its level and not according to its greatness. Even the highest level is unable to conceive of the true nature of the Creator as He truly is, since its intellectual capacity is too limited to know or to grasp Him. It does, however, comprehend and know more than the form which is below it. This is true regarding each and every level, including the tenth level…
Rambam (Yesodei HaTorah 3:9) All the stars and spheres possess a soul, knowledge, and intellect. They are alive and stand in recognition of the One who spoke and [thus brought] the world into being. According to their size and level, each one praises and glorifies their Creator as the angels do. Just as they are aware of G-d they are also aware of themselves and of the angels which surpass them. The knowledge of the stars and the spheres is less than the knowledge of the angels, but greater than that of men.
Moreh Nevuchim (02:06) As for the existence of angels, there is no necessity to cite any proof from Scripture, where the fact is frequently mentioned. The term elohim signifies “judges It has been figuratively applied to angels, and to the Creator as being judge over the angels. When G-d says, “I am the Lord your G-d,” the pronoun “your” refers to all mankind; but in the phrase elohe ha-elohim, He is described as the G-d of the angels, and in adone ha-adonim, as the L-rd of the spheres and the stars…
Moreh Nevuchim (03:45): It is known that emuna in prophecy precedes that of emuna in Torah because if there is no prophet there is no Torah. But a prophet can have prophecy without the intermediary of an angel…Consequently belief in angels precedes that of prophecy and belief in prophecy precedes belief in Torah.
Moreh Nevuchim (02:07) We have already explained that the term “angel” is a homonym, and is used of the intellectual beings, the spheres, and the elements: for all these are engaged in performing a divine command. But do not imagine that the Intelligences and the spheres are like other forces which reside in bodies and act by the laws of nature without being conscious of what they do. The spheres and the Intelligences are conscious of their actions, and select by their own free will the objects of their influence, although not in the same manner as we exercise free will and rule over other things…
Moreh Nevuchim (02:42) events in Tanach which are associated with a Malach did not physically happened but took place in prophetic dreams. This includes the 3 angels that spoke with Avraham. The angel that wrestled with Yaakov and the talking of Bilaam's donkey.
Moreh Nevuchim (1:2): Every Jew knows that the terms “elohim” can mean a number of different things i.e., G d, angels, judges and the rulers of countries. Onkelos said the term “elohim” in Bereishis (3:5),”And you shall be like elohim” is to be understood as referring to rulers and thus it means, “and you shall be like princes.”
Moreh Nevuchim (3:45 ): It is already known that the fundamental belief in prophecy precedes that of belief in the Torah. That is simply because if there is no prophecy there is no Torah. Furthermore a prophet only obtains his prophecy through the agency of an angel. … Even Moshe received his first prophecy through an angel…(Shemos 3:2). It is clear then that the belief in the existence of angels precedes the belief in prophecy which in turn precedes the belief in the Torah.
Ramban (Bereishis 01:01) In case you seek information concerning the creation of the incorporeal angels, you will not find it explained in the Torah. The Sages, however, have explained concerning them that they were created on the second day, so that you should not say that they assisted in the creation of the world..
Ramban (Bereishis 18:1) The author the Moreh Nevuchim thinks that the events took place of themselves but the conversations relating to all matters were in a vision! But such words contradict Scripture. It is forbidden to listen to them, all the more to believe them!
Ramban (Bereishis 18:1) In truth wherever scripture mentions an angel being seen or heard speaking it is in a vision or in a dream for the human sense cannot perceive the angels. But these are not visions of prophecy since he who attains the vision of an angel or the hearing of his speech is not yet a prophet.
Ramban (Bereishis 18:1) For the matter is not as the Rabbi pronounced (2:41) i.e., that every prophet Moshe our teacher excepted received his prophecy through the medium of an angel. The Sages have already said concerning Daniel They were greater than he for they were prophets and he was not a prophet' His book likewise was not grouped together with the books of the prophets since his affair was with the angel Gabriel even though he appeared to him and spoke with him when he was awake…Hagar the Egyptian is not included in the group of prohetesses
Ramban (Toras HaShem Temima): Rambam designates for the prophets the angel of the 10th rank called Ishim. Nor do we agree with the words of Yehuda Halevy who stated in the order of the sanctification of the day of Atonement "the prophets speak but they do so by Your leave and only at Your will. So too they the people who hear their words say that it is Your mouth that speaks unto them
Ramban (Toras HaShem Temima): When I stated that the people originally thought that Moshe's powers were derived "through the medium of an angel" I meant to express that those people to whom angels speak are not yet prophets. I note that Daniel conversed with the greatest of angels Michal of whom it is said the great prince who stands for the children of your people Nevertheless the sages said concerning Daniel "they were greater than Daniel for they were prophets but he was not a prophet". Regarding this matter we do not concur with the Rambam who states that it is a basic principle that the Creator endows certain people with the prophetic fit. He proceeds to say "All the prophets received their messages through the medium of an angel except Moshe.
Ramban (Numbers 22:23) AND THE ASS SAW THE ANGEL OF THE ETERNAL. Angels of G-d — which are Separate Intelligences — cannot be perceived by the human sense of sight, for they are not physical beings which can be apprehended by sight. And when they become visible to prophets or to men possessed of Ruach Hakodesh, such as Daniel, they are apprehended by them through the perception of the rational soul which reaches the degree of prophecy or some lower degree, but that they [the angels] should be perceived by the eyes of an animal — that is impossible!
Ramban (Shemos 24:01) Come up to the Eternal. In the Talmud, however, we find that they asked, “It should have said, ‘come up to Me,’” and therefore they said, “this refers to Mattatron, whose name is even as the Name of his Master.” That is to say, “And unto Moses He — the Divine Name mentioned at the beginning of this subject, namely, And the Eternal said unto Moses — said, come up to Mattatron, for My Name is in him.” The meaning is thus: “Come up to the place of the Glory where the great angel is,” and the intention was that Moses should come into the midst of the cloud where the Glory of G-d was, but he should not come right up to the Proper Divine Name, for man shall not see Me, and live. Now I have already mentioned the Rabbis’ intention concerning this name Mattatron, and all their words are true. In that homily, however, related in Tractate Sanhedrin, concerning the infidel’s question to Rav Idie the Sages spoke in an abstract manner, since Rav Idie did not want, Heaven forbid, to reveal to that infidel who asked him the question, the matter of the great Mattatron and its secret! Instead, he mentioned to him that the verse speaks of the angel who is “the guide of the road” of the world below; and hence he told him, that “even as a guide we refused to accept him.
Or HaChaim (Bereishis 48:16) "The angel who redeems me, etc." Jacob referred to any word of G-d which He issues to or on behalf of those who love Him as angel.
Or HaChaim (Bereishis 6:11) When a person violates a single commandment he acquires one accuser for himself. The "accuser" is to be understood as a destructive angel. This destructive power is not unleashed until the Supreme Judge of the whole universe has given a verdict concerning the person guilty of a misdemeanor. This is the deeper meaning of every time the Torah speaks about a sinner "carrying his guilt". Once G-d has pronounced judgment, He unleashes these accumulated destructive forces…
Radak (Bereishis 32:30) Each angel has a name appropriate to his mission. This is what Isaiah meant when he said, “Who calls them each by name. ”We find names of angels spelled out in Daniel. Seeing that the angel had changed his name, Yaakov wanted to know the angel’s name in order to find out what this angel’s primary task was.
Or HaChaim (Devarim 32:11) According to the Zohar there is a class of angels known as "winged creatures." It is their task to relate to the heavenly regions every worthwhile thing a Jew has uttered and to use its wings for that purpose. Moses referred to G-d, i.e. His messengers, carrying such words which please the L-rd to the celestial regions.
Sanhedrin (038b) G-d does nothing without consulting His Heavenly Court, for it is written, The matter is by the decree of the watchers, and the sentence by the word of the Holy Ones. Now, that is satisfactory for all the other verses, but how explain Till thrones were placed? — One throne was for Himself and one for David. Even as it has been taught: One was for Himself and one for David: this is R. Akiva's view. R. Jose protested to him: Akiva, how long will thou profane the Shechinah? Rather, one throne for justice, and the other for mercy. Did he accept this answer from him or not? Come and hear! For it has been taught: One is for justice and the other for charity; this is R. Akiba's view. Said R. Eleazar b. Azariah to him: Akiva, what hast thou to do with Aggada? Confine thyself to the study of Nega'im and Ohaloth1 But one was a throne, the other a footstool: a throne for a seat and a footstool in support of His feet.
Sanhedrin (038b) When G-d wished to create man, He first created a company of ministering angels and said to them: Is it your desire that we make a man in our image? They answered: Sovereign of the Universe, what will be his deeds? Such and such will be his deeds, He replied. Thereupon they exclaimed: Sovereign of the Universe, What is man that thou art mindful of him, and the son of man that thou thinks of him? Thereupon He stretched out His little finger among them and consumed them with fire. The same thing happened with a second company. The third company said to Him: Sovereign of the Universe, what did it avail the former angels that they spoke to Thee as they did? the whole world is Thine, and whatsoever that Thou wishes to do therein, do it.
Sanhedrin (044b) He who devotes his strength to prayer below, has no enemies to overcome above R. Johanan said: One should ever implore mercy that all Heavenly beings may support his effort in prayer so that he may have no enemies on high.
Sanhedrin (059b) Adam would dine in the Garden of Eden, and the ministering angels would roast meat for him and strain wine for him.
Sanhedrin (092b) May molten gold be poured into the mouth of that wicked man [Nebuchadnezzar]! Had not an angel come and struck him upon his mouth he would have eclipsed all the songs and praises uttered by David in the Book of Tehilim.
Sanhedrin (094a) The angel in charge of the souls is named Dumah. All the souls assembled before Dumah and said to him, What sayeth the Watchman [God] of the night, What sayeth the Watchman of the night? The watchman said, The morning cometh, and also the night: if ye will enquire, enquire ye: return, come.
Sanhedrin (105b) And the Lord put a thing in the mouth of Balaam. R. Eleazar said, An angel;
Shabbos (055a) G-d said to Gabriel, Go and set a taw of ink upon the foreheads of the righteous, that the destroying angels may have no power over them; and a taw of blood upon the foreheads of the wicked, that the destroying angels may have power over them. Said the Attribute of Justice before G-d ‘Sovereign of the Universe! Wherein are these different from those?’ ‘Those are completely righteous men, while these are completely wicked,’ replied He. ‘Sovereign of the Universe!’ it continued, ‘they had the power to protest but did not.’ ‘It was fully known to them that had they protested they would not have heeded them.’ ‘Sovereign of the Universe!’ said he, ‘If it was revealed to Thee, was it revealed to them?’
Shabbos (088a) When the Israelites gave precedence to ‘we will do’ over ‘we will hearken,’ six hundred thousand ministering angels came and set two crowns upon each man of Israel, one as a reward for ‘we will do,’ and the other as a reward for ‘we will hearken’. But as soon as Israel sinned, one million two hundred thousand destroying angels descended and removed them, R. Johanan observed: And Moses was privileged and received them all,
Shabbos (088a) When the Israelites gave precedence to ‘we will do’ over ‘we will hearken,’ a Heavenly Voice went forth and exclaimed to them, Who revealed to My children this secret, which is employed by the Ministering Angels, as it is written, Bless the Lord, ye angels of his. Ye mighty in strength, that fulfil his word, That hearken unto the voice of his word: first they fulfil and then they hearken?
Shabbos (088b) At every single word which went forth from the mouth of G-d the Israelites retreated twelve mil, but the ministering angels led them back as it is said, The hosts of angels march, they march read not but they lead
Shabbos (088b) Moses ascended on high, the ministering angels spoke before G-d ‘Sovereign of the Universe! What business has one born of woman amongst us?’ ‘He has come to receive the Torah,’ answered He to them. Said they to Him, ‘That secret treasure, which has been hidden by You for nine hundred and seventy-four generations before the world was created. You desire to give to flesh and blood! What is man, that You are mindful of him, And the son of man, that thou visit him? O L-rd our G-d, How excellent is Your name in all the earth! Who has set Your glory the Torah upon the Heavens!’ ‘Return them an answer,’ said G-d to Moses. ‘Sovereign of the Universe’ replied he, ‘I fear lest they consume me with the fiery breath of their mouths.’ ‘Hold on to the Throne of Glory,’ said He to him, ‘and return them an answer,’ whereon R. Nahman observed: This teaches that the Almighty spread the luster of His Shechinah and cast it as a protection over him.
Shabbos (088b) Moses then spoke before Him: Sovereign of the Universe! The Torah which You give me, what is written therein? I am the Lord thy God, which brought you out of the Land of Egypt. Said he to the angels, ‘Did you go down to Egypt; were you enslaved to Pharaoh: why then should the Torah be yours? Again, What is written therein? Thou shalt have none other gods: do ye dwell among peoples that engage in idol worship? Again what is written therein? Remember the Sabbath day, to keep it holy: do ye then perform work, that you need to rest? Again what is written therein? You shall not take the name ... in vain: is there any business dealings among you? Again what is written therein, Honor your father and your mother; have you fathers and mothers? Again what is written therein? You shall not murder. Thou shall not commit adultery. You shall not steal; is there jealousy among you; is the Evil Tempter among you?
Shabbos (088b) Straightway they conceded to G-d for it is said, O Lord, our Lord, How excellent is thy name, etc. whereas ‘Who has set thy glory upon the heavens is not written. Immediately each one was moved to love Moses and transmitted something to him, for it is said, Thou hast ascended on high, thou hast taken spoils [the Torah]; Thou hast received gifts on account of man: as a recompense for their calling you man you did receive gifts. The Angel of Death too confided his secret to him, for it is said, and he put on the incense, and made atonement for the people; and it is said. and he stood between the dead and the living, etc. Had he not told it to him, whence had he known it?
Shabbos (088b) When Moses ascended on high, the ministering angels spoke before G-d ‘Sovereign of the Universe! What business has one born of woman amongst us?’ ‘He has come to receive the Torah,’ answered He to them. Said they to Him, ‘That secret treasure, which has been hidden by You for nine hundred and seventy-four generations before the world was created. You desires to give to flesh and blood! What is man, that You are mindful of him, And the son of man, that You visit him? O L-rd our G-d, How excellent is Your name in all the earth! Who has set Your glory the Torah upon the Heavens!’ ‘Return them an answer,’ said G-d to Moses. ‘Sovereign of the Universe’ replied he, ‘I fear lest they consume me with the fiery breath of their mouths.’ ‘Hold on to the Throne of Glory,’ said He to him, ‘and return them an answer,’ This teaches that the Almighty spread the luster of His Shechinah and cast it as a protection over him. He then spoke before Him: Sovereign of the Universe! The Torah which You give me, what is written therein? I am the Lord your G-d, which brought you out of the Land of Egypt. Said he to the angels, ‘Did you go down to Egypt; were you enslaved to Pharaoh: why then should the Torah be yours? Again, What is written therein? Thou shalt have none other gods: do you dwell among peoples that engage in idol worship? Again what is written therein? Remember the Sabbath day, to keep it holy: do you then perform work, that ye need to rest? Again what is written therein? Thou shalt not take the name ... in vain: is there any business dealings among you? Again what is written therein, Honor thy father and thy mother; have you fathers and mothers? Again what is written therein? Thou shall not murder. Thou shalt not commit adultery. Thou Shall not steal; is there jealousy among you; is the Evil Tempter among you? Straightway they conceded right to G-d for it is said, O L-rd, our L-rd, How excellent is Your name, etc. whereas ‘Who has set Your glory upon the heavens is not written. Immediately each one was moved to love Moses and transmitted something to him, for it is said, You hast ascended on high, you have taken spoils [the Torah]; You have received gifts on account of man: as a recompense for their calling you man [Adam] you did receive gifts. The Angel of Death too confided his secret to him, for it is said, and he put on the incense, and made atonement for the people; and it is said. and he stood between the dead and the living, etc. Had he not told it to him, whence had he known it?
Shabbos (119b) He who prays on the eve of the Sabbath and recites and the heaven and the earth were finished, the two ministering angels who accompany man place their hands on his head and say to him, and thine iniquity is taken away, and thy sin purged. It was taught, R. Jose son of R. Judah said: Two ministering angels accompany man on the eve of the Sabbath from the synagogue to his home, one a good angel and one an evil one. And when he arrives home and finds the lamp burning, the table laid and the couch bed covered with a spread, the good angel exclaims, ‘May it be even thus on another Sabbath too,’ and the evil angel unwillingly responds ‘amen’. But if not, the evil angel exclaims, ‘May it be even thus on another Sabbath too,’ and the good angel unwillingly responds, ‘amen’.
Shalom Aleichem (1:5-8) Bless me with peace, messengers of peace, messengers of the Most High, sent by the King of Kings, the Holy One, Blessed be He. Go in peace, messengers of peace, messengers of the Most High, sent by the King of Kings, the Holy One, Blessed be He.
Shenei Luchos HaBeris (Torah Shebiksav, Chayei Sara, Torah Ohr 48-53) Mattatron watches over Israel, he acts as G–d's agent. Rabbeinu Bachya writes that Mattatron is so called because his name is comprised of two elements, both relevant to our problem. It suggests both the word, master, as well as the word messenger. The former is based on our sages who describe the mistress of the house as Matrona. The name messenger, is from the Greek. The Greek for messenger is Mentator…
Rabbeinu Bachya (Bereishis 01:3) “let there be light and there was light” represent the beginning of the new universe. This beginning is called the region of the angels. From this lofty region evolved all other domains below it such as heaven and earth. In order to comprehend the loftiness of the domain of the angels it is well to quote Rabbi Eliezer ben Hyrkanus in his Pirke de Rabbi Eliezer chapter 3. He asks the rhetorical question: “whence were the heavens created?” He answers: “from the light provided by G-d’s…
Rabbeinu Bachya (Bereishis 18:8) It is interesting that when these angels appeared to Avraham the Torah refers to them as men, whereas when they appeared to Lot they are referred to as angels. Our sages in Bereishis Rabbah explain the reason for this as follows: As long as the benevolent Presence of G-d was accompanying them they are called men; when the benevolent Presence of G-d was no longer accompanying them they had to “dress up”, as “angels,” in order to be perceived as of celestial origin.
Rabbeinu Bachya (Shemos 23:20) “Here I will send a messenger ahead of you to protect you,” do not refer to a disembodied being which we usually call “angel.” These “angels,” though disembodied, are sometimes sinful These angels in saying to Lot “we are about to destroy Sodom,” made it appear as if it were up to them to decide if and when to destroy the city instead of their acting under G-d’s instructions. Rather, the agent G-d is speaking about in our verse here is a superior kind of angel who is not subject to sin This is why Tanchuma explains the words: “for he will not forgive your sin” as “because he belongs to the category who do not sin.” This is the angel Mattatron, the one appointed to generally run G-d’s universe on His behalf. He is also known in kabbalistic lore as, “the Minister of the Interior.”
Rabbeinu Bachya (Shemos 23:20) When the Israelites committed the sin of the golden calf this angel who had previously accompanied them disappeared. This is the true meaning of the words “for I will not ascend in your midst.” As long as this angel of whom we have been told that the Holy Name of G-d was, within him, in his midst, As long as that angel was by our side He Himself was by our side. The angel who made his appearance during the time of Joshua and who would assist in driving out the Canaanites was Gavriel, one of the disembodied beings.
Rabbeinu Bachya (Shemos 23:20) When the Torah writes “and I will send ahead of you an angel and I will drive out the Canaanite,” etc., This promise/threat by G-d was never carried out during Moses’ lifetime as his prayer succeeded in cancelling this decree. Moses, became the substitute for that angel. After Moses died, this void had to be filled and the angel spoken of by G-d then appeared to Joshua announcing that he had at that time begun to assume the task assigned to him already originally. We know that Moses fulfilled the role of that angel during his own lifetime from the fact that whenever he raised his hands in supplication the Jewish people succeeded in driving back Amalek.
Rabbeinu Bachya (Shemos 23:20) When this angel materialized before the eyes of Joshua with a drawn sword in his hand he made it amply clear what his function was to be. When, subsequently, we read in the Book of Joshua of gigantic rocks dropping out of the sky upon the fleeing Canaanites this was part of that angel’s doing. When the kings were killed the description of the utter destruction wrought upon all the living souls in these various cities was beyond anything Moses had done during his own lifetime. When Moses conducted war the Torah mentions that the victims’ bodies were destroyed. We never find, as we do constantly in the Book of Joshua, that the souls of the victims were destroyed also
Pirkei DeRabbi Eliezer (04:6-7)The Chajjôth stand next to the throne of His glory and they do not know the place of His glory. The Chajjôth stand in awe and dread, in fear and trembling, and from the perspiration of their faces a river of fire arises and goes forth before Him, And the wings of Gallizur the angel, who stands next to the Chajjôth, are spread forth so that the fire which consumes the fire of the angels should not burn them. Two Seraphim stand, one on His right and one on His left, each one has six wings…
Pirkei DeRabbi Eliezer (19:2)At the seventh hour of the day on Friday, the first man entered the garden of Eden, and the ministering angels were praising before him, and dancing before him, and escorting him into the garden of Eden; and at twilight at the eve of Sabbath, he was driven forth, and he went out. The ministering angels were crying aloud concerning him.
Bereishis Rabbah (48:11) The angels enjoy the splendor of the Shekhinah and are free of the yeẓer hara ("evil inclination";;
Bereishis Rabbah (48:11) This proves that the Tempter has no power over angels. The Tempter will have no sway in the Messianic future.
Bereishis Rabbah (49:07) Angels have no back
Bereishis Rabbah (50:02) One angel does not perform two missions, nor do two angels together perform one mission, yet you read that two angels came to Sodom? The fact is, however, that Michael announced his tidings to Abraham and departed: Gabriel was sent to overturn Sodom, and Rafael to rescue Lot;
Bereishis Rabbah (50:09). AND THE MEN SAID TO LOT... FOR WE WILL DESTROY THIS PLACE. R. Levi said in R. Nahman's name: Because the ministering angels revealed God's secret, they were banished from their precincts a hundred and thirty-eight years. R. Tanhuma expressed it in the word .kelah. R. Hama b. Hanina said: They were punished because they expressed themselves boastfully, FOR WE WILL DESTROY THIS PLACE.’
Bereishis Rabbah (68:12) He showed him the world and a third of the world, for ASCENDING cannot refer to less than two angels, while AND DESCENDING likewise must refer to two, and each angel is a third of the world in size. And how do we know that an angel is a third of the world?-His body also was like the beryl and his face as the appearance of lightning, etc.
Bereishis Rabbah (78:04) there is no permanent name for an angel, but a continuous change, the present name of an angel not being the same as he may bear later on.
Chagiga (16a) Six things are said of human beings: in regard to three, they are like the ministering angels, and in regard to three, they are like beasts. ‘In regard to three, they are like the ministering angels’: they have understanding like the ministering angels; and they walk erect like the ministering angels; and they can talk in the holy tongue1 like the ministering angels. ‘In regard to three, they are like beasts’: they eat and drink like beasts; and they propagate like beasts, and they relieve themselves like beasts.
Derashos HaRan (4:28) There is also another reason for its being stated here "Do not bow down to their gods." It is my view that the root of idol worship was the notion that angels or the heavenly host could exert a beneficent or maleficent influence upon one in accordance with their will. This error originated in the following manner: Though these agencies do not have the power to do good or evil in themselves, they cannot be barred from exerting an influence more or less in accordance with the predisposition of the recipients…
Derech HaShem, (Part Four, On the Sh'ma and Its Blessings 9) Creation of angels is continuous since every pronouncement by G-d results in the creation of angels. Angels walk upright, speak Hebrew, and are endowed with understanding; they can fly in the air, move from one end of the world to another, and foretell the future Thus angels have something in common with both men and demons. They have the shape of man, but consist half of fire and half of water.
Nedarim (20a) The ministering angels told me four matters: For what reason do lame people come into existence? It is because their fathers overturn their tables, i.e., they engage in sexual intercourse in an atypical way. For what reason do mute people come into existence? It is because their fathers kiss that place of nakedness. For what reason do deaf people come into existence? It is because their parents converse while engaging in sexual intercourse…
Nedarim (20b) Who are the ‘Ministering Angels’? The Rabbis. For should you maintain it literally, why did R. Johanan say that the halachah is not as R. Johanan b. Dahabai, seeing that the angels know more about the formation of the fetus than we? And why are they designated ‘Ministering Angels’? — Because they are as distinguished as they.
Derech HaShem, (Part Two, On Israel and the Nations 8) The seventy ministering angels of the nations of the world: And behold that at the time that the world was divided like this, G-d appointed seventy officials of the angelic variety to be the appointees over these nations, to watch over them and oversee their affairs. And He, may His name be blessed, only oversees them with a general providence, whereas the minister is the one that oversees them with individual providence from the power over this that the Master, blessed be He, gave over to him…
Emuna v'Deos (3:4) It would not have been seemly for divine Wisdom to allow G-d 's messengers to mankind to be angels, because human beings are not acquainted with the extent of the power of the angels, not knowing what they are able or what they are unable to do. Consequently if these angels had come before men with wondrous miracles, the latter might have thought that to perform such marvels was the nature of all angels, and they would have had no proof that these miracles were a sign hailing form the Creator. Since, however the messengers sent by G-d were human beings like ourselves, and we nevertheless found them performing feats of which we are incapable wand which consequently could only have been the work of the Creator, their mission as transmitters of the world of G-d was thereby authenticated.
Emuna V'De'os 2:10): as for the rest of the prophets, however, it was only the angels that addressed them. When, then, we find the text directly mentioning the title angel, we have an explicit reference to a created being. If again it uses the phrase glory of the L-rd that too implies something created. If however, it mentions the name L-rd but does not attach to tit the world glory or angel but only such expressions as vision or throne or some human attribute there can be no doubt but that there is something suppressed in that utterance the full form of which should be "glory of the L-rd or angle of the L-rd" in accordance with the practice of the language of Scripture to leave out words by ellipsis.
Nida (16b) The name of the angel who is in charge of conception is ‘Night’, and he takes up a drop and places it in the presence of G-d saying, ‘Sovereign of the universe, what shall be the fate of this drop? Shall it produce a strong man or a weak man, a wise man or a fool, a rich man or a poor man?’ Whereas ‘wicked man’ or ‘righteous one’ he does not mention, in agreement with the view of R. Hanina. For R. Hanina stated: Everything is in the hands of heaven except the fear of God, as it is said, And now, Israel, what doth the Lord thy God require of thee, but to fear etc.
Nida (30b) The embryo is also taught all the Torah from beginning to end, As soon as it, sees the light an angel approaches, slaps it on its mouth and causes it to forget all the Torah completely, What is the nature of the oath that it is made to take? Be righteous, and be never wicked; and even if all the world tells you, You are righteous’, consider yourself wicked.
Sefer Chasidim (1158) If there is an angel to advocate for him since the angel is his mazel he prays for him before the person prays, G-d will first answer the angel who is the man’s mazel and then afterwards when the person himself prays G-d will listen to him because of the prior activity of his mazel
Sefer HaIkkarim(2 12) A group of theologians who follow this idea say that the number of angels is the same as the number of spheres having different motions, each one of them having a special intellectual mover which gives it its special motion. Now since the number of spheres which it is necessary to assume in order to explain all the apparent motions of the heavenly bodies is forty-nine or fifty, the number of angels is forty-nine or fifty, the same as the number of movers. They say that this is the opinion of the Rabbis…
Ibn Ezra (Numbers 22:33). When a person sees an angel, he dies
Ibn Ezra (Shemos 23:21) TAKE HEED OF HIM. Every angel follows God’s command. The angel does not add or subtract from what God has commanded him. The same applies to Satan, who tormented Job. He was an angel. It was the same case with the angel who went out to hinder Balaam. Now, whoever hearkens to the voice of the angel is hearkening to the voice of God the glorious.
Ibn Ezra (Shemos 25:40) All that exists, exists in one of the following two ways. One, it exists as a body that has length, width, and depth. The aforementioned results in six sides. From the length of an object comes front and back, from its width right and left, and from its height up and down. There are also incorporeal beings, namely, G-d’s holy angels and man’s soul. These two types of beings were created by G-d alone. It is not in the power of any created being to create a corporeal being…
Kiddushin (72a) Rabbi said to Levi: ‘Shew me the Persians.’ — ‘They are like the armies of the House of David,’ he replied. ‘Shew me the Guebers.’ — ‘They are like the destroying angels.’ ‘Shew me the Ishmaelites.’ — ‘They are like the demons of the privy.’ ‘Shew me the scholars of Babylon.’ — ‘They are like the Ministering Angels.’
Nefesh HaChayim, (Gate I 10) So based on this will be reconciled the matter of the different opinions of the early great ones, whether the man from Israel is greater than an angel, or angel greater than him. The holders of the two opinions each bring explanatory proofs from proof texts, and based on our previous discussion it will be explained that both are the words of the living God, only from different perspectives.
Nefesh HaChayim, (Gate I 11) And this is the reason that the angels who sanctify God’s name] in the heights of the heavens wait to say the three-fold Sanctification until after we below say the three-fold Sanctification even though their holiness is higher than our holiness. It’s not that they render honor to Israel by waiting, but rather that it is not in their power to, by themselves, to open their mouths to sanctify their Former until the sound of Israel’s Sanctification rises to them from below.
Rabbeinu Bachya (Shemos 24:01) Moses was to ascend to the level of the angel Mattatron, the angel whom we have already described as the, “the Minister of the Interior,” the angel to whom G-d normally entrusts the running of His universe. This is also what our sages in Sanhedrin 38 meant when they said that the reason this angel is called Mattatron is that this word combines two meanings. The reason that this is so is because in the language of our sages a lady who commands great authority is called Matrona. The word also means “agent, emissary,” as in Greek such a messenger is known as Mentaur. There is still a third meaning which is the Aramaic equivalent of the Hebrew “custody, guard.” The name of that angel is Mattatron as it is the custodian of the world on behalf of G-d who is also known as the “the guardian of Israel.”
Rabbeinu Bachya (Shemos 24:01) Seeing that we have established from the meaning of his very name that he is the master of all that is below him in rank, all the heavenly hosts as well as those on earth are at his command and under his control. He acts as the agent of the One Who is above him, the One who has given him this authority. His name is, “master of His household and governor of all His possessions.”
Rabbeinu Bachya (Shemos 24:01) We need to understand why the direct form of the speech in verse 1 was changed to indirect speech in verse 2 where the Torah writes in indirect speech “and Moses shall approach the darkness .” We must assume that the words in verse 2 for Moses to approach the darkness all by himself were not spoken by G-d but by the angel Mattatron. In that event he spoke of Moses approaching the angel within the thick cloud. The entire verse then was primarily a command for Aaron, his sons, and the elders not to approach but to prostrate themselves from a distance. As a consequence of these instructions, the Torah adds immediately that these people who had not approached beheld what is reported “they experienced a vision of the G-d of Israel in the form of a likeness of bricks made of sapphire under His feet, being as pure as the essence of heaven.” In the interval, Moses alone approached more closely to the darkness, as he had been told “ascend to Me to the mountain and remain there, etc.” This additional ascent (additional to what was commanded in verse 1 represented an additional spiritual elevation on the part of Moses until he actually entered the cloud. The next step occurred in verse 18 where the Torah reports Moses as entering the cloud, ascending the mountain and remaining there for forty days.
Rabbeinu Bachya (Shemos 24:01) When the Torah writes here in verse 2 that Moses was to approach the darkness all by himself, the meaning is also that he would approach the angel Mattatron who was at that time within the thick cloud described as darkness. Actually, the Torah should have written: “you are to approach all by yourself,” if the Torah had meant for him at this time to ascend all the way to G-d.
Rabbeinu Bachya (Shemos 24:01) You are already aware that this angel is the one who was the cause of Elisha ben Avuyah making a grievous error, resulting in his heresy when he formed the opinion that there are two domains of divinity. The same is liable to happen to anyone who does not exercise extreme care in contemplating these verses. Perhaps the reason that this paragraph has been written immediately after the previous paragraph concluded with the word “a trap,” is to warn that this chapter must be read with more than ordinary care. It is a veiled warning that he who is not extremely careful when studying this chapter is liable to fall into a theological trap. The error committed by the people who served the golden calf, by Nadav and Avihu may be traced to misreading what is written in our chapter.
Rabbeinu Bachya (Shemos 24:01) Of all the great scholars delving into the matter only Rabbi Akiva escaped with his mind and body completely intact . How was it that only Rabbi Akiva succeeded where others had failed? This is what our sages meant when they said that Rabbi Akiva realized that there are other powerful angels of the caliber of Mattatron thus precluding the error that because Mattatron was unique he was a divinity. The sages based this on that when G-d gave the Torah “He had come with some of the myriads of holy beings.” The reason G-d is called L-rd of Hosts is precisely because He is the Master of all these holy beings.
Rabbeinu Bachya (Shemos 24:01) You ought to appreciate that in accordance with the meaning of the word, “master,” the letter tes in the name matatron appears twice. The reason for this is that the two letters tes when combined have a numerical value of 18 an expression of supremacy. Alternatively, the extra letter tes is an allusion to the ninth emanation which derives its potency directly from the highest emanation, the tenth emanation
Shenei Luchos HaBeris (Torah Shebiksav, Chayei Sara, Torah Ohr 48-53) Mattatron watches over Israel, he acts as G–d's agent. Rabbeinu Bachya writes that Mattatron is so called because his name is comprised of two elements, both relevant to our problem. It suggests both the word, master, as well as the word messenger. The former is based on our sages who describe the mistress of the house as Matrona. The name messenger, is from the Greek. The Greek for messenger is Mentator…
Shenei Luchos HaBeris, (Torah Shebikhsav, Chayei Sara, Torah Ohr 46) Kabbalists know that the agent whom G–d appointed to be in charge of this universe is Mattatron. It is said that Tehilim 37,25: "I have been young; now I am old," must have been said by this angel, that he referred to the length of time he had been in the service of the Lord This angel is reputed to have the keys to Heaven They perceive Chanoch as being Mattatron. Tosafos asked how this Mattatron could be described in charge of the universe, seeing that Chanoch did not live till long after the universe was created, and they therefore solve the problem in a different way. I do not think that there is really any substance in the query posed by Tosafos for all those who have been granted some insight.
Shenei Luchos HaBeris, (Torah Shebiksav, Chayei Sara, Torah Ohr 46) The agent in charge of the universe certainly existed ever since the universe itself, and he is called Mattatron, since it is his function to guard over everything that reflects G–d's expressed will.. Chanoch performed a similar function on earth until G–d decided to remove him from earth while alive.. While on earth, he performed what the Kabbalists call the "minor" function of Mattatron on earth. This "minor" function is known as, shoe. The force in charge of such activities is called Sandalphon, from the Hebrew a sandal.
Angels lower than Men
Vayikra Rabba (24:8): R. Abin made two statements. R. Abin said: It is like the case of a king who had a cellar full of wine. The king placed watchmen over it, some of them nazirites and some drunkards. At evening time he came to give them their wages, and gave the drunkards two shares and the nazirites one share. Said they to him: ‘Our lord the king Have we not all watched alike? Why do you give these two shares and us one share? ' The king answered them: ' These are drunkards and are accustomed to drink wine, and so I am giving these two shares and you one share.’ It is the same with the celestial beings. As the Evil Inclination is non-existent among them they have but one sanctity; as it says, And the sentence by the word of the holy ones (Daniel 4:14). But as for the terrestrial beings, seeing that the Evil Inclination sways them, O that they would resist it with the aid of two sanctities! Hence it is written, SPEAK UNTO ALL THE CONGREGATION OF THE CHILDREN OF ISRAEL, AND SAY UNTO THEM: YE SHALL BE HOLY; and it is written, Sanctify yourselves therefore, and be ye holy (Vayikra 20:7).
Sanhedrin (093b) The righteous are greater than the ministering angels, for it is said, He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the son of God.
Angels higher than men
Rashi (Nedarim 38a): Men were made a little less than angels -
Tehilim (8:6): For You have made man a little lower than the angels.(elohim)..
Rashi (Tehilim 8:6): You have made man a little lower than elohim – the term elohim is referring to angels. Because you gave Yehoshua the power to stop the sun and to dry up the Jordan and Moshe was given the power to split the waters of the Sea and to go up to Heaven and Eliyahu was given the power to resurrect the dead.
Radak (Tehilim 8:6): You have made man a little lower than elohim i.e., the angels. Man’s soul is comparable to the angels who have no body . Thus man is lower than an angel because he has a body.
Malbim (Tehilim 8:6): You have made man a little lower . After he mentions the view of the philosophers and their proofs that they bring to degrade the stature of man in relation to the Heavenly forces he returns now to refute their assertions and to establish the view of the Torah. He also investigates the characteristics of man compared to the angel concerning four factors, physicality, distinctiveness (tzura), actions and purpose. The survey of these four factors reveals to us man’s nature and superiority over all other beings.
Rosh HaShanna (21b): Rav and Shmuel: One said that 50 gates of understanding were created and all were given to Moshe except for one as it says (Tehilim 8:6), You were created a little lower than the angels.
Rashi (Rosh HaShanna 21b): There are fifty gates of understanding... this is the end of the verse that Rav and Shmuel are interpreting
Angels -men not women
Kadosh (i.e., like angels) - men but not women Maharal (Nesiv Pirushus 1): discusses the idea of kedusha as a distancing from gashmiyus based on Yevamos (20a) where Rava says that a person should sanctify himself by restricting things where are permitted. The Maharal adds that someone who works on avoiding or minimizing gashmiyus not only has the attribute of kedusha but is called a kadosh. He notes that being a kadosh is being like an angel who has no connection to gashmiyus. Kedusha comes from minimizing such material activities as eating or sexual involvement
Magen Avraham (O.C. 610:5): To be like angels – according to this women should not wear white on Yom Kippur because they can’t be like angels as it states in Mishlei (21:22) A wise man scales the city of the mighty men. This refers to Moshe going to heaven to be with the angels It refers to the Heaven as the “city of the mighty men”. Thus only men are capable of being like angels
Vayikra Rabbah (31:5): A wise man scales the city of the mighty--gibborim. The written form is gebarim’ (men), for all of them are males; there are no females among them. It seems clear from Bereishis (6:2) which discusses fallen angels as being male and sexually active - that fallen angels are men. So just as men can elevate themselves to be a kadosh i.e., angel, Angels can degrade themselves to be men.
Angels –Praying To
Igros Moshe (OC V 43.6 p146) Question: The practice of praying at the graves of our ancestors and tzadikim at times of trouble is this prohibited as darash el ha meisim (making requests from the dead)?. There are those who are against this while others such as the Bach say it is not prohibited Answer We find that there are piyutim and selichos in which the angels are requested to –pray for us. It seems that this is a major unresolved dispute. The ones who composed the piyutim were also great Torah scholars and we see that they accepted this as a valid practice. In contrast many others of our great rabbis prohibited this practice The Chasam Sofer cites the Maharal as protesting the practice of selichos directed to angels while the Chasam Sofer himself said those selichos with the congregation or said tachanan while the tzibor was saying the disputed section Some omit the section of Shalom Aleichem asking the angels for a blessing (Berchuni l’shalom). A possible explanation for those great rabbis that permit this which includes Rishonim that since the angels were appointed by G-d to plead for us. Even though G-d obviously is more aware of any defense an angel might make than any angel. It could be that in addition to the defense they were to also pray for us as messenger from G-d. It is not prohibited to ask the angels to pray. In contrast those who prohibit say one should not ask angels to pray even for that which G-d gave them permission to do, rather all prayers are only to G-d. In sum everyone agrees that it is prohibited to ask angels to do something as free agents for us. The dispute is concerning those things that G-d appointed angels to do. In contrast to ask a live person to pray and bless us is something proper and desirable not only the prophets in Biblical times but also to Torah scholars in each generation in every location to pray for the sake of the sick and other needs. In contrast regarding the dead, it is not relevant to ask hin to pray but his soul in Heaven can pray for the living. The question is that those who prohibit praying to angels do they also prohibit asking the dead? Even those that permit asking angels it is only for things that they were appointed to take care of which does not apply to souls so it might be a problem even for those that permit asking angels. It is possible that souls are a lesser problem The souls after death no longer have an obligation for mitzvos and thus have no requirement to pray and so it would be prohibited for us to ask them to pray and bless us. But it would be permitted for their sons to pay to G-d to answer them in the great merit of the tzadikim who even in death are pained by the suffering of their children and others (Berachos 18b). But to ask them to pray would be forbidden as it would be to pray to angels since they were not appointed by G-d. But angels are already aware of the suffering of man and thus it would be permitted to ask them to pray to G-d for us to remove the suffering. But maybe the angels don’t feel the pain as strongly as the souls of the dead. In sum there is an unresolved dispute. .
Sefer HaIkkarim (2 28) This shows the error of those who mention the names of the angels in their prayer. For they use the names of the angels for the power which they exert in their personal capacity. But this is precisely what is forbidden in the commandment, “Thou shalt have no other gods before Me,” as we said before. The origin of the error is because there are certain prayers of ancient authorship containing certain special names of angels. Hence they thought that it is permissible to include all the names in the prayer. But it is not so…
Angels wanted to Worship Man
Bereishis Rabbah (08:10) When G-d created Adam, the ministering angels mistook him for a divine being and wished to exclaim ‘Holy’ before him. What did G-d do? He caused sleep to fall upon him, and so all knew that he was but mortal man
Angels When created?
Bereishis Rabbah (01:03) When were the angels created? R. Johanan said: They were created on the second day, R. Hanina said: They were created on the fifth day, R. Luliani b. Tabri said in R. Isaac's name: Whether we accept the view of R. Hanina or that of R. Johanan, all agree that none were created on the first day, lest you should say, Michael stretched the world in the south and Gabriel in the north, while G-d measured it in the middle;
Bereishis Rabbah (03:08) The angels were created on the second day,. R. Hanina said: The angels were created on the fifth day
Bereishis Rabbah (11:09) G-d created three objects on each day: on the first, heaven, earth, and light; on the second, the firmament, Gehenna, and the angels; on the third, trees, herbs, and the Garden of Eden; on the fourth, the sun, the moon, and the constellations; on the fifth, birds, fish, and the Leviathan; on the sixth, Adam, Eve, and moving creatures. R. Phinehas said: In the sixth He created six things: Adam, Eve, creeping things, cattle, beasts, and demons.
Angels similar to man
Bereishis Rabbah (08:11) He created Man with four attributes of the. angels and four attributes of beasts The four attributes of the higher beings are: he stands upright, like the ministering angels; he speaks, like the ministering angels; he understands, like the ministering angels; and he sees, like the ministering angels. Yet does not a dumb animal see? But this one [man] can see from the side. He has four attributes of the lower beings: he eats and drinks, like an animal; procreates, like an animal; excretes, like an animal; and dies, like an animal.
