Competition

 Devarim (19:14) You shall not move your neighbor’s landmarks, set up by previous generations, in the property that will be allotted to you in the land that your G-d is giving you to possess.

Competition business – making new minyan

Why are there many halachos against economic competition when at the same time we have the widespread belief that is expressed in the gemora that a person only gets what G-d has decreed?

Yoma (38b): By your name you will be called, to your place you will be restored and from what belongs to you will you be given. No man can touch what is prepared for his fellow and One kingdom does not interfere with the other even to the extent of one hair's breadth.

Bava Basra (21b)  If a resident of an alley sets up a handmill and another resident of the alley wants to set up one next to him, the first has the right to stop him, because he can say to him, ‘You are interfering with my livelihood.’ May we say that this view is supported by the following: ‘Fishing nets must be kept away from the hiding-place of a fish which has been spotted by another fisherman the full length of the fish's swim.’ And how much is this? Rabbah son of R. Huna says: A parasang?’ — Fishes are different, because they look about for food.

Chavos Ya'ir (Teshuva 42) King David praises one who does not enter his fellow's trade.(Sanhedrin  81a)  David considers this trait a sign of piety precisely because it is technically permitted (as long as one is a local resident). David commends one who refrains from competing with his friend for going beyond the letter of the law.

Divrei Hayim (CM 56) The custom of prohibiting the purchase of books from any printer who encroached on the rights of another printer "was based on the words of the geonim who preceded us," and was conditional upon a significant rabbinical figure having agreed to the publication by the first printer. He added that this prohibition had acquired the status of a custom, and was therefore valid even if it was contrary to the laws of the Torah.

Igros Moshe (Choshen Mishpat 1:38) A number of congregants of a particular shul formed a ‘breakaway shul,’ whose popularity soon exceeded that of the original shul. Most of the members of the original shul joined the new shul, denying the Rabbi of the original shul the income he had been making from membership fees. The Rabbi in question had bought the shul property some three years prior, and the breakaway shul had caused him serious financial harm. In spite of the congregants’ claim that the liturgy of the original shul confused them, and that it was hard for them to cope with the Rabbi’s angry outbursts, Rav Moshe rules that the congregants were not allowed to break away from the shul. Citing from the Chasam Sofer and the Aviasaf, he explains that the severity of the prohibition of cutting off somebody’s income cannot be offset by the congregant’s claims. It is important to note that a number of congregants did remain in the original shul, and therefore the income of the Rabbi was not entirely ruined. Nonetheless, Rav Moshe writes that “because the congregation has become so small, so that the income is insufficient for his needs… this is certainly a prohibited case of ruining another’s income.”

Nida (52b) Job blasphemed with the mention of tempest and he was answered with a tempest. He blasphemed with the mention of tempest, saying to Him, Sovereign of the world, perhaps a tempest has passed before Thee, and caused Thee to confuse "Job" with "enemy"? He was answered with a tempest: Then the Lord answered Job out of the whirlwind, and said to him, Most foolish man, I have created many hairs in a man's head and for every hair I have created a separate follicle, so that two should not suck from the same follicle, for if two were to suck from the same follicle they would impair the sight of man.

Rabbi Moshe Sternbuch (Teshuvos Ve-Hanhagos 1:800) It is permitted for somebody to open a rival restaurant next to an already existing restaurant . However, if prices are much lower than those of the rival restaurant, so that the existing restaurant will be unable to compete, it would be forbidden to lower prices, and drive the existing restaurant out of business. The prohibition will not apply when only a number of items are sold at the lower price.

Sanhedrin (81a) What is meant by, neither hath defiled his neighbor's wife, indicating that he did not competitively enter his neighbor’s profession;

Shelah (Shavuos 183:2).: "It is a great principle to report sayings in the name of those who said them, and not to steal sayings from those who said them, for such theft is worse than stealing money… How great, in my eyes, is the sin of a person who cites an interpretation that has been published in a book, or which he has heard, and fails to mention the name of the original maker or writer of the interpretation" 

Sifrei (Devarim 188) "You shall not move back (into his own land, thus broadening your own, the boundary marker of your neighbor." Is it not already written "You shall not rob"? What, then, is the intent of the above? We are hereby taught that one who removes his neighbor's boundary marker transgresses two negative commandments. I might think (that the same holds true) also outside of Eretz Yisrael; it is, therefore, written "in your inheritance that you shall inherit in the land." In Eretz Yisrael one transgresses two negative commandments. Outside of it he transgresses only one.

Tosefta (Nidda 2:7) Marrying a pregnant woman or one nursing another person’s child is prohibited because of  hassagat gevul 

Yerushalmi (Sotah 4:3) A man should not marry a woman pregnant by another man or nursing another man’s child, but if he did marry her, the verse says about him: “Do not remove the eternal boundaries and do not enter the orphans’ field.” He who marries a woman pregnant by another man or nursing another man’s child has to divorce her and should never retake her, the words of Rebbi Meĩr, but the Sages say, he may separate from her and take her back later

Now We Know Who’s Paying the Tariffs

 https://www.wsj.com/opinion/now-we-know-whos-paying-the-tariffs-081f461d?mod=hp_opin_pos_1

Producer prices surge, and real wages still aren’t rising fast enough.

President Trump knows the public is skeptical about his tariffs, which is why Administration officials are anxious to convince voters someone somewhere else in the world will pay for them instead of American households. Inflation data released Thursday tell a different story.

The producer-price index (PPI) in July rose 0.9% in the month and 3.3% over the last year. Consumer-price data released Tuesday (0.2% monthly and 2.7% for the last 12 months) implied households weren’t experiencing tariff-induced price increases, except in some services such as medical care. The PPI numbers tell us this is partly because companies are paying higher prices but haven’t passed them on to customers—yet.

Unvaccinated two-year-old dies amid Israel's measles outbreak, Health Ministry encouraging vaccines

 https://www.jpost.com/israel-news/article-864114

Israel’s Health Ministry reported the death of a two-year-old boy who contracted measles. The child, unvaccinated, had been hospitalized for several weeks and was connected to an IV.

Since the measles outbreak began in Israel about three months ago, 503 cases have been confirmed, with 187 currently active. Most recent patients are from Jerusalem and Beit Shemesh, and nearly all hospitalized children are unvaccinated.

According to the ministry, 12 children under the age of six currently remain in hospital care, three in intensive care. The Health Ministry urged parents to ensure their children receive routine vaccinations, particularly the measles vaccine, to prevent further severe cases.

Trump’s Doomsday Tariff Letter

 https://www.wsj.com/opinion/trumps-doomsday-tariff-letter-e8e38bb1?mod=hp_opin_pos_4

He says judges must bless his ‘emergency’ or we’ll have a depression.

And here you thought the lesson of the Smoot-Hawley tariff era was that a trade war can be destructive. Think again, folks, because President Trump’s lawyers say the courts must uphold the legality of his tariffs or there could be “a 1929-style result.”

That’s the out-of-this-world argument that Solicitor General John Sauer and Assistant Attorney General Brett Shumate made this week in a letter to the Court of Appeals for the Federal Circuit. The judges must give the President unilateral power to impose tariffs on any country at any time, or the end is nigh. Better buy gold and put your cash in a mattress.

Ascending the Temple Mount nowadays

 Temple Mount Akeida 

Bereishis (22:2) And he said, Take now your son, your only son Isaac, whom you love, and go to the land of Moriah (Temple Mount); and offer him there for a burnt offering upon one of the mountains which I will tell you.

Ascending the Temple Mount nowadays 

Igros Moshe (OH II:113) Question Why the Tur and the Shulchan Aruch do not mention that it is prohibited to spit today on the Temple mount? Answer: Iit is irrelevant since it is prohibited for those who are impure from the dead  (as everyone today has that status) to go there. In fact, however, there are places on the Temple mount that it is permitted for those impure from the dead to enter even according to Rabbinic prohibition. That is until the Chayel which is before the Soreg.  The Rambam writes that the Soreg encloses and possibly the Chayel encloses as is explained by Tosfos Yom Tov. That would mean it would be permitted from all sides even on the west, for those who are spiritually impure to enter up to the Soreg which is a number of amos wide. I couldn’t find the exact measure.  However according to the Rosh the Soreg is only on the east  from north to south it is possible that the Chayel is only there, if so then on the other sides after 10 amos of the Chayel behind  the Ezras Nashim it would be permitted. Also on the western side it would be permitted for the impure from the dead as well as other impurities since they can go to mikveh. If you are concerned for zivah they can count seven clean days and then tovel in a mikveh and after the sun sets they would be spiritually pure. Even if they didn’t bring a korban, they are allowed in the Ezras Nashim and surely on the rest of the Temple Mount as stated by the Rambam. .In conclusion we find that regarding the prohibition of spitting on the Temple Mount, those places where it is prohibited to spit it is also prohibited for the impure from the dead to enter Perhaps the problem is that it is not so clear which wall. If there is a clear tradition that it is the Western Wall of the Temple Mount or the Wall of the Ezara behind the Kapores then it would definitely be prohibited for the impure from the dead.  It is also possible that it is the lower wall which is prohibited even according to the Rosh.  I seem to recall that Rav Dovid Karliner was uncertain which wall. Perhaps this is the reason that they say about the Brisker Rav that he did not go to the Western Wall because of concerns for spiritual impurity. But I find that astounding! The place that Jews have prayed for many generations, obviously has a tradition from the ancient rabbis that it is permitted to go there – so how can anyone disagree with them?

Artificial insemination

Vayikra (18:20) You shall shall not give your seed to  your neighbor’s wife, to defile yourself with her.

Ibn Ezra (Vayikra 18:20) We know that sexual intercourse is divided into three groups. One, to be fruitful and multiply and not to satisfy lust. Two, to relieve the fullness of the body. Three, for the purpose of lust, which is similar to the lust of an animal.

Artificial insemination from a non-Jewish donor 

Igros Moshe (EH I #10) Question A women who has not given birth after 10 years of marriage and the doctors say the problem is with her husband and she really wants to have a child as all women do. She went to a doctor who inserted the sperm of another man in her uterus without her husband’s permission, is she now prohibited to her husband and what is the status of the resulting child? Answer It is clear that if there was no intercourse  with another man she is not prohibited to her husband. The sperm itself does not make her prohibited. Intercourse prohibits even without sperm. The gemora describes a case that a woman got impregnated from sperm in a bath and says this is not prohibited znus and she is not prohibited to her husband.  The child is not considered a mamzer since there was no intercourse and this is true even if the sperm was from a close relative such as a father or brother.  This is the story of Ben Sira. However if the sperm was from a Jew, then the child can not marry any of the donor’s children but if his identity is not known she child can marry anyone. Nevertheless since most sperm donations come from non-Jews there is no concern with whom the child marries. Even if the doctor claims the donor was Jewish he is not believed. The Maharsham and Emek Halacha are quoted as saying that this is permitted in cases of great need so obviously it is permitted if already done. G-d forbid for the husband to separate from his wife because of this. An additional question is if the child is a girl whether she can marry a cohen? There are authorities that permit it and in actuality she is not disqualified from a cohen.  However if her husband does not want to support the child he exempt as well as paying for the expenses of the birth and other medical expenses since this was not done with his consent. .

Igros Moshe (EH I #71) Question Can the sperm of another man be added to that of the husband as a booster? Answer  This is simply deception to placate the husband that he might be the actual father. In reality it is insignificant since the pregnancy is the result of only one sperm either the husband’s or the other man’s.  However the Yerushalmi disagrees and says two men can be the actual father.  According  to the Yerushalmi the booster actually helps. |In fact it is permitted to do artificial insemination with the sperm of a non-Jew at times of great need when the woman has a great desire for children.  It can be assumed in America that the sperm was donated by a non-Jew.  Ideally she should get her husband’s assent

Igros Moshe. (EH II #11) I received your very long letter, which was full of criticism against me,. concerning my ruling which was published in Igros Moshe about artificial insemination which you believe will cause harm to the purity and holiness of the lineage of the Jewish People. It is also obvious from your letter that you think I will object to your criticism.  The reality is the opposite. I see from your letter only that there are elevated people who are not afraid or embarrassed to give criticism. However the truth is that there is nothing in what I wrote in that ruling, the slightest possibility of destroying the purity and holiness of the Jewish People. It consists entirely of true Torah from the words of our teachers the Rishonim. Consequently your objections simply indicate that you have a different understanding which is based on non Torah sources which dismiss the words of gedolim in their understanding of G-d’s commandments and the holy Torah.  These external views turn prohibitions into permitted acts and that which is permitted becomes  prohibited. They are thus antithetical to Torah and halacha. This is true even for being strict as is know the tzadokim actually wanted to be stricter and consequently there were even rabbinic decrees made to go against these greater restrictions of the tzadokim. I am not Thank G-d  either from them or the masses. All my Jewish outlook is based entirely on my knowledge of Torah without the slightest mixture of external knowledge. My rulings are true  whether for strictness or leniency. I not only am not influenced by non Torah views but I also don’t make up analysis based on emotion or personal bias even to be more strict than the halacha calls for or because I imagine it is a purer and holier path. Now let’s look at the nature of this halacha.  It is unquestionably clear that sexual sins require an act of sexual intercourse and have nothing to do with the sperm . Thus it is irrelevant for the sin whether the intercourse can result in children or not and thus applies to sterile people or whether it is natural or unnatural intercourse or even whether sperm is produced .Since the prohibition is entirely because of the act of intercourse  it is totally unrelated to the insertion of sperm into her body when there is no act of intercourse  no matter whether the sperm is a relative or someone else she with whom she is prohibited to have intercourse. Consequently she does not become prohibited to her husband nor does the resulting child become a mamzer by the insertion of sperm but only by an act of prohibited intercourse. 

Igros Moshe (EH IV #32.5) Question: Artificial Insemination with sperm from husband or  non-Jew? Answer: This that I have stated previously regarding the permissibility of artificial insemination I have no regrets or retractions. However in practice I have not ruled that it should be done since this has nothing to do with the husband’s fulfilment of having children and the wife has no obligation at all to have children and the fact that this might cause the husband to be very jealous. Consequently this is not a good idea to actually do. If someone actually did it than the child is not a mamzer and is permitted to marry even to a cohen.  It is also permitted to use the sperm of the husband even if she is a Niddah if the doctors say that this is the best time.

Annul marriage?- Kiddushei Ta’os

Igros Moshe (E.H.IV #113): Concerning the present matter where the wife has discovered that her husband has had homosexual relations since we find that this is considered a major defect the marriage is a mistake also for the wife as I have explained in Igros Moshe (E.H. 1:79 and 1:180).. It is also reasonable that the fact that the husband is involved in homosexual relations - which are the worst possible abomination and most disgusting thing - it is a disgrace to the whole family. And surely it is extremely degrading to his wife that her husband prefers this disgusting intercourse rather than intercourse with his wife. Thus it is definitely a mistaken marriage. It is clear to us that no woman would be willing to marry such a disgusting, repulsive and debased man as this. Consequently if immediately after she was informed about this she left him - that if it is impossible for her to receive a divorce from him - that she should be permitted to remarry because of having a mistaken marriage. However if it is possible to obtain a divorce, it is necessary to try with all that is possible in order to obtain a kosher get. On the other hand, if he is not fully immersed in homosexuality - but only occasionally because of the influence of his lust - perhaps this should not be considered to be a mistaken marriage. So even though he is a complete rasha (wicked) - even for the sake of a single incident – there are those who mistakenly imagine that this is called a mistaken marriage. However if he is fully immersed in homosexuality - in that he gets more pleasure from homosexual intercourse than from relations with women – it is definitely a mistaken marriage. All of this is if she left him immediately when she found out. But if she remains with him even after being notified, then it is difficult to nullify the marriage. If his behavior is the result of foolishness, since this is something which is unnatural it is definitely a defect. Since it is from foolishness it is likely that there are other manifestations of foolishness. However in essence it is from wickedness and is repulsive - which also makes it a mistaken marriage.

Igros Moshe (E.H.#79) Impotent husband. Concerning a woman who married a man and immediately after the wedding it was clear that he was totally impotent and incapable of having sexual relations at all. It was also clear that  his problem existed prior to getting married since he was not able to have intercourse the night of the wedding. Furthermore there is the testimony of expert doctors who treated him with various medicine that were ineffectual that his condition is incurable and the wife is young and needs to remarry but her husband refused to divorce her and he ran away and it is impossible to obtain a get. The question is whether the marriage can be annulled because if she had known that he was impotent she would never have married him?. This issue has been thoroughly discussed in contemporary and ancient  tshuvos. Some conclude that it is prohibited and some permit it theoretically but not in actuality. Others claim that it is permitted by the Torah but prohibited by the rabbis. However since this is an issue of helping an aguna the matter needs to be investigated despite the fact that I am not worthy in particular to decide between the words of our teachers. G-d should help us to not err in the halacha and we should teach the true actual halacha. It would seem clear and obvious  that if the husband is incapable of intercourse -which is the basis of sexuality and it is the reason why a woman marries and that the Torah describes the absence of intercourse as affliction (Yoma 77). Tosfos (Kesubos 48) indicates that a woman marries in order to have sexual intercourse. Consequently it is clear and obvious that if the man is incapable of sexual intercourse that it is a very great defect in terms of the reason she got married and there is no need to bring proofs to this. But there is also a great proof as we see in the Ein Yitzchok (E.H. 24.6) in citing Tosfos (Yevamos 65) that if the husband is impotent he is required to divorce his wife.  This is also the view of the Tur and Shulchan Aruch (154) and also the Beis Yosef cites it in the name of Rashba that we force the impotent husband to divorce her since she got married to have sex. .  Thus we see it is a major deficit. So even if you have a doubt that perhaps there are some women who don’t care if their husband is impotent and therefore we can not force a divorce. But perhaps this last proof shows that we can force a divorce even though we are concerned that even though most women do care about this even though there is a minority that doesn’t care.  However it is more likely that the reason we can force a divorce is because all woman only marry for intercourse. And thus this is a case of mekach ta’us (mistaken transaction)to annul the marriage  The reason that they say to force the divorce and don’t say the marriage is annulled is because their case was of a man who became impotent after they got married. This distinction is important regarding all serious deficits, since there are some woman who prefer marriage under almost any circumstances.  Impotence is not only a major deficit but it is worse than a case such as mucha shechin (skin disease) because sex can not exist at all with it. All the Achronim agree that is a major defect and therefore it can be the basis to annul the marriage if she wasn’t aware of it before she got married and only learned of it after the marriage.  Consequently after much analysis in this case of an impotent husband and it has been determined that he was this way even prior to marriage and it is impossible to obtain a get from him – she should not be an aguna and she should be permitted to remarry because of annulling the marriage (kiddushei ta’os).

WCK confirms Gaza terrorists posed as its aid workers

 https://www.israelnationalnews.com/news/413182

World Central Kitchen confirms IDF statement that Gaza terrorists posed as its aid workers and were eliminated in an Israeli airstrike. WCK condemns the impersonation, warning it endangers civilians and humanitarian staff.

US Debt Reaches $37 Trillion Years Before Expected

 https://www.newsweek.com/us-government-federal-debt-taxes-budget-economy-2112581

The U.S. government's gross national debt has climbed past $37 trillion, a record-breaking milestone that underscores the rapid growth of America's fiscal obligations and the mounting cost pressures on taxpayers.

The Treasury Department confirmed the figure Tuesday in its latest daily financial report.

In January 2020, the Congressional Budget Office (CBO) estimated that gross federal debt would not surpass $37 trillion until after fiscal year 2030. However, a combination of unprecedented federal borrowing during the COVID-19 pandemic and more recent spending measures has pushed the nation to that threshold far sooner. The pandemic, which began in 2020, prompted both the Trump and Biden administrations to approve trillions in emergency relief to stabilize a shuttered economy and aid recovery.

Marriage Younger Brother before Older?

Igros Moshe (E H II #1) Question: Can the younger brother marry before the older who is bothered by this? Answer It is obvious that there is no reason why the younger brother can’t marry first even against the older brother’s objections since he has an obligation to get married. How is it conceivable that he should not fulfill his obligation because his older brother has not fulfilled his obligation?! While there are sources that seem to permit giving preference to the older marrying first that is only when both are engaged and thus it is solely a question of honor which wedding happens first. The older brother is prohibited to be jealous of the younger brother.

Angels

 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.

Bris mila Anesthetic

Igros Moshe (Y.D. IV #40.2)   Question: Why can’t anaesthetic be used for mila? Answer As Rav Shlomo Zalman wrote you we need to be careful not to deviate from the traditional practices even for those things which don’t seem to make a difference concerning the actual mitzva. He gives the example of metzitza even though there are alternatives today that work better and easier. He also mentions that we don’t use anaestheic for the baby for mila to reduce pain. All this is because we don’t want to introduce innovations in performing this important mitzva even though there seems to be no problems regarding the mitzva to do these innovations without a great need. However you should know that the reason for not using anaesthics  for the baby is because they are not good at all for the babies nor are they good even for adults. They are given to adults because they want them because they don’t want to experience any pain or discomfort from the cutting. Thus we do what is most healthy for the babies even though the child doesn’t like the pain as can be readily seen from their crying. In sum we don’t give anaesthetic to a baby for mila not because it interferes in any way with the mitzva . 

The US is taking a cut from chip sales to China - what does it mean?

 https://www.bbc.com/news/articles/cx2ppgg0zvlo

The news comes mere months after the Trump administration banned the sale of these chips to China, citing national security concerns.

That ban was lifted in mid-July. And now it seems the US government will go a step further - becoming a part of these American firms' business with China.

And critics argue that is both confusing and worrying.

"Unprecedented... I don't know what the word is, but it's bad," says trade expert Deborah Elms.

Other experts say no US company has ever done anything like this before.