ON ANGELS

ON ANGEUl HlNDISHE LEE In loving memory of grandmother Hind4 Raizel Breitman Angels: What, who are these beings? Artists such as Leonardo or Raphael depicted them as ethereal, winged beings. But was this correct? Scripture abounds with divine creatures which differ in form and function. Naively massing them as one genre is misleading, a conception that should be revised. Every biblical account must be set within the context in which it appears. This approach will help both the advanced scholar and student. We begin with the word malakh - a general Hebrew term, literally "messenger." Not every malakh is divine; some are human emissaries. The prophets are sometimes called malakhim,l humans assigned by God to admonish the people. Similarly, Jacob sends malakhim to his brother Esau (Gen. 32:4), who are clearly mortals. Conversely, a heavenly malakh may manifest through inanimate matter, as when Israel flees the Egyptians. Here, God dispatches the "cloud" to protect them (Ex. 14:19). . The following is II classification of angels found in the Bible: seraphim. erelim, ophanim, hayoth, keruvim, malakhim and Bnei HaElohim. Seraphim, composed of fire, proclaim God's holiness. The seraph of Isaiah's vision performs the ritual of placing hot coals on the prophet's mouth as purification (Is. 6:2-7).2 1 Hag 1:13; Is. 42:19. Malakhim i. plural of maldh [Pl. Cr. cognate melakha &'1:III'nIl meaning "work.· . 2 See Doat Mikrah 6:2, Commentary by Amo. Chacham (Jerusalem: Mosad HaRav Kook, 1984). art1P means "to burn.Hindishe Lee hOB a B.S. degree from Yeshiua University. and a M.L.S. degree from Columbia University. She'is librartan 'at the Hedi·Steinberg Library at Yeshiva University. S2 HINDISHE LEE The word erelim, in one view, is synonymous with human and divine malakhim. Others strictly define them as "heavenly beings." In liturgical poetry they are angels who lament over the destruction of Jerusalem and the Holy Temple. 3 Ophanim [a'lDN] are, precisely translated, "wheels." In the mystical first chapter of Ezekiel, they are linked to another celestial entity - hayoth [1","] or "living creatures." The prophet later identifies hayoth as keruvim [D'~,U]. (The "cherub" is highly represented in Western art as a cupid figure). The relationship between these three classes of angels - ophanim, hayoth, and keruvim - is perplexing. Ezekiel's first description of hayoth depicts them with four faces: man, lion, ox and eagle (1: 10). The second picture varies somewhat: cherub, man, lion and eagle (10:14). Note that "ox" is now replaced by "cherub." The meaning of this change is not given in the text. Also puzzling is Ezekiel's statement that one of the faces is a cherub. (Remember that in this second prophecy, the hayoth are referred to as keruvim). One could call this a "circular definition," explaining a word with the same word. Clearly, there is deeper intent behind this. Are there clues to their true nature? The likeness of two cherubim cover the holy ark. Cherubim guard the path to the Tree of Life. Rabbinic commentaries· ascribe to them a child-like appearance. 4 Apparently, cherubim are of two varieties: those possessing four faces, and those of youthful visage. What then, is the distinguishing mark of cherubim? Does Ezekiel equate them to hayoth because one of their four faces is a cupid-like cherub? Or, is there some unmentioned factor, which Ezekiel overlooks in the first vision but finds in the second? Are there other significant points? Fire is associated with keruvim as with seraphim. They are sentinels of the Tree of Life, 3 a"nnc. See Isaiah 33:7; Radok. Metzudal David and Daal Mikrah. 4 Exodus 26:18-22; Genesis 3:24. Also see Babylonian Talmud, Sukkah 5b: Baba Bothra 990; n Chronicles 3:10; Ezekiel 10:20. JEWISH BIBLE QUARTER!.Y ON ANGELS 53 along with a flaming sword. Ezekiel describes them as coals of 111'e - torches accompanied by lightning. The ophanim attending them are no less wondrous and mysterious. Do these "wheels" - circular entities - parallel the flaming sword of the Garden of Eden which revolves? Whether the connections are valid or not, there is much to ponder. Malakhim, as an individual category, are specifically divine messengers. The twelfth-century philosopher and poet Judah Halevi defines two kinds of angels: eternal and ephemeral, created for a particular point in time. According to him, it is impossible to discern which types appear to Isaiah, Ezekiel and Daniel. 6 This observation corresponds to a dual pattern of "primary" and "complex" heavenly beings in the Bible. A primary malakh exhibits behavior most often attributed to angels. He performs his assignment as an independent existence without human qualities. Some examples are: the angel preventing the sacrifice of Isaac (Gen. 22:11); the encounters with Hagar (Gen. 16:21) and the angel assisting Elijah in his flight from Jezebel (I Kg. 19:6, 7). Complex malakhim are controversial and problematic. They seem autonomous and decisive, almost human. This anthropomorphic character is heightened by the Bible's terminology: "man" and "men." The following cases illustrate that complex angels are a distinct group of divine entities. We begin with the well-noted story of Abraham and the three angels. The text identifies them as "men," and directly as "God. 06 Their human appearance is misleading, but through conversation their true form is revealed. Before departing, one angel imparts a secret to Abraham - the destruction of Sodom and Gomorrah. The patriarch "barters· to spare the cities for the sake of the righteous. Is this angel empowered with free judgment to negotiate? Or, does he 6 Kuzori IV:3. 6 Ano.him (a'll1II). Gen. 18:2. 16. 22. The InelTable Name. Tetragrammaton Gen. 18:1, 18,17,20,22, 26, 33. Vol. 22. No.1, 1994 S4 HINDISHE LEE act solely as a channel between God and Araham? If so, his role is more of interpreter than ambassador. That God speaks to man on man's level is a common rabbinic view. 7 Significantly, the text states that the Almighty responds to Abraham, not "the man,", or "the ange1." The angel seems to lose identity. Thus, the beings' human visage and behavior are moot. Further accounts need to be studied for comparison. Lot's encounter with two malakhim is both similar to and different from Abraham's. Here, too, angels "debate" with a mortal, and two designations are applied to them: "men" and malakhim (Gen. 19). When instructed to flee, Lot appeals for refuge in one of the smaller cities, and the angels concede. They change the tide of events. Do they act independently, or as divine conduit? Unlike Abraham's visitors, Lot's angels display free thinking, as if reacting to a crisis.• Regarding Abraham, the malakhim speak in the first person singular: I will surely visit Sarah . . .; Shall I conceal from Abraham . . . . In Lot's case, they converse as individuals apart from God: We are destroying this place. for their cry is great before the face of God. and God has sent us to destroy it. Note also the use of the plural "we." This is definitely not the Almighty's expression. Lot's guests seem unfamiliar with his household, and give generalized instructions: Whoever else you have here son-in-law. and your sons and your daughters . .. (Gen. 19:12). Nowhere does the Bible mention Lot's sons! Rabbinic commentaries try to resolve this dilemma;8 still, it is unlikely such close family members would be omitted from the text. Evidently, these angels are not omniscient (in contrast to Abraham's angels, who know Sarah's innermost thoughts). The next event sets an extraordinary meeting: a "man" [UI'IC] who wrestles with Jacob (Gen. 32:25-31). The patriarch understands the 7 Ber. 3la; Mai., M.T. Yesodei Hatorah 1:9,12; Guide, 1:46; 2:47. 8 Rasbi, Ramban, Ibn Ezra,- ad Zoe. JEWISH BIBLE QUARTERLY ON ANGELS 55 nature of his opponent and demands a blessing. To escape Jacob's hold, the being must concede his wish. This entity is never called a malakh - an angel - nor is he referred to as "god." We infer that this is a divine individual, certainly no ordinary man. Then how is he constrained by a mortal? Jacob contends with a being who is heavenly yet baflling, and who displays human behavior, not only physically but psychologically as well. He is fully aware of where he must be, what he must do. He calls out: Send me forth, for the dawn breaks . ... Of all celestial entities the "sons of God" [Bnei HaElohim - ':C II'i"I'1Mnl (Gen. 6:1-4), pose the ultimate paradox: angels who sin. They take human wives, siring mighty men and men of renown. Immediately thereafter, the Bible speaks of man's corruption and the eventual flood. Rashi calls them "destructive angels", who require atonement. In another source, he defines them as "emissaries of God."9 In Job, Bnei HaElohim appear before the King of the Universe. Their activities are surmised from the words of Satan (1:7; 2:2) accompanying them: going to and fro in the earth and . .. walking on it. The scene recalls Jacob's ladder, by which malakhim ascend and descend to and from the earth (Gen. 28:12). The pseudoepigraphic books of Enoch and Jubilees 10 relate how "Heavenly Watchers" defile mankind by joining with women. Man's dowrtfall is directly linked to these sinful angels. Evidently, some celestial beings possess not only a sense of right and wrong, but also freedom to choose between them. According to the Midrash, angels are immune to evil's domination. l l This seems to contradict the previous conclusions. But again, the Midrash conflicts with Bome other notions when it suggests, "One angel does not execute two tasks, and two angels do 9 Babylonian Talmud, Yoma 67b (Rashi). 10 Ethlopic Book of Enoch 6-8. Jubilees 5:1-10. 11 BereshithRabbah48:11. Vol. 22, No. I, 1994 56 HlNDrSHR LEE not execute one."12 Yet Bnei HaEl()him ("Watchers" in Enoch) are caretakers or sentinels over humanity. Surely, they hold diverse skills and abilities. The "Watchers" teach man various arts, such as magic, astronomy and metallurgy. IS Can these inconsistencies be resolved? Jewish mysticism portrays a parallel between heaven and earth. If we assume that God creates a multitude of species in this w~rld, perhaps the celestial realms abound with numerous life forms. Varieties of angels, as appearing in the Bible, would indeed be a multiple genre. Primary malakhim fit the mode of the Midrash, but what of complex malakhim? What does the Midrash actually say? "The evil inclination does not rule over angels ...." This does not mean it is absent. Divine beings do not have material demands or desires. However, anthropomorphic angels (designated "man," "men" and Bnei HaElohim) can react to sensual stimuli. Concerning Bnei HaElohim, we note the text, The sons of God saw the daughters of Man, that they were fair . ... (Gen. 6:2). Why does the Bible emphasize "saw" before describing their transgression? There is a cause-and-effect relationship. These are not mortals, guided by internal cravings. Their "evil impulse" lies in potentia and can only be triggered externally. The complex malakhim of Abrabam and Lot are offered food and do eat. 14 In contrast, the primary malakh who visits Samson's parents refuses their present. He suggests a sacrifice to God, and ultimately ascends into its flames (Jud. 18:15-20). A remarkable motif is composed, of beings fantastic yet strangely similar; heavenly denizens that relate to man. The account of angels is vast and diverse l2 Ber. Rob. 50:2. 13 Enoch 7-8. 14 !Xlmesay. they appeared to eat. (Basin. Jonathan ben Uziel).. JEWISH'BIBLE QUARTERLY