The Life and Times of Jesus the Messiah—Appendix

I. ANGELOLOGY.

1. Creation, Number, Duration and Location of the Angels. We are now considering, not the Angel-Princes but that vast unnumbered Host generally designated as the ministering Angels (tr#h yk)lm). Opinions differ (Ber. R. 3) whether they were created on the second day as being spirit winds (Psalm 104:4), or on the fifth day (Isaiah 6:2) in accordance with the words of Creation on those days. Viewed in reference to God’s Service and Praise, they are a flaming fire: in regard to their office, winged messengers (Pirqé de R. El. 4). But not only so: every day ministering Angels are created, whose apparent destiny is only to raise the praise of God, after which they pass away into the fiery stream (Nahar deNur) whence they originally issued ¹ (Chag. 14 a; Ber. R. 78). More than this—a new Angel is created to execute to every behest of God, and then passeth away (Chag. u. s.). This continual new creation of Angels, which is partly a beautiful allegory, partly savours of the doctrine of emanation is Biblical supported by an appeal to Lamentations 3:23. Thus it may be said that daily a Kath, or company, of Angels is created for daily service of God, and that every word which proceedeth from His mouth becomes an Angel [Messenger—mark here the ideal unity of Word and Deed], (Chang. 14 a). LTJMBA 142.2

The vast number of that Angelic Host, and the consequent safety of Israel as against its enemies, was described in the most hyperbolic language. There were 12 Mazzaloth (signs of the Zodiac), each having 30 chiefs of armies, each chief with 30 legions, each legion with 30 leaders, each leader with 30 captains, each captain with 30 under him, and each of these things with 365,000 stars—and all were created for the sake of Israel! (Ber. 32. b.) Similarly, when Nebuchadnezzar proposed to ascend into heaven, and to exalt his throne above the stars, and be like the Most High, the Bath Qol replied to this grandson of Nimrod that man’s age was 70, or at most 80 years, while the way from earth to the firmament occupied 500 years, ² a thickness of the firmament was 500 years, the feet of the living creatures were equal to all that had preceded, and the joints of their feet to as many as had preceded them, and so on increasingly through all their members up to their horns, after which came the Throne of Glory, the feet of which again equalled all that had preceded, and so on (Chag. 13 a ³). ⁴ In connection with this we read in Chag. 12 b that there are seven heavens: the Vdon, in which there is the sun; Riqia, in which the sun shines, and the moon, stars, and planets are fixed; Shechaqim, in which are the millstones to make the manna for the pious; Zebhul, in which the Upper Jerusalem, and the Temple and the Altar, and in which Michael, the chief Angel-Prince, offers sacrifices; Maon, in which the Angels of the Ministry are, who sing by night and are silent by day for the sake of the honour of Israel (who now have their services); Machon, in which are the treasuries of snow, hail, the chambers of noxious dews, and of the receptacles of water, the chamber of wind, and the cave of mist, and their doors are of fire; lastly, Araboth, wherein Justice, Judgment and Righteousness are, the treasures of Life, of Peace and of Blessing, the soul of the righteous, and the spirits and souls of those who are to be born in the future, and the dew by which the dead are to be raised. There also are the Ophanim, and the Seraphim, and the living creatures and the ministering Angels, and the Throne of Glory and over them is enthroned the Great King. [For a description of this Throne and of the Appearance of its King, see Pirqé de R. Eliez. 4.] On the other hand, sometimes every power and phenomenon in Nature is hypostatised into an Angel—such as hail, rain, wind, sea &c.; similarly, every occurrence, such as life, death, nourishment, poverty, nay, as it is expressed: there is not stalk of grass upon earth but it has its Angels in heaven (Ber R. 10). This seems to approximate the views of Alexandrian Mysticism. So also, perhaps, the idea that certain Biblical heroes became after death Angels. But as this may be regarded as implying their service as messengers of God, we leave it for the present. LTJMBA 143.1

2. The Angel-Princes, their location, names, and offices. Any limitation, as to duration or otherwise, of the Ministering Angels does not apply either to the Ophanim (or wheel-angels), the Seraphim, the Cayoth (or living creatures), nor to the Angel-Princes (Ber. R. 78). ⁵ In Chag. 13 a, b the name Chashamal is given to the living creatures. The word is explained as composed of two others which mean silence and speech—it being beautifully explained, that they keep silence when the Word proceeds out of the mouth of God, and speak when He has ceased. It would be difficult exactly to state the number of the Angel-Princes. The 70 nations, of which the world is composed, had each their Angel-Prince (Targ. Jer. on Genesis 11:7, 8; comp. Ber. R. 56; Shem. R. 21; Vayyi. R. 29; Ruth R. ed. Warsh. p. 36 b), who plead their cause with God. Hence these Angels are really hostile to Israel, and may be regarded as not quite good Angels, and are cast down when the nationality which they represent is destroyed. It may have been as a reflection on Christian teaching that Israel was described as not requiring any representative with God, like the Gentiles. For, as will soon appear, this was not the general view entertained. Besides these Gentile Angel-Princes there were other chiefs, whose office will be explained in the sequel. Of these 5 are specially mentioned, of whom four surrounded the Throne of God: Michael, Gabriel, Rephael, and Uriel. But the greatest of all is Metatron, who is under the Throne, and before it. These Angels are privileged to be within the Pargod, or cloudy veil, while the others only hear the Divine commands or counsels outside this curtain (Chag. 16 a, Pirqé d. R. El. iv.). It is a slight variation when the Targum Pseudo-Jonathan on Deuteronomy 34:6 enumerates the following as the 6 principal Angels: Michael, Gabriel, Metatron, Yopheil, Uriel, and Yophyophyah. The Book of Enoch (ch 20.) speaks also of 6 principal Angels, while Pirqé d. R. Eliez. iv. mentions seven. In that very curious passage (Berakhoth 51 a) we read of three directions given by Suriel, Prince of the Face, to preserve the Rabbis from the Techaspith (company of Evil Angels), or according to others, form Istalganith (another company of Evil Angels). In Chag. 13 b we read of an Angel called Sandalpon, who stands upon the earth, while his head reaches 500 years way beyond the living creatures. He is supposed to stand behind the Merkabah (the throne-chariot), and make crowns for the Creator, which rise of their own accord. We also read of Sagsagel, who taught Moses the sacred Name of God, and was present at his death. But, confining ourselves to the five principal Angel-chiefs, we have, LTJMBA 144.1

a. Metaron, ⁶ who appears most closely to correspond to the Angel of the Face, or the Logos. He is the representative of God. In the Talmud (Sanh. 38 b) a Christian is introduced as clumsily starting a controversy on this point, that, according to the Jewish contention, Exodus 24:1 should have read, Come up to Me. On this R. Idith explained that the expression referred to the Metatron (Exodus 33:21), but denied the inference that Metatron was either to be adored, or had power to forgive sins, or that he was to be regarded as a Mediator. In continuation of this controversy we are told (Chang. 15 a, b) that, when an apostate Rabbi had seen Metatron sitting in heaven, and would have interfered from it that there were two supreme powers, Metatron received from another Angel 60 fiery stripes so as to prove his inferiority! In Targ. Ps.-Jon. on Genesis 5:24 he is called the Great Scribe, and also the Prince of this world. He is also designated as the Youth and in the Kabbalah as the Little God who had 7 names like the Almighty, and shared His Majesty. he is also called the Prince of the Face and described as the Angel who sits in the innermost chamber (Chag. 5 b), while the other Angels hear their commands outside the Veil (Chag. 16 a). He is represented as showing the unseen to Moses (Siphré, p. 141 a), and as instructing infants who have died without receiving knowledge (Abhod. Zar. 3 b). In the Introduction to the Midrash on Lamentations there is a revolting story in which Metatron is represented as proposing to shed tears in order that God might not have to weep over the destruction of Jerusalem, to which, however, the Almighty is made to refuse His assent. We hesitate to quote further from the passage. In Siphré on Deut. (ed. Freidm. p. 141 a) Metatron is said to have shown Moses the whole of Palestine. He is also said to have gone before Israel in the Wilderness. LTJMBA 145.1

b. Michael (who is like God?), or the Great Prince (Chag. 12 b). He stands at the right hand of the throne of God. According to Targ. Ps.-Jon. on Exodus 24:1, he is the Prince of Wisdom. According to the Targum on Psalm 137:7, 8, the Prince of Jerusalem, the representative of Israel. According to Sebach. 62 a he offers upon the heavenly Altar; according to some, the soul of the pious; according to others, lambs of fire. But, although Michael is the Prince of Israel, he is not to be invoked by them (Jer. Ber. ix. 13 a). In Yoma 77 a we have an instance of his ineffectual advocacy for Israel before the destruction of Jerusalem. The origin of his name as connected with the Song of Moses at the Red Sea is explained in Bemidb. R. 2. Many instances of his activity are related. Thus, he delivered Abraham from the fiery oven of Nimrod, and afterwards, also, the Three Children out of the fiery furnace. He was the principal or middle Angel of the three who came to announce to Abraham the birth of Isaac, Gabriel being at his right, and Rephael at his left. Michael also saved Lot. Michael and Gabriel wrote down that the primogeniture belonged to Jacob, and God confirmed it. Michael and Gabriel acted as friends of the bridegroom in the nuptials of Adam. Yet they could not bear to look upon the glory of Moses. Michael is also supposed to have been the Angel in the bush (according to others, Gabriel). At the death of Moses, Michael prepared his bier, Gabriel spread a cloth over the head of Moses, and Sagsagel over his feet. In the world to come Michael would pronounce the blessing over the fruits of Eden, then hand them to Gabriel, who would give them to the patriarchs, and so on to David. The superiority of Michael over Gabriel is asserted in Ber. 4 b, where, by an ingenious combination with Daniel 10:13, it is shown that Isaiah 6:6 applies to him (both having the word dx), one). It is added that Michael flies in one fight, Gabriel in two, Elijah in four, and the Angel of Death in eight flights (no doubt to give time for repentance). LTJMBA 146.1

c. Gabriel (the Hero of God) represents rather judgment, while Michael represents mercy. Thus he destroyed Sodom (Bab. Mez. 86 b, and other places). He restored to Tamar the pledges of Judah, which Sammael had taken away (Sot. 10 b). He struck the servants of the Egyptian princess, who would have kept their mistress from taking Moses out of the water (Sot. 12 b); also Moses, that he might cry and so awaken pity. According to some, it was he who delivered the Three Children; but all are agreed that he killed the men that were standing outside the furnace. He also smote the army of Sennacherib. The passage in Ezekiel 10:2, 7 was applied to Gabriel, who had received from the Cherub two coals, which, however, he retained for six years, in the hope that Israel might repent. ⁷ He is supposed to be referred to in Ezekiel 9:4 as affixing the mark on the forehead which is a t, drawn, in the wicked, in blood (Shabb. 55 a). We are also told that he had instructed Moses about making the Candlestick, on which occasion he had put on an apron, like a goldsmith; and that he had disputed with Michael about the meaning of a word. To his activity the bringing of fruits to maturity is ascribed—perhaps because he was regarded as made of fire, while Michael was made of snow (Deb. R. 5). These Angels are supposed to stand beside each other, without the fire of the one injuring the snow of the other. The curious legend is connected with him (Shabb. 56 b, Sanh. 21 b), that, when Solomon married the daughter of Pharaoh, Gabriel descended into the sea, and fixed a reed in it, around which a mudbank gathered, on which a forest sprang up. On this site imperial Rome was built. The meaning of the legend—or perhaps rather allegory—seems (as explained in other parts of this book) that, when Israel began to decline from God, the punishment through its enemies was prepared, which culminated in the dominion of Rome. In the future age Gabriel would hunt and slay Leviathan. This also may be a parabolic representation of the destruction of Israel’s enemies. LTJMBA 147.1

d. Of Uriel (God is my light) and Rephael (God heals) it need only be said, that the one stands at the left side of the Throne of glory, the other behind it. ⁸ LTJMBA 148.1

3. The Ministering Angels and their Ministry. The ministry of the Angels may be divided into two parts, that of praising God, and that of executing His behests. In regard to the former, there are 684,000 myriads who daily praise the Name of God. From sunrise to sundown they say: Holy, holy, holy, and from sundown to sunrise: Blessed be the Glory of God from its place. In connection with this we may mention the beautiful allegory (Shem. R. 21) that the Angel of prayer weaves crowns for God out of the prayer of Israel. As to the execution of the Divine commands by the Angels, it is suggested (Aboth d. R. Nathan 8) that their general designation as ministering Angels might have led to jealousy among them. Accordingly, their names were always a composition of that of God with the special commission entrusted to them (Shem. r. 29), so that the name of each Angel depended in Yalkut (vol. ii. Par. 797), where we are told that each Angel has a tablet on his heart, in which the Name of God and that of the Angel is combined. This change of names explained the answer of the Angel to Manoah (Bemidb. R. 10). It is impossible to enumerate all the instances of Angelic activity recorded in Talmudic writings. Angels had performed the music at the first sacrifice of Adam; they had announced the consequences of his punishment; they had cut off the hands and feet of the serpent; they had appeared to Abraham in the form of a baker, a sailor, and an Arab. 120,000 of them had danced before Jacob when he left Laban; 4,000 myriads of them were ready to fight for him against Esau; 22,000 of them descended on Sinai and stood beside Israel when, in their terror at the Voice of God, they fled for twelve miles. Angels were directed to close the gates of heaven when the prayer of Moses with the All-powerful, Ineffable Name in it, which he had learn from Sagsagel, would have prevented his death. Finally, as they were pledged to help Israel, so would they also punish every apostate Israelite. Especially would they execute that most terrible punishment of throwing souls to each other from one world to another. By the side of these debasing superstitions we come upon beautiful allegories, such as that a good and an evil Angel always accompanied man, but especially on the eve of the Sabbath when he returned from the Synagogue, and that for every precept he observed God sent him a protecting Angel. This is realistically developed in Pirké d. R. El. 15, where the various modes and time which the good Angels keep man from destruction are set forth. LTJMBA 148.2

It is quite in accordance with what we know of the system of Rabbinism, that the heavenly host should be represented as forming a sort of consultative Sanhedrin. Since God never did anything without first taking counsel with the family above (Sanh. 38 b), ⁹ it had been so when He resolved to create man. Afterward the Angels had interceded for Adam, and, when God pointed to his disobedience, they had urged that thus death would also come upon Moses and Aaron, who were sinless, since one fate must come to the just and the unjust. Similarly, they had interceded for Isaac, when Abraham was about to offer him and finally dropped three tears on the sacrificial knife, by which its edge became blunted. And so through the rest of Israel’s history, where on all critical occasions Jewish legend introduces the Angels on the scene. LTJMBA 149.1

4. Limitation of the power of the Angels. According to Jewish ideas, the faculties, the powers, and even the knowledge of Angels were limited. They are, indeed, pure spiritual beings (Vayyikra R. 24), without sensuous requirements (Yoma 75 b), without hatred, envy, or jealousy (Chag. 14), and without sin (Pirqé d. R. El. 46). They know much, notably the future (Ab. d. R. Nath. 37), and have part in the Divine Light. They live on the beams of the Divine Glory (Bem. R. 21), are not subject to our limitations as to movement, see but are not seen (A b. d. R. Nath. u. s.), can turn their face to any side (Ab. d. R. Nath. 37), and only appear to share in our ways, such as in eating (Bar. R. 48). Still, in many respects they are inferior to Israel, and had been employed in ministry (Ber. R. 75). They were unable to give names to the animals, which Adam did (Pirqé d. R. El. 13). Jacob had wrestled with the Angel and prevailed over him when the Angel wept (Chull. 92 a). Thus it was rather their nature than their powers or dignity which distinguished them from man. No angel could do two messages at the same time (Ber. R. 50). In general they are merely instruments blindly to do a certain work, not even beholding the Throne of Glory (Bemidb. R. 14), but needed mutual assistance (Vayyikia R. 31). They are also liable to punishments (Chag. 16 a). Thus, they were banished from their station for 138 years, because they had told Lot that God would destroy Sodom, while the Angel-Princes of the Gentiles were kept in chains till the days of Jeremiah. As regards their limited knowledge, with the exception of Gabriel, they do not understand Chaldee or Syriac (Sot. 33 a). The realistic application of their supposed ignorance on this score need not here be repeated (see Shabb. 12 b). As the Angels are inferior to the righteous, it follows that they are so to Israel. God had informed the Angels that the creation of man was superior to theirs, and it had excited their envy. Adam attained a place much nearer to God than they, and God loved Israel more than the Angels. And God had left all the ministering Angels in order to come to Moses, and when He communicated with him it was directly, and the Angels standing between them did not hear what passed. In connection with this ministry of the Angels on behalf of Biblical heroes a curious legend may here find its place. From a combination of Exodus 18:4 with Exodus 2:15 the strange inference was made that Moses had actually been seized by Pharaoh. Two different accounts of how he escaped from his power are given. According to the one, the sword with which he was to be executed rebounded from the neck of Moses, and was broken, to which Cant. vii. 5 was supposed to refer, it being added that the rebound killed the would-be executioner. According to another account, an Angel took the place of Moses, and thus enabled him to fly, his flight being facilitated by the circumstances that all the attendants of the king were miraculously rendered either dumb, deaf, or blind, so that they could not execute the behest of their master. Of this miraculous interposition Moses is supposed to have been reminded in Exodus 4:11, for his encouragement in undertaking his mission to Pharaoh. In the exaggeration of Jewish boastfulness in the Law, it was said that the Angels had wished to receive the Law, but that they had not been granted this privilege (Job 28:21). And sixty myriads of Angels had crowned with two crowns every Israelite who at Mount Sinai had taken upon himself the Law (Shabb. 88 a). In view of all this we need scarcely mention the Rabbinic prohibition to address to the Angels prayers, even although they bore them to heaven (Jer. Ber. ix. 1), or to make pictorial representations of them (Targ. Ps-Jon. on Exodus 20:23; Mechilta on the passage, ed. Weiss, p. 80 a). LTJMBA 149.2

5. The Angels are not absolutely good. Strange as it may seem, this is really the view expressed by the Rabbis. Thus it is said that, when God consulted the Angels, they opposed the creation of man, and that, for this reason, God had concealed from them that man would sin. But more than this—the Angels had actually conspired for the fall of man (the whole of this is also related in Pirqé d. R. El. 13). Nor had their jealous and envy been confined to that occasion. They had accused Abraham, that, when he gave a great feast at the weaning of Isaac, he did not even offer to God a bullock or a goat. Similarly, they had laid charges against Ishmael, in the hope that he might be left to perish of thirst. They had expostulated with Jacob, because he went to sleep at Bethel. But especially had they, from envy, opposed Moses ascension into heaven; they had objected to his being allowed to write down the Law, falsely urging that Moses would claim the glory of it for himself, and they are represented, in a strangely blasphemous manner, as having been with difficulty appeased by God. In Shabb. 88 b we have an account of how Mosses pacified the Angels, by showing that the Law was not suitable for them, since they were not subject to sinful desires, upon which they became the friends of Moses, and each taught him some secret, among others the Angel of death how to arrest the pestilence. Again, it is said, that the Angels were wont to bring charges against Israel, and that, when Manasseh wished to repent, the Angels shut the entrance to heaven, so that his prayer might not penetrate into the presence of God. LTJMBA 151.1

Equally profane, though in another direction, is the notion that Angels might be employed for magical purposes. This had happened at the siege of Jerusalem under Nebuchadnezzar, when, after the death of that mighty hero Abika, the son of Gaphteri, Chananeel, the uncle of Jeremiah, had conjured up ministering Angels, who affrighted the Chaldees into flight. On this God had changed their names, when Chananee, unable any longer to command their services, had summoned up the Prince of the World by using the Ineffable Name, and lifted Jerusalem into the air, but God had trodden it down again, to all which Lamentations 2:1 referred (Yalk. vol. ii. p. 166 c and d, Par. 1001). The same story is repeated in another place (p. 167, last line of col. c, and col. d), with the addition that the leading inhabitants of Jerusalem had proposed to defend the city by conjuring up the Angels of Water and Fire, and surrounding their city with walls of water, of fire, or of iron; but their hopes were disappointed when God assigned to the Angel names different from those which they had previously possessed, so that when called upon they were unable to do what was expected of them. LTJMBA 152.1

6. The Names of the Angels. Besides those already enumerated, we may here mention, ¹⁰ the Sar ha-Olam, or Prince of the World (Yeb. 16 b); the Prince of the Sea, whose name is supposed to have been Rahab, and whom God destroyed because he had refused to receive the waters which had covered the world, and the smell of whose dead body would kill every one if it were not covered by water. Dumah is the Angel of the realm of the dead (Ber. 18 b). When the soul of the righteous leaves the body, the ministering Angels announce it before God, Who deputes them to meet it. Three hosts of Angels then proceed on this errand, each quoting successively one clause of Isaiah 57:2. On the other hand, when the wicked leave the body, they are met by three hosts of destroying Angels, one of which repeats Isaiah 48:22, another Isaiah 1:11, and the third Ezekiel 32:19 (Keth. 104 a). Then the souls of all the dead, good or bad, are handed over to Dunah. Yorqemi is the Prince of hail. He had proposed to cool the fiery furnace into which the Three Children were cast, but Gabriel had objected that this might seem a deliverance by natural means, and being himself the Prince of the fire, had proposed, instead of this, to make the furnace cold within and hot without, in order both to deliver the Three Children and to destroy those who watched outside (Pes. 118 a and b) ¹¹ Ridya, or Rayda is the Angel of rain. One of the Rabbis professed to describe him from actual vision as like a calf whose lips were open, standing between the Upper and the Lower Deep, and saying to the Upper Deep, Let your waters run down, and to the Lower, Let your waters spring up. The representation of this Angel as a calf may be due to the connection between rain and ploughing, and in connection with this may it be noticed that Ryda means both a plough and ploughing (Taan. 25 b). Of other Angels we will only name the Ruach Pisqonith, or Spirit of decision, who is supposed to have made most daring objection to what God had said, Ezekiel 16:3, in which he is defended by the Rabbis, since his activity had been on behalf of Israel (Sanh. 44 b); Naqid, the Angel of Food; Nabhel, the Angel of Poverty; the two Angels of Healing; the Angel of Dreams, Lailah; and even the Angel of Lust. ¹² LTJMBA 152.2

It is, of course, not asserted that all these grossly materialistic superstitious and profane views were entertained in Palestine, or at the time of our Lord, still less that they are shared by educated Jews in the West. But they certainly date from Talmudic times; they embody the only teaching of Rabbic writings about the Angels which we possess, and hence, whencesoever introduced, or however developed, their roots must be traced back to far earlier times than those when they were propounded in Rabbic Academies. All the more that modern Judaism would indignantly repudiate them, do they bear testimony against Rabbic teaching. And one thing at least must be evident, for the sake of which we have undertaken the task of recording at such length views and statements repugnant to all reverent feeling. The contention of certain modern writers that the teaching about Angels in the New Testament is derived from, and represents Jewish notions must be perceived to be absolutely groundless and contrary to fact. In truth, the teaching of the New Testament on the subject of Angels represents, as compared with that of the Rabbis, not only a return to the purity of Old Testament teaching, but, we might almost say, a new revelation. LTJMBA 153.1