“Let us make humankind” (Genesis 1:26)—whom is God addressing? Across Judaism, Christianity, and Islam, some interpreters have identified God’s audience as the angels but have assigned them strikingly different roles in humanity’s creation: collaborators, creators, or critics who question the wisdom of bringing humans and their corruption into existence.
After seeing the divine messenger who announces Samson’s birth, Manoah, his father, fears death. Captured by the Philistines and blinded, Samson seeks death. The parallel is deliberate: where Manoah sees the divine yet fails to understand, Samson loses his sight and only then recognizes YHWH. The reversal is sharpened by the role of prayer in the narrative: Samson’s parents never pray for a child, but Samson himself prays in his final moments, crying out for strength, vengeance, and death.
Justin Martyr, an early Church Father (c. 100–165 C.E.), interprets the strange appearance of the LORD to Abraham at Mamre as an early instantiation of God the Son, i.e., Jesus. While Rashbam obviously rejected this belief, he learned from this Christian interpretation and suggests that here, the name YHWH refers to an angel, which explains why YHWH speaks about YHWH in this story in the third person.
Jacob’s vision of angels of God going up and down is an allegory, a mise en abyme for the patriarchs’ journey to and from the land, and should be understood as a counterpart to YHWH’s reassurance to Jacob that he will return (Genesis 28:15).
Abraham, Hagar, Moses, and Gideon all encounter the angel of YHWH. What is this divine being and how are we to understand its relationship to YHWH?
What made Cain capable of murdering his brother? Why was the flood generation so wicked? According to Pirqei de-Rabbi Eliezer, the fallen angel Samael embodies the serpent and seduces Eve, whereupon she conceives Cain. Engendered by this “bad seed,” all the descendants of Cain become corrupt, destined to be wiped out by mighty waters.
Self-affliction and fasting heightens awareness of our bodies; at the same time, it helps us to transcend our immanent selves. This tension was embraced by the 6th century poet Yannai in his qerova, who beseaches God to forgive Israel both out of pity for their wretchedness and on account of their resemblance to angels.
The Kedushah prayer is based on two quotes from angels: “Holy, holy, holy, is the Lord of Hosts...” (Isaiah 6:3) and “Blessed be the Glory of the Lord from its place” (Ezekiel 3:12). However, Shadal, the 19th century polymath, explains that the second verse is not a quote by angels, but the result of a scribal error.
The image of YHWH accompanied by a heavenly retinue (צבאות) is ubiquitous in the Prophets and the Writings. Uniquely, in Isaiah’s call narrative, YHWH appears before the prophet accompanied by six-winged seraphim. What are these heavenly beings?
In Second Temple times, several poetic verses in Deuteronomy were used to support the belief in multiple characters in the divine realm. The scribes of the early Masoretic text, who opposed this belief, sometimes went so far as to revise or excise these references.
Maimonides, in his Guide of the Perplexed, portrays sacrifices as a ruse to repudiate idolatrous practices prevalent at the time. In Mishneh Torah, however, Maimonides states that the messiah will rebuild the Temple and restore sacrifices just as they once were. How are Maimonides’ two works reconcilable?
Lernen versus learning, davenen versus prayer: an ethnographic analysis of how Orthodox Jews define themselves.
Samson’s birth story deprecates Samson’s father, Manoah; this serves to highlight the identity of his real father: The angel of YHWH did more than announce Samson’s birth to Manoah’s wife.
Do the rabbis believe that the scribes changed the wording of some verses in the Bible? A look at how the great medieval rabbi, Rashi, reacted to one “correction” sheds light on the history of the Jewish belief in the inviolability of the Torah text.
Maimonides believes that any story in the Bible with angels is a prophetic vision. Nahmanides calls this position “forbidden to believe” and claims they are real occurrences. Must the Torah be historically true or just philosophically?
Literature and art are replete with images of angels descending to earth and joining humanity. One source for this image is a terse account in Genesis describing fallen angels, which is expanded upon in Second Temple literature. This interpretive tradition is suppressed in the classic rabbinic literature only to resurface again in the late narrative midrash, Pirqe de-Rabbi Eliezer.
YHWH’s appearance to Abraham (Gen 18:1) is interpreted by the midrashic tradition as a vision separate from the arrival of the three guests. However, the plain meaning of the text, which suggests that YHWH is one of the three guests, is supported by an ancient rabbinic “correction” to the text.
