I learned that the song Shalom Aleichem is all about welcoming the Shabbat angels, and clearly angels are celebrated in Judaism. However I've noticed that images of angels are not very widespread in Judaism (at least compared to my impressions of their scope in Christianity). Can someone explain why?

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    The title of the question is asking two things (why angelic icons are prevalent in Christianity, and why they're not in Judaism), of which the first is off-topic. The question body, on the other hand, is asking three other things (whether the impression is widespread, why it it's widespread, and why angelic icons are not prevalent in Judaism). Do you mean to ask only about prevalence or also about how widespread the impression is?
    – msh210
    Commented May 10, 2011 at 21:17
  • @msh210, thanks for asking for clarification. Apparently I hadn't fully thought through my question before posting it! I edited the question a bit to better reflect my original intention, but realized some of this looks like speculative discussion probably more appropriate for the wiki. Tech questions are much easier to write :) Commented May 11, 2011 at 4:43
  • I think another problem is that I'm looking for anecdotes about people not very well educated about Judaism and if this problem exists outside my family asking the community to speculate why this is the case. I would delete this question if requested. Commented May 11, 2011 at 16:20

7 Answers 7


Judaism believes in angels, but one is not permitted to pray to an angel or any intermediary. (According to Rambam and Ramban, praying to angels is idolatrous. Others may be more lenient.) Images of angels may also be problematic in certain cases.
Although "Shalom Alechem" is a widespread custom, there are some people who refrain from saying some (or even all) of it, because it is too close to praying to angels.

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    One authority that didn't like the zemer "Shalom Aleichem" was Rabbi Ya'akov Emden. Commented May 10, 2011 at 21:48
  • Thanks for the info about angels and Judaism, but I was wondering whether or not the mistaken belief that Jews don't believe in them is widespread. Commented May 11, 2011 at 4:45
  • Many take even more serious exception to the annual poetic prayer for rain that mentions (addresses?) the angel "Af B'ri". (Job 37:11 mechon-mamre.org/p/pt/pt2737.htm)
    – WAF
    Commented May 11, 2011 at 15:04
  • @WAF ... and to the prayers at the end of s'lichos (for Elul/Tishre) that address angels.
    – msh210
    Commented May 11, 2011 at 15:22

Your father is an outlier. Angels are undisputedly an integral part of Jewish theology.

By way of proof, see Genesis 32:4, in which Jacob sends angels to his brother Esau. Lest you think that "mal'achim" (מלאכים) there means "messengers", Rash"i (the pre-eminent commentary on the 5 Books of Moses) there states clearly, "מלאכים ממש" - real angels. The Torah is replete with other interactions between men and angels, e.g. Abraham (Genesis 18), Lot (Genesis 19), Bil'am (Numbers 22). The list is practically endless.

That answers your first 2 questions. As to the third, there is a specific commandment not to make images of angels in the 10 commandments: "You shall not make yourselves a carved image or any likeness of that which is in the heavens above..." (Exodus 20:4). A "carved image" (פסל) is a 3-dimensional sculpture; a "likeness" (תמונה) is any other representation, including drawings or paintings. That is why you don't find angels represented in Jewish art.

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    ...except that you do.
    – msh210
    Commented May 11, 2011 at 7:51
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    @Shaul: Shulchan Aruch (Yoreh De'ah 141:4) states that two-dimensional images of angels are permissible. As a practical matter, too, we find the title pages of many early books printed by Jews that had title pages featuring angels or cherubs.
    – Alex
    Commented May 11, 2011 at 15:49
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    Thanks, @Alex. See also @Dima's comment on Dima's answer.
    – msh210
    Commented May 11, 2011 at 16:05
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    @JimThio - yes, but that was a Divine injunction, not something that any human chose to do for artistic purposes.
    – Shaul Behr
    Commented Nov 16, 2011 at 10:02
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    Given that מלאכים literally means messengers and that the word is only borrowed to refer to angels (i.e., Divine messengers), I find the usual understanding of Rashi on Gen 32:4 (=angels) to be somewhat ironic, and I've wondered whether he is fact saying the opposite (=human messengers).
    – AGC
    Commented Jul 24, 2012 at 21:00

There is really no such thing as an icon in Judaism. Icons are objects of veneration in some Christian confessions, especially in Eastern Orthodox Christianity. Judaism, on the other hand, expressly forbids any form of worship of images or statues.

Jews are not forbidden to create images, and angels are present in Jewish art. Such images simply do not play the same role in Judaism, as they do in Christianity.

  • dunno who @WAF is, but you are incorrect about angels in Jewish art - it is forbidden by the Torah. See my answer.
    – Shaul Behr
    Commented May 11, 2011 at 7:49
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    @Shaul: I am looking at the Jewish calendar I got from my local Chabad House, and for the month of April, it features a picture called "Elijah's Cup" by Ilene Winn-Lederer. On the picture there is a kiddush cup, and on the cup there is a picture of an angel with wings blowing the shofar. I am no expert, but I seriously doubt that Chabad would distribute images that are expressly forbidden by the Torah.
    – Dima
    Commented May 11, 2011 at 14:51
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    @Shaul and @Dima, see my comment to Shaul's answer. It seems that two-dimensional depictions of angels are indeed fine.
    – Alex
    Commented May 11, 2011 at 15:50
  • @Alex: you should make it an answer, rather than a comment.
    – Dima
    Commented May 11, 2011 at 16:02
  • thanks, but it doesn't really answer the question about why such representations aren't more common - it just establishes that they're not prohibited.
    – Alex
    Commented May 12, 2011 at 17:04

I notice that you edited your question to remove the point about your father's assertion that Judaism doesn't believe in angels. I think it added an interesting question to the mix. Please allow me some flexibility in answering the questions you posed:

  1. Why are angels not depicted in Judaism as much as they are in Christianity?
  2. (This is implied, though not stated) What role, if any, do angels play in Judaism, and does it differ from Christianity's take on the subject?

To answer 1, you can look at any of the answers provided for some idea as to why angels are not depicted very often in Jewish art. I would also posit that it is a cultural difference. Christianity at its core believes in the divinity of a human being (I'm simplifying here, I know, but in some way or another this is the case), whereas Judaism does not. Christianity also supports the idea using icons in worship (crosses, statues, etc.), something that goes against the fundamental core of Jewish belief. Furthermore, much of Jewish art throughout the ages has focused on Jewish life, not religious iconography. Most depictions of the latter tend to be abstract.

To answer 2, angels do play a significant role in Judaism. But what role? The Talmud and the Midrash are replete with stories involving angels, and TaNa"Kh (the Jewish scriptures) has countless references to the Heavens and angels. There are, as others here have noted, some pious leaders who have refused to sing songs or recite religious poems that reference or imply praying to angels, including part of, or all of "Shalom 'Aleichem". The reason that others don't object, however, is that the song does not seek to pray to angels, or even to ask the angels to intercede on our behalf and pray for us to G-d. As a counterpoint, though, the objection may not be the implication of praying to angels but asking the angels to bless us. According to RaSh"I, angels are restricted to performing one task at a given time, which is why three angels visited Avraham (Abraham) and performed the three separate missions described in the ensuing story. Therefore, we cannot ask the angels to bless us if that was not their designated purpose. However, one can also argue that blessing us is their designated purpose, and we are merely asking them to give us a favorable blessing or merely just to bless us as they are supposed to. According to the Talmud, two angels, one good and one bad, accompany a man home from the synagogue on Friday night, and if his home is prepared nicely for Shabbath, the good one wishes for him to have another Shabbath the same way and the bad one answers "Amen"; and if it is not prepared well, the bad one wishes for him to have another Shabbath the same way and the good one answers "Amen". This can be understood as a blessing and a curse, respectively, or they can both be blessings (perhaps one not so pleasant as the other), since even the bad one wishes the man to have another Shabbath, which would imply another week of life. (I don't know of anyone who interprets it that way, though; I'm just suggesting an optimistic outlook on it as I make my next point.) The angels, therefore, are just doing what they are supposed to do, and we are not asking them to deviate from their mission.

As far as I know, though, nobody suggests that we are praying to the angels, nor does anyone suggest that we are asking them to intercede on our behalf. What is suggested by the song is that we are showing the angels how lovely our home is and wonderfully prepared it is (and we are) for Shabbath, so that they can make their assessment and give us the appropriate blessing.

So, in short, we do not see a great many depictions in Jewish art of angels for the many reasons already mentioned, but angels do serve a particularly significant role in Jewish belief.

Not being Christian, I cannot speak from experience as to what Christianity — in any of its variant forms — believes with regard to the role of angels. Being Jewish, however, I think I've explained how we — backed by our traditional sources — relate to them.


Perhaps what your father meant was that Judaism does not believe that the soul of a person becomes an angel after his death, a belief prevalent in other religions. Rather, an angel is G-d's creation through which He interacts with the physical universe.

As to why He created angels, you may open a new question.

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    I'm not actually aware of any other religions which hold that belief. Mainstream Christianity certainly doesn't. It does exist in popular culture, but I'm not sure where it came from.
    – TRiG
    Commented Aug 5, 2011 at 1:56

I would imagine that the main reason angels do not feature in Jewish art is the difficulty one would have in depicting them. What would one paint or draw? A figure wearing a white dress with wings? How many wings? Are the wings made of feathers, skin or spandex? How many legs does an angle have? Do fire-angles have burning wings, and how do they stop their clothes being burnt?

Without being excessively flippant, Jewish literature is not really all that big on depicting angels, and uses anthropomorphic descriptions in order to describe the indescribable.

It is worth noting that various descriptions of angels in the Torah, such as those that visited Abraham and the one that visited Joshua, depict the angles looking like regular men. So I suppose, if you are painting men, you could be painting angels!


I believe the reason why you don't see as much Jewish art with Angels is because the aesthetic is not as nice.

Jewish Cherub over the ages: As you can see, the angels are mostly animalistic, with very hard to structures. They tend to be chaotic and not very pleasing to the eye.

Cherub from the Asyrian era Mideviel Cherub by unkown artist Ezekiel and the Cherubim by someone in the 1500s

Christian Cherub: By contrast, Christian art depicts angels as mostly human beings with wings and halo. Very easy to connect to and very yet still be iconic. Also very pleasant to look at.

Cherubs by Rafael

  • +1 for being the only answer with pictures when the question is specifically dealing with icons Commented Jul 30, 2012 at 15:14
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    Um, having a hard time seeing what this has to do with anything. Could you expound? Are you saying Jews can't draw as well? Seriously I'm sure I must be missing the point, but there is precious little to go on in this answer. Please consider editing in some explanation!
    – Caleb
    Commented Nov 28, 2012 at 21:56
  • @Caleb is that better?
    – avi
    Commented Dec 4, 2012 at 13:19

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