20

Angels are spiritual, not physical, so they don't have a physical appearance. They can, however appear physically in a sort of "disguise", like when the 3 angels came to Abraham disguised as men.


14

There is an aggadah in Bavli Sotah 11b that is almost exactly what you're describing. It's in the section that starts with Rav Avira saying that B'nei Yisrael were redeemed from Mitzrayim on account of the righteous women. First they would encourage their husbands in the mitzvah of p'ru ur'vu, then they would stay in their houses while pregnant, and then ...


14

This answer demonstrates that the messiah must be human. See also Sanhedrin 98a in the Babylonian talmud, which -- in the midst of a discussion of signs that the messiah has come -- calls the messiah the "son of David" several times. "Son of David" -- that is, a Jewish man descended from King David. A man, not a supernatural being. From the Soncino ...


12

The Ohr HaChaim writes (Bereishis 1:1 note 3): אמרו ז''ל (חגיגה טו.) במעשה מט''ט שדנוהו לפני אלישע ומחיוהו שתין פולסי דנורא, וגם אליהו וכו' (ב''מ פה:) וכמה משפטים לשרי מעלה, והגם שאין להם יצר, עם כל זה ימצא בהם הטעות, כי לפעמים לא יכוונו אל האמת וישגו, וצא ולמד ממעשה המלאך מט''ט ואליהו כי שגגו וכן יקר מקרה ויענישם ה' אפילו על השוגג מה שאין שופט ...


12

In מריח ניחוח (Issue 10, Nitzavim - Vayeilech), R' Gamliel HaKohen Rabinowitz writes (as quoted in Daf al HaDaf to Nida 30b): הסתפקתי פעם, אם גם לנקבה מלמדין התורה, או רק לזכר, ופשטתי זאת מדברי ה"נועם אלימלך" זי"ע, הנ"ל, שאם לא היו מלמדין התורה קודם שבאו לעולם, לא היה באפשרי להשיג התורה, והנה נשים צריכים לדעת היטב הלכות נדה חלה ועוד, וא"כ מה שהם צריכים ...


10

The only place angels are mentioned by name in Tanakh is in Daniel (chs 8-10). In the Yerushalmi, we find a statement of Resh Laqish that the names of the angels we brought back from the Babylonian exile, and were unknown in pre-exilic Israel (Yerushalmi Rosh haShana 1:2). The later one moves, the more names of angels there are, beginning with a few more in ...


10

Pirkei DeRabbi Eliezer, perek 24, makes it clear that while other nations get their own angel, Israel gets Hashem himself. ר' שמעון אומר קרא הקב"ה לשבעים מלאכים המסובבים כסא כבודו ואמ' להם באו ונבלבל את לשונם ומנין שהקב"ה ירד אליהם שנאמר הבה נרדה ארדה אין כתיב אלא נרדה ומנין מהפיל גורלות בניהם שנאמר בהנחל עליון גוים ונפל גורלו של הקב"ה על אברהם ועל זרעו ...


10

It was R' Masya ben Charash. The Tanchuma (Chukas) relates the story you mention, except it says that he burned his eyes (he didn't stab them). The story is related in the Hebrew Wikipedia article (fn. 14).


10

There is indeed at least unnamed but very early Rabbi who believed this prayer to be proof that there's no prohibition of praying to angels. See the responsum published by Simcha Emanuel in Hamayaan, Tishrei 5758. (This article attributes the same responsum to R. Eliezer Rokeach, though this is not necessarily correct). Also, before answering the question ...


10

The Sefer Chassdim siman 1129 writes that Rebbi after he passed away wpuld come dressed in his shabbas clothes and recite kiddush rabbah for his family and be motzei them. The question that is asked how can he be motzei his family if the passuk in tehillim states bmeisim chafshi. The answer that is given is from the gemara in brachos 18a that Tzadikim are ...


9

Whether that statement means that the angels don't understand Aramaic, or that they can understand it but consider it vulgar, is a topic of debate among the various commentaries. There is a summary of the whole issue, with extensive sources, in Beis Aharon, s.v. אין מלאכי השרת מכירין בלשון ארמי. Maharsha (to Sotah 33a) explains that the specific mention of ...


9

The Tosafot there (Shabbat 12b) writes that only the angel Gavriel knows Aramaic. This is probably the angel that taught Maran. EDIT: I found a Ros"h in Berachot 2:2 that says it's not that they don't understand Aramaic, it simply is not favorable in their eyes. The Maadanei Yom Tov (note 7) ask a question that I won't bring up, but I will bring down what ...


9

Rav Ahron Lopiansky seemed to dispel this myth as being an old bubby's tale in a lecture. His words were some thing along the lines of "Yiddishe bubbies say that this is the makeh, (slap)", while gesturing to his philtrum, with a smile on his face. I subsequently had a phone conversation in which I asked him directly for his stance. He said that he hasn't ...


9

This blog post mentions that it appears in some collections of Jewish legends and the like, but not in any traditional Jewish sources. R. Chaim Kanievsy (in this Kuntres on Chinuch) was asked whether or not woman are taught Torah in the womb, and pointing out that women also have a philtrum, and it seems like he uses this as a proof that the philtrum is not ...


9

In modern Hebrew "Laila" (hebrew לילה) translates directly to "night". It is very common in the old testament for names to carry meanings. The name Laila (לילה) is special in the regard it appears in the book of Genesis: וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם, וְלַחֹשֶׁךְ קָרָא לָיְלָה In English this is: And God called the light Day, and the darkness he ...


9

Very interesting question! However, Rashi is relying on the Midrash in Bereshit Raba (75:4): מלאכים - אלו שלוחי בשר ודם. ורבנן אמרי מלאכים ממש. Rashi, citing Rabanan, comments that the meaning is actual angels as opposed to messengers.


8

From here: Although it seems strange to bid farewell to the angels so quickly -- why not invite them to join the Shabbat meal? -- Rabbi Yosef Yitzchak of Lubavitch explained that it is in bad taste to eat while others who are not eating (or in this case, cannot eat) are watching I also once heard that the Lubavitcher Rebbe said that every second of an ...


8

Machatzit Hashekel Siman 262: We don't know when they are going to leave. So we ask them to bless us whenever they decide to leave. Similar to "Blessed are you when coming and blessed when leaving". Avnei Nezer: Shalom Aleichem we say to the Malhachei Hashabat that "came" with us from Shul and Tsetchem Leshalom we say to the Malhacei Hachol (Mundane? weekday?...


8

The siddur “Ishei Yisroel MaihaGr”a” says the following (my translation from the 2008 edition) in a footnote, “I have seen in the name of the Gr”a (see what is written in the Keser Rosh simon 93) that he protests how can one ask for a blessing from the angels. But it seems that the one who heard this (protest) made an error because his words really apply to ...


8

It is clear that angels have jealousy towards humans from Tosfiyos Brachos 3a that says that some say that we say certain prayers in Aramaic in order that the angels should not be jealous of us, and Tosfiyos does not say there is no jealousy, only that we say other prayers in Lashon Kodesh so that can not be the reason. Also Rashi Braishis 1:26 indicates ...


8

I have never seen one :) But our Rabbis have told us of at least one characteristic of Angels is that they appear to have one straight foot. The relevance to our daily lives is that when praying the Amidah prayer we are instructed to stand with our legs together in order to resemble Angels. The source for this can be found in the code of Jewish Law A quote ...


8

R. Chaim Kanievsy is quoted as being asked this question, and pointing out that women also have a philtrum, as per this question (though it seems like he uses this as a proof that the philtrum is not created because of the angel's hitting). Rav Yaakov Emden (Siddur intro to Bris Milah, 15) posits that the reason for making a 'shalom zachor' is to help the ...


8

In the Medrash Rabbah there are two opinions. Rebbe Yochanan says that the angels were created on the second day, along with the firmament since we find in Tehillim a connection between the firmament and the Ruchos, which are taken to mean angels. Rebbe Chanina says they were created in the fifth day, and is alluded to in the words ועוף יעופף.


7

The ladder in the dream is interpreted according to the theme of interpretation one uses for the rest of the dream. The commentators vary drastically with respect to the interpretation and purpose of Yaakov's dream, and thus each to his own regarding what the ladder represents as well. For most, the ladder in the dream is just as symbolic as the angels going ...


7

Bzir Aviezer - Rabbi Chaim Aviezer Morgenstern Zatzal explains as follows based on the Gemara in Taanis 10a which says that Hashem gives rain to Eretz Yisrael by himself and other locations through a messenger. Rabbi Yochanan who was in Eretz Yisrael said that rain comes directly from Hashem. Raba who was out of Eretz Yisrael saw the Malach Ridiya who is in ...


7

This is the subject of dispute between R. Saadyah Gaon and the kabbalists, on the one hand, and ibn Ezra and Maimonides on the other. According to Rasag (Emunot ve-de'ot 4:1), man is greater than all other creatures by virtue of his free will. This is also the view of the kabbalists: Man is greater than the angels in that he was given inclinations, and ...


7

Probably the most famous example is with the 3 angels that visited Abraham, and then 2 of them went on to Sodom. 3 angels came to visit Abraham in Genesis 18:2: וַיִּשָּׂ֤א עֵינָיו֙ וַיַּ֔רְא וְהִנֵּה֙ שְׁלֹשָׁ֣ה אֲנָשִׁ֔ים נִצָּבִ֖ים עָלָ֑יו וַיַּ֗רְא וַיָּ֤רָץ לִקְרָאתָם֙ מִפֶּ֣תַח הָאֹ֔הֶל וַיִּשְׁתַּ֖חוּ אָֽרְצָה׃ And he lifted up his eyes and ...


7

The final decree on S'dom was not made until they visited Avraham and Sarah. Their behavior sealed the doom of S'dom. Had Avraham not received them as he did, there would have been an argument not to destroy S'dom. As the OP cited Rashi Vayeirah 18:2 One to bring the news [of Isaac’s birth] to Sarah, and one to overturn Sodom, and one to heal Abraham, ...


7

Zecharia 5:9: וָאֶשָּׂ֨א עֵינַ֜י וָאֵ֗רֶא וְהִנֵּה֩ שְׁתַּ֨יִם נָשִׁ֤ים יֽוֹצְאוֹת֙ וְר֣וּחַ בְּכַנְפֵיהֶ֔ם וְלָהֵ֥נָּה כְנָפַ֖יִם כְּכַנְפֵ֣י הַחֲסִידָ֑ה וַתִּשֶּׂ֙אנָה֙ אֶת־הָ֣אֵיפָ֔ה בֵּ֥ין הָאָ֖רֶץ וּבֵ֥ין הַשָּׁמָֽיִם׃ ‎I looked up again and saw two women come soaring with the wind in their wings—they had wings like those of a stork—and carry ...


6

In Yehoshua 14:15 Rashi, Radak, and Metzudas Dovid all say that the father of Achiman, Sheshai, and Talmai was Arba. The Shaarei Aaron in Parshas Shelach Perek 13 Pasuk 33 mentions in the name of Reb Yeshaya and Rashi that they were descendants of Og since the Pasuk says "Vehu Nishar MiYeser HaRafaim". However, Rabbi Samson Refael Hirsch maintains that it ...


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