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It seems to be to be related to the word for parching or toasting. See Vayikra 2:14: וְאִם־תַּקְרִ֛יב מִנְחַ֥ת בִּכּוּרִ֖ים לַיהוָ֑ה אָבִ֞יב קָל֤וּי בָּאֵשׁ֙ גֶּ֣רֶשׂ כַּרְמֶ֔ל תַּקְרִ֕יב אֵ֖ת מִנְחַ֥ת בִּכּוּרֶֽיךָ׃ If you bring a meal offering of first fruits to the LORD, you shall bring new ears parched with fire, grits of the fresh grain, as your ...


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Artscroll (introduction to Selichot) quotes the Maharal of Prague as writing strongly against supplications addressed to angelic advocates. Why may one seek the intercession of human intermediaries [the avot and imaot], yet be prohibited from beseeching the angels to advocate his case? Man is commanded to perform acts of kindness with his fellow ...


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Read the Pesukim in context, with an assist from Rashi, and all will become clear. וַיַּרְאֵ֗נִי אֶת־יְהוֹשֻׁ֙עַ֙ הַכֹּהֵ֣ן הַגָּד֔וֹל עֹמֵ֕ד לִפְנֵ֖י מַלְאַ֣ךְ יְהוָ֑ה וְהַשָּׂטָ֛ן עֹמֵ֥ד עַל־יְמִינ֖וֹ לְשִׂטְנֽוֹ׃ And [Hashem] showed me [Zechariah] Yehoshua the Kohen Gadol standing before an angel of Hashem, and the Satan stood on his right to ...


3

The prophet Zachariya (3,7), according to the Targums explanation, refers to angels as "those that stand by". 'Thus saith the LORD of hosts: If thou wilt walk in My ways, and if thou wilt keep My charge, and wilt also judge My house, and wilt also keep My courts, then I will give thee free access among these that stand by. The accepted reason that ...


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In the Sefer Hamelech BeMesibo vol 2, page 30, the previous Lubavitcher Rebbe is quoted as saying that to an angel each moment is incredibly precious. A single moment is a long time for an angel. The fact that they tarried even a moment is a big thing and they actually stayed a long time. therefore it is not disrespectful to wish them a safe departure. I ...


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Rashi is saying that the usage of the expression 'Na' (נא) has a connotation of something that is occurring in the present. And so the meaning is, 'You are Lords presently, since you have passed by me.' This would be in contrast to another usage of 'Na' as a request, like in 'please'. They take on this status of someone that Lot should serve, because they ...


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Roughly speaking, it can at least be argued but we'd be dishonest if we equated it to the idea of a mainstream society "guardian" angel. Outside of Judaism, you hear this idea that every person has a personal angel assigned to them who is invested in their outcome. The "guardian angel" of modern society (roughly speaking) In Judaism, angels are specific ...


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In the דרך לחיים edition of דרך השם, at the very end of חלק א, there is a footnote (#12) in which R' Chaim Friedlander addresses this question: בודאי הקב"ה אינו צריך את המלאכים כדי להוציא לפועל את הנהגתו והשפעותיו, והיו באמת מקרים שהקב"ה הנהיג בעצמו בלי אמצעי שנקרא מלאך, כמו שאנו אומרים בהגש"פ "אני ולא מלאך... אני ה' ולא אחר" אלא "שכן רצה וסידר" שיהיו ...


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The Babylonian Talmud (Tractate Shabbat p.127a) argues, based on the incident just prior to this one in Parashat Vayera (the same three angels' encounter with Abraham Aveinu), that providing guests with proper hospitality is of greater merit even than receiving Hashem himself: Rav Yehuda said that Rav said on a related note: Hospitality toward guests is ...


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Yes Angels make requests of Hashem Zohar Chelek 1, 23,1 see also Pirkei Drabbi Eliezer 13, and Yalkut Shimoni Bereishis 3,1. But they ussually get punished for questioning G-d's decisions by requesting their own way. דעזא ועזאל הוו מקטרגי עליה, דבזמנא דאמר שכינתא לקב"ה נעשה אדם, אמרו (תהלים קמד ג) מה אדם ותדעהו, מה את בעי למברי אדם, ותדעהו דעתיד למחטי ...


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The short answer to your paraphrased question, "Does traditional Judaism believe that Angels still keep the Torah today?", is yes. But their keeping is not like our keeping. The key to understanding this is to realize that angels do not keep the Torah in the same way as human beings. In fact, this was the original proof which was given by Moshe Rabbeinu ...


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Ritba in Hagada He explains the words Saraf, Malach and Shaliah in Hagada of Pesach. The last is Matat... This is a low level of angel who is intermediate between angels and men. ויוציאנו ה' ממצרים לא על ידי מלאך ולא על ידי שרף וכו'. מכאן ראיה כי מלאך ושרף שני דברים הם, השרפים הם מלאכי אש העומדים תחת הכסא וטובלין בכל יום בנהר של אש ההולך לפני ...


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In his diary entry for August 6th, 1754 R. Hayyim Joseph David Azulai describes meeting R. Jacob Joshua Falk: ותכף הלכתי לקבל פני הרב בעל פני יהושע הנז' ומראהו כמראה מלאך האלדים I went immediately 'to receive the countenance' of the Rabbi, the author of P'nei Yehoshua aforem. 'And his appearance is as the appearance of an angel of the L-rd'! (...


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The Alshich Hakodosh (16th century contempory of Beit Yosef) Asks This very question: Where was the Angel that was supposed to accompany Eliezer? He answers: עוד יתכן במאמרם ז"ל כי חמדו להם את כבוד עשרו ויתנו בברותו ראש ליורשו והמלאך אשר אתו היפך הקערות ואשר בה הסם שם לפני בתואל ועל כן אחרי אכלם לא נזכר כי אם אחיה ואמה וזה יורה ג"כ אומרו ויושם ולא נאמר ...


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To quote Rav Shimon Shkop's take on that gemara (Chagigah 15b; translation mine, taken from "Widen Your Tent: Thoughts on Life, Integrity & Joy", ch. 1, available here, pp 71-73): But to my mind it is worth knowing and contemplating what our Sages said on Chagigah 15b. How could Rabbi Meir receive Torah from the mouth of Acheir [the former ...


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Rav Moshe Feinstein writes that he skipped it -- Orach Chaim 5, #43. (Though it sounds like he followed the Chasam Sofer -- skip it yourself, but say it if you're chazan at a shul that does.)


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This appears to be describing instructions on how to write a particular kind of Kameya/Amulet (קמיע). This often involves making a special kind of ink that is often derived from a particular plant which is prepared in a specific manner. In this case, the Hebrew saraph (שָׂרָף) is saying that the plant needs to been charred (like how char cloth is made, a ...


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The Ibn Ezra (commentary to Mishlei 9:10) seems to answer all your questions in one fell swoop. First he explains the passuk: תחלת חכמה יראת ה' - כטעם: ראשית חכמה יראת ה'. The beginning of wisdom is fear of Hashem - the reason: the first wisdom is fear of Hashem ודעת קדושים בינה - טעמו ותחלת הבינה דעת קדושים. And knowledge of the Holy One ...


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There were many questions about angels' nature on this site - are they real individualities or just G-d's messengers. To consolidate those views especially on your question, I would like to differentiate between two different aspects of angels - a. the nature of angels and b. our perception of angels. The nature of angels does not allow for deviating from ...


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Here is a beautiful and very detailed answer to your question given by Rabbenu Bachya on Bereshit 24:15 ויהי הוא טרם כלה לדבר. יש להתבונן בתוספת מלת הוא כי היה הכתוב ראוי לומר ויהי ככלותו לדבר, אבל מלת הוא שמו של הקב"ה, וכן (תהלים ק') הוא עשנו ולא אנחנו, (במדבר י"ח) ועבד הלוי הוא, נרמז בלשון הוא כי היה עמו סיוע אלהים בשליחות ההוא ע"י המלאך שהתפלל עליו ...


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Gevurah is generally understood to mean restraint. Like the strength it takes parents to watch their toddler fall on her rump, because that's the only way she'll learn how to walk. Rushing in to help isn't always the best choice. Which is why Qabbalah portrays Gevurah as being in dialectic tension with Chessed. Hashem is "Gomeil chassadim tovim -- supports ...


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I discussed over here the idea that I heard from R' Moshe Shapiro that the reason Adam was ashamed of his nakedness was because his body now represented a betrayal of his purpose and a descent into physicality, and therefore needed to be covered. That being the case, it's perfectly reasonable that angels remained "naked" and there was nothing shameful about ...


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God acts through messengers and those messengers are angels. For example, when the Jews went out of Egypt the clouds that went with the Jews in the desert, and many other instances, it's not God himself, (well everything is God really, but) his arms and legs so to speak. God works through Messengers. Maybe kind of like a brain that uses neurons and nerves ...


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The gemara in Berachos 48a relates a story of Abaye and Rava in their youth, being asked about where Hashem is: Abaye and Rava were sitting before Rabbah. Rabbah said to them, “To whom do we pray?”. They said to him, “To The Merciful One.” “And where does The Merciful One live?” Rava gestured toward the rafters. Abaye went outside and gestured toward the ...


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