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An '''angel''' is a supernatural spiritual being who, according to various religions, is God's servant. | An '''angel''' is a supernatural spiritual being who, according to various religions, is God's servant. | ||
[[Abrahamic religion]]s often depict angels as benevolent celestial intermediaries between God (or Heaven) and humanity. Other roles include protectors and guides for humans, and servants of God. Abrahamic religions describe [[hierarchy of angels|angelic hierarchies]], which vary by religion and sect. Some angels have specific names (such as Gabriel or Michael) or titles (such as [[seraphim]] or [[ | [[Abrahamic religion]]s often depict angels as benevolent celestial intermediaries between God (or Heaven) and humanity. Other roles include protectors and guides for humans, and servants of God. Abrahamic religions describe [[hierarchy of angels|angelic hierarchies]], which vary by religion and sect. Some angels have specific names (such as Gabriel or Michael) or titles (such as [[seraphim]] or [[powers]]). Those expelled from Heaven are called [[fallen angel]]s, distinct from the heavenly host. | ||
Angels in art are usually shaped like humans of extraordinary beauty. | Angels in art are usually shaped like humans of extraordinary beauty. | ||
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According to Rabbinic Judaism, the angels have no bodies, but are eternally living creatures created out of fire and occasionally appear in Midrashim as competition with humans. Heavenly beings, strictly following the laws of God, become jealous of God's affection for man. Humans, by following the Torah, in prayer, by resisting evil instincts (''yetzer hara'') and by Teshuva, are preferred to the flawless angels. As a result, they are also inferior to humans in the Jewish tradition. In the Midrash, the plural of El (Elohim) used in Genesis in relation to the creation of human beings is explained by the presence of angels: God therefore consulted with the angels, but made the final decision alone. This story serves as an example, teaching that the powerful should also consult with the weak. God's own final decision highlights God's undisputable omnipotence. | According to Rabbinic Judaism, the angels have no bodies, but are eternally living creatures created out of fire and occasionally appear in Midrashim as competition with humans. Heavenly beings, strictly following the laws of God, become jealous of God's affection for man. Humans, by following the Torah, in prayer, by resisting evil instincts (''yetzer hara'') and by Teshuva, are preferred to the flawless angels. As a result, they are also inferior to humans in the Jewish tradition. In the Midrash, the plural of El (Elohim) used in Genesis in relation to the creation of human beings is explained by the presence of angels: God therefore consulted with the angels, but made the final decision alone. This story serves as an example, teaching that the powerful should also consult with the weak. God's own final decision highlights God's undisputable omnipotence. | ||
In post-Biblical Judaism, certain angels took on particular significance and developed unique personalities and roles. Although these archangels were believed to rank among the heavenly host, no systematic hierarchy ever developed. Metatron is considered one of the highest of the angels in Merkabah and Kabbalah mysticism and often serves as a scribe; he is briefly mentioned in the Talmud and figures prominently in Merkabah mystical texts. [[Archangel Michael|Michael]], who serves as a warrior and advocate for Israel,(Daniel 10:13) is looked upon particularly fondly. [[Archangel Gabriel|Gabriel]] is mentioned in the Book of Daniel (Daniel 8:15–17) and briefly in the Talmud, as well as in many Merkabah mystical texts. There is no evidence in Judaism for the worship of angels, but there is evidence for the invocation and sometimes even conjuration of angels. | In post-[[Bible|Biblical]] [[Judaism]], certain angels took on particular significance and developed unique personalities and roles. Although these [[archangels]] were believed to rank among the heavenly host, no systematic hierarchy ever developed. Metatron is considered one of the highest of the angels in Merkabah and [[Kabbalah]] mysticism and often serves as a scribe; he is briefly mentioned in the Talmud and figures prominently in Merkabah mystical texts. [[Archangel Michael|Michael]], who serves as a warrior and advocate for Israel,(Daniel 10:13) is looked upon particularly fondly. [[Archangel Gabriel|Gabriel]] is mentioned in the Book of Daniel (Daniel 8:15–17) and briefly in the Talmud, as well as in many Merkabah mystical texts. There is no evidence in Judaism for the worship of angels, but there is evidence for the invocation and sometimes even conjuration of angels. | ||
According to [[Kabbalah]], there are four worlds and our world is the last world: the world of action (Assiyah). Angels exist in the worlds above as a 'task' of God. They are an extension of God to produce effects in this world. After an angel has completed its task, it ceases to exist. The angel is in effect the task. This is derived from the book of Genesis when Abraham meets with three angels and Lot meets with two. The task of one of the angels was to inform Sara and Abraham of their coming child. The other two were to save Lot and to destroy Sodom and Gomorrah. | According to [[Kabbalah]], there are four worlds and our world is the last world: the world of action (Assiyah). Angels exist in the worlds above as a 'task' of God. They are an extension of God to produce effects in this world. After an angel has completed its task, it ceases to exist. The angel is in effect the task. This is derived from the book of Genesis when Abraham meets with three angels and Lot meets with two. The task of one of the angels was to inform Sara and Abraham of their coming child. The other two were to save Lot and to destroy Sodom and Gomorrah. | ||