At the beginning of the Sabbath meal, prior to the blessing over the wine,many Jews sing the song called Shalom Aleichem. The simple translation of the Hebrew words mean “peace be upon you” .  However  this is much more than just an ordinary song. The words to the song came from the Tikkun Shabbat, written in Safed, Israel by the followers of Kabbalah, also known as a Jewish mysticism. According to a homiletic teaching in the Jerusalem Talmud, when people are returning from synagogue on Friday night 2 angles are following them – Good one and Evil one. If the house is prepared for the Sabbath– Lamp has been lit, the table set and his couch spread then the good angel utters a blessing on the house and said that the next Shabbat will be the same. The evil angel is  forced to say “Amen”. If the home is not prepared for Shabbat then the evil angel expressed that the next Shabbat will be the same and the good angel is forced to say “Amen”.

Jewish teachings about angels are ancient, going back to the first five books of the Bible, the Torah. Cherubim with flaming swords guard the gates of Eden after Adam and Eve are banished (Gen. 3). An angel arrives to tell Abraham he and Sarah will have a child (Gen. 18) and then an angel stays Abraham’s hand when he is about to sacrifice that child (Gen. 22). It is an angel who saves Hagar and Ishmael in the desert (Gen. 21), appears to Moses out of the burning bush (Ex. 3), and announces to Samson’s mother to be that she is to have an exceptional child (Judges 13). This list is but a sampling of the angelology of the Bible..

In rabbinic literature, angels sometimes show a little independence of mind. They even argue with God, making a persuasive case that human beings should not be created. The angels argue that people will commit offenses against truth and peace. Since the angels’ arguments are not refutable–human beings do indeed sin continually against both truth and peace–God dashes truth to the ground, and creates human beings in spite of their deficiencies (Genesis Rabbah 8:5).

The Hebrew word for angel, “mal’ach,” means messenger. One traditional portrait of angels is as functionaries who carry out God’s will. The rabbis declare that “wherever the angel appears the shechina (the divine Presence) appears (Exodus Rabbah 32:9).” Angels are used to give God distance from the action. Since it is too anthropomorphic (that is, giving God human characteristics) to have God wrestle with Jacob, an angel serves the purpose (Gen. 28).King Arthur: Legend of the Sword 2017 movie streaming

Angels seem not to fit inside a monotheistic faith. God can presumably accomplish anything, so what is the function of an angel? If they are doing God’s bidding, they are unnecessary, and if they are opposing God, then how can any heavenly creature thwart the will of an omnipotent God? Some medieval commentators propose that angels are necessary because they perform tasks that are beneath the dignity of God’s “personal involvement.” Others, mostly moderns who understand heavenly agents as a way of giving God “cover,” assume that angels permit God to distance Himself, in a way, from certain deeds or obligations. But part of the allure of angels is also the colorful and humanly compelling notion of a representative of God who is more human-like, and therefore more approachable in imagination. For example, as outlandishly otherworldly as Ezekiel’s description of angels may seem to us, with its depiction of four faces, animal countenances, four wings, wheels with eyes, fire, and so on, it is still more understandable than a God one cannot see. (A fantastic depiction is found in Ezekiel 1).

Angels are God’s entourage. In the famous scene of Isaiah 6, God is seated on a throne with the angelic host arrayed on the right and the left. But developing hints from the Bible, later Jewish literature ascribes to the angels their own characteristics and personalities.

Angels often appear in the apocryphal literature, books written by ancient Jews which were not made part of the Bible, such as the books of the Maccabees. In that literature and the Pseudepigrapha–literature written in the name of an ancient and important character–angels grow in stature. Enoch 3 explains function of various angels in a long list (e.g., “Ram’amiel, who is in charge of thunder; Ra’asiel, who is in charge of earthquakes; Shalgiel, who is in charge of snow” and so forth). Apocalyptic writing, which deals with the end of days, is filled with the doings of angels. The same is true of the Dead Sea Scrolls where, for example, The Manual of Discipline speaks of an angel of light and an angel of darkness.

Although these texts did not become normative in the Jewish tradition, they do reflect what ancient Jews were teaching and learning. And many of the views in texts that did not become part of the Bible endure in rabbinic literature.
Some angels are less beneficent of course, and Jewish tradition is filled as well with dybbuks and demons, and the omnipresent angel of death. Again the theological aim is to distance God from the devastating consequences of tragedy. The Bible depicts God as slaying the first born in Egypt, but rabbinic tradition has long assured us that it was not God directly, but the “mal’ach hamavet”–the angel of death.Ultimately however, angels have an ancillary role. In both the Bible and later literature, Judaism insists God is initiator and arbiter of what happens here on earth. Rabbi Judan teaches in the Talmud that God wishes to be directly addressed: “If trouble comes upon someone, let him cry not to Michael or Gabriel, but let him cry unto Me (Jerusalem Talmud Berachot 9:12).” As Jews recite each year during Passover: “And the Lord brought us out from Egypt–not by an angel, not by a seraph (fiery angel), and not by a messenger, but the Holy One alone…”