Angels: Christianity vs. Judaism (part 3)

Rabbinical expansions of the Akeda (Binding of Isaac) also contain many references to angels, in spite of the fact that the original story mentions only one angel towards the end. Some of these expansions begin with an accusing angel encouraging God to test Abraham’s devotion, similar to the story in Job. (Bernstesin, 266-267) Most often the angels are motivated by jealousy of man. After inciting God to action, another angel (or perhaps the same one) then strove to keep Abraham from obeying God’s command, warning that if he obeyed, he would then be guilty of murder. When Abraham refused to listen, the angel then turned to Isaac, trying to get him to rebel against his father. (Gen. Rab., LVI 4) This one type of angel seen in the story is characterized by pettiness and jealousy, if not outright evil, depending on the version. There are, however, other angels included in the story. Some of these angels appear to only watch the actions of Abraham and Isaac, admiring such devotion to God from afar. (Bernstein, 277) Then, some stories reference a different type of angel, saying that Abraham’s knife was dissolved in their tears. (Gen. Rab., LVI 7) Some versions even include singing angels. (Bernstein, 283) The final type of angel, the only one that actually appears in the Biblical text, is the one who interferes at God’s command.

Angels also play an important role in the giving of the Torah in Rabbinic literature, although the exact form of that role may be debated. Jubilees has them dictating the Torah to Moses. (Najman, 316) This could possibly play well into the Christian idea (Hebrews 1 and 2) of angels and the old covenant being inferior to Jesus and the new covenant. (Najman, 322) In the Talmud, however, they act territorial and jealous when Moses is brought to heaven to get the Torah. (Fass, 287)

When Moses ascended into Heaven, said the angels before the Holy One, blessed be He, “Lord of the Universe! What has one born of a woman to do among us?” The Lord answered: " He came to receive the Torah." Said the angels again: “Wouldst Thou give a precious thing that Thou hast preserved since nine hundred and seventy-four generations before the creation of the world to a being of flesh and blood? (Bab. Tal. Shabbat 88b)

Upon hearing the angels object, God commands Moses to answer. Moses answers their objections by citing humanity’s need for the Torah. Angels, for example, have no parents whom they need to learn to honor. The commands of Torah are clearly meant for humans. The angels are convinced by Moses’ arguments and allow him to take Torah back to earth, and each of them also gives him a blessing. (Fass, 288) Thus, Moses’ superiority to angels is displayed. Perhaps this display was at one point meant to combat the Christian insistence on the superiority of Christ. (Najman, 331) Once the Torah was on earth, Israel still had to accept it. God warned of dire consequences for all of creation if they refused. (Fass, 288) Fortunately, they accepted the Torah and the angels rewarded them. “R. Simai lectured: "At that time, when Israel answered to the information of Moses, ‘We will do and we will obey,' six hundred thousand angels had furnished to every one of Israel two crowns: one for the answer 'We will do,' and one for the answer 'We will obey.'” (Bab. Tal. Shabbat 88a) Unfortunately, shortly thereafter they sinned against the commands of the Torah with the Golden Calf and the Talmud records thousands of angels descending to take back those crowns. Nevertheless, the story points out the partiality that God was thought to have for Israel, favoring them above the angels by giving them Torah.