Parashat Ki Tisa: What Can We Learn from Parashat Ki Tisa About Israel’s Current War?

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Parashat Ki Tisa
What Can We Learn from Parashat Ki Tisa About Israel’s Current War?

What Does it Mean that Jews are Called “A Stiff-Necked People”?
This week, in Kuzari class, we discussed proof for the authenticity of the Torah. I asked my students to imagine the possibility that Moshe came to his people and told them that 500 years ago everyone in the world spoke only one language – the language of Ever. In one day – when they built the Tower of Babylon – the whole of humanity became separated into different peoples, each one with his own individual language. In the same breath, Moshe spoke in detail about the relationship of each nation with its forefather, whether Shem, Cham, or Yafet. Would the people, known for being stiff-necked, critical, and skeptical, accept such revolutionary claims about human history if they had never heard of them before? I have personally experienced this difference between Jews and gentiles. For example, when a Jew from a secular home decides to embrace a Torah-observant lifestyle, they often encounter strong resistance from family members. Arguments like “Why would G-d care about all these nitty-gritty details of observance?” or “Why are you regressing to a medieval lifestyle?”  have been hurled at many a good ba’al teshuva (newcomer to Judaism) by his or her family. In contrast, I recently interviewed a potential conversion student whose parents, though atheists with no Jewish background, were willing to support her conversion in Israel with a $500 monthly stipend. Even after funding her college education, they wanted to continue supporting her, despite their disagreement with her religious choice. The following day, when I taught Rambam on Character Development, Nutrition, and Health, we discussed how the same trait can be either a gift or a detriment depending on how it is employed. This concept also applies to the notorious Jewish stiff-necked character trait explicitly addressed in Parashat Ki Tisa.

Does Being a Stiff-necked People Justify Divine Withdrawal or Divine Attachment?
Whereas stiff-neckedness is typically seen as a stubborn flaw, the Eish Kodesh offers a different perspective. Following the sin of the Golden Calf, Hashem tells Moshe that He will remove His Shechinah (Divine Presence) from accompanying the Israelites:

ספר שמות פרק לג פסוק ג אֶל אֶרֶץ זָבַת חָלָב וּדְבָשׁ כִּי לֹא אֶעֱלֶה בְּקִרְבְּךָ כִּי עַם קְשֵׁה עֹרֶף אַתָּה פֶּן אֲכֶלְךָ בַּדָּרֶךְ:

“[Go ascend] to a land flowing with milk and honey, for I will not go up in your midst, because you are a stiff-necked people, lest I destroy you on the way” (Shemot 33:3).

Due to their disobedience and stiff-necked worship of the Golden calf, Hashem intends to punish them by withdrawing His Presence from them on their journey to the Promised Land. However, Moshe later uses this same trait as a justification for Hashem’s continued presence: “Let Hashem go in our midst, for they are a stiff-necked people” (Shemot 34:9). How can the same trait justify both divine withdrawal and divine attachment? Hashem declares that because they are stiff-necked, He will not go with them, yet Moshe argues that precisely because they are stiff-necked, they deserve His presence! The answer is that קְשֵׁה עֹרֶף /ke’shei oref – ‘stiff-necked’ can be one of the greatest virtues. Someone who lacks this trait is fickle – easily swayed in different directions. At one moment, he may wish to serve Hashem, and the next moment, he might abandon that commitment. Such a person cannot withstand tests of faith. By contrast, a stiff-necked person – stubborn and strong-willed – is resolute and dependable. Once he makes a firm decision to serve Hashem, we can trust that he remains steadfast when facing trials. Therefore, Moshe Rabbeinu argued that being stiff-necked makes the Israelites worthy of Hashem Himself dwelling among them. However, stubbornness can be destructive when misused. If directed toward negativity – stubbornly clinging to bad behaviors and corrupt character traits – becomes a liability (Rabbi Kalonymus Kalman Shapira, Piaseczner Rebbe, Sefer Eish Kodesh, Parashat Noach).

Why is Emigrating to Israel Called: “Making Aliyah”?

Parashat Ki Tisa is most often associated with Moshe’s fervent intercession for the Jewish people for the sin of the Golden Calf.  Yet, interwoven within the Parasha are powerful messages about the holiness of Eretz Yisrael and its role in the divine covenant, as a conduit for spiritual elevation. The unique bond between the Land of Israel and the Jewish people reveals how Eretz Yisrael is not just a physical inheritance but a reflection of divine reality. When a Jew emigrates to the land of Israel, it’s called to make ‘Aliyah.’ Literally, to ascend. The source for this expression may be found in Parasha Ki Tisa:

ספר שמות פרק לג פסוק א

עֲלֵה מִזֶּה אַתָּה וְהָעָם אֲשֶׁר הֶעֱלִיתָ מֵאֶרֶץ מִצְרָיִם אֶל הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לֵאמֹר לְזַרְעֲךָ אֶתְּנֶנָּה:

“Go, ascend from here, you and the people you have brought up from the land of Egypt, to the land that I swore to Avraham, Yitzchak, and Ya’acov, saying: ‘I will give it to your descendants’” (Shemot 33:1). 

Rashi, citing Babylonian Talmud, Zevarim 54b) notes that the land of Israel is higher than all [other] lands. That is why it says, ‘ascend.’ This concept of ascending to the Land of Israel is not limited to typography. Rather, it alludes to the spiritual heights that can be attained in the Land of Israel. The Torah is replete with references to how the Land of Israel is intrinsically connected to the Shechinah, the Divine Presence. See for example, “You shall not defile the land where you reside, in which I dwell, for I am the Hashem Who dwells among the children of Israel (Bamidbar 35:34). Eretz Yisrael’s very identity is as a dwelling place for Hashem’s Presence. Thus, the absence of the Shechinah would not simply mean a lessened experience – it would undermine the very essence of the land. “…This is why Eretz Yisrael is called אֶרֶץ הַחַיִּים – the Land of the living. One who emigrates to Israel is called an עוֹלֶה/Oleh – ‘one who ascends,’ and one who leaves the Land is called a יוֹרֵד/Yored – ‘one who descends,’ just like hell is called She’ol, the underworld, which involves descent (Maharal of Prague, Be’er HaGola 6:13).

Why Would Sending an Angel to Accompany the Israelites be Catastrophic?

At first glance, Shemot 33:1 - 4 appears to focus on the punishment for the Israelites’ sin,  depriving them of direct divine accompaniment. However, we can also read this passage as a revelation of Eretz Yisrael’s true nature: a land inherently linked with the Shechinah. The very essence of the Holy Land is G-d’s Presence within her. Hashem’s statement, “I will not go up in your midst,” (Shemot 33:3) signified a devastating withdrawal of divine intimacy. The Jewish people mourned not just because of a punishment but because they understood that entering the land without divine closeness would be an empty, incomplete experience. The Bat Ayin expands on this idea, explaining that Eretz Yisrael is the only land where divine revelation is fully manifest in the physical world. Just as Shabbat is the spiritual core (nekudah penimit) of the week, so too is Eretz Yisrael the spiritual core of the world. Within Eretz Yisrael, Jerusalem, the Beit Hamikdash, and the Kodesh HaKodashim radiate holiness throughout the land and beyond (Bat Ayin, Parashat Masei). Thus, the land reflects the Shefa Eloki (divine influx) while this revelation is concealed outside the Land. Moshe protested against Hashem’s decision because an intermediary (an angel) would imply a spiritual distance, which is uncharacteristic of the holy Land. “Eretz Yisrael is beloved, for Hashem chose it. When He created the world, He assigned each land to an angelic minister, but He reserved the Land of Israel for Himself…” (Midrash Tanchuma, Parshat Re’eh 8). There are no angelic intermediaries in the Holy Land. Whereas angels are appointed in charge of Chutz LaAretz (Outside of Israel), in the Land of Israel only Hashem is in charge of Eretz Yisrael.

Eretz Yisrael as the Conduit of Redemption

ספר שמות פרק לד פסוק י

וַיֹּאמֶר הִנֵּה אָנֹכִי כֹּרֵת בְּרִית נֶגֶד כָּל עַמְּךָ… הִנְנִי גֹרֵשׁ מִפָּנֶיךָ אֶת הָאֱמֹרִי וְהַכְּנַעֲנִי וְהַחִתִּי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי:

“Behold, I will form a covenant in the presence of all your people… For I will drive out before you the Emorite, the Canaanite, the Hittite, the Perizzite, the Hivite, and the Jebusite” (Shemot 34:10-11).

This promise is not just about physical conquest – it reflects a metaphysical process. According to Lurianic Kabbalah, Yisrael is the epicenter of tikkun olam (cosmic rectification). The process of elevating divine sparks begins in the Holy Land (See Arizal, Sha’ar Hamitzvot, Parashat Re’eh). The tikkun (rectification) of the world begins in the Holy Land. The expulsion of the seven nations occupying the land is not merely a military event but a necessary step in preparing the land to be a vessel for divine light. Rav Tzvi Yehuda Kook emphasized that every war for the land is a phase in Israel’s redemption. Moshe’s plea for divine presence reminds us that Eretz Yisrael is far more than a physical inheritance – it is the very place where heaven and earth can meet. As we navigate our own journey toward spiritual fulfillment, we look to the Land of Israel as a guiding light, a reminder that our highest purpose is to bring divine consciousness into the world.

Parashat Vayetze: How are the Angels of the Land of Israel Different than Angels from Elsewhere?

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Parashat Vayetze
How are the Angels of the Land of Israel Different than Angels from Elsewhere? 

How Do You Sense the Angels Present in Your Life?
I’ve always been fascinated by mystical and angelic beings, and I wish I could see them or at the very least communicate with even one. While I haven’t yet been blessed with a conscious relationship with my own guardian angel, I do sense the presence of angels in my life. When my sons were young, they often did so many dangerous things somehow without injuring themselves, that it seemed like Hashem’s angels were protecting them. It also regularly happens that I receive exactly what I was missing in mysterious ways as if an angel was appointed as my personal emissary. For example, several times when I prepared a fruit basket for a sick woman in our community but didn’t have the time to bring it, someone – who was anyway going in the same direction – came to my doorstep at that precise moment, happy to deliver it, what an angel!   Last week, for our Rosh Chodesh Kislev Retreat, I had to cook the Friday night meal for 19 people in two hours with only one kitchen helper. Somehow, we managed to prepare meat, veggies, several dips, and salads, besides a gluten-free dessert in a short time. Everything just flowed and we finished all the cooking and most of the cleaning up in the same amount of time it usually takes to cook for only two people! I truly sensed the extra helping hands of the angels. One of my friends claims to communicate with angels in her spiritual healing practice. She told me that the departed ancestors of her clients come to bring a message to help their descendants heal. To my reaction that departed ancestors aren’t exactly angels, she responded that they introduce themselves as angels, and she has learned that you can never win when arguing with an angel! So, considering that the original meaning of the Hebrew word מַלְאָךְ/malach – ‘angel’ is ‘messenger,’ I concede that in a broader sense, anyone who carries a spiritual message can be considered an angel.

Do You Have to Be a Prophet to Sense the Presence of Angels?

I’m not going to argue with my friend’s claim that she communicates with angels, despite that according to Rambam angels cannot be perceived with our senses. Rather than being physical manifestations within this world, angels are an expression of Divine Supervision. Therefore, whenever Scripture refers to ‘seeing’ angels, it is due to a prophetic vision (Rambam, The Guide of the Perplexed 2:41-44). Ramban, however, makes a radical distinction between prophecy and visions, including the vision of an angel. Not only can one ‘see’ an angel without being a prophet, but there exists a phenomenon where one ‘sees’ things and experiences things normally not experienced. The Ramban agrees that angels being spiritual, are generally invisible, nonetheless, people who aren’t prophets could have visions of angels. It involves a deeper sense of seeing, as G-d “opens the eyes” of someone to enable him to see the angels that are really there. You cannot see them with normal eyes, which are sensitive to light waves, but G-d endows certain people with the special ability that allows them to ‘see’ angels (Based on Ramban, Bereishit 18:1). In defense of Rambam, we recall that the word מַלְאָךְ/malach – means ‘messenger or agent’ and angels can be understood to be G-d’s heavenly agents, closely associated with Him.  So, for instance, when an angel calls out to Hagar in the wilderness and tells her to return to Sarai (Bereishit 16:9-12), we understand it to refer to the voice of G-d.  This perception is strengthened by the fact that the angel uses a first-person singular case when referring to an action of G-d.  “He said to her: I shall greatly increase your seed; it shall not be numbered for multitude” (Bereishit 16:10). The same thing occurs when the angel prevents Avraham from slaughtering Yitzchak declaring “…now I know that you are a G-d-fearing person, for you did not withhold your son, your only one, from Me” (Bereishit 22:12). This does not imply that a malach is another name for G-d, but rather it is Hashem’s emissary acting on His behalf.

 

What is an Angel and What is its Mission in the World?

There are many different sorts of angels, some who more directly represent Hashem’s will and others who carry out Divine retribution. Angels can manifest themselves through good or evil people who affect us. “G-d has made one corresponding to the other” (Kohelet 7:14). When a person sins, a destructive angel is created as it says about Bilam, when he went to curse the Jewish people, a destructive angel was created (Bamidbar 22:22,32). Yet, G-d’s compassion is expressed even through the destructive angel who waits for the person to do teshuva before it can return back home, where it desires to be. All the more so when we perform a mitzvah, we create a guardian angel (Midrash Shemot Rabbah 32:6). The mission of angels of this category is threefold:

1.     It saves us from harm and damage.

2.     It saves us and guards us from committing any wrongdoing.

3.  It goes before Hashem and recommends us for good, since the angel is created from the certain mitzvah that we performed.

(Tiferet Shlomo on the Torah, Parashat Devarim).

What is the Difference between the Angels of the Holy Land and Angels of Outside Israel?

In Parashat Vayetze we learn about the angels that escort Ya’acov when leaving the Land of Israel to build his family, and when returning back home.

ספר בראשית פרק כח פסוק יב

וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ:

“He dreamed and behold! a ladder set up on the ground and its top reached to heaven; and behold, angels of God were ascending and descending upon it” (Bereishit 28:12).          

 

Rashi explains that the angels who escorted Ya’acov in the Holy Land ascended to heaven, as they do not serve outside the Land of Israel. Once Ya’acov left the Land of Israel, a different category of angels descended to escort him there (Rashi, Bereishit 28:12). Why did Rashi explain the Torah verse differently than its simple meaning that Ya’acov dreamed about a ladder on which angels would go up and down? According to the simple level of angels coming down and going up, it should have stated, “Descending” before “Ascending” since the abode of the angels is above, and we would expect them to come down from there before going back up.  Therefore, according to Rashi the Torah verse refers specifically to switching the angels of the Land of Israel with those outside of the Land. It thus makes sense that the angels of the Holy Land ascend and return on high when Ya’acov departs from there, before the new category of angels – whose domain is outside of Israel – descend to escort Ya’acov. One of the sub-commentaries on Rashi asks, why didn’t the angels from outside Israel descend to be ready to protect Ya’acov before the angels of the Land of Israel left him? Then Ya’acov wouldn’t be left even a moment without protection. He explains that the angels outside of Israel are on a lower level than those guarding the Holy Land. They, therefore, do not have permission to exhibit dominion in the presence of the angels of the Land of Israel, so they had to wait to descend until the angels of the Holy Land had ascended (Mashkil l’David, on Rashi, Bereishit 28:12). Even if we understand angels to represent Divine Providence, there is a distinction between Divine providence within the Land of Israel and outside her. This is stated explicitly in the Torah: “A Land Hashem, your G-d, looks after; the eyes of Hashem, your G-d are always upon it, from the beginning of the year to the end of the year” (Devarim 11:12). Thus, the angels – the spiritual powers of G-d’s providence within the Land were taken from Ya’acov when he left the Land on his journey to Charan and were returned to him when he returned to the Land: 

ספר בראשית פרק לב פסוק ב וְיַעֲקֹב הָלַךְ לְדַרְכּוֹ וַיִּפְגְּעוּ בוֹ מַלְאֲכֵי אֱלֹהִים:(ג) וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רָאָם מַחֲנֵה אֱלֹהִים זֶה וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא מַחֲנָיִם:

“Then Ya’acov went on his way, and angels of G-d met him. And when Ya’acov saw them, he said, ‘This is the camp of G-d’ and he named that place Machanaim” (Bereishit 32:2-3).

AND ANGELS OF G-D MET HIM - the angels of Eretz Yisrael came to greet him and escort him to the Land. MACHANAIM - Two camps, [one of the angels] outside the land, who came with him up to here, and [one of the angels] of Israel, who came to greet him (Rashi, Bereishit 32:2-3).

Angels of Love versus Angels of Anger

I was wondering how exactly the angels of the Land of Israel distinguish themselves and was happy to discover an interesting answer from a Chassidic perspective: The angels in Israel are distinguished above all other angels as Angels of Love, while those outside Eretz Yisrael are Angels of Anger (Shem MiShmuel Parashat Vayishlacḥ 5678). This differentiation parallels the Talmudic distinction between the Torah scholars of Eretz Yisrael and Babylon.

Rabbi Oshaya said: “What is the meaning of the verse ‘And I took for Myself two staffs; one I called Pleasantness (Noam), and one I called Destroyers (Chovlim); and I tended the flock.’ ‘Noam’ refers to the scholars of the Land of Israel, who treat each other graciously when engaged in halachic debates; ‘Chovlim’ to the scholars of Babylon, who injure each other’s feelings when discussing halacha” (Babylonian Talmud, Sanhedrin 24a).

Thus, the angels of Eretz Yisrael – similarly to the scholars of the Land – are angels of love, as opposed to the angels outside the Land, who are angels of anger. Service of G-d outside the Land is on the level of “Shun evil,” of instigating the Good Impulse against the Evil Impulse. In contrast, Divine service in the Land is on the level of “Do good” – The service of G-d filled with love and graciousness (Shem MiShmuel Parashat Vayishlacḥ 5678). The angels who accompanied Ya’acov assisted him in dealing with the various difficulties he faced. At the home of the deceitful Lavan Ya’acov had to overcome Lavan’s numerous attempts to cheat him. When returning to the Holy Land, Ya’acov’s service was once again on the level of pleasantness. Therefore, he was then escorted by angels of love who helped him with grace and pleasantness. Yet outside the Land, he was accompanied by angels of anger who helped him in his struggle to protect himself and his family from the deceit of Lavan. From the perspective that angels represent Divine Providence – outside the Land, G-d’s providence was limited to saving Ya’acov from Lavan’s evil, while within Eretz Yisrael G-d’s providence over Ya’acov was complete, and he dwelt in tranquility (Based on Nir Shaul, presented by: Rabbi Mordechai Gershon, Israel National News, Eretz Yisrael Yomi, Nov 12, 2021).

G-d’s Providence over the Land of Israel in Our Days

Whereas one can attain levels of spirituality and Torah learning outside Israel, G-d taught Ya’acov that the levels we can achieve in Eretz Israel are higher. As Rabbi Yehudah Halevi affirms, just as a vineyard can only flourish in a place with the proper conditions and climate, so can Israel only flourish spiritually on its own land (The Kuzari II, 12). Abarbanel concurs that the angels of Eretz Israel are superior to the angels in Chutz la-Aretz and that this was G-d’s way of reminding Ya’acov that he must return to Eretz Yisrael, which is on a higher spiritual level. Ya’acov understood the Divine message and took an oath that he would return to his father’s house in Eretz Israel:

ספר בראשית פרק כח פסוק כ וַיִּדַּר יַעֲקֹב נֶדֶר לֵאמֹר אִם יִהְיֶה אֱלֹהִים עִמָּדִי וּשְׁמָרַנִי בַּדֶּרֶךְ הַזֶּה אֲשֶׁר אָנֹכִי הוֹלֵךְ וְנָתַן לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבּשׁ: (כא) וְשַׁבְתִּי בְשָׁלוֹם אֶל בֵּית אָבִי וְהָיָה הַשֵׁם לִי לֵאלֹהִים:

“Ya’acov uttered a vow, saying, ‘If G-d will be with me, and He will guard me on this way, upon which I am going… Then I will return in peace to my father’s house, and Hashem will be my G-d (Bereishit 28:20-21).

Ya’acov, as we know, did return. Throughout the generations, Jews have been pursued and persecuted, and today is no exception. The merit of the Eretz Yisrael is crucial for the protection of Jews everywhere in the world. Yet, the challenges facing the Jewish people who have returned to our Holy Homeland are mitigated by the immense Divine protection we experience here. It is truly a miracle that we keep surviving! G-d’s special supervision in the Promised Land is certainly felt today more than ever, with the interception of so many missiles flying over Israel. It is undoubtedly due to G-d sending His protecting angels to guard us. May Hashem’s angels keep protecting our soldiers and may we experience even more revealed miracles in the Land as Hashem guides our leaders to let Good triumph over Evil! 

What is the Torah Perspective on Relating to Angels?

 

What is the Torah Perspective on Relating to Angels?

Parashat Vayera

Does the Torah Permit Channeling the Energy of Angels in Spiritual Healing?
“You are an angel!” I happily exclaim when someone shows up to help at the exact moment of need. The Hebrew word for ‘angel’ – מַלְאָךְ/malach also means ‘messenger.’ In the Torah, an angel is defined as a spiritual being sent by the Almighty to fulfill a specific mission. Angels have become very popular worldwide in today’s spiritual healing circles. There exists even a term called ‘Angelic Healing.’ It claims to channel the divine energies of angels, archangels, and other celestial beings into the earthly realm in order to heal physical, emotional, and mental illnesses and traumas. Practitioners of angelic healing believe that they are capable of opening a channel or vortex through which angelic beings can travel to share their divine energy with living people. Spiritual healing courses that teach the virtues of archangels, their special vibrations, and how to use them in practical terms are offered far and wide.  Likewise, a plethora of angel card readings, angel prayers, and oracle cards compete for your attention and pocketbook. Since Parashat Vayera is bursting with angels, it gives us the opportunity to explore the Torah view on using angels in spiritual healing. Does the Torah permit mentioning the names of angels, calling upon them, channeling their energy, or praying to them? 

Do Angels Have Healing Powers?
Before we endeavor to discuss the Torah position regarding relating to angels in spiritual healing and otherwise, let’s glean some information about angels by looking at how they appear in Parashat Vayera. Our parasha opens with Hashem appearing to Avraham, whereupon Avraham receives three visitors:

בראשית פרק יח פסוק ב מוַיֵּרָא אֵלָיו הָשֵׁם בְּאֵלֹנֵי מַמְרֵא וְהוּא ישֵׁב פֶּתַח הָאֹהֶל כְּחֹם הַיּוֹם: וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה:

“Hashem revealed Himself to him, at Alonei Mamre, while he was sitting at the entrance of the tent in the heat of the day. He raised his eyes and he saw three men standing by him, he saw, and he ran towards them from the entrance of the tent, bowing down to the ground…” (Bereishit 18:2). 

Rashi’s commentary is well known. The three men weren’t men at all, but three of the four archangels, each one charged with his own particular mission. Michael came to bring the news of Sarah’s upcoming birth, Gavriel came to overturn Sedom, and Refael who came to heal Avraham, afterwards went to save Lot. The fourth arch angel, Uriel, had already met up with Avraham in the Covenant Between the Pieces. Why did it mention first that Hashem appeared to him [Avraham] without speaking a word to him? Hashem preceded the vision of His light to the appearance of the ‘people’ to make it clear to Avraham that they were divine messengers (Rav Sa’adia Gaon). We also notice that the Torah repeats that Avraham “saw” twice. When Avraham looked the second time, he saw the healing angel of Refael and was immediately healed from his circumcision, as we see that he was able to run quickly towards them.וַיַּרְא וַיָּרָץ/vayera vayaratz – “…he saw, and he ran.” It is no wonder that he bowed down in the greatest respect after experiencing this amazing healing (Ohr HaChayim, Bereishit 18:2). We learn from here how angels may be imbued with immense healing powers. 

Multitasking Angels

Since an angel can only perform one mission (Bereishit Rabbah 50:2), how is it possible that the same angel could both heal Avraham and save Lot? The answer is that one angel may not carry out two opposing tasks, such as one that emanates from G-d’s attribute of gevurah and another emanating from his attribute of chesed. Yet, he may carry out two assignments when both originate from the same attribute. This is why we find Michael performing what appears to be two separate tasks. He gave Sarah, who had previously been unable to conceive, a message of love and hope, and he saved Lot who did not have a valid claim to be saved. Should you ask, if so, why was a special angel needed to heal Avraham? Is not healing another aspect of G-d’s attribute of chesed? Could not Michael have performed this task also? The fact is that healing, especially people who deserve to be healed, is not part of the category of performing an act of chesed. If Michael had accepted that assignment, he would have trespassed on Refael’s territory. This is why G-d assigned to each of these angels only tasks that were within their respective spheres of competence (Rabbeinu Bachaya, Bereishit 18:2). 

Avraham as a Spiritual Healer 

Why did Avraham need the angel Refael to heal him, when Avraham himself was imbued with healing powers as testified in the Talmud: 

בבא בתרא טז עמוד ב בְּלִבּוֹ שֶׁל אַבְרָהָם אָבִינוּ שֶׁכׇּל מַלְכֵי מִזְרָח וּמַעֲרָב מַשְׁכִּימִין לְפִתְחוֹ רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר אֶבֶן טוֹבָה הָיְתָה תְּלוּיָה בְּצַוָּארוֹ שֶׁל אַבְרָהָם אָבִינוּ שֶׁכׇּל חוֹלֶה הָרוֹאֶה אוֹתוֹ מִיָּד מִתְרַפֵּא וּבְשָׁעָה שֶׁנִּפְטַר אַבְרָהָם אָבִינוּ מִן הָעוֹלָם תְּלָאָהּ  :הַקָּדוֹשׁ בָּרוּךְ הוּא בְּגַלְגַּל חַמָּה אָמַר אַבָּיֵי הַיְינוּ דְּאָמְרִי אִינָשֵׁי אִידַּלִּי יוֹמָא אִידַּלִּי קְצִירָא:

Rabbi Shimon ben Yochai says: A precious stone hung around the neck of Avraham, our Father; any sick person who looked at it would immediately be healed. When Avraham, our Father died, the Holy One, Blessed-be-He, hung this stone from the sphere of the sun, which from that point on brought healing to the sick. Abaye said this explains the adage that people say: As the day progresses, sickness is lifted (Babylonian Talmud, Baba Batra 16b).

The continuation of the Talmud explains why Avraham needed the healing assistance of Refael. Although Rabbi Yochanan was able to enact spiritual healing to his student Rabbi Chiya and heal him by giving him his hand, when Rabbi Yochanan himself later fell ill, he was healed in the same manner by Rabbi Chanina. Why did Rabbi Yochanan wait for Rabbi Chanina to restore him to health? If he was able to heal his student, why didn’t he heal himself? The Talmud answers, “A prisoner cannot free himself from prison!” (Ibid.). Although we may be great healers ourselves, we learn from this Talmudic principle the importance to seek help when suffering. Just as a person sunken in quicksand needs help to be pulled out, when we, G-d forbid, become unwell, we may be too entrenched within our own problems to have a clear vision and ability to pull ourselves out of our predicament. 

What do the Four Archangels Represent?

Back to our topic – the angels. There are four classes of ministering angels that utter praise before the Holy One, blessed-be-He: The first camp (led by) Michael on Hashem’s right, the second camp (led by) Gavriel on His left, the third camp (led by) Uriel before Him, and the fourth camp (led by) Refael behind Him; with the Shechinah of the Holy One, blessed-be-He in the center (Pirkei d’Rabbi Eliezer, Ve’netziya Chapter 4). Michael - literally: “Who is like G-d” – carries out G-d’s missions of kindness. He accompanies a person on the right side, since ‘right’ is always associated with chesed (kindness). Gavriel - “My strength is G-d” - is on the left side, which is always associated with gevurah (strength and judgment). Uriel - “My light is G-d” – tiferet (beauty) goes in front of a person as if illuminating the proper path to go. Refael – malchut (kingdom) “My healer is G-d” - protects a person from harm and goes behind a person to cover the backside. I just found additional interesting information from The Italian Kabbalist, Rabbi Menachem ben Benjamin Recanati, (1223–1290), Commentary on Parashat Yitro. I present you with the information in the chart below:  

Angel	Michael	Gavriel	Uriel	Refael
Sefirah	Chesed	Gevurah	Tiferet	Malchut
Element	Mayim/Water	Eish/Fire	Ruach/Air	Afar/Earth
Direction	South	North	East	West
Animal in the Divine Chariot	Lion	Ox	Adam	Eagle
Camp of Shechina	Reuven	Dan	Yehudah	Efraim

Calling Upon the Four Archangels in the Bedtime Prayer 

As a spiritual tool, I often sing and play what I call ‘The Angel Song’ on my harp: 

סידור תפלה נוסח אשכנז - סדר קריאת שמע שעל המטה

בְּשֵׁם הָשֵׁם אֱלֹהֵי יִשְֹרָאֵל. מִימִינִי מִיכָאֵל. וּמִשְּמֹאלִי גַּבְרִיאֵל. וּמִלְּפָנַי אוּרִיאֵל. וּמֵאֲחוֹרַי רְפָאֵל. וְעַל רֹאשִׁי שְׁכִינַת אֵל:

Be’shem Hashem Elokei Yisrael. Mi’mini Michael, umi’smoli Gavriel, umil’fanai Uriel, ume’achorai Refael, ve’al roshi Shechinat E-l. “In the name of Hashem, G-d of Israel, may Michael be at my right hand, Gavriel at my left, before me, Uriel, behind me, Refael, and above my head, the Divine Feminine Presence of G-d (From the Bedtime Prayer). As part of my spiritual healing practice, I offer a guided meditation, visualizing these angels, protecting us from the four directions with the Presence of the Shechina above us. It is a very calming spiritual exercise and has helped alleviate various fears such as fear of an impending operation, fear of flying, fear of being alone, and fear of abandonment. 

Healing Through Angels May Border on Idolatry

Let’s try to answer our original question regarding the Torah position on using angels in spiritual healing. Firstly, it is vital to clarify that praying directly to angels so that they can help us, is unequivocally forbidden by the Torah. This may disqualify many a new-age spiritual healing that borders on idolatry by teaching the power of archangels and how to deal with it, in order to obtain useful advice and inspiration, as well as asking them specific questions. What about mentioning the names of angels, asking Hashem for salvation in their merit, and channeling Hashem’s energy through His angelic messengers? There are divergent Rabbinic views regarding the spectrum of prayer rituals that mention the names of angels or ask them to pray to Hashem on our behalf. The Abarbanel is stringent in this matter. He quotes Talmud Yerushalmi stating: “If Jews have hardships, they should not cry out to the angels Michael or Gavriel, rather I (G-d) should receive their outcries” (Berachot Chapter 9). Rabbi Moshe Feinstein while discussing whether it is permissible to pray for angels to intercede on our behalf, notes that his father omitted the stanza of “Barchuni l’Shalom” (Bless me with peace) from the Shalom Aleichem Prayer, recited Friday nights to welcome the angels in the home (Igros Moshe O.C. vol. 5 page 146). The Gesher Hachaim (3:26), writes that those who are lenient (reciting established prayers in Torah liturgy addressing angels), are basing their opinion on great rabbis and therefore others should not try to correct them.

Relating to Angels as Emissaries of Hashem 

There are also reputable rabbis mentioning angels as part of prayer and spiritual healing, as we see that relating to angels as emissaries of Hashem is incorporated into our prayer book. In addition to the Bedtime Prayer, every Friday night most Torah observant families do welcome the angels into our home with the Shalom Aleichem hymn without omitting “Bless me with peace, which seems to be directed to the angels. The Talmud states, “A person must always request compassion that all heavenly beings should strengthen his power of prayer, and that he should have no enemies causing him trouble in Heaven above” (Babylonian Talmud Sanhedrin 44b). A surprising commentary by Rashi explains as follows: “A person must request compassion that the archangels help him request compassion and that he should not have impediments from above…” Indeed, there are prayers by great tzaddikim that implore angels to help take our prayers before Hashem and intercede on behalf of the Jewish people (Rabbi Avi Zakutinsky, OU Torah). A support for this practice can be found in the Zohar which explains that one of the angels’ tasks is to transport our words of prayer and Torah study before G d’s throne (Zohar Part I, 23b).

Pronouncing Names of Angels 

It is only permissible to pronounce the names of angels that is used as names of people, such as Michael, Gabriel, Refael, Uriel, and perhaps Razael. Likewise, it is seemingly permitted to mention the name in the midst of a prayer or supplication (Kaf Hachaim 422:57) Yet, the Arizal was very careful not to mention the name of angels and considered it a prohibition. Rather, he would say the initials, such as Mem Tet instead of Ma-ta-tron, and when he desired to mention Sa-ma-el, he would say Samech Mem (Kaf Hachaim 5:10; https://shulchanaruchharav.com/halacha/saying-the-name-of-angels).

The Tears of the Angels

I was moved by the following midrash about how the tears of the angels disempowered Avraham’s knife from killing Yitzchak. I include here only a short excerpt: When Avraham sent his hand and took the knife to slaughter his son, Hashem said to the ministering angels, “You have seen Avraham, the one who loves me… At that time, the ministering angels cried bitterly… and asked, “Where is Avraham’s reward for all his hospitality and kindness? You told him, ‘In Yitzchak your seed shall be called’ (Bereishit 21:12) and ‘I will uphold My covenant through Yitzchak’ (ibid. 17:19, 21). Behold the knife is at his neck.” The ministering angels cried, and their tears fell on the knife, and the knife stood and lost its power over Yitzchak’s neck… Then an angel of G-d called to him from heaven… (Otzar Midrashim, Midrash Ve’Yosha p. 146). “Do not stretch forth your hand to the lad, nor do the slightest thing to him, for now, I know that you are a G-d fearing man, and you did not withhold your son, your only one, from Me (Bereishit 22:11).

EmunaHealing Exercise to Let the Angels’ Tears Dissolve Your Pain

1. Allow yourself to relax. Close your eyes and breathe deeply, inhaling and exhaling slowly. 

2. As you inhale, imagine breathing in waves of healing energy. Feel these waves flow through your entire body, like an ocean of healing light. As you exhale, envision any negative energy – pain, tension, fatigue, and stress – being released from your body, carried away by your soft breath, on the wings of angels. 
3. With every breath, feel the narrow places within you, opening, expanding, and becoming filled with waves of deep relaxation and healing energy. 
4. Feel this relaxation and healing energy in your face, your head and in your neck, your shoulders, your arms, and hands, in the core of your body – your chest, your spine, your pelvis, and your abdomen. Feel this happening in your hips, your legs all the way down to your feet. 
5. Tune into any part of you that needs healing. Visualize yourself surrounded by Hashem’s angels. 
6. Envision how these angels cry for you. Imagine the tears of these angels flowing to the places within you that need healing. 
7. Now, see the tears of the angels turn to drops of pure, clear, cleansing water. Envision these drops sparkling with healing energy. Envision these healing waters dissolving your pain, your stress, your fatigue, and your anxiety. Allow the healing waters to dissolve your pain, transform you and bring you to a place of wholeness, wellness, and peace. 
8. Visualize these healing waters from the angels’ tears healing the world – repairing the broken, bringing peace, harmony, and serenity. 
9. As you take a few deep breaths, become aware of the gentle rise and fall of your chest. Become aware once more of your physical presence. Then, whenever you are ready, slowly, gently open your eyes.