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.