The morphological structure of the word mal’ākh suggests that it is the maqtal form of the root denoting the tool or the means of performing it.
While sometimes depicted in military fashion, the assembly also serves to praise God, in descriptions reminiscent of a kingly court.
[6][7] The prophetic books, that usually do not write of angels, nonetheless mention Seraphim, Cherubim, and Ophanim, Chayot Ha Kodesh, Erelim, and Hashmallim.
[6][7] As a subcategory of heavenly beings, mal’akim occupy the sixth rank of ten in Maimonides' Jewish angelic hierarchy.
[8] The Babylonian Talmud contains a reworked ancient tradition of the myth of the fallen angels – here, this narrative is invested with new significance and accordingly, these are the distinguished rabbis who are portrayed as the heavenly messengers' offspring.
On the whole, the quantitative data show that the sages are frequently juxtaposed with angels, and the main dimension of comparison is their intellectual proficiency.
When it comes to the mapping of specific rabbinic competencies onto the angels, the most popular is the ability to engage in halakhic scrutiny and teaching.
They are analogized to atoms, wavelengths or channels that help God in his creation, and it is therefore, reasoned that they should not be worshipped, prayed to, nor invoked.
Therefore, the Kabbalah reasons, when they appear in the Hebrew Bible their description is from the viewpoint of the person that received the vision or prophesy or occurrence, which will be anthropomorphic.
Shalom Aleichem is a Jewish hymn, first documented in the 17th century, that is commonly sung on the eve of Shabbat, either upon returning home from services, or at the dinner-table.