The Rambam discusses what the abilities of the angels are in regard to their intelligence and capabilities of comprehension of G-D.
וכל הצורות האלו חיים ומכירין את הבורא ויודעים אותו דעה גדולה עד למאד. כל צורה וצורה לפי מעלתה לא לפי גודלה. אפילו מעלה הראשונה אינה יכולה להשיג אמתת הבורא כמו שהוא אלא דעתה קצרה להשיג ולידע אבל משגת ויודעת יותר ממה שמשגת ויודעת צורה שלמטה ממנה. וכן כל מעלה ומעלה עד מעלה עשירית גם היא יודעת הבורא דעה שאין כח בני האדם המחוברים מגולם וצורה יכול להשיג ולידע כמותה. והכל אינן יודעין הבורא כמו שהוא יודע עצמו:
"All of these tzuras (angels) are alive and recognize the creator and know Him with a very great knowledge. [This is true] for every tzura (angel) according to its level [of holiness], but not according to its greatness. However, even the highest level [of the angels] is not able to apprehend the absolute truth of the creator, rather they can only attain a limited amount of knowledge [of G-D]. [Each angel] is able to attain and know more than the tzura (angel) that is below it [in holiness]. Also, every level [of angel] is able to know the creator in a way that is unattainable by man since he is made up of a physical body that is connected to a tzura (spiritual form). Nevertheless, none of these beings are able to know the creator like He knows Himself."
The Rambam is describing the different levels that exist in the knowledge of G-D. G-D is an infinite being and therefore anything that is not infinite can not apprehend His true form. However, the closer to infinity a being is, the more of G-D can be understood. This is what the Rambam is saying, since the angels that are greater in holiness are closer to this infinite being they can more readily understand Him. For example, the number Pi is an infinite number. However, what number is closer to Pi, 3.14 or 3.14159265? Obviously, it is the number with more decimal points, the more precise the number then the closer to Pi, but no matter what, it is impossible to fully map the number Pi. Correlate this to the angels and you will see that the higher an angel is the greater capacity for understanding G-D it has.
The Rambam says that an angel can better understand G-D according to its level [of holiness], but not according to its greatness. What does this mean? According to how I am explaining the Rambam I think it fits very nicely. The Rambam is saying that G-D is infinite and the only way to understand a being that is infinite is to be infinite. However, there are no beings other than G-D that are infinite, therefore, only G-D can truly understand Himself. Nevertheless, the closer a being is to G-D the better that being understands G-D. This means that a being's comprehension of G-D is based on the finiteness of their existence. For example, a human can better understand G-D than an ant because an ant's existence is more finite than a human's. Similarly, every level of angel has a different level of finiteness to their existence which, in turn, limits or increases their ability to apprehend G-D.
This is what the Rambam means by level [of holiness] and not greatness. Greatness represents importance and power of an object. In the scheme of understanding G-D these traits are meaningless for an angel since they have no physicality. However, level of holiness represents the level of finiteness of the angels and this also describes the ability of those angels to understand G-D.
Showing posts with label Angels. Show all posts
Showing posts with label Angels. Show all posts
Monday, March 23, 2009
Wednesday, March 18, 2009
Rambam- The Ten Types of Angels- Yisdoei Hatorah perek 2 halacha 7
The Rambam describes all the different types of angels that exist. He says,
שינוי שמות המלאכים על שם מעלתם הוא. ולפיכך נקראים חיות הקדש והם למעלה מן הכל ואופנים ואראלים וחשמלים ושרפים ומלאכים ואלהים ובני אלהים וכרובים ואישים. כל אלו עשרה השמות שנקראו בהן המלאכים על שם עשר מעלות שלהן הן, ומעלה שאין למעלה ממנה אלא מעלת האל ברוך הוא היא מעלת הצורה שנקראת חיות. לפיכך נאמר בנבואה שהן תחת כסא הכבוד. ומעלה עשירית היא מעלת הצורה שנקראת אישים והם המלאכים המדברים עם הנביאים ונראים להם במראה הנבואה. לפיכך נקראו אישים שמעלתם קרובה למעלת דעת בני אדם:
"The different names ascribed to the angels correlates to their [spiritual] height. Therefore, the highest of all angels are the Chayos Hakodesh, then Ophanim, Areilim, Chashmailim, Seraphim, Malachim, Elokim, Bnei Elokim, Kerubim, and, lastly, Ishim. All of these ten names for angels are given because of the ten levels [of holiness] they represent. The highest of all the levels, that the only level above it is G-D, is the level that has the tzura (form and purpose) of Chayos. This is why, in prophecy, they are referred to as being just beneath the throne of glory. The lowest of the ten levels is that which is represented by the tzura (form and purpose) of Ishim. These angels speak with the prophets and they are the ones seen in visions of prophecy. This is why these angels are called Ishim, because they are the closest to [being comprehended by] the knowledge of man."
The different names are very telling of how close they are to G-D. The closer the angels are to G-D, the more knowledge they have of Him.
The first level of angels immediately below G-D are the Chayos. Chayos means supporters, this is similar to the purpose of Chava. Just like woman was created in order to be a helper for man, so too G-D created Chayos to be His supporters. This is why the highest level of angels is called Chayos, because the name Chayos represents the ultimate assistant.
The second class of angels are called Ophanim. The word Ophanim refers to a plan. The plan that is referred to by these angels is the plan that is drawn out in order to prepare for a real action.
The third level of angels are the Areilim. This comes from the word Ariel, meaning divine light. This divine light is the realization of G-D's action in the spiritual world, while it has yet to be materialized in the physical world.
The fourth level of angels are the Chashmeilim. They are called this since Chashmal refers to a glittering substance. These angels are similar to a glittering substance since they reflect the divine light from the Areilim. The reflection of the light diminishes the intensity of the light.
The Fifth level of angels are the Seraphim. These angels absorb the light that is reflected from the Chashmeilim. The word saraph can mean to absorb a substance, here the angels are absorbing the remainder of the divine light in order to transfer it to the next level of angels.
The sixth level of angels are the Malachim. The Malachim refer to teachers that are able to take an idea that is completely abstract and explain it. These angels are able to start the conversion process of a completely spiritual idea and begin its transformation into the physical world.
The seventh level of angels are the Elokim. These angels are similar to the physical rulers of the world. In the bible the word Elokim is sometimes used for kings and rulers. Similar to this, the Elokim are the angels that transfer the idea from the spiritual world and physically put the original idea, that started from G-D, into the physical world.
The Eighth level of angels are the Bnei Elokim. The Elokim take the idea from the Malachim and put the idea into the physical world, but the Bnei Elokim are the angels that guide the idea in the physical world. This is in order that the idea work in the way that it was intended to work.
The ninth level of angels are known as the Kerubim. These angels are similar to children. They represent the pure idea and transformation of G-D's will before any human involvement and complication. This is the final level of angels that are disconnected from man.
The tenth and final level of angels are the Ishim. They are called this because of their connection to man. Ishim are the angels that relate the idea of G-D into the physical world in a way man can understand it. Whether it be a message to a prophet, or a physical manifestation of G-D's will, like rain, the Ishim are what cause these events to occur in the physical world.
This is how I would describe the ten different levels of angels and their purposes. The angels all relate to the existences above or below them in holiness. This starts with an idea from G-D, that is related to the Chayos directly from G-D, and it ends with the Ishim relating the idea to man.
This explanation assumes that the Rambam would agree to the Ramban, that the name of an object reflects the objects inner essence. The Ramban states this opinion in Breishis (35:18). He says that the name of a person tells much about his future because his name reflects his essence. If the Rambam would agree to this, which I have not found him to explicitly agree or disagree, then he would most likely agree to this explanation of the ten levels of angels.
שינוי שמות המלאכים על שם מעלתם הוא. ולפיכך נקראים חיות הקדש והם למעלה מן הכל ואופנים ואראלים וחשמלים ושרפים ומלאכים ואלהים ובני אלהים וכרובים ואישים. כל אלו עשרה השמות שנקראו בהן המלאכים על שם עשר מעלות שלהן הן, ומעלה שאין למעלה ממנה אלא מעלת האל ברוך הוא היא מעלת הצורה שנקראת חיות. לפיכך נאמר בנבואה שהן תחת כסא הכבוד. ומעלה עשירית היא מעלת הצורה שנקראת אישים והם המלאכים המדברים עם הנביאים ונראים להם במראה הנבואה. לפיכך נקראו אישים שמעלתם קרובה למעלת דעת בני אדם:
"The different names ascribed to the angels correlates to their [spiritual] height. Therefore, the highest of all angels are the Chayos Hakodesh, then Ophanim, Areilim, Chashmailim, Seraphim, Malachim, Elokim, Bnei Elokim, Kerubim, and, lastly, Ishim. All of these ten names for angels are given because of the ten levels [of holiness] they represent. The highest of all the levels, that the only level above it is G-D, is the level that has the tzura (form and purpose) of Chayos. This is why, in prophecy, they are referred to as being just beneath the throne of glory. The lowest of the ten levels is that which is represented by the tzura (form and purpose) of Ishim. These angels speak with the prophets and they are the ones seen in visions of prophecy. This is why these angels are called Ishim, because they are the closest to [being comprehended by] the knowledge of man."
The different names are very telling of how close they are to G-D. The closer the angels are to G-D, the more knowledge they have of Him.
The first level of angels immediately below G-D are the Chayos. Chayos means supporters, this is similar to the purpose of Chava. Just like woman was created in order to be a helper for man, so too G-D created Chayos to be His supporters. This is why the highest level of angels is called Chayos, because the name Chayos represents the ultimate assistant.
The second class of angels are called Ophanim. The word Ophanim refers to a plan. The plan that is referred to by these angels is the plan that is drawn out in order to prepare for a real action.
The third level of angels are the Areilim. This comes from the word Ariel, meaning divine light. This divine light is the realization of G-D's action in the spiritual world, while it has yet to be materialized in the physical world.
The fourth level of angels are the Chashmeilim. They are called this since Chashmal refers to a glittering substance. These angels are similar to a glittering substance since they reflect the divine light from the Areilim. The reflection of the light diminishes the intensity of the light.
The Fifth level of angels are the Seraphim. These angels absorb the light that is reflected from the Chashmeilim. The word saraph can mean to absorb a substance, here the angels are absorbing the remainder of the divine light in order to transfer it to the next level of angels.
The sixth level of angels are the Malachim. The Malachim refer to teachers that are able to take an idea that is completely abstract and explain it. These angels are able to start the conversion process of a completely spiritual idea and begin its transformation into the physical world.
The seventh level of angels are the Elokim. These angels are similar to the physical rulers of the world. In the bible the word Elokim is sometimes used for kings and rulers. Similar to this, the Elokim are the angels that transfer the idea from the spiritual world and physically put the original idea, that started from G-D, into the physical world.
The Eighth level of angels are the Bnei Elokim. The Elokim take the idea from the Malachim and put the idea into the physical world, but the Bnei Elokim are the angels that guide the idea in the physical world. This is in order that the idea work in the way that it was intended to work.
The ninth level of angels are known as the Kerubim. These angels are similar to children. They represent the pure idea and transformation of G-D's will before any human involvement and complication. This is the final level of angels that are disconnected from man.
The tenth and final level of angels are the Ishim. They are called this because of their connection to man. Ishim are the angels that relate the idea of G-D into the physical world in a way man can understand it. Whether it be a message to a prophet, or a physical manifestation of G-D's will, like rain, the Ishim are what cause these events to occur in the physical world.
This is how I would describe the ten different levels of angels and their purposes. The angels all relate to the existences above or below them in holiness. This starts with an idea from G-D, that is related to the Chayos directly from G-D, and it ends with the Ishim relating the idea to man.
This explanation assumes that the Rambam would agree to the Ramban, that the name of an object reflects the objects inner essence. The Ramban states this opinion in Breishis (35:18). He says that the name of a person tells much about his future because his name reflects his essence. If the Rambam would agree to this, which I have not found him to explicitly agree or disagree, then he would most likely agree to this explanation of the ten levels of angels.
Monday, March 16, 2009
Rambam- Higher Angels and Lower Angels- Yisodei Hatorah perek 2 halacha 6
The Rambam discussed in the previous halacha that there are different types of angels. These angels exist on different levels of holiness and closeness to G-D. However, what does this mean that one type of angel is holier than another type of angel? The Rambam explains,
זה שאמרנו למטה ממעלתו של חבירו אינה מעלת מקום. כמו אדם שיושב למעלה מחבירו. אלא כמו שאומרין בשני חכמים שאחד גדול מחבירו בחכמה שהוא למעלה ממעלתו של זה. וכמו שאומרין בעילה שהיא למעלה מן העלול:
"The statement that [some angels] are lower than the highness [of other angels] has nothing to do with placement, like a man who sits higher up than his friend. Rather, the highness we are talking about is that which is similar to two wise men and we say one is greater than the other in wisdom. Also, it is similar to the difference between the creator and the created."
The Rambam is emphasizing his main point when he says that angels are not higher than other angels based on place. Angels are not physcial, therefore, physcial space has no connection to them. However, the differences between the angels is one that has to do with their tzura (form). This is similar to the wisdom of a man, since wisdom is part of the tzura of man. A man who is wiser than his friend is considered to be greater, but that greatness has nothing to do with the physical world. Wisdom is an attribute that is connected to the tzura of a man and is not part of his physical attributes. Therefore, when describing the discrepancies between the angels, the only features that can be contrasted are the tzura of the angels.
Another aspect that the Rambam points out among the angels is that there are those angels that play the role of the creator and those that play the role of the created. This is because, as we said before, that G-D causes higher angels to create the lower angels.
This brings us to the connection between closeness to G-D and having greater wisdom. The reason that the higher angel is considered to have greater wisdom has to do with what this wisdom entails. The wisdom that makes one angel closer to G-D than the angel below him is the wisdom of understanding G-D. An angel with a greater wisdom of G-D is closer to G-D and, therefore, the angel with more wisdom is holier and able to attain a higher level since He understands G-D to a greater degree than the lower angels. This also gives the angel the ability to create lower angels, because G-D uses higher angels to create the lower angels.
זה שאמרנו למטה ממעלתו של חבירו אינה מעלת מקום. כמו אדם שיושב למעלה מחבירו. אלא כמו שאומרין בשני חכמים שאחד גדול מחבירו בחכמה שהוא למעלה ממעלתו של זה. וכמו שאומרין בעילה שהיא למעלה מן העלול:
"The statement that [some angels] are lower than the highness [of other angels] has nothing to do with placement, like a man who sits higher up than his friend. Rather, the highness we are talking about is that which is similar to two wise men and we say one is greater than the other in wisdom. Also, it is similar to the difference between the creator and the created."
The Rambam is emphasizing his main point when he says that angels are not higher than other angels based on place. Angels are not physcial, therefore, physcial space has no connection to them. However, the differences between the angels is one that has to do with their tzura (form). This is similar to the wisdom of a man, since wisdom is part of the tzura of man. A man who is wiser than his friend is considered to be greater, but that greatness has nothing to do with the physical world. Wisdom is an attribute that is connected to the tzura of a man and is not part of his physical attributes. Therefore, when describing the discrepancies between the angels, the only features that can be contrasted are the tzura of the angels.
Another aspect that the Rambam points out among the angels is that there are those angels that play the role of the creator and those that play the role of the created. This is because, as we said before, that G-D causes higher angels to create the lower angels.
This brings us to the connection between closeness to G-D and having greater wisdom. The reason that the higher angel is considered to have greater wisdom has to do with what this wisdom entails. The wisdom that makes one angel closer to G-D than the angel below him is the wisdom of understanding G-D. An angel with a greater wisdom of G-D is closer to G-D and, therefore, the angel with more wisdom is holier and able to attain a higher level since He understands G-D to a greater degree than the lower angels. This also gives the angel the ability to create lower angels, because G-D uses higher angels to create the lower angels.
Sunday, March 15, 2009
Rambam- Differences Between Angels- Yisodei HaTorah perek 2 halacha 5
The angels are very mysterious beings that man does not fully comprehend. The Rambam attempts to explain the differences between the different angels. He says,
ובמה יפרדו הצורות זו מזו והרי אינן גופין. לפי שאינן שוין במציאותן אלא כל אחד מהן למטה ממעלתו של חבירו. והוא מצוי מכחו זה למעלה מזה והכל נמצאים מכחו של הקב"ה וטובו. וזהו שרמז שלמה בחכמתו ואמר כי גבוה מעל גבוה שומר:
"In what manner are the tzuras (forms) of angels different since they don't have physical bodies? [They are different] by the fact that they do not have equal existences, rather every angel owes its existence to an angel with a higher power and therefore the angel of the lower realm exists because of the power of the angel from the higher realm. [However,] all of the angels exist from the power of G-D and His goodness. This idea was hinted to by King Solomon through his wisdom when he said,' There is one who is higher than high who watches.'"
The Rambam is telling us a very unique idea about angels, what angels are and how they relate to each other. Later, the Rambam will talk about angels more in depth, but for right now he explains the basics. There are several different types of angels that are different from one another. However, man can not readily relate to the differences between angels since angels have no physical bodies and man relates differences among beings through physical features. Therefore, the Rambam has to describe a new idea in order to explain the differences between angels.
There are several levels of angels, as the Rambam will describe later in Yisodei Hatorah. Angels are created by G-D to exist on different levels of holiness. The most basic discrepancies between angels is their tzura (form). This form is the purpose and power that is given to an angel. The differences that are readily recognizable among the angels are the different levels they are on and this is described by what other types of angels exist from their power. Meaning, G-D created the top level of angels and then all subsequent angels were created through these angels that are closest to G-D. It is like a chain of events, G-D wants an angel to exist on the top level of holiness, therefore, He creates the angel. However, if G-D wants an angel to exist on the second level of holiness, He causes an angel on the first level of holiness to create the angel on the second level of holiness and so on.
This sequence of events is what is described by King Solomon in Koheles quoted here in the Rambam. He says that "There is one that is higher than high that watches." What does it mean that the one who is higher than high watches? It means that the one who is the holiest of all beings, G-D, causes His angels to create other angels. He guides the process and is the initial cause for the process to begin. However, He does not directly create the angels on the lower levels.
This is how we are able to understand the discrepancies among the angels. Some angels are on higher levels than others based on there closeness to G-D. For example, an angel on the second level of this sequence is considered closer to G-D than an angel on the fourth level. This is how we are able to differentiate between the different types of angels since they have no physical bodies.
ובמה יפרדו הצורות זו מזו והרי אינן גופין. לפי שאינן שוין במציאותן אלא כל אחד מהן למטה ממעלתו של חבירו. והוא מצוי מכחו זה למעלה מזה והכל נמצאים מכחו של הקב"ה וטובו. וזהו שרמז שלמה בחכמתו ואמר כי גבוה מעל גבוה שומר:
"In what manner are the tzuras (forms) of angels different since they don't have physical bodies? [They are different] by the fact that they do not have equal existences, rather every angel owes its existence to an angel with a higher power and therefore the angel of the lower realm exists because of the power of the angel from the higher realm. [However,] all of the angels exist from the power of G-D and His goodness. This idea was hinted to by King Solomon through his wisdom when he said,' There is one who is higher than high who watches.'"
The Rambam is telling us a very unique idea about angels, what angels are and how they relate to each other. Later, the Rambam will talk about angels more in depth, but for right now he explains the basics. There are several different types of angels that are different from one another. However, man can not readily relate to the differences between angels since angels have no physical bodies and man relates differences among beings through physical features. Therefore, the Rambam has to describe a new idea in order to explain the differences between angels.
There are several levels of angels, as the Rambam will describe later in Yisodei Hatorah. Angels are created by G-D to exist on different levels of holiness. The most basic discrepancies between angels is their tzura (form). This form is the purpose and power that is given to an angel. The differences that are readily recognizable among the angels are the different levels they are on and this is described by what other types of angels exist from their power. Meaning, G-D created the top level of angels and then all subsequent angels were created through these angels that are closest to G-D. It is like a chain of events, G-D wants an angel to exist on the top level of holiness, therefore, He creates the angel. However, if G-D wants an angel to exist on the second level of holiness, He causes an angel on the first level of holiness to create the angel on the second level of holiness and so on.
This sequence of events is what is described by King Solomon in Koheles quoted here in the Rambam. He says that "There is one that is higher than high that watches." What does it mean that the one who is higher than high watches? It means that the one who is the holiest of all beings, G-D, causes His angels to create other angels. He guides the process and is the initial cause for the process to begin. However, He does not directly create the angels on the lower levels.
This is how we are able to understand the discrepancies among the angels. Some angels are on higher levels than others based on there closeness to G-D. For example, an angel on the second level of this sequence is considered closer to G-D than an angel on the fourth level. This is how we are able to differentiate between the different types of angels since they have no physical bodies.
Tuesday, March 10, 2009
Rambam-How Prophets View Angels- Yisodei Torah second perek halacha 4
The Rambam stated in the previous halacha that the angels have no physical form, but they do have a tzurah (explained here). This presents us with a problem because it seems like, from places in the Bible, angels do have physical form. The Rambam says,
ומהו זה שהנביאים אומרים שראו המלאך אש ובעל כנפים. הכל במראה הנבואה ודרך חידה. לומר שאינו גוף ואינו כבד כגופות הכבדים. כמו שנאמר כי ה' אלהיך אש אוכלה הוא ואינו אש אלא משל. וכמו שנאמר עושה מלאכיו רוחות:
"What does it mean when the prophets say they saw an angel of fire or an angel that had wings? Everything is really just part of the [prophet's] vision which is a riddle. These two ideas, [that angels are made of fire, or have wings], tell us that angels have no physical bodies and no weight that comes along with a physical body. This is similar to the verse (Devarim 4:24) that says, 'G-D, your Lord, is a consuming fire.' G-D is clearly not a fire, rather it is a parable. Also, another example is when it says (Psalms 104:4), 'He makes the winds His messengers.' [This is obviously not true either since wind can't deliver messages]."
ומהו זה שהנביאים אומרים שראו המלאך אש ובעל כנפים. הכל במראה הנבואה ודרך חידה. לומר שאינו גוף ואינו כבד כגופות הכבדים. כמו שנאמר כי ה' אלהיך אש אוכלה הוא ואינו אש אלא משל. וכמו שנאמר עושה מלאכיו רוחות:
"What does it mean when the prophets say they saw an angel of fire or an angel that had wings? Everything is really just part of the [prophet's] vision which is a riddle. These two ideas, [that angels are made of fire, or have wings], tell us that angels have no physical bodies and no weight that comes along with a physical body. This is similar to the verse (Devarim 4:24) that says, 'G-D, your Lord, is a consuming fire.' G-D is clearly not a fire, rather it is a parable. Also, another example is when it says (Psalms 104:4), 'He makes the winds His messengers.' [This is obviously not true either since wind can't deliver messages]."
Before discussing this Rambam, it is important to point out that in The Guide for the Perplexed (Section 2 Chapter 42), the Rambam tells us how, he believes, prophecy occurs. He says, "We have already shown that the appearance or speech of an angel mentioned in Scripture took place in a vision or dream, [but not in reality]; it makes no difference whether this is expressly stated or not, as we have explained above." The Rambam is telling us all prophecies that have occurred, according to him, are dreams or visions that come to a prophet. This is all in an unconscious state of the prophet and not in reality.
This idea, that the prophetic visions a prophet experiences are all in the mind, can explain a lot about what the Rambam is saying here in Yisodei Hatorah. When the Bible refers to angels being fire or having wings this is not their true state of being, but rather how the prophet envisions them. This is what is meant in the Rambam when he says that the prophets vision is a riddle. The vision that the prophet receives while he is unconscious has imagery that helps the prophet better understand what G-D is trying to tell him. Therefore, when the angel has a fire like form, or wings, this is coming to aid the prophet in the interpretation of his dream. Also, this sits well with the rest of the Rambam that says any physicality that is given to an angel is completely allegorical and not literal in any way. True, an angel has a Tzura, a purpose, that it comes to teach men, but this has to do with the message that is being sent through the angel. An angel can appear in a fire like form in order to teach a lesson to the prophet and not to mean that angels are physically made out of fire.
This idea, that the prophetic visions a prophet experiences are all in the mind, can explain a lot about what the Rambam is saying here in Yisodei Hatorah. When the Bible refers to angels being fire or having wings this is not their true state of being, but rather how the prophet envisions them. This is what is meant in the Rambam when he says that the prophets vision is a riddle. The vision that the prophet receives while he is unconscious has imagery that helps the prophet better understand what G-D is trying to tell him. Therefore, when the angel has a fire like form, or wings, this is coming to aid the prophet in the interpretation of his dream. Also, this sits well with the rest of the Rambam that says any physicality that is given to an angel is completely allegorical and not literal in any way. True, an angel has a Tzura, a purpose, that it comes to teach men, but this has to do with the message that is being sent through the angel. An angel can appear in a fire like form in order to teach a lesson to the prophet and not to mean that angels are physically made out of fire.
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