page_title: Archangel
section_title: In Judaism
hierarchical_section_title: Archangel / In Judaism
caption_attribution_description: English: Jacob Wrestling with the Angel. Čeština: Jákob zápasící s andělem.
context_page_description: An archangel is an angel of high rank. The word "archangel" itself is usually associated with the Abrahamic religions, but beings that are very similar to archangels are found in a number of religious traditions.
  The English word archangel is derived from the Greek ἀρχάγγελος. It appears only twice in the New Testament in the phrase "with the voice of the archangel, and with the trumpet call of God" and in relation to "the archangel Michael". The corresponding but different Hebrew word in the Hebrew Scripture is found in two places as in "Michael, one of the chief princes" and in "Michael, the great prince".
context_section_description: The Hebrew Bible uses the term מלאכי אלוהים (malakhi Elohim; Angels of God), The Hebrew word for angel is "malach," which means messenger, for the angels מלאכי יי (malakhi Adonai; Angels of the Lord) are God's messengers to perform various missions - e.g. 'angel of death'; בני אלוהים (b'nei elohim; sons of God) and הקדושים (ha-q'doshim; the holy ones) to refer to beings traditionally interpreted as angelic messengers. Other terms are used in later texts, such as העליונים (ha-elyonim, the upper ones, or the supreme ones). References to angels are uncommon in Jewish literature except in later works such as the Book of Daniel, though they are mentioned briefly in the stories of Jacob (who according to one interpretation wrestled with an angel) and Lot (who was warned by angels of the impending destruction of the cities of Sodom and Gomorrah). Daniel is the first biblical figure to refer to individual angels by name. It is therefore widely speculated that Jewish interest in angels developed during the Babylonian captivity. According to Rabbi Simeon ben Lakish of Tiberias (230–270 CE), specific names for the angels were brought back by the Jews from Babylon.
  There are no explicit references to archangels in the canonical texts of the Hebrew Bible. In post-Biblical Judaism, certain angels came to take on a particular significance and developed unique personalities and roles. Though these archangels were believed to have ranked amongst the heavenly host, no systematic hierarchy ever developed. Metatron is considered one of the highest of the angels in Merkavah and Kabbalist mysticism and often serves as a scribe. He is briefly mentioned in the Talmud, and figures prominently in Merkavah mystical texts. Michael, who serves as a warrior and advocate for Israel, is looked upon particularly fondly. Gabriel is mentioned in the Book of Daniel and briefly in the Talmud, as well as many Merkavah mystical texts. The earliest references to archangels are in the literature of the intertestamental periods (e.g., 4 Esdras 4:36).
  In the Kabbalah there are ten archangels, each assigned to one sephira: Metatron, Raziel (other times Jophiel), Tzaphkiel, Tzadkiel, Khamael, Raphael, Haniel, Michael, Gabriel, and Sandalphon. Chapter 20 of the Book of Enoch mentions seven holy angels who watch, that often are considered the seven archangels: Michael, Raphael, Gabriel, Uriel, Saraqael, Raguel, and Remiel. The Life of Adam and Eve lists the archangels as well: Michael, Gabriel, Uriel, Raphael and Joel. 
  Medieval Jewish philosopher Maimonides made a Jewish angelic hierarchy.
caption: Jacob Wrestling with the Angel by Gustave Doré, 1885
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