FALL of ANGELS

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FALL OF ANGELS:
Table of Contents
Woman the Cause of Fall.
Later Jewish Tradition.
In Apocalyptic Writings. The conception of fallen angelsangels who, for
wilful, rebellious conduct against God, or through weakness under
temptation.thereby forfeiting their angelic dignity, were degraded and
condemned to a life of mischief or shame on earth or in a place of
punishmentis wide-spread. Indications of this belief, behind which
probably lies the symbolizing of an astronomical phenomenon, the shooting
stars, are met with in Isa. xiv. 12 (comp. Job xxxviii. 31, 32; see
Constellations). But it is in apocalyptic writings that this notion assumes
crystallized deniteness and is brought into relations with the theological
problem of the origin and nature of evil and sin. That Satan fell from heaven
with the velocity of lightning is a New Testament conception (Luke x. 18;
Rev. xii. 7-10). Originally Satan was one of God's angels, Lucifer, who,
lusting for worldly power, was degraded. Samael (Yalk., Gen. 25), originally
the chief of the angels around God's throne, becomes the angel of death
and the "chieftain of all the Satans" (Deut. R. xi. ; comp. Matt. xxv. 41).
But it is especially Sam!azai and Azael of whom the fall is narrated. In Targ.
Pseudo-Jonathan to Gen. vi. 4 they appear as the "nelim" (A. V. "giants"),
undoubtedly in consequence of an incorrect interpretation of this word as
"those that fell from heaven." The story of these two angels is found in brief
form in Yal"., Gen. 44; it has been published by Jellinek ("B. H." iv. 127;
originally in Midrash Abkir; comp. Rashi, Yoma 67b; Geiger, "Was Hat
Mohammed aus dem Judenthume Aufgenommen?" p. 107).
Woman the Cause of Fall.
As in the case of man, so in that of the angels woman was the cause of the
lapse. Naamah, the wife of Noah (Gen. R. xxiii. 3), was one of the women
whose great beauty tempted the angels to sin (Na!manides to Gen. iv. 22).
As regards Azazel and Sam!azai, mentioned above, it was a young woman
named ("Is#ar," "Esther") that proved fatal to their virtue. These angels,
seeing God's grief over the corruption of the sons of men (Gen. vi. 2-7),
volunteered to descend to earth for the purpose of proving their contention
that, as they had foretold at the creation of Adam, the weakness of man (Ps.
viii. 5) was alone responsible for his immorality. In their new surroundings
they themselves yielded to the blandishments of women. Sam!azai
especially became passionately enamored of Is#ar. She, however, would
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yield to his importunities only on the condition that he tell her the name of
Yhwh (see God, Names of), by virtue of which he was o return to heaven.
As soon as she was possessed of the secret, she rose to heaven herself,
and God rewarded her constancy by assigning her a place in the
constellation of Kimah. Sam!azai and his companion thereupon took to
themselves wives and begat children (comp. the bene Elohim, Gen. vi. 4).
Me#a#ron soon after sends word to Sam!azai concerning the approaching
ood. This announcement of the world's and his own children's impending
doom brings Sam!azai to repentance, and he suspends himself midway
between heaven and earth, in which penitent position he has remained ever
since. Azazel, who deals in rich adornments and ne garments for women,
continues in his evil ways, seducing men by his fanciful wares (hence the
goat sent to Azazel on the Day of Atonement).
Variants of this story are not rare. According to Pir"e R. El. xxii., "the angels
that fell from heaven," seeing the shameless attire of the men and women in
Cain's family, had intercourse with the women, and in consequence were
deprived of their garment of aming re and were clothed in ordinary
material of dust. They also lost their angelic strength and stature. Samael
was the leader of a whole band of rebellious angels (ib. xiii.).
In the Book of Enoch eighteen angels are named (Enoch, vi. 7) as chief
participators in the conspiracy to mate with women. Samiaza is the leader,
and Azael is one of the number (but see Charles, "Book of Enoch," p. 61,
note to vi.-xi.). Azael, however, imparts to men all sorts of useful as well as
secret knowledge and the art of beautifying eyes (Enoch, viii. 1; comp. Targ.
Pseudo-Jon. to Gen. vi. 4). For other versions of the story or reminiscences
thereof, see Book of Jubilees, v. 1, 6-11; vii. 21, 25; Test. Patr., Reuben, 5,
and Naphtali, 31; Josephus, "Ant." i. 3, 1; Philo, "De Gigantibus."
Later Jewish Tradition.
The later Jewish tradition, shocked at the notion of the angels' fall, insisted
upon interpreting the bene Elohim of Gen. vi. 1-4 as referring to men (Gen.
R. xxvi.: "sons of judges"; comp. Tryphon in Justin, "Dial. cum Tryph." p.79).
The Samaritan version reads ; On"elos, . The "Sefer ha-Yashar"
("Bereshit," end) ascribes the shameful conduct to magistrates and judges
(see Charles, "Book of Jubilees," p. 33, note).
The cabalists give the older view. In the Zohar (iii. 208, ed. Mantua) Aza and
Azael fall and are punished by being chained to the mountains of darkness.
According to another passage (i. 37), these two rebelled against God and
were hurled from heaven, and they now teach men all kinds of sorcery (for
other quotations from cabalistic commentaries on the Pentateuch see
Grnbaum, "Gesammelte Aufsze zur Sprach- und Sagenkunde," p. 71).
Allusions to these fallen angels occur also in the Koran (sura ii. 96); but their
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names are there given as "Harut" and "Marut." Their fate in Arabic tradition
is identical with that of Sam!azai and Azael (Geiger, l.c. p. 109). The refusal
to worship Adam (suras ii. 32, vii. 11, xv. 29, xxxviii. 73) brings on the Fall,
just as it does in the Midrash Bereshit Rabbati of R. Moses ha-Darshan (see
Grnbaum, l.c. p. 70).
Bibliography:
Grnbaum, Gesammelte Aufstze zur Sprach- und Sagenkunde, Berlin,
1901.
E. G. H.
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6 comments
Sarah Therese Thomas Love Seeker at I Love Adonai
http://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0015_0_14693.html
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January 22 at 11:02am 1
Nope- no such thing. In Judaism only human kind have free-will, no other creature has the ability to
differntiate between good and evil and to make a choice on what path to go. An angel when it is sent into
the world always has only ONE job it can do at a time, thus why three angels appear to Abraham, each one
has a specic job to do and one angel could not have done all three jobs. For an excellent discussion on
angels, Ramban on the section of the Angels appearing to Abraham is excellent- he also quotes the
understanding of the Ibn Ezra and Rashi as he disagrees with much of what they state.
The midrash quoted above, is seen as authoritative by some poskim, but most reject it (it is discussed when
the "nellim" are mentioned) since it would contradict many other midrashim and learnigs from remesh
(allusion) and sod ("secret" - in the modern era more commonly referred to as Kaballah, but the term sod is
commonly used by the rishonim)
Source:
Ramban- peirush on the Torah, Rambam- Moreh Nevuchim
http://answers.yahoo.com/question/index?qid=20071025181334AAYGzaN
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January 22 at 11:01am
http://www.chabad.org/library/article_cdo/aid/1055341/jewish/Can-Angels-Sin.htm
Reply
Like
January 22 at 11:00am
Jan Franko Founder, CEO at Balearic Retreats Ltd
good to know more.
Reply
Like
February 15, 2013 at 12:17am
Bob Zwirn
Thanks
Reply
Like
June 3, 2012 at 9:40am
9 von 10 11.03.14 01:29
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