The angels are likewise incorporeal; they are intelligences without
matter, but they are nevertheless created beings, and God created them,
as will be explained below. In Bereshith Rabbah (on Gen. iii. 24) we
read the following remark of our Sages: “The angel is called ‘the flame
of the sword which turned every way’ (Gen. iii. 24), in accordance with
the words, ‘His ministers a flaming fire’ (Ps. civ. 4); the attribute,
‘which turned every way’ is added, because angels are changeable in
form; they appear at one time as males, at another as females; now as
spirits; now as angels.” By this remark they clearly stated that angels
are incorporeal, and have no permanent bodily form independent of the
mind [of him who perceives them], they exist entirely in prophetic
vision, and depend on the action of the imaginative power, as will be
explained when speaking on the true meaning of prophecy. As to the
words “at another time as females,” which imply that the Prophets in
prophetical vision perceived angels also in the form of women, they
refer to the vision of Zechariah (v. 9), “And, behold, there came out
two women, and the wind was in their wings.” You know very well how
difficult it is for men to form a notion of anything immaterial, and
entirely devoid of corporeality, except after considerable training: it
is especially difficult for those who do not distinguish between
objects of the intellect and objects of the imagination, and depend
mostly on the mere imaginative power. They believe that all imagined
things exist or at least have the possibility of existing; but that
which cannot be imagined does not exist, and cannot exist. For persons
of this class—and the majority of thinkers belong to it—cannot arrive
at the true solution of any question, or at the explanation of anything
doubtful. On account of this difficulty the prophetic books contain
expressions which, taken literally, imply that angels are corporeal,
moving about, endowed with human form, receiving commands of God,
obeying His word and performing whatever He wishes, according to His
command. All this only serves to lead to the belief that angels exist,
and are alive and perfect, in the same way as we have explained in
reference to God. If the figurative representation of angels were
limited to this, their true essence would be believed to be the same as
the essence of God, since, in reference to the Creator expressions are
likewise employed, which literally imply that He is corporeal, living,
moving and endowed with human form. In order, therefore, to give to the
mind of men the idea that the existence of angels is lower than the
existence of God, certain forms of lower animals were introduced in the
description of angels. It was thereby shown, that the existence of God
is more perfect than that of angels, as much as man is more perfect
than the lower animals. Nevertheless no organ of the brute creation was
attributed to the angels except wings. Without wings the act of flying
appears as impossible as that of walking without legs; for these two
modes of motion can only be imagined in connection with these organs.
The motion of flying has been chosen as a symbol to represent that
angels possess life, because it is the most perfect and most sublime
movement of the brute creation. Men consider this motion a perfection
to such an extent that they themselves wish to be able to fly, in order
to escape easily what is injurious, and to obtain quickly what is
useful, though it be at a distance. For this reason this motion has
been attributed to the angels.
There is besides another reason. The bird in its flight is sometimes
visible, sometimes withdrawn from our sight; one moment near to us, and
in the next far off; and these are exactly the circumstances which we
must associate with the idea of angels, as will be explained below.
This imaginary perfection, the motion of flight, being the exclusive
property of the brute creation, has never been attributed to God. You
must not be misled by the passage, “And he rode upon a cherub, and he
did fly” (Ps. xviii. 10), for it is the cherub that did fly, and the
simile only serves to denote the rapid arrival of that which is
referred to in that passage. Comp.: “Behold, the Lord rideth upon a
swift cloud, and shall come into Egypt” (Isa. xix. 1); that is, the
punishment alluded to will come down quickly upon Egypt. Nor should
expressions like “the face of an ox,” “the face of a lion,” “the face
of an eagle,” “the sole of the foot of a calf,” found in the prophecies
of Ezekiel (i. 10 and 7) mislead you; for all these are explained in a
different manner, as you will learn later, and besides, the prophet
only describes the animals (ḥayyot). The subject will be explained
(III. i.), though by mere hints, as far as necessary, for directing
your attention to the true interpretation.
The motion of flying, frequently mentioned in the Bible, necessitates,
according to our imagination, the existence of wings; wings are
therefore given to the angels as symbols expressive of their existence,
not of their true essence. You must also bear in mind that whenever a
thing moves very quickly, it is said to fly, as that term implies great
velocity of motion. Comp. “As the eagle flieth” (Deut. xxviii. 49). The
eagle flies and moves with greater velocity than any other bird, and
therefore it is introduced in this simile. Furthermore, the wings are
the organs [lit. causes] of flight; hence the number of the wings of
angels in the prophetic vision corresponds to the number of the causes
which set a thing in motion, but this does not belong to the theme of
this chapter. (Comp. II. iv. and x.)