A traditional Jewish discussion of angels most logically begins with the famous argument between Maimonides and Nachmonides. The Rambam in his Guide for the Perplexed describes the character of angels at great length. He begins (in Part II Chapter 6) by saying that the existence of angels is to be taken for granted based upon the frequency of their mention in both Biblical and Rabbinical texts. After describing the many terms used to depict angels, the Rambam explains that they are incorporeal. Their purpose is to be the agents of Hashem's will. They are identical to the task they are to perform.

"Every day God creates a legion of angels, they sing before Him, and then disappear.(B'reishit Raba 78)"

Now since angels are without all physical form and are only the action or intent of the sender, they can not be perceived by man's senses. So, whenever we have a story in which a person 'sees' an angel, according to the Rambam this is a prophetic vision. This visions tend to be in dreams (with, of course, the notable exception of Moshe Rabbeinu). Therefore the encounters of the Avot, Lot, Bilaam, etc. with angels were all while they were asleep.

It is this last point which the Ramban attacks. In a famous comment on B'reishit XVIII:1, he describes the angels coming to visit Avraham Avinu while he was recuperating from his circumcision. According to the Ramban these angels took on physical form and pretended to eat. He explains that this was a normal method for angels on a mission to this world. Nachmonides then specificaly questions the Rambam's position by asking how could Ya'akov Avinu come away limping from an encounter with an angel if it was just a vision. He furthers wants to know how these encounters can be prophetic if many people who experience them are never counted elsewhere as prophets. And, finally, many of the visions described by prophets seem to be accomplished through the agency of angels while the viewer was wide awake. Therefore, says the Ramban, angels can, indeed take on physical form and be perceived with our five senses.

I really don't know which view of these spiritual entities is correct, but either way we must try to understand why Rashi and the midrash suggest that Ya'akov's job had to be carried out by real angels. The most popular answer to why angels were necessary is that Ya'akov was afraid of Esav for various reasons. There was a concern that Esav had merit for his honoring of Yitzchak which Ya'akov had neglected all these years while away. The Noam Elimelech explains that this fear required angels because they

"would speak to Esav words which would be accepted by Esav, and simultaneously be acceptable as prayer and supplication before Hashem. The angels would be just representatives for Ya'akov to man and God. Therefore it was to his benefit to send real angels."

The Pri Zadik suggests that Ya'akov's strategy was both cautious and optimistic. Ya'akov wanted very badly for his older brother to repent his evil ways and return to the path paved by Avraham and Yitzchak. Only true angels would initially recognize the sincerity of Esav. They would know that this 'hunter by means of his mouth' was honestly representing himself. Also, angels alone might know the correct formula of persuasion to transform Esav. "They would know the way to enter his heart." For this reason Ya'akov addresses Esav as 'my master' (of course, others assume this is merely flattery) with the genuine hope that as a 'ba'al teshuva' he would indeed be his moral superior. Finally, the Rebbe suggests that the angels would reveal the 'secret of wisdom'. This secret dealt with the blessings of Yitzchak Avinu. Esav had always assumed that the blessings were of wealth, but the angels were to teach them that they were of Torah. This increase of wisdom would, he hoped, heal the 'greatness of his anger, to empty evil from the heart of the fool.'

The Maharal M'Prague in his commentary on Rashi asks how is it possible for Ya'akov to send angels. He mentions many places where messengers are sent by others and each time the assumption is that they were flesh and blood agents. Where does Ya'akov Avinu get the merit to order angels around? His answer doesn't interest me very much (it has to do with the special relationship the Avot had with heaven), but the question is fascinating.

To answer I must return to discuss the nature of angels a bit more. We already said that angels are the embodiment of their mission. Reb Chayim Volozhin in his commentary on Pirkei Avot says, "Angels require the influence of man. They sing their praises of Hashem upon our reciting it (they say 'holy, holy, holy' when we tell them to), also if a man messes up they are accordingly harmed." His son Reb Yitzchak adds that this is the meaning of the angels ascending and descending on the ladder in Ya'akov's dream. They go up and down on our signals. Reb Chayim says in Nefesh Hachayim, "There isn't within the power of any angel to independently do a thing. He can't open his mouth without the breath of Israel's sanctity motivating him."

So, angels are very much within our control. There are many rabbinical statements to the effect that we create the angels by our actions good and bad. Now, we can understand the sending of angels. Ya'akov's good intentions towards Esav were the kind of powerful mitzvah which creates angels. Ya'akov may or may not have sent human agents, but his deeds certainly broadcast angels. The Rambam might say they were unseen and unsensed and the Ramban might say they were the carriers of Ya'akov's message physically to Esav, but it makes no difference to the essential idea. We create spiritual realities by our actions. We call them angels.

Was Ya'akov afraid of Esav, and was he right to harbor that feeling? I don't know. But his attempt to extend friendship to Esav was definitely appropriate, that's why Rashi tells us angels were not just sent but created. We must emulate that strength of character and do the right and moral act no matter how perilous the circumstances. That's what creates angels. And that's what makes the world a spiritually better place.

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