Angel of Death (primary)

(1) ולכל בני ישראל לא יחרץ כלב לשונו, “but not a single dog raised his voice against a single Israelite.” This was the miracle; normally dogs alert their owners to the presence of the angel of death in their midst. In this instance, not one of the watch dogs wagged as much as a tail to warn their owners of danger.

(1) ולא יתן המשחית לבא, “and will not suffer the destroyer to come;” Rabbi Moshe finds this phrase difficult, as in the Haggadah shel Pessach, the author quoting verse 12 in our chapter, we are told expressly that G’d Himself carried out the plague of killing the firstborn, so that the angel of death was not involved in any way on that night. We must therefore understand the verses to mean that what is meant is that the angel of death by himself was not authorised to perform his duties on that night, only in conjunction with the Lord Himself. The Lord never acts alone, but is always accompanied by an angel or angels.

(13) R. Elazar b. Abina said further: "Much more is said [regarding the actions] of Michael than is said of Gabriel; for in describing Michael, it is written (Is. 6, 6.) Then flew unto me one of the Seraphim. Whereas in describing Gabriel it is written (Dan. 9, 21.) The man Gabriel whom I had seen in the vision at the beginning, came flying swiftly." And whence do we know that the word Echad (one) [mentioned by Isaiah] refers to Michael ? R. Jochanan said : "We derive it from the word Echad which occurs in both passages; it is written here (Is. 6, 6.) One of the Seraphim and it is written there (Dan. 10, 13.) But Michael, one of the chief princes, came to help me. [Just as in the latter case] the word Echad (one) is applied to Michael, so also in the former case does Echad (one) apply to Michael]." In a Baraitha it was taught : "Michael [reaches his destination] with one [flight] ; Gabriel with two; Elijah with four and the angel of death with eight ; but during an epidemic the angel of death reaches [his destination] with one [flight]."

(10) (Fol. 30a) The following question was asked of R. Tanchum of Noy: "Is it permissible to extinguish the light on the Sabbath for the sake of a sick person ?" He began his answer by saying: "O thou King Solomon! Where is thy wisdom and where is thy understanding ? Not only do the words contradict your father's words but [they are at variance with] thine own utterances also. Thy father David said (Ps. 116, 17.) Not the dead can praise the Lord, and thou sayest (Ecc. 4, 2.) Thereupon praise I the dead that are already dead, and again thou sayest (Ib. 9., 4.) For a living dog fareth better than a dead lion. But this is not difficult to explain. When David said. Not the dead can praise the Lord, he meant thus: 'A man should always occupy himself with the study of the Torah and meritorious deeds before he dies; for, as soon as he dies, he becomes free from the obligation of [studying] the Torah and [fulfilling] meritorious deeds and the Holy One, praised be He! accepts no praise of him.' This is what R. Jochanan said : 'What is meant by the passage (Ps. 88, 61.) Free among the dead, i.e., as soon as a man dies he is freed from the obligation of [studying] the Torah and [fulfilling] meritorious deeds, And when Solomon says (Ecc. 4. 2.) Thereupon praise I the dead that are already dead, he refers to the time when Israel sinned in the deserts. Moses stood up before the Holy One, praised be He ! and offered many prayers and supplications unto Him but was not answered. However, as soon as he said (Ex 32, 13.) Remember Abraham, Isaac and Israel, Thy servants, he was forthwith answered. Now, did not Solomon say properly Thereupon praise I the dead that are already dead." It may be explained in another way also. The usage of the world is that if a mortal prince issue a decree, it is doubtful whether it will be complied with or not; even if it be complied with while the prince lives it may not be complied with when he is dead. But Moses, our teacher, has issued many decrees and established many ordinances and they endure forever and ever. Now did not Solomon say properly (Ecc. 4, 2.) Thereupon praise I the dead that are already dead! The passage, Thereupon praise I the dead, etc., may also be explained in another way, as R. Juda said in the name of Rab ; for R. Juda in the name of Rab said : "What is meant by the passage (Ps. 86, 17.) Display on me a sign for good that those who hate me may see it. Thus said David before the Holy One, praised be He! 'Sovereign of the universe, forgive me this sin [of Bath Sheba].' Thou art forgiven.' answered the Lord. David then said to the Lord : 'Show me a sign while I live.' Whereupon He answered, 'During thy life I shall not make it known but during the life of Solomon, thy son, I shall make it known.' When Solomon had built the Temple he desired to place the ark in the holy of holies, but the gates had become fastened to each other [and they could not be opened]. Solomon then offered twenty-four prayer-songs but was not answered. He then began the prayer (Ps. 24, 7.) Raise your heads, O ye gates and be raised wide, ye everlasting gates, and let the king of glory enter. Thereupon the gates ran after him and opened their mouths and wanted to swallow him up, saying: Who is the King of glory? (Ib.) Solomon replied. The Lord, strong and mighty (Ib.). He then repeated Raise your heads, O ye gates, and raise up, ye everlasting doors, and let the King of glory enter. Who is the King of glory, the Lord of Hosts, He is the King of glory, Selah (Ib.). Still he was not answered ; but as soon as he said O Lord God turn not away the face of thy anointed, remember the pious deeds of David thy servant, (II Chr. 6, 12), he was immediately answered. At that moment the faces of David's enemies turned black like the bottom of a pot and then it was known to all that the Holy One, praised be He! had forgiven David that sin. Therefore, did not Solomon properly say. Thereupon, praise I the dead, etc. This is meant by the passage (I Kings 8, 66.) On the eighth day he dismissed the people; they blessed the king and went unto their tents, glad of heart, because of all the good that the Lord had done for David his servant and for Israel his people, i.e.. And they went unto their tents, meaning they found their wives levitically pure. Joyful, because of having enjoyed the Divine Glory; glad of heart, each man's wife had become pregnant with a male child; because of all the good which God had done unto David his servant, that he forgave him that sin; and Israel his people, for they were forgiven their neglect of the observance of the day of Atonement. And when Solomon said (Ecc. 9, 4.) For a living dog fareth better than a dead lion, he meant that which R. Juda said in the name of Rab ; for R. Juda in the name of Rab, said: "What is meant by the passage (Ps. 39, 5.) Let me know, O Lord, my end, and what the measure of my days is, I wish to know when I shall cease to be, i.e., thus said David before the Holy One, praised be He ! 'Sovereign of the universe let me know my end.' Whereupon the Lord answered him : 'It has been decreed by me that the time of the death of mortal man shall not be known; And the measures of my days what are they (Ib.), David again asked. 'It is decreed by me answered the Lord,' that the measure of the days of a man shall not be known.' Again David asked: 'I wish to know when I shall cease to be.' The Lord then said to him : 'Thou wilt die on the Sabbath.' 'Let me die rather on the first day of the week,' begged David. 'The first day of the week is the day on which thy son Solomon shall be king, and one kingdom must not encroach on the other even by so much as a hair's breath.' 'Let me then die on the Sabbath eve,' pleaded David. Whereupon the Lord said Far better is a day in thy courts than a thousand (Ps. 84, 11), i.e., 'I like one day in which thou art studying the Torah better than a thousand burnt offerings which Solomon, thy son, will sacrifice before me upon the altar.' (Ib. b) Each Sabbath day he would sit and study. On that Sabbath when he was to die, the angel of death came and stood before him, but was unable to do anything because David never once ceased studying. [Said the angel to himself] What shall I do? There was an orchard in the back of David's house; the angel of death went there and shook the trees. David [hearing the noise] went out to see [the cause of the noise] ; as he ascended the ladder the angel caused it to break. David fell down and consequently stopped studying; whereupon the angel of death took his life. It so happened that Solomon sent to ask the following questions in the academy: 'My father died and lies in sun; what shall I do? [Am I allowed to remove him from the sun?] And the dogs of my father's house are hungry, what shall I do?' They answered him: 'Cut up a carrion and place the pieces before the dogs. As to thy father, place a loaf of bread or an infant upon his body and then you may carry it away from the sun.' Did not Solomon, therefore, say properly? For a living dog fareth better than a dead lion. And as to the question, which I have been asked in your presence, I say this: a lamp is called Ner and the soul is called Ner; it is better that a human light (lamp) be extinguished than that God's light (life) be extinguished."

(16) R. Se'urim, the brother of Raba, was sitting at the bedside of Raba when the latter was breathing his last agonies. The latter said to the former: "Let the master urge him (the angel of death) not to cause me any pain." Whereupon the former replied: "Is, then, the master himself not a friend of his?" To which Raba responded: "Since my fate was already referred to him, he will not care for me any more." R. Se'urim then said to the dying man: "I would like that the soul of the master should appear before me [in a dream]." [When it was so], R. Se'urim asked him: "Had the master felt any pain? [at the time of the separation of the soul from the body]." "As much pain as if pinched with the lancet," came the answer. Raba was sitting at the bedside of R. Nachman when he was breathing his last agonies, and the latter said: "Let the master urge him (the angel of death) not to cause me any pain." And he said to him: "Is not the master a prominent person? [to tell him so himself]." To which R. Nachman replied: "Who is esteemed, or worthy, or who can contend [at such a moment] ?" He then said to the dying man : "Let the master's soul appear before me [in a dream]." When it appeared before him, he asked him: "Had the master any pain?" And he answered: "It was as easy as to remove a hair from milk; and yet, if the Holy One, praised be He ! would command me to return to the world I was in, I would pray permission not to do it, because the [supposed] fear [of the angel of death] is too great." R. Elazar was eating T'rumah (heave-offering) when the death angel appeared before him, and he said to the angel : "You see that I am now eating T'rumah, is it not sacred ?" The angel withdrew ; meanwhile the appropriate moment passed by. He presented himself to R. Shesheth in the market. The former said to him: "Do you wish to take me when I am in the market, as if I were an animal ? Come to my house." When he presented himself to R. Assi in the market, the latter said to him: "Extend my time thirty days, so as to enable me to review my studies, as ye say: 'Happy is he who comes here with his studies in his hand.' " On the thirtieth day he appeared again, and R. Assi said to him: "Why such punctuality?" And he answered him: "You interfere with R. Nathan, and no regency must interfere with another, even as much as a hair. (R. Nathan cannot become the head of the college so long as you are alive.)" However, R. Chisda could not be overpowered [by the angel of death], for he kept on studying all the time, so the death angel climbed up and hid himself in a cedar in front of the house of study. When the cedar broke down, R. Chisda interrupted his study for a moment, and was immediately overpowered. R. Chiya was inaccessible [to the angel of death]. One day he transformed himself into a mendicant, and knocked on the door and asked for a slice of bread. When R. Chiya handed him what he asked for, the angel said to him: "Does not the master have mercy on a poor man? Why not have mercy on this man?" He revealed himself to R. Chiya, and as proof, he showed him the fire-rod. R. Chiya then delivered himself to him.

(4) (Fol. 77b.) R. Jochanan ordered the following announcement : "Beware of flies that sucked from those afflicted with gonorrhoea [that are carrying contagion."] R. Zera would not sit where such a wind (of gonorrhea] blew. R. Elazar would not enter into such a tent. R. Ami and R. Assi did not even use the eggs of the street where a person afflicted with gonorrhoea was found. R. Joshua b. Levi, however, would embrace them and study the Torah, saying (Pr. 5, 19) A lovely hind and a graceful roe; i.e., "if she (the Torah) causes gracefulness unto those who study her, how is it possible that she should not protect them [against sickness?"] When R. Joshua b. Levi was about to die the Angel of Death was instructed to visit him and do all his wishes. He came and disclosed himself to R. Joshua. "Come and show me my place [I am to occupy in Eden,"] requested R. Joshua. "Very well," replied the Angel of Death. "But give me your sword," requested R. Joshua, "lest thou frighten me during our travel." The angel gave it to him. Upon reaching their destiny, the angel lifted him up and showed him the place [which he would occupy some day in the future,] when R. Joshua made a jump, throwing himself over on the other side. The angel [observing R. Joshua's action] took a hold at the end of his cloak [pressing him to return.] Whereupon R. Joshua said: "I swear that I shall not go back." The Holy One, praised be He! said: "If he ever, during his lifetime, sought to be relieved of an oath then he must go back [then his present oath should be revoked,) but if not, then he cannot be compelled to return [on account of his oath."] "Give me then my sword," pleaded the angel with him. But R. Joshua refused to comply with his request. When a Heavenly voice came forth and said to him: "Give it back to him, for it is urgently needed for the world." Elijah then announced before him: "Have ready a place for the son of Levi. Have ready a place for the son of Levi." When he came he found that R. Simon b. Jochai was seated on thirteen golden chairs. The latter asked him: "Art thou that bar Levi?" "Yes," came the reply. "Was a rainbow ever seen during thy lifetime ?" R. Simon asked him. "Yes," replied R. Joshua. "If so, then I don't believe that thou art that bar Levi," remarked R. Simon b. Jochai. However, the real fact is that it was never seen during his life, but R. Joshua did not want the credit for himself. R. Chanina b. Papa was intimately associated [with the Angel of Death.] When he was about to die, the Angel of Death was told to go and render him some friendly service. He accordingly went and introduced himself to R. Chanina [as to the purpose of his visit]. The latter requested him to leave him for thirteen days, to review what he had been learning; for it is said : "Blessed is he who comes here with his studies ready." Thereupon he left him, and at the expiration of the thirty days returned and introduced himself to the Rabbi. "Come and show me my place [that I am to occupy in Eden."] requested R. Chanina. "Very well," replied the Angel of Death. "But give me thy sword," said R. Chanina, "lest thou frighten me on the road [while we shall travel." The angel replied: "Dost thou mean to serve me as thy friend did?" R. Chanina then said to the angel: "Bring a scroll and convince thyself if there is a thing written in it which I did not fulfill." Whereupon the angel replied: "But didst thou embrace the gonorrhoeal persons and study the Torah with them?" Nevertheless when he died a column of fire was interposed between him and the rest of the world, and we have a tradition that a column of fire interposes only to one or two [greatest] of a generation. R. Alexandri then approached the dead, saying: "Do it (give admission unto you) for the sake of honor of all the sages," but no attention was paid to him. "Do it for the sake of thy father's honor;" still no attention was paid to him. "Do it for thy own sake," [pleaded R. Alexandri.] Whereupon the column of fire disappeared. Abaye said : "The column of fire comes to exclude them who left of the Torah unfulfilled even as little as one letter." Whereupon R. Ada b. Mathna remarked: "To exclude the master for not having a proper fence around his roof." However, this accusation was just for the fact was that Abaye had a fence around his roof, only at that time [of the critics] it had been destroyed by a wind.

(5) (Ib. b) We are taught that R. Maier says: "It is proper to compel one to escort his associate, for the reward of escorting is unlimited, as it is written (Jud. 1, 24) And the watchers saw a man come forth out of the city, and they said unto him, 'Show us, we pray thee, the entrance into the city and we will deal kindly with thee.' And it is written further, And he showed them the entrance into the city. And what was the kindness they showed him? They smote the entire city with the edge of the sword, but the man and all his family they let go free. (Ib., ib., 36) And the man went into the land of the Hittites and built a city, and called it Luz. We are taught in a Baraitha; that is the same Luz where they dye the Techaileth, it is the same Luz against which Sennacherib came to destroy but was not able to do so; and which Nebuchadnezzar had beseiged but could not destroy it, and even the angel of death has no right to pass and enter it. Its old people when they desired to die were brought outside of its surrounding walls where they died. Is this not an a fortiori conclusion? If this Canaanite who had not performed any duty through walking with his feet, nor through talking with his mouth, nevertheless was rewarded that he and his children until endless generations should be saved from the Angel of Death. He, who speaks with his mouth and walks with his feet to perform good things, how much more should he be rewarded ? If so, then how did that man show them the city, if he neither walked nor spoke. Ezekiah said: "He made grimaces so that they received a hint." R. Jochanan said : "With his finger he showed them." We are taught in a Baraitha in accordance with the opinion of R. Jochanan : As reward for having shown them the entrance of the city within Canaan and his children until endless generations were rewarded to be saved from the Angel of Death. R. Joshua b. Levi said: "If one walks on the road and has no escort with him he shall study the Torah, as it is said (Pr. 1, 9) For the wreath of grace are they unto thy head, and chains for thy throat." R. Joshua b. Levi said also: "On account of the four cubits space which Pharaoh escorted Abraham, the latter's children had to serve four hundred years." R. Juda said in the name of Rab : "If one escorts his associate even four cubits within the city, the traveler will not meet any injury of his trip." Rabina escorted Rabba b. Isaac four cubits and protected him from an incident with which he was met on the road. Our Rabbis were taught : A teacher should escort his disciple to the boundaries of the city; two colleagues should escort each other as far as it is permitted to walk on the Sabbath outside of the town. The distance a disciple is to escort his teacher is limitless. How far should this be ? Said R. Shesheth : "A mile." And this refers only when the teacher is not a distinguished scholar, but if he is a distinguished scholar, he should go three Parthoa. R. Cabana accompanied R. Shimi b. Assi from Pum-Nahara to the place called "Between the Palm," in Babylonia. When they reached this place they said: "Is it true, master, what people say that those palm trees of Babylon date from the days of Adam, the first?" "Thou recallest to my mind," answered R. Cahana, "what R. Jose, the son of R. Chanina said: 'What is the meaning of the passage (Jer. 2, 6) Through a land through which no man had passed and where no man had dwelt. Since no man had passed through it, how is it possible for any man to have dwelt in it? It means to teach that whatever land Adam the first decreed, should become inhabited, indeed did become inhabited; but whatever land Adam, the first man, decreed that it should not become inhabited, remained uninhabited." R. Mordecai escorted R. Shimi b. Assi from Hagrunia as far as the place called Bekipai, and according to others, to the place called Be-dura.