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Angel of the Day

psPast Life Reading

      Your angels can help you remember your past lives. By understanding the journey that your soul has made, you can help yourself heal from emotional, spiritual, and physical wounds.

Past Life Reading contains:

        Your past; Your path;
        Previous incarnation; Your lessons.

Reading length: approx 11 pages.

Price: $14.90

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Archangels Reading

      A complete reading about your life covering a period of a year, between two birthdays. Find out what is out there for you: opportunities, dangers and how to avoid them, how to improve yourself and your relations.

Archangels Reading contains:

      Prevision for a year (between two birthdays)
      Important events of the year
      Message from your Guardian Angel

Reading length: approx 20 pages.

Price: $19.90

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Angel Card

      A divine message form the Angel of the moment. Please wait 5 minutes before asking the next question. Every Angel rules approximately 5 minutes of the day (after 6 hours they repeat). Don’t abuse the Angel Oracle.

How to do it

  1. Clear your mind.
  2. Think about your question.
  3. Click on the picture.

The answer will be revealed for you.

Your Angels

Your Angels

Contains: the Incarnation Angel (with description), the Heart Angel and the Intellect Angel.

Price: $9.95

Love Reading

Love Reading

Contains: your current situation regarding your love life, marriage, hidden things, attitude and future.

Price: $9.95

Career Reading

Job Career Reading

Contains: your current situation, business partnership, your career, attitude and future.

Price: $9.95

Posts Tagged ‘JUDAISM’


Angels in the traditional sense are prevalent in the great monotheisms: Zoroastrianism, Judaism, Christianity, and Islam. In these faiths, God is such an august and elevated personage that he does not usually involve himself in the day-to-day activities of the world. Instead, he has created a set of spiritual beings-the angels-who carry out his commands and deliver his messages.

Although most accounts of angel history consider Zoroastrianism to be the first religion to have true angels, attendant spiritual beings served Yahweh (God) from the very first biblical narratives, long before Persian religious ideas began to exercise an influence on Judaism. There is, however, some confusion in the earliest books of the Bible about the socalled angel of the Lord. In many passages that mention the angel of the Lord, it seems that God himself has appeared. Some scholars have hypothesized that in the original (nonextant) sources, Yahweh was the central actor, with no angel mentioned. According to this line of thinking, later scribes found it difficult to grasp that God himself would confront ordinary human beings face-to-face and thus altered the original stories so that God acted through an intermediary.

Angels are designated by different terms in Hebrew Scriptures. The most common term is mal’akh, “messenger,” which is sometimes also used with reference to human messengers. (This term was the basis for the choice made by Greek translators-angelos means messenger in Greek-as well as the choice for Muslims-the Koranic term for angels is mala’ika.) In other places, the angels are called elohim (literally, “gods”) or, more frequently, bene’elohim or bene’elim (sons of God). Finally, the Bible also refers to winged beings, such as the seraphim and the cherubim, which seem to have been adopted more or less directly from near-Eastern mythology.

The Hebrew Bible pictures angels as busy spiritual beings constantly coming and going as they carry out God’s directives-as in Jacob’s vision of angels ascending and descending a ladder. In the first chapter of the Book of Job, the angels (referred to in job as the “sons of God”), Satan among them, come together “to present themselves before the Lord” (1:6), reporting on what they have done and observed, at what appears to be a regular celestial gathering.

Beyond carrying messages to humanity, God sends his angels to protect or destroy. They also have the function of constantly offering him praise. Only in the last books of Hebrew Scriptures do angels begin to do more than simply worship God and carry out orders, as when the angel of the Lord in Zechariah intercedes with God on behalf of Israel (1:12-13). As a general indication of the subsidiary role angels play in most of the Bible, Scripture mentions only two angels by name, Michael and Gabriel.

The final books of the Hebrew Bible, particularly Daniel, reflect the distinct influence of Persian angelology. As a result of several centuries of Persian control of the Middle East, Jews were brought into contact with Zoroastrian religious ideas. Of decisive significance in view of later developments in Judaism’s sister religions, Christianity and Islam, was Zoroaster’s doctrine of the ongoing struggle between good and evil-a dualistic world view that included war between good and evil angels. Earlier Hebrews had not postulated an evil counterdivinity or devil opposed to Yahweh. In Job, for example, Satan is a member of the heavenly court whose role appears to be that of a prosecuting attorney rather than an enemy of God.

To explain the origin of a devil in traditionally nondualistic Judaism, writers developed new stories, although they were never incorporated into canonical Scripture. These extrabiblical writings explain evil in terms of the revolt or disobedience of God’s angels. In one story, Satan declared himself as great as God and led a rebellion of angels against the celestial order. Defeated, he and his followers were tossed out of heaven, and now they perpetually war against God by attempting to ruin the earth, God’s creation. A lesser-known story, which is best preserved in the apocryphal Book of Enoch, tells how a group of angels lusted after mortal women and fell from grace after leaving their heavenly abode and copulating with them.

In addition to the notion of ongoing spiritual warfare between good and evil, Judaism also adopted the idea of a final judgment and resurrection of the dead at the end of time-a time when righteousness will finally triumph. This happy ending will be preceded by an all out war in which the angels of God will defeat Satan and his fallen angels once and for all. These notions particularly characterized the thought of the Essenes, a small Jewish sect whose surviving writings, the Dead Sea Scrolls, are characterized by an apocalyptic emphasis that prophesies a supernatural redemption at the hand of God and his angels, a view they share with the roughly contemporaneous writings of the Apocrypha and the Pseudepigrapha.

Israel was annexed by Rome during the first century B.C. Under Roman rule, various Jewish sects proliferated. The pious Pharisees, while believing in angels, did not particularly emphasize them. The Sadducees, a group of older landowners that included many priests, emphasized the authority of the first five books of Hebrew Scripture (the books of Moses) and are said to have rejected the notion of angels. The Essenes withdrew from mainstream Judaism in the mid-second century B.C. and established a monastery on the shores of the Dead Sea at Qumran, where they had a community until it was attacked and destroyed by Roman legions between A.D. 66 and 70.

Beyond the Hebrew Bible (the Christian Old Testament), there are several important bodies of Jewish religious literature in which notions about angels are further developed. The most important of these are contained in the Talmud. While attempting to tone down what they viewed as an unhealthy overemphasis on angels in the Apocrypha and the Pseudepigrapha, the talmudic rabbis simultaneously recognized such postbiblical revelations as the division between angels of peace and evil angels and the names of important angels other than Michael and Gabriel, such as Uriel, Raphael, and Metatron. The talmudic literature also adds much detailed speculation on the nature of angels without changing the fundamental notions that had been developed earlier. Much the same can be said about Jewish mystical speculations, such as those contained in the Zohar.

Today, particularly in Reform and Orthodox Judaism, the existence of angels as independent spiritual entities is generally discounted, rather they are viewed as symbolic or poetic or as embodying an earlier worldview no longer relevant. Even Orthodox Jews tend to interpret angels symbolically, without actually denying their ontological reality. Only the most traditional sects, such as the Hasidim, hold to a literal belief in angels.

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