Angel of death

strong text****In Islam, Azrael is the death knell that separates the soul from their bodies; he is one of the four archangels (and Jibrail, Mikal, and Israfil) and the Muslim resemblance to the one-death angel, sometimes called Azrael. Azrael has 4,000 feathers, is large, and its body is made up of many eyes and tongues; as there are living beings, it sits on one foot in the 4th and 7th skies, another deep bridge that spreads heaven and hell. Azrael assures the only angel before creating man with enough courage to descend to Earth and ignore the crowds of Iblis, Lucifer, to bring to God the things that man needs to do. He was made an angel of death by this grace and was given a list of all humanity. While Azrael can identify the happy and the cursed name, he does not know about anyone’s death until the tree under God’s authority allows a leaf with a human name. After that, he must separate the soul from the body after 40 days. Man has various means of preventing death. He leaves the death angle at the piercing of the throat to take his soul by studying the dhikr. The angel could not hold his hand as he pulled out the sadaqah.

But when, after all the opposition, the angel returns with an apple from heaven engraved with bismillah or writes the name of God on the palm of his hand, the soul must go. The spirits of the believers are then slowly dragged away and transferred to the seventh paradise, but the souls of the unbelievers are removed from their bodies and cast into the Earth before they reach the gates of paradise.

Who is Azrael

Azrael is the cornerstone of death for Muslims and some Jewish tradition, and it is said in Sikhism. Azrael portrays a kind-hearted character as an angel of death, in which he acts as a thoughtful man who responds by transforming the spirits of the dead after death. He is said to be holding a twirl about the fate of the people, writing down and removing the names of men in the order of birth and death in both Muslims and Judea.

Depending on the point of view and the dominion of many religions, he can also be portrayed as living in a third paradise when he is a complete integer. He is one of the four archangels known as the Quranic Malak al-Maweth in the Rabbinic texts of Islam. In Hebrew, Azrael refers to ‘Angels of God’ as ‘Help from God.’ He has four faces, 4,000 feathers, and 70,000 feet in one description, and his perfect body contains eyes and tongues with a number equal to the number of stable men. Earth.

Etymology in Judaism

The name Azrael marks the beginning of Hebrew, and archaeological evidence established in Jewish systems in Mesopotamia confirms that it had to be used in Aramaic Incantation Texts from the seventeenth century. Although, since the text only registers words, it cannot be confirmed that Azrael was associated with death before the arrival of Muslims. Name of Azrael; it becomes popular between Islamic and Jewish history and mythology after the emergence of Islam. The name written as Ezrael comes from the Ethiopian section of the Apocalypse of Peter as the angel of hell, seeking out those who cannot be confirmed mistreated while they were alive. It is a manifestation of evil in Jewish thinking.

Muslims

Azrael is one of the four archangels in Islam Jibrail, Mikhail, and Israfil. He is responsible for taking the spirits of dead people into the human body. Azrael does not act separately but is only enlightened by God when the time is up to take a breath. According to one Islamic tradition, 40 days before the death of men, God removes a leaf from a tree below the divine authority, in which Azrael learns the name of the person to go with him.

In the Quran and the meanings the angel of death, known as Azrael. When the unbelievers of Jahannum cry out for help, an angel, also known as Azrael, will appear and tell them to stay. According to the definition, some Quranic sticks refer to a group of angels of death; according to the definition, these poles refer to the lesser angels of death, younger than Azrael, who support the archangel in his work. Tafsir al-Baydawi declares it to be a complete group of angels of death, small in Azrael.

The relationship between Azrael and death

Islam expands further history with the relationship between Azrael and Death. Al-Qiyama gives an account of death and its relationship with Azrael, which symbolizes Death and Azrael as other independent organizations. Still, when God causes Death, God directs the angels to watch over you and fall for a thousand years. After the angels received the information, death indicated that it should be given to Azrael. According to one well-known explanation, God once commanded the dust to be collected from the ground where Adam was supposed to have been created. Only Azrael won when he was to be imprisoned as an angel concerning the life and death of mankind.

In the history

Azrael retains its value in daily life. According to Al-Jili, a Sufi teacher, Azrael comes from the soul in the form given to its influential metaphors. Common belief holds that the lesser angels of death are the common people, while the saints and prophets meet the chief angels of death itself. Special prophets such as Moses and Muhammad called them reverently, but the saints are also said to have met Azrael in favorable circumstances. It is said that when Rumi was about to die, he lay down on his bed and met Azrael physically. The belief that Azrael originates with the saints before they die in preparation for death is also confirmed by the witness of Nasir Khusraw, in which he declares to have met Azrael during his sleep, giving him information about his forthcoming death.

Western reception

The Islamic belief of Azrael, comprising some descriptions such as the story of Solomon, a hadith taking back to Shahr Ibn Hawshab, was previously known in America in the 18th century as certified by Gregory Sharpe and James Harris. Few Western modifications enlarged the physical illustration of Azrael. Hence the poet Leigh Hunt portrays Azrael as wearing a black hooded dress. Even though insufficiency the esteemed scythe, his portrait nevertheless similarity the Grim Reaper. Henry Wadsworth Longfellow declares Azrael in “The Reaper and the Flowers” as an angel of death in Jewish stories who emerges as a fallen and spiteful angel rather. Azrael also emerges in G.K. Chesterton’s poem "Lepanto as one of the Islamic souls directed by Muhammad to counter Don John of Australia’s campaign.

Who is an angel of death in the Bible?

Few people believe that the Archangel Michael plays some character in the whole procedure from passing from this globe to next as the “angel of death,” but no Bible stanza or movement holds up this belief. In Scripture, Michael emerges to fight non-material clash and execute an order of God, no one of which looks to denote a pale death character. The name of Hazrat Azrael never looks in the Bible as well. The scheme of a Pale Death has not only infused famous cultures, such as in the books like The Book Thief and Scythe, but it has also taken over-highlighted points in various religions. Judaism, for example, allocates this character to Azrael, an angel of devastation. Islam has a name for this one, “Malak Almawt,” as do many other religions such as Hinduism.

Does Christianity have the same statistics by a different name? Does a single Angel of Death endure, perceiving the idea of the Pale Death? Some religions say the Archangels play few characters in the complete procedure from passing from this world to the next world, but in the Bible, there is no concept of Angel of Death and no Bible verses support this belief. The name of Azrael never looks in the Bible as well. Even though angels may look to created death in few cases in the Bible, we must make a note that no single angel can do so without God’s order. Job makes it clear God has itemized our days, but He solo selects when our life will end on the earth.

Death angels in the Bibles

When focusing on Scripture, it emerges angels do have a hand in some occasion of death and devastation. For example, an angel of God in 2 Kings 19; 35 goes out at night and terminates 185,000 Assyrians. Taking into consideration, the Assyrians made themselves out to be the rivals of God’s people, and God ordered this angel to perform such mass devastation. In disclosure, God provides one of the angels the capacity to cause death, and the four riders have the authority to abolish one-fourth of the earth’s population. Even though one could clash that the four horsemen may not automatically be angels or devils but rather personify leaders and authorities on earth. However, it looks devils may also attempt to have a hand in death. Jesus experiences a devil-owned boy whose devil attempts to murder him. The devil frequently throws him into the fire and water to blaze or drown him.

Does this mean that Angeles and devils can murder us?

Expertly yes, but we require to keep in mind, they cannot hurt a hair on our head except God will power it. Let’s take a glance at God’s power over the most notorious of all angels, devils. Devil has to go to God for approval to injure Job in any way. God provides him approval to eliminate Job’s family and ownership and, in the end, Job’s health, but God tells the devil he cannot take Job’s life away. He does not have the power to do so. If the devil, one of the most authoritative angels, has to follow God, it displays to us that God will not permit our lives to be taken until the decided time. The Bible narrates angels as God’s slaves. A slave will follow whoever is supervising, not go astray from authority.

What about the angels of death? Does it exist?

The Angel of Death is a misnomer. Even though angels, if given the authority of God, can take away a life, they will not do so unless they have got that authority or if God wills it. The Pale Death, so to talk, does not exist in how we have recognized it as a culture to exist. Nothing externalizes death. We all will face exposure to death, but no one individual angel by the name of Azrael accomplishes all of the death responsibility, so to talk. We require keeping in mind, as well, that God will demolish death itself one day. Whether or not He put down a single angel supervisor of death or supervisor of accompanying us from one life to the next life. We require to understand that angel’s character will become outdated after Christ comes back. Even though fascinating to hypothesize, it does not grasp as best of the weight as other situations in the coming age.

Does Hazrat Azrael take away the soul of every person by himself, or does he have anyone who helps him?

On this problem, there are three different points of view.

The First View

Hazrat Azrael abolishes the soul of the people by himself. One duty does not interpose with one another because he is brilliant. Brilliant stuff can be present and look in many mirrors and positions. The reflection of a shining thing has all ability of that brilliant person. It is thought about the same. For instance, though the sun is single, it is visible on the endless fizz of seas, drops of rain, stars of the sky, and every clear substance. Being observable in some situations is not a barrier for reflection in another situation. It looks its comfort, color, and other qualities everywhere. That is, every clear matter holds a real sun in it.

Alongside, the reflection of the sun depends on the reflection of the mirror. If the glass is red, then it looks red, if it’s green, then it is green, and if it is yellow, then its color is yellow. As the sun is more aflame and no life present on it, it is a lifeless object. It can be available on any substance at the same time all of its qualities. One should receive an actual dazzling angel-like Hazrat Azrael that originated from light, but no stuff can be available in thousand points with all of his qualities. Let solo an angel, holy person who becomes fortunate in separating themselves from the substance of the globe and attached in holiness appears in any situation at the same time. The sound news about the holy person who is known as Somuncu Baba appears from the seven doors of the mosque that he enters simultaneously and explores seven different persons at the same time has attained us. Again, it is well known that the best holy person can be available both in Hajj and in the mosque and at the same time many other places, and these occasions are so many that they cannot be contradicted.

So, every single becomes a type of a mirror of expression of Hazrat Azrael. Just as we see the sun in different mirrors in a different method, Hazrat Azrael looks different for every person. Its horrible emergence for the criminal and the good persons is not the same. Every person becomes a type of mirror of Azrael’s different emergence according to his/her way of life. Gabriel once identified in the prophet’s existence in the shape of a friend called Dihya; he lay down in front of the Arsh al-Azam from west to east with His best feathers at the same time and became apparent in many situations depending on the ability of those points. Just like this, While Hazrat Azrael is an individual being but present in many places and is radiant, at the same time, he can be available in thousands of places or situations. And his taking a soul is not a hurdle for taking another soul. He looks different for every person. If a mirror is dark, it is looked dark, and if it is white, it liked white.

The second view

Angels such as Hazrat Gabriel, Michael, and Azrael are a type of controller, and they have assistants. And those assistants are different based on the type of their creation. The angel who carries away the souls of great people and the students of science is different. And the angel who carries away the soul of evil-doers is different.

The third view

As we have described earlier, the Prophet Muhammad (PBUH) expressed the following;

“There are few angels that have forty thousand heads, and in every single head are forty thousand tongues, and with every single tongue, they complete forty thousand venerations.” According to those people who grasp this third view, Hazrat Azrael is a magnificent angel. He has a different type of face for every person and a strange looking for them. So, according to those people who grasp this view, there are faces of Hazrat Azrael for every person.

What happened when the angel of death comes?

Death in Islam is the endpoint of worldly life and the starting point of an afterlife. Death is perceived as a disconnection of the spirit from the body, and its substitution from this world to the afterlife. Islamic history talks about elaborately what occurs before, during, and after the death, even though what occurs is not clear and different schools of thought may finish up with different results. However, regularity between all these projects gets from the fundamental sources from the Quran and Islamic history. One approved idea is that an angel of death emerges to the dying to take out their spirits. The evil-doer’s spirits are taken out in the most hurtful way while the virtuous are handled comfortably.

Another ordinary idea adds that, after the burial ceremony, two angels Munkar and Nakir, come to inquiry about the deceased to test their belief. The virtuous believers reply accurately and live in calm and comfort while the evil-doers and disbelievers fail and torture arise. The stage between death and the finish point of the world is known as the life of barzakh. Suicide, mercy killing, and unjust assassination as means of death are all bans in Islam and are considered major crimes. Muslims believers life is God’s gift, and men provide it. Trusting in an afterlife is one of the six articles of faith in Islam. The expired are in a negotiator condition until the great revival. At the time of the revival, it will be disclosed whether they go to Hell or paradise.

Significance

Death is seen not as the endpoint of life but the carrying on life in another shape. In the Islamic faith, God has made this worldly life an examination center and preparation ground for the afterlife. And with death, this earthly life comes to an end. So, every person has only one chance to make ready themselves for life to come where God will revive and judge every person and allow them to reward or punishment, depending on their good or bad acts. And death is seen as the access to the starting point of the afterlife. In Islamic belief, death is ore-planned by God, and the exact time of a person’s death is known only to God. Muslims look forward to their last words in this world would be their profession of faith. That’s why; those near-dying people inspire him to pronounce these words. Sometimes, it is murmured into the ear of the dying; fundamentally, death is accepted as wholly natural. It only marks a change between the material kingdom and the unseen world. Death in the world of Islam is identified as part of the plan. In the earliest times, those of the Islamic section strongly believed that life was the final test for eternal life with God. Now, this is brightened through current Islamic times. Usual belief holds that the true believers and the virtuous will welcome death when it reaches. Specifically, many current writers make sure that death is only an intermediate stage and do not stick to the traditional portrait of death as painful.

Summary

Hazrat Azrael, in Islam, is the angel of death who detaches spirit from their bodies. Azrael is huge; with his 4000 feathers and his body made by as many eyes and tongues as there are living human beings, h stands with one foot in the seven paradises, the other on the sharp bridge that distributes heaven and hell. Azrael grasps a rather kind-hearted character as the angel of death, and he is responsible for transferring the spirits of the departed after death. Islam enlarged further history about the relation between Azrael and Death. When God created death, God directed the angels to consider it, and they collapse for thousands of years. After the angels recover alertness, death identified it should submit to Azrael. Hazrat Azrael takes away the life of the people when the time comes. The time of death is set by God only. No one can change the time of death of anybody. The people who do best in the world, do good deeds, help others, obey God’s orders, do tilawat e Quran and help the needy people their lives takeaway softly. They do not feel pain at the time of death, but death is the opposite for the sinners. Their lives take away painfully. They will be in extreme pain at the time of death. In Bible, there’s no concept of the angel of death. Angels can kill us, but we require to set in mind that they cannot injure a hair on our head without God’s permission. He does not give the authority to takes away the life of anybody without His permission. We require to keep in mind, as well, that God will one day destroy the death itself whether or not He put down a single angel supervisor of death. We need to understand that angel’s character will become outdated after Christ returns.

FAQ

1-Who is an angel of death?

Hazrat Azrael, in Islam, the angel of death, detached the spirits of the people from their bodies. He is one of the four archangels and the Islamic parallel of the Judeo-Christian angel of death, sometimes known as Azrael.

2-What happens when an angel of death comes?

One ordinary idea is that angel of death looks to the dying to take away their spirits. The sinners’ spirits are taken out most badly. They feel unbearable pain at the time of death while the virtuous are treated softly. The virtuous people feel no pain at the time of death.

3-Can you feel when death is near?

As death approaches, the piece of the mind responsible for controlling body temperature fails. You may run a high temperature on second or feel very snowy. Your arms and legs may be very cold to the touch and even look pale and freckled.

4-how do Muslims go to paradise?

Paradise is narrated in Quran as a wonderful garden. Jannah is heaven, where those have been good go. It is narrated in Qur’an as a “garden of happiness.” Muslims trusted they get to heaven by living religiously, questioning Allah for forgiveness, and doing good actions in their lives.

5-Can dying person cry tears?

Rather than peacefully sailing off, the dying person may cry out and try to escape from bed. Their muscles might shiver or jerk. The body can look tortured. There are physical causes for terminal anxiety-like urine retention, shortness of breath, hurt and metabolic abnormalities.

6-what are the last signs before death?

Eyes tears or blur over.

Pulse and heartbeat are hard to feel or hear.

Body temperature falls.

Shortness of breath.

The skin on their knees, hands, and feet turns a blotchy bluish-purple frequently in the last 24 hours.

7-Can a dying person hear you?

While the dying person may be unfeeling, there is increasing confirmation that even in this unconscious state, people are observing what is going on around them and can hear discussion and words spoken to them.

8-Why makes a dying person moan?

The moaning sound is like the sound of air passing over very moderated vocal cords. This shows that the dying procedure is coming to an end. Feel your emotions. The good way to deal with your emotions is to feel them as they occur.

9-Where does your energy go when you die?

The person passes through the states of dying, starting with adoption on the part of the body, removing energy through the major organs, the before-death vision, and the spirit’s final disperse.

10-Who are the 4 major angels in Islam?

The four angels in Islam are Jibrael, Mikael, Israfil, and Azrael. Jewish literature, such as the book of Enoch, also introduces Metatron as an archangel, known as the highest of the angels through the assumption of this angel is not accepted in all branches of the faith.

11-Where is the angel of death in the Bible?

In 2 Samuel, the devastating angel murders the residents the Jerusalem. In I Chronicles, the same angel of the lord is seen by David to stand between the earth and the paradise, with a drawn sword in his hand extended out against Hebrew’s enemies.

12-Is the Grim Reaper an angel?

another experience with the most universally identified ghost or soul entity of all time, the Grim Reaper-the angel of death- an often ghost experienced by effectively every tradition and religion since Biblical times.

13-Does Maka love spirit?

maka and spirit are the two main characters of the series, and fans had many reasons to ship them. while their romantic relationship was never mad canon- they did have a dramatic relationship full of dispute and loyalty, and fans liked it.

14-What powers does Azrael have?

Azrael provides his vessel with overwhelming strength by extending the muscular power and strengthening the honesty of the vessel’s body. as an archangel, Azrael’s vessel is considerably stronger than those of angels, easily overpowering lower-level devils or common monsters.

15-What is Mikael, the angel of?

Mikael is frequently the archangel of mercy. Therefore, he is said to be friendly, asking God for mercy for humans, and is said to be one of the first who curved down before Adam. In addition, he is very responsible for the prizes doled out to good persons in this life. from the tears of Michael, angels are created.

16-Why is Michael’s wings black?

Michael’s black feathers: Represents evil (though we probably get his backstory in 5B, whatever it might be, it can’t explain his actions of 5A and the bad things he has done to lucifer) Remiel’s Eagle Wings; represents her hunter instincts.

17-Is it haram to name Jibrael?

The majority of the scholars consider it allowable to use Jibrael as a name. A few of them not like using it (among them Imam Malik), but non of the main scholars consider it prohibited to use it. For this reason, Muslims can use Gabriel and Jibrael as names.

Conclusion

Hazrat Azrael is the angel of death in Islam. He is responsible for taking the spirits of the departed away from the body. Azrael does not take action alone but is only directed by God when time is up to take the spirit, the soul of the good and virtuous people take away gently. They do not feel any pain at the time of death, but the soul of the sinners takes away painfully because of their bad actions. Death is seen as the endpoint of life, but it is the starting point of another life. Angel cannot take away the life of anybody without Gog’s permission. It’s only God who decides all matters. Azrael has the power to emerge invisible and select who can see her.

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Each character of the series or the graphic novels is naturally and fatally in danger. We never know exactly who will perish next. And that makes for a lot of its success. See, for instance, the end of Season 6 of TWD. We see 5 or 6 of our favorite characters being taken prisoners by the evil Negan. Negan, played brilliantly by Jeffrey Dean Morgan, has decided to kill one of our beloved characters, characters we’ve been following for years. He then proceeds to kill one of the characters in a cruel gruesome way. And then the season ends. We never see who got killed. The cliffhanger was maintained until the beginning of Season 7. For months we were wondering who had gotten killed and we suffered for it. Because these days we are not certain anymore of who is safe and who is not. The Build-up of characters is made over a long time and in subtle ways so the Pay-off is stronger and harder. There is, however, in my view, a great difference between the deaths in SOIF and the deaths in TWD. In Martin’s epic, we always feel a progression towards a certain point in the future. We feel the story, the plot points, each death, will lead us towards an end. We don’t have that in TWD. There’s a cynical background in the post-apocalyptical tale that in my view makes it less satisfying. We don’t feel the deaths will lead us towards something. They are just another notch on the writer’s belt. There’s no end in sight. And that’s why I progressively grew disenchanted with that story. There are two other phenomena I’d like to talk about. First, the Theory of Horror. I asked the audience what would they rather suffer: An arm cut off or the nails taken off with a plier? A bullet in the shoulder or a needle in the eye? Actually, for most people, the nails taken off or the needle in the eye are scarier than the other more dangerous injuries. Why? Because they are more relatable. It’s easier to imagine the pain of a needle in the eye than the strange pain of a bullet in the shoulder. Unless you’ve been through it, of course. So gore stuff like decapitations or deadly explosions is not the most impactful for an audience. Take that into consideration. Also, let me speak of Deus Ex Machina endings. Even though you can argue that once or twice in classic movies and books they’ve been done right, the fact is Deus Ex Machina endings are lazy solutions by writers who don’t know how to end a story and would rather drop a nuclear bomb or a deadly meteorite and kill everybody. Acts of Nature are not bad. In James Clavell’s TAI PAN, for instance, the final encounter between the protagonist and antagonist happens in the middle of a powerful hurricane. And that’s interesting. But acts of Nature that purely resolve the conflict by themselves are the babies of lazy writers and should be discouraged. Let me finish with Spiderman. «What does Spiderman say?» I asked the audience at the workshop I mentioned. And they replied: «With great power comes great responsibility.» They are right. We, the writers, have great power over the lives of our characters. That means we have also a great responsibility. The responsibility of killing them in a meaningful way. Forget about ‘Red Shirts’, forget about ‘Sacrificial Lambs’. Kill them right: give them a good life and a good death. The polytheistic concept of a specific deity of *death who is responsible for the origin and constant occurrence of death on earth (cf. the Canaanite idea of the god Moth) was rejected by Jewish monotheism. According to the Bible, God is the master of death and of life. The origin of death is motivated not by the actions of an anti-human supernatural being, but through man’s own sin (cf. the formulation of Adam’s punishment in. Death, however, is often personified in the Bible; the fact that he has emissaries and a host of angels alludes to his independence of God These allegorical notions, probably survivals of a polytheistic influence on the Bible, are dominated by the more pervasive concept that only God possesses the power to return mortal man to dust This power He delegates to a “messenger” (malakh), one of His many angel servants. A cruel snatcher of souls, the “Angel of the Lord” who “smites” and “destroys” human beings and is described as standing between earth and heaven, with a drawn sword in his hand .The Bible only refers to a temporary messenger and the instances in the Bible in which death is personified he-; do not point to a constant sacred power or to a permanent angel whose function it is to terminate life on earth. Only in post-biblical times did the concept of an Angel of Death who acted independently emerge. In popular belief, he was conceived as an amalgam of forms and concepts which had their biblical associations with death, cruelty, and wretchedness. The Angel of Death was also identified with the horrifying and dreadful ogres and demons described in the oral tradition, in the literature of the ancient Near East, and in the literatures of medieval Europe (“devil” and “Satan”). An active supernatural being, interested not only in fulfilling God’s orders, but also on his own initiative, in fighting, harming, and destroying man, the Angel of Death is identified in the Talmud with *Satan (“Samael”) and with yeẓer haraʿ (“evil inclination”). He symbolizes the demoniac forces, which were responsible for Adam’s fall and which continue to fight his descendants. In folklore, the Angel of Death is described allegorically: He is full of eyes (nothing escapes him), a diligent reaper Jer. an old man holding a sword dripping poison into the mouths of mortals, etc. But mostly he appears disguised as “a fugitive and wanderer” Gen on Cain, the first being to take another man’s life), a beggar, a peddler, and an Arab nomad. Since the Angel of Death is only a messenger in Jewish tradition, his powers are limited and depend on his master’s (God’s) decrees and orders. Thus there are remedies to overcome the Angel of Death and weapons against him. In general folk literature, the combatants of death endeavor to find the “herb of life” the Gilgamesh epics), or go in quest of magic means to attain *immortality. In normative Jewish legends, the study of the Torah, or some exceptional act of piety or benevolence, replaces the magic weapons generally used against death the folk exegesis on he Charity delivers from Death). There are, therefore, many heroes, most of them biblical, who defeated the Angel of Death with their efficacious prayer, constant study, and outstanding acts of charity for a short or longer period. In the numerous versions of the legend about the death of *Moses (Midrash Petirat Moshe), Moses succeeds in chastising Samael who comes to fetch his soul. Only God’s promise that He Himself would take the soul induces Moses to lay down his staff with the engraved Ineffable Name which had made the Angel of Death flee in terror. One of the post-biblical heroes who defeated the Angel of Death was R. *Joshua b. Levi. He seized the slaughtering knife and even came close to abolishing death forever. Only God’s intervention brought about the sage’s surrender (Ket. 776). Several of the animals that achieved immortality, among them the milḥas or ziz birds (aggadic equivalents of the phoenix), as well as many of the persons who entered Paradise alive, “without tasting death” . Ginzberg, Legends, (1925), reached their goal after a successful confrontation with the Angel of Death. The confrontation of mortals with the Angel of Death is a theme prevalent in folk literature and in popular traditions. The three main types of narrative in which the motif is found reflect man’s ambivalent attitude toward death: Where the Angel of Death is defeated, mainly by means of deception. Legends of this kind have mostly a humorous tone, as the cheated and fooled Angel of Death is a grotesque and stupid character. Man’s victory reflects his wishful thinking and longing to alter his mortal fate, or at least to postpone his time of death. The heavenly decree of death and the determination of each man’s span of life are, indeed, irrevocable; since the executor, however, is not God Himself, the possibility exists to escape the messenger and to extend at least the span of life, if immortality in life itself cannot be attained. This narrative is associated with many motifs found in the universal tales of the “stupid ogre” and the “beaten devil.” The Angel of Death is tricked into missing the right moment for taking the soul. He is fooled by the change of the doomed mortal’s name (a tale still found in current folk literature in all Jewish communities); fails to identify the man whose soul he is supposed to fetch; marries a termagant who torments him and is at a loss to comprehend the queer conduct of Jews, etc. Already at creation the Angel of Death is cheated by the fox and the weasel: he thinks their reflections which he sees in the sea to be them. This fable in the Alphabet of *Ben Sira, which is similar to Far Eastern tales that originated in India, has been the subject of much comparative research and investigation. The cruel and stubborn Angel of Death as hero of tales of horror and magic. In this narrative, mortals upon meeting the terrible Angel of Death accept his authority submissively with their heart full of fear. In the Talmud, R. Naḥman is reported as having said: “Even if the Almighty were to order me back upon earth to live my life all over again, I would refuse because of horror of the Angel of Death” (MK 28a; see Rashi ibid.). In this narrative, the Angel of Death cannot be induced to swerve from his course; he is also the source of magic knowledge, including medicine. In the stories belonging to this type of narrative, the Angel of Death is a physician of excellent repute (or an assistant to a physician). He controls sickness, diseases, and plagues (his messengers). Sly, he takes man’s life prematurely, frightens and harms people, and is merciless and brutal. In the Book of Jubilees , Noah prays that the wicked spirits will not destroy him and his sons, and God answers his prayer. However, He allows only one tenth of the “malignant ones” to remain, ruling that Noah be taught all of the medicines for their diseases so that he might cure them with herbs. The compassionate Angel of Death is the outgrowth of man’s optimism and wishful thinking. In this narrative the Angel of Death, though inherently cruel, can be moved to mercy and concession by a mortal’s exceptional deed. The narrative includes the numerous Jewish versions of the Greek Alcestis (Indian Savitri) motif . A. Jellinek, Beit ha-Midrash, (19382), 152–4) where the wife offers the Angel of Death her own life as substitute for that of her husband or fiancé. In one of the versions (cf. M. Gaster, The Exempla of the Rabbis (19682), the Angel of Death, seeing the devotion and readiness of self-sacrifice of the bride of Reuben the Scribe’s son (after his parents had refused to serve as substitute), sheds a “tear of mercy.” The Almighty then grants the couple 70 additional years of life, proclaiming: “If he who cruelly kills souls i.e., the Angel of Death has been filled with mercy for them, shall not I who am ‘merciful and gracious’ show compassion toward them?” To this narrative belong also the stories of the helpful Angel of Death who rewards a benevolent man, consoles people after a disaster, etc. In most of the legends in the three types of narratives, the encounter between the mortal and the Angel of Death takes place on the mortal’s wedding night when either bride or bridegroom is doomed to die and opposes the executor. The evil demon Asmodeus (or Ashmedai) slays the seven husbands of Sarah so that she can become a wife to Tobias, in the apocryphal book of Tobit . In another post-biblical work, the Testament of Solomon, Asmodeus informs the king that his object is to plot against the newly married and bring calamities upon them. Solomon learns how to subdue him (as in Tobit 8:2) and harnesses him for work in the building of the Temple. Jewish preachers and storytellers associated either the defeat or the concession of the Angel of Death, occurring specifically on that occasion, not only with the “wedding versus death” motif which intensifies the contrast in the narrative but also with the biblical prophecy, “And then shall the virgin rejoice in the dance, and the young men and the old together, for I will turn their mourning into joy” . Homiletic interpretation of this verse could easily associate it with the motifs extant in the “Angel of Death at the wedding” stories. The motif of a young girl unsuccessfully imploring the Angel of Death (an aged, white-haired gentleman) not to take her life is very common in Yiddish folk ballads N. Priluzki, Yidishe Folkslider, 2 (1913), Songs and Tales of Death). Unlike the folktales, the ballads end tragically. The Angel of Death played also an important role in the Jewish dance of death, where he capered with sinners (mostly misers) of all classes and professions. His movements, mostly grotesque, as was the whole dance (performed by wandering troupes of paupers), highlighted the feeling of “memento mori” Ecclus. The performances given mostly on festive and gay occasions (weddings, Purim meals, etc.) offset the surrounding glamour, joy, and splendor. The dancing Angel of Death often recited or sang; in his song he stressed the vanity of mortal and perishable values and contrasted them to everlasting and immortal merits and piety. In many of the Jewish folk customs related to death, *burial, *mourning, and folk medicine, the traditional acts are directed against the unseen source of the disaster, the Angel of Death. Practices which do not seem to bear a direct affinity to the Angel of Death (closing the eyes of the dead, pouring out the water in a house where death had occurred, breaking pots, mourners’ meals, narrating *theodicy folktales, etc.) go back to old folk beliefs in which the Angel of Death, or demons affiliated with him, played a dominant role. Most of these beliefs are no longer current. A comparison of past and present mortuary and funeral customs, traditions, and beliefs in Eastern and Western Jewish communities and those in the culture areas of these communities can contribute toward a reconstruction of the original affinities between belief and rites with regard to the Angel of Death. The impersonation of the Angel of Death led to the extension of his traits and characteristics to the members of his family and servants etc. Indeed, in Jewish-Islamic folk legends, Azrail (the name of the angel who removes the soul from the dying body) is married, has children, sends emissaries (diseases, old age), etc. This also holds true for Samael in East Europe who is often identified with the Angel of Death himself. He is married to *Lilith, who, beside her Satanic functions of luring and seducing men, also performs duties on behalf of her husband, the Angel of Death: she kills babies, harms pregnant women and those giving birth, etc. She fights life and human attempts to continue its successive chain in the same way as the Angel of Death. In many folktales, the Angel of Death is tormented by his wife Eccles. ; where “death” became personified), his sons often suffer (one of them usually accepts his father’s advice and becomes a physician), and all the family members suffer from various disasters and calamities. The motifs in these tales are mainly man’s revenge on the Angel of Death and the consolation that man finds in this revenge; the concept being that as long as man has no other means to overcome his eternal and, in the end, always successful adversary, his only way out is through ridicule and irony.