In the Hebrew Bible Michael is told only by name in the Persian context of the post-exilic Book of Daniel. Only in Daniel does Mikail appear - as "one of the chief princes" who in Daniel's vision comes to the aid of the angel Gabriel in his struggle against the Persian angel. He is also described as a defender of Israel (10:21, 12:1). Talmudic tradition states that his name means he is "who is like El (God)" (but literally means "Like El") (compare with Micah, one of the later prophets), but according to Rabbi Simeon ben Lakish (AD 230-270), all the specific names of the angels were brought back by the Jews from Babylon. Many modern interpreters agree with this statement. Michael is one of the archangels in the Abrahamic tradition. His name is said to be the battle cry of the angels in the battle they fought in heaven against Satan and his followers. Mikail is thought to have come from Chaldea as a god or guardian spirit. He was accepted by the Jews and later appeared as an important angel in Jewish folklore so that he was honored as the guardian angel of the nations (from 70 or 72 countries according to other sources). He did not lose his honor.
The prophet Daniel had a vision after fasting for some time.
His bias is fully understood because he is the favorite of God's chosen people. Many of the more detailed accounts of the later Midrash about Michael entered into Christian mythology through the Book of Enoch and from there were received and developed further. In late medieval Christianity, Michael together with St George became patron of the knights, and patron of the first French knight order, the Order of Saint Michael in 1469. In the British honor system, a knight class was created in 1818 and is also named after these two saints, the Order of St Michael and St George. Catholics and Orthodox Christians refer to him as St. Michael the Archangel and also in a shorter form as Saint Michael. The prophet Daniel had a vision after fasting for some time. In the vision, an angel named Michael is the protector of Israel (10:13, 21). Later in the vision (12:1), Daniel is told that Michael will defend Israel in the coming tribulation. After that Michael is not mentioned again in the Hebrew Scriptures. According to Jewish rabbinic tradition, Michael acted as the defender of Israel, and at times had to fight against the kings of the Gentiles (cf. Dan 10:13) and especially with the angel Samael, Israel's accuser. Mikail's enmity with Samael dates back to the time when he was banished from heaven. Samael took hold of Mikail's wings, which he wanted to take with him in his downfall, but Mikail was saved by God (Midrash Pirke R. El. The rabbis state that Michael began to be a defender from the time of the forefathers of the Bible. Thus, according to Rabbi Eliezer ben Jacob, it was Michael who freed Abraham from the fire when he was thrown into it by Nimrod (Midrash Genesis Rabbah xliv.
16). It was also Michael, who was "a fugitive" (Regarding the entry into force 14:13), who informed Abraham that Lot had been taken captive (Midrash Pirke R. El.), and who protected Sarah from the contamination that Abimelech was about to apply. It is also said that it was Michael who prevented Abraham from sacrificing Isaac by replacing him with a ram, and saving Jacob, while he was in his mother's womb, so that he was not killed by Samael (Midr. Abkir, in Yalḳ., Gen. 110). Mikail later prevented Laban from harming Jacob (Pirke R. El. According to one source, it was Michael who wrestled with Jacob, and who later blessed him (Targum pseudo-Jonathan to Genesis 32:25; Pirke R. El. The Midrash Exodus Rabbah says that Michael performed his function as defender of Israel during the liberation from Egypt as well, when Satan (as opposed to) accused the Israelites of idolatry and declared that they thus deserved to die by drowning in the Red Sea (Ex. R. xviii. 5). But according to Midr. Abkir, when Uzza, the guardian angel of Egypt, called Michael to plead before God, Michael remained silent, and God himself defended Israel. Legend has Michael as Moses' teacher; so that the Israelites owed their defenders a very just Torah.
This argument is referenced in Midrash Deuteronomy Rabbah xi. 6 in the statement that Michael refused to deliver Moses' soul to God on the grounds that he was Moses' teacher. Michael is said to have destroyed the army of Sancherib (Midrash Exodus Rabbah xviii. 5), a practice which is mostly said to have been done by an unnamed angel but it may have been done by Uriel, Gabriel, or others. He is also spoken of as an angel speaking to Moses in a burning thicket (this honor is mostly given to Zagzagel). He is accepted in folk tales as well as Adam's special protector. It is said that he was the first angel in all of heaven who prostrated himself before mankind. Michael continued to look after the first family, keeping watch over them even after the fall of Adam and Eve and after they were expelled from the Garden of Eden. In the apocryphal Book of Adam and Eve, Michael teaches Adam how to grow crops. The Archangel later took Adam to heaven in a fiery chariot, and escorted him to survey the holy abode.
After Adam's death, Michael helped convince God to allow Adam's soul to be taken into heaven and cleansed of his noble sins. Jewish legend also states that Michael was one of three "people" who visited Abraham. It is said that it was he who tried to protect Israel from exile by Nebuchadnezzar and save the Temple from destruction, but the sins of the people of Israel were so lofty that he had no power to carry out his purpose. There is a legend that appears to have been originally Jewish, and which was adopted by the Copts, so that as a result Michael was the first man sent by God to bring Nebuchadnezzar against Jerusalem, and that Michael was afterward very active in liberating his people from the Babylonian Exile. (Amélineau, "Contes et Romans de l'Egypte Chrétienne," ii. According to a midrash, Mikail rescued Hananiah and his companions from a fiery furnace (Midrash Genesis Rabbah xliv. 16). Michael was also active in Esther's time: "The more Haman accuses Israel on earth, the stronger Michael will defend Israel in heaven" (Midrash Esther Rabbah iii.
Samuel he-Hasid. But appeals to Mikail seem to be much more common in ancient times.
8). It was also Michael who reminded Ahasverus that he owed Mordecai (Targum to Esther vi. 1). There is a legend that Michael appeared to the high priest John Hyrcanus, and promised him help (cf. The legend of Mikail with the famous dragon arose from Mikail's struggle with Samael (with the devil, according to Assumptio Mosis, x.). This legend is not found. in Jewish sources except as far as Samael or Satan is named in Kaballah "the old serpent". The argument that Michael was the defender of the Jewish people became so widespread that despite the rabbinic prohibitions against asking angels to intercede between God and his people, Michael later occupied a certain place in the Jewish liturgy. Two prayers were written which implored him as prince of mercy to intercede in defense of Israel: one by Eliezer ha-Kalir, and the other by Judah b. Samuel he-Hasid. But appeals to Mikail seem to be much more common in ancient times. It is said that Jeremiah (Baruch Apoc. Ethiopic, ix. 5) had prayed to him.
Mikail is said to have inquired with Samael about the soul of Moses (Midrash Deut.
Regarding the nature of the offerings that Michael brought to the altar, one view holds that the offerings were in the form of the souls of the possessors, while another, according to another, the offerings were flaming lambs. The first view, which is widespread in Jewish mystical writings, describes the important position that Michael eschatology occupies in Judaism. The argument that Michael is the Kharon of individual souls, which is common among Christians, is not found in Jewish sources, but that he was responsible for the souls of people who had it appears in many Jewish writings. Mikail is said to have inquired with Samael about the soul of Moses (Midrash Deut. Rabbah xi. 6.) According to the Zohar, Mikail accompanies the souls of the pious and helps them enter the heavenly gates of Jerusalem. It is said that Michael and his army were placed at the heavenly gates of Jerusalem and allowed entry into the souls of those who had. Mikail's function is to open the gates, including the gates of justice for those who are impartial.
It is also said that on the day of resurrection Gabriel will blow the trumpet and the graves will be opened and the dead will wake up. Mikail (Arabic: ائيل) is an angel who regulates water, sends rain/lightning, distributes sustenance to humans, plants as well as animals and others on this earth. It is said that every creature that needs sustenance to live in this world will be supervised by an angel Karubiyyuun. The Archangel Mikail is one of the four Archangels. In Islam Michael is known as the angel Michael, one of God's archangels after Gabriel. According to one source, in the Islamic tradition Mikail is said to wear an emerald green robe, covering the expanse of the sky. Each strand of hair contains thousands of faces glorifying the name of Allah. According to other sources, since hell was created by God, Mikail can never again laugh. From the head of the angel Mikail to the soles of his feet the hair of Za'faron. If all the water in the oceans and rivers of this earth were splashed on his head, surely not a drop of it would fall in abundance.