Reddit reviews Tree of Souls: The Mythology of Judaism

> Although angels are generally regarded as sexless, and some rabbinic sources say
they do not procreate, almost all of them bear male names such as Michael or Gabriel
and they have male characteristics. In addition, the noun, malakh (angel) is grammatically
masculine. However, there is one angel, the angel Lailah, who has distinctly feminine
characteristics. This angel is responsible for the fetus, for assisting at birth, and for
guiding the soul from this world to the next. In many ways Lailah is the polar opposite
of Lilith, who wastes seed, is not maternal, and is bent on destruction, not creation.
While the word Lailah, meaning “night,” is masculine, the name Lailah is feminine, and
the name of this angel does not end in the usual “el,” representing God’s Name. Thus,
even though there is no direct evidence that Lailah is a feminine angel, the name Lailah
and the role of the angel strongly indicate feminine characteristics.

> Lailah, the angel’s name, likely derives from a rabbinic discussion in B. Niddah 16b,
where conception is described as taking place at night. There the name of the angel in
charge of conception is identified as “Night” (lailah). This angel takes a drop and places
it before God. B. Niddah 30b adds important details about the formation of the embryo
and the role of Lailah. It explains that a light shining above the unborn infant’s head lets
the child see from one end of the world to the other. At the same time, the angel teaches
the unborn child the Torah. But as soon as the child is born, the angel strikes it on the
upper lip, causing the infant to forget all he has learned. The full myth of Lailah and the
formation of the embryo is found in Midrash Tanhuma Pekudei 3.

> According to Rabbi Menashe ben Israel in Nishmat Hayim 2:18, God breathes the
soul into a person at conception, much as He did with Adam, when He blew into his
nostrils the breath of life, and man became a living being (Gen. 2:7). This appears to be an
alternate explanation for the version portrayed in the myth of Lailah, where the angel
orders the soul to enter the seed.

> Sources:

> B. Niddah 16b, 30b; B. Sanhedrin 96a; Midrash Tanhuma-Yelammedenu, Pekudei 3; Zohar
Hadash 68:3; Sefer ha-Zikhronot 10:19-23; Be’er ha-Hasidut 1:216; Aseret ha-Dibrot 79;
Avodat ha-Kodeah, Introduction; Nishmat Hayim 2:18; Anaf Yosef on B. Niddah 30b;
Amud ha-Avodash 103b; Avkat Rahel in Beit ha-Midrash 1:153-155; Likutei ha-Pardes
4d-5c; IFA 4722, 18976.

> Studies:

> Legends of the Jews by Louis Ginzberg, note 20, vol. 5, pp. 75-78.

• Tree of Souls: The Mythology of Judaism

What you're asking about more or less relates to Jewish midrash. It's not really possible to detail all Jewish midrash in a single comment. If you're interested though, Legends of the Jews by Rabbi Louis Ginsberg is a compilation of some Jewish midrash arranged to the chronology of the Hebrew Bible. I also always recommend the book Tree of Souls: The Mythology of Judaism by Howard Schwartz. There are a lot of stories in Tree of Soul which I particularly enjoy.

My favorite: Tree of Souls. A detailed encyclopedia of Jewish/Hebrew/Israelite mythology and folklore, with sources and arguments.