Rabbi Elozar bar Avaina states that the verse (Yeshayah 6,6) writes about the angel Michoel being greater than the angel Gavriel. The Gemara cites a supporting braisa: The angel Michoel travels to his destination in one flight; the angel Gavriel takes two flights; Eliyahu takes four, and the Angel of Death takes eight. In the time of plague, however, the Angel of Death, too, reaches his destination in one flight. (Berachos 4b)
Since Michoel is appointed to carry out missions of mercy, he goes directly to his destination without pause (Maharsha).
"And one of the Serafim flew to me [and in his hand he held a coal, which he had taken from the Mizbe'ach with a pair of tongs]" (Yeshayah 6:6)
(YESHAYAH'S CALLING AS A PROPHET BEGINS)
(a) Following Yeshayah's first vision, he was afraid (just as Mano'ach, the father of Shimshon had been) that he would die because he had seen "the face of the Shechinah." This was a privilege of which he considered himself unworthy; having just spoken Lashon ha'Ra about the Jewish people (by referring to them as "a nation of unclean lips"), he referred to himself as well as "a man of unclean lips." Similarly, Eliyahu ha'Navi would later be reprimanded for accusing Yisrael of forsaking the Mitzvos. In fact, this is why the verse uses the word "Ritzpah" instead of "Rishpah" for both Yeshayah and Eliyahu: it is the acronym of "Retzotz Peh" — "Crush the mouth of the one who speaks Lashon ha'Ra about My children."
(b) Therefore, HaShem instructed the angel Michoel to take a coal from atop the Mizbe'ach, a coal that was too hot even for an angel to carry with his bare hands, and place it on Yeshayah's mouth to atone for his sin. However, since Nevi'im are greater even than angels, despite the heat Yeshayah was not harmed by the coal.
(c) When Yeshayah then heard the "voice" of HaShem asking who was prepared to go and rebuke Yisrael, he declared that he was ready to go. (Until the time of the earthquake that followed King Uziyahu's attempt to usurp the Kehunah Gedolah, the acting Navi had been Amos, who (like Moshe Rabeinu) had a serious speech defect, as a result of which the people accused HaShem of forsaking the world and resting the Shechinah on a man with a defected tongue.)
(d) Duly cleansed of his sin, Yeshayah volunteered to take over the prophecy, and so began his distinguished career as a Navi.
Pnai Menachem – Parshas VaYeshev
When Yosef went to his brothers, he met the angel Gavriel who assisted Yosef to go to his brothers. In the incident involving Tamar and Yehuda, it was the angel Michoel who found the simanim which saved the life of Tamar.
When the three angels came to Avrohom, Michoel was in the middle and Gabriel was to his right. Per Yuma (73a) the great person is in the middle.
The Zohar haKodesh brings two places that refer to Michoel as a Cohen Gadol that offers sacrifices. Whereas, the Zohar refers to Gabriel as a Levi.
Menachos (110a) states that Michoel stands next to HaShem and offers the souls of Tzadikim. Michoel recognizes the inner soul of each Jewish person.
"But the prince of the kingdom of Persia withstood me 21 days;] but, behold, Michoel, one of the chief princes, came to help me; [and I remained there with the kings of Persia]" (Daniel 10:13)
(DANIEL'S SECOND VISION)
(a) In the third year of the reign of Koresh, the king of Persia, Daniel mourned and fasted for three weeks because he foresaw that Koresh was about to stop the building of the second Beis ha'Mikdash that he had earlier permitted. Daniel ate neither good-quality bread nor meat, and he did not drink wine or anoint himself with oil, for 21 days.
(b) On the twenty-fourth of Nisan he was standing on the banks of the Chidekel River together with his friends Chananyah, Misha'el, and Azaryah, when he saw an awesome angel clothed in linen, his loins girded in fine gold. His body resembled dark-blue marble; his face, a flash of lightning; his eyes, fire-brands; his arms and legs like the color of tarnished copper, and his voice sounded like a multitude of people. Daniel saw the angel standing before him, but his friends did not. They did however, sense his frightening presence, and they fled in terror.
(c) Terror-stricken himself, Daniel fell to the ground but the angel strengthened and reassured him that he would not be harmed for what he had seen. The angel also informed him that from the moment that he began to show concern for what was happening to Yisrael and to fast on their behalf, HaShem had accepted his prayers, and that this was why he had now been sent to speak to him.
(d) The angel then went on to reveal to Daniel what would happen to Yisrael in future generations. Even as the angel spoke, Daniel lowered his face to the ground and was dumb-stricken. The angel helped Daniel to his feet and assured him that HaShem accepted his fasting and prayers from the first moment. The angel told him that he would have appeared immediately, but he had been busy countering the request of the angel of Persia for an extension of their dominance over Yisrael. It was only now that the great angel Michoel came to assist him that he was able to descend to earth and to convey the current message to Daniel, as well as another message concerning what would happen to Yisrael over a long period of time.
(e) Due to the terrifying appearance of the angel, Daniel once again fell on his face terror-stricken, at which point an angel that resembled a human being (to calm Daniel's fears) came and touched him on the mouth (to give him the strength to respond).
(f) With the help of the second angel, Daniel recovered from his shock. After assuring Daniel that he had nothing to fear and that he had come merely to reveal to him the historical events that were about to unfold, he told Daniel that he would succeed in his battle against the angel of Persia. Following that victory, however, Yisrael's sins would increase, and 304 years into the period of the second Beis ha'Mikdash, Antiyochus, king of Greece, would take over the kingship and would subjugate Yisrael, and that he, the angel, would be powerless to stop him.
(g) Finally, the angel informed Daniel categorically that of all the myriads of angels in Shamayim, the only one that would join him in Yisrael's defense assistance was Michoel, Yisrael's Guardian Angel.
Parshas Tetzaveh
When the Jews sinned with the eigel (golden calf), HaShem contemplated no longer accompanying the B’nei Yisrael and said to Moshe: “Hinei malachi yeileich lefanecha” — “My angel will go before you” (32:34). Hashem wanted the angel Michoel to lead the Jewish people together with Moshe. (The word "מלאכי" — “My angel” — can be rearranged to read ("מיכאל" Moshe refused to accept the angel Michoel and insisted that Hashem Himself accompany the Jewish people (Rashi 33:15).
In Parshas Tetzaveh, there are 101 pesukim and the siman (mnemonic) to remember this is the word מיכאל, which has the numerical value of 101. The Parshah in which there is a remez (hint) for מיכאל does not mention the name of Moshe, because Moshe refused to go together with Michoel.
