Comentario citado sobre Josué 5:14

“E-lohim” – After we have found [the word] e-loah, we know that E-lohim is its plural form, and the root [of this] is in the nature of language. For every language has a formal form. The way of expressing formality in non-Hebrew languages is by the lesser using the plural in the presence of the greater. In Arabic the way of formal expression is for the greater to speak, as royalty, in the plural. In the Holy Tongue, the way is to refer to the greater in the plural. Like “master” (adonim), “owner” b’alim as they said, “a harsh master” (b’alim) Isaiah 19:4, “his master (b’alim) shall take”. Likewise the word “upon him” (alav), “to him” (elav), “until him” (adav). For this reason does Scripture state “He created” and not “they created”. Now from a perspective of wisdom, we know that speech is called “lip” [Hebrew parallel to the English “tongue”] since people see that words emanate from there. Likewise, the supernal human soul is called “heart”, yet the heart is [part of the] body, since the heart is the first “chariot” for it. Now is called thus [“(E-lohim)”)since all the acts of Hashem are [delivered] into the hands of the angels, who do His Will. (I will explain a bit more of the secret of the Name on the verse “for My Name is within him” – Exodus 23:21). And pay no attention to the words of [Rav Sa’adiah] Ga’on who said that man is more prestigious than angels. I’ve already explained in Sefer HaYesod that all his proofs are actually the opposite. Now we know that, amongst men, there are none more prestigious than the prophets, yet Yehoshua fell on his face before an angel of Hashem and prostrated himself, and said, “what is my master speaking to his servant” – Joshua 5:14. and likewise Zechariah and Daniel, but why should I go on? And the meaning of “G-d of hosts” is like “G-d of gods [masters]”. So the meaning of E-lohim is like “king”, and people who are involved in divine law will be called thus – but it is an adjective [lit. descriptive name], not a [true] noun – you won’t find any future or past forms. And don’t think that, since we find it written, “He makes the winds His angels” that angels are [made] from fire and wind, for that is not the straightforward way of interpreting that verse. It’s rather that David spoke initially of the work of creation, beginning with light and saying, “He enwraps [in] light” and afterwards “He spreads out the heavens” – that is, the firmament, with the waters above it, and fire, snow and wind. He [then] said that the wind is Hashem’s messenger to go to any place He may send it, likewise is fire amongst His servants, and he said, “He founded the earth upon its elements” – this is regarding the dry land. Likewise is it written, “the stormy wind does His will” Psalms 148:8

ושלחתי לפניך מלאך, the very angel who introduces himself to Joshua (Joshua 5,14) as the שר צבא ה', “Commander in Chief of G’d’s hosts.”

Therefore it is said, “And it shall be, when you draw near to the battle,” with the nations, and you fear sin lest the evil inclination cause you to stumble, for it is the Satan, who prosecutes in times of danger, then they should engage in Torah study. This is what is meant by the priest shall approach and speak to the people. In the Tractate Sotah (42), they said, and speak to the people in the holy language, and we learn this from the verbal analogy with Moses’ would speak mentioned at the giving of the Torah Moses would speak (Exodus 19:19) — just as there it was in the holy language, so too here. And I say the verbal analogy is not partial — just as there it concerned Torah study, so too here the priest speaks words of Torah to the people. For Joshua was punished for neglecting Torah study during war, as the angel said to him, Now I have come (Joshua 5:14), [which our Sages interpreted as] “because of the neglect of Torah” (Eruvin 63b). The reason for this is that Torah study protects against the evil inclination, the Satan who especially prosecutes in times of danger.
And if perhaps there is someone who is not learned in Torah, for not everyone has mastered Torah, then with what will those groups be saved from the hand of this internal enemy during war? Therefore, and he shall say, ‘Hear, O Israel,’ meaning they should recite the Shema, which everyone knows how to recite, and through this all will be saved from the head of the enemy’s attacks. And if perhaps there is an ignorant person who doesn’t even know the Shema, or some stiff-necked person whose evil inclination is stronger than him and will not turn back because of any Torah or Shema, then it is necessary to remind him of the day of death, and then it [the evil inclination] will certainly depart. Therefore, the officer announces, Who is the man who has built a house, etc., lest he die in battle, etc. By mentioning death in war, he will incidentally remember the day of death in general, and with this he will certainly overcome his inclination, as it is written If you do well, will you not be accepted? And if you do not do well, sin crouches at the opening (Genesis 4:7) — meaning, let him remember the opening of his grave, and then even though its desire is for you, nevertheless you shall rule over it.