Musar su Esodo 23:20

The Pardes Rimonim mentions that the "miniature" number is a reference to Chanoch (otherwise known as the angel Mattatron) who is also called נער, and whose function is alluded to in Solomon's Proverbs 22, 6: חנוך לנער על פי דרכו, "educate the lad in the manner appropriate for him. [In his chapter on the definitions of certain words, the author of Pardes Rimonim defines the reason that Mattatron is called נער as being that he performs the duties of a נער. These duties are comprehensive just as the duties of Joshua, who is described as a נער, a senior servant of Moses, or Eliezer, who is described in that fashion although he was the senior servant of Abraham. According to Kabbalists, Mattatron provides the "food" not only for our world but also for the world of the angels. Ed.] When the souls of Jacob and Joseph respectively expanded from the world of אצילות, their origin, the features of Jacob remained engraved on the throne of G–d. This throne is immediately below the region we have called אצילות. Joseph is immediately below his father in the domain of Mattatron whose activities emanate from beneath that "throne." The significance of the throne is the mystery of בריאה, whereas the significance of Mattatron in the same scheme is the mystery surrounding יצירה, [a more advanced state of the creation of matter. Ed]. Concerning this latter aspect of Mattatron's activities, the Torah describes Joseph here as 17 years old, i.e. a "junior." Kabbalists also refer to Mattatron as עבד. The Zohar points that out on Genesis 24, 2 where Abraham instructs עבדו זקן ביתו, "his servant the senior member of his household," to get a wife for Isaac. I have explained this at length in my commentary on חיי שרה. The expression עבד also occurs in Joseph's life when the latter is sold by his brothers. G–d sent His angel along to protect Joseph on his various journeys. This guidance was of a similar nature as that described in Exodus 23, 20: הנה אנכי שולח מלאך לפניך לשמרך בדרך, "Here I am sending an angel ahead of you to protect you on the journey." Our sages identified that angel with the angel Mattatron, as mentioned by Rashi on that verse. [The fact that Rashi mentions that the numerical value of 314=מטטרון=שדי, clearly establishes that Mattatron is active in matters of יצירה, an activity requring the attribute of שדי. Ed.]

We are now in a position to explain what Moses meant when he said to his father-in-law Chovav "we are about to journey to the place G–d has spoken of" (10,29). He hinted to him that there are two categories of טוב, good, depending on the way this word is spelled. He hinted that G–d would not only bring the Jewish people to the Holy Land, a land that was visibly good, but that He would eventually bring the Jewish people to the מקום, place of which G–d had said in Parshat Mishpatim, ולהביאך אל המקום אשר הכינותי, "and to bring you to the Place which I have prepared" (Exodus 23,20). On this verse, Rashi says that the word המקום is an allusion to the Sanctuary in the Celestial Spheres which is "opposite" the Sanctuary on earth. Moses continued: "Go with us, and we will deal generously with you, for G–d has spoken well concerning Israel." He told his father-in-law that G–d's promise extended only to Israel, but not to the pious Gentiles. However, Moses intimated that by reason of attaching himself to Israel, he, Chovav would benefit from G–d's promise indirectly.

Both the Talmud and the Midrash have provided legitimate answers. Both answers reflect similar ideas. Let me first say a few words of introduction. The mutual and intimate connection between Israel and G–d is a well known fact. We are the cause of this great attachment between us and G–d through our "awakening down here," i.e. through our initiating this relationship. G–d reciprocates, pouring out over us His abundance from the Celestial Regions. This fact answers a difficulty in Rashi on Exodus 23,20: ולהביאך אל המקום אשר הכינותי, "and to bring you to the place that I have prepared." Rashi- in his Midrashic commentary- says that it means that 'My place' is already visible opposite this place. This is one of the verses from which we can learn that there is a Celestial Sanctuary opposite the Sanctuary on earth." This poses the question as to what is primary and what is secondary? Does the Celestial Sanctuary have to await the building of a terrestrial Sanctuary by Israel, or vice versa? Under normal circumstances the junior partner is always dependent on the senior partner. In accordance with that rule Rashi should have described the terrestrial Sanctuary as dependent on the existence of the Celestial Sanctuary. The site of the Sanctuary on earth should have been described as opposite the Celestial Sanctuary! Another difficulty is the wording of Rashi in the first half of his comment. He says: "its place was already recognisable." Afterwards Rashi speaks of the terrestrial Sanctuary having already existed before the Celestial Sanctuary came into being!

Let us get back to our immediate problem. Mattatron watches over Israel, he acts as G–d's agent. Rabbeynu Bachyah writes in his commentary on Parshat Mishpatim on Exodus 23,20 that Mattatron is so called because his name is comprised of two elements, both relevant to our problem. It suggests both the word אדון, master, as well as the word שליח, messenger. The former is based on our sages who describe the mistress of the house as Matrona. The name שליח, is from the Greek. The Greek for messenger is Mentator. Furthermore, the name contains a reference to the word שומר, guardian, since the Aramaic for משמרת is Mattarat. Inasmuch as Mattatron is the guardian of the world, he is the guardian of Israel.

Both the Zohar and Pardes Rimonim describe this angel also as עבד. Seeing that the Torah in Deut 14,1 describes Israel as "Children of the Lord your G–d", we find that Israel appears in a dual role. From the vantage point of the עולם האצילות, the purely spiritual domain, -seeing that our souls are anchored in that domain- our relationship with G–d is like that of children to their father. From the vantage point of the material world, the עולם הבריאה, and anything "below" that, however, our optimal status is that of עבד השם, a servant of the Lord. (This עולם הבריאה is called by Kabbalists the סוד האמה העבריה, "the mystical significance of the portion dealing with the Jewish maid-servant in Exodus chapter 21, whereas Mattatron is the סוד עבד עברי, seeing he represents the עולם האצילות). When Exodus 23,20 speaks about the angel G–d will send ahead of the Jewish people to guard and protect Israel on its journey and that angel is described as embodying G–d's name, Rashi, quoting ancient sources says that this is Mattatron whose name is identical with the name of G–d (Exodus 23,20). The numerical value of the letters in 314= מטטרון-שדי.

After the דינין and משפטים in this portion have been concluded, the Torah turns its attention to Israel's journey towards the Holy Land with (23,20,) הנה אנ כי שולח מלאך לפניך. "Here I am sending an angel ahead of you." Shemot Rabbah 32,6, quotes Psalms 34,8, חונה מלאך ה' סביב ליראיו ויחלצם, "the angel of the Lord camps around those who fear Him, and rescues them." When man performs a commandment of the Torah, G–d creates an angel to protect that person. When said person performs two commandments, G–d provides two angels to protect him, since we are told in Psalms 91,11, כי מלאכיו יצוה לך לשמרך בכל דרכיך "for He will order His angels (pl) to guard you wherever you go." If a person performs many commandments, G–d gives him half His camp as is written: "A thousand may fall on your left side, ten thousand on your right side, but it (disaster) shall not reach you" (Psalms 91,7). This half of G–ds camp is described in Psalms 68,18, i.e. that "G–d's chariots are myriads upon myriads, thousands upon thousands."