Musar su Salmi 91:78

Let us now return to the subject with which we began. Whenever a person performs a mitzvah an angel is formed from it which pleads continually on his behalf. Thus the Sages teach in Midrash Rabbah, Parshas Vayikra (32:6), “If a person did a single mitzvah, he is granted a single angel to protect him. If he did two mitzvos he is granted two angels. As it is written, ‘For He will appoint His angels on your behalf’ (Tehillim 91:11).” The expression “he is granted” indicates that from the mitzvos that the person performed these angels are fashioned to protect him from harm. Come and see an incident illustrating this principle. A certain pious man lived in a small village in which there were no books to be found with the exception of a single volume of the tractate Chagigah. All his life the pious man poured over this text. He lived to a ripe old age and then just before his death the tractate Chagigah appeared to him in the form of a woman. After his death this form went before him and brought him into Gan Eden.

While they were still walking they saw a snake dancing before them. Rabbi Shimon said, “This snake is surely going to perform some miracle. The snake ran on ahead and entangled itself with a certain viper. The nature of the viper is such that if it gazes at a human being or a human being gazes at it, the person immediately dies from the poison of its gaze, Heaven spare us. After the snake entangled itself with the viper they began striking each another until they both died. When they arrive at that spot and saw the two of them lying dead upon the road Rabbi Shimon recited the verse, “No evil shall befall you, and no plague shall come near your tent” (Tehillim 91:10). He continued, “The Holy One Blessed is He has created every creature to perform an errand. Thus we must not disparage anything that He has made, for it was created for the sake of its mission. Concerning this was it written, ‘Hashem is good to all and His mercies are upon all His works’ (Tehillim 145:9).”

The second name of Torah, i.e. תורת אלוקים, concerns know-ledge of matters abstract. It indicates that G–d made known His name to the intellectual elite of His people, the בני ישראל, through what is written in the Torah. This we have referred to above as חקיקה. When we read in Psalms 91,14, כי בי חשק ואפלטהו אשגבהו כי ידע שמי, "because he was devoted to Me I will deliver him; I will keep him safe, for he knows My Name;" this means that by one's special love for G–d one may bring about knowledge of His Name. We find that the vowels in the name י-ה-ו-ה, are the pattern cholam, sheva, kamatz. On occasion, especially in the Books of Prophets, this vowel pattern is ignored, and instead we read the name that is spelled ח-ה-ו-ה, as if it had been spelled אלוקים. This is a mystery which is part of the domain חקיקה. The numerical value of the name אלוקים, is 86. The numerical value of the Ineffable Name spelled with letters only is 26. When the Ineffable Name is spelled in word form instead of in letters, (something Kabbalists call miluim) the number is 45. The word would then have been spelled thus: יוד, הא, ואו, הא. The numerical values for each letter then would be 20,6,13,6, respectively. We observe that there are open and concealed meanings to the same term. Now to the "hidden" and "open" aspects of the last two names that we have for Torah, i.e. תורת אמת, and תורת האדם. The former is applied to those commandments whose meaning and value is evident to all. The latter refers to the intellectual, spiritual values of Torah.

The category of destructive agents mentioned above are called “Evil.” Concerning them it states, “No Evil shall befall you” (Tehillim 91:10). Their victim resembles a sick person who has before him every delicacy in the world, yet he is unable to enjoy any of it because of his sickness. Thus the miser derives no benefit from his deeds in this world or the next, other than the shrouds in which he is buried. This is the meaning of the verse in Koheles (6:2), “As for the man upon whom God bestows wealth, property and honor, but God does not give him dominion over it, this too is a sickly evil.” Therefore let a man be sure to do what is upright in the eyes of God and men. For, “a good name is better than fine oil” (Koheles 7:1). Then all will be well with him while he is here, he will pass from the world with a good name and he will also enjoy good fortune in the World to Come.

When he responded, Isaiah only volunteered for the שליחות, G–d's mission, not for the הליכה, which could have passed for his own initiative. G–d had to tell him then that at that point in time He needed a messenger only for the unpleasant part of the mission. This is why He said to him לך ואמרת, "go and say." Similarly, in our case, G–d wanted to provoke Pharaoh so that out of the additional "darkness" the contrast with the "light" of the redemption would be so much greater. In other words, יהי שם השם מברך, first afflictions, then peace, serenity. G–d Himself is with us even while we suffer, i.e. His own name will become greater only in the future. This is the meaning of עמו אנכי בצרה, "I am with Israel when it is in trouble" (Psalms 91,15). There is no greater trouble than that G–d's Presence must exile itself on account of our sins. In Exodus 1,14, וימררו את חייהם בעבודה קשה, "They made their lives miserable with hard labour," the word חייהם refers to that which gives us our strength, i.e. G–d. In other words, the Egyptians made our lives in the Celestial Regions bitter.

G–d's question in 14,15: מה תצעק אלי, which Rashi had understood as a criticism of Moses who engaged in lengthy prayer when the need of the hour was action, becomes clearer now. G–d hinted to Moses that he was mistaken when he thought that he fulfilled G–d's desire, i.e. that his prayer was something which G–d "needed." As long as Israel was in distress, i.e. in exile, not on the soil of the land of Israel, there is no such thing as G–d "desiring" or "needing" such prayer. As long as the שר של מצרים is still in pursuit of the people of Israel, "I may be with My people, as I am always when they are in difficulties, but I do not 'desire' their prayer." At a time such as this the adversary has to be humbled; this can only be done by action. Hence: "tell the Israelites to get moving!"

Let us get back to our main subject. When G–d made Moses His messenger, He revealed to him that there are several layers of holiness in the Celestial Spheres, one above the other, and that He in His capacity as the Ineffable Name effects changes in nature and re-arranges the whole planetary system if need be. He revealed to Moses the extent to which He exercises supervision over all that transpires in our world. He acquainted Moses with all aspects of His power which extends over all other so-called powers. All of this is included in the verses quoted at the very outset of our פרשה, namely: למען תדע כי אני י-ה-ו-ה בקרב הארץ, בעבור תדע כי אין כמוני בכל הארץ. The Torah warned us that we must know all these things, that it is not sufficient to relate to them only as tradition. This is underscored in Deut. 4,39: וידעת היום והשבות אל לבבך כי י-ה-ו-ה הוא האלוקים בשמים ממעל ועל הארץ מתחת אין עוד, "You must know this day and record it in your heart that the Lord your G–d is the only true G–d in the Heavens above and on the Earth below, there is none other." The expression והשבות אל לבבך is an allusion to repentance. Having firm knowledge of the power demonstrated by G–d on behalf of Israel establishes a close link between the individual Jew and his G–d, and acts as a powerful inducement to do תשובה. Moses is on record in Psalm 91,14, that when G–d sent him as a messenger to deliver the Israelites this was a sign of His fondness of him. The reason cited for G–d being fond of Moses is כי ידע שמי, "Because he knew My name." The sinner does the reverse; he distances himself from G–d. We are told in Isaiah 59,2: כי עונותיכם הבדילו ביני וביניכם, "For your iniquities have created a barrier between Me and you." If one had put distance between oneself and G–d and wants to re-approach Him one needs do repentance. Repentance is the act of returning and re-establishing one's bond with G–d. This return has to originate in the heart, and that is why the Torah in Deut. 4,39 used the expression: והשבות אל לבבך.

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."

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."

Afterwards Rabbi Elazar asked his father Rabbi Shimon, “What is our station in the World to Come?” He replied, “I and you will delight together with David, king of Israel.” Then Rabbi Elazar arose and while he was standing there Rabbi Yose noticed that his face was beaming like the sun. “Did you hear a novel insight?” he inquired. “No,” Rabbi Elazar replied, “but fortunate are the righteous who unite with the souls of the righteous, as it is stated, “For He will command His angels on your behalf, to guard you in all your ways” (Tehillim 91:11).

It is related, for example, in Midrash HaNe’elam, Parashas Lech Lecha (Zohar Chadash, 60a): A certain man went to the mountains of Ararat along with two other sages. They saw there openings in the ground from which fire and smoke were pouring forth and they heard the voice of a man crying, “Woe! Woe!” “Surely this place is a part of Gehinnom,” they surmised. Then they sat down there and dozed off. In their sleep they heard the groans of a man who was gathering large bundles of thistles, which he carried upon his shoulders. Two officers from Gehinnom followed after him, igniting the bundles with fire and burning him as he went. “Woe! Woe!” the man cried. But the officers responded, “If only you had taken note of the lovingkindness that the Holy One Blessed is He did for you as He does with the rest of the righteous, granting them two angels to guard them, as it states, ‘He will command His angels to guard you in all your ways’ (Tehillim 91:11). For then you would have been spared this punishment. But you abandoned Hashem your God and did not keep the Torah. Instead you heeded the evil inclination and joined with the company of the wicked known as, ‘cut down thistles’ (Yeshayahu 33:12). It is these thistles that are now burning you.”

In other words, such people penetrate to one half of the ribotayim mentioned in Psalms 68,18. This is why the verse in Psalms 91,7 is quoted, since it speaks of revavah =ten thousand, instead of rivotayim, twenty thousand. The meaning of Kohelet 6,6, in which even twice a lifetime of one thousand years is described as ultimately futile, is that unless one achieves רבבה, the level of עולם הבריאה, one has failed to achieve one's goal, i.e. half the “full yud.”