אַתָּ֞ה תִּשְׁמַ֤ע הַשָּׁמַ֙יִם֙ מְכ֣וֹן שִׁבְתֶּ֔ךָ וְעָשִׂ֕יתָ כְּכֹ֛ל אֲשֶׁר־יִקְרָ֥א אֵלֶ֖יךָ הַנָּכְרִ֑י לְמַ֣עַן יֵדְעוּן֩ כָּל־עַמֵּ֨י הָאָ֜רֶץ אֶת־שְׁמֶ֗ךָ לְיִרְאָ֤ה אֹֽתְךָ֙ כְּעַמְּךָ֣ יִשְׂרָאֵ֔ל וְלָדַ֕עַת כִּי־שִׁמְךָ֣ נִקְרָ֔א עַל־הַבַּ֥יִת הַזֶּ֖ה אֲשֶׁ֥ר בָּנִֽיתִי׃
주는 계신 곳 하늘에서 들으시고 무릇 이방인이 주께 부르짖는 대로 이루사 땅의 만민으로 주의 이름을 알고 주의 백성 이스라엘 처럼 경외하게 하옵시며 또 내가 건축한 이 전을 주의 이름으로 일컫는 줄을 알게 하옵소서
Rabbeinu Chananel
הנה אנכי שולח מלאך לפניך, the angel of which the Torah speaks here is Michael, the great prince, the one of whom Gavriel said to Daniel: “at that time Michael the great prince who stands beside the sons of your people will appear.” (Daniel 12,1). It is also written in Daniel 10,21 ואין אחד מתחזק עמי על אלה כי אם מיכאל שרכם, ”No one is helping me against them except your prince Michael.” This is also the angel who said to Joshua “I am the prince of the hosts of the Lord, now I have come.” (Joshua 5,14)
Our sages explained in connection with this verse that the words כי שמי בקרבו, are equivalent to G’d saying that the name of the angel mentioned in our verse is “the prince (commander in Chief) of the Lord’s hosts.” We find another reference (oblique) to this when Solomon during his inaugural prayer of the Temple he had just completed, (Kings I 8,43) said: כי שמך נקרא על הבית הזה, “for Your name is attached to this house.”
Our sages explained in connection with this verse that the words כי שמי בקרבו, are equivalent to G’d saying that the name of the angel mentioned in our verse is “the prince (commander in Chief) of the Lord’s hosts.” We find another reference (oblique) to this when Solomon during his inaugural prayer of the Temple he had just completed, (Kings I 8,43) said: כי שמך נקרא על הבית הזה, “for Your name is attached to this house.”
Rabbeinu Bahya
Due to the power of Moses’s prayer this decree was rescinded at least during his lifetime so that the angel spoken of here did not make his appearance until Joshua (Nachmanides)
The words לשמרך בדרך, “to guard you on the journey,” mean that the angel would protect the Jewish people while they were in the desert. The words אשר הכינותי, “which I have prepared,” is a reference to the place G’d had readied for His own residence. The wording is similar to what we have found in the song Moses composed after crossing the Sea of Reeds, (Exodus 15,17). It is a reference to the Holy Temple. The wording is the one used by David when he said (Chronicles I 29,19) ולבנות הבירה אשר הכינותי, “to build the Temple for which I have made provision.”
According to the opinion of Rabbeinu Chananel the angel spoken of here was the angel Michael, known as השר הגדול described in Daniel 12,1 “and at that time there will stand, Michael, the great heavenly prince, who stands to support the children of your people.” We also have a verse in Daniel 10,21: “And no one reinforces me against these, except your heavenly prince, Michael.” This was the angel who appeared to Joshua and said to him (Joshua 5,14) “I am the prince of the Hosts of the Lord, now I have arrived.” Our sages (in Tanchuma 18 Mishpatim) have said that the words כי שמי בקרבו, “for My name is within him” in our verse here mean that this is why he is called שר צבא ה’, “the prince of the army of the Lord.” This would be parallel to Kings I 8,15 כי שמך נקרא על הבית הזה, “because Your name has been associated with this house, which is called the house of the Lord.”
As to the words כי לא ישא לפשעכם, “for he will not forgive your sin,” these words are a warning by G’d that although He is sending along this angel to protect the Israelites they must be careful not even to commit unintentional sins as this angel has no authority to forgive any sin. The reason is that the authority to forgive is one that G’d has reserved to Himself as we know from Isaiah 43,25: “it is I, I, who-for My own sake-wipe your trans-gressions away and remember your sin no more.” Thus far Tanchuma.
Also Ibn Ezra understands the angel in this verse as being Michael.
The words לשמרך בדרך, “to guard you on the journey,” mean that the angel would protect the Jewish people while they were in the desert. The words אשר הכינותי, “which I have prepared,” is a reference to the place G’d had readied for His own residence. The wording is similar to what we have found in the song Moses composed after crossing the Sea of Reeds, (Exodus 15,17). It is a reference to the Holy Temple. The wording is the one used by David when he said (Chronicles I 29,19) ולבנות הבירה אשר הכינותי, “to build the Temple for which I have made provision.”
According to the opinion of Rabbeinu Chananel the angel spoken of here was the angel Michael, known as השר הגדול described in Daniel 12,1 “and at that time there will stand, Michael, the great heavenly prince, who stands to support the children of your people.” We also have a verse in Daniel 10,21: “And no one reinforces me against these, except your heavenly prince, Michael.” This was the angel who appeared to Joshua and said to him (Joshua 5,14) “I am the prince of the Hosts of the Lord, now I have arrived.” Our sages (in Tanchuma 18 Mishpatim) have said that the words כי שמי בקרבו, “for My name is within him” in our verse here mean that this is why he is called שר צבא ה’, “the prince of the army of the Lord.” This would be parallel to Kings I 8,15 כי שמך נקרא על הבית הזה, “because Your name has been associated with this house, which is called the house of the Lord.”
As to the words כי לא ישא לפשעכם, “for he will not forgive your sin,” these words are a warning by G’d that although He is sending along this angel to protect the Israelites they must be careful not even to commit unintentional sins as this angel has no authority to forgive any sin. The reason is that the authority to forgive is one that G’d has reserved to Himself as we know from Isaiah 43,25: “it is I, I, who-for My own sake-wipe your trans-gressions away and remember your sin no more.” Thus far Tanchuma.
Also Ibn Ezra understands the angel in this verse as being Michael.
Rashi
מטל השמים OF THE DEW OF HEAVEN — Take it in the ordinary sense of the words; but there are Midrashic explanations giving many different meanings
Rashi
האלהים GOD [GIVE THEE]—What denotes the use here of the Divine Name אלהים which signifies God in His attribute of Justice? May He act in justice! If you are worthy of it may He give it to you, and if not, let Him not give it to you. But to Esau he said, (Genesis 27:39) “The fat places of the earth shall be thy dwelling” —whether you be righteous or wicked He will give you this. From him (Isaac) did Solomon learn when he built the Temple how to compose his prayer (having in mind a similar idea): An Israelite who is a man of faith and acknowledges that God’s judgment is just will not reproach You;—therefore (1 Kings 8:39) “Render unto every man (Israelite; 1 Kings 8:38) according to his ways whose heart thou knowest”. A stranger, however, is lacking in faith; therefore Solomon said, (1 Kings 8:43) “Hear thou in heaven … and do according to all that the stranger calleth to thee for — whether he be worthy or unworthy grant him his request in order that he may not reproach You. This explanation of האלהים is found in an old and correct text of Rashi.