מוסר אויף תהילים 68:18

Another difficulty is that we are told by the Midrash in Song of Songs 2,4, that when G–d descended on Mount Sinai to give Israel the Torah He brought with Him 22,000 ministering angels. We know this from the verse in Psalms 68,18, רכב אלוקים רבותים, אלפי שנאן. "The chariots of G–d are myriads upon myriads, thousands upon thousands." All these angels were made to appear with flags, or like flags. Israel developed a yearning for flags and wished also to have flags like these. This is why it says in Song of Songs, 2,4, "He has brought me to the house of wine," i.e. Sinai where the Torah was given, which in turn has been compared to wine." The verse in Proverbs 9,5,"Drink of the wine I have mixed," refers to Sinai. The words דגלו עלי אהבה, in Song of Songs 2,4, refer to Israel exclaiming "I wish G–d would display His love for me through the flags." G–d responded saying: "Since you yearn for flags, I am surely going to fulfil your request," to wit Psalms 20,6, ימלא השם כל משאלותיך, "may the Lord fulfil your every wish." G–d immediately informed Israel of His decision by instructing Moses to make flags for them, as is written: “איש על דגלו באותות.” So far the Midrash. This Midrash too requires an explanation. Again we need to know what the term "love" is all about! We further need to know how the wording in this Midrash adds anything to the previous Midrash on that subject?

Rekanati comments that the gallery, מסגרת, which was attached to the surface of the Table all around (Exodus 25,25), was so called because it alludes to something סגור, closed, shut away, as implied in the word צפון which David used in Psalms 31,20 for describing the location where G–d stores His abundant good. It includes a reference to the primordial light which remains hidden. As to the four rings of the Table, they were to be fastened לעומת המסגרת, next to the frame, since their purpose was to exert the influence they symbolised on that מסגרת.

This Midrash is difficult. Surely G–d has innumerable angels at His disposal, and even if their number were limited, who could guess at their total? Granted Psalms 68,18, does not present any difficulty when an indefinite number of thousands is referred to, since this is the manner in which G–d displays His power. Another difficulty is why the Midrash jumps from someone who performs two מצות and does not refer to a list of angels for people performing a given number of commandments over and above two. Also, why does the Midrash describe the performance of a single commandment in the present tense, i.e. עושה, whereas in the other examples given it employs the past tense, i.e. עשה?