ציטירנדיקער פּירוש אויף מלכים א 22:19

ואת המשכן תעשה, the reason why these curtains are referred to by the Torah as משכן, “a residence,” is because in the space covered by them there were the kinds of furnishings normally found in a dwelling, i.e. table, cupboard (Ark), and a lamp stand. The dwelling was designed to house the presence of G’d more commonly referred to as the Shechinah. כרובים, the curtains were made with the patterns of cherubs woven into them, as we know from the description of Isaiah’s vision (Isaiah 6,2) that he perceived G’d surrounded by angels described as Seraphim. We also find another description of a similar type in Kings I 22,19 where the prophet Michayah describes his vision of G’d in these words: “I saw the Lord seated on His throne with all the host of heaven standing in attendance to the right and to the left of Him.”

ויכלו השמים והארץ וכל צבאם, “and the heaven and the earth and its host were completed.” The word ויכלו has been positioned by the Torah next to the word הששי, to hint at the Ineffable Name of G-d in the respective first letters of the words הששי, ויכלו השמים והארץ. The message is that although this name of G-d has not appeared in the text of the entire chapter dealing with the creation of heaven and earth and all that is in it, this attribute of G-d nevertheless was involved during the creation from start to finish . The reason that in the opening verse of chapter one where the creation of heaven and earth is reported the Torah made no reference to the word צבאם, “their hosts,” is that at that point the Torah inserted the word את both in conjunction with “heaven” and in conjunction with “earth.” The word את always includes something which has not been spelled out. Here, at the beginning of chapter two, where the Torah did not insert this word, the words וכל צבאם take the place of the word את in the previous chapter.
The word צבאם in its various forms alludes to angels such as in Kings I 22,19. Another instance where the word צבא מרום clearly refers to the angels is in Isaiah 24,21 וכל צבא השמים. The reason that the Torah wrote the word in the singular, i.e. צבאם, instead of צבאותם, is that we have a tradition that each nation has a representative at the celestial court, an angel called שר. When G-d engages in destruction of the nation represented by such an angel, He does not proceed until He has first neutralized that angel. The source of this tradition goes back to Shir Hashirim Rabbah end of chapter eight. In other words, the Torah refers to these forces as individuals although they represent a multitude of people.
The Torah did not mention the word ברא, “He created,” in connection with either the angels the human souls which had not yet been assigned bodies in order to teach us that all parts of the universe are interconnected. The entire universe consists of three parts 1) The world of the angels; 2) the world of the planetary constellations, “outer space,” in our language; 3) the atmosphere and earth, our habitat. The world of the angels acts as the soul of the planetary systems, whereas the planetary system exerts its impact on our terrestrial part of the universe. We have a clear verse in Hoseah 2,23 which spells this out. אענה נאום ה', אענה את השמים, והם יענו את הארץ. ”I will respond declares the Lord, I will respond to the heaven, and it shall respond to the earth.”

AND ALL THE HOST OF THEM. “The host of the earth” are those which have been mentioned: beasts, creeping things, fish, and all growing things, and also man. “The host of the heavens” are the two luminaries and the stars, mentioned above, just as it is written: And lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven.²³⁶Deuteronomy 4:19. It also includes the Separate Intelligences,²³⁷Intelligences without matter, generally referring to the angels and spheres. See Rambam, Hilchoth Yesodei Hatorah 3:9. Also Moreh Nebuchim, I, 49: “The angels are likewise incorporeal; they are intelligences without matter, etc.” (Friedlander’s translation.) just as it is written: I saw the Eternal sitting on His throne, and all the host of heaven standing by Him;²³⁸I Kings 22:19. also, The Eternal will punish the host of the high heaven on high.²³⁹Isaiah 24:21. It is here [in the expression, all the host of them], that He has hinted at the formation of the angels in the work of creation. Similarly, the souls of men are included in the host of heaven.²⁴⁰Ramban is thus inferring that the souls of all men of all generations were created at the beginning of creation. This thought is clearly expressed in the other writings of Ramban. (See Ramban’s letter to Rabbeinu Yonah, Kithvei Haramban, Vol. I, 383. See also in same volume his Commentary to Job 38:21, p. 117).