ציטירנדיקער פּירוש אויף ישעיהו 24:21

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).

We need to provide an additional explanation, as to why He began all the commandments with the sanctification of the new moon, and why this commandment was placed adjacent to the commandment of the Passover sacrifice. The explanation for this is that the Egyptians believed that the zodiac sign of Aries [the ram] shepherded all of existence, for a zodiac sign [can] make one wise, a zodiac sign [can] make one wealthy (Shabbat 156a). Therefore, all shepherds are an abomination to Egypt because it is inappropriate to say that the leader [the ram] should be led by others, for it is the shepherd. For this reason, God commanded to slaughter the Passover sacrifice, because the zodiac sign of Aries is the first and firstborn of all the zodiac signs, and through the slaughter of the ram, God will punish the host of heaven on high and afterward it will descend upon the earth upon all the firstborn of Egypt.
Now, the month of Nisan is the time when the sun enters the zodiac sign of Aries, and this month was made the head of the months of the year so that the remembrance of the Exodus from Egypt would always be before our eyes. There is a concern that perhaps through this commandment, it might give an opportunity to those who err to dispute and say that because of the importance of the zodiac sign of Aries, which serves in this month, this month was made the head of the months of the year. Therefore, the living God immediately commanded to slaughter the ram in sight of all observers, and to take it on the 10th of the month, in the first third of the month, for it is then that the zodiac sign is at its strongest, yet it is powerless to save the sheep under its dominion. Through this, they would recognize and know that there is a God high above all that is high.
Therefore, He placed the commandment of sanctifying the month before [the commandment of the Passover sacrifice] because He commanded to take the lamb on the 10th of the month, so He needed to inform him from which day to begin counting these 10 days. And He said to him, See like this and sanctify, and from that day onward he should count these 10 days to make known the weakness of the firstborn of the zodiac signs, and with its punishment, all the firstborn of Egypt who placed their confidence in the firstborn of the zodiac signs would be punished. This is the reason why He gave them commandments to engage with the blood of the Passover sacrifice and the blood of circumcision, for the blood of the Passover sacrifice was to nullify the belief of those who believed in the zodiac sign of Aries, and the blood of circumcision because it says regarding Passover, No uncircumcised person shall eat of it.

and to the earth to visit upon the kings of the earth.

and as one of the princes the first [princes], who died, so will you fall. The Midrash Aggadah (Mid. Ps. 82:3) [explains]: As one of the celestial princes, for it is said (Isa. 24:21): “the Lord will visit punishment upon the host of heaven on high.”