When Angels Walk Behind You
ויסע מלאך האלקים ההלך לפני מחני ישראל וילך מאחריהם, ויסע עמוד הענן מפניהם ויעמד מאחריהם.
and the angel of the Almighty who walked before the camp of the Jewish people went and walked behind them, and the pillar of cloud went from before them and stood behind them[i]
Question
Based on the verse[ii]
ונתתי לך מהלכים בין העמדים האלה
and I will give to you [the ability to have] those who walk among these who stand,
Ĉassidus teaches us that there are two distinct types of beings, those who walk and those who stand. Walking is defined as the ability to move from level to level – which is characteristic of the righteous[1] who constantly improve in their service of the Almighty. While those who stand are the angelic beings whose service to the Almighty remains constant and unwavering.
In fact, the Zohar[iii] determines based on this verse that when praying, we stand still with our feet together, and do not move כגוונא דמלאכי עלאי – just like the angels above.
Similarly, when describing the angelic beings in his prophetic vision, Yeĉezkel states in the verse[iv] ורגליהם רגל ישרה – and their legs was a single leg straight, as Rashi explains, the legs of the angels have no joints or ability to bend because they do not sit.
- So, why would the verse state that the Angel of the Almighty walked behind the Jewish people?
Contextual Background
This verse is stated regarding a specific event in Jewish history. When the Jewish people left Egypt, in the night before the splitting of the seas, the Jewish people found themselves encamped and surrounded. On one side was the impassable sea, on another side was the open desert, and on the third side was the pursuing Egyptians. There was no safe place for the Jewish people to go.
It was then that the angel of the Almighty, who led the Jewish people, traveled to the ‘rear’ of the camp, and stood between the Jewish people and the Egyptians. Similarly, the cloud of glory, which normally travelled in front of the Jewish camp, and was replaced at night with the pillar of fire, traveled to the rear of the camp, and stood between the Egyptians and the Jewish people.
In both cases, the verse defines their movement from the fore of the camp to the rear of the camp with the word ויסע. But when it comes to the angel of the Almighty, the verse adds an additional element and describes him was walking וילך.
- Why is it important to describe the angel as ‘walking’?
Expanding the Question
This isn’t the first time that angels are described as moving. When the angels who had visited Avrohom were sent to destroy S’dom, the verse[v] states ויפנו משם האנשים וילכו סדמה.
However, we can argue that in that verse, the angels appeared as human, as emphasized by the verse using the term האנשים, and therefore, to move from place to place, it was necessary for them to walk (or at least to appear as if they were walking).
Actually, we should not imply that angels cannot move from place to place, as Yeĉezkel notes many times in the same vision, the angels do indeed move, but they move לא יסבו בלכתן – without turning, and they move in all directions ואיש אל עבר פניו ילכו, and they move in accordance with אל אשר יהיה שמה הרוח ללכת ילכו – to where the movement of the spirit within them goes, that is where they go.
Rather, it seems that angels move from place to place without walking to do so. Instead, wherever the spirit of G-d moves them to be, that is where they are.
And we should be careful to note: the definition of ‘where’ when we are talking about angelic beings is not a defined point in space. Rather, it is a euphemism used to describe a spiritual state, where each state in spirituality is defined as a place to be.
Here though, the verse is talking about a physical space, the angel who was physically at the front of the camp, move / walked behind the camp. How is an angel walking in a limited space. It would be the equivalent of stating that a certain idea, let’s say the mathematical concept of addition [2+2=4], applies only so long as the idea is confined to North Miami Beach, but when you get to Crown Heights, different mathematical rules apply. Such a statement is patently ridiculous.
A similar concept is expressed in davening daily, where we recite[vi] גדול אדונינו ורב כח, לתבונתו אין מספר – our Master [G-d] is great and powerful; his understanding has no count. Counting the depth of understanding of even a human is nonsensical. Understanding is not a quantified item which can be counted. Similarly, attempting to perceive with human knowledge the understanding of our Master G-d is nonsensical.
Similarly, to describe a spiritual being, an angel as ‘walking’ is completely nonsensical.
- So, what does it mean to have an angel walking behind the Jewish people.
Foundational Principles
As per Sefer Razi’el[vii], this verse forms a part of a triptych with the two verses that follow. Each verse contains seventy-two (72) letters, which together form the Seventy-Two-Letter Name of G-d as follows:
- The first letter of the first verse ויסע is combined with the final letter of the second verse הלילה and the first letter of the third verse ויט – וה”ו
- The second letter of the first verse ויסע is combined with the second-to-last letter of the second verse הלילה and the second letter of the third verse ויט – יל”י
- The third letter of the first verse ויסע is combined with the third-to-last letter of the second verse הלילה and the third letter of the third verse ויט – סי”ט
And so on.
Accordingly, the seventy-two-letter name of G-d, is actually seventy-two groupings of three (3) letters each which grouping forms the entirety of G-d’s name.
This ‘name’ is not just theoretical but was actually used in practice. On the verse[viii] ויקח משה את עצמות יוסף עמו, the Midrash provides us with the following teaching:
No one knew where Yosef’s coffin had been buried, because, Pharaoh was aware that the brothers had sworn to Yosef that they wouldn’t leave Egypt without taking Yosef’s body with them for burial in the land of Israel. Therefore, after Yosef passed away, Pharaoh had his body hidden in the Nile River. But that was hundreds of years before the exodus.
Moshe sought out Seraĉ daughter of Asher, who was the only one left alive from that time period, and he asked her where Yosef had been buried.
Seraĉ recalled where and pointed out the site to Moshe. However, the coffin had been sunk into the Nile River, and there was no way to retrieve the coffin.
So, Moshe enscribed G-d’s name onto a tablet along with the phrase עלה שור – rise ox[2]. He threw the tablet into the water, and announced, ‘Yosef, it is time for the Jewish people to leave Egypt, and it is time for them to fulfill their promise.’
The tablet, which should have floated, sunk and the coffin, which was sunk, floated on top of the water – where Moshe was able to retrieve it.
There was a boy who saw this happen, and he dove down into the water to retrieve the tablet[3]. Later, when Aharon called for all gold to be cast into the fire, this tablet, with G-d’s name and the phrase ‘arise ox’ was tossed in as well, which is why a young ox arose from the gold.
A portion of this seventy-two letter name was what Moshe inscribed on the tablet[ix], namely the name יל”י followed by the phrase עלה שור.
This in fact forms the abbreviation of the verse[x] ישראל לא ידע עמי לא התבונן – יל”י על”ה. The verse speaks of the prophets lamenting that while animals recognize their master, the Jewish people fail to meditate and recognize that G-d alone is their master.
Interestingly, when thinking about this seventy-two letter name, there are in fact two-hundred and sixteen letters that make up that name [72 x 3 = 216]. The Gematria of two-hundred and sixteen forms the word גבורה and the name אריה, while the Gematria of seventy-two forms the word חסד.[4]
Ĉassidus describes this type of combination as being the light of Ĉesed in the vessels of Gevurah [or vice versa]. Where the ‘light’ the intent and purpose of what is being done by G-d, doesn’t match the ‘vessels’ or means by which G-d determines to accomplish this.
This is possible because, while the purpose of the Sefiros is to allow some sort of semblance of relatability for people to be able to have a relationship with G-d, these attributes are not intrinsic to G-d, and therefore, from G-d’s perspective it is just as easy to perform an act of kindness using tools of strictness as it is to perform an act of kindness using tools of kindness.
Therefore, the same tool of severity used to punish the Egyptians can also be used to provide benefit and kindness to the Jewish people. As the verse states ויאר את הלילה – the cloud, which form exists to obscure, actually itself lit up the night [for the Jewish people, while simultaneously extending the final day of the plague of Darkness onto the pursuing Egyptians].
Deepening the Inquiry
Another characteristic of angels is that they are single-purpose entities. As we know from when Yaakov fought the angel and prevailed, he asked the angel[xi] what his name was, and the angel responded למה זה תשאל לשמי – why are you asking for my name. Rashi explains that angels have no name [identity] other than the task assigned to them.
Similarly, the same thing occurs with Mano’aĉ who asks after the name of the angel [whom he thought was a prophet, and not an angel] who brought tidings to him and his wife on the pending birth of Shimshon, who would be the savior of the Jewish people – for that generation. The angel responds[xii]
למה זה תשאל לשמי, והוא פלאי
why are you asking for my name, it is wonderous.
Rashi explains that the word פלאי means hidden, in that it is not known why the angels name changes on a particular day. Because the purpose of that day is G-d’s purpose, which is not known or understood by his created beings.
This explains how and why an angel is not a ‘walking’ being. Since their entire existence is to perform a specific purpose for which they were created, and their entire identity is tied up with that purpose, then how could they ‘walk’ grow and improve as humans do. They have no identity other than the performance of the purpose for which they were created.
Therefore, unlike Sefiros which can be repurposed from Gevurah to Ĉesed, while retaining their inherent Gevurah attributes, angels don’t in fact walk, and they only move as the spirit within them move, from purpose to purpose, without any effort or achievement on their part. They don’t turn or deviate from their path. They don’t change their direction – their only direction is the fulfillment of G-d’s will.
- When it comes to our verse though, not only is the angel identified as ‘walking’, but the verse identifies a direction different than the true-north of fulfilling his G-d given purpose; namely, וילך מאחריהם – and he walked behind them [the Jewish people]. Why was it important for the angel to ‘walk’ behind the Jewish people?
Angelic Types
The Rambam[xiii] identifies ten (10) different types[5] of Angels. In doing so, he specifies that the greatest of the angelic types are the beings called חיות הקדש. Next on the list are the beings called the אופנים. Fifth on the list are those beings called the שרפים.
And yet, we recite every morning:
והאופנים וחיות הקדש ברעש גדול מתנשאים לעמת השרפים
and the Ophanim, and the holy Ĉayos, in a great thunderous [sound] ascend to the corresponding [level of] the Serafim.
If the Ophanim, and the holy Ĉayos have to ascend to the level of the Serafim, that implies that Serafim are on a higher level. How are Serafim on a higher level than the angels greater than them?
The answer is, the Serafim are called Serafim because they burn [from the word שרף – burnt] with desire to be closer to G-d. And spiritually, where your desire is, that is where you literally are. Since the Serafim burn with desire to be closer to G-d, they are in fact closer to G-d. Even closer than the angels that are greater than them.
- If that is the case, then why are the Serafim not classified as the greatest of angelic types?
Answer
Angelic Elevation
While the Serafim are indeed closer to G-d due to their desire to be closer to G-d, that closeness is the result of the angelic desire.
On the other hand, the angels above them have characteristics that the Serafim lack – namely the ability to descend to lower levels.
The angels above them are described as having the ability to ‘run and return’ as it says in the verse[xiv]
והחיות רצוא ושוב כמראה הבזק
and the Living Beings [the Ĉayos] would run and return, like the appearance of furnace fire.
The furnace, when pumped with air, causes the fire to rush outward, and then subside back to the hearth.
Similarly, the greater angels have the ability to run outward and then return. And doing so causes the angels to experience somewhat the concept which drives human growth – the descent to this world.
On its own, a soul does not have the ability to grow and reach greater heights. It is what it is. Only when the soul descends to this world and experiences the challenges inherent in living in this world, does the soul achieve greatness even greater than that which it experienced prior to its descent to the world.
In a similar manner, the angelic רצוא ושוב allows these angels to achieve greatness beyond their inherent station – namely to rise up to the level of the Serafim, close to G-d to the point where they are indistinguishable from the will of G-d. And it is this ability which makes them greater than the Serafim who only wish to be at that level.
Angelic Wheels
Similarly, the Ophanim have a similar experience. They are termed אופנים based on the word אופן – wheel. The characteristic of the wheel is that the entire wheel revolves around a central axis point. And accordingly, what is at the top of the wheel automatically revolves to the bottom of the wheel when that which is on bottom raises itself. And vice versa.
As Yeĉezkel notes[xv]
וארא החיות והנה אופן אחד בארץ אצל החיות
and I saw the Living Beings, and behold, one wheel was on the earth, next to the Ĉayos.
In other words, while angels do not have the ability to grow on their own, to ‘walk’ like humans do, their association with bringing about G-d’s will in the lower plain allows them to achieve greatness in the spiritual world.
Lever to Move the World
The Maggid of Mezritch teaches something similar on the verse[xvi] כי לא דבר רק הוא מכם – for it [the Torah] is not an empty thing from you [for it is your life]. The life found in the Torah is that which is drawn to it by our studying it and practicing it. And if, Heaven forbid, one might feel that it is empty, that one’s Torah study and practicing of Mitzvos is not rendering one’s life vibrant – then that דבר רק – emptiness is הוא מכם – from you yourself.
When a Jew performs Mitzvos and learns Torah with liveliness, he elevates Torah itself within the lower world, which in turn causes the manifestation of G-d’s will to be made apparent in this world, which in turn turns the wheel of the angelic beings driving forward their spiritual journey and raising them to new heights.
As hinted at in the verse[xvii]
היושבת בגנים חברים מקשיבים לקולך
the one who dwells in the gardens, friends [angelic beings] harken to your voice.[xviii]
As the verse ends with the plea השמיעני – let me [G-d] hear. G-d and the angelic beings are listening to, and hoping to listen to, the Jewish people studying Torah.
As taught by the Maharal, this concept was first manifested at the exodus, when the Jewish people were faced with imminent destruction by the Egyptians – arguably their lowest point as a people. A point where there were even those who argued that notwithstanding all the open counter-nature miracles performed by G-d to get them out of Egypt, they should instead return to Egypt.
It was at that point that G-d caused the angelic being to move to walking ‘behind’ the Jewish people, on a lower level than the Jewish people – empowering us to bring G-d’s open presence down into this world.
By subordinating itself to the Jewish people [‘walking behind them’], the angel achieves a state of ביטול. This act of ‘lowering’ itself is precisely what breaks the angel’s static nature and allows it to ‘walk’. It gains mobility by hitching a ride on the dynamic souls of Jewish people.
AND THEREFORE…
To explicitly answer the question posed; do angels walk? The answer is, Yes, they do! When they walk behind the Jewish people.
Sometimes a person might feel viscerally and spiritually stuck, like an angel, and unable to move forward – or might not feel the inspiration to know the correct way to move forward. In that case, one must take to heart the lesson of the angel and walk behind the Jewish people. Attach yourself to the needs of the people, and you will automatically be moving forward.
But in any case, in the words of the Almighty,[xix]
דבר אל בני ישראל ויסעו
speak to the Jewish people, let them travel forth.
Go already!
G-d, and the angels, are behind you.
[1] Rashi notes, based on the Targum, that this refers specifically to the resurrected Tzadikim, who will walk among the Seraphim.
[2] A rephrasing of the verse [Beraishis 49:22] עלי שוּר. Moshe compares Yosef to an ox in the verse [Devarim 33:17] when he identifies Yosef as בכור שורו – the firstborn, his [Yaakov’s] ox.
[3] Some say that this tablet was gold plated, which is why it was tossed in the fire with the other gold.
[4] As a side note, the old Kabbalists would refer to this Sefira as גדולה as in the verse [Divrei Hayamim I 29:11] לך ה’ הגדולה וכו’. The Gematria of גדולה is forty-eight which corresponds to the forty-eight letter name of G-d the acronym of which forms אנא בכח.
[5] Which are in order of greatness:
חיות הקדש, אופנים, אראלים, חשמלים, שרפים, מלאכים, אלקים, בני אלקים, כרובים, ואישים.
[i] Shemos 14:19
[ii] Zeĉarya 3:7
[iii] Va’esĉanan 2:7
[iv] Yeĉezkel 1:7
[v] Beraishis 18:22
[vi] Tehillim 147:5
[vii] See also Rashi Gem. Sukkah 45a
[viii] Shemos 13:19
[ix] as taught to me by my teacher Reb Wolf Greenglass
[x] Yeshayahu 1:3
[xi] Beraishis 32:30
[xii] Shoftim 13:18
[xiii] Yesodei HaTorah 2:7
[xiv] Yeĉezkel 1:14
[xv] Yeĉezkel 1:15
[xvi] Devarim 32:47 – Similar to Yerushalmi Pe’ah 1:1
[xvii] Shir HaShirim 8:13
[xviii] See the Frierdiker Rebbe’s discourse on this verse from תש”י.
[xix] Shemos 14:15