That image, that feeling, is right at the heart of Psalm 91, and it takes center stage in a fascinating passage from Bamidbar Rabbah 12.
The verse "He who dwells in the shelter of the Most High" (Psalms 91:1) might sound like it's talking about King Solomon, but according to Rav Huna, citing Rav Idi, it's actually about Moses. Moses literally entered a cloud, a "shelter of the Most High," as it says in (Job 22:14), "Clouds are shelter for Him." (Exodus 34:18) tells us, "Moses entered into the midst of the cloud." He stayed there for forty days and forty nights! That's some serious sheltering. And that's why he could say, "I will say of the Lord: He is my shelter…" (Psalms 91:2).
But the story doesn't stop there. Rabbi Yehuda ben Rabbi Simon, quoting Rabbi Yoḥanan, shares a powerful idea: There were three times Moses recoiled in doubt when God asked something of the Israelites.
First, when God commanded, "Each man shall give a ransom for himself" (Exodus 30:12), Moses wondered, how could anyone afford such a thing? As (Job 2:4) says, "Skin for skin, everything that a man has he will give for his life," and even that wouldn't be enough! (Psalms 49:8)–9 echoes this, saying redemption is "too costly." But God reassures him, "I am not asking according to My ability, but rather, according to their ability" – "this, they shall give" (Exodus 30:13). Rabbi Meir even adds that God showed Moses a coin of fire from beneath the Throne of Glory as an example.
The second instance? When God said, "Command the children of Israel…My offering, My food, for My fires…" (Numbers 28:2), Moses questioned who could possibly provide enough offerings. (Isaiah 40:16) makes the same point, "Lebanon is not sufficient for kindling and its beasts are not sufficient for burnt offerings." Again, God clarifies, "I am not asking according to My ability, but rather, according to their ability"; "This is the fire offering [that you shall bring to the Lord...]" (Numbers 28:3). It’s not about quantity, but about intention, about what they can offer.
And finally, when God commanded, "They shall craft a Sanctuary for Me, and I will dwell in their midst" (Exodus 25:8), Moses was bewildered. How could they build a dwelling place for the Almighty? (1 (Kings 8:2)7) says, "Behold, the heavens and the heaven of heavens cannot contain You." (Isaiah 66:1) asks, "The heavens are My throne, and the earth is My footstool; what house could you build for Me?" God's response? "I am not asking according to My ability, but rather, according to their ability." He only needed a relatively small structure, a mishkan, a tabernacle.
Rabbi Prozedak bar Naḥsha, citing Rabbi Yehuda ben Rabbi Simon, beautifully summarizes: the Almighty rests in the shelter crafted by Betzalel – the Tabernacle. The idea is that God, who dwells in the hidden places, seeks to rest in our shelter.
So, what about the fears that plague us? The psalm speaks of "the terror of night" (Psalms 91:5), which the text connects to demons, even naming Agrat bat Maḥalat. There's also "the arrow that flies by day" (Psalms 91:5), a demon that darts through the air. Rabbi Berekhya suggests that sending the mother bird from the nest (Deuteronomy 22:6–7) can protect you from it.
And then there's "the scourge [ketev] that ravages at noon" (Psalms 91:6). The Rabbis describe it as a demon that plunders strength between the fourth and ninth hours of the day. It's a terrifying image, with a head like a calf and a horn on its forehead. Rabbi Shimon ben Lakish even says that one eye is affixed to its heart, and anyone who sees it dies!
But amidst all this talk of demons and plagues, there's a powerful message of protection. Rav Yitzḥak teaches that even performing one mitzva, like wearing tefillin (phylacteries), brings a thousand angels to protect you. Performing many mitzvot (commandments)? Tens of thousands!
Ultimately, this passage from Bamidbar Rabbah invites us to consider our own "shelter of the Most High." Are we creating a space, both physical and spiritual, where the Divine can dwell? Are we living our lives in a way that invites protection and blessing? Maybe, just maybe, we're more sheltered than we realize.
“It was on the day that [Moses] concluded…” – that is what is written: “He who dwells in the shelter of the Most High” (Psalms 91:1). Rav Huna said in the name of Rav Idi: Who said this psalm? We were under the impression that Solomon came and said it, but it was none other than Moses who said it. That is what is written: “He who dwells in the shelter of the Most High” – this is Moses, who stayed in the shelter of the Most High, as he entered the cloud, which is the shelter of the Most High, just as it says: “Clouds are shelter for Him” (Job 22:14). Likewise, it is written: “Moses entered into the midst of the cloud” (Exodus 34:18), “Who rests in the shadow of the Almighty” (Psalms 91:1), as he rested there several nights, as it is stated: “He was there with the Lord forty days and forty nights” Exodus 34:28), and he said: “I will say of the Lord: He is my shelter…” (Psalms 91:2). Another matter: “He who dwells in the shelter of the Most High…” (Psalms 91:1) – Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Yoḥanan: Three matters Moses heard from the Holy One blessed be He and he recoiled backward. When He said to him: “Each man shall give a ransom for himself” (Exodus 30:12), Moses said: ‘Who can give a ransom for himself?’ “Skin for skin, everything that a man has he will give for his life” (Job 2:4), and it is still not sufficient, as it is stated: “A man can neither redeem his brother nor give God a ransom for him. The redemption of their lives is too costly [and can never be attained] (Psalms 49:8–9). The Holy One blessed be He said to him: ‘I am not asking according to My ability, but rather, according to their ability’ – “this, they shall give” (Exodus 30:13). Rabbi Meir said: The Holy One blessed be He took a type of coin of fire from beneath the Throne of Glory and showed it to Moses. “This, they shall give” – like this they shall give. Likewise, when the Holy One blessed be He said to him: “Command the children of Israel…My offering, My food, for My fires, [My pleasing aroma, you shall take care to sacrifice to Me at its appointed time]” (Numbers 28:2), Moses said: Who can provide Him with offerings? Were we to sacrifice before Him all the beasts of the field and arrange all the trees of Lebanon, it would not be sufficient for Him, as it is stated: “Lebanon is not sufficient for kindling and its beasts are not sufficient for burnt offerings” (Isaiah 40:16). The Holy One blessed be He said to him: ‘I am not asking according to My ability, but rather, according to their ability’; “You shall say to them: This is the fire offering [that you shall bring to the Lord: Unblemished lambs in the first year, two each day, a continual burnt offering]” (Numbers 28:3). Not both of them at the same time, but rather: “The one lamb you shall offer in the morning, [and the second lamb you shall offer in the afternoon]” (Numbers 28:4). Likewise, when the Holy One blessed be He said to him: “They shall craft a Sanctuary for Me, and I will dwell in their midst” (Exodus 25:8), Moses said: Who can craft a Tabernacle for Him in which He will dwell? “Behold, the heavens and the heaven of heavens cannot contain You, [certainly not this House that I have built]” (I Kings 8:27); and it says: “Do I not fill the heavens and the earth, [the utterance of the Lord]” (Jeremiah 23:24); and it says: “[So said the Lord:] The heavens are My throne, and the earth is My footstool; [what house could you build for Me, and what place could be My resting place]” (Isaiah 66:1). The Holy One blessed be He said: I am not asking according to My ability, but rather, according to their ability. When I wish, the entire world cannot contain My glory, or even one of My suns. Rather, I am asking of you twenty4The reference is to the boards that support the Tabernacle. in the north, twenty in the south, and eight in the west. That is why Moses said: “He who dwells in the shelter of the Most High” (Psalms 91:1); the Holy One blessed be He, who sits in the concealed place of the world, sees all but is not seen, and He seeks to rest in our shelter. Rabbi Prozedak bar Naḥsha said in the name of Rabbi Yehuda ben Rabbi Simon: The Almighty rests in the shelter that was crafted by Betzalel; that is the Tabernacle. That is, “in the shelter, the Almighty will rest” (Psalms 91:1).5This is a reinterpretation of the second half of Psalms 91:1, instead of, “in the shadow of the Almighty he rests.” “I will say of the Lord: He is my shelter” (Psalms 91:2) – this song of ravages, Moses recited it as he ascended the mountain, as he feared demons. What is: “I will say of the Lord: He is my shelter”? He is my protector. “And my fortress” (Psalms 91:2) – He is my bastion. “My God, in whom I trust” (Psalms 91:2) – as with His name, I fend off demons and angels of destruction. “For He will rescue you” (Psalms 91:3) – the Holy One blessed be He said to him: ‘You trusted Me; I will stand for you.’ “For He will rescue you…” “from an ensnared trap” (Psalms 91:3) – from a trap placed by a hunter; “from devastating pestilence” (Psalms 91:3) – from pestilence that brings devastation to the world. “He will cover You with His pinion” (Psalms 91:4) – what is: “He will cover You with His pinion [be’evrato]”? It is by the merit of the Torah that was given with the right6The right is taken to refer to the right hand, and “be’evrato” is being interpreted as “with His limb.” of the Holy One blessed be He, as it is stated: “From His right, a fiery law to them” (Deuteronomy 33:2). “You will find refuge under His wings; [a shield and armor are His truth]” (Psalms 91:4) – one who comes to seek refuge under the wings of the Holy One blessed be He, He is an actual shield and armor for him. What is, “a shield and armor are His truth”? Rabbi Shimon ben Lakish said: I will craft a weapon for anyone who trades in the truth of Torah. Rabbi Shimon ben Yoḥai: The truth of Torah is a weapon for those who master it. Rabbi Shimon ben Yoḥai said: The Holy One blessed be He gave a weapon to Israel with the ineffable Name written upon it. “You will not fear the terror of night” (Psalms 91:5) – from Agrat bat Maḥalat and her chariot nor from all the demons that rule the night. “Nor the arrow that flies by day” (Psalms 91:5) – Rabbi Berekhya said: There is a demon that flies in the air like a bird and darts like an arrow. What will save you from it? It is sending the mother bird from the nest, as it is written previously: “For He will rescue you from an ensnared trap [paḥ]” (Psalms 91:3), and paḥ is nothing other than a bird, like the matter that is stated: “Will a bird fall into a trap [paḥ] on the ground…” (Amos 3:5).7Although paḥ is not itself a bird, it appears in the context of a bird, and can therefore be used as alluding to a bird. And it is written: “If a bird’s nest happens before you.… You shall send [shale’aḥ teshalaḥ] [the mother] away…” (Deuteronomy 22:6–7).8This is expounded: If you encounter a demon, send away the mother bird, and you will be protected. If you send away [shale’aḥ] the bird, you will send away [teshalaḥ] the demons. “Nor the pestilence that stalks in darkness” (Psalms 91:6) – anyone whose actions are in the darkness, pestilence dominates him. Likewise, it says: “Pestilence goes before Him, and plague emerges at His heels” (Habakkuk 3:5). It says the same here. “Nor the scourge [ketev] that ravages at noon” (Psalms 91:6) – the Rabbis say: It is a demon. Why is it called ketev? Rabbi Abba bar Kahana said: Because it plunders the strength of the day from the beginning of the fourth hour until the end of the ninth hour.9Ketev is a portmanteau of kotef uvozez, meaning plucks and plunders. Rabbi Levi said: Because it plunders the strength of the day from the end of the fourth hour until the beginning of the ninth hour, but rules in neither the sun nor the shade, but only between the shade and the sun. Its head resembles that of a calf, and a horn emerges from its forehead, and it rolls like a jug. Rav Huna said in the name of Rabbi Yosef: Ketev Meriri (Deuteronomy 32:24) is made of many scales, many hairs, and many eyes. Rabbi Shimon ben Lakish said: One eye is affixed to its heart, and anyone who sees it has no life in this world, whether man or animal. And anyone who sees it falls and dies. Meriri dominates from the seventeenth of Tamuz until the ninth of Av. Ḥizkiya saw it, fell on his face, and died. Rabbi Pinḥas HaKohen said: There was an incident involving one who saw it and fell on his face. It was said: Yehuda ben Rabbi Shmuel saw but did not fall. They said, nevertheless, he died. Rabbi Abbahu was sitting and studying in a certain study hall in his place, Caesarea. He saw one pursuing another and in his hand was a certain rod10A wooden rod. with which he sought to strike him. He saw a demon pursuing him, and in his hand was an iron rod. Rabbi Abbahu went out and pursued him. He said to him: ‘Do not strike him because he may die.’ He said to him: ‘Rabbi, from this he will die?’ He said to him: ‘There is a demon pursuing you and in his hand is an iron rod. You will strike him with this one, and it will strike him with that one and he will die. Rabbi Yoḥanan would instruct the Bible teachers and the Mishna teachers that they should not raise a strap against the children on those days.11The days between the seventeenth of Tamuz and the ninth of Av. Rabbi Shmuel bar Rabbi Yitzḥak would instruct the Bible teachers and the Mishna teachers to dismiss the children after four hours of the day on those days. “[One thousand] will fall at your side, [and ten thousand to your right, but it will not reach you]” (Psalms 91:7) – Rav Yitzḥak said: Regarding the hand that controls one mitzva, the mitzva of phylacteries, it is written: “One thousand will fall at your side,” as one thousand angels were assigned to it to protect it. However, the right hand, which controls many mitzvot, tens of thousands of angels are assigned to it. Rabbi Ḥanina ben Rabbi Abbahu said: It does not say: They will be assigned to you, but rather, they “will fall” (Psalms 91:7). If one thousand demons come, they will fall on the side that controls one mitzva, and if they are ten thousand demons, they will fall before the side that controls many mitzvot. The way of the world is that if a person is assigned one thousand people, it is incumbent upon him to feed them. The Holy One blessed be He, though, assigns this person one thousand angels to his left and ten thousand to his right for his wellbeing and to protect him, “but it will not reach you” (Psalms 91:7) to feed them. “You will only look with your eyes” (Psalms 91:8) – your tranquility; “and see the punishment [shilumat] of the wicked” (Psalms 91:8) – You will see what the Holy One blessed be He will pay [sheyeshalem] to the wicked in accordance with their actions. “For You, Lord, are my shelter; [You have made the most high Your dwelling place]” (Psalms 91:9) – Rabbi Ḥanina said: Israel said: ‘Holy One blessed be He, You gave us the Torah below with us, but Your Divine Presence rests on high?’ That is what is written: “For You, Lord, are my shelter,” as You gave me Your Torah, but “You have made the most high Your dwelling place,” You placed Your dwelling place on high? “No evil will befall you” (Psalms 91:10) – just as it is stated: “No iniquity will befall the righteous” (Proverbs 12:21).12God responds that no evil will befall you even though He dwells on high. “And no plague will come near your tent” (Psalms 91:10) – Rabbi Yoḥanan said: Until the Tabernacle was erected, the demons would provoke people in the world. When the Tabernacle was erected, when the Divine Presence rested below, the demons were eliminated from the world. That is what is written: “And no plague will come near your tent” – this is the Tent of Meeting. Rabbi Shimon ben Lakish said: Why must you go to the book of Psalms? In its place it is not lacking: “May the Lord bless you and protect you” (Numbers 6:24). When? “It was on the day that Moses concluded.” What is “the day that [Moses] concluded [kalot]’? It means that all the demons were eliminated [shekalu] from the world.
