We often think of ethereal beings, wings and halos and all that. But what if the term encompasses more than we initially imagine?

Midrash Tehillim, a collection of interpretations on the Book of Psalms, dives into this very question in its discussion of Psalm 103. The verse says, "The Lord bless His angels." But the text asks, isn’t "all His host" (all of His armies) already inclusive of the upper angels? So, who else could be meant here?

The Midrash suggests that this verse refers to the "lower angels." Okay, but how do we know that these "lower angels" are even called angels in the first place? Well, the text brings a prooftext from Numbers 20:16, "And He sent His angel and took us out of Egypt." Now, was that really an angel in the traditional sense? The Midrash offers a startling suggestion: it was Moses!

Wait, what? How can a human be an angel? The answer lies in understanding the term "angel" as a messenger, a representative of God. The prophets, the Midrash argues, are also called angels. We see this in Haggai 1:13, which refers to "Haggai, the angel of the Lord." And Rabbi Judah bar Simon even identifies Phinehas as "the angel of the Lord" in Judges 2:1.

It's fascinating, isn't it? This idea that individuals, specifically prophets, can embody the role of an angel, a divine messenger. The wife of Manoah in Judges 13:6 even thought the angel who visited her was a prophet! So, according to the Midrash, prophets are called angels.

But the text doesn't stop there. It goes on to praise those who are "mighty are the doers of His word, to hearken to the voice of His word." Rabbi Huna, citing Rabbi Aha, says that the commandments were explained at Sinai. They acted before they listened! As it says in Exodus 24:7, "All that the Lord spoke, we will do and we will hear." This powerful statement of commitment – Na'aseh V'Nishmah – embodies the spirit of those who are truly devoted.

Rabbi Isaac offers another interpretation, connecting "mighty are the doers of His word" to those who observe the shmita, the sabbatical year. Think about it: Most commandments are performed for a limited time – an hour, a day, a Sabbath. But observing shmita means abstaining from working the land for an entire year, every seven years! That's a serious commitment.

Then, Rabbi Tanhum bar Hanilai takes it even further, stating that "mighty are the doers of His word" refers to none other than Moses himself. He argues that Moses possessed a unique ability to hear God's voice, something that the entire Israelite nation struggled with at Mount Sinai. Deuteronomy 5:22 tells us, "If we hear the voice of the Lord our God any more, we shall die." Yet, Exodus 20:16 says, "Come close, and hear," referring to Moses.

The Midrash emphasizes that Moses heard what sixty myriads (600,000 people) could not. The voice called to him in Leviticus 1:1, "And He called to Moses," and he was unharmed! This, the Midrash concludes, demonstrates that the righteous, like Moses, are even greater than the ministering angels. Angels can only hear His voice and tremble, while the righteous can hear His voice and remain steadfast.

As Joel 2:11 says, "The Lord gives voice before His army, for His camp is very great." The Midrash equates this "camp of God" with the angels mentioned in Genesis 32:2 and Daniel 7:10 ("A thousand thousands ministered to Him"). But even among this celestial host, who can truly hear His voice? According to the Midrash, those who are mighty in deed, like Moses, are the ones who can truly understand God's message. Behold, he is a hero of great strength – this is Moses.

So, what does this all mean? Perhaps the Midrash is inviting us to reconsider our understanding of "angels." Maybe it's not just about winged beings in the heavens, but also about the righteous individuals among us who dedicate themselves to fulfilling God's will. People who, through their actions and devotion, become messengers of the divine in their own right. Are we all, in some way, capable of becoming angels?