Tonight, let's dive into a fascinating passage from Shemot Rabbah, a collection of rabbinic interpretations on the Book of Exodus. Specifically, we're looking at section 18, which explores the verse "it was at midnight" (Exodus 12:29) in the context of miracles, divine messengers, and God's intricate plans.

The passage opens with King David, who says, "I will remember my song during the night" (Psalms 77:7). But what does "song" mean here? According to this Midrash, it's not necessarily a happy tune. Instead, "song" can refer to disaster, to the ways God has overcome our enemies. As we find in Lamentations 3:63-64, "...I am their song [manginatam], [exact retribution against them, Lord]." It's about remembering God's power, especially in times of darkness.

Think about Sennacherib, the Assyrian king who threatened Jerusalem. II Kings 19:35 tells us, "It was that night, the angel of the Lord emerged, and smote in the camp of the Assyrians." Rabbi Nechemya points out the incredible love God has for Israel, assigning ministering angels, "mighty in strength who fulfill His word" (Psalms 103:20), as guardians. Who are these guardians? Mikhael and Gavriel. Isaiah 62:6 says, "Upon your walls, I have set watchmen."

But here’s the really cool part: these angels weren't just randomly assigned. The Holy One, blessed be He, set conditions with them long ago. When? When God was about to rescue Abraham from the fiery furnace. Mikhael and Gavriel offered to help, but God said, essentially, "He's doing this for my name, so I will rescue him," as it is stated: “I am the Lord who took you out of Ur of the Chaldeans” (Genesis 15:7). Remember that Ur can also mean fire.

However, because they were willing to help, God promised them future roles: Mikhael against the Assyrians, Gavriel against the Chaldeans – who, by the way, are associated with the Babylonians who threw Hananya, Mishael, and Azarya (also known as Shadrach, Meshach, and Abednego) into the fiery furnace (Daniel 3).

When Gavriel descended to rescue Hananya, Mishael, and Azarya, he commanded the fire, and it turned on their tormentors! Daniel 3:22 tells us, "The flame of the fire slew those men that took up Shadrach, Meshach, [and Abednego]." The Midrash even suggests that four classes of officers perished in that fire, a detail you can tease out by comparing the lists of officials in Daniel 3:3 and 3:27. The three were so excited they all sang praises (Psalm 117), and the angel confirmed the truth of God's promise to him when he rescued Abraham.

And Mikhael? He did exactly as God commanded, smiting the Assyrian camp. The Midrash paints a vivid picture of drunken generals and commanders, their wine jugs cast aside. God says to Sennacherib, "You acted through messengers… I, too, [will act] by means of My messengers." And what was the result? "Instead of his glory, a burning will be kindled like the burning of fire" (Isaiah 10:16). The Assyrians' bodies were burned from within, but their garments remained intact because they were descendants of Shem, to whom God was indebted for his and Yefet's covering of their father's nakedness (Genesis 9:23).

The next morning, "they awoke early in the morning, and behold, they were all dead corpses" (II Kings 19:35). It was like the first night of Passover, with the Israelites reciting hallel (praises) and fearing Sennacherib's attack. But when they awoke, their enemies were gone. That's why Isaiah was told to name his son "Maher Shalal Hash Baz" (Isaiah 8:3), meaning "plunder hastens, spoils quicken," and to call the other one "Immanu El" (Isaiah 7:14), meaning "God is with us."

The passage concludes by looking to the future. Just as God acted through Mikhael and Gavriel in the past, so too will He act through them in the future. Obadiah 1:21 tells us, "Saviors will ascend to Mount Zion to judge the mount of Esau" – these are Mikhael and Gavriel. Some say this verse refers to Mikhael alone, who "stands for the members of Your people" (Daniel 12:1).

Rabbi Yosei compares Mikhael and Samael (the adversary) to an advocate and a prosecutor in court. Mikhael defends Israel, silencing the adversary so that God's voice of peace can be heard (Psalm 85:9).

The Midrash then returns to the idea of "song," linking it to the strategies God employed in Egypt. Initially intending to strike the firstborn first (Exodus 4:23), God changed course, bringing other plagues first. This is why David asks, "Who knows the power of Your anger?" (Psalms 90:11). "Who knows Your strategies that you employed at the sea... Your footsteps [ikvotekha] were not known" (Psalms 77:20).

So, what does it all mean? This passage from Shemot Rabbah isn't just a retelling of historical events. It's a reminder that God's hand is always present, working in ways we may not fully understand. It's about the power of divine intervention, the roles of angels as messengers and protectors, and the intricate, often hidden, strategies God uses to bring about salvation. It's about remembering our "song" – both the triumphs and the disasters – and recognizing God's presence in both. And it’s a call to recognize that we are never truly alone, even in the darkest of nights.