The Jewish tradition is rich with stories of angels, not just as winged figures, but as manifestations of the Divine Presence itself. And their role? To safeguard and redeem. to one fascinating glimpse into this world from Shemot Rabbah, a compilation of rabbinic interpretations on the Book of Exodus.
It begins with a powerful promise. In Exodus 23:20, God says, "Behold, I am sending an angel before you." But who is this angel, and what does this promise really mean? According to Shemot Rabbah, God is reassuring Moses that the same protection afforded to the patriarchs will extend to their descendants. It’s a continuity of divine care, a promise that the lineage of Abraham, Isaac, and Jacob will be watched over.
Think about Abraham. As the midrash points out, when he blessed his son Isaac, he said, "The Lord, God of the heavens…He will send His angel before you" (Genesis 24:7). It was a prayer, a hope, and a confident expectation that divine guidance would pave the way.
And then there's Jacob, our patriarch, who declared to his children, "The angel who redeems me [from all evil]" (Genesis 48:16). He wasn't just talking about a single instance of rescue. The midrash emphasizes that Jacob recognized this angel as the one who redeemed him from Esau, from Laban, and sustained him during the years of famine. This angel was a constant presence, a source of deliverance woven into the very fabric of his life. It’s a beautiful image of consistent, unwavering protection.
So, God tells Moses, "Now, too, the one who protected the patriarchs will protect the descendants, as it is stated: 'Behold, I am [sending an angel].'" It's a reassurance that the same protective force that watched over Abraham, Isaac, and Jacob will now watch over the entire nation of Israel.
But there's more. The midrash makes a profound connection: "Every place that an angel is seen, the Shekhinah, the Divine Presence, is seen." Think about the burning bush. "An angel of the Lord appeared to him in a flame of fire" (Exodus 3:2), and immediately, "God called to him" (Exodus 3:4). The angel isn't just a messenger; the angel's appearance is the Divine Presence manifesting.
And what triggers this divine intervention? According to the midrash, it's when Israel cries out. "Now, behold, the outcry of the children of Israel has come to Me" (Exodus 3:9). It’s their collective pain, their collective plea, that opens the channel for divine assistance.
The story of Gideon in the Book of Judges offers another compelling example. "An angel [of the Lord] came.… The angel of the Lord appeared to him…" (Judges 6:11–12). Gideon, understandably, complains about Israel’s oppression. The angel’s response? "Go with this strength of yours and save Israel" (Judges 6:14). The angel empowers Gideon, seeing potential even in his doubt.
The Shemot Rabbah concludes with a forward-looking perspective, suggesting that in the future, when God reveals Himself, redemption will come to Israel. It references Malachi 3:1: "Behold, I am sending My messenger, and he will clear a way before Me." The messenger, the angel, prepares the path for ultimate redemption.
What does all this mean for us today? Perhaps it's a reminder that we are not alone. That even in our darkest moments, when we cry out, there is a force – an angel, a manifestation of the Divine – ready to redeem us. It's a message of hope, a reassurance that the protection promised to our ancestors extends to us, their descendants. And maybe, just maybe, it invites us to look for the angels in our own lives – those moments of unexpected grace, those instances of inexplicable strength, those quiet whispers of hope that guide us along the way.