After detailing a slew of various commandments, the majority of which govern civil law, the Torah transitions to the matter at hand of their impending journey to the promised land.

"Behold! I send an מלאך — angel before you to protect you on the way and bring you to the place I have made ready. Beware of him, hearken to his voice, do not rebel against him, for he will not forgive your willful sin — for שמי — My Name is within him." (Shemos 23 20-21)

Seemingly everyone is fine with their being led by this special emissary of G-d.

After their downfall in the episode of the Golden Calf, and G-d's expressed intention to do away with them and start anew through Moshe alone, Moshe entreats G-d and gains their reprieve, but with one caveat.

"I shall send an מלאך — angel ahead of you… because I will not ascend among you, for you are a stiffed-neck people…" (23 2-3)  

Moshe responds to this distressing news by declaring, "If Your presence does not go along, do not bring us forward from here… (23 15)

Moshe finds favor once again in G-d's eyes and He accedes to Moshe's request.

An obvious question is raised as to why, only after the sin of the Golden Calf did Moshe refuse this angel?

Why was he acquiescent earlier when they were initially informed about it?

Maimonides in his Moreh Nevuchim, as well as several other earlier sources, resolves this by asserting that the former 'angel' refers to a mortal.

G-d was merely instructing that the prophet — whether Moshe, Yehoshua, or all subsequent prophets — whom 'My Name is within him', will serve as the representation of G-d — Who will in essence thereby be 'present' — without any need for a medium of an angel to intercede between the prophet and G-d.

The word מלאך translates literally as an agent.

The holy Divrei Chaim asserts that there are lower level angels that are simply a conduit — like 'nature' itself which is also termed a מלאך as it too is an agent in carrying out G-d's disguised plans.

There are higher level angels beyond the realm of nature who portray G-d's presence on a higher plain.

The ultimate מלאך — agency, is achieved when we as a nation cleave to G-d and His Name, inspired by the prophets, and represent both manifestations of G-d's Name, י-ה-ו-ה and א-ד-נ-י, which are numerically equivalent to מלאך = 91. (דברי חיים משפטים)

In simple terms this means that when we conform our full physical being, instincts et al, to reflecting the will of G-d solely, that is the moment that 'G-d's Name is within us'.

Initially this was our destiny and therefore was readily accepted. It was only after sullying ourselves with sin that G-d sought to provide a lesser level 'agent' to lead us. It was then that Moshe was aroused to appeal G-d to remain with us.

Perhaps this message was placed specifically in this portion that deals with the challenges of living in a world governed by civil rights and duties — that often times clash when one permits instinct to rule over morals in gaining advantage or material needs — to teach us that man alone, in overcoming that conflict, and not angels, can reach this highest level of being an agent of G-d. 

It is for this reason that we received the Torah, despite the angels denying our worthiness, and have the image of a human face, that of Yaakov Avinu, eternally etched into the כסא הכבוד — Throne of Honor in heaven.

A Yid who earned a living, honestly, sought counsel from his Rebbe regarding a business matter.

The Rebbe inquired of the chassid regarding his learning schedule, shiur attendance, and whether he davens regularly with a minyan. He responded that wasn't exactly his strength. After the Rebbe asked why, he said that heard that there are millions of angels that serve Hashem, questioning what value there could be to his measly contribution.

The Rebbe went to relate that precisely because we are challenged, that is why Hashem cherishes our efforts.

He went on to ask if he had any hobbies. The chassid responded that he was indeed an art aficionado. The Rebbe asked if he had a favorite painting. The chassid mentioned some renowned artist that painted a scene entitled 'Sunset'. The Rebbe requested him to describe it. With great passion, he portrayed a marvelous view of the sun setting, children frolicking in the sand, and an elderly couple walking towards them. He went on to interpret the painting as symbolic of time passing, with children oblivious to reality of the elderly pair walking slowly to their destiny, and the implication that although the sun may be setting, it will inevitably continue to rise once again the next morn. 

"How much does that painting go for?", the Rebbe quizzed. "I heard it recently sold for over three million dollars!", the chassid enthusiastically answered.

The Rebbe then posed an insightful observation. "If there was a photographer nearby, and he snapped a picture of this magnificent scene, which would have been a more precise rendition of the landscape?"

"Of course, the photo", He responded. 

"How much would the photo have sold for?", the Rebbe wryly inquired.

The chassid said, "Likely no more than a postcard, maybe 25 cents."

"How do you explain the discrepancy?" Not waiting for a response the Rebbe continued, "Firstly cameras can't make a mistake. There is a greater skill in an artist's rendering. But more significantly, when an artist starts to paint, he puts into his entire being; his emotions; his inner perception, that finds its expression in the subtle hues, shadows, reflections, and brushstrokes. A painting reveals the soul of the artist, his experiences in life, depicting the depth of his own personality. A photo is just a robot, a soulless machine."

"An angel never errs but also lacks emotion. You, though, must battle the Evil Inclination. It is in tackling those struggles and overcoming them that your inner talent becomes revealed. It perfects you, arousing an abundance of feelings, but ultimately provides the joy and satisfaction in discovering your true self, and inevitably a profound connection to the Almighty."

We are all given a unique canvas to paint the most stunning and inspiring mural of our lives. We each receive a palette with wondrous colors, a brush especially tailored for each one and are instructed to 'paint'.

No two possess the same materials, but we are each expected to become Masters, devising a product that inspires, and depicts our exquisite soul and its joyous connection to the ultimate צייר — Artist. (שיח ומעשה, משפטים)

מאי אין צור כאלו-הינו — אין 'צייר' כאלוקינו (ברכות י.)

What is the meaning of there is no rock [tzur] like our God? There is no artist [tzayyar] like our God.

Let's Paint the Town!

באהבה,

חודש טוב ושמח,

צבי יהודה טייכמאן