Israel and Humanity - The "sar" guardian angel of Israel

 Share 

III.

The sar or guardian angel of Israel.

It follows from the texts we have examined that Israel, too, a sar , guardian angel, for whose protection it is given. This idea should be studied, because it seems to contradict the many biblical passages formally, especially mosaics, according to which God has reserved for itself a government of Israel, as he told this or as the angels of the direction of other peoples.

It should be noted first that we find, even in the Pentateuch indisputable traces of this doctrine. "Behold, I send an angel before you to guard you on the way and to bring thee into the place I have prepared. Stand on your guard in his presence and hear his voice, provoke him not, because he will not tolerate your sins, because my name is in him. But if you listen to his voice, and if you do everything I tell you, I am an enemy to your enemies and an adversary unto thine adversaries. My angel shall go before thee and bring thee ". And elsewhere: "Go, lead the people where I told you. Here, my angel shall go before thee Some commentators have wanted to find in the name of the angel Michael Book of Daniel malachi (my angel) of the Exodus, by a simple transposition letters . The two concepts are identical in all cases. It is indeed in the Exodus from an offensive against the Egyptians, the angel is in the fact a destroyer ( masch'hit ), since he attributes the death of the first infants. This does not in the same verse, God called his name Avaya appears beside the angel masch'hit as the sole direct perpetrator of this act which has served as the penetration exegetes: "When Avaya pass through to smite the Egyptians, and sees the blood on the lintel and the two posts, the LORD will pass over the door, and it will not allow the destroyer ( masch'hit ) to enter your houses to smite ". In another passage in Exodus cited above we see the divine honors brought to the angel sent to the conquest of Palestine, because Moses says "God's name is in him."

So there, in the eyes of the sacred writer, a sort of identification between the angel and he is talking about God himself. If we compare, for example the double story told by the two <super> th </super> Book of Samuel and Chronicles of the epidemic which broke out in Jerusalem during the population census ordered by David, there the first attributes this relationship to Avaya punishment: "The Lord sent a pestilence upon Israel from the morning until the appointed time , while the second adds: "God (literally: the El-ohieme) sent an angel to Jerusalem to destroy ". In many passages the angel spoke and it was for him, as if he were God himself. Moreover, God himself is called angel Malach . Indeed, when the old Jacob said, blessing the son of Joseph: "What the angel who delivered me from all evil bless the children " so he is out of doubt that God alone is it, for it is by God's name that begins the blessing: "May the God (El-ohieme) in whose presence have my fathers Abraham and Isaac, the God (El-ohieme) which led me life long unto this day, the angel, etc.. "and the role, the power of this alleged Angel is such that they can not belong to anyone but God.

How, then, this name Malach , angel, sent, which by its literal meaning, indicates a certain subordination, can under these conditions apply to God? Kabbalah is only able to provide us the word of the riddle. In fact, these texts seem to confirm in a striking manner what we have said reports of sarim , angels, the son of God, with the one God of the Bible and the identification of the masch'hit , destructive, with the Tetragrammaton, also corroborates the explanation we have data about Azazel who, though apparently separate Avaya, vis-à-vis which it seems to work adversarial role, is in reality only one side of the same being with the Tetragrammaton represents the other side. Just remember this very simple concept and it does generally recognized as characteristic of Jewish theosophy, she admits that, apart from the transcendent God, the world outside and above the world, God immanent who lives with us, which is in the world or rather in whom and by whom the world exists, in a word Shekina (literally immanence). It Shekina which is for the Kabbalists, the angel, sar of Israel, author of theophany, divine manifestations in the physical world. Some designs rabbinical intermediaries, such as the "prince of the world," aolam sar name given to the angel Metatron divine agent in the material universe, that of "Prince of the army of the Lord" taken from Joshua and Raschi found where the Michael's Book of Daniel - as he says in his own words: "The prince of the army of the Lord is Michael, as it is written: And Michael, your sar - and finally that of Archangel which various obedient angels, recall the theory we have outlined the relationship between God and the son of God or gods.

No name elsewhere would be better suited to the Shekina , the divine in the world than Malach , angel, sent because September 14 It expresses the approximation of the infinite to the finite, the Creator to the creature. This is evidently the rabbinical traditions that inspired the early Christianity, when he developed his doctrine of the Incarnate Word, with this huge difference that the Incarnate Word of Christianity is a man, while the Hebrew theosophy, that is the whole universe.

Anyway, now we understand how, no real contradiction, one could say that Israel has a sar , guardian angel, and secondly, it is the legacy God alone, for the angel of Israel, the Shekina , the divine in the world, that is to say, the fullness of the Deity in its relationship with the created while other nations, in their various religious views, worship of God partial aspects.