The Angel’s Double-Edged Sword: Protection and Obligation

The Torah verses convey profound messages that we can insightfully extract for our daily lives. Rabbi Shay Tahan, the Rosh Kollel of Shaarei Ezra in Brooklyn, NY, graciously opens the gates to understand them.

In Parashat Mishpatim, the Torah mentions that Hashem sends an angel to protect the nation as they journey to the Land of Israel. The pasuk (Exodus 23:20) states: "Behold, I send an angel before you to guard you on the way and to bring you to the place that I have prepared."

This divine protection is essential as the Israelites travel through a hostile and dangerous wilderness. The angel’s role is to guide and defend the people, ensuring their safe passage to the land that Hashem has promised them.

However, the next pasuk (Exodus 23:21) states: "Beware of him and listen to his voice; do not rebel against him, for he will not pardon your transgression, for My name is in him." This indicates that the angel is not merely a messenger but rather embodies Hashem’s will, demanding that the people act righteously and follow His commandments.

These two psukim seem to be in conflict. The first pasuk presents the angel as a protector against external threats, while the next pasuksuggests that this very angel could harm Bnei Yisrael if they fail to heed his voice—implying that they, too, need protection from him.

The answer to this is obvious. When Hashem gives us a gift—especially one as precious as this angle—it comes not only with benefits but also with obligations: the duty to respect and obey it. The angel can and will protect the nation, but only if they show it the proper respect.

This idea is repeated in various places. For example, the Gemara (Sotah 21) states that one who keeps mitzvot is protected. We see this concept that, on one hand, we are obligated to observe the mitzvot, and on the other hand, those very mitzvot provide us with protection. 

Another example is Shabbat, which protects those who guard it. As the well-known song says: "Ki Eshmera Shabbat, KelYishmereni"—"When I keep Shabbat, Hashem protects me."

The Tur (Orach Chaim 267) explained that on Friday night, we do not conclude Hashkivenu with the phrase "Shomer et Amo Yisrael La’ad"("Who guards His people Israel forever"). This is based on the Midrash, which states that on Shabbat, there is no need to pray for protection because Shabbat itself serves as a guardian.

The Shibolei HaLeket (Siman 65) further elaborates that on Friday night, there is no need to request protection as we do on weekdays. He brings a parable: A king, having mistakenly strayed far from his soldiers, found himself in a foreign land. Fearing for his life, he carried his weapons with him at all times, remaining alert to any potential threat. However, once he returned to his own city and stood among his officers and guards, he put down his personal weapons, relying on his loyal soldiers to protect him.

Similarly, during the weekdays, Bnei Yisrael live in a state of concern, as they are occupied with their daily struggles and unable to fully dedicate themselves to Torah and mitzvot. Because they lack the spiritual merit to shield them, they must pray for protection, saying "U’shmor tzeitenu u’vo’einu l’chayim tovim u’shalom" ("Guard our going and coming for a good life and peace"), and concluding "Shomer et Amo Yisrael La’ad", as prayer serves as their spiritual weapon.

However, when Shabbat arrives, the Jewish people are focused on honoring and delighting in the holy day. The great merit of Shabbat itself protects those who sanctify it, eliminating the need for additional prayers for protection. This is why we say, "V’shamru Bnei Yisrael et HaShabbat", emphasizing that by guarding Shabbat, Shabbat, in turn, guards them.

Rabbi Zamir Cohen of Hidabroot shares an amazing incident from the Simchat Torah massacre. The terrorists had planned to infiltrate 22 different kibbutzim and villages. Although most of these communities were secured with large, heavy gates, the attackers managed to enter by waiting for a resident’s car to approach. When a resident drove up and used a remote control to open the gate, they ambushed him, shot him, and used the open gate to gain access.

However, when they reached two kibbutzim—Kibbutz Sa’ad and Kibbutz Alumim—where the residents observe Shabbat, they were unable to get in. Since no one was driving on Shabbat, there were no cars approaching to trigger the gate’s remote system. Security footage shows the terrorists circling the area, waiting for someone to arrive, but no one came. Eventually, they gave up and left, sparing the lives of those who were simply going about their day, keeping the holy day.

Another fascinating story is about a woman who had just begun observing Shabbat. As Simchat Torah approached, her husband asked her to join him at a party where many young men and women were later tragically slaughtered. She refused, explaining that she had started keeping Shabbat. After going back and forth in an argument, her husband was unable to convince her to go. In the end, they stayed home—ultimately sparing their lives.

This article was written in cooperation with Shuva Israel