Embodied souls cannot stand like angels

במד' ברכו ה' מלאכיו.

In the Midrash: "Bless Hashem, His angels."

The Sefas Emes opens with the Midrash on the verse from Tehillim (103:20), "Bless Hashem, His angels, mighty in strength."

לא כל מלאכיו.

"His angels" — not all His angels.

The Midrash notes the verse says "His angels," not "all His angels," implying a distinction among them.

תחתונים ע"י שאינם יכולין לעמוד בתפקידיו של הקב"ה כו'.

The lower ones, because they cannot stand firm in the charges (tafkidim) of the Holy One, etc.

The Midrash explains that "the lower ones" — those bound to this world — are not included among "all His angels," because they cannot fully withstand the demands Hashem places upon them.

ויש להקשות דאלו הצדיקים ונביאים שנקראו מלאכיו נראה שהם קדושי עליון ומדוע לא נאמר כל מלאכיו.

And one may ask: these tzaddikim and prophets who are called "His angels" seem to be supernal holy ones, so why is it not said "all His angels"?

If even tzaddikim and nevi'im are reckoned among Hashem's "angels" and they are exalted and holy, why does the verse withhold the word "all" from them?

אבל נראה הפי' שגם באותן הנבחרים מדייק המד' שנק' מלאכיו ולא כל מלאכיו.

But it appears the explanation is that even regarding those chosen ones, the Midrash is precise: they are called "His angels" but not "all His angels."

The Midrash's distinction applies even to the chosen tzaddikim and prophets themselves — they qualify as "His angels," yet still not as "all His angels."

הגם שאמת שנשמת הצדיק גבוה מהמלאך אבל היא מתלבשת בכמה נמנומים שונים.

For although it is true that the soul of the tzaddik is higher than an angel, nevertheless it is clothed in various states of slumber (nimnumim).

The neshamah of a tzaddik is in essence loftier than any angel, but while in this world it is garbed in a body and passes through varying states of spiritual "drowsiness," so it cannot stand fully awake at all times.

וז"ש שאינם יכולין לעמוד בתפקידיו.

And this is the meaning of "they cannot stand firm in His charges."

This is why even great souls "cannot stand firm" — their embodied state prevents constant, unbroken service.

כי עמידה היא בכל הקומה מראש עד סוף דמות העומד.

For "standing" is with the whole stature, from the head to the end of the form of the one standing.

To truly "stand" means the entire being — from top to bottom — is fully erect and present; nothing of the person is asleep or absent.

וזה רק בעליונים שהם נבדלו מהגשמיות.

And this is only in the upper ones, who are separated from physicality.

Such complete "standing" belongs only to the celestial angels, who are entirely free of any material garment.

אבל תחתונים ע"כ יש להם אחיזה בגשמיות.

But the lower ones necessarily have a grip upon physicality.

Beings of this world — even holy ones — are unavoidably attached in some measure to the physical.

אכן הנביאים יש להם התרוממות וביטול הגשמיות לעתים הן רב הן מעט ואז נק' מלאכיו.

However, the prophets have an elevation and a bittul (nullification) of physicality at times — whether much or little — and then they are called "His angels."

The nevi'im do reach moments of uplift in which they nullify the physical, sometimes greatly and sometimes slightly; in those moments they earn the title "His angels."

ולכן נקראו גבורי כח שיש להם כח לגבור נגד לבוש הגשמיי ולהתעלות לבחי' עליונים.

And therefore they are called "mighty in strength," for they have the strength to overpower the physical garment and to rise to the level of the upper ones.

"Mighty in strength" describes their gevurah to conquer the body's garment and ascend, however briefly, to the rank of the celestial beings.

ולכן קדמה קריאה משה משה הוא התחברות נשמתו בהשורש לשון חיבה לשון זירוז כן הוא בתו"כ.

And therefore the call preceded: "Moshe, Moshe" — it is the joining of his soul to its root, an expression of affection, an expression of urging (ziruz), as it is in the Toras Kohanim.

This is why Hashem first called "Moshe, Moshe": the call connected his soul to its supernal root. As the Toras Kohanim teaches, the double name expresses both love and urging.

לשון חיבה הוא על משה הראשון שהוא השורש.

The expression of affection is upon the first "Moshe," which is the root.

The first utterance of "Moshe" — an expression of love — refers to his soul-root above, beloved and united with Hashem.

לשון זירוז הוא על משה שני שצריך זירוז כנ"ל:

The expression of urging is upon the second "Moshe," who needs urging, as above.

The second "Moshe" refers to him as he is clothed in the body in this world, which requires rousing — for the embodied soul, unable to "stand" continuously, needs to be awakened from its slumber to its task.

Summary: The Midrash distinguishes "His angels" from "all His angels": even tzaddikim and prophets, whose souls are in essence higher than angels, cannot constantly "stand" in Hashem's service because their souls are clothed in the body and pass through states of slumber. Only the celestial angels, free of physicality, stand with their full stature. The prophets are called "His angels" in their moments of bittul and elevation, "mighty in strength" to overcome the body. This is why "Moshe, Moshe" was called twice — once in love for his supernal root, and once to urge his embodied self, which needs awakening to its mission.