 I don't want to give anybody the false impression that I am an angel or that I'm acquainted with angels and that I'm speaking from personal experience. I'm going to share with you some ideas from the Torah and from rabbinical literature and then you'll have to ask yourselves if you've ever encountered a real angel. The fact that angels exist is a well-established fact in the Bible. There are certain prophetic works such as the book of Isaiah, Yeshua, the book of Yicheskel Ezekiel, the book of Zechariah, the book of Doniel, which speak about angels, describe angels. They are depicted as being clothed in white, having wings, being able to fly. And even in the Chumish, even in the five books of Moses, we have stories that make reference to angels. Abraham, our patriarch, is visited by three very suspicious people. And according to rabbinic tradition, and this is borne out by the continuation of the story, these in fact were angels. The patriarch, Jacob, battles an enigmatic man. According to rabbinic tradition, that was an angel. What is an angel? Let's use the Hebrew word, a malach. What is a malach? The Rambam, my monotheist, writes that the word malach means a messenger or an agent. Sometimes it can be applied to a human being. If I send someone to buy something in the store, I could say that he is a malach. But generally the term is reserved for God's messengers, God's agents. People that act on behalf of God and do His bidding. Well, do they wear white? Do they have wings? Do they fly? What is the essence of an angel? So my monotheist, the Rambam, as you know, was a rationalist. And he gives us a very rational explanation for a non-rational phenomenon. And he begins as follows. If you're familiar with Aristotelian thought, you know that every object in the world is comprised of two aspects. There is substance, the material out of which the thing is made. If it's a wooden table, so the substance is wood, and form. Form doesn't only mean the shape of a thing. Form is the distinct set of characteristics that make the thing what it is. That's form. Everything has substance and form. If you take a wooden table and you disassemble it and put the pieces together to form a chair, there's been a change of form, but the substance has remained constant. It is the same wood. So my monotheist writes that there are three types of things in the world. There are the physical objects with which we're familiar, which have substance and form, but the form can change. For example, if I eat a carrot, and the fiber and nutrients in the carrot become absorbed in my body, so the substance is a constant, conservation of matter, but the form has changed. It previously was a carrot, now it has become part of a human being. Those are the typical objects that we find in everyday life. The substance is a constant, the form changes. And then my monotheist says there are other things which also have substance and form, but here the form does not change. And this is really a vestige of ancient science that believed that everything which is in the distant heavens, beyond the moon, is a fundamentally different type of matter. So when you contemplate the stars and the constellations, these have substance and form, but the form is unchanging. These are eternal, these are constant. But nowadays, by the way, we don't believe that, as we believe that the stars and the galaxies and comets and so on and so forth are made of the same stuff that Earth is made of, the same chemical elements. But this only was proven, believe it or not, in the late 1800s with the invention of the spectrometer. That was the only way we could determine that a distant star, which may be light years away from Earth, was really made of the same material that we find on this planet. But for most of human history, it was believed that the heavens were comprised of a different type of matter, and my monotheist echoing that says that the heavenly host has substance and form, but the form is eternal, the form is unchanging. And then he says there's a third category of essentially spiritual beings which have form, but not substance. Now this is a hard thing for us to wrap our heads around. What would that mean for something to have form, to have characteristics, but not any material substance? But there are such things. And my monotheist says angels fall into that category. They have form, which means they have defining characteristics, but they do not have material substance. It is a totally spiritual, non-physical being. Now because of this, my monotheist takes a very interesting position. He says there really is no way to see an angel. Not because angels are transparent, but because there's really nothing to see. They have no physical material substance. So an angel can't be seen. The only people that can see angels are people who are having a prophetic experience, a novi, a prophet. In this prophetic vision can hold angels. And that's why in the prophetic works, as we said, in Isaiah and Ezekiel and so on and so forth, we find angels seen, but a human being cannot see an angel. With eyes of flesh, an angel cannot be seen. Again, not because the angel is transparent, not because the angel doesn't reflect light, it's because there is no material substance to be seen. Now this happens to be a very problematic position, really on two counts. Number one, if angels in fact don't have material substance, so what is the meaning of these prophetic visions? Why are angels depicted as wearing white and having wings and flying if that doesn't correspond to the reality? So to this, my monotheist gives an answer. And he says that these attributes of the angel, the way he's dressed, work, I guess she's dressed, and the wings and the flying really symbolize an aspect of what it means to be a malach. A malach is God's agent, God's messenger. It does God's bidding without hesitation, without delay. It doesn't have to overcome inertia. And when we think of flying, having wings, that means there's no resistance. If you have to go from here to there, so before airplanes were invented, if you had to take a horse and wagon or you had to take a boat, it takes time, it's a delay. If you could flap your wings and fly, that would symbolize doing it swiftly without any delay. And that's how angels are depicted. Angels are depicted as being able to do God's will without hesitation, without delay. Nothing constrains them, nothing holds them back. Because they are God's agents, they are holy. They're pure. And of course, that is symbolized by the color white. Humanity says that all these prophetic visions do not correspond to a reality, but they are symbolic and convey some idea about what a malach, what an angel does. Now, another problem is that there are biblical accounts of people who interact with angels. So for example, let's go back to the story of Abraham. These three people come to his house and he has them sit under the tree and he serves them a lavish meal and at least they appear to be eating. Now this happened or does that happen? Is this all a dream, a prophetic experience that Abraham had? Or did he actually serve this meal? Okay, maybe you could read that story one way or the other. Let's go to another story. Jacob fighting with the angel. Was that a dream? Well, we find that he was injured in the process. He walked away with an injury that took a long time to heal. Could that have been a dream? So the Ramban, Nachmanides asks these questions and he takes a slightly different opinion on this question. He says that angels can take on bodily form, they can be seen with human eyes and that explains all these stories. But this is the position that my monies took. Now there's a very basic question we have to ask ourselves which is why does God choose to use angels? Because we know that one of the fundamental elements of our definition of God is the idea that God is omnipotent. Omnipotent means he's all powerful. There are no limits, no constraints. God himself can manage the world and every detail of the world perfectly. He doesn't need help, he doesn't need employees, he doesn't need assistance, he doesn't need messenger people. So why does God choose to operate through the medium of angels? Of course God runs the world, we understand that, but he doesn't need anybody to help him in doing that. Why do we have these depictions of angels? And by the way, these depictions of angels, some of them are fabulous. We see rivers of angels, thousands and thousands and thousands in the book of Daniel, there's a description, of Elaphalf and Yishamshunate, millions of servants. Why does God need all this help? So I think that there are several answers to this question. One, the Zelhar gives. And the Zelhar says that the reason God chooses to operate through angels is to impress us, that we should have an impression of God's majesty. Let's imagine if you were going to visit a very important person, a king, president, and you'd come to his palace and knock on the door and the king himself opens the door. There's no guards, no staff, no crew. He's managing the whole place. He invites you in, you look around, the place is deserted, nobody is there. So you wouldn't be faulted if you asked yourself, what kind of king is this guy? He doesn't have a staff, no cabinet, no army, nobody, nothing. So if we would see the reality of God running the world himself, that wouldn't be very impressive. And God speaks to us in familiar ways. He wants us to understand him where we're coming from. So if our God, in a sense, says the Zelhar puts on a masquerade, he acts as if he is a human king with an army and with a staff and with guards and with an entourage, so that we should be impressed. Now of course this begs the question, but who gets to see these armies? We don't see angels. Perhaps the great prophets. Isaiah, Ezekiel, they saw the angels in their prophetic visions, but how are we going to be impressed? So it reminds me of a joke. It's not a joke, it's a true story. And since you've been so attentive until this point, I'm going to give you a little reward. And I'm using a story. There was a rabbi who had a very, very long beard. A very, very long beard down to his waist. And someone came to him and said, rabbi, you have such a long beard. Tell me, why do you wear a neck tie? He says, no one can see that you're wearing a neck tie. You have a long beard. Why do you wear the tie? So the rabbi said, well, how do you know why we're in a neck tie? So he says, well, I peeked behind. He says, that's why we're in a neck tie. Because it's true, most of us will never see an angel. That's true. But there are a few people, a few select people who will see angels. And they'll report this. And these are the great prophets. As we said, the prophet Isaiah and the prophet Ezekiel, they had visions and they recorded these visions in their prophetic works. And that's why God does it. Because God knew that they would see it. They'd be impressed by it. They would record it. And for posterity, we would have these accounts and we would be dazzled by this array of power and majesty. Number two, we know that this world, and we're going to talk about this a little bit later today, this world poses challenges for us. The next world, the olam haba, this is the world of reward, of recompense. This is the world of challenge, the world of testing. And there are a lot of tests, a lot of different types of tests, small tests, big tests. So for example, you go to the store and you want to buy yourself a candy bar. And there are two possibilities. One of them has a kosher endorsement, so you know that's okay. The other one, which looks a lot better, a lot tastier, doesn't have the kosher endorsement. That's a big test. Will I buy and eat the kosher one or will I buy and eat the non-kosher one? That's a big test, but there are bigger tests than that. And one of the biggest tests, a test that, thank God, is not as common today as it once was, is the test of faith. Are we going to believe in God as classically defined? Are we going to fall into the trap of heresy? And by the way, this is an area in which Jews and Judaism plays a major role in helping people pass that test. Because there are challenges even today, but once upon a time, they were even greater. And there were people that said like this, if God has servants, perhaps we should worship those. This would be a way of endearing ourselves to God by giving honor to His servants. And this, by the way, is how idolatry got off the ground. You see, if you speak to a historian of religion today, he will tell you that monotheism is a evolutionary development, that the world originally was pagan and polytheistic and somehow belief became more refined and evolved in a positive way. It arrived at monotheism. But in the biblical account, it's the opposite. The first human beings, Adam and Eve, were monotheists. They had direct experience of God. God spoke to them. So, polytheism idolatry is a reverse evolution. It's a regression. It's a decline. How did that happen? So, monotheism says the great error, the great theological error which led to polytheism was the worship of subordinate beings. People said, well, God is on top. He's on top of the hierarchy. But below him, there are the sun, the moon, the stars, the planets. And these are His servants. So, perhaps it will be a valid form of worship to bow to them, build temples to them, sacrifice to them as a way of endearing ourselves to God. When God made the world, obviously a world needs a sun, needs a moon, needs stars. But part of the intent may have been to pose this challenge. Because that is the entire scheme behind this world. This is a world of testing. This is a world of temptation. This is a world of challenge. And part of the challenge is to have all these things to test us as to whether we will fall into the trap of serving them or not. And it may be that this is another reason why there are angels. We're not meant to worship an angel. The worship of an angel is actually idolatry. And this is something which is very, very important to understand. Jews do not worship subordinate beings. By contrast to the Catholic Church say, which venerates human saints, let alone angels, because we practice a pure monotheism in which only God and God alone is worshiped. But the existence of angels may be necessary to pose this test of faith, which is part of God's scheme for this world. But I think that the really correct answer to this question is that there's another issue here that underlies everything. I'll give you an example. Let's say you have some business with the government. Some problem is a pothole in the street in front of your house. And you want the government to attend to this problem. So you go to city hall and you speak to some low-level bureaucrat who may be able to address the issue, may not be able to address the issue. And you ask, can I speak to your supervisor? Is anybody above you, maybe someone I can deal with who is empowered to solve my problem? And this low-level bureaucrat who was very, very zealous in guarding his prerogative says, I'm sorry. There's no one else you can see. This is my department. I'm in charge. There's nobody above me. I am the minister of potholes for this neighborhood. That's it. But if you are a little more influential, let's say you are a major donor to one of the political parties, you can bypass the lower level and you can be heard at the higher levels. Maybe the mayor himself, maybe the governor, or as you would say the premier, forgive me, I'm from the States. And if you're really important, you probably can call the prime minister who will then make another phone call to somebody farther down the food chain and say, listen, this guy needs his paddle repair, you make sure it happens. The idea of a heavenly court in which there are layers and layers and layers of bureaucracy, if you will, creates the potential for people being close or being distant from the top. To illustrate, the Talmud says an amazing thing. The Talmud says that if a person lives in the land of Israel, it's as if he has a God. And if a person lives outside the land of Israel, it's as if he has no God. Very cryptic statement. So Nachman, who is Ramban, explains it in this way. He says, you know, God runs the world. Every land is under the control of a guardian angel. So Ontario has the guardian angel of Ontario, and Quebec has the guardian angel of Quebec, and Saskatchewan has its own, and British Columbia has its own. Even PEI has its own, every region has its own guardian angel. There's one place in the world where there's no guardian angel. It's under God's direct control. That's the land of Israel. That's central to God's plan. If you live in Israel, to the extent that God controls eras of the land of Israel, you are subject to his exclusive control. That's called having a God. If you live outside, you're under the control of these guardian angels. So to the extent that's so, it's a bit less. But it's not only the lands. Says Nachmanides, the nations, the people also are that way. The people of classical 70 nations also have 70 guardian angels. Each one is subject to the control of its angel. The Jewish people, because of their central role, they are under God's direct control. And this difference, whether there's an angel who oversees you, whether you are directly under God's control, that is a demonstration of intimacy, of closeness. And that's what the whole system is about. If a person raises himself to a higher level of faith, of belief, of religious practice, of spirituality, he becomes closer. What does it mean to become closer? Your relationship becomes more personal, more intimate. So yes, there are people who are insulated from the tap by layers and layers and layers of angels as the prophets saw. And then there are people who can elevate themselves and bring themselves to an intimate connection with God bypassing all those angels. And that's why the system was set up. The system was set up to impress upon us this idea that it is within our power to remain distant or to become close. Now, until now we're talking about angels. Let's change the topic a little bit and talk about demons. There are two terms that the town would use for these destructive beings. Sometimes they're called Shedim, and sometimes they're called Mazikim. A mazik implies something destructive. To be mazik means to destroy. Now, in our culture, it's informed a little by Yiddish, if you have a three-year-old, let's say, who gets into everything, so what do you call him? He's a little mazik. You wonder where does that expression come from? Obviously, he's a human being, but he's analogous to one of these destructive forces. The town that says very interesting things about them, says that every person, every human being, has 10,000 of them on his right side and 1,000 of them on his left side. You cannot escape them. Everybody confronts them. The town that says that there are all sorts of things that go wrong in life, and you can blame the mazikim. For example, the town that says there was an annual lecture called the Kala. Everyone gathered to hear the words of the sages, and there was a lot of pushing and shoving. People were jacking for position for the better places, the better seats. And yet, despite all the pushing and shoving, if you look around, you would see there's probably a room. So you have to wonder, why is everybody pushing? There's so much room here. The answer is, because the mazikim are there, and they're shoving people around. The town that says rabbi's clothing, rabbi's clothing should last forever. They don't work. Clothing shouldn't wear out. It somehow gets worn out. So the town that says, why is that? That's because these mazikim, the 10,000 on the right and 10,000 on the left, are rubbing against you so your clothes become worn out. The town that says that a lot of aches and pains are caused by the mazikim. If your knees feel weak, that could be the mazikim attacking you. And the town that talks about how you can see them, how you can detect them without seeing them, it's a fabulous thing. So what are they? What are these mazikim? In English, we call them demons. What are demons? The interesting text in the town would, if you look at the handout, number three, on the handout says that there are six ways that we define these mazikim. We define these demons. In three ways they are like human beings, and in three ways they're like angels. So it says as follows, they have wings like angels, they fly like angels, and they know the future like angels. The town that says they don't really know the future, they eavesdrap. They hang out by the heavenly court, they over here what was decreed, so they have some idea about the future. They don't really know, but they pick up the hints. So those are the ways in which they're like angels. How are they like human beings? They eat and drink, they reproduce, and they die. And they die. So we already understand that these demons are not simply angels with a destructive mission. They are fundamentally different. There's something different about them. They are not angels. In certain respects, they're like angels, but in certain respects, they're like human beings. So the Ramban, Nachmanides, says a very interesting thing. An astounding thing. And for this, we also have to have a little bit of ancient science. The ancients believed that everything is comprised of four elements. The heaviest is earth, then water, then air, and then fire. These are the four elements that comprise everything. And everything in every human being is a mixture of these four elements. And that's why there are some people who have very fiery personalities. In their blend, they may have a little extra fire. Then there are some people who are kind of sluggish and slow. Maybe in their blend is a little extra earth. But this is what everything is made of, these four elements. Says the Ramban, angels, as we said, have no substance, but she-dim have substance. But they are comprised of the two lightest elements. They are made only of fire and air. There is no water and there is no earth in their composition. They are comprised only of the lightest elements of fire and air. Now, because they have substance, this is why they die. And this is another bit of Rustillian science. The Rustillians believe that physical objects ultimately degenerate and break down. And this is inescapable. No physical thing can survive forever. There is an ability to break down, decomposing, etc. And that's what death is. Death is when the body breaks down. So since the Mazikim have physical substance, albeit they are comprised of the lighter elements, so they break down, which means they die. Because they die, they have to reproduce. Because if they would not reproduce, that would be it. After one generation, they'd be extinct. So therefore, they die and they reproduce. Because they have physical substance, they have to be nourished. And therefore, they eat as well. These are the three aspects in which Mazikim demons resemble human beings, as opposed to angels. Angels don't have to eat because they are spiritual, they have no substance. They don't have to reproduce because they are eternal. And of course, they don't die. And so you might wonder, so why is this? Why did God create this half-breed called a Mazik? I think the answer is very simple. Because God wants to teach us an important thing. That, yes, the world requires a little evil doing too. The world wouldn't work if everything was perfect and optimal. But God wants to disassociate himself from that evil. And therefore, he says that the agents of good, they will share my spiritual characteristic of being without body or form. He says those forces which are necessary because the world must have destructive forces, those will be relegated to a lower class. They will have substance, albeit from the lighter elements, which of course enable them to fly and act swiftly. But they are not spiritual beings like God and the angels. Now, time is short, but I do want to tackle one other point, which I think is very important, which is the idea of the satan, the Satan. One very, very well-known angel. In Christian thought, the Satan is an angel who was rebelled against the authority of God. He is the fight God, and he battles God. And this, of course, is rooted in a borrowing from the Persian Zoroastrian religion in which it was perceived that there were forces of good and evil as with each other, contending with each other. So, taking this into Christianity, the Satan was understood as being in a state of rebellion against God. Now, of course, this presupposes that angels have free will and angels could rebel against God. My monotheist, by the way, is emphatic on this point. He says that an angel does not have free will. An angel is an embodiment of the divine will, and he can't defile the divine will. By the way, the Talmud says in the Tractal Chagiga that angels are created whenever God speaks. Bidvah Hashem shem naim na. So the word says, by the word of God, heavens were created, ovruach piz, and by the breath of his mouth, calls from all their hosts. So the Talmud says this is where angels come from. Whenever God speaks, an angel is created, which means this, that the angel is the embodiment of the divine will, and when God expresses that will, which we metaphorically call speech, the angel is created. So if the angel does nothing more, nothing less, the embodiment of the divine will, the idea of an angel rebelling against God says our monotheism is inconceivable. I, there are stories in the Talmud where we seem to get the impression that angels do exercise for you. Well, this is a topic which is discussed. If I'm invited back, maybe we'll take an hour just to talk about that question. But the Satan is a unique being. The Sutton is mentioned in several places in the Bible. The most noteworthy place is in the book of Job, the book of Eov, where the Sutton is depicted as an accuser. God speaks about the very righteous, Job, Eov, great, sadic, very pious individual, God fearing, and the Satan says, oh, you think he's so God fearing? He says test him, hurt him, injure him, and let's see what he does then. So he is the accuser, he is the adversary. But the Talmud says even more than that. Ever read or see this depiction of, like, a small town in the south where the same person is the police officer who arrests you for speeding, he hauls you in before the judge, he's the judge, and he convicts you, and then he's also the jailer, and he oversees your sentence? That's what the Sutton is. The Talmud says it's on the sheet number five, that he descends to this world and misleads a person with the sinning. So the Sutton is really the Yetzu hara, he's the evil inclination that tempts us and seduces us. He then ascends to heaven, levels accusations against it very sinner, and then flames God's anger. So the Sutton is now the Sutton, the accuser, and on top of that, he's the angel of death, he is the malachamavis, and he carries out the sentence. So all the same angel, the same being. Now, it sounds pretty bad. The way it can stand from a Jewish perspective, everything has a purpose. The verse in Isaiah says, number six in the sheet, I form light and create darkness, I make peace and create evil, I the Lord do all these things. Because we don't see evil as a counter for us to God. God created the world, and we'll talk about this later today, we'll talk about the end days, God created the world for us to exercise our free will to be tested and to thereby earn our eternal bliss in the world to come. There has to be evil in the world. If there was no potential for evil in the world, there would be no free will and no opportunity to earn our eternal bliss. And therefore, that satan, that satan who tempts us, who accuses us and who carries out the sentence is necessary. And he also was created by God and is doing God's will. Now the hour is late, I'm going to share with you a fabulous thought from the Hasidic world. And we'll end with that, and we have time, we'll have a couple of questions. We mentioned that story of Jacob wrestling with that man. Jacob was going to face a very, very frightful encounter with his brother Esau, Esau the next day, and he was taking precautions and he arranged the positions for his entourage and family, and at one point he is left alone. And this man, which according to the tradition was an angel, comes and wrestles with him in a higher night. Jacob is victorious over the angel. The angel confers upon him his new name, Yisrael, Israel, as a reward. Now, in the story, it says that the angel said, let me go, let me go, release me. So Jacob says, I'm not going to let you go. I'm not going to let you go until you bless me. And that's when the angel gives him the new name of Yisrael, that's the blessing. So the question is, why did the angel want to leave? Why did he want to leave? So the medrish says an amazing thing. The medrish says that every angel is given an opportunity to sing before God, to sing the praises of God one time in his life. The angel could live for thousands and thousands of years. He has one opportunity, one golden opportunity. So the angel is in the hold of Jacob of Enoch. Jacob won't let him go and the angel tells him, my time to sing the praises of God has come. You have to let me go. My appointment has come. So Jacob gets his blessing, let's the angel go. So the question is, this is an amazing, amazing, amazing coincidence. You think about it for a second, that an angel can live for thousands, essentially eternal. And he has one opportunity to sing the praise of God and it just happens to be at the moment that Jacob has him in the headlock. Isn't that an amazing coincidence? I go, all the times, just that moment was his time. So one of the great Hasidic masters, the market of cousinates, says the meaning of the story is as follows. Who was this angel? So the medrish tells us this angel, the guardian angel of Asov is identified as the sotan. This is that angel who is the evil urge, who is the accuser, who is the angel of death, who also happens to be the guardian angel of Jacob's evil brother Esau. And this battle was really symbolic of the battle that Jacob, Jacob was a great, pious individual, but everybody has an evil urge. Everyone has a yate sarhara, so to speak. And Jacob had to battle it, too. Everybody has to battle it. Jacob's victory in this battle was symbolic of the fact that Jacob in his very, very difficult life was successful in that battle. Most of us, I would say that our records are not 100%. No, maybe 55%, 65%, maybe 75%. You good people who came to a lecture on a legal holiday will give you a 90% even. But nobody's perfect. Jacob of Inu was as perfect Jacob or patriarch was as perfect as a human being could be. This was a total victory over this evil angel. It says at the market of cousinates, every angel has an opportunity to sing God's praise. When? When? When does the angel get his turn? So he offers a very reasonable conjecture. The angel gets his opportunity when he's finished his job. An angel was sent to this world for a purpose. When he finishes his job, that's when he's given the opportunity to sing the praise of God. The Satan, the evil urge, the angel of death, when is his job finished? When is he a success? So it's an important thing to understand. When he tempts us and we fail, that is his failure too. He wasn't sent to this world to tempt us that we should fail. He was sent to this world to tempt us that we should earn our bliss by overcoming the temptation. The success of the Satan, the success of the Satan, is when we resist, when we exact a victory over him. If we fail, then he's failed. He hasn't accomplished what he was meant to accomplish. If we succeed and we resist an overcome temptation and do the right thing, then the Satan will have achieved his real purpose. And therefore, Jacob of Inu, Jacob our patriarch who was victorious over this angel, over this evil angel to a greater extent than anyone else ever had done. And Jacob had him in that headlock. That was the moment where the Satan was given the opportunity to sing God's praise. That's when the Satan did his job. It's an amazing thing. This is not an angel who stands in defiance of God. This is not an angel who rebels against God. This is an angel who was given a very, very uncomfortable distasteful mission, which is to create the opportunity for us to do the right thing by overcoming the temptation to do the wrong thing. And when we are successful, he is successful. This is where we part ways with Christianity. We are a pure monotheistic religion. There is no force that stands in that position to God. There is no force that defies God. Even this seemingly evil angel, the Satan, the Yetzahara, the Malach HaMabeth, the accuser, the one who tempts the angel of death is doing God's work in this world if we respond appropriately. So these are a few comments and angels and demons I hope it was hopeful and I hope that you'll keep your eyes open to see if you encounter any of these angels and hopefully you will. Hopefully the angels that God sends to protect you will guide you through the course of life.