In the parsha of the akeida, when the malach appears to Avraham to stop him from harming Yitzchak, he calls out, “Al tishlach yadcha es ha’na’ar… ki atah yadati ki y’rei Elokim atah v’lo chasachta es bincha es yechidcha mimeni,” no need to do anything Avraham, because I now know already that you would not hold back Yitzchak from me. Why does the angel use the word “mimeni” – from me? It was not the angel that commanded that Avraham offer Yitzchak; it was Hashem! In fact, when the malach continues and calls to Avraham a second time, he says explicitly “Bi nishba’ati ne’um Hashem,” making it very clear that he is speaking only in G-d’s name. So why doesn’t the angel do the same here, the first time he speaks, instead of using the word “mimeni,” implying that this is his own message?
The GR”A explains that every good deed creates a malach, and the greater the kiyum mitzvah and kavanah, the greater the malach created. This malach that appeared to Avraham was the angel that was created by Avraham’s intent to perform the akeidah. “I know you are a yarei shamayim,” said the angel, “Mimeni,” from myself, from my very existence, because if you were not 100% willing to go through with the akeidah, I, the angel created by your mitzvah action, would not be here.
Abarbanel goes a step further and interprets “mimeni” not as “from me”, but as “than me.” What the malach was saying to Avraham is, “You are even a greater yarei shamayim than me!” A malach acts in accordance with the midah of yirah/din he is invested with. He is programmed to do one thing and that’s it. A human being, however, has free choice and a host of emotions to contend with. The malach was saying to Avraham that someone like himself who otherwise acted with great chessed, with great ahavah, and here was able to turn around and put that aside to do an akeidah, is far greater than an angel who has no other emotions to struggle against and overcome.