בין אדם למלאכים

who proceed wholeheartedly and with integrity, it is written: “The integrity of the upright will guide them” (Proverbs 11:3), whereas about those people who walk in deceit, it is written at the end of the same verse: “And the perverseness of the faithless will destroy them.” Rabbi Shmuel bar Naḥamani said that Rabbi Yonatan said: What is the meaning of that which is written: “You have ravished my heart, my sister, my bride; you have ravished my heart with one of your eyes, with one bead of your necklace” (Song of Songs 4:9)? At first when you, the Jewish people, merely accepted the Torah upon yourselves it was with one of your eyes; however, when you actually perform the mitzvot it will be with both of your eyes. Ulla said with regard to the sin of the Golden Calf: Insolent is the bride who is promiscuous under her wedding canopy. Rav Mari, son of the daughter of Shmuel, said: What verse alludes to this? “While the king was still at his table my spikenard gave off its fragrance” (Song of Songs 1:12). Its pleasant odor dissipated, leaving only an offensive odor. Rav said: Nevertheless, it is apparent from the verse that the affection of the Holy One, Blessed be He, is still upon us, as it is written euphemistically as “gave off its fragrance,” and the verse did not write, it reeked. And the Sages taught: About those who are insulted and do not insult, who hear their shame and do not respond, who act out of love and are joyful in suffering, the verse says: “And they that love Him are as the sun going forth in its might” (Judges 5:31). With regard to the revelation at Sinai, Rabbi Yoḥanan said: What is the meaning of that which is written: “The Lord gives the word; the women that proclaim the tidings are a great host” (Psalms 68:12)? It means that each and every utterance that emerged from the mouth of the Almighty divided into seventy languages, a great host. And, similarly, the school of Rabbi Yishmael taught with regard to the verse: “Behold, is My word not like fire, declares the Lord, and like a hammer that shatters a rock?” (Jeremiah 23:29). Just as this hammer breaks a stone into several fragments, so too, each and every utterance that emerged from the mouth of the Holy One, Blessed be He, divided into seventy languages. The Gemara continues in praise of the Torah. Rav Ḥananel bar Pappa said: What is the meaning of that which is written: “Listen, for I will speak royal things, and my lips will open with upright statements” (Proverbs 8:6)? Why are matters of Torah likened to a king? To teach you that just as this king has the power to kill and to grant life, so too, matters of Torah have the power to kill and to grant life. And that is what Rava said: To those who are right-handed in their approach to Torah, and engage in its study with strength, good will, and sanctity, Torah is a drug of life, and to those who are left-handed in their approach to Torah, it is a drug of death. Alternatively, why are matters of Torah referred to as royal? Because to each and every utterance that emerged from the mouth of the Holy One, Blessed be He, two crowns are tied. Rabbi Yehoshua ben Levi said: What is the meaning of that which is written: “My beloved is to me like a bundle of myrrh that lies between my breasts” (Song of Songs 1:13)? The Congregation of Israel said before the Holy One, Blessed be He: Master of the Universe, even though my beloved, God, causes me suffering and bitterness, He still lies between my breasts. And Rabbi Yehoshua ben Levi interpreted the verse: “My beloved is to me like a cluster [eshkol] of henna [hakofer] in the vineyards of [karmei] Ein Gedi” (Song of Songs 1:14). He, Whom everything [shehakol] is His, forgives [mekhapper] me for the sin of the kid [gedi], i.e., the calf, that I collected [shekaramti] for myself. The Gemara explains: From where is it inferred that the word in this verse, karmei, is a term of gathering? Mar Zutra, son of Rav Naḥman, said that it is as we learned in a mishna: A launderer’s chair upon which one gathers [koremim] the garments. And Rabbi Yehoshua ben Levi said: What is the meaning of that which is written: “His cheeks are as a bed of spices, as banks of sweet herbs, his lips are lilies dripping with flowing myrrh” (Song of Songs 5:13)? It is interpreted homiletically: From each and every utterance that emerged from His cheeks, i.e., the mouth of the Holy One, Blessed be He, the entire world was filled with fragrant spices. And since the world was already filled by the first utterance, where was there room for the spices of the second utterance to go? The Holy One, Blessed be He, brought forth wind from His treasuries and made the spices pass one at a time, leaving room for the consequences of the next utterance. As it is stated: “His lips are lilies [shoshanim] dripping with flowing myrrh.” Each and every utterance resulted in flowing myrrh. Do not read the word in the verse as shoshanim; rather, read it as sheshonim, meaning repeat. Each repeat utterance produced its own fragrance. And Rabbi Yehoshua ben Levi said: From each and every utterance that emerged from the mouth of the Holy One, Blessed be He, the souls of the Jewish people left their bodies, as it is stated: “My soul departed when he spoke” (Song of Songs 5:6). And since their souls left their bodies from the first utterance, how did they receive the second utterance? Rather, God rained the dew upon them that, in the future, will revive the dead, and He revived them, as it is stated: “You, God, poured down a bountiful rain; when Your inheritance was weary You sustained it” (Psalms 68:10). And Rabbi Yehoshua ben Levi said: With each and every utterance that emerged from the mouth of the Holy One, Blessed be He, the Jewish people retreated in fear twelve mil, and the ministering angels walked them back toward the mountain, as it is stated: “The hosts of angels will scatter [yidodun]” (Psalms 68:13). Do not read the word as yidodun, meaning scattered; rather, read it as yedadun, they walked them. And Rabbi Yehoshua ben Levi said: When Moses ascended on High to receive the Torah, the ministering angels said before the Holy One, Blessed be He: Master of the Universe, what is one born of a woman doing here among us? The Holy One, Blessed be He, said to them: He came to receive the Torah. The angels said before Him: The Torah is a hidden treasure that was concealed by you 974 generations before the creation of the world, and you seek to give it to flesh and blood? As it is stated: “The word which He commanded to a thousand generations” (Psalms 105:8). Since the Torah, the word of God, was given to the twenty-sixth generation after Adam, the first man, the remaining 974 generations must have preceded the creation of the world. “What is man that You are mindful of him and the son of man that You think of him?” (Psalms 8:5). Rather, “God our Lord, how glorious is Your name in all the earth that Your majesty is placed above the heavens” (Psalms 8:2). The rightful place of God’s majesty, the Torah, is in the heavens. The Holy One, Blessed be He, said to Moses: Provide them with an answer as to why the Torah should be given to the people. Moses said before Him: Master of the Universe, I am afraid lest they burn me with the breath of their mouths. God said to him: Grasp My throne of glory for strength and protection, and provide them with an answer. And from where is this derived? As it is stated: “He causes him to grasp the front of the throne, and spreads His cloud over it” (Job 26:9), and Rabbi Naḥum said: This verse teaches that God spread the radiance of His presence and His cloud over Moses. Moses said before Him: Master of the Universe, the Torah that You are giving me, what is written in it? God said to him: “I am the Lord your God Who brought you out of Egypt from the house of bondage” (Exodus 20:2). Moses said to the angels: Did you descend to Egypt? Were you enslaved to Pharaoh? Why should the Torah be yours? Again Moses asked: What else is written in it? God said to him: “You shall have no other gods before Me” (Exodus 20:3). Moses said to the angels: Do you dwell among the nations who worship

The Gemara poses a question: And Rabbi Meir, how could he learn Torah from the mouth of Aḥer? But didn’t Rabba bar bar Ḥana say that Rabbi Yoḥanan said: What is the meaning of that which is written: “For the priest’s lips should keep knowledge, and they should seek Torah from his mouth; for he is an angel of the Lord of hosts” (Malachi 2:7)? The verse teaches: If the rabbi is similar to an angel of the Lord of hosts, perfect in his ways, they should seek Torah from his mouth; but if not, they should not seek Torah from his mouth.

The Gemara raises an objection from the following baraita: The Jewish people are more dear to the Holy One, Blessed be He, than the ministering angels, as the Jewish people may recite a song of praise to God at any time, but ministering angels recite a song of praise only one time per day. And some say that the ministering angels recite a song of praise one time per week. And some say that they recite a song of praise one time per month. And some say that they recite a song of praise one time per year. And some say that they recite a song of praise one time in every seven years. And some say that they recite a song of praise one time per Jubilee. And some say that they recite a song of praise one time in the entire history of the world.

And the ministering angels do not recite their song above until the Jewish people recite their song below, on earth, as it is stated: “When the morning stars sang together” (Job 38:7), referring to the Jewish people, who are compared to stars; and only then does the verse state: “And all the sons of God shouted for joy,” which is a reference to the angels. This baraita teaches that the angels mention the name of God only after three words, i.e., after saying the word “holy” three times, whereas according to what Rav Ḥananel stated that Rav said, the third group of angels says the word “holy” once and then immediately mentions the name of God.