וְאָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא מִשּׁוּם רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב: הַמִּתְפַּלֵּל צָרִיךְ שֶׁיְּכַוֵּין אֶת רַגְלָיו, שֶׁנֶּאֱמַר: ״וְרַגְלֵיהֶם רֶגֶל יְשָׁרָה״.
And Rabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov: When praying, one should align his feet next to each other, as a single foot, in order to model oneself after the angels, with regard to whom it is stated: “And their feet were a straight foot” (Ezekiel 1:7).
(א) וַיְהִ֣י ׀ בִּשְׁלֹשִׁ֣ים שָׁנָ֗ה בָּֽרְבִיעִי֙ בַּחֲמִשָּׁ֣ה לַחֹ֔דֶשׁ וַאֲנִ֥י בְתֽוֹךְ־הַגּוֹלָ֖ה עַל־נְהַר־כְּבָ֑ר נִפְתְּחוּ֙ הַשָּׁמַ֔יִם וָאֶרְאֶ֖ה מַרְא֥וֹת אֱלֹהִֽים׃ (ב) בַּחֲמִשָּׁ֖ה לַחֹ֑דֶשׁ הִ֚יא הַשָּׁנָ֣ה הַחֲמִישִׁ֔ית לְגָל֖וּת הַמֶּ֥לֶךְ יוֹיָכִֽין׃ (ג) הָיֹ֣ה הָיָ֣ה דְבַר־יְ֠הוָה אֶל־יְחֶזְקֵ֨אל בֶּן־בּוּזִ֧י הַכֹּהֵ֛ן בְּאֶ֥רֶץ כַּשְׂדִּ֖ים עַל־נְהַר־כְּבָ֑ר וַתְּהִ֥י עָלָ֛יו שָׁ֖ם יַד־יְהוָֽה׃ (ד) וָאֵ֡רֶא וְהִנֵּה֩ ר֨וּחַ סְעָרָ֜ה בָּאָ֣ה מִן־הַצָּפ֗וֹן עָנָ֤ן גָּדוֹל֙ וְאֵ֣שׁ מִתְלַקַּ֔חַת וְנֹ֥גַֽהּ ל֖וֹ סָבִ֑יב וּמִ֨תּוֹכָ֔הּ כְּעֵ֥ין הַחַשְׁמַ֖ל מִתּ֥וֹךְ הָאֵֽשׁ׃ (ה) וּמִ֨תּוֹכָ֔הּ דְּמ֖וּת אַרְבַּ֣ע חַיּ֑וֹת וְזֶה֙ מַרְאֵֽיהֶ֔ן דְּמ֥וּת אָדָ֖ם לָהֵֽנָּה׃ (ו) וְאַרְבָּעָ֥ה פָנִ֖ים לְאֶחָ֑ת וְאַרְבַּ֥ע כְּנָפַ֖יִם לְאַחַ֥ת לָהֶֽם׃ (ז) וְרַגְלֵיהֶ֖ם רֶ֣גֶל יְשָׁרָ֑ה וְכַ֣ף רַגְלֵיהֶ֗ם כְּכַף֙ רֶ֣גֶל עֵ֔גֶל וְנֹ֣צְצִ֔ים כְּעֵ֖ין נְחֹ֥שֶׁת קָלָֽל׃
(1) In the thirtieth year, on the fifth day of the fourth month, when I was in the community of exiles by the Chebar Canal, the heavens opened and I saw visions of God. (2) On the fifth day of the month—it was the fifth year of the exile of King Jehoiachin— (3) the word of the LORD came to the priest Ezekiel son of Buzi, by the Chebar Canal, in the land of the Chaldeans. And the hand of the LORD came upon him there. (4) I looked, and lo, a stormy wind came sweeping out of the north—a huge cloud and flashing fire, surrounded by a radiance; and in the center of it, in the center of the fire, a gleam as of amber. (5) In the center of it were also the figures of four creatures. And this was their appearance: They had the figures of human beings. (6) However, each had four faces, and each of them had four wings; (7) the legs of each were [fused into] a single rigid leg, and the feet of each were like a single calf’s hoof; and their sparkle was like the luster of burnished bronze.
אָמַר רַב פָּפָּא: צוֹאָה בִּמְקוֹמָהּ, אָסוּר לִקְרוֹת קְרִיאַת שְׁמַע. הֵיכִי דָמֵי? אִי דְּנִרְאֵית — פְּשִׁיטָא. אִי דְּלֹא נִרְאֵית — לֹא נִיתְּנָה תּוֹרָה לְמַלְאֲכֵי הַשָּׁרֵת! לָא צְרִיכָא: דְּיוֹשֵׁב וְנִרְאֵית, עוֹמֵד וְאֵינָהּ נִרְאֵית.
Apropos the above discussion the Gemara cites that Rav Pappa said: For one with excrement in its place, in the anus, it is prohibited to recite Shema until he removes it. What are the circumstances? If it is excrement that is visible, it is obvious that he cannot recite Shema, as there is excrement on his skin. If it is excrement that is not visible, and it is inside his body, how can Rav Pappa rule that he may not recite Shema? The Torah was not given to the ministering angels, and one’s body cannot be totally free of excrement. The Gemara answers: No, it is necessary to prohibit the recitation of Shema only in a situation where when he is sitting it is visible, and when he is standing it is not visible.
רַב פָּפָּא אָמַר הַיְינוּ טַעְמָא דְּבוֹנִין בַּחוֹל לֹא נִתְּנָה תּוֹרָה לְמַלְאֲכֵי הַשָּׁרֵת אִמְרֵי דִּלְמָא בָּעֵי לְמִיזְגָּא וּזְגָא עֲלַיְיהוּ אִי בְּנָא בְּקוּדְשָׁא אִישְׁתְּכַח דְּקָמָעֵיל בְּקוּדְשָׁא
Rav Pappa said: This is the reason that one builds the structures in the Temple with non-sacred materials and afterward consecrates those materials upon completion: It is because the Torah was not given to the ministering angels, who do not tire and do not have physical needs, but rather to human beings. Therefore, the Sages said that perhaps an artisan will want to rest and sit on the stones being used in the construction, and he might in fact sit on them. And if he builds with consecrated materials, it will be found that he misused consecrated property. Consequently, it is preferable for one to build with non-sacred materials, and the structure should be consecrated only upon completion.
אִתְּמַר: עֲקֵבוֹ רוֹאֶה אֶת הָעֶרְוָה מוּתָּר, נוֹגֵעַ — אַבָּיֵי אָמַר: אָסוּר, וְרָבָא אָמַר: מוּתָּר. רַב זְבִיד מַתְנִי לַהּ לְהָא שְׁמַעְתָּא הָכִי. רַב חִינָּנָא בְּרֵיהּ דְּרַב אִיקָא מַתְנִי לַהּ הָכִי: נוֹגֵעַ — דִּבְרֵי הַכֹּל אָסוּר, רוֹאֶה — אַבָּיֵי אָמַר: אָסוּר, רָבָא אָמַר: מוּתָּר: לֹא נִתְּנָה תּוֹרָה לְמַלְאֲכֵי הַשָּׁרֵת. וְהִלְכְתָא נוֹגֵעַ — אָסוּר, רוֹאֶה — מוּתָּר.
The Gemara notes, it was stated: If one’s heel sees his nakedness it is permitted. However, what is the halakha in a case where his heel touches his nakedness? May one in that circumstance recite Shema or not? Abaye said: It is prohibited, and Rava said: It is permitted. The Gemara notes: Rav Zevid taught this halakha in that manner. Rav Ḥinnana, son of Rav Ika, taught it as follows: In a case where his heel touches his nakedness, everyone agrees that it is prohibited. Their dispute is with regard to a case where his heel sees his nakedness. Abaye said: It is prohibited, and Rava said: It is permitted; the Torah was not given to the ministering angels, and a person, who, as opposed to a ministering angel, has genitals, cannot avoid this. And the halakha is that if his heel touches his nakedness it is prohibited, but if it merely sees his nakedness, it is permitted.
ומשנתינו בכתנות כהונה שלא בלו הואיל וניתנו ליהנות בהן לפי שלא ניתנה תורה למלאכי השרת
And as for our mishna, which indicates that this is Rabbi Meir’s opinion, it should not be understood as Rabbi Meir’s opinion with regard to consecrated property in general, but with regard to a case where a priest betrothed a woman using priestly tunics that have not worn out and that can still be worn during the Temple service. If a priest betrothed a woman with such garments, Rabbi Meir holds that if he did so unwittingly she is not betrothed, since clothes of this kind are not desacralized, and do not become hers. This is because they were initially given on the condition that the priests may benefit from them even when not performing the Temple service, since the Torah was not given to the ministering angels. It is impossible for a priest to wear the garments only at the moment he is performing the service and at no other time. Therefore, these garments are desacralized only if he intended to desacralize them.
וְאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: בְּשָׁעָה שֶׁעָלָה מֹשֶׁה לַמָּרוֹם אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, מַה לִּילוּד אִשָּׁה בֵּינֵינוּ? אָמַר לָהֶן: לְקַבֵּל תּוֹרָה בָּא. אָמְרוּ לְפָנָיו: חֶמְדָּה גְּנוּזָה שֶׁגְּנוּזָה לָךְ תְּשַׁע מֵאוֹת וְשִׁבְעִים וְאַרְבָּעָה דּוֹרוֹת קוֹדֶם שֶׁנִּבְרָא הָעוֹלָם, אַתָּה מְבַקֵּשׁ לִיתְּנָהּ לְבָשָׂר וָדָם? ״מָה אֱנוֹשׁ כִּי תִזְכְּרֶנּוּ וּבֶן אָדָם כִּי תִפְקְדֶנּוּ״? ״ה׳ אֲדֹנֵינוּ מָה אַדִּיר שִׁמְךָ בְּכׇל הָאָרֶץ אֲשֶׁר תְּנָה הוֹדְךָ עַל הַשָּׁמָיִם״! אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה: הַחְזֵיר לָהֶן תְּשׁוּבָה. אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, מִתְיָירֵא אֲנִי שֶׁמָּא יִשְׂרְפוּנִי בַּהֶבֶל שֶׁבְּפִיהֶם. אָמַר לוֹ: אֱחוֹז בְּכִסֵּא כְבוֹדִי וַחֲזוֹר לָהֶן תְּשׁוּבָה. שֶׁנֶּאֱמַר: ״מְאַחֵז פְּנֵי כִּסֵּא פַּרְשֵׁז עָלָיו עֲנָנוֹ״, וְאָמַר רַבִּי נַחוּם: מְלַמֵּד שֶׁפֵּירַשׂ שַׁדַּי מִזִּיו שְׁכִינָתוֹ וַעֲנָנוֹ עָלָיו. אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, תּוֹרָה שֶׁאַתָּה נוֹתֵן לִי מָה כְּתִיב בָּהּ? ״אָנֹכִי ה׳ אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם״. אָמַר לָהֶן: לְמִצְרַיִם יְרַדְתֶּם? לְפַרְעֹה הִשְׁתַּעְבַּדְתֶּם? תּוֹרָה לָמָּה תְּהֵא לָכֶם! שׁוּב: מָה כְּתִיב בָּהּ? ״לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים״. בֵּין הַגּוֹיִם אַתֶּם שְׁרוּיִין, שֶׁעוֹבְדִין עֲבוֹדָה זָרָה? שׁוּב: מָה כְּתִיב בָּהּ? ״זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ״ — כְּלוּם אַתֶּם עוֹשִׂים מְלָאכָה, שֶׁאַתֶּם צְרִיכִין שְׁבוּת? שׁוּב: מָה כְּתִיב בָּהּ? ״לֹא תִשָּׂא״ — מַשָּׂא וּמַתָּן יֵשׁ בֵּינֵיכֶם? שׁוּב: מָה כְּתִיב בָּהּ? ״כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ״ — אָב וָאֵם יֵשׁ לָכֶם? שׁוּב: מָה כְּתִיב בָּהּ? ״לֹא תִּרְצָח״, ״לֹא תִּנְאָף״, ״לֹא תִּגְנֹב״. קִנְאָה יֵשׁ בֵּינֵיכֶם? יֵצֶר הָרָע יֵשׁ בֵּינֵיכֶם? מִיָּד הוֹדוּ לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: ״ה׳ אֲדֹנֵינוּ מָה אַדִּיר שִׁמְךָ וְגוֹ׳״, וְאִילּוּ ״תְּנָה הוֹדְךָ עַל הַשָּׁמָיִם״ לָא כְּתִיב. מִיָּד כׇּל אֶחָד וְאֶחָד נַעֲשָׂה לוֹ אוֹהֵב וּמָסַר לוֹ דָּבָר, שֶׁנֶּאֱמַר: ״עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶּׁבִי לָקַחְתָּ מַתָּנוֹת בָּאָדָם״ — בִּשְׂכַר שֶׁקְּרָאוּךְ ״אָדָם״, לָקַחְתָּ מַתָּנוֹת. אַף מַלְאַךְ הַמָּוֶת מָסַר לוֹ דָּבָר, שֶׁנֶּאֱמַר: ״וַיִּתֵּן אֶת הַקְּטֹרֶת וַיְכַפֵּר עַל הָעָם״, וְאוֹמֵר: ״וַיַּעֲמֹד בֵּין הַמֵּתִים וּבֵין הַחַיִּים וְגוֹ׳״ — אִי לָאו דַּאֲמַר לֵיהּ מִי הֲוָה יָדַע?
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 idols that you require this special warning? Again Moses asked: What else is written in it? The Holy One, Blessed be He, said to him: “Remember the Shabbat day to sanctify it” (Exodus 20:8). Moses asked the angels: Do you perform labor that you require rest from it? Again Moses asked: What else is written in it? “Do not take the name of the Lord your God in vain” (Exodus 20:7), meaning that it is prohibited to swear falsely. Moses asked the angels: Do you conduct business with one another that may lead you to swear falsely? Again Moses asked: What else is written in it? The Holy One, Blessed be He, said to him: “Honor your father and your mother” (Exodus 20:12). Moses asked the angels: Do you have a father or a mother that would render the commandment to honor them relevant to you? Again Moses asked: What else is written in it? God said to him: “You shall not murder, you shall not commit adultery, you shall not steal” (Exodus 20:13) Moses asked the angels: Is there jealousy among you, or is there an evil inclination within you that would render these commandments relevant? Immediately they agreed with the Holy One, Blessed be He, that He made the right decision to give the Torah to the people, and as it is stated: “God our Lord, how glorious is Your name in all the earth” (Psalms 8:10), while “that Your majesty is placed above the heavens” is not written because the angels agreed with God that it is appropriate to give the Torah to the people on earth. Immediately, each and every one of the angels became an admirer of Moses and passed something to him, as it is stated: “You ascended on high, you took a captive, you took gifts on account of man, and even among the rebellious also that the Lord God might dwell there” (Psalms 68:19). The meaning of the verse is: In reward for the fact that they called you man, you are not an angel and the Torah is applicable to you, you took gifts from the angels. And even the Angel of Death gave him something, as Moses told Aaron how to stop the plague, as it is stated: “And he placed the incense, and he atoned for the people” (Numbers 17:12). And the verse says: “And he stood between the dead and the living, and the plague was stopped” (Numbers 17:13). If it were not that the Angel of Death told him this remedy, would he have known it?
