Angyalhoz hasonló rabbi

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.

...

And you shall make the cover: ... And the two keruvim resembled children, to teach that [only] if the teacher is like an angel of God and clean of all sin - like a one-year-old child - they should then seek Torah from his mouth. And he needs to be clean from [sin against] God and from [sin against] man. For the wings were pointed upward to [show] his fulfilling [his obligation] towards the Heavens. And one was looking towards the other [to show] his fulfilling [his obligation] towards the creatures, [and also] teaches about the peace that is given to those that love the Torah. And they were twins together in peace and friendship. (Verse 20:) "The faces of the cherubim being turned toward the cover" -  that the entire endeavor of their attention (literally, faces) be to the Torah in the ark; not like those that are sages in their own eyes and expound for their own glory and not for the glory of the Torah.

...

...

I have also found it fitting to write of another thing explicitly, for I have found many people to be habituated to it. That is, when someone lectures in the house of study it is forbidden according to the din to mock him and to say that there is nothing to his lectures and there is nothing to hear. And in our many sins we see many people to be remiss in this, not considering this mockery as an issur at all. But according to the din it is absolute lashon hara. For through such speech it often happens that he causes monetary loss to his friend, and, sometimes, pain and shame, too. For even if it were true, lashon hara is forbidden even if true. For what benefit does this mocker and jester hope to gain by his levity? If he is a sincere person, to the contrary, he should counsel him [the lecturer] afterwards, in private, and suggest other ways to present his lecture. For in his present approach [mockery], his words are not attended to; and by this [the above] counsel [to the lecturer] he would also fulfill (Vayikra 19:18): "And you shall love your neighbor as yourself." In any event, he should not render him a mockery in the mouths of men. And the heter of apei telata is of no avail here as I have clearly explained in the Be'er Mayim Chayim.

והיה עקב תשמעון את המשפטים האלה ושמרתם ועשיתם אותם, ושמר ה’ אלו-היך לך את הברית ואת החסד אשר נשבע לאבותיך, “This shall be the reward when you hearken to these social laws and observe them to carry them out; Hashem your G’d will safeguard for you the covenant and the kindness which He has sworn to your forefathers.” All the promises made in this portion of the Torah are of a physical dimension, refer to the benefits derived by our bodies in this terrestrial life which is but a prelude to life in the world to come. One reason why this type of reward is described as עקב, something “low” “at the bottom like the heel,” is that the reward shared out in this world for mitzvot performed here is insignificant compared to the part which awaits us in the hereafter. That part of the reward is alluded to in the word והיה, a reference to the world to come, a word which contains the letters of the tetragrammaton, G’d’s Holy Name. We already mentioned the relationship between this world and the next world in matters of rewards in explaining the word היום in the last verse of the last portion.
In order not to create the impression that מצות מושכלות performed היום i.e. in this life, will not be rewarded at all in this life, Moses wrote our verse here to stress that even those commandments will entitle the people performing them to a measure of reward including זיו השכינה, “a certain divine illumination.”
There is yet another lesson, a moral one, in the choice of the word עקב by Moses at this juncture. There are commandments which man does not take seriously, tramples under foot, so to speak with his עקב, his heel. The Torah warns us not to do this as we would miss out on the reward for the meticulous performance of those commandments. Our sages warned us of the punishment for the neglect of just those commandments. We are told in Avodah Zarah 18, based on Psalms 49,6 עון עקבי יסובני, “the guilt of my heels which surrounds me,” that the psalmist has in mind these very commandments which we neglect as not worth our while to pay attention to. Another meaning of that verse is that David refers to the kind of commandments which require from us that we walk toward them, situations which we have to create in order to perform the commandments in question. They include such duties as attending funerals, walking to the synagogue to participate in communal prayer, visiting the sick, etc. The reward for such commandments is especially great as the performance of these mitzvot entails that we extend ourselves. Our sages in Berachot 6 who have taught us that on the Sabbath one does not run or make big steps, have nevertheless suspended this rule for people who run to the synagogue.
If one does not fulfill the commandments requiring this use of one’s feet and one’s heels one will be held accountable for this on the day of Judgment after death. Hoseah 11,10 who writes: “the Lord will roar like a lion and they shall march behind Him,” refers to people being allowed to run to the synagogue on the Sabbath.
Naturally, if one is held accountable for merely not running or walking toward the opportunity to fulfill a commandment, if one rums toward an opportunity to commit a sin one will be held doubly accountable. Not only will one be punished for the commission of the sin, but separately for the effort made to enable one to commit it. We are told that the daughter of Rabbi Chaninah ben Tradyon was condemned to sit in the company of whores as she had walked with an arrogant gait in front of the noble senators of Rome after she had heard the scholars comment on her beautiful legs. She accepted the sentence by acknowledging that G’d had punished her in accordance with Jeremiah 3,19: “wondrous in purpose and mighty in deed, whose eyes observe all the ways of men, so as to repay every man according to his ways.” We learn from this that even the manner in which we walk (and our purpose in walking in such a manner) is something we are held accountable for. All of this is included in the words והיה עקב תשמעון.