Yaoi' in the Nahuma Parashat Pekodi where there are changes and expansion of things in the matters of the Gm' that you mentioned, and it is also printed separately as a midrash of the creation of Hould in a different wording in collections of small midrashim such as in the collection of Midrashim by 14 Eisenstein, and the simple meaning there is that the angel is the one who taught, and it is mentioned there that the angel teaches some things And what is mentioned in the GM regarding the study of the Torah referred to the same angel that was taught is also consistent.
And who in L. Hagm' means that this is not the same angel who was beaten at his exit, like Kamer and Malamdin, etc., and again Kamer said that at his exit an angel came and slapped, etc., so it is not the same angel that was up until now but the one who has come now, and Yaoi' in the Midrash there in the name of his mother 2 ' Angels from the night of him, and perhaps the most he took to the Gm' from those who teach him in L. plural, that is, the second angels, but for the purpose of the warnings there it was brought about only one angel.
And truly in the Marsha P. the angel who slapped his face is not an angel of mercy but the devil, and in the PZ it is explained by Demelmedin Kamer in L. Sethama on the one who is a high messenger, on the way of the angel who redeems me Yash P. Ramban et al. K, Mashacha Hakam said an angel of Daba to say whatever is an angel of destruction, according to what you write and the two angels will come and write because we are corrupters, and adacha and a cruel angel will be sent in it.
And he says in the passages of our Rabbi Avigdor Zarfati, one of the owners of the Tosaf Parashat Natsavim Midrash, not in the heavens is [Deut. The heavens [reveal], let the "heavens" rejoice in Gim' Nesham, because to the soul the Torah says and swears, and in the Gemara it interprets the same in Helo Neru A'li R'ashi [Job 29:3] R.T. Days he was born in his mother's body and taught all the Torah and a candle is lit on his head and sees from the end of the world to the end of the world.
And it must be interpreted that the angel teaches the soul, and not that the soul is the one teaching, but the learning.
And with regard to your second question, if already at the beginning of the passage from his teaching, the language there means that during the entire passage an angel is accompanying him and talking with him, especially according to the order of things, where it is mentioned that God calls for a drop, etc. There is room to be precise, yes, but the Midrash has an additional meaning from the order of things mentioned there.
Furthermore, it is necessary to be careful from what is mentioned next there, it is the date of new moons, etc. and it means dead now from Meiri' regarding all the new new moons that the angel has covered, and since he did not remember to deviate from the teaching of the entire Torah, except for matters of reward and punishment, mm we mean that the Torah is 3 The teaching of man to improve his ways and to do his will, Yaoi' in the path of righteousness is the principle of caution.
And also in the Midrash there, Miyiti read and told me, "May the words of your heart support me, keep my commandments and live, and we would include in this the matter of learning the warnings of the Tohak, and we would read Damyiti in Gm' there.
And regarding what you asked again, if they teach the Torah, then there are no ministering angels in Hebrew and how do they teach the entire Torah.
It should be noted in this that all the truth is that there are some of the judges who have adopted a part of the Torah that was given in L. Arami as a Kmash of the Rama in Hal' Gitin and in the response of the Rama, but it is not simple at all, and a Kmash in the Gm on Babylon, whose language is close to the language of the Torah and means that there is no In the Torah there is a part that is actually Aramaic, and I. at length in the introduction of Oz and Hadar to the Onklos translation.
But for the substance of the matter, it seems that Dekan admits that the angel is not taught in the Hebrew Bible, since he does not recognize it.
Or should it be said, ``I'm going astray, Dagabriel, I'm a deviant, and I'm familiar with it,'' and I'm saying, ``I'm going astray.'' who acknowledges in L. Arami that they are a minority of angels and Gabriel did not take it except because he was mentioned to give him a name in the Bible, but it is possible that there are angels after me who acknowledge L. Arami.
And it must also be said that we are familiar with the nature of the entire Torah as explained in the Hagum there, we think about Hillel Ameri on Shabbat, it is not the entire Torah, etc. and in the Ramban's introduction to the Torah, E. The entire Torah includes combinations of names, etc. Inon from clothing, etc., and I. in the O'Hah concerning the Torah of the Angels what they did not want to be given to the child of a woman and an explanation of a debate from Ra'a to Paz, and I already mentioned above in this answer in the Midrash Tanchuma that the study of the entire Torah was presented in a different way from the Begum I. in my words above, and in the Midrash A. Dahacham is changed in 2 Laws of the Day and 2 Laws for Tomorrow until he finishes the entire Torah even though it is not literally the entire Torah.
And even though he brought as a book of recent Mishkam matters that would leave an impression on him from the study that he would be able to study later, it is true that in the 17th century there are also some commentators on the Gm', but who knows to what degree the impression explained there is.
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