The Da’as Zekeinim in Parashas Vayeira, (Bereishis 18:8) states that when the three angels came to visit Avraham Avinu, they ate basar b’cholov, an admixture of milk and meat. When Hashem prepared to give the Torah to Bnei Yisrael, the ministering angels came before Hashem and demanded that the Torah would be more appropriately welcomed and observed if it remained in Heaven. Hashem responded by reminding them that the Torah demands that one not eat an admixture of milk and meat, an activity which was not consistent with their behavior during their brief visit with Avraham. Immediately upon hearing these charges they conceded that Bnei Yisrael should be the rightful beneficiaries of the Torah.
Let us try to grasp the message of Chazal. The Heavenly angels ate basar b’cholov prior to Matan Torah, before the prohibition was enacted. After all, did not Bnei Yisrael also partake of milk and meat admixtures? Their repast hardly seems to disqualify them from receiving the Torah! What is there about the angels’ actions that was so negative that it precluded their qualification for accepting the Torah?
Horav Simcha Zissel Broide, Shlita, infers a profound insight from here. When any “creation” other than a human being commits an infraction against the Torah, regardless of its severity, it creates a “distancing” from Hashem which is irrevocable. This “merchak”, distancing, is a blemish that cannot be erased. Once they have crossed the line of Torah observance, they can no longer be reconciled to the same spiritual plane as before. Consequently, those angels who “partook” of the forbidden food, although it occurred before the Torah was given, were considered to have acted contrary to Torah dictate, with irreparable results — no angels, not even the countless myriads who would later be created, could ever receive the Torah! Hashem’s relationship with His “creations” (i.e. angels) leaves no room for teshuvah, repentance. Once the gap has been created, it cannot be closed up.
Not so Hashem’s relationship with the b’chir ha’yetzurim, choicest of His creations–Mankind. We have been availed of the opportunity to repent for our sins, to mend our ways, and return to Hashem. Moreover, if the teshuvah is performed me’ahavah, as an expression of boundless love, the sins are transformed into merits.
This concept enables us to glimpse the chasdei Hashem, kindness of the Al-mighty, in His relationship with us. We also become acutely aware of the eternal nature of the Torah. For any creation other than Man, once they have sinned, lose their share in the eternity of Torah. Only Man is privy to the singular gift of teshuvah.
