Tosafos on Amud Aleph (“Shehu”) observes that there was a leftover thin layer of oil in the vessels from prior meal offerings, which was used to add a tiny amount of oil to the minchas choteh. The sin offering was supposed to be dry and without oil; nonetheless, they used this trace amount, and the offering was wiped on the vessel so that it not be completely desiccated.

Tosafos asks: how is any amount of leftover oil permitted—did we not learn on 27a that even the smallest amount of oil left over impedes the acceptability of the offering? Tosafos answers, “The Torah was not given to ministering angels.” That is, there is a tolerable and accepted margin of error, and the Kohen is not expected to wipe the vessel bone dry.

“The Torah was not given to ministering angels” is not just a phrase, but a legal factor that comes up in various halachos. The Minchas Asher (Shemini 4/5/21), discussing the application of this principle in regard to checking for insects, quotes one posek who asserted that if an insect is visible to someone with particularly keen eyesight, a person of average eyesight is forbidden to rely on his own checking and must seek the highest level of inspection. Rav Weiss rejects this. He states that principles of Torah law are based on the perception of the average, non-disabled person. Therefore, if a person with good eyesight cannot detect the bugs, then halachically they are not there.

Rav Weiss goes on to quote several cases from the Gemara and poskim where this principle is employed, including our aforementioned Tosafos. He makes a cogent argument that in each of the Talmudic scenarios, the bar set was actually not angelic. In fact, a person who was exceedingly careful could meet the strict requirement. For example, he points out that if they can wipe the Minchas Choteh with micro-amounts of leftover oil, why not do the same with the originating offering? This way, far less oil would be left over, as it would be absorbed by the Mincha. Yet there is no such requirement. From this and several other examples, Rav Weiss proves that the phrase is an exaggeration, and rather means that one is not required to take extreme measures.

This approach can be helpful for those who become overly scrupulous and obsessive about halachic requirements.

Notably, this principle also comes up in regard to sexual impulses. Ezer Mikodesh (EH 23:3) writes that though it is forbidden to dwell on sexual thoughts, it is focusing on them that is forbidden. If a transient thought or image comes to mind, one is only expected to push the thought away to the degree of his ability. The idea is not to become engrossed in the thought. He says that otherwise, how could we teach unmarried bachelors sugyos that are of a sexual nature?

Similarly, the Gemara Nedarim (20b) offers two approaches to modesty in sexual practices. The “Ministering Angels” forbade various excessively lustful practices and positions, predicting dire consequences to the physical health of the child to be conceived. Yet Rabbi Yochanan states that the Halacha is that one may conduct himself intimately in accordance with his preferences. Much as people desire different kinds of foods and seasoning, so too with intimate behaviors in a marriage.

Notably, the Gemara says the authors of the opinion of the ministering angels were not literally angels, but rather rabbis of great distinction. The Rosh (ibid.) states that they distinguished themselves by their unusual degree of abstemiousness. Here too, the term “ministering angels” is not literal, but similarly suggests a standard that is doable for some, but not typical nor required.

And finally, in a similar fashion—though without the actual term—the Gemara Berachos (10b) notes that the Shunamite woman considered Elisha to be a holy man. What did she see? According to one opinion, she did not detect any stains on the bedsheets of her guest that came from nocturnal emissions. The woman saw this as notable and a sign of holiness, indicating a norm that was far less able to consistently maintain purity of that nature.

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, LMFT, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com