Since it is the nature of Torah to be elucidated in seventy different ways, it appears that we can explain Rava’s deduction—that a talmid-chacham must exemplify the attribute of “tocho k’varo”—based on an incident described in the Gemara (Berachos 28a). The other scholars dismissed Rabban Gamliel from his post as the Nasi, because he had persistently distressed Rabbi Yehoshua. In his stead, they appointed Rabbi Elazar ben Azaryah. The changes that resulted were dramatic:
ו היום סלקוהו לשומר הפתח, וניתנה להם רשות לתלמידים "תנא אות ליכנס, שהיה רבן גמליאל מכריז ואומר, כל תלמיד שאין תוכו כברו לא יכנס לבית המדרש. ההוא יומא אתוספו כמה ספסלי, אמר רבי יוחנן פליגי בה אבא יוסף בן דוסתאי ורבנן, חד אמר אתוספו ארבע מאה ספסלי, וחד אמר שבע מאה ספסלי".
It was taught in a Baraisa: That day they removed the doorkeeper and permission was granted to all students to enter. For Rabban Gamliel would proclaim and say: Any student whose inside is not as his outside may not enter the Beit-Midrash! That day many benches were added. Rabbi Yochanan said: Abba Yosef ben Dostai and the Rabbis disagree about the matter. One says four hundred benches were added and one says seven hundred benches.
The Imrei Yosef presents an interesting question in the name of the esteemed Rabbi Menachem Mendel of Riminov. Seeing as the doorkeeper did not actually enter the Beis Midrash, he was clearly not one of the prominent sages. So, how was he able to discern which students possessed the quality of “tocho k’varo”? He answers that as a result of Rabban Gamliel’s decree, a malach was generated to act as the doorkeeper. He only allowed those scholars to enter who passed the test of “tocho k’varo.” But when Rabban Gamliel was relieved of his post and Rabbi Elazar ben Azryah was appointed Nasi in his place, the decree was annulled, and the malach was elevated to a higher realm.
The Imrei Yosef substantiates this claim—that tzaddikim possess the power to elevate a malach from one world to a higher world—based on what he was taught by his Rav, the Mahari of Zidichov, zy”a, regarding the following Gemara (Succah 28a): "אמרו עליו על יונתן בן עוזיאל, בשעה שיושב ועוסק בתורה כל עוף שפורח עליו מיד נשרף"—they said of YoNasan ben Uziel that when he was sitting and learning Torah, every bird that flew over him was immediately incinerated. He explained based on the teachings of the Arizal that “seraphim” (a category of heavenly creatures/angels described as the fiery ones) are superior to “malachim.” Whereas “malachim” reside in the world of “Yetzirah,” “seraphim” reside in the world of “Beriah,” which is a higher world.
Now, Shlomo HaMelech said (Koheles 10, 20): "כי עוף השמים יוליך את הקול ובעל הכנפים יגיד דבר"—for a bird of the skies may carry the sound, and some winged creature may betray the matter. The Zohar hakadosh interprets this as a reference to the “malachim,” who are called “birds.” This then is the praise the sages extolled in relation to YoNasan ben Uziel. While he was studying Torah with kedushah and taharah in Olam HaZeh, the world of Asiah: "כל עוף שפורח עליו"—any “malach” that flew over him in the world of Yetzirah "מיד נשרף"—was immediately transformed to the higher level of a “seraph” and ascended to the world of Beriah. This concludes his sacred insight.
