Talmud su I Re 22:19

Rebbi Jehudah ben Pazi said, even the Holy One, praise to Him, does not judge alone, as it is said⁴⁵1K. 22:19. In MT, “was standing.”: all the hosts of Heaven were standing by Him, to His right side and to His left. These vote to acquit, those to convict. Even though He does not judge alone, He signs alone, as it is said: really I shall tell you what is noted in true writing.⁴⁶Dan. 10:21. Rebbi Joḥanan said, the Holy One, praise to Him, never does anything in His world unless He took counsel with the Heavenly Court⁴⁷Babli 38b.. What is the reason? True is the statement and a large host.⁴⁸Dan. 10:1. When is the seal of the Holy One, praise to Him, true? When He took counsel with the Heavenly Court. Rebbi Eleazar said, any place where it is said “the Eternal, Almighty,⁴⁹In Lev. rabba 24(2) in the name of R. Eliezer, in Num. rabba 3(3) in the name of “the rabbis”: Any place where it is said “and the Eternal.” Since the verse quoted in support refers to this version, the editor of the Žitomir-Wilna edition changed the text here. It is more likely that the text originally read “the Eternal of hosts” and the proof text was Jer. 11:17.” it is He and His Heavenly Court. The paradigm of all is: and the Eternal spoke evil about him.⁵⁰1K. 22:23.

A person should never enter into someone else's house suddenly.³Cf. Nid. 16b (Sonc. ed., p. 112). And all people should learn derekh eretz (proper behavior) from the Omnipresent, Who stood at the entrance to the Garden [of Eden] and called to Adam,⁴To announce His presence. as it is stated, "And God called to Adam and said, 'Where are you?'"⁵Gen. 3:9.
The story is told of the four Sages, viz. Rabban Gamaliel, R. Joshua, R. Eleazar b. Azariah and R. ‘Aḳiba, who were on their way to attend a Privy Council⁶Or, lit. ‘an interior kingdom’. which also included a certain philosopher as a member. R. Joshua said to Rabban Gamaliel, ‘Master, would you like us to call on our companion the philosopher?’⁷To confer with him before the meeting. He replied, ‘No’. In the morning he again asked him, ‘Master, would you like us to call on our companion the philosopher?’ He replied, ‘Yes’. R. Joshua went and knocked on the door. The philosopher thought and said [to himself], ‘This can only be the manners of a Sage’. [When he knocked] a second time, [the philosopher] got up and washed his face, hands and feet. On the third knock he arose and opened the door and saw the Sages of Israel coming all together.⁸lit. ‘some from here and some from there’. Rabban Gamaliel was in the middle, R. Joshua and R. Eleazar b. Azariah on his right and R. ‘Aḳiba on his left.
The philosopher was meditating and saying [to himself], ‘How shall I greet these Sages of Israel? If I say, “Peace be upon you, Rabban Gamaliel”, I shall be guilty of derogatory conduct towards the [other] Sages. If I say, “Peace be upon you, Sages of Israel”, that would be an insult to Rabban Gamaliel’.⁹Who had the title of Prince or Patriarch, and was President of the Great Sanhedrin in Jerusalem. As soon as he approached them, he greeted them with the words, ‘Peace be upon you, Sages of Israel, headed by Rabban Gamaliel’.
(We learn [this rule of etiquette] not from [this story of] Rabban Gamaliel but from the Divine Presence, as it is stated, I saw the Lord sitting on His throne, and all the host of heaven standing by Him on His right hand and on His left.)¹⁰1 Kings 22, 19. This passage is omitted by GRA and printed in V within brackets. He inserts it in chap. IV towards the end and reads: ‘We learn this [rule] not only from the angels but from the Divine Presence’, etc.

It is related of the four elders, Rabban Gamaliel, R. Joshua, R. Eleazar b. Azariah and R. ‘Aḳiba, that they once journeyed to a kingdom in the interior where they had¹⁰Reading wehayah instead of we’amar. a friend who was a philosopher. R. Joshua said to Rabban Gamaliel, ‘I will go and pay my respects to our friend, the philosopher’. He replied, ‘No’. He again said, ‘I will go and pay my respects to our friend, the philosopher’. He replied, ‘Go in peace’. In the morning at cock-crow they went and stood at the door of the philosopher’s house. As Rabban Gamaliel was knocking at the door, the philosopher was thinking to himself and saying, ‘This¹¹The knocking on the door. can only be the good manners of wise men’. He knocked a second time, and the philosopher rose up, washed his hands and feet. [Rabban Gamaliel knocked] a third time, and the philosopher saw the wise men of Israel had come some from one side and some from the other, with Rabban Gamaliel in the middle, R. Eleazar b. Azariah on his right and R. ‘Aḳiba on his left. The philosopher debated with himself, ‘How shall I greet the wise men of Israel? If I say, “Peace be upon you Rabban Gamaliel” I will offend the wise men of Israel. If I say, “Peace be upon you, O wise men of Israel” I will offend Rabban Gamaliel’. When he approached them he exclaimed, ‘Peace be upon you, headed by Rabban Gamaliel’. [This rule of good manners we learn] not from Rabban Gamaliel but from the Almighty; as it is stated, I saw the Lord sitting on His throne, and all the host of heaven standing by Him on His right hand and on His left.¹²1 Kings 22, 19.
One who accompanies his teacher may not depart from him until he has withdrawn backwards a little and asked his permission. If they are two scholars of equal status, the host enters [the house] first and the guest after him. And when they leave, the guest goes out first and the host after him. One who takes leave of his teacher, whether he be his senior or not, should say, ‘I [ask permission] to take my leave’.