Midrasch zu Könige II 4:42

One time I was walking on the way. A man found me, and went with me on the way of mitzvot, and he had mikra (ie: written law) but no mishnah (ie: oral law). And he said to me, "Rabbi, mikra was given to us from Mount Sinai. Mishnah was not given to us from Mount Sinai." And I said to him, "My son, mikra and mishnah were both of them said from the mouth of God." And what is the difference between mikra and mishnah? Rather he told him a parable: To what is this matter similar? To a human king (lit: a king of flesh and blood) who had two servants, and he loved them with a great love. And he gave to one a kab (a measure) of wheat and to the other kab of wheat. And he also gave to each one of them a bundle of flax. The wise one of them took the flax and wove a beautiful cloth, and took the wheat and made it into fine flour, and sifted it, and ground it, and kneaded it, and baked it, and set it on the table, and spread the beautiful cloth over it, and left it there until the king should come. And the fool of them did nothing. After some time the king came into his house, and said to them, to his two servants, "My sons, bring to me what I gave you." One of them brought out the bread of fine flour, on the table, with the beautiful cloth spread over it. And the other of them brought out the wheat in a pile and the bundle of flax upon it. Woe for that shame! Woe for that disgrace! Which one is more favored? You must admit it is the one who brought out the bread on the table with the beautiful cloth spread over it.

8) "karmel": (acronymically) "rach mal" (soft and malleable). And (similar instances of acronymics) (II Kings 4:42): "And a man came from Bal Shalishah, and brought to the man of G d bread of the first fruits: twenty loaves of barley bread and karmel in his scrip (betziklono)," (acronymically): Ba (Come), veyatzok lanu (and spill out to us), ve'achalnu (and we shall eat), venavah hayah (and it was tasty).

A certain man brought R. Annan a present, a dish full of little fish, from the river Gilli. R. Annan asked him: "What have you to do here?" Whereupon the visitor said: "I have a case for you to decide." R. Annan did not accept the case, remarking: "I became disqualified." The visitor said to him: "The master has the privilege not to become my judge, but I pray the master to accept my present and let him not prevent me from the benefit of having brought Bikurim; for we are taught in a Baraitha (II Kings 4, 42) And there came a man from Bal Shahlisha, and brought unto the man of God, bread of the first fruits (Bikurim), twenty loaves of barley bread and fresh ears of corn in his script. Did then Elisha eat the first ripe fruit? [Since such a thing is only eaten by priests.] We must therefore say that this means to tell us that whoever brings a present to a scholar is similar to him who brought Bikurim." R. Annan then said to him: "I do not wish to accept it, but since thou hast given me such a good reason, I shall accept it from you." R. Annan then sent him to R. Nachman with the following instructions: "Let the master decide the case for that man, for I, Annan, am disqualified to be a judge for him." R. Nachman, seeing such a note, thought to himself: "Since he sent me in such wise he must be a relative of his." At that time he had before him a case of orphans. He said (Fol. 106) "To perform a duty of orphans is a commandment in the Torah, and to perform a duty to scholars is also a commandment; the commandment of honoring a scholar should, however, be preferable to the commandment of the orphans." He therefore stopped the case of the orphans and took up the case of that man. As soon as the opponent noticed the honor given to that man he felt so embarrassed that he could not talk in his behalf.

Jacob was seventy-seven years old when he went forth from his father's house, and the well went before him. From Beer-Sheba as far as Mount Moriah is a journey of two days, || and he arrived there at midday, and the Holy One, blessed be He, met him, as it is said, "And he met in the place, and tarried there all night, because the sun was set" (Gen. 28:11). Why is the name of the Holy One, blessed be He, called Maḳom? Because in every place where the righteous are He is found with them there, as it is said, "In every place (Maḳom) where I record my name I will come unto thee, and bless thee" (Ex. 20:21). The Holy One, blessed be He, said to him: Jacob ! The bread is in thy bag, and the well is before thee, so that thou mayest eat and drink and sleep in this place. He said before Him: Sovereign of all the worlds ! Till now the sun has still fifty degrees to set, and I am lying down in this place. And (thereupon) the sun set in the west, although not in its proper time. Jacob looked and saw the sun setting in the west, and he tarried there, as it is said, "And he tarried there all night, because the sun was set" (Gen. 28:11).