Midrasch zu Mischlej 8:36

The disciples of R. Elazar b. Shamua asked him: "Whereby have you merited to live so long?" He replied: "I never used the house of learning as a short-cut passage; I never strode over the heads of the holy people (never forced my way to reach my place through the students while they were sitting on the floor); and I never raised my hands [as priest] to bless Israel without [pronouncing first] the benediction." The disciples of R. P'reida asked him: "Whereby have you merited to live so long?" He told them: "It never happened that any man should come to the house of learning earlier than I; (Fol. 28) I never ate of an animal of which the priestly gifts had not been separated; and I never pronounced a benediction at a meal in the presence of a priest." Is then the last praiseworthy? Did not Rabba b. b. Chana say in the name of R. Jochanan: "A scholar who is preceded by a priest, even a high priest, but who is an ignorant man, to pronounce a benediction deserves death, for it is said (Prov. 8, 36) All those that hate (the Torah) love death? Do not read Mesanai (who hate me), but read it Massniai (who cause to hate me)." He only referred to a case when the priest was equal to him [in scholarship] ,"

And under His glory, shall be kindled a burning like the burning of fire (Is. 10, 16). R. Jochanan said: "Under His glory, but not His glory itself [referring to His garments] ." R. Jochanan is in acord with his own opinion, for he called his garment "my honors." But R. Elazar said: "Under His glory, means His glory itself." R. Samuel b. Nachmemi said: "Under His glory, has the same meaning as that of the burning of the sons of Aaron; as in the case concerning the burning of Aaron's sons, their souls were burnt but their bodies remained unscathed, so the burning referred to in the above passage also means the burning of the soul, and not of the body." (Fol 114a) R. Acha b. Abba in the name of R. Jochanan said: "Whence do we learn that the changing of clothes [for special occasions] is Biblical? It is said (Lev. 6, 4.) And he shall take off his garments, and put on other garments, and it was explained in the school of R. Ishmael, that 'The Torah teaches [incidentally] a lesson in good manners, viz., that the garments worn while cooking for a master should not be worn when serving the master with a cup of wine at his table.' "R. Chiya b. Abba in the name of R, Jochanan said: "It is a disgrace for a scholar to walk around with patched shoes." R. Chiya b. Abba in the name of R. Jochanan said also: "A scholar upon whose garments a greasy stain is to be found, deserves to be punished with death; as it is said (Pr. 8, 36.) All those that hate me love death." Do not read Mesanai (those who hate me) but read it Masniai (things that cause others to hate me). Rabina said that Rebad was read [in the above, instead of Rabab (grease-stain)] and they do not differ save that the former refers to the over-garment [on which even a grease-stain is disgraceful] but the latter refers to the garment. Further said R. Chiya b. Abba in the name of R. Jochanan: "What is meant by the passage (Is. 20, 3.) Just as my servant Isaiah hath walked naked and barefooted, i.e., naked, with wornout garments; and "barefooted, with patched shoes." R. Jochanan said also: "Scholars are called 'Builders' because they are engaged in [the study of] the preservation of the [mental and moral] world." R. Jochanan also said: "Who can be called a scholar sufficiently trustworthy that a lost article shall be restored to him on his identification from a general description [without describing particular marks of the article]? A scholar who is so particular that, if he happens to put on his night-robe wrong-sided, he will take the trouble to take it off and adjust it properly." Further said R. Jochanan: "Who is the scholar worthy of being made the chief of a congregation? The one who, when asked concerning a law bearing on any subject, knows exactly what to answer, even such a law as contained in the treatise of Kalah." R. Jochanan said also: "Who is to be called a scholar deserving to have his work performed by the people of his town? The one who neglects his own affairs in order to attend to religious affairs." This refers, however, only to the trouble of maintaining him and his family [which he neglects on account of his congregational duties]. R. Jochanan also said: "Who may be called a scholar? One who can give an interpretation of any law in whatever chapter it may be shown him." In regard to what practical difference is this stated? In regard to this: If a man is familiar only with the laws of one treatise, he may be competent to be the chief of only one community; but if he understands them all, he may be made the chief of the academy.