Tosefta zu Tehillim 119:321

One who slaughters a sacrifice [with the intention] to eat its fats and to burn its flesh, to eat something that he does not normally eat and to burn something that he does not normally burn -- [the sacrifice is deemed ritually] fit, but Rabbi Yehuda disqualifies it (cf. Zev. 3:3, "Rabbi Eliezer disqualifies it"). [One who slaughters with the intention] to leave over its blood and its fats for the next day, or to take them outside [the Temple] -- it is fit, but Rabbi Yehuda disqualifies it. Rabbi Elazar says, "Rabbi Eliezer disqualifies it and Rabbi Yehoshua deems it fit." Rabbi Yehuda said to them, "What if he [intended to] leave over the blood for the next day -- does he not disqualify it?" And the Sages say, "Either way it is valid. You are not able to disqualify [a sacrifice] except with a[n improper] thought of eating or burning or sprinkling blood." Said Rebbi, one time we were sitting before Rabbi Elazar, and Issi the Babylonian was sitting before him, and my father was sitting next to him. He said to him, "Rabbi, one who slaughters the sacrifice [with the intention] to eat its fats and to burn its flesh -- what is the ruling?" He said to him, "It is fit." "[And one who intends] to leave over its blood and its fats for the next day or to take them outside [the Temple] -- what is the ruling?" He said to him, "It is fit, only that Rabbi Eliezer disqualifies it and Rabbi Yehoshua deems it fit." He said to him, "Teach me the halacha (lit., "the matter")." And he taught it to him. The [time for] mincha arrived at his place (i.e., the place of Rabbi Elazar), and he [again] said, "Rabbi, teach me the halacha." And he taught it to him [again]. He said to him, "What is this, Yosei*? Does it seem to you that your own teachings are not precise?" He said to him, "It is so, Rabbi. Rather, Rabbi Yehuda taught us 'disqualified' and I returned to all my colleagues and I did not find a single one of my colleagues who held [that way]; [thus, I thought that] perhaps I had made a mistake. Now that you told me over this teaching in the name of Rabbi Eliezer, what I had lost was restored to me." His eyes were filled with tears. He said, "Fortunate are the righteous ones that that you hold the Torah so dear, to establish what is said (Ps. 119:97), 'How I love your Torah[, it is my constant devotion].' Because Yehuda is the son of Rabbi Ilai, and Ilai was the student of Rabbi Eliezer. Therefore he teaches over the teachings of Rabbi Eliezer." (*Note: "Issi" is the Babylonian form for Yosei/Yosef, see Pes. 113b:18, and Jastrow ("איסי").

Rebbi Meir used to say, ‘It says [in the Torah], “And you should love Hashem, your God, with all of your heart …” (Deuteronomy 6:5) [That means that you should love God] with both of your inclinations, with the good inclination and with the evil inclination. “… and with all of your soul …” (Deuteronomy 6:5) [That means that] even if He takes away your soul [you should still love Him]. And so also it says, “Because for Your sake we are killed all the time …” (Psalms 44:23) [But there is also] another explanation. “With all of your soul” [means] with the soul that He created within you, as it says “Let my soul live and I will praise You …” (Psalms 119:175) And [also] it says, “All my bones will say,’Hashem, Who is like You?”’ (Psalms 35:10)’ Ben Azzai says, “’With all of your soul’ [means that] you should give over your soul to [the performance] of the commandments.”

Originally, when the Torah would get forgotten from the Jewish people the elders would swallow it (i.e. the Torah) between themselves, [and not publicly teach it to the masses in great detail] as it is said, “And behold, Boaz was coming from Bet Lechem and he said to the harvesters, ‘Hashem is with you’. And they said to him, ‘May Hashem bless you.’” (Ruth 2:4) And [also] it says, “Hashem is with you, mighty warrior.” (Judges 6:12) And [also] it says, “… and do not scorn your mother when she has grown old.” (Proverbs 23:22)5 “It is time to do for Hashem, they have forsaken Your Torah.” (Psalms 119:126)

Hillel the Elder says, “At the time when they gather in you should spread, and at the time when they spread you should gather in.” At the time that you see that the Torah is beloved to all of the Jewish people and everyone rejoices in it, you should spread it (i.e. teach it) as it is said, “The one that spreads gathers in more ...” (Proverbs 11:24) And at the time that you see that the Torah is being forgotten from the Jewish people and no one is paying attention to it, gather it in (i.e. learn it privately to yourself and do not teach), as it is said, “It is time to do for Hashem, they have forsaken your Torah.” (Psalsms 119:126) Rebbi Meir says, “[If] they have forsaken your Torah, [then] it is time to do for Hashem [and teach the Torah to the masses even with more force than before].”

Rebbi Meir used to say, “There is not [even a] single person among the Jewish people who does not perform one hundred Mitzvot (commandments) every day. He reads the Shema, says Berachot (blessings) before it and after it, eats his bread and says the Berachot before it and after it, prays Shemoneh Esreh three times, and does all other commandments and says Berachot over them.” And also Rebbi Meir used to say, “There is not [even a] single person among the Jewish people whom the Mitzvot do not surround. Tefillin (Phylacteries) is on his head, and Tefillin is on his arm, and Mezuzah (scroll on the doorpost) is on his door, and the four Tzitzit (fringes) surround him. And regarding them (i.e. these seven commandments) David said, ‘Seven times per day I praise You for the laws of Your righteousness.’ (Psalms 119:164). And when he (i.e. David) entered the bathhouse and saw the circumcision on his flesh [he praised God further for the eighth commandment that is physically on him] as it is said, ‘For the conductor, for the eighth, a song of David.’ (Psalms 12:1) And it says, ‘Hashem’s angel camps around those who fear Him and delivers them.’ (Psalms 34:8).”