Midrash sobre Isaías 48:16

[partial transl.] - [regarding II Sam. 23:1] [regarding II Sam. 23:1] "The utterance of is David the son of Ishai, and he utterance of the person who stands" on the mountains of learning, who accepted upon themselves the yoke of Torah and the yoke of mitzvot. What is your payment in front of Me? That you will be called 'the anointed of the God of Yaakov, and the sweet singer of Israel'. Happy is the person who sets themselves as an ox to the yoke, and as a donkey to the burden, and sits and meditates every day in Torah, always, immediately the Spirit of God rests on them, and the their Torah gets inside them, as it is written "Ho, everyone who thirsts, come for water" (Isaiah 55:1), and any mention of water really means Torah. How so? Explanation: a person reads Torah, prophets, writings, Mishnah, Halakhot, Agadot, and Midrash; and spends much time sitting, and little time in business, immediately the spirit of God is within that person, and His message are in that person's tongue, as it is written "The spirit of Ad-nai has spoken through me, His message is on my tongue" (II Sam 23:2). Happy is the person that plays with the words of the Torah and sits and chews on them like an animal that chews the cud on the field. ...

(Fol. 16) It once happened that Rabbi ordered that disciples should not study in the public streets, for he expounded the passage (Songs 7, 2) The rounding of thy thighs; just as the thigh is concealed so also should the Torah be studied in a privacy. R. Chiya disregarded the order, and taught to Rab and Rabba b.b. Chama, his two nephews in the public street. When Rabbi heard of it, he became angry. Subsequently R. Chiya appeared before him, and Rabbi said to him: "lyya, see who is calling you outside." R. Chiya understood the hint, and he rebuked himself for thirty days. On the thirtieth day Rabbi sent a message to him to come; and a short while after he sent him another message not to come. What did he think at first and what was his final decision when he revoked the previous order? At first he thought that a part of a day is considered the whole [hence R. Chiya was called on the morning of the thirtieth day ] but his final decision was that a part of a day is not considered the whole and therefore ordered him not to come. R. Chiya finally came. Rabbi then asked him: "Why didst thou come?" "Because," replied R. Chiya, "the master sent for me." "But did I not subsequently send thee not to come?" Rabbi asked him. Whereupon he replied: "The first message I received, but the second one I did not." Rabbi then applied to him the following passage (Prov. 16, 7) When the Lord receiveth in favor a man's ways, he maketh even his enemies to be at peace with him. "Why did the master transgress my order?" Rabbi asked. "Because," answered R. Chiya, "it is written (Prov. 1, 20) Wisdom cries loudly without." Then Rabbi said to him: "If thou hast read (studied), thou hast not repeated it, and if thou hast repeated it, thou hast not reviewed it a third time, and if thou hast done so, then your teachers did not explain it to you, because the passage, Wisdom cries loudly without, means as Raba explained it; for Raba said: "Who studies the Torah inside (in privacy), him will the Torah proclaim [as a scholar] outside.'" But there is also another passage (Is. 48, 16) Never from the beginning have I spoken in secret?" R. Chiya rejoined. "This refers to lectures," explained Rabbi. But what will R. Chiya do with the above passage. The rounding of the thighs, [which indicates secret study]? R. Chiya explains that the last passage refers to charity and loving kindness.

“There is a matter of which it is said: See, this is new. It has already been, in the ages that were before us” (Ecclesiastes 1:10).
“There is a matter of which it is said: See, this is new.” It is written: “The Lord delivered to me the two tablets of stone written with the finger of God, and on them [va’aleihem] was written in accordance with all [kekhol] the matters [hadevarim]…” (Deuteronomy 9:10). Rabbi Yehoshua ben Levi said: “Aleihem, va’aleihem; kol, kekhol; devarim, hadevarim;⁸⁹All of these words contain prefixes or introductory words, e.g. the verse could have stated aleihem but instead says vaaleihem, with the prefix va. These additional letters and words are amplifications that come to include additional matters. “all the commandment [kol hamitzva] [that I command to you today you shall observe to perform]” (Deuteronomy 8:1); hamitzva, kol hamitzva. It is to teach you that Bible, Mishna, halakhot, Tosefta, and aggada, and rulings that distinguished disciples were destined to issue, already existed, and were given as halakhot to Moses from Sinai. From where is it derived? From what is written: “There is a matter of which it is said: See, this is new.” His counterpart admonishes him: “It has already been, in the ages [that were before us].”
Rabbi Berekhya in the name of Rabi Ḥelbo: This is analogous to one who had a sela coin tied into the corner of his garment,⁹⁰He intended thereby to form a kind of button. and it fell from him. To replace it with one larger, there is no room for it; to replace it with one smaller, it will not be filled; to replace it with an identical one, it will be filled. So too, if you hear Torah from a Torah scholar, you should consider it as though your ears heard it from Mount Sinai. That is what the prophet is admonishing them and saying to them: “Approach me, hear this: From the beginning I did not speak in secret. From the time that it was, I was there” (Isaiah 48:16).⁹¹The prophet is saying that his words, which the people have not followed, are not new. They were given at Sinai, and the prophet heard them there, and now in his generation he has been told to relay this prophecy to the people (Etz Yosef). They said to him: ‘Why didn’t you tell us?’ He said to them: ‘Because I did not have the capacity.⁹²Literally, “chambers were not created in me.” But now I have the capacity, “now the Lord God has sent me and His spirit” (Isaiah 48:16).’