Midrash su Deuteronomio 30:12

We are taught in a Mishnah: Concerning an oven which was separated and then it was pasted together by using sand between the lime sections. R. Eliezer declares it to be clean and the sages, unclean, (Ib. b) and this is the oven of a snake. What does this mean? Said R. Juda in the name of Samuel: "It intimates that they encircled it with their evidence as a snake winds itself around an object." In a Baraitha it was taught that R. Eliezer used every possible argument, but they were not accepted. Then he said: "Let this carob-tree prove that the Halacha prevails as I state;" the carob was [miraculously] thrown off to a distance of one hundred ells, and according to others four hundred ells. But they said: The carob proves nothing. He again said: "Let, then, the spring of water prove that so the Halacha prevails." The water then began to run backwards. But again the sages said that this proved nothing. He again said: "Then, let the walls of the house of study prove that I am right." The walls were about to fall. R. Joshua, however, rebuked them, saying: "If the scholars of this college are discussing upon a Halacha, wherefore should ye interfere!" They did not fall, out of respect for R. Joshua, but they did not become straight again, out of respect for R. Eliezer. (They consequently remain to this very day in the same condition). He said again: "Let it be announced by the heavens that the Halacha pervails according to my statement," whereupon a heavenly voice was heard, saying: "Why do you quarrel with R. Eliezer, whose opinion should prevail everywhere!" R. Joshua then got up on his feet and proclaimed (Deut. 30, 12) The Law is not in the heavens. What is the meaning of The Law is not in the heavens? Said R. Jeremiah: "It means, the Torah was given already to us on the Mount Sinai, and we do not care for a heavenly voice, since it is written in the Torah (Ex. 23, 2) To incline after the majority." R. Nathan met Elijah [the Prophet] and questioned him: "What did the Holy One, praised be He! do at that time" [when R. Joshua proclaimed the above answer to the heavenly voice]? And he rejoined: "He laughed and said, My children have overruled Me, My children have overruled Me." It was said that on the same day all the cases of Levitical cleanliness, on which R. Eliezer decided that they were clean, were brought into the college and were destroyed by fire. And they cast a vote, and it was decided unanimously to bless him (to place him under the ban). The question arose, as to who should take the trouble to inform him. R. Akiba said: "I will go [and inform him our decision] lest one who is not fit for such a message go and inform him suddenly, and he will destroy the world." What did R. Akiba do? He dressed himself in black and wrapped himself with the same color, and sat at a distance of four ells from R. Eliezer. And to his question: "Akiba, what is the matter?" he answered: "Rabbi! It seems to me that your colleagues have separated themselves from you." Immediately thereupon, he (R. Eliezer) tore his garments, took off his shoes, and sat on the floor, and from his eyes tears began to flow. The world was then beaten a third in olives, a third in wheat, and a third in barley. According to others, even the dough which was already in the hands of the women, became spoiled. A Baraitha states that he was so great in that day that wherever R. Eliezer fixed his eye, it was burnt. And also Rabban Gamaliel, who had at that time been sailing, was in danger of being drowned in a stormy ocean, and he said: "It seems to me that this storm is because of R. Eliezer b. Hurkanus." He then arose and offered the following prayer: "Sovereign of the Universe, it is known and revealed to Thee that neither for the sake of my honor nor for the honor of my father's house have I done so, but for Thy glory, so that [single-handed] quarrels shall not increase in Israel." Whereupon the sea became quiet. Eima Shalum, the wife of R. Eliezer, was a sister of Rabban Gamaliel, and since that time she prevented her husband from falling upon his face. It happened, however, on a day which was the last of the month, and she erred, thinking that this day was the first of the month [in which the falling upon the face is not customary], according to others, a poor man knocked at the door and she was going to give him some bread, that he fell on his face, and when she returned and found her husband falling on his face, she said to him: "Arise, you have already killed my brother!" In the meantime it was heralded by the house of Rabban Gamaliel that he was dead, and to the question R. Eliezer asked her: "Whence did you know this?" she answered: "I have a tradition from the house of my grandfather that all gates are closed for prayers, except for him who cries upon annoying."

R. Chisda said: "Knowledge of the Torah can be acquired only through means of signs; for it is said (Deu. 31, 19.) Put it in their mouth. Do not read it Sima (put it) but read it Simana (its signs)." When R. Tachlipha heard this in the West (Palestine), he told it to R. Abuhu, who said: "Ye derive it from that passage, but we derive it from the following (Jer. 31, 20.) Set thyself up waymarks, i.e., set up way-marks to the Torah." Whence do we know that the word Tziyun means marks? For it is written (Ez. 39, 15.) Then when anyone seeth a human bone, he will set up a 'Tziyun' around it." R. Elazar said: "[We know it] from the following, (Pr. 7, 4.) And call understanding thy kinswoman, i.e., make a kins-woman of the Torah." Raba said: [This means] "Set a fixed regular (Fol. 55a) time for the study of the Torah." This also is intended by R. Abdimi b. Dosa, who spoke thus: "What is meant by the passage (Deu. 30, 12.) It is not in heaven, neither is it beyond the sea. It is not in heaven means that even if it were in heaven, one would have to ascend to reach it; neither is it beyond the sea, i.e., even if it were beyond the sea, one would have to cross the sea to reach it." Raba said: "It is not in heaven, means that knowledge cannot be found in him who exalts himself [in wisdom] as high as the heavens; Neither is it beyond the sea, means that neither is it with him who considers his opinion as broad as the sea." R. Jachanan said: "It is not in heaven, means that it cannot be found among presumptuous men; Neither is it beyond the sea, means that it cannot be found among travelling merchants and tradesmen."