Midrash su Isaia 20:3

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.

R. Simeon the son of Lakish maintained: Shem’s descendants also became slaves, as it is said: And if thy brother, a Hebrew man or a Hebrew woman, be sold unto thee (Deut. 15:12). Shem’s descendants, however, are freed at the expiration of six years, of servitude, as it is written: Then in the seventh year thou shalt let him go free (ibid.), while the descendants of Ham are never freed, as is said: You may hold them to service forever (Lev. 25:46). Therefore, he remains a lifelong slave and does not go forth into the world a free man. Why was this curse imposed upon him? Because he was responsible for his father’s degradation. Thus, the Holy One, blessed be He, brought retribution upon the descendants of Ham by humiliating them by means of the king of Asshur, as it is said: So shall the king of Assyria lead away the captives of Egypt and the exiles of Ethiopia, young and old, naked and barefoot (Isa. 20:4).

(Devarim 3:24) "to show Your servant": There are those who call themselves "servants," whom the Holy One Blessed be He calls "servants." And there are those who call themselves "servants," whom the Holy One Blessed be He does not call "servants." And there are those who do not call themselves "servants," whom the Holy One Blessed be He calls "servants." Abraham called himself a "servant," viz. (Bereshith 12:3) "Do not now pass away from Your servant," and the Holy One Blessed be He called him a "servant," viz. (Ibid. 26:24) "for the sake of Abraham, My servant." Jacob called himself a "servant," viz. (Ibid. 32:11) "I am too small for all of the lovingkindnesses and all of the truth that You have done with Your servant," and the Holy One Blessed be He called him a "servant," viz. (Isaiah 41:8) "But you, Israel, are My servant, Jacob, etc." Moses called himself a "servant, viz. "to show Your "servant," and the Holy One Blessed be He called him a "servant," viz. (Joshua 1:2) "Moses My servant is dead." David called himself a "servant," viz. (Psalms 116:16) "Heed, O L-rd, for I am Your servant," and the Holy One Blessed be He called him a "servant," viz. ( II Kings 19:34) "for the sake of David, My servant." Isaiah called himself a "servant," viz. (Isaiah 49:5) "… who formed me from the womb to be a servant to Him," and the Holy One Blessed be He called him a "servant," viz. (Ibid. 20:3) "Isaiah, My servant." Samuel called himself a "servant," but the Holy One Blessed be He did not call him a "servant." Shimshon called himself a "servant," viz. (Judges 15:18) "You have given unto the hand of Your servant, etc.", but the Holy One Blessed be He did not call him a servant. Solomon called himself a "servant," viz. (I Kings 3:9) "Give Your servant an understanding heart," and the Holy One Blessed be He did not call him a "servant," but wrought for his father's sake, viz. (I Kings 15:13) "for the sake of David, My servant." Iyyov did not call himself a "servant," but the Holy One Blessed be He called him a "servant," (viz. Iyyov 2:3) "Have you given heart to My servant, Iyyov"? Joshua did not call himself a "servant," but Scripture called him a "servant," viz. (Joshua 24:29) "and Joshua the son of Nun, the servant of the L-rd, died." Calev did not call himself a "servant," but the Holy One Blessed be He called him a "servant," viz. (Bamidbar 14:24) "But My servant Calev, etc." Elyakim did not call himself a "servant," but the Holy One Blessed be he called him a "servant," viz. (Isaiah 22:20) "And I will call My servant Elyakim, etc." Zerubavel did not call himself a "servant," but the Holy One Blessed be He called him a "servant," viz. (Chaggai 2:23) "Zerubavel ben Shaltiel, My servant." Daniel did not call himself a "servant," but Scripture called him a "servant," viz. (Daniel 6:21) "The king spoke and said to Daniel: Daniel, servant of the living G-d." Chananiah, Mishael, and Azaryah did not call themselves "servants," but the Holy One Blessed be He called them "servants," viz. (Daniel 6:23) "Shadrach, Meshach and Aved-nego, servants of the exalted G-d." The early prophets did not call themselves "servants," but the Holy One Blessed be He called them "servants," viz. (Amos 3:7) " … but He revealed His secret to His servants, the prophets."