잠언 3:37의 Tosefta

The measure [allotted] to anyone that teaches a single chapter to his fellow, the verse ascribes to him as though he formed him, and shaped him, and brought him into this world, as it is said (Jer. 15:19), "If you bring out the precious (yakar) from what is worthless, you shall be as My spokesman (lit., 'My mouth')" (JPS Tr.). For just as the selfsame mouth [of God] imbued Adam the first man with a soul, so too [as to] anyone who brings a single creation under the wings of the shekhinah, we ascribe to him as though he formed him, and shaped him, and brought him into this world. And "precious" (yakarah) is Torah (lit., "teaching"), as it is said (Prov. 3:15), "She is more precious than rubies; [All of your goods cannot equal her]," and it says (Prov. 20:15), "Gold is plentiful, jewels abundant, But wise speech is a precious object" (JPS Tr.).

[A High Priest] anointed with anointing oil takes precedence over [a High Priest] who wears many garments; [a High Priest] who wears many garments takes precedence over [a High Priest] anointed for war; [a High Priest] anointed for war takes precedence over a Deputy [High Priest]; a Deputy [High Priest] takes precedence over the head of the [priestly] watch; the head of the [priestly] watch takes precedence over the head of a patrilineal family; the head of a patrilineal family takes precedence over the overseer [of the Temple]; the overseer [of the Temple] takes precedence over the treasurer [of the Temple]; the treaturer [of the Temple] takes precedence over a common priest; a common priest takes precedence over a Levite; a Levite takes precedence over a [non-Levitical] Israelite; an Israelite [takes precedence over] a mamzer; a mamzer [takes precedence over] a Natin (i.e., a descendent of the Gibeonites, see Josh 9:27); a Natin [takes precedence over] a proselyte; a proselyte [takes precedence over] a freed slave. When does this apply? In a situation where all are [otherwise] equal. But if there was a mamzer who was a scholar, and a High Priest who was an am ha'aretz (i.e., an ignoramus), the mamzer who was a scholar would take precedence over the High Priest who was an am ha'aretz, as it is said (Prov. 3:15): "She (i.e., wisdom) is more precious than rubies; All of your goods cannot equal her." Rabbi Shimon ben Elazar says, according to the letter of the law, a freed slave takes precedence over a proselyte because this one grew up in holiness, and that one did not [grow up in] holiness, except that this one was subject to a general curse (applicable to one who does not fulfill the entire Torah, see Sotah 37a:11), and that one was not subject to a general curse.

...Another interpretation (Ecclesiastes 12:11) "The sayings of the wise are like goads, like nails fixed in prodding sticks. They were given by one Shepherd." Just as the goad directs the cow so as to bring life to the world, so too words of Torah are only life for the world, as it is said, “It is a tree of life . . .” [Proverbs 3:18]. Or, just as the goad is movable, might it be so for words of Torah? Scripture says, “And like nails firmly planted.” [Or, might (words of Torah like nails) neither diminish nor increase? Scripture says, “firmly planted.”] Just as a plant flourishes and grows, so too words of Torah flourish and grow. 'Masters of Assemblies' these are students of the wise that enter into multiple assemblies and declare what is impure [to be] impure, and what is pure [to be] pure; what is impure [to be] in its place and what is pure [to be] in its place. Perhaps it will arise in one's mind that since Beit Shammai [declares] impure and Beit Hillel [declares] pure, so-and-so prohibits and so-and-so permits, [Why] should I henceforth study Torah? Scripture teaches "words" "the words" "these are the words" [see Exodus 19:6-7] all of these words were given by "one Shepherd" [Ecclesiastes 12:11]. One God created them, one Benefactor gave them, the Master of all deeds, blessed be He, said them. Now make for your heart chambers within chambers and bring into it the words of Beit Shammai and the words of Beit Hillel, the words of those who declare impure and the words of those who declare pure.