מדרש אויף מלכים ב 8:5

R. Papa said: "Those who speak of the Rabbis in a contemptible language saying, 'those Rabbis'." However, he himself forgot his statement and used the very language while talking about the Rabbis, and thereafter when he recollected it, he fasted. Levi b. Samuel and R. Hune b. Chiya used to prepare wraps for the holy scrolls in the college of R. Juda. When they came to the Book of Esther, they said: "For this certainly no wrap is needed." R. Juda said to them: "Even such language is the kind that is used by the followers of Epicurus." R. Nachman said: "He who calls his master by his name without adding my master," for R. Jochanan said: 'Why was Gechazi punished? Because he called his master by his name (II Kings 8, 5) This is her son, whom Elisha restored to life'." R. Jeremiah sat in the presence of R. Zera and said: "In the future, the Holy One, praised be He! will create a river, which will issue from the most holy chamber, and on its banks the best fruit will be grown," as it is said: (Ez. 47, 12) "And by the river upon the banks thereof, on this side and on that side, shall grow every tree for food, whose leaf shall not wither, neither shall the fruit thereof fail; it shall bring forth new ripe fruit every month; because the waters thereof issue out of the sanctuary; and the fruit shall be for food, and the leaf thereof for healing." There was a certain old man who commented upon it and said: "Right, thus also said R. Jochanan." Whereupon R. Jeremiah said to R. Zera: "Is such a language also not used by the Epicureans?" And he answered: "Nay, he is only supporting you, and if you have heard that such language must not be used, it is in relation to what R. Jochanan lecturel: "In the future the Holy One, praised be He! will bring jewels and pearls the size of thirty cubits square, twenty ells in height and ten in width, and will place them at the gates of Jerusalem.' And one disciple sneered at him: 'We do not even find a jewel as large as the egg of a turtle dove and [you say] we shall find jewels of such sizes?' Thereafter it happened that the same disciple was on a boat on the high seas, and he saw angels who sawed jewels and pearls the size of thirty ells square, boring holes in them twenty ells in height and ten in width. He asked them, 'For whom is this?' and they answered: "The Holy One, praised be He! will place them at the gates of Jerusalem.' And when he returned he said to R. Jochanan: 'Lecture Rabbi, for all you said is true, as I have seen it myself.' And R. Jochanan said to him: 'Ignoramus, if you had not seen it you would not have believed it? You are a scoffer at the words of the sages?' He cast his eyes on him, and he became a heap of bones." What does leaf thereof for healing mean? R. Isaac B. Abdimi and R. Chisda [differ as to its meaning]. One said, a remedy to make the dumb speak. And the other said, to open the womb when there is a difficulty in bearing the child. And so also was it taught by Hezekia; to open the mouth of the dumb, and by Bar Khapara, to open the womb. R. Jochanan, however said: "It is to be explained literally, healing for everything." R. Samuel b. Nachmeni said: "It means a remedy for the appearance of those who have studied with their mouths."

Another matter, “this shall be the law of the leper.” That is what is written: “But to the wicked one, God says: Who are you to speak of My statutes or to invoke My covenant?” (Psalms 50:16). Ben Azai was sitting and expounding and fire was blazing around him. They said to him: ‘Are you, perhaps, engaging in the protocols of the Chariot?’¹²The Divine Chariot is understood to have been described by Ezekiel in a very deep and esoteric prophetic vision (Ezekiel chapter 1). He said to them: ‘No. I am, rather, connecting words of Torah to the Prophets, and Prophets to Writings, and the words of Torah are as joyous as the day they were given at Sinai. The essential giving of the Torah was in fire; that is what is written: “The mountain was burning with fire”’ (Deuteronomy 4:11).
Rabbi Levi said: We found in the Torah, in the Prophets, and in the Writings that the Holy One blessed be He does not desire the praise of a wicked person. From the Torah: “He shall cover his upper lip, and shall cry: Impure, impure” (Leviticus 13:45).¹³But he shall not call out matters of sanctity and praise of God. From the Prophets: “It was as he was telling the king that he had revived the dead…this is the woman, and this is her son whom Elisha revived” (II Kings 8:5).¹⁴The Holy One blessed be He arranged that the woman would recount the miracle before the king and not Geḥazi the leper. Perhaps she was standing just behind the gate?¹⁵Perhaps she just happened to be there, and since the story was about her, she was the one to relate its details. The Rabbis say: Even had she been at the ends of the earth, the Holy One blessed be He would have diverted her and brought her so that this wicked one would not speak in praise of the Holy One blessed be He. From the Writings: “But to the wicked one God says: Who are you to speak of My statutes?” (Psalms 50:16).
Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: There are two hundred and forty-eight limbs in a person, some of them are recumbent and some of them are erect. The tongue is situated between two cheeks. An aqueduct¹⁶Saliva. passes beneath it and it is folded into several folds.¹⁷It contracts in order to fit into the mouth. Come and see how many fires it ignites; if it stood erect, all the more so. Therefore, Moses cautions Israel and says: “This shall be the law of the leper [hametzora],” of the defamer [hamotzi shem ra].