BABA KAMMA (Fol. 15) We are taught, R. Nathan says: "Whence do we learn that one must not raise a noxious dog, nor maintain a defectire ladder in his house? It is written (Deut. 22, 8) That thou shalt not bring blood upon thy house."
(Fol. 16b) (II Chr. 32, 33) And Hezekiah slept with his fathers, and they buried him in the best place of the sepulchres, of the sons of David. R. Elezar said: "This means among the greatest of his own family — that is, David and Solomon." Raba lectured: "What is the meaning of the passage (Jer. 18, 23) But let them be brought to stumbling before Thee, in the time of Thy anger deal Thou thus with them? Jeremiah said unto the Holy One, praised be He, 'Sovereign of the Universe, even when they do perform a charitable act make them stumble by benefiting it to unworthy persons, so that they should not be rewarded for it.'" (II Chr. 32, 33) And they showed him honor at his death. Infer from this that disciples were placed on his grave to study to Torah. R. Nathan and the sages differ [as to how long it continued]; one says it lasted three days (Fol. 17), the others say seven days; and still others say it lasted thirty days.
Our Rabbis were taught: And they showed him honor. This refers to the thirty-six thousand shoulder-bared people who preceded the coffin of Hezekiah, King of Juda. So said R. Juda. R. Nechemiah said to him: "Was not the same thing done upon the death of Ahab?" Whereupon R. Juda replied: "The great honor refers to the Holy Scrolls which were placed on his coffin, and it was announced: 'This one [who rests in the coffin] has performed all [that is written] in these Scrolls.' " But do we not do the same thing at present? At present we only take the Scrolls out, but we do not place them on the coffiin: and even if we do place them on the coffiin, we do not say that he performed, etc. Rabba b. b. Chana said: "I was once walking along with R. Jochanan, and we asked him a question; but he did not answer us until he got ready, washed himself, put on the Tephillin and recited the Benediction. Then he said that at present we even say he performed, etc., but we do not say he studied [that which is written in the Scrolls]." But did not the master eay: "Study is great [even more than practice], for study leads to practice?" This presents no difficulty. Over study privately practice has indeed a preference; teaching [to others], however, has a preference over practice.
R. Jochanan said in the name of R. Simon b. Jochai: "What does the passage (Is. 32, 20) Happy are ye that sow beside all waters, freely sending forth the feet of the ox and the ass, mean? Those who occupy themselves with the study of the Torah with loving kindness will be rewarded with the inheritance of two tribes; as it is said (Ib., ib., ib.) Happy are ye who sow. Sowing, refers to charity, as it is said (Hos. 10, 12) Sow then for yourselves after righteousness, that you may reap [the fruit] of kindness. Water, refers to the Torah, as it is said (Is. 55, 1) Ho, everyone of ye that thirsteth, come ye to the water — will be rewarded with the inheritance of two tribes; i.e., he will be rewarded with a canopy [of honor] as Joseph was, concerning whom it is written (Ex. 79, 22) Joseph is a canopy [of honor] … the daughters [of Egypt] run over the walls; and he will also be rewarded with the inheritance of Issachar, concerning whom it is written (Ib.) Issachar is a strong-boned ass. Others explain this to mean that he will overcome his enemies as the tribe of Joseph, concerning whom it is written (Ib., ib. 17) With them shall he push nations together to the ends of the earth — and he acquires understanding as the tribe of Issachar, concerning whom it is written (I. Chr. 12, 32) And of the children of Issachar, those who had understanding of the times to know what Israel ought to do."