5 min read

Wisdom Shouts in the Street and Rabbi Johanan Sent Him to the Study Hall

He asked for a chapter of Mishnah between the onion stalls. His teacher asked him where a man goes when he has a pearl to sell.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Where a Pearl Is Sold
  2. The Crowds She Called Down
  3. Rain in Season or Powder From the Sky
  4. The House He Wanted Below
  5. The Walk Out of the Market

Rabbi Samuel bar Nahman caught his teacher between the stalls and asked him to recite a chapter of Mishnah right there. Ropes of onions hung over both their heads. A woman was arguing about the weight of a bundle of garlic. A donkey stood in the lane and would not move for anyone.

Wisdom Shouts in the Street and Rabbi Johanan Sent Him to the Study Hall Click for full size

"Go to the house of study," Rabbi Johanan ben Eleazar said, "and I will recite it for you there."

Samuel had the verse ready before the answer finished. "Did you not teach me this yourself? Wisdom shouts for joy in the street" (Proverbs 1:20).

Where a Pearl Is Sold

"You know how to read Scripture," Johanan said. "You do not yet know how to recite Mishnah."

He turned and looked down the row. Onions. Garlic. Cabbages with the field still on them. Then he asked where a man goes when he has a pearl to sell.

Not here. A pearl goes to the street where pearls are sold, to merchants who can tell one from a rinsed river stone and will not insult it with a price. Nobody carries a jewel to the vegetable sellers. "Wisdom shouts in the street" means the street of Torah. And "in the squares she raises her voice" means the place where her voice is given room to widen: the synagogues, the study halls, the benches where one line gets turned over and over until the lamps burn down.

Samuel had wanted Torah without the walk. His teacher had just told him the price.

The Crowds She Called Down

Johanan did not stop at the pearl. He pushed the next line of the verse at his student, and the market seemed to shrink behind them.

"At the head of the roaring crowds she calls" (Proverbs 1:21). She has been calling since the first line of the Torah, and the crowds she has brought down since are worth counting. The generation of the flood heard her and changed nothing, and the water climbed over the tops of the mountains. The generation on the plain of Shinar heard her and kept stacking bricks until their own mouths turned against them. Sodom heard her, and shut its doors, and burned.

Read the same word another way and it is the head of death, and she was already calling in the garden. "On the day that you eat of it, you shall surely die" (Genesis 2:17). Adam heard that sentence and ate.

"They used to build the synagogues on the high ground of a city, at the gates," Johanan said, "so her voice would come down over the roofs. And if you have said a word of Torah once, never tell me you have already said it. Say it again."

Rain in Season or Powder From the Sky

One mouth, two things spoken. Rabbi Abba heard Wisdom say the good and say the evil in the same breath, and he had the verses to hand. Walk in My statutes and I will give your rains in their season (Leviticus 26:3-4). Refuse to listen and I will make your skies like iron (Leviticus 26:19).

Rabbi Aha heard the harder line. If you do not heed Me, the rain of your land will come down as powder and dust (Deuteronomy 28:24). Fields lying open with their mouths up, and what falls into them is grit. A farmer walking out at first light to see what the night left, and finding his own soil sifting through his fingers.

Rain is not a small subject. Rabbi Yonatan counted three things given to the world outright, as gifts, with nothing asked in return: the Torah, the lights in the sky, and the rains. Tablets, stars, water. Samuel had asked for a chapter in a market. He was standing inside an argument about whether the crops would come up.

The House He Wanted Below

Something else stands behind the statutes, and Johanan traced it back to the first man in the garden. God wanted a house below the way He has one above. He said as much to Adam: if you prove worthy, then as I am king over the ones above, I will make you king over the ones below. "The Lord God took the human" (Genesis 2:15), and took is a word of raising, the same word used when a woman is taken into a palace.

Adam ate, and the Presence drew back from him, and the house below stayed unbuilt.

Israel came out of Egypt on one condition, that they put up a place for Him to stay. "Let them make Me a sanctuary" (Exodus 25:8). Solomon heard the same terms read over the foundations of his own house: walk in My statutes, and I will dwell in the midst of Israel and never abandon them. He was old when his wives turned his heart, and the terms did not change to accommodate a king.

The Walk Out of the Market

Johanan stopped talking and started walking. He went up the lane, past the garlic and the arguing woman and the donkey that had still not moved, in the direction of the study hall.

Samuel bar Nahman went after him. Behind them the stalls kept doing what stalls do, weighing and haggling and shouting prices over each other, a whole street of voices that had not heard a word of any of it.


← All myths

From the tradition

Sources

3 sources

The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Midrash Tanchuma, Bechukotai 3Midrash Tanchuma

Retold in our words. Read the original at the link below.Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension · CC-BY

(Lev. 26:3:) “If you walk in My statutes.” This text is related (to Prov. 1:20), “Wisdom shouts for joy in the street; in the squares she raises her voice.” R. Samuel bar Nahman questioned R. Johanan ben Eleazar, when he was standing in the market. He said to him, “Recite one chapter (of Mishnah (the earliest code of rabbinic law)) for me.” He said to him, “Go to the house of study, and I will recite it for you there.” He said to him, “Rabbi, did you not teach me (Prov. 1:20), ‘Wisdom shouts for joy in the street?’” He said to him, “You know how to read (Scripture), but you do know how to recite (Mishnah). What is the meaning of ‘Wisdom shouts for joy in the street?’ In the street of Torah. In the case of a pearl, where is it sold? In [its] street. In the case of jewels and pearls, where are they sold? In the known place. They are not brought to the owners of vegetables, onions and garlic, but rather to the place of merchants. Simply in [its] street. Similarly Torah is said in the street [of Torah], as stated, ‘Wisdom shouts for joy in the street; in the squares.’” And what is the meaning of (Prov. 1:20, cont.) “in the squares (rt. rhb)?” In the place where one amplifies (rt. rhb) it. And where do they amplify it? In the synagogues and in the study halls. Therefore it is stated (in Prov. 1:20), “in the squares she raises her voice.” (Prov. 1:21:) “At the head of the roaring hosts she calls (rt. qr').” At the head (r'sh) of the roaring hosts she is the one calling (rt. qr'). How so? From the beginning (rt. r'sh) of Torah, how many hosts does she destroy? The generation of the flood, the generation of the dispersion (i.e., of the tower of Babel) and the generation of Sodom. Hence, from the beginning of Torah she calls. Ergo, “At the head of the roaring hosts she calls.” [(Prov. 1:21:) “At the head of the roaring hosts (as if from mwt) she calls.”] At the head of death (mwt) she is calling concerning the first Adam, as stated (in Gen. 2:17)? “For on the day that you eat from it, you shall surely die.” Ergo (in Prov. 1:21), “At the head of the roaring hosts (as if from mwt) she calls.” (Prov. 1:21, cont.) “In the entrance of the city gates she speaks her words.” In the beginning they made synagogues on the heights of a city, to fulfill what was said (ibid.), “in the entrance of the city gates she speaks her words.” If you have spoken on matters of Torah, never say, “I have already spoken”; but rather speak again; for it is written (ibid.), “she speaks her words” (which can also be read as a future imperative form, “[you,] speak her words”). R. Abba said, “She speaks what is good and she speaks what is bad. (In Lev. 26:3-4) ‘If you walk in My statutes […] Then I will give you your rains in their season.’ Here is the good. ‘But if you do not heed, […] I will make your skies like iron’ (according to Lev. 26:14, 19). Here is the bad.” Another interpretation (of Lev. 26:3) “If you walk in My statutes”: What is written there (in vs. 11)? “Then I will set My dwelling place in your midst.” If you fulfill My commandments, I will leave the heavenly beings and come down to dwell among you, as stated (in Exod. 29:45), “And I will dwell in the midst of the Children of Israel.” So they came forth from Egypt on this condition: that they build the dwelling place, so that the Divine Presence might dwell among them, as stated (in vs. 46), “And they shall know that I am the Lord their God who brought them out from the land of Egypt, so that I might dwell in their midst.” Now if they have done My will, My Divine Presence shall not move from their midst. Why? R. Samuel bar Abba said, “The Holy One, blessed be He, desired that, just as He has an abode above, so He would have an abode below, for so He said to the first Adam, ‘If you are worthy, just as I am King over the heavenly beings, so I will make you king over the lower beings.’” It is so stated (in Gen. 2:15), “Then the Lord God took the human.” Now the word, “took” can only be a word of exaltation, just as you say (in Gen. 12:15), “and the woman was taken to Pharaoh's house.” And it also says (in Esth. 2:16), “So Esther was taken unto King Ahasuerus, unto his royal palace.” But He (the Holy One, blessed be He,) did not do so. Rather, when Adam sinned, He removed his Divine Presence from him. Then when Israel arose, the Holy One, blessed be He, said to them, “You shall only go forth from Egypt on condition that you make a dwelling place for Me, so that My Divine Presence may dwell among you,” as stated (in Exod. 25:8), “Let them make Me a sanctuary [that I may dwell among them].” So also He said to Solomon (in I (Kings 6:12)–13), “With regard to this house which you are building, if you walk in My statutes […] Then I will dwell in the midst of the Children of Israel [and will never abandon My people Israel].” [However] (in I (Kings 9:6)-7) “If you and your children turn away from following Me […]. Then I will cut off Israel from upon [the face of] the land.” Why? Because those are [the] terms between Me and them, as stated (in Lev. 26:3. 14), “If you walk in my statutes…. But if you do not heed me;” what is written there (in vs. 31)? “Then I will make your sanctuaries desolate.” What did Solomon do? He had a lot of wives and horses; and it is written (in I Kings 11:4), “Now it came to pass in Solomon's old age that his wives led his heart astray.” The Holy One, blessed be He, said to him, “I have given you the Torah [for you] to carry out its commandments, and you have seen the terms which I prescribed to you in it”; and it is written (in Ps. 72:1), “To Solomon, O God, give Your statutes to the king.” And [so] it is written (in I (Kings 11:1)1), “Because this has been with you, and you did not keep My covenant and My statutes.” So what do I do? (According to Is. 55:11) “So shall My word be which goes forth from My mouth: it shall not return unto Me empty.” Manasseh arose to make the image and bring it into the holy of holies, as stated (in II Chron. 33:7; cf. II Kings 21:7), “And he set up a sculptured image, which he had made, in the house [of God].” Then the Holy One, blessed be He, called unto Jeremiah and said to him (in Lam. 4:3), “Even snakes extend a breast to nurse their young; [the daughter of My people has become cruel].” When the snake (tannin) comes to nurse from its mother, she sees it from afar and extends her breasts for it to nurse; for it would not see her breasts [if] covered, and would not nurse. Now My children do not act like this. Instead, when they saw Me entering the house, Manasseh came and brought in the image in order to force Me out of it. At first they made a single face, and set it up to the west. The Divine Presence went, as it were, to another corner, a place where the image would not be seen. When Manasseh saw that, he made four faces so that the Divine Presence would see them and depart. Thus it is stated (in Is. 28:20), “For the couch is too short for stretching out, and the molten image too narrow (tsar) for curling up.” Ergo I would say, “Unlike the snakes (in Lam. 4:3), they did not extend a breast to nurse their young.” The Holy One, blessed be He, said, “What am I doing here? (Hos. 5:15) ‘I am going. I will return to my place.’” "I will go and return" is not written here, but “I am going. I will return.” Now if had been written, "I will go and return (to the heavenly abode)," there would have been no hope for Israel; however, the Holy One, blessed be He, said, “Although I am going, let them repent, and I will return.” It is therefore written, “I am going. I will return to my place, until they acknowledge their guilt and seek My face. In their distress (tsar) they will search diligently for Me.” Out of the midst of distress, when it comes upon them, they shall repent, and I will return and they shall seek My face. R. Yehuda says, “If Israel does not repent, they will not be redeemed, since it is stated (in Is. 30:15), ‘In stillness (shuva, which can be read as return or repentance) and calm you shall be saved; [… but you were unwilling ].’” R. Shimon says, “Whether they repent or do not repent, when the end arrives, they will be redeemed immediately, since it is stated (in Is. 60:22), ‘I the Lord will hasten it in its time.’” R. Elazar said, “If they do not repent on their own, the Holy One, blessed be He, will raise over them an evil king, whose decrees are as harsh as [those of] Haman. Then he shall enslave them, and for that reason they shall repent, since it is stated (in Is. 59:19), ‘for distress shall come like a stream, with the wind of the Lord driving it onward.’ At that time (according to vs. 20), ‘Then a redeemer shall come to Zion.’”

Full source
Midrash Tanchuma Buber, Bechukotai 4:5Midrash Tanchuma Buber, Bechukotai

Translation of the source text.Midrash Tanchuma (Buber), Public Domain, on Sefaria · CC-BY-SA

Another interpretation. "She utters her sayings" (Proverbs 1:21). Rabbi Aha said: She speaks the good, and she speaks the evil. "If you do not heed Me, the Lord will make the rain of your land powder, etc." (Deuteronomy 28:24), behold, the evil. And she speaks the good: "If you walk in My statutes", what is written there? "Then I will give your rains in their season" (Leviticus 26:4).

Full source
Vayikra Rabbah 35:8Vayikra Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

Vayikra Rabbah turns to Rain, Torah, and Light as God's Greatest Gifts.

Rabbi Yonatan, in this passage, identifies three core gifts: the Torah, the luminaries (sun, moon, and stars), and, of course, the rains. The Torah, our guide and instruction, is derived from (Exodus 31:18), "When He finished…He gave to Moses [the two tablets of the Testimony]." The luminaries, the source of light and rhythm in our world, come from (Genesis 1:17), "God set them [in the firmament of the heavens]." And the rains, nurturing life and growth, are directly from our opening verse, (Leviticus 26:4), "I will give your rains at their time."

The discussion doesn't end there. The Rabbis continue to build upon this idea, expanding the list of divine gifts. Rabbi Azarya, quoting Rabbi Shimon ben Lakish, adds shalom, peace, based on (Leviticus 26:6): “I will give peace in the land.” Isn't that a crucial gift?

Then Rabbi Yehoshua ben Neḥemya brings in salvation, citing (Psalms 18:36): “You gave me the shield of Your salvation.” Rabbi Yitzḥak ben Rabbi Maryon speaks of the miracle of safe passage through the sea, referencing (Isaiah 43:16): “So said the Lord, who makes a way through the sea,” arguing that without divine intervention, entering the sea would be certain death.

Rabbi Tanhuma suggests the Land of Israel itself is a gift, based on (Psalms 105:44): “He gave them the lands of the nations.” And the Rabbis collectively offer rachamim, mercy, pointing to (Psalms 106:46): “He gave them mercy [before all their captors].”

Finally, some even propose that vengeance against Edom is a gift, citing (Ezekiel 25:14): “I will give My vengeance against Edom at the hand of My people Israel.” This might seem surprising, but in the context of ancient Israel, justice and the defeat of enemies were often seen as divine blessings.

What does this all mean? It's more than just a list. It's a reminder to recognize and appreciate the many ways in which we are sustained and supported, both materially and spiritually. It invites us to consider what we Are they tangible things, or something deeper? Perhaps it’s a combination of both. The beauty of this passage lies in its openness, inviting us to continually reflect on the blessings that surround us, often unseen, yet ever-present.

Full source