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שוב פעם אחד גזר רבי שלא ישנו לתלמידים בשוק מאי דרש (שיר השירים ז, ב) חמוקי ירכיך כמו חלאים מה ירך בסתר

Once again, on another occasion, Rabbi Yehuda HaNasi decreed that students not be taught in the marketplace but only in a study hall. What verse did he expound to serve as the basis for this decree? The verse states: “Your rounded thighs are like jewels, the work of the hands of an artist” (Song of Songs 7:2). Just as a thigh is ordinarily hidden and kept covered with clothes,

אף דברי תורה בסתר
so too, the words of Torah, which are “the work of the hands of an artist,” i.e., God, must remain hidden in the study hall.

יצא רבי חייא ושנה לשני בני אחיו בשוק לרב ולרבה בר בר חנה

Despite Rabbi Yehuda HaNasi’s decree, Rabbi Ḥiyya went out and taught his two nephews, Rav and Rabba bar bar Ḥana, in the marketplace.

מ"ט עבד מר הכי א"ל דכתיב (משלי א, כ) חכמות בחוץ תרונה

Concerning the issue with which the entire incident had begun, Rabbi Yehuda HaNasi asked Rabbi Ḥiyya: What is the reason that you, the Master, acted as you did, ignoring my instructions not to teach Torah in the marketplace? Rabbi Ḥiyya said to him: As it is written: “Wisdom cries aloud in the streets” (Proverbs 1:20), (which implies that Torah should be publicized in the streets.)

א"ר חנינה חלונות היו בבית המקדש ומהם היתה אורה יוצאת לעולם, ומה טעמ', ויעש לבית חלוני שקופים אטומים (מלכים א' ו:ד), שקופות היו, אטומות היו, מקטינות מבפנים ומרחיבות מבחוץ כדי להוציא אורה לעולם. א"ר לוי בנוהג שבעולם אדם בונה לו טרקלין ועושה לו חלונותיו מקטינות מבחוץ ומרחיבות מבפנים כדי להכניס אורה לתוכה, אבל חלונות בית המקדש לא היו כן, אלא מקטינות מבפנים ומרחיבות מבחוץ כדי להוציא אורה לעולם.

Rabbi Hanina said: There were windows in the Temple, and from them light would disperse to the world. What is the reason? “He made for the house windows that were broad and narrow,” Both broad and narrow. They got smaller within and broader on the exterior, in order to disperse light to the world. Rabbi Levi said: The custom is [for windows to open] inwards in order to draw light in, but the Temple windows were narrow within and broad outside, in order to disperse light to the world.

(ג) כִּ֤י מִצִּיּוֹן֙ תֵּצֵ֣א תוֹרָ֔ה וּדְבַר־יְהוָ֖ה מִירוּשָׁלִָֽם׃

(3) For Torah shall come forth from Zion, The word of YHVH from Jerusalem.

Svara, Laynie Soloman
Our Sages, perhaps following Hillel’s lead, take every opportunity to expand what we mean when we say “Torah,” ensuring that our notion of canon never gets too fixed, defined, or limited. “As they themselves define what counts as Torah, they do so in a way that models expansiveness and democratization: reinforcing the notion that what the people do—the experiences and wisdom of those who are the most disenfranchised and whose life and experience live outside of the bet midrash—is precisely what we must find, learn from, and uplift as Torah. It’s the power of an inclusive Torah. Wisdom cries aloud in the streets.