Joodse traditie als permanent leren

181.

presence, or eat and drink with them - so that the fear of him be upon them, and they will thus learn from him quickly. Questions are not to be put to the teacher immediately on his entering the school, but only after his mind is composed. Nor should a pupil put a question as soon as he has come in, but only after he himself is composed and rested. Two pupils are not to put questions at one time. The teacher is not to be questioned on a topic not pertaining to the lesson, but only on the subject that is being treated, so as not to embarrass him. The teacher, however, should set "pitfalls" before his pupils, both in his questions and in what he does in their presence, in order to sharpen their wits, and ascertain whether they remember what he had taught them or do not remember it. Needless to add, that he has the right to question them on a subject other than that on which they are at the moment engaged, in order to stimulate them to be diligent in study.

No questions should be asked standing, nor answers given standing; nor should they be addressed by any one from an elevation, or from a distance, or when one is behind the elders. The teacher may only be questioned on the topic that is being studied. The questions are to be put in a respectful manner. One should not ask concerning more than three Halachoth (rules) in the topic.

Two individuals put questions. One of these questions is germane to the subject under discussion, while the other is not. Heed is given to the question that is germane. One question refers to a legal rule, the other to exegesis; the former receives attention. One question is exegetical; the other homiletical; the former is taken up. One question is homiletical; the other appertains to an inference a fortiori; the latter is answered. One question refers to an a fortiori inference, the other to an inference from similarity of phrases; the former is dealt with. Questions are put by two persons, one of whom is a graduated scholar, the other a disciple; attention is paid to the scholar. One of them is a disciple, the other is unlettered; heed is given to the disciple. Where both are graduated scholars, disciples or unlettered, and the questions of both concern two legal rules, or two responses, or two practical issues, the interpreter may in these cases give the preference to either.

No one should sleep in the Beth Hamidrash (House of Study). If a student dozes there, his knowledge becomes a thing of shreds. Thus