NUM269 R. Avahu said: If one arraigns his teacher, it is as if he would arraign the Shechinah, it being written: "And the people spoke against the Lord and against Moses" (Sanhedrin 110a)

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NUM271 R. Chiyya b. Abba said: Even a father and his son, a teacher and his disciple, who, in their study of Torah, become enemies, do not budge from there until they love each other, as it is written: "Eth and Hav besufah" -- Read it not "besufah," but "besofah" ["In the end" ("Hav" intimating "ahavah" - "love")] (Kiddushin 30b)

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NUM276 It was taught: R. Shmuel b. Nachmani said in the name of R. Yochanan: What is the intent of: "Therefore, the rulers says: "Let us come to Cheshbon"? "The rulers" -- these are the rulers over their evil inclinations. "Let us come to Cheshbon" -- Let us come and make the world's accounting ["Cheshbon" (account)], the loss [entailed by the performance] of a mitzvah against its reward; and the reward of a transgression against its loss. "be built and established" -- If you do thus, you will be built up in this world and established for the world to come. "the city of Sichon" -- If a man makes himself like a young ass ["ayir," similar to "ir," "city"], which docilely follows the cajoling talk [("sichah," intimated by "Sichon") of its driver] -- What follows thereafter? (v. 28): "For a fire will go out of Cheshbon" -- A fire will come forth from the accounters and consume the non-accounters. "A flame from the city of Sichon" -- from the city of the righteous, who are referred to as "sprouts" ["sichin," intimated by "Sichon"]. "It shall consume Ar of Moav" -- This ["Ar"] refers to one who follows his evil inclination, as a young ass ["ayir"] follows the cajoling talk [of its driver]. "The men of the eminences of Arnon" -- these are the haughty ones, as the master has said: All those of haughty spirit, in the end fall into Gehinnom (Bava Bathra 78b)

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NUM281 Rava b. R. Huna said: From here we learn that "one is led on the road he desires to travel," it being written in the beginning (v. 12): "Do not go with them," and, in the end: "Arise and go with them" (Makkoth 10b)

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NUM292 R. Yehudah said in the name of Rav: Let one always occupy himself with Torah and with mitzvot, even not for the sake of Heaven, for "not for the sake of Heaven" will succeed to "for the sake of Heaven." For in reward for the forty-two sacrifices offered up by Balak, the king of Moav, he merited that Ruth issue forth from him, from home there descended Solomon, of whom it is written (I Kings 3:4): "a thousand burnt-offerings did he offer" (Sotah 47a)

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NUM294 What did he see? He saw that their tent-openings were not opposite each other, and he said: Such as these [who practice such modesty] deserve to have the Shechinah rest upon them (Bava Bathra 80a)

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NUM307 From here it is derived that one does not enter the house of study with weapons. He had taken the blade and placed it in his tunic, and walked supporting himself on its shaft (Sanhedrin 82a)

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NUM327 R. Chisda said: If one argues with his teacher, it is as if he would argue with the Shechinah, as it is written: who strove against Moses and Aaron … when they strove against the Lord" (Sanhedrin 110a)

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NUM351 From here it is derived that a sage does not annul his own vows (Nedarim 16b)

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NUM352 R. Yehudah said in the name of Shmuel: Where is the annulment of vows Scripturally intimated? In :"he shall not break his word." He may not break it, but others may break [i.e., annul] it for him (Chagigah 10a)

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