W tych, którzy siedzą przed mędrcami, istnieją cztery środkowe (poziomy): [(powyżej, [Miszna 12], podmiot pamięta i zapomina; tutaj jest to logiczne rozumowanie i odróżnianie tego, co jest dobre od tego, co nie jest dobre]): gąbka . [Tak jak gąbka wchłania mętną wodę razem z czystą wodą, tak jest uczeń, którego serce jest „szerokie” i przyjmuje wszystko, co słyszy, nie mając mocy rozróżnienia między prawdą a fałszem], lejek, sitko, i sito, gąbkę —pochłania wszystko; lejek—przyjmuje na jednym końcu i uwalnia się na drugim. [Więc jest uczeń, który emituje wszystko, co wchłonie]; sitko—uwalnia wino i zatrzymuje osad. [Tak więc jest uczeń, który uwalnia wszystko, czego się nauczył w domu nauki i zachowuje tylko bezczynną mowę]; i sito—uwalnia mąkę i zatrzymuje posiłek. [Po usunięciu otrębów i pokruszonego ziarna z mielonej mąki i pozostanie cienkiej mąki z gęstą mączką, pożądaną część, przesiewa się ją przez bardzo cienkie sito, aby cała ta cienka mąka opadła jak biały proszek i pozostaje tylko gęsty, pożądany posiłek. (Tak przygotowywano ofiary z posiłków). Podobnie, jest uczeń, który ma zdolność przesiewania tego, co usłyszał, i odróżniania prawdy od fałszu i próżności].
Sifrei Devarim
R. Yehudah says: An exemplary Torah scholar is like a sponge, which soaks up everything. One second to him is like a cotton wad which soaks up only what he needs — one who says "What my teacher taught me is enough for me." R. Shimon b. Yochai says: It is written (Proverbs 5:15) "Drink water (i.e., Torah) from borecha": from him (a Torah sage [though not necessarily a great one]) who is with you in your city ("be'ircha," like "borecha"), and afterwards from afar. And thus is it written (Ibid. 31:14) "She ('the woman of valor') was like the merchant's ships, bringing her bread (Torah) from afar." R. Shimon b. Menassia says: Drink water from borecha," from the waters (i.e., Torah) of borecha ("your Creator"); and do not drink "sullied" waters, lest you be drawn after the words of the heretics. R. Akiva says: It is written: "Drink waters from your pit." A pit, in the beginning, is unable to supply a drop of water of its own, containing, as it does, only what is put into it. So, a Torah scholar, in the beginning, has learned and reviewed only what his teacher has taught him. (Ibid.) "and flowing waters from your well": Just as a well flows living waters from all of its sides, so, disciples come and learn from him (the "flowing" Torah scholar). And thus is it written (Ibid. 16) "Your fountains will spread abroad." Words of Torah are compared to water. Just as water is life for the world, so, words of Torah, as it is written (Ibid. 4:22) "For they are life to those who find them, and healing to all of his flesh." And just as water raises a man from his uncleanliness, so, words of Torah raise a man from uncleanliness to cleanliness, as it is written (Psalms 19:10) "The fear of the L-rd is pure." And just as water restores a man's soul, so, words of Torah restore a man's soul from the path of evil to that of good, viz. (Ibid. 8) "The Torah of the L-rd is whole, restoring the soul." And just as water is free for the world, so words of Torah are free for the world, viz. (Isaiah 55:1) "Ho! all who thirst, go to the waters!" — But perhaps, just as water has no value, so Torah has no value; it is, therefore, written (Proverbs 3:15) "It is more precious than pearls, and all of your desires cannot be compared to it."