Rabbi Yochanan goes to study in Tzippori at the yeshiva led by Rabbi Oshaya B’Ribi (The Great One). Rabbi Oshaya compiles all the teachings of the Tanna’im that he learns under the guidance of Rebbi that does not get included into the Mishnah. The collection, called Baraisos, are separated into the same categories as the Mishnah. The Baraisos tend to elaborate on the abbreviated format of the Mishnah. It is very common for Rabbi Yochanan (and other Amora’im) to reject the misrepresenting of various Baraisos by the Rabbis who make a living traveling from yeshiva to yeshiva to spread Torah law to new, younger students. There are a few instances in the Gemara where Rabbi Yochanan tells the person relating a Baraisa to “leave the study hall” as he does not know the Baraisa correctly to be repeating it to new audiences.
For example, Rabbi Abahu recites a Baraisa in his presence regarding punishment being meted out for doing certain type of actions on Shabbos. Rabbi Yochanan tells him to leave the Beis Midrash because he is not quoting the Baraisa properly. [Bava Kama 34b and Shabbos 106a]
On Beitzah 12b he tells an anonymous teacher (who is expounding on the number of punishments a person receives for doing multiple misdeeds in one action on Shabbos) to leave the Beis Midrash . On Eruvin 9a Rabbi Zakkai is asked to leave the Beis Midrash. On Yoma 43b, Rabbi Yochanan admonishes another anonymous teacher (who is expounding on the halacha of who may perform the ritual slaughter of a cow) and tells him to leave as well. On Yevamos 77b, Rabbi Yochanan becomes upset when Rav Shmuel bar Yehuda quotes a baraisa taught by Rabbi Zakkai (regarding the acceptability of certain converts to marry into certain Jewish families).
As indicated on Yoma 73a, a situation happens where Rabbi Abahu is relating a ruling which he hears from Rav Dimi that the latter says he heard said in the name of Rabbi Yochanan (although he does not hear it directly). Rabbi Ami and Rabbi Asi happen to be present and turn their head away as if to reject Rabbi Abahu’s statement. The Gemara indicates that it may also be Rabbi Chiyah bar Abba and not Rabbi Abahu who utters the rejected statement.
Rabbi Yochanan gets into a discussion with Reish Lakish about when a knife becomes tamei (ritually unclean). A utensil that comes into contact with something that is ritually unclean also becomes unclean and invalid for use with holy rituals or eating foods designated for the Kohen. For example, a knife that has the blade broken off or not yet attached is not completely usable and not subject to becoming ritually unclean. Rabbi Yochanan contends that if the knife is reheated in a furnace, it is now officially a knife whereas Reish Lakish says it is not a fully usable knife until it is finally burnished in water.
The Gemara on Sanhedrin 100a relates an incident where Rabbi Yochanan is teaching that in the future Hashem will bring big stones and pearls that are 30×30 amos (1350 square feet). They will etch out a hole 10×20 amos (300 square feet) and stand them up at the gates of Yerushalayim.
Rabbi Yochanan cites [Isaiah 54:12] (And I will make your windows of jasper and your gates of carbuncle stones)
A student hears this and says, “today you do not find such type of gems even the size of boiled eggs, how can there be even larger ones in the future?” Commentators remark that the student is at fault for trying to compare this world and its limitations of nature to the World To Come, which has no earthly comparison.
The student subsequently takes a boat trip and while on deck envisions ministering angels cutting holes in large stones and pearls similar to those described by Rabbi Yochanan. He asks the angels what they are doing. They answer that they are preparing them for the future to bring to the gates of Yerushalayim.
When the student returns to the Yeshiva, he comes upon Rabbi Yochanan teaching his other students and tells him that he teaches well, that he- the student- sees for himself the large stone and pearls. Rabbi Yochanan replies to him, “You empty head! If you had not seen it with your own eyes, you would not believe it. You mock the words of Torah scholars.” Rabbi Yochanan proceeds to stare intently at the student, who “melts into a pile of bones”.
Some people will read this and say that this is an extreme exaggeration- that no living person has the ability to kill upon stare. The answer is that the Gemara is relating in abbreviated fashion that the student’s scoffing prevents him from ever becoming a Torah scholar. Such a person causes others to also question. This makes him susceptible to becoming a bad person.
The Rabbis say that wicked people decompose more quickly in the grave. This results in punishment much sooner because they leave this world behind in short order for a stay in Purgatory and eventual atonement.
On the contrary, a righteous person’s bones take longer to decompose. Their neshama (soul) hovers up to a year over their grave protecting them against an extended stay in purgatory. The path for the righteous to the World To Come is more direct.
In addition, on Makos 11a Rav Yehuda states in the name of Rav: a curse by a Torah sage even without cause will occur. As example, the Gemara there relates the incident with King David and Achitofel.
King David shouts out during a perilous situation as the foundation for the Temple grounds begins to flood from below. He yells that whoever knows how to stop the flooding and doesn’t should be cursed by suffocation. His advisor, Achitofel, offers begrudgingly a suggestion hoping that his delaying tactics will ruin David. [Achitofel is secretly in league with Kind David’s rogue son Avshalom.]
Achitofel’s delayed advice works and the flooding stops as well as other good fortune for David. Achitofel resigns himself to proving King David’s curse by hanging himself in shame and despair.
On Chulin 25b, Rabbi Yochanan points out that a metal utensil is not considered eligible to be tamei (impure) until is is completed to its designated use. This is because metal devices give status and honor to its owner as compared to a wooden utensil. Until it is a useful object, it does not add to its owner’s status
Rabbi Yochanan remarks that Reish Lakish knows better about the casting of knives as he was once a robber. The commentator Maharsha explains that Rabbi Yochanan means to say it as a compliment in that with all his accumulated knowledge from academics about how metal is forged, first hand experience is superior.
However, Reish Lakish takes this as a reproach about his past associations and states that maybe he is better off still being a robber as during that period he is the leader and commands respect among the other thieves. He says “When I was a thief, I was the leader- I was their Rabbi. As for now, I am still just a Rabbi. Have I improved my situation?”
Rabbi Yochanan is upset and responds that “I made you better by bringing you under the Shechina (Divine Presence).” He gives Reish Lakish a long look of contempt. Reish Lakish feels bad to the point that he becomes quite ill. His wife- Rabbi Yochanan’s sister- begs him to pray for Lakish’s recovery. She says, “If not for Shimon himself, then for my son or myself that we should not become an orphan and widow.”
Rabbi Yochanan replies, “Let Hashem decide on his own if Reish Lakish deserves to recover.” He tells her that if she becomes a widow, “I will care for you.” Reish Lakish dies. Rabbi Yochanan’s sister never forgives him. Rabbi Yochanan does realize that he may have caused the loss of his close friend and brother-in-law and never fully recovers from this sorrow.