Quoting%20commentary for Bava Metzia 65:19

הא גופא קשיא אמרת בגמרא אין לך מדה גדולה מזו והדר אמרת ולעולם הוי רץ למשנה יותר מן הגמרא אמר רבי יוחנן

<b><i>GEMARA</i></b>. Whence do we know this? — Rab Judah said in Rab's name: Scripture saith, Save that there shall be no poor among you<span class="x" onmousemove="('comment',' Deut. XV. 4. ');">¹⁷</span> yours takes precedence over all others.<span class="x" onmousemove="('comment',' V. p. 187. n. 1. ');">¹⁸</span> But Rab Judah also said in Rab's name: He who [strictly] observes this, will eventually be brought to it.<span class="x" onmousemove="('comment',' He who always takes the greatest care to safeguard his own first, so as not to become impoverished, will eventually be brought to poverty. ');">¹⁹</span> IF HIS FATHER AND HIS TEACHER WERE [EACH] CARRYING A BURDEN etc. Our Rabbis taught: The teacher referred to is he who instructed him in wisdom, not he who taught him Bible and Mishnah:<span class="x" onmousemove="('comment',' 'Wisdom' means the intelligent understanding of the Mishnah, the grounds of its statements, which are frequently made without giving the reasons, and ability to reconcile opposing Mishnahs (Rashi). ');">²⁰</span> this is R. Meir's view. R. Judah said: He from whom one has derived the greater part of his knowledge.<span class="x" onmousemove="('comment',' Whether Bible, Mishnah or Gemara. ');">²¹</span> R. Jose said: Even if he enlightened his eyes in a single Mishnah only, he is his teacher. Said Raba: E.g., R. Sehora, who told me the meaning of zohama listron.<span class="x" onmousemove="('comment',' [G]. This is a utensil mentioned in Kel. XIII. 2, in reference to laws of ritual defilement, a soup-ladle with a spoon for removing the scum of soup on one side and a fork on the other. ');">²²</span> Samuel rent his garment for one of the Rabbis who taught him the meaning of 'One was thrust into the duct as far as the arm pit.<span class="x" onmousemove="('comment',' Jast.: 'the duct of the arm-pit.' a sewer in the Temple, so called from its shape. ');">²³</span> and another [key] opened [the door] directly.'<span class="x" onmousemove="('comment',' This is a Mishnah in Tam. 30b, treating of the clearing away of the ashes from the altar. ');">²⁴</span> 'Ulla said: The scholars in Babylon arise before and rend their garment for each other [in mourning]; but with respect to a [colleague's] lost article, when one has his father's [also to attend to,] he returns [a scholar's first] only in the case of his teacher put excellence.<span class="x" onmousemove="('comment',' Though they give each other the respect due to a teacher, e.g., rising and rending the garments, nevertheless, in a question of lost property, only he who has really taught them is regarded as such. ');">²⁵</span> R. Hisda asked R. Huna: 'What of a disciple whom his teacher needs?'<span class="x" onmousemove="('comment',' Because he has traditions from other scholars of which his teacher is ignorant. — R. Hisda was R. Huna's disciple, and the latter regarded the question as having a personal sting. ');">²⁶</span> 'Hisda, Hisda,' he exclaimed; 'I do not need you, but you need me.' Forty years<span class="x" onmousemove="('comment',' [R. Han. renders: You need me till the age of forty; cf. A.Z. 5a: 'A man cannot probe the mind of his master up to the age of forty.'] ');">²⁷</span> they bore resentment against and did not visit each other. R. Hisda kept forty fasts because R. Huna had felt himself humiliated, whilst R. Huna kept forty fasts for having [unjustly] suspected R. Hisda. It has been stated: R. Isaac b. Joseph said in R. Johanan's name: The <i>halachah</i> is as R. Judah. R. Aha son of R. Huna said in R. Shesheth's name: The <i>halachah</i> is as R. Jose.<span class="x" onmousemove="('comment',' V. Baraitha quoted above. ');">²⁸</span> Now, did R. Johanan really say this? But R. Johanan said, The <i>halachah</i> rests with an anonymous Mishnah, and we have learnt, HIS TEACHER, WHO INSTRUCTED HIM IN WISDOM!<span class="x" onmousemove="('comment',' This appears to agree with R. Meir, not R. Judah. ');">²⁹</span> — What is meant by WISDOM? The greater part of one's knowledge. Our Rabbis taught: They who occupy themselves with the Bible [alone] are but of indifferent merit;<span class="x" onmousemove="('comment',' Lit., 'it is meritorious and it is not meritorious.' ');">³⁰</span> with Mishnah, are indeed meritorious, and are rewarded for it; with Gemara<span class="x" onmousemove="('comment',' V. p. 60, n. 7. [Read with all MSS. and older prints: 'Talmud' (the discussions based on the older traditions of the Mishnah), the term 'Gemara', occurring throughout this passage in cur. edd., and denoting the complete mastery of a subject (Bacher, HUCA., 1904, 26-36), or, a summary embodying conclusions arrived at in schools (Kaplan, Redaction of the Talmud, p. 195 ff), having been substituted by the censor.] ');">³¹</span> — there can be nothing more meritorious; yet run always to the Mishnah more than to the Gemara. Now, this is self-contradictory. You say, 'with Gemara — there can be nothing more meritorious;' and then you say, 'Yet run always to the Mishnah more than to the Gemara!' — Said R. Johanan:

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