Tafsiran yang Mengutip untuk Amsal 2:6

You will find in Pirke d'Rabbi Eliezer chapter 3 that Solomon employed all of these three elements (wisdom, insight, and knowledge) to build his Temple. You find in Mechilta 7,14 that Chirom (compare Kings I 4,13-14) “was the son of a widowed woman from the tribe of Naftali whose father had been a coppersmith in the city of Tyre. He was endowed with חכמה, תבונה, ודעת,” exactly the same talents as mentioned in connection with Betzalel and mentioned by Solomon in Proverbs. In the future, when the third Temple will be built, the same three attributes will also be employed in its construction. The precise wording is (Proverbs 24,3-4) ”a house is built by wisdom; it is established through understanding; its rooms are filled with knowledge.” G’d will endow the Israelites with all three as a gift as we know from Proverbs 2,6: ”for the Lord will grant wisdom, etc.” You will note that Solomon did not speak about wisdom having been granted but about wisdom which will be granted in the future. All of these three attributes will be granted to King Messiah as we know from Isaiah 11,2: ”a spirit of wisdom and insight, a spirit of counsel and valor; a spirit of knowledge and reverence for the Lord.”

And you shall speak to all the wise-hearted. Here too, He mentions two instances of the second person [addressing Moses directly]: And you shall speak. This is because all the wise-hearted received their emanation from Moses, as it is written And I will take of the spirit that is upon you and place it upon them (Numbers 11:17). Similarly, all the craftsmen who were “in the shadow of God” received the flow of wisdom through Moses, as it is written And you shall select from all the people (Exodus 18:21) — meaning, through the holy spirit that is upon you. This means that you [Moses] should influence the judges of Israel from the holy spirit that is upon you. So too, And you shall speak to all the wise-hearted so that they may receive the emanation of intellectual light from you. Therefore, it is stated at the end of all the work of the Tabernacle, And Moses finished the work (Exodus 40:33). But did Moses really finish the work? Wasn’t it all the wise-hearted who did it? Rather, since Moses emanated to them from his intellectual light, it is as if he himself did all the work.
And it says, “whom I have filled with a spirit of wisdom,” meaning, although in truth it is I who filled him with a spirit of wisdom, for the Lord gives wisdom (Proverbs 2:6), nevertheless, since the flow reaches them through you [Moses], it will all be attributed to your name. Therefore it says, And you — from your essential being and the additional wisdom within you — shall speak to all the wise-hearted to influence them.
Since it says wise-hearted in the plural, it should have said “whom I have filled them [plural] with a spirit of wisdom.” We can say that whom I have filled him refers back to Moses, because since I filled him with a spirit of wisdom, therefore he will emanate from his wisdom to all the wise-hearted. This is not God’s statement to Moses, since it doesn’t say “whom I have filled you with a spirit of wisdom.” Rather, the verse explains to us what is meant by saying to Moses, And you shall speak to all the wise-hearted — why do I attribute this task to Moses? Because I have filled him with a spirit of wisdom. And afterwards, the Holy One, blessed be He, returned and said to Moses in the second person, And they shall make Aaron’s garments, etc. The word asher [whom] serves as an explanatory term [meaning “because”], as is its usage in several places.

IS GIVEN THE ABILITY TO BOTH STUDY AND TEACH. I.e., he is given the ability to study and to fulfill his plan of teaching. The mishna needs not speak of one who studies in order to learn, for his good intent to study will certainly come to fruition. Our case tells us something more: when his intent is to teach, he is given the ability to teach and his own studies will also succeed, so that neither will suffer, for G-d will give him wisdom¹⁴⁶Based on Proverbs 2:6.—so Midrash Shmuel.
Maharal writes in Derech Chaim that one who studies only in order to learn for himself does not need much learning, and is indeed not given the ability to do all that he plans, for even if he learns a single law he has learnt.¹⁴⁷If his only intent is to learn, he will not receive Divine assistance to do anything more than the bare minimum of learning. If his intent is to teach, however, he will be given much more; see Derech Chaim.
Kesef Mishne writes in Hilchot Talmud Torah 3:10 that “in order to teach” here means that he does not study for learning’s sake but to gain honor by becoming a rosh yeshiva, based on the Talmud in Nedarim 62a: “To love Hashem, your G-d, to listen to His word and cleave to Him”—a person should not say, “I will study Tanach in order that people call me chacham; I will study the Mishna and Talmud in order that people call me rabbi; I will continue my studies so that I will be one of the elders and sit in council.” Alternatively, his intent is to study and earn money the way that one would in learning any trade. In this case, he is given the ability to study and teach as he planned, but not more. Whereas one who studies in order to do is studying with pure intentions. R. Tzadok then tells us that it is sinful to study only in order to teach, which is what he means by “do not make them into a crown, etc.”¹⁴⁸ Kesef Mishne there says that the two parts of R. Tzadok’s warning apply to the two kinds of intent he mentioned earlier: learning in order to gain honor (making Torah into a crown), and learning in order to earn money (making Torah into a spade).

And a gift [corrupts] the heart. The heart of wisdom, which is a gift to man,²³I.e., the provocation by the wicked, causes the wise to forfeit their wisdom, which is God‘s gift to man. as it is stated, “For Adonoy gives wisdom.”²⁴Mishlei 2:6.