וְכָל־אִשָּׁ֥ה חַכְמַת־לֵ֖ב בְּיָדֶ֣יהָ טָו֑וּ וַיָּבִ֣יאוּ מַטְוֶ֗ה אֶֽת־הַתְּכֵ֙לֶת֙ וְאֶת־הָֽאַרְגָּמָ֔ן אֶת־תּוֹלַ֥עַת הַשָּׁנִ֖י וְאֶת־הַשֵּֽׁשׁ׃
I wszystkie niewiasty umiejętnego umysłu, rękami swemi przędły, a przynosiły przędzę, błękit i purpurę, i karmazyn i bisior.
Rashbam
חכמת לב, a wise woman. When the word חכמת is vocalized with the chataf kametz, it is a noun. The word occurs in that sense in Kings I 5,10 חכמת מצרים.
Rabbeinu Bahya
וכל אשה חכמת לב בידיה טוו, “and every wise-hearted woman, spun with her hands, etc.” This is the source for the sages who hold that the term חכמה when applied to a woman means only manual dexterity, to be employed exclusively for the needs of her household and showing honour to her husband. It is why they forbade women to engage in the study of the Torah (Yuma 66). Our sages derive specific proof for their attitude from Deut. 6,7: ושננתם לבניך, “you shall teach them (the words of Torah) diligently to your sons” (and not to your daughters). The Talmud Kiddushin 29 goes as far as to say that anyone teaching his daughter Torah is comparable to someone teaching her תפלות, “frivolity.”
Rabbeinu Bahya
We have already mentioned that in Yuma 86 the Talmud mentions that the wording in our verse where women are described as possessing חכמה, applies exclusively to their knack for using the spindle, the distaff.