Еврейская мысль к Шмот 1:10

It is worthwhile to examine Ben Zoma's statement in detail, especially the scriptural proof he cites for each of his dictums. Concerning the attainment of wisdom, Ben Zoma quotes Psalms 119,99, "I have learned from all those who teach me." This sounds quite inappropriate. Surely, not everyone is qualified to teach merely because he wants to! Even if we understand the word melamdai in the sense of "who are more learned than I," the word used should have been melumdai. The truth of the matter is, however, that true wisdom is reserved for the Almighty by definition. He alone possesses knowledge that embraces every subject matter. He alone understands the interrelation between all phenomena. Human wisdom is only a state of comparative ignorance, by comparison. The wisest human being is he who is somewhat less ignorant than his peers. Realising this, a wise man demonstrates that he is aware of his monumental ignorance by being prepared to increase his knowledge, drawing on any source of information that helps to reduce his ignorance. True scholars,-while not too proud to learn from anyone-, are able to integrate information secured from unlikely sources into the existing fabric of information they already command. In this way, any new piece of information enlarges and widens their existing knowledge, sometimes adding a completely new dimension. The same piece of information which is hardly meaningful when in the hands of an ignoramus, may be of immense value to the scholar. Of such men Solomon says "the wise will hear and add additional instruction." (Proverbs 1,5) The meaning of our verse in Psalms 119,99, then is "I have obtained more comprehensive knowledge through all those who have instructed me."

THE term ḥokmah (“wisdom”) in Hebrew is used of four different things: (1) It denotes the knowledge of those truths which lead to the knowledge of God. Comp. “But where shall wisdom be found?” (Job 28:12); “If thou seekest her like silver” (Prov. 2:4). The word occurs frequently in this sense. (2) The expression ḥokmah denotes also knowledge of any workmanship. Comp. “And every wise-hearted among you shall come and make all that the Lord hath commanded” (Exod. 35:10);” And all the women that were wise-hearted did spin” (ibid. ver. 25). (3) It is also used of the acquisition of moral principles. Comp. “And teach his senators wisdom” (Ps. 105:22); “With the ancient is wisdom” (Job 12:12); for it is chiefly the disposition for acquiring moral principles that is developed by old age alone. (4) It implies, lastly, the notion of cunning and subtlety; comp. “Come on, let us deal wisely with them” (Exod. 1:10). In the same sense the term is used in the following passages: “And fetched thence a wise woman” (2 Sam. 14:2); “They are wise to do evil” (Jer. 4:22). It is possible that the Hebrew ḥokmah (“wisdom”) expresses the idea of cunning and planning, which may serve in one case as a means of acquiring intellectual perfection, or good moral principles; but may in another case produce skill in workmanship, or even be employed in establishing bad opinions and principles. The attribute ḥakam (“wise”) is therefore given to a person that possesses great intellectual faculties, or good moral principles, or skill in art; but also to persons cunning in evil deeds and principles.