ייִדישער מחשבֿה אויף ירמיהו 4:22

And it is in respect of this truth impressed upon us by nature itself that our sages of blessed memory dilated upon the majesty and the awe of the congregation, to the point of their saying (Sotah 40a): "Let the fear of the congregation be always upon you." And we find the chief of the prophets himself [Moses] to have been punished in this regard, having said (Numbers 20:10): "Listen, now, you rebellious ones," though each one of them as an individual merited the rebuke. And they said in the first chapter of Kiddushin (36a): "And do you think foolish children are not called children? Come and hear (Jeremiah 4:22): 'They are foolish children.' And do you think faithless children are not called children? Come and hear (Deuteronomy 32:30): '…children in whom there is no faith.'" Their intent in this is that although each one in himself be unworthy, still, when he joins the others, the aggregate acquires a merit and an eminence greater than the sum of its parts, just as the composites of creation acquired virtues and qualities which did not exist in the distinct elements of which they were combined. Our sages have already intimated this idea in connection with the inclusion of frankincense among the spices of the incense [(Krithuth 6b): "Any fast which does not include in it the offenders in Israel is not a fast, for the odor of the frankincense is foul, and yet Scripture reckoned it among the spices of the incense. Abbaye cited (Amos 9:6): 'And He established its (Israel's) bond upon the earth.'"] We would expect the foulness of its odor to spoil the incense, and yet Prophecy has affirmed it to have no perfection without the frankincense. The same holds true in respect to our Divine service. The inclusion in it of sinners and offenders does not detract from it, but, to the contrary, renders it more perfect.

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.