Curiosity

Notable Sources

All Sources

Moses and the Fiery Miracle

TANAKH

Moses' immediate and spontaneous curiosity about the burning bush led to a profound divine revelation. The book of Exodus describes Moses' encounter with the burning bush, which was not consumed by the fire, sparking his curiosity and leading to a pivotal moment in Jewish history.

Moses said, “I must turn aside to look at this marvelous sight; why doesn’t the bush burn up?”

Exodus 3:3

The Mystical Curiosity of Simeon ben Zoma

REFERENCE

Simeon ben Zoma's insatiable curiosity led him to explore the profound mysteries of the universe, from the beginning of creation to the end of the world. This text delves into the mystical and speculative pursuits of Simeon ben Zoma, a sage from the Mishnaic period, highlighting his quest for spiritual and metaphysical understanding.

Simeon ben Zoma was another one of the four who entered the “Garden of Knowledge” in an attempt to determine the ways of heaven and earth and to fathom that which was before the world was created and that which will be after the world will cease to be.

The Jewish Spiritual Heroes, Volume I; The Creators of the Mishna, Simeon ben Azai and Simeon ben Zoma 23

The Spirit of Curiosity

COMMENTARY

The Jewish tradition of questioning and pushing boundaries has led to significant contributions in various fields, exemplified by Abraham's journey from idolatry to monotheism. In 'Depths of Yonah,' Rabbi Chaim Jachter explores how the story of Jonah, read on Yom Kippur, reflects the enduring Jewish trait of curiosity and innovation.

Avraham Avinu began his spiritual path specifically by questioning the status quo of the civilization around him. This Jewish trait persists until today. Science, as shown by the incredibly disproportionate percentage of Jews who have won Nobel Prizes, has been improved by Jews who push past current bounds of science to make new innovation. It’s written into our blood that we don’t sit with what we are told but rather mold the prevailing wisdom into our new creation.

Depths of Yonah 1:3:26

The Nature of God

SECOND TEMPLE

Philo of Alexandria's intellectual and spiritual curiosity about the nature of God challenges us to explore profound theological questions. Philo, a Hellenistic Jewish philosopher, blends Jewish theology with Greek philosophy to delve into whether God is corporeal or incorporeal, and whether God has a single nature or is composite.

[164] But the prophet owing to desire of knowledge lifts his eyes above the whole universe and becomes a seeker regarding its Creator, asking of what sort this Being is so difficult to see, so difficult to conjecture. Is He a body or incorporeal, or something exalted above these? Is He a single Nature, a Monad as it were? Or a composite Being? What among all that exists? And seeing that this is a problem hard to pursue, hard to take in by thought, he prays that he may learn from God Himself what God is: for he had no hope of being able to ascertain this from another…

On Flight and Finding 29:4

The Immanence of the Infinite

COMMENTARY

Rabbi Jonathan Sacks delves into the profound question of how an infinite God can be intimately close to finite human beings. In his commentary on Leviticus, Rabbi Sacks explores the fundamental parameters of the relationship between God and humanity, offering insights that bridge Jewish tradition with contemporary thought.

What Moses was exploring in his questions about the “face,” the “ways,” and the “glory” of God were the fundamental parameters of the relationship between God and humanity. The God of Abraham was transcendent. Could He also be immanent? Could He relate to humans not only from heaven or the mountain top, but down in the valley in the midst of the camp? Can an infinite God be close to finite human beings? If not, what hope is there for humanity?

Covenant and Conversation; Leviticus; The Book of Holiness, Leviticus; The Democratisation of Holiness 40

The Intellectual Journey of Job

COMMENTARY

Job's expressions of doubt and questioning were not genuine but rather a methodical exercise of intellect and inquiry to affirm his faith. Malbim, a 19th-century rabbi and biblical commentator, offers a detailed and rational analysis of Job's journey from doubt to faith.

The book concludes by telling us that Job had in fact never stopped believing all of this. He had never really doubted either Providence, reward and punishment or free-will. Everything he said was an act - that of a researcher looking for a way to establish these articles of faith through the exercise of intellect and inquiry. This being so, he found favor in God's eyes and He returned all that he had lost, even doubling it (Job 42:10-11).

Malbim on Job, Introduction 79

The Perils of Spiritual Exploration

TOSEFTA

The profound and potentially perilous nature of spiritual exploration can lead to varying outcomes for those who engage in it. The Tosefta Chagigah recounts the mystical experiences of four sages who entered the 'orchard' (Pardes), highlighting the dangers and outcomes of such spiritual pursuits.

Four entered the orchard: Ben Azzai, Ben Zoma, Acher (i.e., Elisha ben Avuya), and Rabbi Akiva. One looked and died. One looked and was harmed. One looked and cut down the trees. And one went up in peace and went down in peace. Ben Azzai looked and died. Scripture says about him (Ps. 116:15): "Precious in the sight of the LORD Is the death of His saints". Ben Zoma looked and was harmed. Scripture says about him (Prov. 25:16): "Hast thou found honey? eat so much as is sufficient for thee" and the continuation. [Cont. of the verse: "Lest thou be filled therewith, and vomit it…

Tosefta Chagigah 2:2

The Mystical Burning Bush

MIDRASH

Moses' encounter with the burning bush is filled with mystical and supernatural elements that capture his attention and initiate divine communication. Louis Ginzberg’s early 20th-century work, Legends of the Jews, elaborates on the biblical account of Moses and the burning bush, emphasizing the sanctity of Mount Horeb and the divine encounter.

When Moses drew near to Mount Horeb, he was aware at once that it was a holy place, for he noticed that passing birds did not alight upon it. At his approach the mountain began to move, as though to go forward and meet him, and it settled back into quietude only when his foot rested upon it. The first thing Moses noticed was the wonderful burning bush, the upper part of which was a blazing flame, neither consuming the bush, nor preventing it from bearing blossoms as it burnt, for the celestial fire has three peculiar qualities: it produces blossoms…

Legends of the Jews 2:4:158

Abraham's Discovery of Monotheism

HALAKHAH

Abraham's journey led him to discover monotheism independently, challenging the prevailing idolatrous practices. In the Mishneh Torah, Maimonides recounts Abraham's discovery of monotheism and his efforts to spread this belief, which is foundational to Jewish history and identity.

After this mighty man was weaned, he began to explore and think. Though he was a child, he began to think [incessantly] throughout the day and night, wondering: How is it possible for the sphere to continue to revolve without having anyone controlling it? Who is causing it to revolve? Surely, it does not cause itself to revolve.
He had no teacher, nor was there anyone to inform him. Rather, he was mired in Ur Kasdim among the foolish idolaters. His father, mother, and all the people [around him] were idol worshipers, and he would worship with them…

Mishneh Torah, Foreign Worship and Customs of the Nations 1:3

The Allure and Consequences of Curiosity

TANAKH

Curiosity, driven by desire, led to the original sin in the Garden of Eden. The Book of Genesis recounts the moment when Eve, enticed by the tree of knowledge, ate its forbidden fruit and shared it with Adam, leading to profound consequences.

When the woman saw that the tree was good for eating and a delight to the eyes, and that the tree was desirable as a source of wisdom, she took of its fruit and ate. She also gave some to her husband, and he ate.

Genesis 3:6

The Depth of 'Sha'ah'

REFERENCE

The Hebrew word 'שׁאה' (sha'ah) and its derivatives have rich linguistic and etymological significance, shedding light on their biblical usage and interpretation. Ernest Klein's dictionary entry delves into the Hebrew root שׁאה ᴵᴵ, exploring its biblical context and interpretations by ancient scholars.

שׁאה ᴵᴵ to wonder, be astonished, amazed.
— Hith. - הִשְׁתָּאָה he gazed in wonder (a hapax legomenon in the Bible, occurring Gen. 24:21 in the form of the part. מִשְׁתָּאֵה). [Targum Onkelos renders this word by שָׁהֵי בַהּ מִסֽתַּכֵּל, the Septuagint by katemanthanen (= he took great notice of her), and the Vulgate by contemplabatur (= he looked at her attentively)…

Klein Dictionary, שׁאה ᴵᴵ

The Journey of the Soul and Body

MUSAR

Contemplating the creation of the human body and the soul's journey fosters humility and reverence for the Creator. The 15th-century ethical work, Orchot Tzadikim, offers profound insights into character development and moral conduct.

The soul sits and ponders who created it and then she clothes herself with humility and reverence of the Lord, may He be Blessed. Therefore a man must understand himself and comprehend his duty, and know whence is his origin and his root, and how he was formed out of a fetid seed. How, after this he became a bit of flesh, how there was breathed into him a supernal spirit, and how he was provided with bones and sinews, blood and brain, and clothed with skin and flesh. How the features of his face were formed, how his brow was set up, how his nostrils were pierced from within…

Orchot Tzadikim 28:47

The Relentless Pursuit of Knowledge

TALMUD

Rabbi Akiva's relentless pursuit of knowledge, even when faced with misunderstanding and physical threat, exemplifies the profound commitment to learning and understanding the Torah. This story from the Talmud illustrates Rabbi Akiva's determination and the importance of curiosity in scholarly inquiry.

Megillah 28a:10

Learning from Everyone

COMMENTARY

Wisdom is not just about what you know, but about your ability to learn from everyone around you. Pirkei Avot, a tractate of the Mishnah, offers timeless ethical teachings and practical wisdom from the Rabbis.

The Talmud in the Chapter of Fundamentals (Pirke Avot, 4.1) makes the connection between wisdom and capacity for learning. "Ben Zoma says, 'Who is wise? He who learns from all men,' as it is said, 'From all my teachers I gained wisdom (Psalms 119.99).'" Wisdom is not the accumulation of learning, but the capacity for learning. In this sense, the wisdom of the child may exceed the wisdom of an old king.

Footnotes to Kohelet by Bruce Heitler 4:3

Curiosity at the Seder

TALMUD

The structured questions of the Passover Seder demonstrate how curiosity is ritualized and embedded in Jewish tradition. The Talmudic tractate Pesachim outlines the specific questions asked during the Seder, emphasizing unique practices such as eating matzah and bitter herbs, and dipping vegetables twice.

The mishna lists the questions: Why is this night different from all other nights? As on all other nights we eat leavened bread and matza as preferred; on this night all our bread is matza. As on all other nights we eat other vegetables; on this night we eat bitter herbs. The mishna continues its list of the questions. When the Temple was standing one would ask: As on all other nights we eat either roasted, stewed, or cooked meat, but on this night all the meat is the roasted meat of the Paschal lamb…

Pesachim 116a:6

Curiosity in Daily Torah Study

LITURGY

The daily, diligent effort to discern and teach the distinctions between what is forbidden and permitted, clean and unclean, even in the face of hardship, highlights a continuous and practical application of curiosity in daily life. This text, part of the Selichot prayers, reflects the dedication of Jewish scholars to Torah study and legal decisions despite hardships.

Daily they search and ponder in their hearts [to determine] what is forbidden and what is permitted, and verbally expound their decisions. Between the clean and the unclean, they distinguish and teach; despite distress and privation, their eyes are filled with light.

Selichot Nusach Ashkenaz Lita, Fast of Gedaliah 16:8

The Path to Wisdom

KABBALAH

Contemplation and the active pursuit of wisdom are essential to combat the evil inclination and strengthen the soul. In his 18th-century work, Derech Etz Chayim, Rabbi Moshe Chaim Luzzatto emphasizes the spiritual consequences of neglecting intellectual growth.

It is therefore incumbent on man to contemplate, for without contemplation wisdom will not knock at his door rather only leave him in the dark and left to his own devices man will lead himself down a path of vanity and opacity. A man that chooses this path will need to give an accounting to The King of Kings in due time for not using his wisdom to gain in this world. This lack of focus is a defining strategy of the evil inclination, who sinks unrelenting effort to cause man to fail, because discovery of the truth strengthens the soul to distance itself from the evil inclination and therefore…

Derech Etz Chayim (Ramchal) 13

Wisdom of the Ancestors

COMMENTARY

Learning from the wisdom and experiences of previous generations is crucial for personal and communal growth. Rabbi Adin Steinsaltz's commentary on Job 8:8 emphasizes the value of ancestral wisdom, aligning with Jewish tradition.

For ask now of the first generation, and attend, direct your attention, to the investigation of their fathers, the early generations,

Steinsaltz on Job 8:8

Relatedראו גם

Courage

Questions

Sheetsדפי מקורות

Related Sheets