Wisdom

Values

In the Bible, the Hebrew word for "wisdom," chokhmah, can take on different meanings depending on context: for example, the word can refer to superior intellect, moral discernment, or excellence with a practical skill. Several biblical characters are described as wise, from Betzalel to the wise woman from Tekoa to, perhaps most notably, King Solomon. Later Jewish texts further explore the nature, divine origins, merits, and limitations of wisdom.

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The Foundation of Wisdom

TANAKH

True wisdom begins with reverence for God, leading to sound understanding and everlasting praise. The Psalms emphasize that the fear of the LORD is the foundation of wisdom and understanding.

The beginning of wisdom is the fear of the LORD;
all who practice it gain sound understanding.
Praise of Him is everlasting.

Psalms 111:10

Learning Wisdom from Ants

TANAKH

The wisdom of ants, despite their small size and lack of power, serves as a profound example of foresight and industriousness. The book of Proverbs, part of the Hebrew Bible, uses the natural world to illustrate moral and practical lessons, including the wisdom of small creatures like ants.

Four are among the tiniest on earth,
Yet they are the wisest of the wise: Ants are a folk without power,
Yet they prepare food for themselves in summer;

Proverbs 30:24-25

Spiritual Growth in Elul

CHASIDUT

The month of Elul offers a unique opportunity for spiritual growth and self-improvement. Rabbi Nachman of Breslov, in his collection of teachings, Likutei Etzot, emphasizes the significance of Elul as a time to attain new levels of understanding and form new 'garments' for the soul.

The month of Elul is especially propitious for attaining new levels of understanding which are still beyond you. When you succeed in bringing these levels within the range of your comprehension you will then see further horizons beyond you. In this way you form new garments for your soul and you will be saved from all evil (Ibid.).

Likkutei Etzot, Knowledge 14

The Perils of Hubris in Wisdom

COMMENTARY

King Solomon's hubris in his own wisdom over the Torah led to the division and permanent disunity of the kingdom after his death. Rabbi Jonathan Sacks explores the consequences of Solomon's actions and their impact on the united monarchy of Israel and Judah.

Solomon, the wisest of men, thought himself wiser than the Torah. Hubris led to nemesis. After his death, the kingdom split in two and was never subsequently reunited.

Covenant and Conversation; Deuteronomy; Renewal of the Sinai Covenant, Shoftim, Monarchy; An Ambivalent Institution 12

Dialogues of Wisdom

REFERENCE

The discussions between Rabbi Yehudah HaNasi, compiler of the Mishnah, and Antoninus, likely Emperor Marcus Aurelius, reveal a deep intellectual exchange and mutual respect. This text illustrates the convergence of Jewish and Greco-Roman philosophies in the 2nd century CE.

Antoninus often engaged Rabbi in philosophic and religious discussions during which he asked questions such as: “Whence does man derive his soul?” or “Since when does evil nature rule humanity?” Ofttimes he was not satisfied with the replies of Rabbi Jehudah and offered his own explanations which Rabbi admitted to be correct.

The Jewish Spiritual Heroes, Volume I; The Creators of the Mishna, Rabbi Jehudah the Nasi 48

Wisdom and Mazal

JEWISH THOUGHT

Wisdom and wealth are determined by mazal (destiny or fortune) at birth, but moral and spiritual qualities can be changed through prayer and charity. Rabbi Nissim of Gerona’s 14th-century sermons, Derashot HaRan, explore the medieval Jewish thought on fate and divine providence.

And this is the intent of (Niddah 16b): "The angel appointed over conception is called "Laylah" ["Night"]. He takes the drop, places it before the Holy One Blessed be He and asks: 'This drop — what shall be of it? A wise man or an ignoramus? A wealthy man or a pauper?' But he does not ask whether it shall be a righteous man or a wicked one." It is hereby indicated that wisdom and wealth are attributable to the status of the mazal at conception or birth, but not goodness or badness. And this is also the intent of their statement (Sabbath 156a): "It was taught: 'R…

Derashot HaRan 8:34

The Language of Kabbalistic Wisdom

KABBALAH

The precise and unique language used among Kabbalists ensures exact comprehension necessary for discussing the studies of wisdom. Rabbi Yehuda Ashlag’s Kuntres Matan Torah emphasizes the importance of precision in the transmission of Kabbalistic wisdom to maintain the integrity of spiritual concepts.

This is the full character of the language spoken among Kabbalists. Using it, they reveal their spiritual understanding to one another, from one generation to another, both verbally and in writing. And they fully understand each other, to the exact degree required for a discussion of the studies of wisdom. These are precise guidelines that you must not fail to follow because each branch has a natural definition unique to it, and it obviously also indicates its root in the higher world by its absolute definition.

Kuntres Mattan Torah, Fourth Discourse; The Essence of the Wisdom of Kabbalah 34

Creation and Craftsmanship

MIDRASH

The analogy of creation as a product of craftsmanship serves as a powerful argument for the existence of God. In this Midrashic passage, Rabbi Akiva, a revered 2nd-century sage, uses the wisdom of analogies to illustrate the concept of God as the Creator. By comparing the creation of the world to the making of garments, Rabbi Akiva demonstrates the logical necessity of a divine creator behind the universe's intricate design.

Once an unbeliever came to Rabbi Akiva and asked him: "This world, who created it?" Rabbi Akiva said: "The Holy Blessed One." The other said: "Show me a clear indication." Rabbi Akiva said: "Come to me again tomorrow." The unbeliever came again the next day. Rabbi Akiva said to him: "What are you wearing?" The other replied: "A garment." Rabbi Akiva asked: "Who made it?" The other answered: "The weaver." Rabbi Akiva said: "I don't believe you. Show me a clear indication." The other said: "What can I show you? Don't you know that a weaver makes clothes?" Rabbi Akiva said: "And don't you know…

Otzar Midrashim, Midrash Temurah 1:65

Wisdom and Affliction

TOSEFTA

The Tosefta examines how physical suffering and mental afflictions relate to wisdom. According to the text, physical suffering endured for the sake of wisdom is seen as a positive sign, whereas suffering that impairs one's mental faculties or wisdom due to physical ailments is viewed negatively. This ancient collection of rabbinic laws and teachings highlights the complex interplay between physical health, mental well-being, and the pursuit of wisdom.

Ben Azzai says, “Anyone whose body was stricken [with some decease], because of his wisdom it is a good sign for him. [And] anyone whose wisdom was stricken [with some decease], because of his body it is a bad sign for him.” He used to say, “Anyone who lost his mind, because of his wisdom it is a good sign for him. And anyone who lost his wisdom because of his mind it is a bad sign for him.”

Tosefta Berakhot 3:5

The Unpredictability of Life and the Pursuit of Wisdom

TANAKH

Ecclesiastes addresses the unpredictable nature of life and underscores the wisdom in persistently striving despite uncertainty. It teaches that true wisdom involves recognizing the limits of human understanding and remaining diligent in one's efforts.

Just as you do not know how the lifebreath passes into the limbs within the womb of the pregnant woman, so you cannot foresee the actions of God, who causes all things to happen. Sow your seed in the morning, and don’t hold back your hand in the evening, since you don’t know which is going to succeed, the one or the other, or if both are equally good.

Ecclesiastes 11:5-6

Wisdom and Deeds

MISHNAH

True wisdom is not just about knowledge but also about aligning one's deeds with ethical principles and fearing sin. Pirkei Avot, a work of ancient rabbinic ethics and wisdom from the land of Israel, offers timeless ethical teachings and maxims from the Rabbis.

Rabbi Hanina ben Dosa said: anyone whose fear of sin precedes his wisdom, his wisdom is enduring, but anyone whose wisdom precedes his fear of sin, his wisdom is not enduring. He [also] used to say: anyone whose deeds exceed his wisdom, his wisdom is enduring, but anyone whose wisdom exceeds his deeds, his wisdom is not enduring.

Pirkei Avot 3:9

Solomon's Divine Wisdom

TARGUM

Solomon's wisdom was unparalleled, and he was divinely inspired to teach and explore knowledge. The Aramaic Targum to Ecclesiastes offers an interpretive translation that emphasizes Solomon's wisdom and prophetic inspiration.

9. And more than all people, Solomon, who was called Kohelet, was wise and also he taught the people of Israel knowledge, and he listened to the voice of the wise and explored the books of wisdom,and by the spirit of prophecy from 'ה , he prepared wisdom books and independently very many clever proverbs.

Aramaic Targum to Ecclesiastes 12:9

The Path of God

HALAKHAH

Cultivating wisdom and ethical behavior requires habitual practice and repetition. In his 12th-century legal code, the Mishneh Torah, Rambam emphasizes the importance of following the 'middle road' to develop temperaments that align with divine attributes.

How can one train himself to follow these temperaments to the extent that they become a permanent fixture of his [personality]?
He should perform - repeat - and perform a third time - the acts which conform to the standards of the middle road temperaments. He should do this constantly, until these acts are easy for him and do not present any difficulty. Then, these temperaments will become a fixed part of his personality.
Since the Creator is called by these terms and they make up the middle path which we are obligated to follow, this path is called "the path of God…

Mishneh Torah, Human Dispositions 1:7

The Queen's Testimony

COMMENTARY

The visit of the Queen of Sheba to King Solomon underscores the profound and universal recognition of true wisdom. According to Steinsaltz's commentary on I Kings 10:6-7, the Queen of Sheba’s journey and her subsequent praise highlight how Solomon's wisdom surpassed even the grandest expectations.

She said to the king: It was true the account that I had heard in my land about your words and your wisdom. I did not believe the accounts I heard until I came and my eyes saw; behold, the half was not told to me. The stories that I thought were exaggerated do not cover even half of what I have witnessed myself. You have exceeded in wisdom and goodness beyond the report that I had heard. The term “goodness” can refer to moral, functional, or aesthetic qualities.

Steinsaltz on I Kings 10:6-7

The Scholar's Virtues

TALMUD

The personal and ethical qualities of a scholar are essential for anyone seeking wisdom and personal growth. The minor tractate Derekh Eretz Zuta from the Talmud offers timeless insights into the virtues and conduct expected of a scholar.

The characteristics of a scholar are that he is meek, humble, alert, filled [with a desire for learning], modest, beloved by all, humble to the members of his household and sin-fearing. He judges a man [fairly] according to his deeds, and says ‘I have no desire for all the things of this world because this world is not for me’. He sits and studies, soiling his cloak at the feet of the scholars. In him no one sees any evil. He questions according to the subject-matter and answers to the point.

Tractate Derekh Eretz Zuta 1:1

The Wisdom of Patience

MUSAR

True wisdom is demonstrated through patience and self-control. The medieval ethical work 'Mivchar HaPeninim' by Solomon ibn Gabirol offers timeless moral maxims and proverbs.

148. To the question, Who is the most patient? the sage replied, He who curbs his passions.

Mivchar HaPeninim 9:14

The Universe as a Reflection of Wisdom

SECOND TEMPLE

The universe, with its highest art and knowledge, reflects a profound wisdom and perfection. Philo of Alexandria, a Hellenistic Jewish philosopher, harmonizes Jewish theology with Greek philosophy to explore the divine nature of the universe.

[35] For none of the works of human art is self-made, and the highest art and knowledge is shewn in this universe, so that surely it has been wrought by one of excellent knowledge and absolute perfection. In this way we have gained the conception of the existence of God.

On the Special Laws, Book I 6:4

A Plea for Divine Wisdom

LITURGY

The Amidah prayer directly requests divine bestowal of knowledge, understanding, and intellect, emphasizing God's role as the grantor of perception. This central prayer in Jewish liturgy includes a specific plea for wisdom and understanding.

Grant us knowledge, understanding and intellect from You. Blessed are You, Adonoy, Grantor of perception.

Siddur Ashkenaz, Weekday, Maariv, Amidah, Knowledge 3

Israeli postage stamp featuring a portrait of Albert Einstein and the formula E=mc², issued on: January 3, 1956, from the Israeli postage stamp catalog, Catalog Number: 155, designer: G. Hamori.

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