{"id":13926,"date":"2011-12-10T13:11:30","date_gmt":"2011-12-10T18:11:30","guid":{"rendered":"http:\/\/www.kith.org\/journals\/vardibidian\/2011\/12\/10\/13926.html"},"modified":"2018-06-11T09:56:59","modified_gmt":"2018-06-11T14:56:59","slug":"pirke-avot-chapter-five-verse-4","status":"publish","type":"post","link":"https:\/\/www.kith.org\/vardibidian\/2011\/12\/10\/pirke-avot-chapter-five-verse-4\/","title":{"rendered":"Pirke Avot Chapter Five, verse ten"},"content":{"rendered":"\n<p>It seems odd that there were only nine verses of tens, but there it is: the tenth verse (which I am presenting in the Joseph Hertz translation below) begins a list of sevens:\n<blockquote><p>There are seven marks of an uncultured, and seven of a wise man. The wise man does not speak before him who is greater than he in wisdom; and does not break in upon the speech of his fellow; he is not hasty to answer; he questions according to the subject matter, and answers to the point; he speaks upon the first thing first, and the last last; regarding that which he has not understood he says, I do not understand it; and he acknowledges the truth. The reverse of all this is to be found in an uncultured man.<\/blockquote>\n<p>These seven marks are ways in which you can distinguish if your fellow is wise or not&#8212;you may amuse yourself in your next committee meeting or family picnic by assessing who is wise and who is not. For some reason <I>questioning according to the subject matter<\/i> seems to pop out at me, as I&#8217;m afraid my conversation tends to the <i>amusing anecdote related to the subject matter<\/i>, which is not the mark of a wise man at all. I do often address the first thing first and the last last, though, which was a mark of the APDA debater, but not so much the willingness to either admit that we don&#8217;t understand things or to acknowledge when the truth lies with the other side.\n<p>However, if I feel I don&#8217;t make the cut to be included in the wise, there is hope, as I discovered when attempting the Hebrew. The verse begins <i>shiv&#8217;ah d&#8217;varim b&#8217;golem v&#8217;shiv&#8217;ah b&#8217;chacham<\/i>. The wise man is a <I>chacham<\/i>, which is pretty much just the term for a wise man&#8212;a <I>talmid chacham<\/i> is a man learned in Torah, who merits the respect of the community, and who also accepts certain added obligations to uphold that respect (f&#8217;r&#8217;ex, it is forbidden for a <I>talmid chacham<\/i> to walk around with a stain on his clothing). So that&#8217;s pretty clear. But the person being distinguished from the <I>chacham<\/i> is a <I>golem<\/i>.\n<p>You know, a golem.\n<p><p><a href=\"http:\/\/vimeo.com\/5248526\">The Golem<\/a> from <a href=\"http:\/\/vimeo.com\/tabletmag\">Tablet Magazine<\/a> on <a href=\"http:\/\/vimeo.com\">Vimeo<\/a>.<\/p>\n<p>Well, not necessarily like that, but a golem. But do they mean a <i>golem<\/i>? No. The word actually means something unfinished&#8212;it&#8217;s a <a href=\"http:\/\/www.blueletterbible.org\/lang\/lexicon\/lexicon.cfm?Strongs=H1564&amp;t=KJV\">hapax<\/a> in the <I>tanach<\/i>, where it appears to mean something very close to <I>fetus<\/i>. In the Talmud, it refers to anything unfinished or incomplete, including a person who has not yet had a child, or a student not yet learned. When Solomon ibn Gabirol or Judah L\u00f6w b. Bezaleel made a servant out of clay, they called it <I>golem<\/i>, for it was only partially in the shape of a man, not fully animate. Here is it intended to contrast with the <I>chacham<\/i> who has already gained wisdom. The implication is that the not-wise man, the one who interrupts and blathers and denies the truth and in is all ways the reverse of a wise man is not a fool, but an embryo wise man, undeveloped at the moment but containing the potential to achieve all seven of the outward designations that follow the learning and wisdom gained within.\n<p><I>Tolerabimus quod tolerare debemus<\/I>,<br>-Vardibidian.\n\n","protected":false},"excerpt":{"rendered":"<p>In Which Your Humble Blogger wonders whether achieving the outward marks would be sufficient.<\/p>\n","protected":false},"author":7,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[207],"tags":[212],"class_list":["post-13926","post","type-post","status-publish","format-standard","hentry","category-scripture","tag-pirkeavot"],"acf":[],"_links":{"self":[{"href":"https:\/\/www.kith.org\/vardibidian\/wp-json\/wp\/v2\/posts\/13926","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.kith.org\/vardibidian\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.kith.org\/vardibidian\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.kith.org\/vardibidian\/wp-json\/wp\/v2\/users\/7"}],"replies":[{"embeddable":true,"href":"https:\/\/www.kith.org\/vardibidian\/wp-json\/wp\/v2\/comments?post=13926"}],"version-history":[{"count":1,"href":"https:\/\/www.kith.org\/vardibidian\/wp-json\/wp\/v2\/posts\/13926\/revisions"}],"predecessor-version":[{"id":19469,"href":"https:\/\/www.kith.org\/vardibidian\/wp-json\/wp\/v2\/posts\/13926\/revisions\/19469"}],"wp:attachment":[{"href":"https:\/\/www.kith.org\/vardibidian\/wp-json\/wp\/v2\/media?parent=13926"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.kith.org\/vardibidian\/wp-json\/wp\/v2\/categories?post=13926"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.kith.org\/vardibidian\/wp-json\/wp\/v2\/tags?post=13926"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}