שִׁבְעָה דְבָרִים בַּגֹּלֶם וְשִׁבְעָה בֶחָכָם. חָכָם אֵינוֹ מְדַבֵּר בִּפְנֵי מִי שֶׁהוּא גָדוֹל מִמֶּנּוּ בְחָכְמָה וּבְמִנְיָן, וְאֵינוֹ נִכְנָס לְתוֹךְ דִּבְרֵי חֲבֵרוֹ, וְאֵינוֹ נִבְהָל לְהָשִׁיב, שׁוֹאֵל כָּעִנְיָן וּמֵשִׁיב כַּהֲלָכָה, וְאוֹמֵר עַל רִאשׁוֹן רִאשׁוֹן וְעַל אַחֲרוֹן אַחֲרוֹן, וְעַל מַה שֶּׁלֹּא שָׁמַע, אוֹמֵר לֹא שָׁמָעְתִּי, וּמוֹדֶה עַל הָאֱמֶת. וְחִלּוּפֵיהֶן בַּגֹּלֶם:
Siete cosas caracterizan un golam, [de "golmei kelim", "vasos inacabados". Entonces, un hombre que no está "acabado" en mente, medio o sabiduría se llama "golam".], Y siete caracterizan a un sabio: un sabio no habla en presencia de alguien que es más grande que él en sabiduría. [Porque así nos encontramos con Elazar e Itamar (Levítico 10: 16-19), quienes se negaron a hablar en presencia de su padre (Aarón) cuando Moisés se enojó con ellos, y Aarón respondió], y él no interrumpe el palabras de su vecino, [para no confundirlo, a saber. (Bamidbar 12: 6): "Escucha, ahora, mis palabras", es decir, espera hasta que yo (el Señor) haya terminado de hablar—a fortiori para un hombre (que puede confundirse)], y no se apresura a responder, de modo que su respuesta sea apropiada, como en el caso de Elihu, quien dijo (Iyyov 36: 2): "Espérame un momento y Te diré "], pregunta sobre el tema y responde de acuerdo con la halajá. [Este es uno de los siete. El discípulo pregunta sobre el tema, es decir, el tema que se está discutiendo, y luego el Rabino responde de acuerdo con la halajá. Pero si el discípulo no pregunta sobre el tema, lleva al rabino a responder no de acuerdo con la halajá, como R. Chiyya le dice a Rav: "Cuando el rabino está ocupado con este tratado, no le preguntes desde otro tratado". y como en el caso de esos hombres, que siendo inmundos por (contacto con) un cadáver, y viendo a Moisés ocupado con el halachoth de la ofrenda de Pesaj, le preguntaron (el halachah) sobre ese tema.], y él responde la primera (pregunta) primero, y la última, la última, [como encontramos con el Santo Bendito sea Él, a quien Moisés preguntó (Éxodo 3:11): "¿Quién soy yo para que vaya al Faraón y que tome? los hijos de Israel de Egipto? ", quien respondió la primera pregunta (Ibid. 12):" Porque estaré contigo ", y la segunda (Ibid.):" Cuando saques al pueblo de Egipto, deberás servir a Di-s, etc. "], y de lo que no ha escuchado, dice:" No lo he escuchado ". [Si dicta una decisión por su cuenta, no dice "Así he oído de mis rabinos". Y encontramos con los hombres de Charan, que cuando Jacob les preguntó (Génesis 29: 6): "¿Está bien (Lavan)?" le dijeron: "(Él está) bien, y he aquí, Raquel su hija viene con el rebaño". Esto (que él está bien) lo sabemos. Y si quisieras saber más, he aquí que su hija viene con el rebaño ", y ella te lo dirá, porque no sabemos más que esto.], Y él admite la verdad, [aunque puede defender su opinión. Y así encontramos con Moisés (Levítico 10:19) cuando Aarón lo refutó, diciendo [Si has escuchado (del L rd) que esto (tal comer) está permitido con kodshim para una ocasión particular (la investidura), esto no hay licencia para permitirlo en kodshim "en curso" (como la cabra Rosh Jodesh) (Ibid. 20): "Y Moisés escuchó y fue bueno a sus ojos". Admitió (que había escuchado esto de la L rd pero se había olvidado en lugar de "encubrir" (diciendo que no había escuchado)]. Y su conversación, con el golam. [Lo contrario de estas cosas que caracterizan a un sabio caracterizan a un golam.]
Tractate Derekh Eretz Zuta
Avot DeRabbi Natan
From whom do we learn this? From Moses, as it says (Exodus 4:30), “Aaron repeated all the words that the Eternal had spoken to Moses, and he performed the signs in the sight of the people.” And who was the appropriate person to say all these things, Moses or Aaron? One would assume Moses, for Moses had heard them from the mouth of the Almighty, whereas Aaron had heard them just from Moses! However, Moses said to himself: Can I speak in place of my older brother while he is standing right there? Therefore, he told Aaron to speak, as it says (Exodus 4:30), “Aaron repeated all the words that the Eternal had spoken to Moses.”
And he does not interrupt his fellow.
This is Aaron [as it says (Leviticus 10:19), “Then Aaron spoke…see, this day they brought their sin offering and their burnt offering.” But] he was quiet until Moses had finished speaking, and he did not tell Moses to cut his words short. Only afterward did he say to Moses, “See, this day they brought their sin offering and their burnt offering,” but we are in mourning [and cannot eat of the offerings]. And some say that Aaron pulled Moses aside and said to him, “Moses my brother, tithes are the least important of the offerings, and it is still forbidden for a mourner to eat them. A sin offering is the most important of the offerings, so all the more so is it forbidden for a mourner to eat it! Immediately, Moses admitted that [Aaron] was right, as it says (Leviticus 10:20), “And when Moses heard this, it was good in his eyes.” (And in the eyes of the Almighty.)
We learn also from the fact that Moses became angry with Elazar and Itamar, Aaron’s sons. From this, they say that when a person [makes a celebration] for his students, he turns his attention to the greatest of them. But when he becomes angry with them, he directs his anger to the lowliest among them, as it says (Leviticus 10:16), “And he became angry with Elazar and Itamar.” This shows that he was actually angry with Aaron as well.
Aaron was older than Moses, but the Eternal is greater than Aaron! So why didn’t the Eternal speak to Aaron? Because he did not have his sons stand guard. Because if he had put Elazar and Itamar on guard, then he could have kept Nadav and Avihu from sinning.
We learn also from Abraham our forefather, who prayed for the men of Sodom. The Holy Blessed One said to him (Genesis 28:26), “If I find fifty righteous people in Sodom, I will save the whole place for their sake.” But the One who spoke and brought the world into being already knew full well that if there were even three or five righteous people in Sodom, it would have been saved. Yet the Holy Blessed One waited until Abraham finished talking, and only afterward replied, as it says (Genesis 18:33), “When the Eternal had finished speaking to Abraham, He departed…” (as if the Eternal had said to Abraham, see, now I am released, as it says [at the end of the verse]), “…and Abraham returned to his place.”
Avot DeRabbi Natan
This is Elihu ben Berakhel HaBuzi, as it says (Job 32:7), “I said to myself: Let age speak first.” This teaches that they were sitting in silence before Job. When he would stand up, they would stand up. When he would sit down again, they would sit down again. When he ate, they would eat. When he drank, they would drink. Finally, he asked permission to speak, as it says (Job 3:1, 3), “Afterward, Job began to speak, and cursed the day of his birth.” And he said, “Perish the day on which I was born, and the night it was announced: A male has been conceived!” Perish the day that my father came to my mother and she told him: I am pregnant. And how do we know that they did not all start speaking at the same time? For it says (Job 3:2), “Job answered and said…” and then (Job 4:1), “Elifaz HaTeimani answered and said…” and then (Job 8:1), “Bildad HaShukhi answered and said…” and then (Job 11:1), “Tzofar HaNa’amati answered and said…” and then (Job. 32:6), “Elihu ben Berakhel HaBuzi answered and said….” The book lays them out one at a time (however), to let everyone know that a wise person does not speak before someone who is greater in wisdom. And does not interrupt his fellow. And does not become agitated and respond quickly.
He asks appropriately. This is Judah, as it says (Genesis 43:9), “I will pledge myself for him.”
He asks inappropriately. This is Reuben, as its says (Genesis 42:3), “Reuben said to his father: Let my two sons die!”
He speaks of first things first. This is Jacob. And some say this is Sarah.
And last things last. These are the men of Haran.
And he admits to what is true. This is Moses, as it says (Deuteronomy 5:25), “The Eternal said to me…they did well to speak thus.” So, too, did the Holy Blessed One admit to what was true, as it says (Numbers 27:7), “The daughters of Tzelophechad have spoken correctly.”