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:
Sept choses caractérisent un golam, [de «golmei kelim», «vaisseaux inachevés». Ainsi, un homme qui n'est pas "fini" dans son esprit, le middoth, ou la sagesse est appelé un "golam."], Et sept caractérisent un sage: Un sage ne parle pas en présence de celui qui est plus grand que lui en sagesse. [Car c'est ainsi que nous trouvons Elazar et Itamar (Lévitique 10: 16-19), qui refusèrent de parler en présence de leur père (Aaron) lorsque Moïse se mit en colère contre eux, et Aaron répondit], et il n'interrompit pas le paroles de son voisin, [pour ne pas le confondre, à savoir. (Bamidbar 12: 6): «Écoutez, maintenant, mes paroles», c'est-à-dire, attendez que je (le L rd) ait fini de parler—a fortiori pour un homme (qui peut être confus)], et il n'est pas pressé de répondre, afin que sa réponse soit appropriée, comme dans l'exemple d'Elihu, qui a dit (Iyyov 36: 2): "Attends-moi un moment et Je vais vous le dire. "], Il demande à ce sujet et il répond selon la halakha. [C'est l'un des sept. Le disciple demande sur le sujet, c'est-à-dire le sujet qui est discuté, puis le rabbin répond selon la halakha. Mais si le disciple ne demande pas à ce sujet, il amène le rabbin à répondre non selon la halakha, comme le dit R. Chiyya au Rav: «Quand Rabbi est occupé avec ce traité, ne le lui demandez pas d'un autre traité», et comme dans le cas de ces hommes, qui étant impurs à cause d'un (contact avec) un cadavre, et voyant Moïse occupé avec la halachoth de l'offrande de Pessa'h, lui a demandé (la halakha) sur ce sujet.], et il répond la première (question) d'abord, et la dernière, la dernière, [comme nous le trouvons avec le Saint Béni soit-Il, à qui Moïse a demandé (Exode 3:11): "Qui suis-je pour aller vers Pharaon et que je devrais prendre les enfants d'Israël hors d'Égypte? ", qui a répondu à la première question (Ibid. 12):" Car je serai avec vous ", et la seconde (Ibid.):" Quand vous sortirez le peuple d'Égypte, vous servez D.ieu, etc. "], et de ce qu'il n'a pas entendu, il dit:" Je ne l'ai pas entendu. " [S'il rend une décision de son propre chef, il ne dit pas: «Ainsi ai-je entendu mes rabbins». Et nous trouvons avec les hommes de Charan, que quand Jacob leur a demandé (Genèse 29: 6): "Est-il (Lavan) bien?" ils lui dirent: "Il va bien, et voici, Rachel, sa fille, vient avec le troupeau." Ceci (qu'il va bien) nous le savons. Et si vous voulez en savoir plus, voici que sa fille vient avec le troupeau, "et elle vous le dira; car nous ne savons pas plus que cela.], Et il admet la vérité, [même s'il peut faire valoir son point de vue. Et c'est ainsi que nous trouvons avec Moïse (Lévitique 10:19) quand Aaron l'a réfuté, en disant [Si vous avez entendu (du Seigneur) que ceci (un tel repas) est permis avec kodshim pour une occasion particulière (l'investiture), ceci Il n'y a pas de licence pour le permettre dans les kodshim "en cours" (comme la chèvre Rosh Chodesh). (Ibid. 20): "Et Moïse a entendu et c'était bon à ses yeux." Il a admis (qu'il avait entendu cela du L rd mais avait oublié au lieu de "couvrir" (en disant qu'il n'avait pas entendu)]. Et leur conversation, avec le golam. [Le contraire de ces choses qui caractérisent un sage caractérise 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.”