Siedem rzeczy charakteryzuje golama [od „golmei kelim”, „niedokończone statki”. Tak więc człowiek, który nie ma „skończonego” umysłu, middoth czy mądrości, nazywany jest „golamem”], a siedem cechuje mędrca: mędrzec nie mówi w obecności kogoś, kto jest większy od niego w mądrości. [Albowiem tak stwierdzamy z Elazarem i Itamarem (Kapłańska 10: 16-19), którzy odmówili rozmowy w obecności swego ojca (Aarona), kiedy Mojżesz rozgniewał się na nich, a Aaron odpowiedział] i nie przerywa słowa jego sąsiada [aby go nie zmylić, tj. (Bamidbar 12: 6): „Posłuchaj, teraz, moje słowa”, tj. Poczekaj, aż (prawy) skończę mówić—a fortiori dla człowieka (który może być zdezorientowany)], i nie jest on pochopny, aby odpowiedzieć, tak aby jego odpowiedź była odpowiednia, jak w przypadku Elihu, który powiedział (Iyyov 36: 2): „Poczekaj chwilę i Powiem ci. ”], Pyta na ten temat i odpowiada zgodnie z halacha. [To jest jeden z siedmiu. Uczeń pyta o przedmiot, tj. Temat, który jest omawiany, a następnie Rabin odpowiada zgodnie z halacha. Ale jeśli uczeń nie zapyta na ten temat, skłania rabina, aby odpowiedział nie według halachy, jak mówi R. Chiyya do Rav: „Kiedy rabbi jest zajęty tym traktatem, nie pytaj go z innego traktatu”, i jak w przypadku tych mężczyzn, którzy byli nieczyści z powodu (kontaktu) martwego ciała i widząc Mojżesza zajętego halachotem ofiary Pesach, zapytali go (halacha) na ten temat.], a on odpowiada pierwsze (pytanie) pierwsze i ostatnie, ostatnie, [jak znajdujemy wraz ze Świętym Błogosławionym, którego zapytał Mojżesz (Wj 3:11): „Kim jestem, żebym poszedł do faraona i żebym zabrał synów Izraela z Egiptu? ”, który odpowiedział na pierwsze pytanie (tamże 12):„ Albowiem Ja będę z wami ”, a na drugie (tamże):„ Gdy wyprowadzisz lud z Egiptu, służyć Bogu, itd. ”], a o tym, czego nie słyszał, mówi:„ Nie słyszałem ”. [Jeśli wyda orzeczenie samodzielnie, nie mówi: „Tak słyszałem od moich rabinów”. I dowiadujemy się z ludźmi z Charan, że kiedy Jakub zapytał ich (Rdz 29: 6): "Czy on (Lavan) jest zdrowy?" powiedzieli mu: „Dobrze się czuje, a oto córka jego Rachela idzie z trzodą”. To (że ma się dobrze) wiemy. A jeśli chcesz wiedzieć więcej, oto jego córka idzie z trzodą "i powie ci, bo nie wiemy nic więcej niż to.], A on przyznaje się do prawdy [chociaż może argumentować za swoim poglądem. I tak znajdujemy u Mojżesza (Księga Kapłańska 10:19), kiedy Aaron zaprzeczył mu, mówiąc [Jeśli słyszałeś (z Lrd), że to (takie jedzenie) jest dozwolone z kodszimem na określoną okazję (inwestytura), to nie ma pozwolenia na to w „trwających” kodszim (takich jak kozioł Rosz Chodesz). (tamże. 20): „A Mojżesz słyszał i to było dobre w jego oczach”. Przyznał (że słyszał to od L rd, ale zapomniał zamiast „zasłaniać” (mówiąc, że nie słyszał)]. I ich rozmowa z golamem. [Przeciwieństwem tego, co charakteryzuje mędrca, jest golam.]
Bartenura
An unformed person (golem): This is an expression as per [its usage in the phrase,] "unformed vessels (golmei kelim)." So [too] is a man who is not finished in his intellect - not in his character traits and not in his wisdom - called unformed (golem).
Behold I will first explain these character [types] that are frequently repeated in the words of the sages. And they are the boor (buur), the ignoramus (am ha'arets), the unformed person (golem), the wise man and the pious man. Indeed, a buur (literally, an empty pit) is a man that does not have intellectual virtues nor dispositional virtues - meaning to say, neither wisdom nor ethics. And he also does not have acquisition of knowledge - [it is] as if he is naked of the good and of the bad. And he is called buur to compare him to land that is not sown with anything, and that is called a sdeh buur (empty field), as it is explained in [the Order of] Seeds (Zeraim). And an am ha'arets is a man that has dispositional virtues but he does not have intellectual virtues - meaning to say that he has [knowledge] of the ways of the world (derekh erets) but does not have Torah in his hand. And he is called an am ha'arets (literally, people of the land), meaning to say that he is good for the settling of the land and the societies of the states, since he has dispositional virtues through which he will connect well with others - as we explained in the beginning of our essay. And an unformed person is a man that has intellectual virtues and dispositional virtues. However they are not complete and properly organized. Rather, they have clutter and confusion and there is a lack mixed in with them. And because of this, he is called a golem - to compare him to a tool that a craftsman has made that has the [initial] form of [its] function [but] is missing its completion and refinement. [An example of this is] a knife and a sword that the blacksmith has made not [completely] formed, and their form comes to them before they sand them and sharpen them and smoothen them and engrave whatever is their way to engrave upon them and complete its refinement. And before this, they are called golmei (initial forms of) tools of metals, as it is explained in Kelim (Mishnah Kelim 12:6). And it is a Hebrew word: "My unformedness (golmi) Your eyes saw" (Psalms 139:16) - meaning to say, my substance before the form of the man came to it. And when this form does not reach its completion, they called it a golem, to compare it to substance that is designed to receive a different form through which it will become more complete. And a wise man is one to which these two types of virtues have come to completeness, as is needed. And a pious man is the wise one when he has added to [his] virtue, meaning to say to the dispositional virtues, to the point that he inclines a little towards one of the extremes - as we have explained in the fourth chapter (Eight Chapters 4:7). And [so] his deeds will be greater than his wisdom. And because of this supplement, he is a called a pious man (chassid). As the increase of something is called chessed - whether that increase is for good or for evil. And he said here that the wise man will have these seven virtues, and they are great fundamentals. And because of that, he focuses on them - as through them analysis and study and [proper] action are possible. And four of them are dispositional virtues. And they are that he does not speak in front of someone who is greater than him in wisdom; and he does not interrupt the words of his fellow - but he desists until he finishes his words; and he does not bluster about what he does not know, and that is his saying "about that which he has not heard [anything], he says, 'I have not heard [anything]'"; and he is not stubborn, but when he hears the truth, he concedes to it - and even about that which he is able to refute and to disagree with and to misconstrue, he does not want to do it - and this is his saying, "and he concedes to the truth". And [the following are] the three intellectual virtues: [The first is] that when a deceiver deceives him with his rhetoric of deception, he should not be impulsive and remain in doubt about the truth. Rather, he should quickly sense the source of the error and clarify it. And this is his saying, "and is not impulsive in answering." And this is actually from ease of comprehension and proper examination of the deceiver's argument to understand the difference in the words. And the second virtue is that he asks what needs to be asked about that matter - and he does not ask for a logical proof in natural science, nor for a scientific argument in the wisdoms of logic and similar to this. And if he is the one asked, he should also answer according to the category of the question. If he is asked about matters the nature of which is that they can be proven, he should answer from the category of the inquirer with a proof; and if he is asked about that which is lower than this, he should answer according to its science and [style] of proof. And he should also not be asked about a material explanation and give a formal explanation or be asked about a formal explanation and give a material explanation. But rather he answers according to the purpose. And this is his saying, "he asks to the point and answers as is proper." And the third virtue is that he organizes his study and puts first what is fitting to put first and puts later what is fitting to put later. As this approach is very helpful in study. And that is his saying, "he speaks to the first [point] first and the last [point] last." And all of these are the opposite with the unformed person, since he is not complete - as we have explained - and he has not reached this level.
SEVEN THINGS IN A GOLEM. Rav: as in the phrase “golems of vessels”, vessels that were not finished [Kelim 12:6], which are lacking completion and final touches. Such as when a blacksmith makes the golem of a knife or sword and they acquire their form, before he sharpens, polishes, cleans, and engraves them with his usual engravings and puts the final touches on them. The mishna similarly uses golem to describe a person who has a certain degree of intellect and good character, but they are not perfected and have not been acquired in the proper order—they are mixed up and confused, and have and admixture of imperfections. The golem is not the same as the am ha`aretz, who has derech eretz [*which is only good character], and certainly not the same as the bur of 2:2 —Rambam. [*See Rav’s commentary on mishna 10, s.v. “what’s mine is yours and what’s yours is mine”.]