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:
Sete coisas caracterizam um golam, [de "golmei kelim", "navios inacabados". Assim, um homem que não está "acabado" em mente, meio-dia ou sabedoria é chamado de "golam".] E sete caracterizam um sábio: um sábio não fala na presença de alguém que é maior que ele em sabedoria. [Pois assim encontramos Elazar e Itamar (Levítico 10: 16-19), que se recusaram a falar na presença de seu pai (Arão) quando Moisés ficou zangado com eles, e Arão respondeu], e ele não interrompe o palavras do vizinho, [para não confundi-lo, viz. (Bamidbar 12: 6): "Ouça agora, minhas palavras", ou seja, espere até que eu (o Senhor) termine de falar—a fortiori para um homem (que pode ser confundido)], e ele não tem pressa em responder, de modo que sua resposta seja apropriada, como no caso de Eliú, que disse (Iyyov 36: 2): "Espere por mim por um tempo e Eu lhe direi. "], Ele pergunta sobre o assunto e responde de acordo com a halachá. [Este é um dos sete. O discípulo pergunta sobre o assunto, isto é, o assunto que está sendo discutido, e o rabino responde de acordo com a halachá. Mas se o discípulo não pergunta sobre o assunto, ele leva o rabino a responder não de acordo com a halachá, como R. Chiyya diz a Rav: "Quando o rabino estiver ocupado com este tratado, não pergunte a ele de outro tratado". e, como no caso daqueles homens que, sendo impuros por causa de (contato com) um corpo morto, e vendo Moisés ocupado com o halacote da oferta de Pessach, perguntaram a ele (o halachah) sobre esse assunto.], e ele responde a primeira (pergunta) primeira e a última, última, [como encontramos com o Santo Bendito seja Ele, a quem Moisés perguntou (Êxodo 3:11): "Quem sou eu para ir ao Faraó e para que eu tome os filhos de Israel do Egito? ", que responderam à primeira pergunta (Ibid. 12):" Pois eu estarei com você "e a segunda (Ibid.):" Quando você tirar o povo do Egito, você servir a D'us, etc. "], e do que ele não ouviu, ele diz:" Eu não ouvi. " [Se ele decide por si próprio, ele não diz "Assim ouvi dos meus rabinos". E descobrimos com os homens de Charan que quando Jacó os perguntou (Gênesis 29: 6): "Ele (Lavan) está bem?" eles lhe disseram: "(Ele está) bem, e eis que Raquel, sua filha, vem com o rebanho." Isso (que ele está bem) nós sabemos. E se você souber mais, eis que a filha dele vem com o rebanho ", e ela lhe dirá; porque não sabemos mais do que isso.], E ele admite a verdade, [embora possa argumentar a seu respeito. E assim encontramos com Moisés (Levítico 10:19) quando Arão o refutou, dizendo: [Se você ouviu (de Deus) que essa (tal comida) é permitida com kodshim para uma ocasião específica (a investidura), isto não há licença para permitir isso em kodshim "em andamento" (como a cabra de Rosh Chodesh). (Ibid. 20): "E Moisés ouviu e foi bom aos seus olhos." Ele admitiu (que tinha ouvido isso do L (mas havia esquecido em vez de "encobrir" (dizendo que ele não tinha ouvido falar)]. E a conversa deles com o golam. [O oposto dessas coisas que caracterizam um sábio caracterizam um 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.”