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Why does Ben Zoma's famous definition of wisdom as 'learning from everyone' seem to contradict the requirement for Torah (תורה) scholars to be erudite? The shiur reveals that the mishna describes godlike qualities rather than conventional definitions - true wisdom means complete subordination to truth, not mastery of material. Developing these four divine traits elevates a person to prophetic capability.
Rabbi Zweig presents a revolutionary interpretation of one of the most well-known mishnayos in Pirkei Avos, where Ben Zoma defines four essential human qualities. He begins by challenging the conventional understanding, pointing out apparent contradictions: if wisdom is simply learning from everyone, what about the halachic requirement for erudition? If wealth is being happy with one's portion, can such a person still receive charity? Through careful analysis of sources including Yirmiyahu's prophecy about not praising oneself for wisdom, strength, or wealth, Rabbi Zweig reveals that the mishna describes godlike qualities rather than conventional definitions. True Torah (תורה) wisdom differs from secular knowledge in that it requires complete subordination to truth rather than mastery of material. This is illustrated through a Gemara (גמרא) story about Rav Avimi who went to study from his former student Rav Chisda, demonstrating that genuine Torah learning requires total self-effacement before truth. The godlike quality of wealth involves being so content that giving charity causes no hesitation or sense of loss. Strength means having complete self-control (erech apayim) to deal with people according to their needs rather than how they affect us - the same quality that allows God to show patience with humanity. Honor means giving recognition to others rather than seeking it for oneself. Rabbi Zweig explains that those who develop these godlike character traits will be blessed by God with the practical qualities as well - true wisdom, actual wealth, real power, and genuine honor. He connects this to the Talmudic teaching that prophecy requires four qualities (wisdom, strength, wealth, and modesty), resolving apparent contradictions in how Maimonides interprets these requirements. The shiur concludes by suggesting these four traits correspond to the four elements that comprise every human being: fire (wisdom), air/spirit (self-control), water (wealth), and earth (modesty/honor-giving). Perfecting these qualities elevates a person to a new level of human existence, as Maimonides writes regarding prophetic capability.
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Pirkei Avos 4:1
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Why does Rashi interpret Avos 4:3's teaching about not despising others as mere pragmatism rather than true morality? The shiur connects this to the Gemara's account of three cities destroyed through calculated decisions that seemed logically sound. When we dismiss people as 'too unimportant to matter,' we're claiming control over our destiny rather than recognizing divine providence.
