The teaching of Ben Zoma

Judaism, Wntr, 1993 by Mordecai Roshwald

The quotation related to the nature of the rich man does not seem to be directly related to this dictum, for the Biblical verse speaks of the satisfaction with the fruit of one's labour, while Ben Zoma speaks of one's happiness with one's share or portion. Here, the relationship between the maxim and the Biblical verse seems complementary, as we shall see further on.

As to the intended comparison between the three Greek pursuits and the four types of Ben Zoma, it should be noted that two of the latter -- the hero and the honoured man -- seem to correspond to the pursuit of honour in Plato's dialogues. Indeed, Plato specifically refers to both, social recognition and martial achievements, when he asserts that "honour or victory or courage" are the objectives of those who see the pursuit of honour as their purpose in life.(7)

2.

"Who is wise? He who learns from every man." While this proposition may seem to express good common sense, as it is based on the assumption that grains of truth, however scanty, may be found everywhere, the assumption is not self-evident and, in a way, may contradict the basic stance of traditional Judaism and, incidentally, of Plato's philosophical position.

For the prevalent belief of the tannaim, which was crucial in forming the Jewish attitude for subsequent centuries, was that the Torah, the Divine teaching, ought to be the focus, perhaps even the exclusive domain, of study. Implicit in this belief is the view that the Torah is the source of wisdom, and those learned in the teaching of the Lord are the right guides for those who seek learning. Pirke Avot is replete with maxims to that effect. Let us quote a few.

"Rabbi Elazar says, Be diligent to study Torah."(8) "Rabbi Meir says, Reduce your involvement in business and make yourself busy with the Torah."(9) The Torah is extolled as the exclusive source of knowledge and wisdom by Ben Bag Bag, who says: "Turn it over and over, for everything is in it."(10) Consequently, the wise men or sages, who are learned in the Torah and its interpretation, are to be sought out by people. Thus, Yose ben Yoezer offers the advice: "Let your home be the house of assembly of the wise (the rabbinical scholars) and let yourself be covered by the dust of their feet (sit at their feet), and thirstily drink their words."(11) In a similar vein, Rabbi Eliezer offers the advice: "Warm yourself at the fire of the wise (the scholars)."(12)

This approach parallels Plato's insistence that wisdom and knowledge are attained by the philosophers. The truth resides in the world of ideas, and access to it requires the training and dedication of the philosopher. The Jewish approach substitutes the Torah, the word of God, for the world of ideas, and the rabbinical exegetical approach for the quest of the philosopher.

The rabbinical insistence that the study of the Torah ought to be pursued for its own sake and made "neither a crown to aggrandize oneself nor a spade to dig with,"(13) that is to say, that learning should not be used either for social distinction or as a means for personal gain, is in line with the Aristotelian glorification of intellectual activity pursued for its own sake.(14) The Aristotelian vita contemplativa, a life focussing on the search for philosophical wisdom, is virtually as sanctified by the Greek philosopher(15) as the life centering on the study of of the Torah is by the Jewish sages.