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noun

1. Deep, thorough, or mature understanding: insight, profundity, sagaciousness, sagacity, sageness, sapience. See wise/foolish.
2. The ability to make sensible decisions: common sense, judgment, sense. Informal gumption, horse sense. See ability/inability.
3. That which is known; the sum of what has been perceived, discovered, or inferred: information, knowledge, lore. See knowledge/ignorance.

(Heb. ḥokhmah). Wisdom has always been highly regarded in Judaism. The Pentateuch (Deut. 4:6) describes how, when the other nations of the world learn of the Torah's statutes, they will say, "Surely that great nation is a wise and discerning people. " In the Wisdom Literature wisdom is extolled and even personified as in, "Say to Wisdom, 'You are my sister,' and call understanding a kinswoman" (Prov. 7:4). In the Bible, King Solomon's wisdom is especially stressed.

Throughout the generations, the highest Jewish ideal has been the Talmid ḥakham, the wise scholar erudite in Torah scholarship. By the same token, the ignoramus, the Am Ha-Arets, has always been regarded with scorn, one reason being that "an ignorant person cannot be pious" (Avot 2:6), for he lacks the requisite knowledge to fulfill the commandments properly. Respect for the wise is not limited to those wise in Jewish learning. A special blessing is prescribed upon seeing a man who is exceptionally wise in other fields. This blessing thanks God for "having given of His wisdom to flesh and blood." The comparable blessing upon seeing a talmid ḥakham is, "Who has apportioned of His wisdom to those who fear Him."

As important as is wisdom, it must be tempered with the fear of God, for "the beginning of wisdom is fear of the Lord" (Ps. 111:10). Furthermore, "A man whose fear of sin is greater than his wisdom---his wisdom will endure; and the man whose wisdom exceeds his fear of sin---his wisdom will not endure" (Avot 3:9).

Innate wisdom is regarded as a gift from God, and as such not praiseworthy in itself. It is what the person does with this ability that makes the difference: "Let not the wise man glory in his wisdom ... but only in this should one glory: In his earnest devotion to Me" (Jer. 9:22).

The Midrash differentiates between secular wisdom, which it callḥokhmah, and Torah wisdom, stating that if one is told that the other nations have ḥokhmah, he may believe it, but he should not believe that the other nations have Torah (Lam. R. 2:17).

In the Kabbalah, one of the ten Sefirot or attributes of God, is ḥokhmah, wisdom.

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