The characterisics of the golem (an immature person) and the chacham (the wise person) are contrasted by the mishnah at Avot 5:9. This mishnah lists seven criteria that identify a person as being one or the other. In particular, a golem is someone who, in debate or discussion with others, speaks ahead of someone better entitled than himself to do so, and a golem is also a person who interrupts others once they have started to speak and are, so to speak, in full flow -- regardless of their seniority.
Who speaks first?
Among chachamim, one who has more knowledge because he has learned more than another takes precedence in speaking over one who is sharper and better at reasoning but knows less (per Tiferet Yisrael), while one who asserts that he is more knowledgeable takes precedence over one who does not (per Rabbi Shmuel de Uçeda, Midrash Shmuel, basing this conclusion on a slightly different text of Avot from that normally found today). This raises interesting problems because humility is a sign of a chacham (Avot 6:1, 6:6), so one would not expect a genuine chacham to advertise himself as such. However, another sign of a chacham is that he recognizes and speaks the truth, so he could hardly deny being a chacham if he is one.
Knowledge versus reasoning is not the only issue at stake when it comes precedence. Wisdom versus age is another. So who speaks first? Thus (i) one should accord precedence to a chacham who is younger and let him speak first even if he is one’s junior in years; while (ii) one should also accord precedence to an older person even if he is not so wise (Rabbi Avraham Azulai, Ahavah BeTa’anugim).
There is an obvious conundrum here: if you are wiser but younger than your colleague, he is older but not as wise as you. So, as a matter of logic, each should let the other speak first. This scenario potentially risks turning comically into a polite but unending dialogue along the lines of “After you!” “No, after you!” “No, no. Please! I insist, you go first.” However, it does give two people the opportunity to show and express respect for one another, which in itself is a desirable outcome (as in Avot 4:1).
Interrupting others
Experience of life tells us that, particularly in wider society, interrupting others is a regular part of daily life. Whether it is appreciated or not, it is far more tolerated than in previous generations when proverbs such as “children should be seen and not heard” were more widely respected.
It is difficult to ascertain the point at which interruption became so widely accepted: this practice may have developed in post-Second World War western culture, when ownership of telephones became more widespread and charges for calls were made on the basis of their duration. Money could thus be saved by cutting conversations short.
In any event, interruption of the speech of others appears to be here to stay, and it is particularly apparent in conversations conducted with the elderly and the hard-of-hearing. It is easy to assume that someone who speaks slowly and haltingly has finished speaking when they have only paused for breath, and a person with poor hearing may not even realize that he is speaking through someone else’s words.
Letting someone else speak first is a status-based quality, since it accords greater respect to those of us who enjoy some seniority. In contrast, letting someone finish speaking and not interrupting them is an egalitarian principle: an older or wiser person must show this respect to even a much younger and less knowledgeable speaker. Why? Because interruption can cause the younger person much distress (Rabbenu Yosef ben Shushan, cited in Mishnat Avot). and because it treats what he has to say as being of little worth (Ri Chiyyun, Milei deAvot, ibid).
Incidentally, we should not be thinking merely of a dialogue between two discussants: breaking into a conversation to which a person is not a party, for example where two people are having an argument and a bystander chooses to interject his own contribution, is just as much covered by the ground-rules for non-interruption (Rabbi Shimon ben Tzemach, Magen Avot).
So the moral of the mishnah, for us all to absorb, is that we should respect the entitlement of others to speak and, if they are older/wiser, let them have their say first even if we propose to disagree and set them right. Likewise, conversations are to be shared, not owned, and one of the best ways to share a dialogue is to resist the temptation to control or monopolise it by interrupting others.
