
Here is a passage which I particularly love:
(יג) אַשְׁרֵ֣י אָ֭דָם מָצָ֣א חָכְמָ֑ה וְ֝אָדָ֗ם יָפִ֥יק תְּבוּנָֽה׃ (יד) כִּ֤י ט֣וֹב סַ֭חְרָהּ מִסְּחַר־כָּ֑סֶף וּ֝מֵחָר֗וּץ תְּבוּאָתָֽהּ׃ (טו) יְקָ֣רָה הִ֭יא מפניים [מִפְּנִינִ֑ים] וְכָל־חֲ֝פָצֶ֗יךָ לֹ֣א יִֽשְׁווּ־בָֽהּ׃ (טז) אֹ֣רֶךְ יָ֭מִים בִּֽימִינָ֑הּ בִּ֝שְׂמֹאולָ֗הּ עֹ֣שֶׁר וְכָבֽוֹד׃ (יז) דְּרָכֶ֥יהָ דַרְכֵי־נֹ֑עַם וְֽכָל־נְתִ֖יבוֹתֶ֣יהָ שָׁלֽוֹם׃ (יח) עֵץ־חַיִּ֣ים הִ֭יא לַמַּחֲזִיקִ֣ים בָּ֑הּ וְֽתֹמְכֶ֥יהָ מְאֻשָּֽׁר׃ (פ)
(13-18) Fortunate is the one who finds wisdom, The one who attains understanding!
Her value in trade is better than silver, Her yield, greater than gold. She is more precious than rubies; All of your goods cannot equal her.
In her right hand is length of days, In her left, riches and honor.
Her ways are pleasant ways, And all her paths, peaceful.
She is a tree of life to those who grasp her, And whoever holds on to her is fortunate!
This comes from one of the many wonderful cases of "Wisdom-poems" found scattered throughout the TaNaKh. Another wonderful example, one I like even more, is tucked into the middle of the book Job.
In its entirety, it is such a clever chapter (how appropriate, given the topic!) . But I'm going to skip the first 20 verses or so, even though it does kind of begin with a fun riddle.
It is only once we get to verse 20 that we meet the main character of the chapter, Wisdom herself:
(כ) וְֽ֭הַחָכְמָה מֵאַ֣יִן תָּב֑וֹא וְאֵ֥י זֶ֝֗ה מְק֣וֹם בִּינָֽה׃ (כא) וְֽ֭נֶעֶלְמָה מֵעֵינֵ֣י כָל־חָ֑י וּמֵע֖וֹף הַשָּׁמַ֣יִם נִסְתָּֽרָה׃ (כב) אֲבַדּ֣וֹן וָ֭מָוֶת אָ֣מְר֑וּ בְּ֝אָזְנֵ֗ינוּ שָׁמַ֥עְנוּ שִׁמְעָֽהּ׃ (כג) אֱ֭לֹהִים הֵבִ֣ין דַּרְכָּ֑הּ וְ֝ה֗וּא יָדַ֥ע אֶת־מְקוֹמָֽהּ׃ (כד) כִּי־ה֭וּא לִקְצוֹת־הָאָ֣רֶץ יַבִּ֑יט תַּ֖חַת כָּל־הַשָּׁמַ֣יִם יִרְאֶֽה׃ (כה) לַעֲשׂ֣וֹת לָר֣וּחַ מִשְׁקָ֑ל וּ֝מַ֗יִם תִּכֵּ֥ן בְּמִדָּֽה׃ (כו) בַּעֲשֹׂת֣וֹ לַמָּטָ֣ר חֹ֑ק וְ֝דֶ֗רֶךְ לַחֲזִ֥יז קֹלֽוֹת׃ (כז) אָ֣ז רָ֭אָהּ וַֽיְסַפְּרָ֑הּ הֱ֝כִינָ֗הּ וְגַם־חֲקָרָֽהּ׃ (כח) וַיֹּ֤אמֶר ׀ לָֽאָדָ֗ם הֵ֤ן יִרְאַ֣ת אֲ֭דֹנָי הִ֣יא חָכְמָ֑ה וְס֖וּר מֵרָ֣ע בִּינָֽה׃ (ס)
(20) But whence does wisdom come? Where is the source of understanding?
(21) It is hidden from the eyes of all living, Concealed from the fowl of heaven. (22) Abaddon and Death say, “We have only a report of it.”
(23) Elohim understands the way to it; He knows its source; (24) For He sees to the ends of the earth, Observes all that is beneath the heavens.
(25) When He fixed the weight of the winds, Set the measure of the waters;
(26) When He made a rule for the rain And a course for the thunderstorms,
(27) Then He saw it and gauged it; He measured it and probed it.
(28) He said to man,
“See! Fear of the Lord is wisdom; To shun evil is understanding.”
Both speak of Wisdom as being something elusive, that must be sought out, or found. And for those who have been successful, it is valued even beyond the most precious of gold.

And even more than this, contemporary scholars think that our Wisdom Literature is a remnant of one of several ancient Israelite and Judean religions whose works would survive in the TaNaKh!
In an essay on the topic, Professor Stephen A. Gellar of the Jewish Theological Seminary says the following:
-----from the Jewish Study Bible, page 1978, from the essay The Religion of the Bible
Here is yet another nice poem, this one from the prayer-poem collection of Psalms. As you read, try to come up with the answer to the following questions:
What are the BIG philosophical questions that the author of this prayer-poem is thinking about?
O YHWH, our Lord, How majestic is Your name throughout the earth, You who have covered the heavens with Your splendor!
From the mouths of infants and sucklings You have founded strength on account of Your foes, to put an end to enemy and avenger.
When I behold Your heavens, the work of Your fingers, the moon and stars that You set in place--
What is man that You have been mindful of him? Mortal man that You have taken note of him? That You have made him little less than divine, and adorned him with glory and majesty;
(7) You have made him master over Your handiwork, laying the world at his feet,
(8) sheep and oxen, all of them, and wild beasts, too;
(9) the birds of the heavens, the fish of the sea, whatever travels the paths of the seas.
(10) O YHWH, our Lord, how majestic is Your name throughout the earth!
Our philosopher-poet begins with reverence for the grandeur of the cosmos, the totality of which displays YHWH's splendor! I particularly love the image of YHWH's fingers, carefully and delicately setting the moon, and each star in its proper place.

I'm going to share with you one fun example that I recently came across from the Babylonians, the Dialogue of Pessmisim.
The Dialogue is dated to around 1,000 BCE, and is found on multiple clay tablets in cuneiform. (Remember cuneiform last week? One of humankind's earliest writing systems, a bestowed upon humankind by the Sumerians.)
The structure is simple enough. The whole thing is a set of dialogues between a master and his slave, with each section consisting of a mere 6 lines, which progress as follows:
- The master summons the slave;
- The slave arrives;
- The master expresses a desire;
- The slave encourages, and provides justification to fulfill the desire;
- The master changes his mind;
- The slave discourages the maser from pursuing his original will, and provides justification.
You might have to read it two or three times to catch the punchline.
Enjoy :- )
- Here I am, master, here I am!
- I want to perform a public benefit for my country!
- So do it, master, do it! The man who performs a public benefit for his country His actions are exposed to the circle of Marduk!
- O well, slave, I do not want to perform a public benefit for my country!
- Do not perform, master, do not perform! Go up the ancient tells and walk about. See the mixed skulls of plebeians and nobles. Which is the malefactor and which is the benefactor?
You might be able to think of other Wisdom-traditions which employed the rhetorical technique of dialogues. We even have more than one case of this in our TaNaKh.

The story of how this came to be is recorded in the Israelite Histories, in the book Kings:
(ד) וַיֵּ֨לֶךְ הַמֶּ֤לֶךְ גִּבְעֹ֙נָה֙ לִזְבֹּ֣חַ שָׁ֔ם כִּ֥י הִ֖יא הַבָּמָ֣ה הַגְּדוֹלָ֑ה אֶ֤לֶף עֹלוֹת֙ יַעֲלֶ֣ה שְׁלֹמֹ֔ה עַ֖ל הַמִּזְבֵּ֥חַ הַהֽוּא׃ (ה) בְּגִבְע֗וֹן נִרְאָ֧ה יְהֹוָ֛ה אֶל־שְׁלֹמֹ֖ה בַּחֲל֣וֹם הַלָּ֑יְלָה וַיֹּ֣אמֶר אֱלֹהִ֔ים שְׁאַ֖ל מָ֥ה אֶתֶּן־לָֽךְ׃ (ו) וַיֹּ֣אמֶר שְׁלֹמֹ֗ה אַתָּ֨ה עָשִׂ֜יתָ עִם־עַבְדְּךָ֙ דָוִ֣ד אָבִי֮ חֶ֣סֶד גָּדוֹל֒ כַּאֲשֶׁר֩ הָלַ֨ךְ לְפָנֶ֜יךָ בֶּאֱמֶ֧ת וּבִצְדָקָ֛ה וּבְיִשְׁרַ֥ת לֵבָ֖ב עִמָּ֑ךְ וַתִּשְׁמָר־ל֗וֹ אֶת־הַחֶ֤סֶד הַגָּדוֹל֙ הַזֶּ֔ה וַתִּתֶּן־ל֥וֹ בֵ֛ן יֹשֵׁ֥ב עַל־כִּסְא֖וֹ כַּיּ֥וֹם הַזֶּֽה׃ (ז) וְעַתָּה֙ יְהוָ֣ה אֱלֹהָ֔י אַתָּה֙ הִמְלַ֣כְתָּ אֶֽת־עַבְדְּךָ֔ תַּ֖חַת דָּוִ֣ד אָבִ֑י וְאָֽנֹכִי֙ נַ֣עַר קָטֹ֔ן לֹ֥א אֵדַ֖ע צֵ֥את וָבֹֽא׃ (ח) וְעַ֨בְדְּךָ֔ בְּת֥וֹךְ עַמְּךָ֖ אֲשֶׁ֣ר בָּחָ֑רְתָּ עַם־רָ֕ב אֲשֶׁ֧ר לֹֽא־יִמָּנֶ֛ה וְלֹ֥א יִסָּפֵ֖ר מֵרֹֽב׃ (ט) וְנָתַתָּ֨ לְעַבְדְּךָ֜ לֵ֤ב שֹׁמֵ֙עַ֙ לִשְׁפֹּ֣ט אֶֽת־עַמְּךָ֔ לְהָבִ֖ין בֵּֽין־ט֣וֹב לְרָ֑ע כִּ֣י מִ֤י יוּכַל֙ לִשְׁפֹּ֔ט אֶת־עַמְּךָ֥ הַכָּבֵ֖ד הַזֶּֽה׃ (י) וַיִּיטַ֥ב הַדָּבָ֖ר בְּעֵינֵ֣י אֲדֹנָ֑י כִּ֚י שָׁאַ֣ל שְׁלֹמֹ֔ה אֶת־הַדָּבָ֖ר הַזֶּֽה׃ (יא) וַיֹּ֨אמֶר אֱלֹהִ֜ים אֵלָ֗יו יַעַן֩ אֲשֶׁ֨ר שָׁאַ֜לְתָּ אֶת־הַדָּבָ֣ר הַזֶּ֗ה וְלֹֽא־שָׁאַ֨לְתָּ לְּךָ֜ יָמִ֣ים רַבִּ֗ים וְלֹֽא־שָׁאַ֤לְתָּ לְּךָ֙ עֹ֔שֶׁר וְלֹ֥א שָׁאַ֖לְתָּ נֶ֣פֶשׁ אֹיְבֶ֑יךָ וְשָׁאַ֧לְתָּ לְּךָ֛ הָבִ֖ין לִשְׁמֹ֥עַ מִשְׁפָּֽט׃ (יב) הִנֵּ֥ה עָשִׂ֖יתִי כִּדְבָרֶ֑יךָ הִנֵּ֣ה ׀ נָתַ֣תִּי לְךָ֗ לֵ֚ב חָכָ֣ם וְנָב֔וֹן אֲשֶׁ֤ר כָּמ֙וֹךָ֙ לֹא־הָיָ֣ה לְפָנֶ֔יךָ וְאַחֲרֶ֖יךָ לֹא־יָק֥וּם כָּמֽוֹךָ׃
(4) The king went to Gibeon to sacrifice there, for that was the largest shrine; on that altar Solomon presented a thousand burnt offerings.
(5) At Gibeon YHWH appeared to Solomon in a dream by night; and Elohim said, “Ask, what shall I grant you?”
...
(9) Grant, then, Your servant an understanding mind to judge Your people, to distinguish between good and bad; for who can judge this vast people of Yours?”
(10) The Lord was pleased that Solomon had asked for this.
(11) And Elohim said to him,
“Because you asked for this—you did not ask for long life, you did not ask for riches, you did not ask for the life of your enemies, but you asked for discernment in dispensing justice— (12) I now do as you have spoken. I grant you a wise and discerning mind; there has never been anyone like you before, nor will anyone like you arise again.

(Please just be warned that there is quite sensitive material here in the bereavement of an infant.)
(טז) אָ֣ז תָּבֹ֗אנָה שְׁתַּ֛יִם נָשִׁ֥ים זֹנ֖וֹת אֶל־הַמֶּ֑לֶךְ וַֽתַּעֲמֹ֖דְנָה לְפָנָֽיו׃ (יז) וַתֹּ֜אמֶר הָאִשָּׁ֤ה הָֽאַחַת֙ בִּ֣י אֲדֹנִ֔י אֲנִי֙ וְהָאִשָּׁ֣ה הַזֹּ֔את יֹשְׁבֹ֖ת בְּבַ֣יִת אֶחָ֑ד וָאֵלֵ֥ד עִמָּ֖הּ בַּבָּֽיִת׃ (יח) וַיְהִ֞י בַּיּ֤וֹם הַשְּׁלִישִׁי֙ לְלִדְתִּ֔י וַתֵּ֖לֶד גַּם־הָאִשָּׁ֣ה הַזֹּ֑את וַאֲנַ֣חְנוּ יַחְדָּ֗ו אֵֽין־זָ֤ר אִתָּ֙נוּ֙ בַּבַּ֔יִת זוּלָתִ֥י שְׁתַּֽיִם־אֲנַ֖חְנוּ בַּבָּֽיִת׃ (יט) וַיָּ֛מָת בֶּן־הָאִשָּׁ֥ה הַזֹּ֖את לָ֑יְלָה אֲשֶׁ֥ר שָׁכְבָ֖ה עָלָֽיו׃ (כ) וַתָּקָם֩ בְּת֨וֹךְ הַלַּ֜יְלָה וַתִּקַּ֧ח אֶת־בְּנִ֣י מֵֽאֶצְלִ֗י וַאֲמָֽתְךָ֙ יְשֵׁנָ֔ה וַתַּשְׁכִּיבֵ֖הוּ בְּחֵיקָ֑הּ וְאֶת־בְּנָ֥הּ הַמֵּ֖ת הִשְׁכִּ֥יבָה בְחֵיקִֽי׃ (כא) וָאָקֻ֥ם בַּבֹּ֛קֶר לְהֵינִ֥יק אֶת־בְּנִ֖י וְהִנֵּה־מֵ֑ת וָאֶתְבּוֹנֵ֤ן אֵלָיו֙ בַּבֹּ֔קֶר וְהִנֵּ֛ה לֹֽא־הָיָ֥ה בְנִ֖י אֲשֶׁ֥ר יָלָֽדְתִּי׃ (כב) וַתֹּאמֶר֩ הָאִשָּׁ֨ה הָאַחֶ֜רֶת לֹ֣א כִ֗י בְּנִ֤י הַחַי֙ וּבְנֵ֣ךְ הַמֵּ֔ת וְזֹ֤את אֹמֶ֙רֶת֙ לֹ֣א כִ֔י בְּנֵ֥ךְ הַמֵּ֖ת וּבְנִ֣י הֶחָ֑י וַתְּדַבֵּ֖רְנָה לִפְנֵ֥י הַמֶּֽלֶךְ׃ (כג) וַיֹּ֣אמֶר הַמֶּ֔לֶךְ זֹ֣את אֹמֶ֔רֶת זֶה־בְּנִ֥י הַחַ֖י וּבְנֵ֣ךְ הַמֵּ֑ת וְזֹ֤את אֹמֶ֙רֶת֙ לֹ֣א כִ֔י בְּנֵ֥ךְ הַמֵּ֖ת וּבְנִ֥י הֶחָֽי׃ (פ) (כד) וַיֹּ֥אמֶר הַמֶּ֖לֶךְ קְח֣וּ לִי־חָ֑רֶב וַיָּבִ֥אוּ הַחֶ֖רֶב לִפְנֵ֥י הַמֶּֽלֶךְ׃ (כה) וַיֹּ֣אמֶר הַמֶּ֔לֶךְ גִּזְר֛וּ אֶת־הַיֶּ֥לֶד הַחַ֖י לִשְׁנָ֑יִם וּתְנ֤וּ אֶֽת־הַחֲצִי֙ לְאַחַ֔ת וְאֶֽת־הַחֲצִ֖י לְאֶחָֽת׃ (כו) וַתֹּ֣אמֶר הָאִשָּׁה֩ אֲשֶׁר־בְּנָ֨הּ הַחַ֜י אֶל־הַמֶּ֗לֶךְ כִּֽי־נִכְמְר֣וּ רַחֲמֶיהָ֮ עַל־בְּנָהּ֒ וַתֹּ֣אמֶר ׀ בִּ֣י אֲדֹנִ֗י תְּנוּ־לָהּ֙ אֶת־הַיָּל֣וּד הַחַ֔י וְהָמֵ֖ת אַל־תְּמִיתֻ֑הוּ וְזֹ֣את אֹמֶ֗רֶת גַּם־לִ֥י גַם־לָ֛ךְ לֹ֥א יִהְיֶ֖ה גְּזֹֽרוּ׃ (כז) וַיַּ֨עַן הַמֶּ֜לֶךְ וַיֹּ֗אמֶר תְּנוּ־לָהּ֙ אֶת־הַיָּל֣וּד הַחַ֔י וְהָמֵ֖ת לֹ֣א תְמִיתֻ֑הוּ הִ֖יא אִמּֽוֹ׃ (כח) וַיִּשְׁמְע֣וּ כָל־יִשְׂרָאֵ֗ל אֶת־הַמִּשְׁפָּט֙ אֲשֶׁ֣ר שָׁפַ֣ט הַמֶּ֔לֶךְ וַיִּֽרְא֖וּ מִפְּנֵ֣י הַמֶּ֑לֶךְ כִּ֣י רָא֔וּ כִּֽי־חָכְמַ֧ת אֱלֹהִ֛ים בְּקִרְבּ֖וֹ לַעֲשׂ֥וֹת מִשְׁפָּֽט׃ (ס)
(16) Later two prostitutes came to the king and stood before him.
(17)The first woman said, “Please, my lord! This woman and I live in the same house; and I gave birth to a child while she was in the house.
(18) And look! On the third day after I was delivered, this woman also gave birth to a child. We were alone; there was no one else with us in the house, just the two of us in the house.
(19) During the night this woman’s child died, because she lay on it. She arose in the night and took my son from my side while your maidservant was asleep, and laid him in her bosom; and she laid her dead son in my bosom.
(21) When I arose in the morning to nurse my son, there he was, dead; but when I looked at him closely in the morning, it was not the son I had borne!”
The other woman said, “No, the live one is my son, and the dead one is yours!”
And this one said, “No, the dead boy is yours; mine is the live one!” And they went on arguing before the king.
The king said, “One says, ‘This is my son, the live one, and the dead one is yours’; and the other says, ‘No, the dead boy is yours, mine is the live one.’
So the king gave the order, “Fetch me a sword.” A sword was brought before the king, and the king said, “Cut the live child in two, and give half to one and half to the other.”
But the woman whose son was the live one pleaded with the king, for she was overcome with compassion for her son.
“Please, my lord,” she cried, “give her the live child; only don’t kill it!”
The other insisted, “It shall be neither yours nor mine; cut it in two!”
(27) Then the king spoke up. “Give the live child to her,” he said, “and do not put it to death; she is its mother.”
(28) When all Israel heard the decision that the king had rendered, they stood in awe of the king; for they saw that he possessed divine wisdom to execute justice.
Okay, deep breath. I know that's a tough story - a disturbing story, to read.
And actually - as disturbing as it is, it is also quite creepy!
As I hear the first woman tell her story, I imagine the beginning of a dream sequence, the first image being a dark hallway of a home in the dead of night.
A woman is startled awake, thinking she heard a noise. Perhaps a floorboard-creak. She listens carefully. Fearfully. Shrugging, she lies back down and places her hand on the blanket covering her baby next to her, and settles almost instantly back to sleep. Meanwhile, within arm's reach, a shadowy figure is crouching. Watching. Biding its time...
Minutes later, the first woman is jolted awake again. Something is wrong, terribly wrong. She reaches for her baby, and---

But it is also a work of art.
Right from the first sentence, for example, we meet the two women. And as the first woman begins her story, in verses 17 and 18, we get the word "house" appearing twice in each, making a pair of pairs. And sure enough, this house serves as one of the main characters of this twisted story. You'll see how the writer plays with this all the way through to the end. (And if you're able to handle it in the Hebrew, you'll see that there are even more instances of this, and that they are more readily recognizable than in any translation.)
Let's look back at what happens just as King Solomon declares his original intent:
(כה) וַיֹּ֣אמֶר הַמֶּ֔לֶךְ גִּזְר֛וּ אֶת־הַיֶּ֥לֶד הַחַ֖י לִשְׁנָ֑יִם וּתְנ֤וּ אֶֽת־הַחֲצִי֙ לְאַחַ֔ת וְאֶֽת־הַחֲצִ֖י לְאֶחָֽת׃ (כו) וַתֹּ֣אמֶר הָאִשָּׁה֩ אֲשֶׁר־בְּנָ֨הּ הַחַ֜י אֶל־הַמֶּ֗לֶךְ כִּֽי־נִכְמְר֣וּ רַחֲמֶיהָ֮ עַל־בְּנָהּ֒ וַתֹּ֣אמֶר ׀ בִּ֣י אֲדֹנִ֗י תְּנוּ־לָהּ֙ אֶת־הַיָּל֣וּד הַחַ֔י וְהָמֵ֖ת אַל־תְּמִיתֻ֑הוּ וְזֹ֣את אֹמֶ֗רֶת גַּם־לִ֥י גַם־לָ֛ךְ לֹ֥א יִהְיֶ֖ה גְּזֹֽרוּ׃
(25) The king said, “Cut the live child in two, and give half to one and half to the other.”
(26) But the woman whose son was the live one said to the king, for she was overcome with compassion for her son, and she said “Please, my lord,” she cried, “give her the live child; only don’t kill it!”
And the other one said, “It shall be neither yours nor mine; cut it in two!”
I think the artist who crafted this story included such nice and subtle touches, as is always the case in the narratives in the TaNaKh.
Here's what stands out for me: Isn't it outright bizarre that the mother of the dead son would cheer on Solomon and say "Yes, kill the boy!"...?
Not bizarre in the sense that someone could be so cruel; Bizarre in the sense that she had just won! Right? She wanted the boy for herself, and the other woman had just forfeited her claim, saying, "Let her take him!" And so the mother of the dead son could have gotten what she was fighting for and left having gotten her wish.

As soon as Solomon declared his intentions, the real mother's outburst was an authentic outpouring of overwhelming emotion, just as the story describes: Overcome with compassion for her son. And she lost herself, grasping desperately at anything she could, so as to ensure that her beloved child will leave the king's court alive, with or without her.
She had no interest in leaving there with a son. She was bitter and vindictive. Of course, our heart goes out to her for the unimaginable despair (and guilt?) she must be carrying.
But this despair became deranged hostility. If she was miserable, she would drag her house-mate down into despair with her. And whatever scenario would result in the real mother being as miserable as possible - that was the second woman's preferred outcome. And so she didn't respond to Solomon's decree so readily because she didn't yet know how she would want to react! It would be based on the response of the real mother.
And when the real mother began to protest, the second woman took it as her cue to encourage.

What do you think? Any other ideas?
Here it is again:
(כו) וַתֹּ֣אמֶר הָאִשָּׁה֩ אֲשֶׁר־בְּנָ֨הּ הַחַ֜י אֶל־הַמֶּ֗לֶךְ כִּֽי־נִכְמְר֣וּ רַחֲמֶיהָ֮ עַל־בְּנָהּ֒
(26) But the woman whose son was the live one pleaded with the king, for she was overcome with compassion for her son.
It is actually quite a rare word, and was meant to pack quite the punch for the Israelite readers. Other than this instance, it only shows up three other times in all of the works in the TaNaKh!
One of them is very similar. In fact, here it is a passive verb, the subject of which is the mother's compassion. The exact same is true in Genesis.
This is the moment where Joseph, after having risen through the ranks of the royal circles of Egypt, had been toying with his brothers to test their repentance. Upon seeing his younger brother after all of these years, he just about loses himself, and has to rush from the room:
(כט) וַיִּשָּׂ֣א עֵינָ֗יו וַיַּ֞רְא אֶת־בִּנְיָמִ֣ין אָחִיו֮ בֶּן־אִמּוֹ֒ וַיֹּ֗אמֶר הֲזֶה֙ אֲחִיכֶ֣ם הַקָּטֹ֔ן אֲשֶׁ֥ר אֲמַרְתֶּ֖ם אֵלָ֑י וַיֹּאמַ֕ר אֱלֹהִ֥ים יָחְנְךָ֖ בְּנִֽי׃ (ל) וַיְמַהֵ֣ר יוֹסֵ֗ף כִּֽי־נִכְמְר֤וּ רַחֲמָיו֙ אֶל־אָחִ֔יו וַיְבַקֵּ֖שׁ לִבְכּ֑וֹת וַיָּבֹ֥א הַחַ֖דְרָה וַיֵּ֥בְךְּ שָֽׁמָּה׃
(29) Looking about, he saw his brother Benjamin, his mother’s son, and asked:
“Is this your youngest brother of whom you spoke to me?”
And he went on:
“May Elohim be gracious to you, my boy!”
(30) With that, Joseph hurried out, for he was overcome with compassion toward his brother and was on the verge of tears; he went into a room and wept there.
Can you picture it? The Viceroy, the most powerful man in the Egyptian Empire, hiding out in a room by himself as he listens to his brothers conversing one room over. And it all becomes too much. With the voices of the brothers he should have had in his ears, his tears stream down.

The first one we'll see comes from Hosea 11. You are probably getting used to the pattern by now. This is a passage laden with emotion.
Our word-of-interest occurs in verse 8. But I'll give it to you with some more context:
(א) כִּ֛י נַ֥עַר יִשְׂרָאֵ֖ל וָאֹהֲבֵ֑הוּ וּמִמִּצְרַ֖יִם קָרָ֥אתִי לִבְנִֽי׃
...
(ח) אֵ֞יךְ אֶתֶּנְךָ֣ אֶפְרַ֗יִם אֲמַגֶּנְךָ֙ יִשְׂרָאֵ֔ל אֵ֚יךְ אֶתֶּנְךָ֣ כְאַדְמָ֔ה אֲשִֽׂימְךָ֖ כִּצְבֹאיִ֑ם נֶהְפַּ֤ךְ עָלַי֙ לִבִּ֔י יַ֖חַד נִכְמְר֥וּ נִחוּמָֽי׃
(1) I fell in love with Israel When he was still a child; And I have called [him] My son Ever since Egypt.
...
(8) How can I give you up, O Ephraim? How surrender you, O Israel?
...
I have had a change of heart, All My tenderness is stirred (k-m-r).
But then YHWH, full of heartbreak, reflects on how foolhardy he was, as Israel would go on to betray his love and his trust at every opportunity. And so the time has come to banish them forth from his sight, sending them to the faraway reaches of Egypt and Assyria.
He cannot bear to see them a moment longer. (Can he be blamed?)

(ז) אֲבֹתֵ֤ינוּ חָֽטְאוּ֙ אינם [וְאֵינָ֔ם] אנחנו [וַאֲנַ֖חְנוּ] עֲוֺנֹתֵיהֶ֥ם סָבָֽלְנוּ׃ (ח) עֲבָדִים֙ מָ֣שְׁלוּ בָ֔נוּ פֹּרֵ֖ק אֵ֥ין מִיָּדָֽם׃ (ט) בְּנַפְשֵׁ֙נוּ֙ נָבִ֣יא לַחְמֵ֔נוּ מִפְּנֵ֖י חֶ֥רֶב הַמִּדְבָּֽר׃ (י) עוֹרֵ֙נוּ֙ כְּתַנּ֣וּר נִכְמָ֔רוּ מִפְּנֵ֖י זַלְעֲפ֥וֹת רָעָֽב׃
(7) Our fathers sinned and are no more; And we must bear their guilt. (8) Slaves are ruling over us, With none to rescue us from them. (9) We get our bread at the peril of our lives, Because of the sword of the wilderness. (10) Our skin burns (k-m-r) like an oven, With the fever of famine.
Every other occurrence of the root was related to emotion, but this time around it uniquely refers to the burning of the skin.
What do you make of this; Could there be any relation?
The Ancient Hebrew Lexicon of the Bible (2006) offers a definition that I think tries to bridge these two different uses:
To burn with passion for another.
What do you think, does this work to connect the use of k-m-r as it pertains to emotion in Kings, Genesis, and Hosea on one hand, with being burnt on the other in Lamentations?
(כח) וַיִּשְׁמְע֣וּ כָל־יִשְׂרָאֵ֗ל אֶת־הַמִּשְׁפָּט֙ אֲשֶׁ֣ר שָׁפַ֣ט הַמֶּ֔לֶךְ וַיִּֽרְא֖וּ מִפְּנֵ֣י הַמֶּ֑לֶךְ כִּ֣י רָא֔וּ כִּֽי־חָכְמַ֧ת אֱלֹהִ֛ים בְּקִרְבּ֖וֹ לַעֲשׂ֥וֹת מִשְׁפָּֽט׃ (ס)
(28) When all Israel heard the decision that the king had rendered, they stood in awe of the king; for they saw that he possessed divine wisdom to execute justice.
Let's put ourselves in Solomon's shoes for a moment. What would you have done? Are there any other possible solutions?
Consider this verse:
(כא) וָאָקֻ֥ם בַּבֹּ֛קֶר לְהֵינִ֥יק אֶת־בְּנִ֖י וְהִנֵּה־מֵ֑ת וָאֶתְבּוֹנֵ֤ן אֵלָיו֙ בַּבֹּ֔קֶר וְהִנֵּ֛ה לֹֽא־הָיָ֥ה בְנִ֖י אֲשֶׁ֥ר יָלָֽדְתִּי׃
(21) When I arose in the morning to nurse my son, there he was, dead; but when I looked at him closely in the morning, it was not the son I had borne.”
I looked at him closely in the morning, and this was not the son I had borne!
How would she know? There must be some tell-tale sign! (One the "fake" would not have picked up on.)

Well, from a literary-historical perspective, the story as we do have it certainly has its place in tradition. I read of a story of an Ariopharnes, King of Thrace. At some point, three men approached him in court, each claiming to be the sole rightful heir to the King of Cimmerians, and appealing to Ariopharnes for help. And so, he accompanied them to the tomb, handed them each a bow and an arrow, and asked them to shoot the deceased. Two of them immediately took aim. The third one dropped his bow with tears.
I'll let you discern which of the three King Ariopharnes believed after that.
Here is a wonderful moment in which a skeptic arrives to put Solomon to the test:
(א) וּמַֽלְכַּת־שְׁבָ֗א שֹׁמַ֛עַת אֶת־שֵׁ֥מַע שְׁלֹמֹ֖ה לְשֵׁ֣ם יְהוָ֑ה וַתָּבֹ֥א לְנַסֹּת֖וֹ בְּחִידֽוֹת׃ (ב) וַתָּבֹ֣א יְרוּשָׁלְַ֗מָה בְּחַיִל֮ כָּבֵ֣ד מְאֹד֒ גְּ֠מַלִּים נֹשְׂאִ֨ים בְּשָׂמִ֧ים וְזָהָ֛ב רַב־מְאֹ֖ד וְאֶ֣בֶן יְקָרָ֑ה וַתָּבֹא֙ אֶל־שְׁלֹמֹ֔ה וַתְּדַבֵּ֣ר אֵלָ֔יו אֵ֛ת כָּל־אֲשֶׁ֥ר הָיָ֖ה עִם־לְבָבָֽהּ׃ (ג) וַיַּגֶּד־לָ֥הּ שְׁלֹמֹ֖ה אֶת־כָּל־דְּבָרֶ֑יהָ לֹֽא־הָיָ֤ה דָּבָר֙ נֶעְלָ֣ם מִן־הַמֶּ֔לֶךְ אֲשֶׁ֧ר לֹ֦א הִגִּ֖יד לָֽהּ׃ (ד) וַתֵּ֙רֶא֙ מַֽלְכַּת־שְׁבָ֔א אֵ֖ת כָּל־חָכְמַ֣ת שְׁלֹמֹ֑ה וְהַבַּ֖יִת אֲשֶׁ֥ר בָּנָֽה׃ (ה) וּמַאֲכַ֣ל שֻׁלְחָנ֡וֹ וּמוֹשַׁ֣ב עֲבָדָיו֩ וּמַעֲמַ֨ד משרתו [מְשָׁרְתָ֜יו] וּמַלְבֻּֽשֵׁיהֶם֙ וּמַשְׁקָ֔יו וְעֹ֣לָת֔וֹ אֲשֶׁ֥ר יַעֲלֶ֖ה בֵּ֣ית יְהוָ֑ה וְלֹא־הָ֥יָה בָ֛הּ ע֖וֹד רֽוּחַ׃ (ו) וַתֹּ֙אמֶר֙ אֶל־הַמֶּ֔לֶךְ אֱמֶת֙ הָיָ֣ה הַדָּבָ֔ר אֲשֶׁ֥ר שָׁמַ֖עְתִּי בְּאַרְצִ֑י עַל־דְּבָרֶ֖יךָ וְעַל־חָכְמָתֶֽךָ׃
(1) The queen of Sheba heard of Solomon’s fame, through the name of YHWH, and she came to test him with hard questions.
...
When she came to Solomon, she asked him all that she had in mind.
(3) Solomon had answers for all her questions; there was nothing that the king did not know, [nothing] to which he could not give her an answer.
(4) When the queen of Sheba observed all of Solomon’s wisdom... she was left breathless.
(6) She said to the king, “The report I heard in my own land about you and your wisdom was true. (7) But I did not believe the reports until I came and saw with my own eyes that not even the half had been told me; your wisdom and wealth surpass the reports that I heard.
While Solomon is most definitely not responsible for all of the proverbs in the collection, here is how the whole work is introduced:
(א) מִ֭שְׁלֵי שְׁלֹמֹ֣ה בֶן־דָּוִ֑ד מֶ֝֗לֶךְ יִשְׂרָאֵֽל׃ (ב) לָדַ֣עַת חָכְמָ֣ה וּמוּסָ֑ר לְ֝הָבִ֗ין אִמְרֵ֥י בִינָֽה׃ (ג) לָ֭קַחַת מוּסַ֣ר הַשְׂכֵּ֑ל צֶ֥דֶק וּ֝מִשְׁפָּ֗ט וּמֵישָׁרִֽים׃
(1) The proverbs of Solomon son of David, king of Israel:
(2) For learning wisdom and discipline; For understanding words of discernment; (3) For acquiring the discipline for success, Righteousness, justice, and equity...
I love it because it is just so... Israelite.
I want to share the opening sentence of an "Introduction to the Proverbs" essay in the Jewish Study Bible Commentary:
What did he do? What did he think? How did he greet his friends? What was on his mind on the way to "work?" Did he engage in "small-talk"? About what? Politics? Music?...
The Proverbs collection is unlike anything else that we have in the TaNaKh. It is not lofty, it is not Epic or grand or prophetic or urgent. It is down-to-earth; Realistic; Matter-of-fact and blunt. And of course... wise.
The 20th-century theologian, Billy Graham, once said the following:

Note that they are meant to be pondered. So just because you think you get what it is trying to say quickly, turn it over in your mind a little bit. There is oftentimes delightful irony or cleverness concealed beneath seeming simplicity.
(ד) בְּאֵ֣ין אֲ֭לָפִים אֵב֣וּס בָּ֑ר וְרָב־תְּ֝בוּא֗וֹת בְּכֹ֣חַ שֽׁוֹר׃
(4) If there are no oxen the crib is clean, But a rich harvest comes through the strength of the ox.
(יח) כְּֽ֭מִתְלַהְלֵהַּ הַיֹּרֶ֥ה זִקִּ֗ים חִצִּ֥ים וָמָֽוֶת׃ (יט) כֵּֽן־אִ֭ישׁ רִמָּ֣ה אֶת־רֵעֵ֑הוּ וְ֝אָמַ֗ר הֲֽלֹא־מְשַׂחֵ֥ק אָֽנִי׃
(18-19) Like a lunatic scattering deadly firebrands, arrows, is one who deceives his neighbor and says,
“I was only joking!”
(א) כִּֽי־תֵ֭שֵׁב לִלְח֣וֹם אֶת־מוֹשֵׁ֑ל בִּ֥ין תָּ֝בִ֗ין אֶת־אֲשֶׁ֥ר לְפָנֶֽיךָ׃ (ב) וְשַׂמְתָּ֣ שַׂכִּ֣ין בְּלֹעֶ֑ךָ אִם־בַּ֖עַל נֶ֣פֶשׁ אָֽתָּה׃
(1-2) When you sit down to dine with a ruler, consider well who is before you. Thrust a knife into your gullet If you have a large appetite.
(לב) ט֤וֹב אֶ֣רֶךְ אַ֭פַּיִם מִגִּבּ֑וֹר וּמֹשֵׁ֥ל בְּ֝רוּח֗וֹ מִלֹּכֵ֥ד עִֽיר׃ (לג) בַּ֭חֵיק יוּטַ֣ל אֶת־הַגּוֹרָ֑ל וּ֝מֵיְהוָ֗ה כָּל־מִשְׁפָּטֽוֹ׃
(32) Better patience than a warrior, to have self-control than a conqueror of towns.
And much of the Wisdom they left behind is as worthwhile today as it was 2,500 years ago (or more!) .
If you read through the proverbs, as well as through the other pieces of literature that belong in the Wisdom-genre, you will most certainly encounter precious pearls which are immediately applicable; You will encounter thought-provoking questions; You will encounter insightful observations of human behavior, or of the natural world; You will encounter guidance and advice as far as how to conduct yourself in an upright manner with family, with friends, with colleagues;
And finally, and most importantly, you will encounter the source, YHWH-himself.
For Wisdom to be true, it must come from him, and ultimately lead us back to him as well.
(י) תְּחִלַּ֣ת חָ֭כְמָה יִרְאַ֣ת יְהוָ֑ה וְדַ֖עַת קְדֹשִׁ֣ים בִּינָֽה׃
(10) The beginning of wisdom is fear of YHWH. And knowledge of the Holy One is understanding.
