Introduction: The Praise of Kohelet as a Teacher
At the conclusion of the Megillah, after all the rebuke and the conclusions, the Megillah turns to speak in praise of the author of the Megillah himself - Kohelet. The verse before us is not merely words of praise, but a profound lesson on the essence of transmitting Torah: the difference between immense wisdom and the ability to teach it to others. Let us examine it in light of the commentators and the Midrashim.
וְיֹתֵר שֶׁהָיָה קֹהֶלֶת חָכָם, עוֹד לִמַּד־דַּעַת אֶת־הָעָם, וְאִזֵּן וְחִקֵּר תִּקֵּן מְשָׁלִים הַרְבֵּה. - And besides that Kohelet was wise, he also taught the people knowledge; and he weighed, and searched out, and set in order many parables.
The Difficulty in the Verse: What Is Novel About a Wise Person Teaching Knowledge?
Rav Chagiz raises the difficulty: the wording of the verse, "And besides that Kohelet was wise, he also taught the people knowledge," sounds like, "Even though Kohelet was wise - he still taught the people knowledge." As if there is a wonder here that specifically a wise man teaches knowledge. Yet this is the exact opposite of what we would expect! Who else should teach the people knowledge - fools? The media? It is precisely a wise person who can teach knowledge to the people!
"The Sages Could Not Fathom the Depths of His Mind" - When Greatness Itself Creates Distance
Rav Chagiz explains this based on what the Gemara says: the halachah does not follow Rabbi Meir. And why? Was it because he was not wise enough? The Gemara says: because the Sages could not fathom the depths of his mind. Due to the extent of his immense wisdom, the Sages of his generation could not fully grasp the depth of his words. This is a phenomenon seen with exceptionally great individuals: sometimes their immense profundity itself causes them to be misunderstood. They develop comprehensive approaches, sharp distinctions, and deep insights - but not every mind can bear it. Not everyone is capable of descending to the depth of their understanding, grasping what they are talking about, and keeping pace with all their brilliant moves.
This is visibly apparent in the yeshiva world as well. Sometimes there is a Rosh Yeshiva who is a tremendous genius, and on the contrary - this very brilliance creates distance between him and the students. He speaks on lofty heights, while the students need him to descend to a much more accessible level, to feed them little by little. While he is already far ahead - having factored in the entire sugya, Tosafot, the Rishonim, the teachings of Rav Chaim Soloveitchik of Brisk, Rav Naftali Trop, and the Ketzot HaChoshen - the students stand there pleading: "Wait, come down to our level, I am not there yet, start with me from a more basic point." A disconnect often develops from this. In contrast, the Rebbeim (ramim), who come down to a more accessible level, are able to communicate with the students, whereas someone who operates at such elevated heights is difficult to understand.
We find a similar idea regarding the holy Ari (Arizal), who requested that no one accept Torah teachings in his name from anyone other than Rabbeinu Chaim Vital. And why? Because he said that he was the only one who truly understood him. All the others, even if they wrote down teachings in his name, did not reach the depth of his mind. Thus, we find that sometimes, precisely because of a person's immense intellectual and spiritual power, flesh-and-blood human beings are simply unable to fathom the depths of his thought.
The Answer: He Set in Order Many Parables
And regarding this, the verse says: with Shlomo it was not so. "And besides that Kohelet was wise" - despite Kohelet being exceedingly wise, such that he could have been misunderstood and people might not have fathomed his depths, like Rabbi Meir, nevertheless, "he also taught the people knowledge." And how? "And he weighed, and searched out, and set in order many parables" - it was through parables that he imparted knowledge to the people.
Why the Parable Is the Vehicle for Bringing Down Lofty Concepts
One of the realms where parables are used more than anywhere else is the wisdom of Kabbalah. Why? Because to bring down abstract concepts, which cannot be grasped by the intellect, there is no other way. When someone explains to me "an ox that gored a cow," I can visualize an ox, visualize a cow, visualize the accident, and ask what to do now. But when someone speaks to me of the unions of higher attributes, of spiritual emanations, of the aspect of one sefirah influencing another - these are things that are difficult to imagine, and indeed forbidden to imagine.
And so it is written in the warning of Rabbeinu Chaim Vital in the introduction to Etz Chaim: "Cursed is the man who makes a carved or molten image and sets it up in secret." To what does this refer? To one who forms physical mental images of those sublime matters of Kabbalah that he studies, imagining physical forms of male and female, union, and the like - he is effectively making a carved or molten image, as if materializing a spiritual reality, and "sets it up in secret" - he brings a curse upon himself in the secrecy of his heart, falling under the category of "cursed." Thus the difficulty is twofold: not only is there no intellectual grasp, but one is also forbidden to visualize it. Therefore, one must provide a parable: one can speak about the parable, and from the parable, one can penetrate to the depth of the matter.
And this is the depth of the verse: Come and see that Shlomo, as wise as he was - and as fitting as it might have been for him to remain incomprehensible and unattainable to people far beneath his stature - nevertheless "taught the people knowledge." How? He "weighed, and sought out, and set in order many proverbs." Through the power of the many parables he composed, he succeeded in bringing his tremendous wisdom down to the point where even the common folk could understand it.
"Tzofnat Pane'ach" - Settling the Minds of People
Through this, we can also understand what the Midrash expounds on the name "Tzofnat Pane'ach": "He reveals hidden things through knowledge and sets people's minds at ease with them." The Yefeh To'ar explains: "Hidden things" - he teaches hidden matters; "reveals through knowledge" - he teaches them through the breadth of his intellect; "and sets people's minds at ease with them" - through parables, in a manner that settles well upon the heart. For once he presents a parable, and the parable is readily understood, through that parable one can clearly grasp the subject under discussion.
The Large Mem of "Mishlei" - Forty Fasts
And this is what Chazal say regarding the large letter mem at the beginning of the Book of Mishlei: Why is the mem enlarged? Because Shlomo, the wise son of David the wondrous king of Israel, fasted forty fasts. And why did he need to fast forty fasts? Because in order for these parables to be accepted by the listeners' hearts and understood by them, he needed to undergo many fasts so that the ideas could be received by their minds. For the distance between Shlomo and the populace was immense; even if his contemporaries were wise, Shlomo was wiser than all men.
And this is what is stated at the beginning of Mishlei: "To understand words of understanding" - that through this he understands words of understanding and explains them. But there is a group that cannot attain this level of understanding words of insight, and of them it is said, "To acquire the discipline of wisdom." And there is a lower group still, of whom it is said, "To give prudence to the simple." And one who is wise "shall increase learning." Thus, he adapted parables for every single level. For in truth, when speaking with a great scholar and presenting him with a simplistic, childish parable, he will say: "What, are you explaining this to me with parables? I understand; I don't need you to give me an analogy. You said an ox that gored a cow - I understand, I don't need examples now." Therefore, one must match the great person with parables on his level, and for the simple person descend to his level. Shlomo knew how to tailor the words of wisdom to each person according to his standing, each according to his intellectual capacity. And that is what is meant by "to understand a proverb and a figure" - that through this, they will understand the proverb and the figure of speech. This was the wisdom of Shlomo: to teach everyone - the wise, the unlearned, and the simple - each according to his level and capacity.
The Malbim's Explanation: An Abundance of Wisdom Difficult to Articulate
As is well known, we do not have the Malbim's commentary on Kohelet, but in his work Eretz Chemdah, in his commentary on the Aggadot of Chazal in Masechet Beitzah 38a, he explains this verse. The Malbim writes: The philosophers have noted that when wisdom flows upon a person in immense abundance, it is virtually impossible to express it outwardly to another. That is to say, when a person receives a tremendous overflow of wisdom, he faces an immense struggle to succeed in conveying it.
And so it is related regarding the holy Ari, who wrote virtually nothing of his own hand - perhaps a few liturgical poems, and nothing more. When asked why he did not write, he replied that when he comes to write, such a tremendous flow pours forth from him that he does not know from which point to begin. From this you can understand why in Kabbalah there are always numerous introductions: one cannot approach the subject itself except after introduction upon introduction upon introduction, many preludes just to understand what is being discussed. The divine abundance is so vast that one cannot find a way to begin, elucidate, and detail it.
The Malbim then cites the verse in Yeshayahu: "The Lord God gave me the tongue of the learned, to know how to sustain the weary with a word" - "to sustain the weary" (la'ut et ya'ef), interpreted as related to "from time to time" (me'et le'et); that is, to someone who is weary and in need of and longing for those words of Torah, it comes only from time to time. "Morning by morning He awakens my ear to hear as the learned" - to me, morning by morning, the flow is vast and immense; but to succeed in "sustaining the weary," to lower that abundance and convey it to listeners, happens only from time to time. And this is what is said: wisdom that comes to a person in order to teach it to others comes in contraction, but wisdom that comes to the person for himself comes without limit.
And Hence the Wonder of the Queen of Sheba
This is why the Queen of Sheba was so astounded. She heard that besides Kohelet being wise, he also taught the people knowledge - and these two things seem contradictory. For one who is truly so wise, with such profound intellectual depth, finds it difficult to bring concepts down to a simpler level, difficult to open people's ears and influence them. The intellectual influx comes in such a mighty torrent that it is hard for him to break matters down into manageable portions and successfully convey them to his listeners. This is what she meant when she said: "I heard report of your words and your wisdom, and I did not believe it" - because these qualities seem contradictory: on the one hand, immense wisdom, and on the other, the ability to communicate it and bring it down to the ears of the people.
The Prayer of Rabbi Abba upon Ascending to Eretz Yisrael
On this point, the Malbim cites the account regarding Rabbi Abba. After he moved up to Eretz Yisrael - where "the air of Eretz Yisrael makes one wise" - he feared he would be unable to articulate his thoughts due to the overwhelming abundance of inspiration poured upon him. And what was his prayer? "May it be the Divine will that I say words that will be accepted." Since the influx there is so great, and amid such vast abundance it is extremely difficult to formulate words that will be accepted, very difficult to communicate what passes through one's mind to the listeners - he therefore saw a need to pray for something he had never requested before: that he succeed in bringing the ideas down to the ears of his listeners in a way that would be accepted by their hearts.
This, then, is the praise: see the greatness of Shlomo - "Besides that Kohelet was wise," nevertheless, "he also taught the people knowledge." He succeeded in bringing all of this tremendous wisdom down to the level of the people and teaching them. And through what? Through "he pondered, and sought out, and set in order many proverbs" - all of which were designed to provide further introductions and explanations, in order to take lofty and sublime concepts and successfully lower them to the comprehension of the general public.
Pesikta Zutreta: Wisdom from His Own Intellect and Wisdom from Ruach HaKodesh
The Pesikta Zutreta explains differently: "Besides that Kohelet was wise" - even if King Shlomo had spoken these words solely from his own intellect, you would have needed to incline your ear and listen, for Kohelet was exceptionally wise. How much more so since he uttered these words through Ruach HaKodesh, being wise with Divine wisdom! This is the meaning of "besides" (veyoter) - you must listen far more attentively when the words stem from the Divine wisdom within Kohelet. Even had they come from his human intellect alone, you would be obligated to listen, and all the more so since Divine wisdom is on an incomparably higher plane.
Seven Times "Kohelet" - Corresponding to the Seven Books of the Torah
The Pesikta Zutreta adds: The name "Kohelet" is mentioned seven times in the Megillah - "The words of Kohelet," "said Kohelet," "I, Kohelet," "said Kohelet," "said Kohelet," "that Kohelet was," "Kohelet sought." And why specifically the number seven? To show that he did not add anything beyond the seven books of the Torah. We commonly know the Torah as divided into five books (Chumashim), but Chazal state regarding Sefer Bamidbar that it contains a section that is considered a book in its own right: "And it came to pass when the ark set forward" in Parashat Beha'alotecha. What is written before it is one book; what is written after it is a second book; and "And it came to pass when the ark set forward" itself, that passage bounded before and after by inverted nuns, is a book in its own right. Thus, in place of one we have three, and instead of five books of the Torah, there are seven. And this is what Chazal are teaching: Kohelet is mentioned here seven times to tell you that none of his words came to add to or detract from the seven books of the Torah; rather, everything he said is grounded and established upon the holy Torah.
What Is the "Knowledge" He Taught?
The Pesikta Zutreta further explains: "Besides that Kohelet was wise" - more than he was wise for his own benefit, he also taught the people knowledge. And what is this knowledge? Knowledge of the Torah and mitzvot, knowledge of the oneness of Hashem, and knowledge of the Day of Judgment. And as we see Kohelet delivering rebuke: "For God shall bring every work into judgment" - this is the knowledge of the Day of Judgment.
"Ve'izen" - Handles for the Torah
"And he pondered (ve'izen) and searched out" - he opened their ears, as the Pesikta Zutreta explains: to deduce one matter from another, to comprehend and gain knowledge and understanding. "Izen" is related to the word for "ears" (oznayim, handles), as our Sages expounded, that a basket cannot be carried without handles. The meaning of this is: if there is a basket without handles, you cannot lift it; you try to grasp it from the sides and it slips. But when it has handles, you lift it with ease. This is what is meant by "Shlomo made handles (ears) for the Torah": matters that were inaccessible, that were difficult to grasp - once Shlomo provided them with handles, he brought these concepts close to the intellect and gave access to understand what one is learning. In the same way, the Torah is learned through its commentaries: the commentaries on the Torah are the handles through which we gain access to understanding the Torah.
The Parable of the Reed Thicket
The Midrash relates: Rav Nachman said, a parable of a wise man who found a thicket of reeds, and no one was able to enter it. He took a scythe and cut a path through it, and everyone was then able to enter. So too, before Shlomo arose, no one was able to comprehend words of Torah; once Shlomo arose, everyone began to gain insight into words of Torah. A reed thicket is impenetrable, impossible to enter - until someone arrives, takes a scythe, cuts down the reeds, and clears a path, and from then on it is possible to go inside. In the same way, the words of Torah were obscure and sealed until Shlomo came, explained them, and taught knowledge to the people, thereby enabling them to understand and delve into lofty, exalted matters. This is "pondered and searched out": actions that brought the concepts close to the minds of the people.
The Parable of the Deep Well and Joining Rope to Rope
"He composed many proverbs" - Rabbi Chanina said: A parable of a deep well whose waters were sweet and cool, but no one could draw them to drink. A clever man came and tied rope to rope, drew water, and drank. So too are words of Torah: from one concept to another, a matter learned from its context and a matter learned from its conclusion, from parable to parable, until one grasps the words of Torah. The Torah is like a deep well; its waters are sweet and cool, but access is difficult. To reach the water one needs a bucket, and to the bucket one must tie rope to rope and rope to rope, until it can be lowered to draw water and enjoy the well. So it is with words of Torah: through one teaching after another, another parable and another example and bringing the idea closer to the mind - rope to rope to rope - access opens up to the subject.
The Importance of Introductions in the Fundamentals of Study
A person who comes to explain a certain topic that encompasses several deep concepts must provide introductory foundations: first explaining the first concept, then the second, the third, and the fourth, and only then saying, "Now, after these introductions, I will explain the matter to you." Then, when he arrives at the subject, the listener begins to understand. But without those introductions, without tying rope to rope, you cast him into the well, and he drowns without being able to drink. Therefore, the importance in transmitting Torah lies always in prefacing the concepts, so that the material has a solid foundation.
One of the many common problems, particularly among young students beginning their studies, is the lack of proper introductions. Because the foundations are missing, the student plunges into a sugya and drowns: the concepts are foreign to him. Often you can sit and learn with your child, and he recites what his rebbe taught - which is correct, but when you ask him: Why? What does this concept mean? Where does it come from? What does this word mean? - it turns out that he lacks the necessary background, and therefore the ideas do not truly settle in his heart. He can cite a principle such as "kam leih bid'rabbah mineih," but what is it based on? What are its underlying foundations? What is the actual rationale? When one does not grasp the foundations or the reasons, it is hard to retain the material or connect with it, and he feels no real bond to what he learns. But when he receives the material together with its foundations and grasps the principles, and then approaches the text - the learning becomes far sweeter and clearer, and he realizes that he is not merely reciting words by rote, but truly understanding what he is saying.
"They Prayed the Gemara"
There is a well-known story that Rav Elyashiv was once invited to test a Kollel Shas, where the scholars had completed the entire Talmud. Rav Elyashiv asked questions spanning the entirety of Shas, and they answered him. Afterward, the Rosh Kollel asked him in private: What does the Rav think of the avreichim's knowledge? He replied: Two of them actually studied here; all the rest prayed the Gemara. What a striking definition: "They prayed the Gemara." Just like reciting "Ashrei yoshvei veitecha, od yehalleluha selah" - one finishes Shas, finishes turning the pages, and that is all. But to truly understand and penetrate the depth of the matter - for that, one needs rope to rope and rope to bucket, and only then does one slowly delve into the material, from parable to parable, until one truly masters the words of Torah.
"Meshalim" (Parables) as Drawing Forth
Therefore, "he composed many proverbs (meshalim)." The word meshalim can also be understood as related to hamshecha, drawing forth: one concept draws another and brings it closer, thereby allowing a person to reach the depths of the matter. This is especially true regarding matters of Kabbalah, where the concepts are lofty and exalted, and therefore the imagery is always conveyed through parables. For to penetrate the true depth of the subject and comprehend Divinity is utterly beyond our grasp; but to bring these truths within reach of the mind, a parable is provided, since the parable speaks of things one already recognizes, through which one can begin to understand even lofty and exalted matters.
Rashi: Far More Than What Is Written in the Book
Rashi explains: "And besides that Kohelet was wise" - Kohelet was wise far beyond what is written in this book. And this aligns beautifully with everything we have discussed: when a wise person comes to articulate and express his wisdom, you receive only the barest fraction of it, because the fountain of wisdom within him is so immense, and he cannot possibly bring all of it forth. Therefore, do not imagine that what appears in this book represents the full extent of Shlomo's wisdom; the verse tells you: far more than what you see here - Kohelet was wise.
To summarize:
The verse "And besides that Kohelet was wise, he also taught the people knowledge" reveals Shlomo's twofold greatness. Vast wisdom can naturally create distance - "the Sages could not fathom the depths of his mind" - and that overwhelming abundance makes it difficult for its master to bring it out into spoken words, to the point that Rabbi Abba needed to pray "that I may say something that will be accepted." Shlomo, who was wiser than all men, nevertheless succeeded in bringing his wisdom down to the people: "He weighed and probed, and set many proverbs in order" - he made "handles" for the Torah, like one who clears a path through a thicket of reeds, or like one who ties rope to rope to draw water from a deep well, tailoring a parable for each person according to their level. From this we derive a lesson for ourselves: there is no true acquisition of Torah without introductions, without foundations, and without parables that bring the concepts close to human understanding - and only in this way does learning become clear, sweet, and bound to the heart.