In Chapter 24, King Solomon continues to teach us the value of wisdom and the powers that accompany it. In this lesson, we will focus on two verses - verses 5 and 6 - which reveal to us that wisdom is not merely knowledge, but a source of strength, of might, and of the ability to anticipate all possibilities in advance. Through them, we will study the commentaries of Rashi, Rabbeinu Yonah, and the Malbim.
גֶּבֶר־חָכָם בַּעוֹז וְאִישׁ־דַּעַת מְאַמֶּץ־כֹּחַ׃ (כ"ד, ה) - "A wise man is strong, and a man of knowledge increases power." (24:5)
Rashi explains simply: a wise man is always in strength. A person who is wise always does things with vigor - never out of weariness, lack of energy, or exhaustion. We always see this among the Gedolei Yisrael: always walking briskly, always running, everything performed with alacrity. This is "a wise man is strong."
Rabbeinu Yonah adds another layer. After the verse has already described to us that wealth is found alongside wisdom - that a person who magnifies his engagement in Torah and engages in it with wisdom will merit both livelihood in this world and the World to Come - the verse comes and mentions that he also possesses might. Just as we see with Yaakov Avinu, who rolled the stone off the mouth of the well with his little finger. The wise man possesses strength, and this strength is not acquired through physical training, but rather stems from spiritual strength, from his inner essence. A person who possesses strength places high demands on himself. Even many Eastern martial arts are based not merely on the ability to strike, but on channeling inner mental faculties to execute a specific action, and even then it remains in the realm of violence and coarse physical matters. How much more so when we speak of spiritual matters, which require true strength - this strength is genuine power.
A story is told about Reb Zalmele, the brother of Reb Chaim of Volozhin. Reb Chaim of Volozhin was once asked what the difference was between the Vilna Gaon and his brother Reb Zalmele, given that both of them knew the entire Torah. Note how great he was, that people could even think they were comparable! Reb Chaim answered them: There is a vast difference. My brother knows the entire Torah forwards, but the Gaon knows it forwards and backwards. What does "forwards and backwards" mean? Take "Ashrei yoshvei veitecha" - what comes next? "Od yehalelucha selah." Now start from the end: "Selah yehalelucha od..." - one already has to pause and think. Why doesn't it flow as smoothly as going forwards? With the Gaon, the entire Torah was known forwards and backwards, whereas with Reb Zalmele, it was not quite like that.
It is also related that Reb Zalmele was once sitting and studying with the Vilna Gaon, and the Gaon's hand was resting on the table. Out of sheer exhaustion, Reb Zalmele fell asleep with his head resting on the Gaon's hand. The Gaon remarked playfully: "I now hold the entire Torah in the palm of my hand - Reb Zalmele's head is resting in my hand."
And this serves as an introduction to illustrate the nature of this very Reb Zalmele, who was by no means a physically imposing man and had no involvement in material pursuits, his sole focus being Torah study. Once, while immersed in learning, he needed a specific sefer. There were large crates full of sefarim there, and he was very eager to look into a particular work to clarify the subject he was studying. It is related that with immense strength and fortitude, he lifted a crate that normally required several men to budge, moved it aside, and retrieved the sefer from underneath. When people saw this, they could not believe their eyes - they could not believe that such a man was capable of lifting a load that naturally exceeded human capacity. Here you have it: "a wise man is strong." Rabbeinu Yonah explains: beyond wisdom and wealth, strength and might are also found with it, for wisdom lacks nothing - might and wealth are both found with it.
The meaning of this is that to truly merit Torah, one needs strength and fortitude, and this strength is a tremendous force of will. For the yetzer hara is a formidable power that diverts a person from Torah thoughts, from engaging in Torah, and from diligent perseverance in it. Yet here we are speaking of a person whose entire occupation and focus is Torah - meaning that he has succeeded in overcoming the strongest force in the world. Could such a wise man lack strength? He possesses the greatest strength in the world, for "Who is mighty? He who conquers his inclination." This is genuine might. The true hero is one who is capable of overcoming, triumphing over his shortcomings, and conquering the inclination that incites him to sin. Thus, the wise person who has attained this level of wisdom and devotion to Torah is the mightiest hero, having conquered his desires and passions. This reflects what is said: "A wise man scales a city of the mighty," "the strength of rulers," and "Gird your loins like a man" - through strength, a person merits might and the ability to prevail over anyone who rises against him, for if one has conquered the yetzer hara, everything else pales in comparison.
What is the meaning of "and a man of knowledge increases strength"? Rabbeinu Yonah explains: Most discerning people - each one of them will discern a matter through a single thought and a single path. But a man of da'as (knowledge) will foresee all the facets that many discerning people would see, and in a single matter he will conceive everything that seven wise counselors would think. Present an ordinary discerning thinker with a problem, and he will find one path to a solution. Bring seven discerning thinkers, and each one might find a different solution, but each will have only one solution. In contrast, a man of da'as - an ish da'as, like an ish de'os, someone who possesses many viewpoints - ask him, and he will give you seven possible solutions. What seven others think collectively, he conceives all on his own, and he is stronger than them, because he can anticipate everything that all of them would say.
This is truly a wonder and tremendous power that can be seen among the Gedolei Yisrael. It is told of several Gedolim that when a new sefer was brought before them, the Gadol would ask the person: "Tell me one chiddush from the book." He would hear a difficulty, a resolution, and an analytical approach, and immediately recite how the rest of the book unfolded: what subject would be discussed in the next chapter, with which Gemara it would open, from which Gemara a question would be raised, and how the distinction would be resolved. From a single idea he heard from the book, he grasped the author's entire line of thinking and reconstructed the whole work. Once, one of them reached a certain chapter and could not pinpoint it - he tried one sugya and it did not fit, another sugya and it did not fit. He took out a coin, gave it to tzedakah, and immediately declared: "He cites the sugya regarding that matter, raises a difficulty from here, resolves it in this way," and went on to state the final idea of the book as well.
From this one can understand what an ish da'as is. You think with a single viewpoint, while he thinks in endless viewpoints. He is capable of understanding what every single person's perspective is, plumbing the depths of his mind, and understanding his line of thought. This is a hallmark of the Gedolei Yisrael, and it is the aspect of "a man in whom there is spirit" - someone who knows how to relate to the unique spirit of every individual. People who do not know how to relate to the spirit of each person often fail to notice, but they can easily trample many people along their path. Why? Because a person does something based purely on how he understands it should be done, never pausing for a moment to consider how it will be received by others. He holds only one perspective and cannot contain multiple viewpoints. Yet had he contained multiple perspectives, he would realize that while from his vantage point the action seems necessary, from the other person's perspective it is perceived as a lack of derech eretz, as impudence or an offense, and should never have been done at all. A shallow person has one opinion and sees only what is in his own mind - this is an ordinary thinker. But a man of da'as comprehends the viewpoints of many people and many thinkers, knowing the mindset of each individual, and acts accordingly.
It is told of the Chazon Ish that people once came to ask him to sign a letter to Ben-Gurion regarding the drafting of yeshiva students. The letter appealed to his sentiments regarding the preservation of the Torah, and the Chazon Ish signed. He asked them: "Whom else do you intend to ask to sign?" They told him: "The Brisker Rov." He told them: "He will not sign." When they asked why, he explained: "The Brisker Rov is a man of unvarnished truth, and there are expressions here that sound somewhat like flattery. You saw a need to write this way, because when addressing secular authorities one must use phrases pleasing to their ears. This does not mean outright flattery, telling them they are righteous and good people, but words that are unfitting to use with heretics. With heretics, one must speak with axes, with sharp words, not with apologetics and refined phrasing." They were not certain this would be the case; they approached the Brisker Rov, and after reading the letter he said: "I cannot sign such things. You address him in this manner - I cannot sign." The Chazon Ish saw this in advance. In other words, a wise man who is an ish da'as can tell you what anyone's opinion will be, because he encompasses all perspectives within himself.
And because he possesses many perspectives, when you present him with a problem he can select the right path from among them. If someone thinks of only one possibility, that is the only solution he can offer. But if one envisions four possibilities, he can select the best among them and give you the finest counsel. A person with limited vision considers only a single solution, which may not be the best one, whereas had you taken a different path, you would have achieved a far better outcome.
Speaking of the Brisker Rov, here is an example. A merchant once came to him and said that he needed to transport merchandise from one location to another, but he was terrified of customs inspections, as they were stopping trains and inspecting at the stations. He asked the Rov for advice. The Rov asked him from where to where he needed to travel, where the main stations were, where the train stopped, asking for every detail. Then he told him: "At this station disembark, skip this station, at that station do not go through inspection; unload the merchandise and then board a different train." He gave him a complete series of instructions - and it unfolded exactly as predicted. The merchant later asked him: "How did the Rov know?" He answered: "I weighed the mindset of ordinary people, where it would make sense for them to set up inspections." The Rov weighed human nature. On one hand, that was a compliment to them, that they thought straight. On the other hand, it was not necessarily a compliment, for he may have calculated how people think crookedly - and that, too, he knew how to anticipate. Either way, observe what an ish da'as is: he reads reality in advance and tells you from beginning to end what will happen, because he weighs all circumstances and possibilities. By contrast, one whose vision is narrow sees only a single direction and a single path.
Rabbeinu Yonah explains: Once all the paths regarding a matter are revealed, the right choice will successfully emerge in his hands. Now he can select the proper path, because all the options are before him. And when one seeks advice from such a person - "increases strength": through the counsel he gives you, you will muster your strength and succeed, and salvation will come from him in a time of trouble, for his counsel embodies "salvation through a multitude of counselors." And what is salvation through a multitude of counselors? It is precisely what is attained through an ish da'as. When one lacks such a person, he is told: consult many advisors, for once you hear ten opinions you can choose the best among them. But when you have an ish da'as, he alone is a multitude of counselors - in his mind he already brings you all the options, already considering every possibility and scenario. Therefore, receiving counsel from him is what strengthens the one who receives it, and that is the meaning of "a man of knowledge increases strength."
The Malbim explains: One who has accepted the rules of wisdom - as explained countless times - is called a chacham (wise man), and he is a "man of oz" (strength): he possesses the boldness to overcome desires, physical pulls, and the inclination of the heart, and he has the strength to subjugate them through wisdom. Wisdom is what we have received from the Sages, and through it he possesses the power to overcome.
Notice, however, that there are two distinct states. There is the strength to overcome, and there is the strength to stand firm without faltering. This reflects the verses, "Who shall ascend the mountain of Hashem?" and "Who shall stand in His holy place?" Ascending the mountain of Hashem - that is still achievable; reaching an elevated spiritual level is wonderful. But holding your ground there afterward and never faltering - that is no simple task. Man is subject to ups and downs, and after a prolonged period of ascent, one often feels the need to loosen one's belt, so to speak, and ease the pressure. This is why we have bein hazmanim: a person learns, but he is subject to fluctuations and requires rest and relaxation, after which he returns with renewed enthusiasm and desire. Even Moshe Rabbeinu was given intervals between one section of the Torah and the next to reflect upon it. We understand, then, that maintaining one's standing at the summit is far from simple. It is achievable - but one must take care not to fall into a ceaseless cycle of rising and falling, rising and falling. The true wisdom is to rise in His holy place and remain standing there.
This is the meaning of "A wise man possesses strength": through his wisdom, he has the strength to fight against his base desires and the emotional pull of his heart. Yet with all that, he has not yet attained "strengthens power." Strengthening power means exerting oneself to remain standing firm and unchanging - to be like Avraham Avinu, who was "advanced in days," meaning that every single day of his life was spiritually complete. Not a matter of feeling inspired one day and uninspired the next, managing well one day and struggling the next, attending the shiur one day and skipping it the next. That is an amitz ko'ach - one who exerts his strength to hold his ground continuously over time.
Through wisdom alone, explains the Malbim, it is still not enough. Why? Because the yetzer hara constantly wages war within the heart, and wisdom is something that requires intellectual proof and must be received from a teacher; therefore, the yetzer always finds an opening to challenge and counterattack. There is an ongoing clash with the yetzer, and even if you have reached a high level, that does not guarantee you will stay there; you may still fall.
What truly fortifies one's power? A man of da'at: a person who has grown wise in Torah, contemplated it deeply, and attained the level of da'at. According to the explanation of Rabbeinu Yonah, this refers to someone who encompasses many areas of knowledge. According to the Malbim, da'at is like mathematics: two plus two equals four. What was previously unproven and had to be accepted from a sage - that is chochmah. Once one contemplates it and grasps it independently - that is tevunah. And when one reaches the level of da'at, it becomes an axiom, absolute and irrefutable, like mathematics. Knowledge of Hashem, knowledge of the Torah, connecting to the Torah, and fulfilling the mitzvos - everything is clear, verified, and alive before his eyes just as two plus two equals four. This is the quality of da'at. If you have reached that point, you strengthen power; you can remain on high, your strength is fortified, and you will never falter. But if it is only chochmah, the yetzer attacks and argues: Where is the proof? Where is the evidence? Who says? There is a perpetual struggle. In contrast, once you attain da'at, you have reached safe island ground, no longer swept away in the storm of constant struggle against the yetzer hara.
For what a person knows through intellectual deduction is not comparable to what he knows through sensory perception. Sensory perception - I clearly see that there is a picture hanging here. Intellectual proof - I have logical deductions proving that there is a picture in the adjoining room as well, but did I actually see it? No. And what I have seen is always far more compelling than logical deductions. Sensory proofs are always stronger than intellectual proofs, which are conclusions derived through reasoning without tangible sight. This is why our Sages said that Ta shema ("come and hear") is not like Ta chazi ("come and see"). The Zohar consistently speaks in terms of Ta chazi, whereas the Gemara speaks in terms of Ta shema. Hearing is not comparable to seeing; sight is infinitely more powerful. When I merely hear, I must visualize it in my mind, but when I see, I perceive the reality directly. Likewise, for someone who possesses the quality of da'at, his entire perception of reality is transformed.
כִּי בְתַחְבֻּלוֹת תַּעֲשֶׂה־לְּךָ מִלְחָמָה וּתְשׁוּעָה בְּרֹב יוֹעֵץ׃ (כ"ד, ו) - "For with strategies you shall wage your war, and victory lies in an abundance of counsel."
Rabbeinu Yonah explains that it is impossible to wage war without skilled strategists. Who are these strategists? People who have contemplated and discerned the tactics the enemy is likely to employ, in order to preempt the blow and set an ambush in the very places where he is expected to attack.
The parable for this is a chess player, a concept discussed previously. Who is considered a superior chess player? The one who can calculate further ahead the moves of his opponent: If I do this, he will do that; then I will do this and he will do that - checkmate. But if I only foresaw two moves ahead while my opponent anticipated three or four, I may have anticipated the first two moves, but on the third - checkmate, which I failed to foresee. The entire essence of the royal game, known in ancient times as ishkoki, is knowing how to anticipate moves in advance and prepare for them. This is "For with strategies you shall wage your war": strategies mean discerning the ways in which the enemy might overpower you and preparing for them, ensuring that you have a response for every scenario.
And who truly possesses these strategies? As noted earlier: "A man of understanding shall acquire strategies." A discerning person, who understands one concept from another and reflects deeply, will acquire wise strategies.
"Salvation" (teshuah), explains Rabbeinu Yonah, is an expression that applies to distress and downfall. When we experience a fall or distress, who can extract us from it? The counselor. "And salvation comes through a multitude of counselors." This means: had you possessed strategies from the outset, you would have waged war successfully and would not have needed salvation. What happened? You lacked strategies, you did not prepare yourself for all scenarios, and now you have fallen and need salvation. Now you require a multitude of counselors to help you extricate yourself from the situation. But had you been discerning, you would have waged war with strategies right from the start, and you never would have found yourself in this situation in the first place. Once you are already there, after the fall, you need salvation - and salvation comes through a multitude of counselors.
And this connects to what we discussed earlier: "and a man of knowledge strengthens power." After hardship and failure, one must find a path through which rescue will come. Rabbeinu Yonah explains: a man of knowledge strengthens the power of the faltering who have fallen, those who are in need of salvation. True, "with strategies you shall wage your war," and this corresponds to "a discerning person acquires strategies," but for salvation from distress into which one has already fallen - there you need a multitude of counsel. And if you have a man of knowledge, he can assist you in place of a multitude of counselors, for as we previously explained, a man of knowledge possesses a singular insight that encompasses many perspectives. This is the significance of da'at: an enlightened person who contemplates every possible facet and contingency, thereby becoming a man of knowledge - one who possesses broad understanding and multifaceted perspectives capable of encompassing every possible situation and providing an answer for each one. He will be able to extract you from distress. A man of knowledge will strengthen your power even when you have already stumbled. And if you do not have such a person, you will be forced to rely on a multitude of counselors - numerous advisors, each contemplating a different possibility and a different solution, from all of whom the beneficial resolution will emerge.
The Malbim states: in warfare, a single piece of counsel is not enough, because the enemy also has counsel. You have a plan and he has a plan - which is why we need strategy (tachbulah). The Malbim explains the precise nuances of the Holy Tongue: strategy is fundamentally different from counsel (etzah). Counsel refers to a single piece of advice, whereas strategy is the chaining together of counsel, one move after another. That is to say: I will do this, he will respond like that, then I will do this, and he will respond like that - this chaining together of counsels is a strategy. Strategies mean that one does not view things one-dimensionally, but rather in a multidimensional and layered manner, anticipating every possibility. If I anticipate only one possibility, counsel for that single scenario suffices. But if I wish to anticipate all possibilities, I need strategy, through which I will know how to prevail in every scenario.
The Malbim draws an analogy here from military warfare to the inner battle of the soul against its adversaries. And since this also concerns the warfare of the soul, we are told: know that wisdom (chochmah) alone is not sufficient. That represents a single counselor, which is not enough, because the enemy also arrives with a counselor. What you need is for all the counselors of the soul - chochmah, binah, and da'at - to work in tandem. These are the strategies: a synthesis of counsels, so that for every scenario there is a countermeasure and for every situation an answer. Through this, one can muster strength and wage battle against the counsel of the yetzer hara.
In these two verses, we have learned a major principle. "A wise man is in strength" - wisdom is not mere knowledge, but a source of strength and valor, an inner spiritual fortitude through which a person overcomes his desires and his inclination, as in "Who is strong? He who conquers his evil inclination." Yet fortitude alone is enough to overcome, but not enough to remain firmly standing. For that, one needs "a man of knowledge strengthens power" - the level of da'at, where things are clear and tangible like two plus two, enabling a person to be courageous and immovable. On a practical level, a man of knowledge is someone who incorporates many perspectives within himself, foreseeing every possibility and the thought process of every person, thus knowing how to choose the best counsel and bolster the strength of those who have fallen. From this also follows "with strategies you shall wage war" - not a single piece of advice, but a chain of counsels, combining chochmah, binah, and da'at, so that there is an answer to every move of the yetzer. And one who failed to prepare strategies in advance and fell must rely on "salvation through a multitude of counselors."