Kohelet Rabbah, a fascinating collection of rabbinic interpretations on the Book of Ecclesiastes, wrestles with this very question. Specifically, it digs into the verse: "Wisdom will bolster the wise more than ten rulers who are in a city" (Ecclesiastes 7:19). But what does that mean? The Rabbis, in their insightful way, offer several possibilities, each illuminating a different facet of this idea.
One interpretation focuses on NOAH. Think about it. The world was drowning in corruption, literally. Yet, "wisdom will bolster the wise" – that's Noah, righteous Noah. He possessed a unique understanding, a connection to the Divine that allowed him to see beyond the moral decay of his time. He was more powerful, in a spiritual sense, "than ten rulers...in a city." In fact, more than the ten generations from ADAM until Noah, because God spoke to him. It was Noah alone who received the divine instruction to build the ark and save humanity and the animal kingdom from utter destruction.
But the story doesn't end there. The Rabbis then turn our attention to ABRAHAM. Again, we see this pattern emerge. Abraham, with his radical monotheism and unwavering faith, stands out against the backdrop of his generation. He had such powerful faith that he was willing to sacrifice his son, Isaac, for God. Kohelet Rabbah suggests that Abraham's wisdom bolstered him "more than ten rulers" – even more than the ten generations from Noah to Abraham. Out of all those generations, the Holy One, blessed be He, chose Abraham and made a covenant only with him, as it says: "On that day the Lord made a covenant with Abram" (Genesis 15:18). Abraham's covenant changed the course of history.
And finally, we arrive at JACOB. This interpretation offers a slightly different angle. Here, the focus isn't so much on moral superiority as on insight and knowledge. Jacob, even in his old age, possessed a wisdom that eluded his own sons. The text tells us that Jacob had more wisdom than the ten tribes that went down to Egypt and ascended back to Canaan. They didn't even know that JOSEPH was alive, but Jacob knew. How? Because "Jacob saw that there were provisions [shever] in Egypt" (Genesis 42:1). But there's a clever play on words here. Shever can also mean "hope" or "expectation." So, the Rabbis suggest that Jacob knew that his "hope [shivro]" was in Egypt. He saw beyond the surface, understanding the deeper meaning of events.
So, what's the takeaway? Kohelet Rabbah, through these three examples, seems to be telling us that wisdom isn't just about intellect or knowledge. It's about a deeper connection, a unique understanding that allows certain individuals to rise above the limitations of their time and circumstances.
It begs the question: what kind of wisdom are we cultivating? Are we seeking the kind of understanding that allows us to see beyond the superficial, to connect with the Divine, and to make a real difference in the world?