KING SOLOMON EXTENDS THE USE OF PILPUL TO ALL AREAS OF LAW KING SOLOMON extended the applicability of pilpul beyond [what] either Osniel ben Kenaz or King David [did]. [David and Osniel] applied pilpul only in those instances where the halachahhad not been clearly defined and decided definitively.¹ 18:1 that per Tractate Berachos 7b–8a, King David established (prior to the building of the Temple) an academy that was “prominent in halachah” on Mt. Moriah. See later in Part 2, chapter 8, how Osniel and his colleagues collected and organized the halachah. We thus see that the main focus of David and Osniel was in the area of practical halachah. They did not revisit those laws that courts had previously considered and conclusively decided, nor did they attempt to understand why those laws were decided as they were. It was not so with King Solomon of blessed memory, for he exerted himself to delve into the rationales of all the laws received from the previous [courts], and he trained others in the methodology [that the previous courts applied] to reach their conclusions.

footnotes: ¹ It is explained in Ha’amek She’elah

Solomon’s methodology is explained in the verse, “More than others was Koheles wise,”² which means that [Solomon] was erudite in traditions and laws that had been previously received. “He also taught the people knowledge,”³ 21b that [Solomon] “taught them through signposts, [and explained the laws with analogies].” Using Rashi, he explains that through meticulous analysis of the language of Scripture or the Oral Law, Solomon found proofs for the received [laws and traditions]. means that he instructed the people regarding the bases of the [existing] decisions. Along these lines did Solomon caution: “The beginning of wisdom is: Acquire wisdom, and of all that you acquire, attain understanding.”⁴ Rashi explains: The beginning of [achieving] wisdom is learning from others, that is, acquiring for yourself the traditions from the rabbi’s mouth. [Only then will you] ‘with all that you acquire, attain understanding,’ [meaning] you will then know [the Torah, so that] you can independently ascertain the reasons [for the laws by] means of logical derivation.

footnotes: ² Eccl. 12:9. ³ Id. The Netziv in the beginning of Part 2, chapter 7, cites Tractate Eruvin ⁴ Prov. 4:7.

To justify this interpretation further,⁵ the word “wisdom” [must] connote both knowledge and intellect, [for to receive meaningful instruction], one must also be at the proper level to absorb the precepts. This is the meaning of what is written in Daniel: “He gives wisdom to the intelligent,”⁶ i.e., wisdom is imparted [by God] to one who possesses intelligence and not to one lacking this trait and is thus unable to conceptualize his knowledge.⁷, Deut. 1:13 and Ex. 31:6. Both “wisdom” and “intelligence” are derived from the word “hacham.” The alternate translation, “He gives wisdom to the wise,” is unsatisfactory because the verse would imply that one becomes wise prior to receiving wisdom. Solomon wrote that a prerequisite [for developing] this intelligence is to acquire knowledge and tradition, and afterwards to try to understand [the laws]. For thus did the sages of blessed memory caution, that “A person should first learn and [then attempt] to interpret,”⁸ 63a. the latter meaning to understand the rationale for the laws that one has learned.

footnotes: ⁵ The verse, “More than others was Koheles wise,” means that Solomon achieved the deepest understanding of wisdom. ⁶ Dan. 2:21. See Marsha to tractate Berachos 55a. ⁷ See Ha’amek Davar ⁸ Shabbos

It is explained in Koheles that three benefits stem from this labor [of discovering the reasons for existing decisions regarding a particular halachah]. These are expressed by the following terms: izzen, hikker and tikken meshalim harbeh⁹), sought out (hikker), and set in order many proverbs (tikken meshalim harbeh).” Eccl. 12:9. [literally, “pondered,” “investigated” and “organized many parables”]. The rabbis (in Eruvin21b) explain izzenas: “Make handles for the Torah,”¹⁰ comes from the word ozen, which can mean either an ear or a handle. [meaning to clarify the Torah to make it accessible to the masses]. The rabbis likened [a law whose rationale appears to be missing]¹¹ to a large basket that lacks handles for grasping so that it cannot be moved [except by a select few] such as those possessing great strength; however, when handles are provided, [the basket] can be used by all. Further, a basket that lacks handles [is difficult to store], and it can easily fall and break [its contents], whereas if handles are provided, [it can be protected] by being secured on a peg. So it is with tradition that lacks reasoning – it is impossible to grasp unless it has been received directly from another (a rabbi who is such an illustrious teacher that he is like an angel of Ha-Shem’s hosts). In the absence of [knowledge and understanding of the rationale, even if one has an illustrious teacher], the [student] is unable to render decisions or accept these laws. However, when the tradition is accompanied by a rationale, everyone trusts the tradition, since it has been proven by reason and logic. In addition, since the law is now fully comprehensible, it is not easily forgotten. Indeed, toward the end of Tractate Megillah,¹² one is admonished to acquire learning through melody. As Tosafos explains, by properly combining learning with melody, retention is enhanced. One’s retention of the law is enhanced even more when learning is combined with its rationale; this is the meaning of izzen.

footnotes: ⁹ “More than others was Koheles wise, he also taught the people knowledge; yea, he pondered (izzen ¹⁰ Izzen ¹¹ Lacking proper definition and scope. ¹² 32a.

Another reason [for providing the rationale for laws] is explained by the word *hikker,*meaning “investigation.” This refers to the process of inferring corollaries from the received laws. If one does not know the rationale of a law, one cannot derive its corollaries. As a well-known saying states, “Follow the rationale.”¹³ 73a.

footnotes: ¹³ Gittin

A further potential benefit of obtaining this knowledge [of the rationale of a law], is suggested by the phrase, tikken meshalim harbeh, [“Set in order many proverbs”]: i.e., one may originate new legal principles that go even beyond deductions from the laws that have been received. These derivations can only be made through carefully weighed decisions and [use of] pilpul. It is well known that each person possesses different intellectual and analytical abilities. However, when a law’s rationale is known, in addition to the methodology used to arrive at the law, [many people] may develop new formulations of laws. In this sense, pilpul functions like a parable, to enable one to arrive at new legal principles, effectively creating a paved path leading one to the proper decision.