Chazal in several places tell that the book of Kohelet was initially deemed unworthy of being canonized as part of the Tanakh. Interestingly enough, Chazal in different contexts give different reasons for the ambivalence surrounding Kohelet. In Masekhet Shabbat (30b), the Gemara attributes the early Sages’ uneasiness about the book to the fact that “devarav soterin zeh et zeh” – it contains contradictory statements. Rather than presenting a clear, straightforward philosophical message, Kohelet contains numerous inconsistencies, as the Gemara proceeds to demonstrate. In Avot De-Rabbi Natan (1), however, we find a different reason for the ambivalence: “she-heim meshalot.” The book appears to lack substance and to offer only superficial observations and musings which do not deserve the lofty status of canonization. Finally, the Midrash (Kohelet Rabba 3:1 and elsewhere) says the Kohelet contains “devarim she-heim notim le-tzad minut” – words which could perhaps lead to heretical ideas.
The Sages nevertheless decided to include Kohelet in the canon, because, as the Gemara (Shabbat 30b) comments, it both begins and ends by alluding to the importance of Torah study.
Rabbi Jacob J. Schacter suggested viewing this analysis of Kohelet as symbolic of the problematic nature of human beings. We feature the same three flaws that made the Sages uneasy about Kohelet. We are awfully fickle and inconsistent, in temperament, attitudes and opinions. We are also lazy, and tend to prefer simplistic, superficial ideas and interests over depth, profundity and substance. Finally, we all occasionally struggle with doubt, as our skeptical, cynical tendencies push us to challenge the truth of God and Torah and dismiss the notion of religious responsibility. And thus, like the Sages’ attitude toward Kohelet, we might question whether we deserve to be included in the “canon,” whether we are worthy of membership in God’s special nation. With all our inconsistences, superficiality and doubts, we might write ourselves off and assume we have no place in the realm of sanctity and avodat Hashem.
The Gemara therefore emphasizes that Kohelet was ultimately included in the canon, because it begins and ends with the message of Torah study and observance. As long as we learn and seek to grow, and as long as we continue to observe to the best of our ability despite our failngs and shortcomings, then we indeed earn our rightful place among the “Scriptures.” As Rabbi Schacter writes: “…Kohelet teaches us that with all our inconsistencies, superficialities and skepticism we need not feel unworthy. We too can be considered part of the ‘Biblical Canon’—as long as we recognize the importance and centrality of ‘keeping His commandments.’” God created us as imperfect human beings and challenged us to struggle with our imperfections and work to overcome them. Although we will always remain flawed, we must never write ourselves off, and must instead continue to believe that God truly cherishes our efforts and wants us to continue working and struggling to grow and improve.
Courtesy of Yeshivat Har Etzion - www.etzion.org.il