Midrasch zu Kohelet 12:9

Another matter, “The song of songs,” that is what the verse says: “Beyond the fact that Kohelet was wise” (Ecclesiastes 12:9). Had another person said them,¹⁷The lessons stated in the book of Ecclesiastes. you would have been required to bend your ear and listen to those matters; more so because Solomon said them. Had he said them on his own, you would have been required to bend your ear and listen to them; more so because he said them through the Divine Spirit.
“Beyond the fact that Kohelet was wise, moreover, he taught the people knowledge, considered [izen] and investigated, composed many proverbs” (Ecclesiastes 12:9). He considered matters of Torah, investigated matters of Torah, and made ears [ozynayim] for the Torah.¹⁸This can be understood to mean that he attracted many listeners for matters of Torah. Or it could be understood to mean that he crafted handles [oznayim] for the Torah in the sense that he explained the Torah and thereby made it more accessible, just as the handles of a vessel allow one to easily lift and transport it. You find that until Solomon arose, there was no analogy.¹⁹No one composed analogies to help the masses understand difficult Torah concepts. Rav Naḥman , Rav Naḥman said: [This is analogous] to a large palace in which there were numerous entrances, and everyone who would enter it would stray from the path of the entrance.²⁰They were unable to find the entrance that would take them where they needed to go. One clever man came and took a skein and hung it on the path of the entrance. Everyone would enter and exit by means of the skein. So too, until Solomon arose, there was no person who was able to understand matters of Torah. Once Solomon arose, everyone began discoursing regarding matters of Torah. Rav Naḥman : This is analogous to a thicket of reeds into which no person could enter. One clever man came and took a scythe and cut [them]. Everyone began entering and exiting through the cut area. So it was with Solomon.
Rabbi Yosei said: [This is analogous] to a large basked filled with produce, but it did not have a handle, and it could not be moved. One clever man came and crafted handles for it and it began to be moved by means of the handles. So too, until Solomon arose, no one was able to understand matters of Torah. Once Solomon arose, everyone began discoursing regarding matters of Torah.
Rabbi Sheila said: [This is analogous] to a large jug that was filled with boiling water but it did not have a handle so that it could be moved. One came and crafted a handle and it began to be moved by means of the handle.
Rabbi Ḥanina said: [This is analogous] to a deep well filled with water, and its water was cold, sweet, and excellent, but no creature could drink from it. One man came and tied rope to rope and string to string, drew from it and drank. Everyone began drawing and drinking. So too, from word to word and proverb to proverb, Solomon comprehended the secrets of the Torah, as it is written: “The proverbs of Solomon son of David” (Proverbs 1:1). By means of Solomon’s proverbs, he was able to comprehend matters of Torah.
The Rabbis say: Do not let this analogy be insignificant in your eyes, as by means of the analogy a person can comprehend matters of Torah. This is analogous to a king who lost a gold piece in his house, or a fine gem; is it not by means of a wick worth an isar²¹A small copper coin. that he finds it? So too, do not let the analogy be insignificant in your eyes, as by means of the analogy a person comprehends matters of Torah. Know that it is so, as Solomon, by means of analogy, comprehended the minute details of the Torah.
Rabbi Yudan said: It is to teach you that anyone who says matters of Torah in public will be privileged to have the Divine Spirit rest upon him. From whom do you learn [this]? From Solomon, as because he said matters of Torah in public, he was privileged to have the Divine Spirit rest upon him, and he composed three books: Proverbs, Ecclesiastes, and Song of Songs.

(Fol. 21) Raba said: "Whence is it intimated in the Torah concerning incest of secondary degrees? (forbidden by Rabbinical enactment). It is said (Lev. 18, 27) For all those gross abominations (ha-ail) have the men of the land done, who were before you; i.e., ha-ail (gross), hence there must also be minor ones. This refers then to incest of secondary degrees. Whence do we know that the word ail refers to something great? It is written (Ez. 17, 13) But the mighty (ai-lay) of the land did he take away." Shall we assume that this is in contradiction to the opinion of R. Levi? for R. Levi said: "The punishment for fraudulent measures is severer than that for incest, for the former, Scripture terms (Lev. 18, 24) Ail, while the latter it terms (Deut. 25, 16) aile." Of course, ail is strong; however, aile is still stronger. But concerning incest it is also written (Lev. 18, 29) aile? This is to exempt fraud measures from Kareth. If so, then in what respect are fraudulent measures severer than incest? In the following: For the crime of incest one is able to offer repentance, but for the crime of fraudulent measures one cannot repent, [because he does not know whom he has cheated] R. Huna said: "We infer [this prohibition concerning incest of secondary degree] from the following, (Ecc. 12, 9) Yea, he pondered and sought out, and set in order many proverbs." Ulla, in the name of R. Elazar, explained it: "Prior to the time of Solomon, the Torah was like a basket without handles, [that could not have been grasped,] but when Solomon came he attached the necessary handles." R. Oshia said: "We infer [the above] from the following (Pr. A, 15) Avoid it, pass not through by it, turn off from it and pass away." R. Ashi said: "Unto what could that of R. Oshia's explanation be likened? Unto a frail man watching a garden; if he watches it from the exterior, the interior is also protected; but if he watches it only from the interior, the exterior is left unprotected." Nevertheless R. Ashi's analogy is false, for there [if one watches from inside of the garden] protection at least is afforded for within, but here if one does not safeguard himself against the incest of secondary degrees he may reach the violation of even a real Ervah. R. Cahana said: "We infer the above from the following (Lev. 18, 30) Therefore shall ye guard My guard; i.e., make a guard which may protect, (enact measures to prevent a transgression of the Biblical law)" "If so," said Abayi to R. Joseph, "then this is Biblical." "Yea, it is Biblical, but it has been explained by the Rabbis." "But the entire law is thus explained by the Rabbis, and why call only this Rabbinical?" We must therefore say that it is catually a Rabbinical law, and the Bible text (quoted) is a mere intimation.

R. Hamnuna said: "What is the meaning of the passage (I Kings 5, 18.) And he spoke three thousand proverbs and his songs were a thousand and five. It is intended to teach that Solomon uttered three thousand proverbs for each and every word of the Torah; and for each and every word of the Sopharim (Rabbinical), he assigned a thousand and five reasons." Rabba expounded: "What is the meaning of the passage (Ecc. 12, 9.) And in addition to the fact that Koheleth was wise, he also continually imparted knowledge to the people, i.e., he supplied the Holy writ with Massoritic test and he explained the different forms by means of examples and proverbs; Yea, he gave good heed, and sought out, and set in order many proverbs. Ulla, in the name of R. Elazar, explained it: "Previous to the time of Solomon the Scripture was like a basket without handles, that cannot be grasped; and when Solomon came, he affixed the necessary handles." His locks are like waving foliage (Son, 5, 13.). R. Chisda, in the name of Mar Ukba, said: "We infer from this that from every stroke of the letter [contained in the Torah] a mass of laws and ordinances can be derived; Black as a raven, i.e., with whom do you find the beauty of the Torah? (Fol. 22a) With him who arrives early and stays late in the house of study." Rabba said: "With him who blackens himself as a raven." Raba said: "With him who becomes as hard-hearted toward his family as a raven is toward its young." An instance of this is that of R. Adda b. Mathna, who wanted to go to the house of study to learn; and when he was asked by his wife, "what shall I do with the little ones?" he answered: "Are the water-plants in the marshes all gone [wherewith they could support themselves] ."