Komentaryong Sumisipi para sa Eclesiastes 9:11

In this verse King Solomon warns regarding the importance of displaying faith in the Lord. The reason Solomon does so is because faith in the Lord is such a central pillar of Torah and the observance of G’d’s commandments. Solomon means that if a person has been endowed by G’d with intelligence, wealth, physical strength and all the other attributes which are observed amongst successful people, he should not put his trust in any of these attributes. He should put his trust exclusively in G’d. This is what the prophet taught us in Isaiah 44,25 when he said: משיב חכמים אחור ודעתם יסכל, “who turns sages back, and makes nonsense of their knowledge.” All of man’s machinations, his planning, even his deeds amount to nothing unless G’d decrees that they should succeed. If man amassed a great deal of wealth he has no reason to be smug about it and to attribute it to his sagacity. This is precisely what Solomon said in Kohelet 9,11: “the race is not won by the swift, nor the battle by the strong, nor does bread come to the wise, riches to the intelligent, nor favour to the learned; but time and death will happen to them all.” He also said in Proverbs 16,1: “A man may plan with his heart; but the answer of the tongue comes from the Lord.” If even his speech is not (entirely) under his control, how much less can he be in control of matters involving external factors? He therefore has no reason to place his trust in his own insights and other attributes. He must not rely on the efficacy of his diligence, etc., but only on G’d. This is what David meant when he said in Psalms 62,6: “Truly my soul waits quietly for G’d; my deliverance comes from Him.” David contrasted G’d’s input in whatever success he experienced with that of his own effort.

Shabbos. The word שבת connotes rest, interrupting and refraining from work. In my opinion it also connotes intellectual analysis and exploration. This is based on the verses (Koheles 9:11), “I returned (שבתי) and saw under the sun,” and (Yirmiyahu 31:18) “For after my return (שובי) I have completely changed my mind.” These connote peace of mind (ישוב הדעת), as in the words of the Rabbis. This is because Shabbos is a special day for investigation and seeking in the affairs of Hashem, Blessed be He.

Können denn Mosches Hände den Kampf fördern oder den Kampf hemmen. In der Bibel heisst עשה מלחמה ganz allgemein: Krieg führen; hier aber bedeutet es, wie der Gegensatz שבר מלחמה zeigt, den Sieg erringen. Der Mischnalehrer nimmt עשה im Sinne von fördern und denkt bei dem Worte מלחמה nur an die Israeliten. Ihren Kampf fördern, bedeutet ihm den Sieg; ihren Kampf hemmen, bedeutet ihm die Niederlage. Es ist aber auch möglich, dass unter מלחמה vorzugsweise der siegreiche Krieg verstanden wurde, wie z. B. in dem mit על הנסים beginnenden Gebete, also עשה מלחמה = den Sieg herbeiführen, שבר מלחמה = den Sieg vereiteln. Vgl. ולא לגבורים המלחמה (Ḳohelet 9, 11) und שמה שבר רשפי קשת מגן וחרב ומלחמה סלה (Ps. 76, 4), wo es also nicht nötig ist, metonymisch an כלי מלחמה zu denken.