About Ecclesiastes

Ecclesiastes examines life's meaning "under the sun," concluding that true purpose is found only in fearing God.

Author: SolomonWritten: c. 940-930 BCReading time: ~3 minVerses: 22
MeaninglessnessWisdomEnjoymentDeathFear of GodPurpose

King James Version

Ecclesiastes 3

22 verses with commentary

A Time for Everything

To every thing there is a season, and a time to every purpose under the heaven:

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KJV Study Commentary

This opening verse of the famous 'A Time for Everything' poem establishes God's sovereign ordering of human experience. The Hebrew word 'zeman' (season/appointed time) emphasizes divinely ordained timing, while 'chephets' (purpose) indicates intentional design. The Preacher affirms that all human activities fall under providential governance—nothing happens randomly 'under the heaven.' This verse ...
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Ellicott’s Commentary for English Readers

(1) **A season.**—The word is only found in later Hebrew (Nehemiah 2:6; Esther 9:27; Esther 9:31), and in the Chaldee of Daniel and Ezra. **Purpose.**—The use of the word here and in Ecclesiastes 3:17; Ecclesiastes 5:8; Ecclesiastes 8:6, in the general sense of “a matter,” belongs to later Hebrew. The primary meaning of the word is “pleasure*” *or “desire,” and it is so used in this book (Ecclesia...
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Jamieson-Fausset-Brown Bible Commentary

10-11. The last may be a reason for the first. Together, they set forth the relative moral worth of good and bad men.

A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted; to be: Heb. to bear

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KJV Study Commentary

The first antithesis pairs life's ultimate boundaries—birth and death—with the agricultural cycle of planting and harvesting. The Hebrew construction uses infinitives ('to be born... to die') emphasizing activities rather than static states. Birth and death bracket every human existence, reminding us that we enter and exit life's stage at divinely appointed moments (Job 14:5). The agricultural ima...
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Ellicott’s Commentary for English Readers

(2) The list of times and seasons is ranged in Hebrew MSS. and printed books in two parallel columns. **A time to die.—**Job 14:5.

Jamieson-Fausset-Brown Bible Commentary

**12. despiseth--**or, "reviles," a course contrasted with the prudent silence of the wise. **holdeth his peace--**as if neither hearing nor telling.

A time to kill, and a time to heal; a time to break down, and a time to build up;

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KJV Study Commentary

This verse presents morally complex antitheses: killing/healing, breaking down/building up. The Hebrew 'harog' (kill) encompasses both legitimate taking of life (warfare, capital punishment) and illegitimate murder, while 'rapha' (heal) suggests divine restoration. These pairs acknowledge that life in a fallen world sometimes requires destruction before reconstruction can occur. Medical healing ma...
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Jamieson-Fausset-Brown Bible Commentary

**13. tale-bearer--**(Compare Margin), one trading as a peddler in scandal, whose propensity to talk leads him to betray confidence.

A time to weep, and a time to laugh; a time to mourn, and a time to dance;

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KJV Study Commentary

The emotional antitheses—weeping/laughing, mourning/dancing—acknowledge the full spectrum of legitimate human emotion within God's providence. Hebrew 'bakah' (weep) and 'sachaq' (laugh) aren't superficial expressions but deep emotional responses to life's joys and sorrows. The pairing of mourning and dancing evokes funeral and wedding celebrations, the two most significant communal gatherings in a...
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Ellicott’s Commentary for English Readers

(4) **Mourn.**—This is the ordinary word used for noisy funeral lamentations (Jeremiah 4:8; 1Samuel 25:1).

Jamieson-Fausset-Brown Bible Commentary

**14. counsel--**the art of governing (Pr 1:5). **counsellors--**literally, "one giving counsel"; the participle used as a collective.

A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; to refrain from: Heb. to be far from

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KJV Study Commentary

This enigmatic verse pairs physical actions with emotional/relational ones. 'A time to cast away stones, and a time to gather stones together' likely refers to agricultural activity—clearing fields for planting or building stone walls, though some interpret it as ancient warfare (2 Kings 3:19, 25). The second pair—'a time to embrace, and a time to refrain from embracing'—addresses physical and emo...
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Ellicott’s Commentary for English Readers

(5) **Gather stones.—**As the collecting of stones for building purposes is included in Ecclesiastes 3:4, it is thought that what is here referred to is the clearing or marring of land (Isaiah 5:2; Isaiah 62:10; 2Kings 3:19; 2Kings 3:25).

Jamieson-Fausset-Brown Bible Commentary

15. (Compare Pr 6:1). **suretiship--**(Compare Margin), the actors put for the action, which may be lawfully hated.

A time to get, and a time to lose; a time to keep, and a time to cast away; get: or, seek

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KJV Study Commentary

This verse presents antitheses of acquisition and release: 'a time to get, and a time to lose; a time to keep, and a time to cast away.' The Hebrew 'baqash' (בָּקַשׁ, get/seek) and 'abad' (אָבַד, lose) describe the rhythm of gain and loss that marks human existence. Similarly, 'shamar' (שָׁמַר, keep/guard) and 'shalakh' (שָׁלַךְ, cast away/throw) address retention versus release. Wisdom recognizes...
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Ellicott’s Commentary for English Readers

(6) **To lose.—**Elsewhere this word means to destroy, but in the later Hebrew it comes to mean to lose, like the Latin “perdere.”

Jamieson-Fausset-Brown Bible Commentary

**16. retaineth--**or literally, "lay hold of as a support." Honor is to a feeble woman thus as valuable as riches to men.

A time to rend, and a time to sew; a time to keep silence, and a time to speak;

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KJV Study Commentary

This verse presents two sets of opposites related to communication and response. 'A time to rend, and a time to sew' refers to the ancient practice of tearing garments in grief, anguish, or repentance (Genesis 37:34; Joel 2:13), followed by later mending. The Hebrew 'qara' (קָרַע, rend/tear) signified deep emotional/spiritual crisis, while 'taphar' (תָּפַר, sew) indicated restoration and healing. ...
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Jamieson-Fausset-Brown Bible Commentary

**17. merciful--**kind to others; opposed to cruel. Such benefit themselves by doing good to others (compare Pr 24:5), while the cruel injure themselves as well as others. **flesh--**that is, his body, by penuriousness (Col 2:23).

A time to love, and a time to hate; a time of war, and a time of peace.

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KJV Study Commentary

The poem's final verse presents the most morally complex antitheses: 'a time to love, and a time to hate; a time of war, and a time of peace.' These aren't contradicting biblical commands to love but acknowledging that love must sometimes express itself through opposition to evil. The Hebrew 'ahav' (אָהַב, love) and 'sane' (שָׂנֵא, hate) represent not mere emotions but covenantal commitments and m...
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Jamieson-Fausset-Brown Bible Commentary

**18. a deceitful work--**or, "wages," which fail to satisfy, or flee away (Pr 10:2; 23:5). **sure reward--**or, "gain," as from trading (Ho 10:12; Ga 6:8, 9).

What profit hath he that worketh in that wherein he laboureth?

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KJV Study Commentary

<strong>What profit hath he that worketh in that wherein he laboureth?</strong> (מַה־יִּתְרוֹן הָעוֹשֶׂה בַּאֲשֶׁר הוּא עָמֵל, mah-yitron ha'oseh ba'asher hu amel)—this question, following the famous 'time for everything' passage (3:1-8), applies theological pressure to the poem's meaning. If God has appointed times for every activity, and all these times cycle endlessly, what lasting advantage (y...
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Jamieson-Fausset-Brown Bible Commentary

19. Inference from Pr 11:18 (compare Pr 11:5, 6; 10:16).

I have seen the travail, which God hath given to the sons of men to be exercised in it.

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KJV Study Commentary

<strong>I have seen the travail, which God hath given to the sons of men to be exercised in it</strong> (רָאִיתִי אֶת־הָעִנְיָן אֲשֶׁר נָתַן אֱלֹהִים לִבְנֵי הָאָדָם לַעֲנוֹת בּוֹ, ra'iti et-ha'inyan asher natan Elohim livnei ha'adam la'anot bo). The word 'inyan' (עִנְיָן) means business, task, or occupation—the range of human activities. The verb 'la'anot' (לַעֲנוֹת) can mean to be occupied, affl...
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Jamieson-Fausset-Brown Bible Commentary

20. (Compare Pr 11:5). **froward--**as in Pr 2:15, opposed to the simplicity and purity of the upright. **in their way--**or, "conduct."

God's Works Are Eternal

He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end.

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KJV Study Commentary

This pivotal verse asserts God's aesthetic providence—'He hath made every thing beautiful in his time' (Hebrew 'yapheh,' beautiful/appropriate). Despite life's apparent chaos catalogued in verses 1-8, divine wisdom orders all experiences toward beauty and purpose. Yet God has also 'set the world in their heart' (Hebrew 'ha-olam,' eternity/world)—giving humans awareness of transcendence while withh...
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Ellicott’s Commentary for English Readers

(11) **In his time.—**In modern English, “its.” **The world.—**The word here translated “world” has that meaning in post-Biblical Hebrew, but never elsewhere in the Old Testament, where it occurs over 300 times. And if we adopt the rendering “world,” it is difficult to explain the verse so as to connect it with the context. Where the word occurs elsewhere it means “eternity,” or “long duration,” a...
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Jamieson-Fausset-Brown Bible Commentary

21. The combined power of the wicked cannot free them from just punishment, while the unaided children of the righteous find deliverance by reason of their pious relationship (Psa 37:25, 26).

I know that there is no good in them, but for a man to rejoice, and to do good in his life.

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KJV Study Commentary

<strong>I know that there is no good in them, but for a man to rejoice, and to do good in his life</strong> (יָדַעְתִּי כִּי אֵין טוֹב בָּם כִּי אִם־לִשְׂמוֹחַ וְלַעֲשׂוֹת טוֹב בְּחַיָּיו, yada'ti ki ein tov bam ki im-lismo'ach vela'asot tov b'chayav). The phrase 'no good in them' refers to the times and activities listed in 3:1-8—they contain no intrinsic, ultimate good 'under the sun.' The only ...
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Ellicott’s Commentary for English Readers

(12) **I know.—**Literally, *I knew: i.e., *I came to know. The writer is relating the conclusions at which he successively arrived. **To do good.**—This phrase is always used elsewhere in a moral sense: “to act rightly.” When enjoyment is meant, the phrase used is, as in the next verse, “to see good;” but the context seems to require that this sense should be given to the phrase in this verse als...
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Jamieson-Fausset-Brown Bible Commentary

22. Jewels were often suspended from the nose (Ge 24:47; Is 3:21). Thus adorned, a hog disgusts less than a fair and indiscreet woman.

And also that every man should eat and drink, and enjoy the good of all his labour, it is the gift of God.

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KJV Study Commentary

<strong>And also that every man should eat and drink, and enjoy the good of all his labour, it is the gift of God</strong> (וְגַם כָּל־הָאָדָם שֶׁיֹּאכַל וְשָׁתָה וְרָאָה טוֹב בְּכָל־עֲמָלוֹ מַתַּת אֱלֹהִים הִיא, v'gam kol-ha'adam sheyochal v'shatah v'ra'ah tov b'chol-amalo matat Elohim hi). This verse radically reframes labor's meaning. The ability to <strong>eat and drink</strong>—meet basic nee...
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Ellicott’s Commentary for English Readers

(13, 14) Ecclesiasticus 11:17; Ecclesiasticus 18:6.

Jamieson-Fausset-Brown Bible Commentary

23. (Compare Pr 10:28). **wrath--**is that of God.

I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him.

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KJV Study Commentary

After describing times and seasons (3:1-8), the Preacher affirms divine sovereignty: 'I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him.' The phrase 'whatsoever God doeth, it shall be for ever' (kol-asher ya'aseh ha'Elohim hu yihyeh le'olam, כָּל־אֲשֶׁר יַעֲשֶׂה הָאֱלֹהִים הוּא יִהְיֶה ל...
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Jamieson-Fausset-Brown Bible Commentary

24-31. The scope of the whole is a comment on Pr 11:23. Thus liberality, by God's blessing, secures increase, while penuriousness, instead of expected gain, procures poverty.

That which hath been is now; and that which is to be hath already been; and God requireth that which is past. that which is past: Heb. that which is driven away

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KJV Study Commentary

<strong>That which hath been is now; and that which is to be hath already been</strong> (מַה־שֶּׁהָיָה כְּבָר הוּא וַאֲשֶׁר לִהְיוֹת כְּבָר הָיָה, mah-shehayah k'var hu va'asher lihyot k'var hayah)—this verse affirms historical repetition and cyclical patterns. The phrase 'k'var hu' (כְּבָר הוּא, already is) emphasizes that present reality repeats past patterns, and future events will likewise ech...
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Ellicott’s Commentary for English Readers

(15) **Is now.**—Rather, *was long ago.* **Requireth.**—*Seeketh again*: *i.e., *recalleth the past. The writer has not been speaking of the bringing the past into judgment, but of the immutable order of the universe, which constantly repeats itself. But it would seem that the word suggesting the thought of seeking for the purpose of judgment leads on to the next topic.

Jamieson-Fausset-Brown Bible Commentary

24-31. The scope of the whole is a comment on Pr 11:23. Thus liberality, by God's blessing, secures increase, while penuriousness, instead of expected gain, procures poverty.

Injustice and the Judgment to Come

And moreover I saw under the sun the place of judgment, that wickedness was there; and the place of righteousness, that iniquity was there.

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KJV Study Commentary

<strong>I saw under the sun the place of judgment, that wickedness was there</strong>—the courtroom itself is corrupted. The Hebrew <em>mishpat</em> (מִשְׁפָּט, judgment) denotes the sacred space where justice should reign, yet <em>resha</em> (רֶשַׁע, wickedness) pollutes it. <strong>The place of righteousness, that iniquity was there</strong>—even where <em>tsedek</em> (צֶדֶק, righteousness) shou...
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Ellicott’s Commentary for English Readers

(16) This verse introduces the consideration of the difficulty arising from the imperfection of moral retribution in this life. Other places where the iniquity of judges is mentioned are Ecclesiastes 4:1; Ecclesiastes 5:8; Ecclesiastes 6:7; Ecclesiastes 8:9-10.

Jamieson-Fausset-Brown Bible Commentary

24-31. The scope of the whole is a comment on Pr 11:23. Thus liberality, by God's blessing, secures increase, while penuriousness, instead of expected gain, procures poverty.

I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work.

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KJV Study Commentary

Amid life's injustices (verse 16), the Preacher affirms divine justice: 'I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work.' The Hebrew 'shaphat' (שָׁפַט, judge) indicates both legal judgment and divine governance. Despite earthly injustice, God will ultimately judge all people justly. The phrase 'a time there for eve...
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Ellicott’s Commentary for English Readers

(17) **A** **time there—**viz., with God. In this verse a judgment after this life is clearly spoken of, but not yet asserted as a conclusion definitely adopted, but only as a belief of the writer’s conflicting with the doubts expressed in the following verses. “1 said in mine heart,” with which Ecclesiastes 3:17-18 both begin, conveys the idea, “I thought,” and yet again I thought.” The writer re...
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Jamieson-Fausset-Brown Bible Commentary

24-31. The scope of the whole is a comment on Pr 11:23. Thus liberality, by God's blessing, secures increase, while penuriousness, instead of expected gain, procures poverty.

I said in mine heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts. that God: or, that they might clear God, and see, etc

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KJV Study Commentary

<strong>That God might manifest them</strong> (לִבְרָם, <em>libram</em>)—literally 'to test them' or 'to clarify them.' Qoheleth confronts humanity's shared mortality with beasts, using brutal realism to strip away pretension. <strong>That they might see that they themselves are beasts</strong> (בְּהֵמָה הֵמָּה, <em>behemah hemmah</em>)—the phrase emphasizes identity, forcing acknowledgment of our...
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Jamieson-Fausset-Brown Bible Commentary

24-31. The scope of the whole is a comment on Pr 11:23. Thus liberality, by God's blessing, secures increase, while penuriousness, instead of expected gain, procures poverty.

For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity.

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KJV Study Commentary

<strong>For that which befalleth</strong> (מִקְרֶה, <em>miqreh</em>)—'happening' or 'fate,' used repeatedly to emphasize the common destiny. <strong>They have all one breath</strong> (רוּחַ אֶחָד, <em>ruach echad</em>)—the same animating life-force, from <em>ruach</em> meaning 'spirit,' 'wind,' or 'breath.' <strong>No preeminence</strong> (מוֹתַר, <em>motar</em>)—'advantage' or 'profit,' one of Ec...
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Ellicott’s Commentary for English Readers

(19) **That which befalleth**.—The word translated “event” in Ecclesiastes 2:13 (where see Note). **Breath.**—The same word as “spirit” (Ecclesiastes 3:21; Genesis 7:15; Psalm 104:30).

Jamieson-Fausset-Brown Bible Commentary

24-31. The scope of the whole is a comment on Pr 11:23. Thus liberality, by God's blessing, secures increase, while penuriousness, instead of expected gain, procures poverty.

All go unto one place; all are of the dust, and all turn to dust again.

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KJV Study Commentary

<strong>All go unto one place</strong> (הַכֹּל הוֹלֵךְ אֶל־מָקוֹם אֶחָד, <em>hakol holekh el-maqom echad</em>)—Sheol, the realm of the dead, or simply the grave. <strong>All are of the dust, and all turn to dust again</strong> directly echoes God's curse in Genesis 3:19 (עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב, <em>afar attah ve'el-afar tashuv</em>—'dust you are, and to dust you shall return').<br><br>T...
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Jamieson-Fausset-Brown Bible Commentary

24-31. The scope of the whole is a comment on Pr 11:23. Thus liberality, by God's blessing, secures increase, while penuriousness, instead of expected gain, procures poverty.

Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth? of man: Heb. of the sons of man goeth upward: Heb. is ascending, etc

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KJV Study Commentary

<strong>Who knoweth the spirit of man that goeth upward</strong> (רוּחַ בְּנֵי הָאָדָם הָעֹלָה, <em>ruach benei ha'adam ha'olah</em>)—a rhetorical question expressing uncertainty about different eternal destinies for humans versus animals. The verb <em>'olah</em> ('ascending') contrasts with <em>yoredeth</em> ('descending'), suggesting directional separation at death. Yet the interrogative <em>mi ...
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Ellicott’s Commentary for English Readers

(21) The LXX., followed by a great body of interpreters, ancient and modern, translate, “Who knoweth whether the spirit of man goeth upward?” &c, and this agrees better with the context of this paragraph. The sceptical thought is, “We see that death resolves into dust (Genesis 3:19; Ecclesiastes 12:7; see also Ecclesiasticus 41:10) the bodies of men and animals alike; and if it be alleged that the...
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Jamieson-Fausset-Brown Bible Commentary

24-31. The scope of the whole is a comment on Pr 11:23. Thus liberality, by God's blessing, secures increase, while penuriousness, instead of expected gain, procures poverty.

Wherefore I perceive that there is nothing better, than that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be after him?

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KJV Study Commentary

<strong>Wherefore I perceive</strong> (רָאִיתִי, <em>ra'iti</em>)—'I have seen,' from experiential observation rather than revealed truth. <strong>That a man should rejoice in his own works</strong> (שֶׁיִּשְׂמַח הָאָדָם בְּמַעֲשָׂיו, <em>she-yismach ha'adam bema'asav</em>)—finding contentment in present labor, acknowledging that <strong>that is his portion</strong> (חֶלְקוֹ, <em>chelqo</em>), his...
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