בַּעֲשָׂרָה מַאֲמָרוֹת נִבְרָא הָעוֹלָם.

With ten statements of the Holy One blessed be He, the world was created,as described at the beginning of the book of Genesis, e.g., “God said: Let there be light” (Genesis 1:3); “God said: Let there be a firmament” (Genesis 1:6).

וּמַה תַּלְמוּד לוֹמַר? וַהֲלֹא בְּמַאֲמָר אֶחָד יָכוֹל לְהִבָּרְאוֹת!

The question arises: What does all this detail teach, since, after all, couldn’t the world have been created with one statement,such as, “Let there be a world”?

אֶלָּא לְהִפָּרַע מִן הָרְשָׁעִים, שֶׁמְּאַבְּדִין אֶת הָעוֹלָם שֶׁנִּבְרָא בַּעֲשָׂרָה מַאֲמָרוֹת, וְלִיתֵּן שָׂכָר טוֹב לַצַּדִּיקִים, שֶׁמְּקַיְּימִין אֶת הָעוֹלָם שֶׁנִּבְרָא בַּעֲשָׂרָה מַאֲמָרוֹת.

Rather, the detail of the statements is intended to underscore the utmost significance of each component of Creation, and, as a result, to exact punishment with greater vigor from the wicked, who, with their evil deeds, destroy and ruin the world, which was created with ten statements; and to give fine reward, with greater vigor, to the righteous, who sustain the world, which was created with ten statements.

עֲשָׂרָה דּוֹרוֹת מֵאָדָם עַד נֹחַ, לְהוֹדִיעַ כַּמָּה אֶרֶךְ אַפַּיִם לְפָנָיו, שֶׁכָּל הַדּוֹרוֹת הָיוּ מַכְעִיסִין וּבָאִין עַד שֶׁהֵבִיא עֲלֵיהֶם אֶת מֵי הַמַּבּוּל.

There were ten generationslisted in the Torah from Adam until Noah (Genesis, chap. 5). The reason that all these generations were listed is to inform, how much forbearance there is before Him, in God, as all these generations were increasingly infuriating;they descended lower and lower and corrupted their actions further from generation to generation. God did not immediately exact retribution against them for their sins, but rather allowed them to exist in that manner for ten generations, in the hope that they would mend their ways and repent, until He ultimately brought the flood waters upon them.

עֲשָׂרָה דּוֹרוֹת מִנֹּחַ עַד אַבְרָהָם. לְהוֹדִיעַ כַּמָּה אֶרֶךְ אַפַּיִם לְפָנָיו, שֶׁכָּל הַדּוֹרוֹת הָיוּ מַכְעִיסִין וּבָאִין עַד שֶׁבָּא אַבְרָהָם וְקִבֵּל עָלָיו שְׂכַר כֻּלָּם.

Likewise, there were ten generations detailed in the Torah from after the generation of Noah until Abraham (see Genesis 11:10–26), to inform how much forbearance there is before Him, as all the generations were increasingly infuriating until Abraham. In contrast to Noah, Abraham came and turned to the true faith, and therefore received for himself the reward of all of them.It is as though he remedied the wickedness of all the generations that preceded him.

עֲשָׂרָה נִסְיוֹנוֹת נִתְנַסָּה אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם וְעָמַד בְּכוּלָּם, לְהוֹדִיעַ כַּמָּה חִבָּתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם.

With ten ordeals, challenges that he needed to overcome, Abraham our forefather of blessed memory was tested, and he withstood them all,without voicing any resentment against God. All this was done to inform and reveal, how great the love of Abraham our forefather of blessed memory was for God.

עֲשָׂרָה נִסִּים נַעֲשׂוּ לַאֲבוֹתֵינוּ בְּמִצְרַיִם, וַעֲשָׂרָה עַל הַיָּם.

Ten miracles were performed on behalf of our ancestors in Egypt,as they were spared from the plagues that were visited upon Egypt, and ten miracles were performed on their behalf at the sea,according to a tradition of the Sages. The miracles at the sea included the pillar of fire that protected them, their crossing through the midst of the sea, and more.

עֶשֶׂר מַכּוֹת הֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמִּצְרִיִּים בְּמִצְרַיִם, וַעֲשָׂרָה עַל הַיָּם.

God brought ten plagues upon the Egyptians in Egypt, as recorded explicitly in the Bible, and he afflicted them with ten corresponding plagues at the sea,as the Sages explained based on inferences from the verses.

עֶשֶׂר נִסְיוֹנוֹת נִסּוּ אֲבוֹתֵינוּ אֶת הַמָּקוֹם בָּרוּךְ הוּא בַּמִּדְבָּר, שֶׁנֶּאֱמַר: "וַיְנַסּוּ אֹתִי זֶה עֶשֶׂר פְּעָמִים וְלֹא שָׁמְעוּ בְּקוֹלִי".

With ten trials our ancestors tested the Omnipresent, blessed be He, in the wilderness: They complained that He took them out of Egypt, did not believe that He is capable of performing a miracle when they needed one, and violated His commands, thereby testing Him, to see whether or not He would rescue them from their travails, as it is stated after the sin of the spies: “And have tested Me these ten times, and have not heeded My voice” (Numbers 14:22).

עֲשָׂרָה נִסִּים נַעֲשׂוּ לַאֲבוֹתֵינוּ בְּבֵית הַמִּקְדָּשׁ:

Ten miracles were performed on behalf of our ancestors in the Temple on a regular basis.

לֹא הִפִּילָה אִשָּׁה מֵרֵיחַ בְּשַׂר הַקֹּדֶשׁ,

No woman miscarried due to the odor of the consecrated meatsacrificed on the altar, although, typically, the pungent odor from burning multiple offerings is liable to cause miscarriage.

וְלֹא הִסְרִיחַ בְּשַׂר הַקֹּדֶשׁ מֵעוֹלָם,

The consecrated meat never spoiled,even meat that remained until the following day or beyond.

וְלֹא נִרְאָה זְבוּב בְּבֵית הַמִּטְבָּחַיִם,

No fly was seen in the slaughterhouse, where theofferings were slaughtered and the meat prepared, although flies are typically attracted to a place like that.

וְלֹא אֵרַע קֶרִי לְכֹהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים,

No impure seminal emission befell the High Priest on Yom Kippur, which would have disqualified him from performing the service and necessitated replacing him.

וְלֹא כִּבּוּ גְּשָׁמִים אֵשׁ שֶׁל עֲצֵי הַמַּעֲרָכָה,

Rain did not extinguish the fire of the wood of the arrangement, the wood that was arranged on the altar. And wind did not divert the column of smoke that would ascend from the altar, to any side.

וְלֹא נִצְּחָה הָרוּחַ אֶת עַמּוּד הֶעָשָׁן,

No disqualification was found in the omermeal offering that is sacrificed on the sixteenth of Nisan in order to render the new grain permitted, or in the two loaves,the public meal offeringbrought on Shavuot from the new wheat, or in the shewbread, which would be placed every Shabbat on the shewbread Table in the Sanctuary and remain there for an entire week.

וְלֹא נִמְצָא פְּסוּל בָּעוֹמֶר וּבִשְׁתֵּי הַלֶּחֶם וּבְלֶחֶם הַפָּנִים,

When people were in the Temple courtyard, they would stand crowded, and yet they could prostrate themselves on the ground, extending their hands and their feet, with ample space.

עוֹמְדִים צְפוּפִים וּמִשְׁתַּחֲוִים רְוָוחִים,

No snake or scorpion ever caused harm to the people in Jerusalem.

וְלֹא הִזִּיק נָחָשׁ וְעַקְרָב בִּירוּשָׁלַיִם מֵעוֹלָם,

No person ever said to his counterpart: There is not sufficient space for meto lodge in JerusalemThere was always room for lodging, even during the pilgrimage festivals, when multitudes would come to the city.

וְלֹא אָמַר אָדָם לַחֲבֵרוֹ צַר לִי הַמָּקוֹם שֶׁאָלִין בִּירוּשָׁלַיִם.

עֲשָׂרָה דְּבָרִים נִבְרְאוּ בְּעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת, וְאֵלּוּ הֵן:

Ten phenomenathat incorporate deviation from the natural order were created at the concluding moments of the six days of Creation on the eve of Shabbat during twilight, and they are:

פִּי הָאָרֶץ,

first, the mouth of the earth, that the ground opened its mouth and swallowed the assembly of Korah (Numbers 16:30–33).

וּפִי הַבְּאֵר,

Second was the mouth of the well, which wasthe stonethat would produce water for Israel for all their needs in the wilderness, and it would accompany Israel in all their travels (Numbers 21:16–20).

וּפִי הָאָתוֹן,

Third was the mouth of Bilam’s female donkey, as the donkey was giventhe ability to speakon a special, provisional basis (Numbers 22:28).

וְהַקֶּשֶׁת,

Fourth was the rainbow, a sign of God’s covenant that there will never be another flood in the world (Genesis 9:16).

וְהַמָּן,

Fifth was the manna, the miraculous food that descended to Israel from the heavens when they were in the wilderness (Exodus, chap. 16).

וְהַמַּטֶּה,

Sixth was the staff of Moses, with which he performed the signs and wonders in Egypt and in the wilderness (see Exodus 4:17, and elsewhere).

וְהַשָּׁמִיר,

Seventh was the shamir,a stone or creature capable of splitting even the hardest stones.

וְהַכְּתָב,

Eighth was the script that was on the Tablets of the Covenant and written with the finger of God.

וְהַמִּכְתָּב,

Ninth was the letter that Elijah the prophet dispatched to the king of Judah after he had already ascended heavenward (II Chronicles 21:12), and which was not written through natural circumstances.

וְהַלּוּחוֹת.

Tenth were the first tabletsupon which the Ten Commandments were inscribed, in whose regard it is written that they are “the work of God” (Exodus 32:16).

וְיֵשׁ אוֹמְרִים: אַף הַמַּזִּיקִין, וּקְבוּרָתוֹ שֶׁל משֶׁה, וְאֵילוֹ שֶׁל אַבְרָהָם אָבִינוּ.

Some say: Also the demons,evil spirits, intelligent, incorporeal beings whose purpose is to cause damage; Moses’s grave, as God buried him in a wondrous manner (Deuteronomy 34:6); and the ram of Abraham our forefather; it appeared suddenly at the site of the binding, and was slaughtered instead of Isaac (Genesis 22:13).

וְיֵשׁ אוֹמְרִים: אַף צְבָת בִּצְבָת עֲשׂוּיָה.

And some say: Also tongs made with tongs, in other words, the first tongs, whose existence enabled the crafting of all the other utensils in the world, as every utensil requires another utensil with which to craft it.

שִׁבְעָה דְּבָרִים בְּגוֹלֶם, וְשִׁבְעָה בְּחָכָם:

There are seven qualities in an unaccomplished person,one whose education and training were incomplete, and a corresponding seven qualities in a wise person.

חָכָם אֵינוֹ מְדַבֵּר בִּפְנֵי מִי שֶׁהוּא גָּדוֹל מִמֶּנּוּ בְּחָכְמָה,

A wise person does not speak in the presence of  one who is greater than he in wisdom.

וְאֵינוֹ נִכְנָס לְתוֹךְ דִּבְרֵי חֲבֵירוֹ,

He does not interrupt the words of another, but he allows him to complete his statement, and only then does he comment, ask a question, or challenge the other’s statement.

וְאֵינוֹ נִבְהָל לְהָשִׁיב,

He does not respond rashly, whether in answering a question that is posed to him or in rejecting statements made by others, but rather he waits and considers whether and how to respond.

שׁוֹאֵל כָּעִנְיָן וּמֵשִׁיב כַּהֲלָכָה,

He asks questions that are relevant to the matter discussed and not from another realm. And he responds appropriately,and does not say anything without authority or without a basis.

וְאוֹמֵר עַל רִאשׁוֹן רִאשׁוֹן וְעַל אַחֲרוֹן אַחֲרוֹן,

When he responds or speaks, he does so in an orderly fashion, as he states first things first and last things last.

וְעַל מַה שֶּׁלֹּא שָׁמַע אוֹמֵר “לֹא שָׁמַעְתִּי",

Regarding matters that he has not heard, he says: I have not heard; both when he is asked about those matters and when he introduces novel ideas on his own,he makes certain that the listener knows that he did not receive this matter from someone else.

וּמוֹדֶה עַל הָאֱמֶת.

He acknowledges the truth. If others challenge his statement or disprove it, he is not insistent on maintaining his position, but can recognize that it is not true.

וְחִלּוּפֵיהֶן בְּגוֹלֶם.

All of these are the virtues of the wise person, one who speaks with civility and consideration. The opposite of these virtuous qualities are the seven matters that are in an unaccomplished person.

שִׁבְעָה מִינֵי פּוּרְעָנֻיּוֹת בָּאִין לָעוֹלָם, עַל שִׁבְעָה גּוּפֵי עֲבֵירָה:

Seven types of calamities come to the world as punishment for seven types of transgression.How so?

מִקְצָתָן מְעַשְּׂרִין וּמִקְצָתָן אֵינָן מְעַשְּׂרִין – רָעָב שֶׁל בַּצּוֹרֶת בָּאָה, מִקְצָתָן רְעֵבִים וּמִקְצָתָן שְׂבֵעִים.

When some of the people tithe their produce and some do not tithe, famine of drought comes. Since rain does not fall, there is very minimal produce, and only in certain places. Therefore, some of them are hungry and some of them are satiated, andthe punishment fits the crime.

גָּמְרוּ שֶׁלֹּא לְעַשֵּׂר – רָעָב שֶׁל מְהוּמָה וְשֶׁל בַּצּוֹרֶת בָּאָה.

If they all resolved not to tithe, famine of chaos, wars, and drought comes. The chaos makes it impossible to procure the little food that is available, and everyone suffers.

וְשֶׁלֹּא לִיטּוֹל אֶת הַחַלָּה – רָעָב שֶׁל כְּלָיָה בָּאָה.

If they decided not to take ḥallafrom the dough, famine of annihilation comes. The famine not only causes suffering, but it also eradicates the people.

דֶּבֶר בָּא לָעוֹלָם – עַל מִיתוֹת הָאֲמוּרוֹת בַּתּוֹרָה שֶׁלֹּא נִמְסְרוּ לְבֵית דִּין, וְעַל פֵּירוֹת שְׁבִיעִית.

The plague of pestilence comes to the world as punishment for death penalties mentioned in the Torah that were not given to the jurisdiction of the court to administer them. Therefore, the punishment is administered by Heaven. And it also comesas punishment for not declaring Sabbatical Year produceownerless and for utilizing it inappropriately.

חֶרֶב בָּאָה לָעוֹלָם – עַל עִנּוּי הַדִּין, וְעַל עִוּוּת הַדִּין, וְעַל הַמּוֹרִים בַּתּוֹרָה שֶׁלֹּא כַּהֲלָכָה.

The sword of war comes to the world as punishment for matters relating to judgments and issuing rulings: for delay of justice,when judges delay issuing their sentence, thereby causing the litigants to suffer; for perversion of justice, issuing mistaken judgments; and for those who issue Torah rulings not in keeping with the correct halakha,as they permit the prohibited or prohibit the permitted.

חַיָּה רָעָה בָּאָה לָעוֹלָם – עַל שְׁבוּעַת שָׁוְא, וְעַל חִלּוּל הַשֵּׁם.

Wild beasts that enter into settled areas and cause damage or death come to the world for oaths taken in vain,i.e., false or unnecessary oaths, and for profaning the name of God.

גָּלוּת בָּאָה לָעוֹלָם – עַל עוֹבְדֵי עֲבוֹדָה זָרָה, וְעַל גִּלּוּי עֲרָיוֹת, וְעַל שְׁפִיכֻת דָּמִים, וְעַל הַשְׁמָטַת הָאָרֶץ.

Exile comes to the world for idol worship, for forbidden sexual relations, for bloodshed, and for failure to leave the land fallow during the Sabbatical Year.

בְּאַרְבָּעָה פְּרָקִים הַדֶּבֶר מִתְרַבֶּה: בָּרְבִיעִית, וּבַשְּׁבִיעִית, וּבְמוֹצָאֵי שְׁבִיעִית, וּבְמוֹצָאֵי הֶחָג שֶׁבְּכָל שָׁנָה וְשָׁנָה.

At four junctures during the Sabbatical cycle, pestilence increases: in the fourth year; in the seventh year,the Sabbatical Year; at the conclusion of the seventh year; and at the conclusion of the festival of Sukkot of each and every year.

בָּרְבִיעִית – מִפְּנֵי מַעְשַׂר עָנִי שֶׁבַּשְּׁלִישִׁית.

The mishna elaborates: In the fourth year, because the people did not give poor man’s tithe,which should have been given in the third year of the Sabbatical cycle.

בַּשְּׁבִיעִית – מִפְּנֵי מַעְשַׂר עָנִי שֶׁבַּשִּׁשִּׁית.

Likewise, in the seventh year, because they did not give poor man’s tithe, which should have been given in the sixth year as well.

וּבְמוֹצָאֵי שְׁבִיעִית – מִפְּנֵי פֵּירוֹת שְׁבִיעִית.

At the conclusion of the seventh year, due to Sabbatical Year producethat was not declared ownerless and was not made available to the poor (see previous mishna).

וּבְמוֹצָאֵי הֶחָג שֶׁבְּכָל שָׁנָה וְשָׁנָה – מִפְּנֵי גֶזֶל מַתְּנוֹת עֲנִיִּים.

And at the conclusion of the festival of Sukkot of each and every year, marking the conclusion of the season of reaping and harvesting, because of robbery of the gifts of the poor.The gifts of the field given to the poor – gleanings, forgotten sheaves, and produce of the corners – were not given to them, and they were not included in the celebration of the Sukkot festival, as prescribed in the Torah.

אַרְבַּע מִדּוֹת בָּאָדָם:

There are four archetypical qualities [middot], approaches or characteristics, relating to property, in a person:

הָאוֹמֵר “שֶׁלִּי שֶׁלִּי, וְשֶׁלְּךָ שֶׁלְּךָ" – זוֹ מִדָּה בֵּינוֹנִית.

In the case of one who says: Mine is mine, and yours is yours,meaning that I keep and maintain what is mine, and you keep what is yours, and neither of us involves himself with the property of the other, this is an average quality. People typically hold on to what is theirs and do not want to receive anything from others or give anything to them. This is neither particularly praiseworthy nor worthy of condemnation.

וְיֵשׁ אוֹמְרִים – זוֹ מִדַּת סְדוֹם.

But some say that this is the quality of the people of Sodom,who were “extremely wicked and sinful to the Lord” (Genesis 13:13). This is because at the root of Sodom’s wickedness was the absolute, zealous preservation of each person’s private property. This was indicative of lack of consideration for others and their needs.

“שֶׁלִּי שֶׁלְּךָ, וְשֶׁלְּךָ שֶׁלִּי״ – עַם הָאָרֶץ.

One who says: Mine is yours, and yours is mine, wanting to exchange his property for the property of others, is an am haaretzin terms of his awareness, as, fundamentally, he supports the existing world order but just wants to change it and divert it for his own benefit. This is nothing other than avarice or envy; it is not a comprehensive philosophy about the world.

“שֶׁלִּי שֶׁלְּךָ, וְשֶׁלְּךָ שֶׁלָּךְ״ – חָסִיד.

One who says: Mine is yours, and yours is yours, meaning, I am willing to give my belongings in order to help another, but I do not want to take anything from anyone else, is pious. He goes beyond the letter of the law, and relinquishes his property and his rights on behalf of others.

“שֶׁלִּי שֶׁלִּי, וְשֶׁלְּךָ שֶׁלִּי״ – רָשָׁע.

This contrasts to one who says: Yours is mine, and mine is mine. He believes that no one has any right to receive anything from him or benefit from him, and he always covets, and sometimes even takes, what belongs to others. This is the quality of a wicked person.

אַרְבַּע מִדּוֹת בַּדֵּעוֹת:

There are four archetypal qualities in temperament:

נוֹחַ לִכְעוֹס וְנוֹחַ לִרְצוֹת – יָצָא שְׂכָרוֹ בְּהֶפְסֵדוֹ.

One who is easy to anger and easy to assuage is a person with a mercurial temperament, who is not particularly stable. He angers quickly and is quickly mollified. However, his gain is superseded by his loss, as, although he is easily appeased, ultimately his life is filled with anger.

קָשֶׁה לִכְעוֹס וְקָשֶׁה לִרְצוֹת – יָצָא הֶפְסֵדוֹ בִּשְׂכָרוֹ.

For one who is hard to anger, as he is level-headed and moderate, and hard to assuage, as due to that selfsame characteristic he will not change his mind after he is angered, even conciliation is difficult for him. His loss is superseded by his gain, as ultimately, he does not get angry often.

קָשֶׁה לִכְעוֹס וְנוֹחַ לִרְצוֹת – חָסִיד.

There is also one who is hard to anger, but, if he nevertheless becomes angry, is also easy to assuage;in one way he is level-headed and moderate, but in another way he is quick to change his mind. This is not a character trait per se, but rather is the result of his working hard to rectify his personality traits so as never to be in a state of anger. That is why he is characterized as pious.

נוֹחַ לִכְעוֹס וְקָשֶׁה לִרְצוֹת – רָשָׁע.

This contrasts with one who is easy to anger and hard to assuage, who, similarly, possesses two contradictory qualities. Here too, this is not due to a natural personality trait, but rather due to his philosophy, as he does not consider anger to be a negative quality.That is why he is characterized as wicked.

אַרְבַּע מִדּוֹת בַּתַּלְמִידִים:

There are four archetypal qualities in students, in terms of their scholarly ability:

מַהֵר לִשְׁמֹעַ וּמַהֵר לְאַבֵּד – יָצָא שְׂכָרוֹ בְּהֶפְסֵדוֹ.

In the case of a student who is quick to absorb and quick to forget, his gain is superseded by his loss. His advantage stemming from his quick intellect is for naught, due to the speed with which he forgets, as, ultimately, little remains with him.

קָשֶׁה לִשְׁמֹעַ וְקָשֶׁה לְאַבֵּד – יָצָא הֶפְסֵדוֹ בִּשְׂכָרוֹ.

By contrast, with regard to one for whom it is hard to absorb and hard to forget, his loss is superseded by his gain. While he absorbs matters only after expending time and effort, he does not quickly forget them, and they remain with him. Ultimately, his shortcoming stemming from his slow perception is compensated for by his retentive memory, which preserves the matters that he grasped, for a long time.

מַהֵר לִשְׁמֹעַ וְקָשֶׁה לְאַבֵּד – חָכָם.

One who is privileged to be quick to absorb and hard to forget will ultimately become wise; this is a gift from Heaven.

קָשֶׁה לִשְׁמֹעַ וּמַהֵר לְאַבֵּד – זֶה חֵלֶק רָע.

By contrast, with regard to one for whom it is hard to absorb and, on the other hand, he is quick to forget, this is a bad lot in life. This is his fate from Heaven that he has two characteristics that render his studies difficult.

אַרְבַּע מִדּוֹת בְּנוֹתְנֵי צְדָקָה:

There are four archetypal qualities among givers of charity,regarding the manner in which it is given:

הָרוֹצֶה שֶׁיִּתֵּן וְלֹא יִתְּנוּ אֲחֵרִים – עֵינוֹ רָעָה בְּשֶׁל אֲחֵרִים.

The first type is one who wants to give charity himself but desires that others will not giveit, because he wants to do the mitzva all himself. One might say that he is begrudging regarding what belongs, pertains, to others, as he does not want others to perform good and important actions.

יִתְּנוּ אֲחֵרִים וְהוּא לֹא יִתֵּן – עֵינוֹ רָעָה בְּשֶׁלּוֹ.

With regard to one who wants others to give but he will not give, he is begrudging regarding what belongs to him; he is a miser and does not want to expend anything of his own.

יִתֵּן וְיִתְּנוּ אֲחֵרִים – חָסִיד.

One who wants to give and desiresthat others will give is considered pious. His generosity of spirit makes him willing to give of his own and also to share with others in performance of mitzvot and doing good.

לֹא יִתֵּן וְלֹא יִתְּנוּ אֲחֵרִים – רָשָׁע.

By contrast, with regard to one who wants to not give and that others will not give, heis considered wicked, as he does not want charity to be given at all, due to his combination of miserliness and envy.

אַרְבַּע מִדּוֹת בְּהוֹלְכֵי לְבֵית הַמִּדְרָשׁ:

There are four archetypal qualities of those who go to the study hall:

הוֹלֵךְ וְאֵינוֹ עוֹשֶׂה – שְׂכַר הֲלִיכָה בְּיָדוֹ.

One who goes to the study hall and learns material but does not performand fulfill what he learned has in any event received reward for going. He took the trouble to go and study, although he clearly lacks the practical element.

עוֹשֶׂה וְאֵינוֹ הוֹלֵךְ – שְׂכַר מַעֲשֶׂה בְּיָדוֹ.

If one performs the appropriate actions in accordance with what is studied in the study hall, but he himself does not go to the study hall, he has received reward for the action, but not the reward for Torah study.

הוֹלֵךְ וְעוֹשֶׂה – חָסִיד.

One who goes to the study hall and performs what he studied there is pious, as he integrates in his character both intellectual drive and adherence to practical halakha.

לֹא הוֹלֵךְ וְלֹא עוֹשֶׂה – רָשָׁע.

One who does not go to the study hall and does not perform what is studied there is wicked.

אַרְבַּע מִדּוֹת בַּיּוֹשְׁבִים לִפְנֵי חֲכָמִים: סְפוֹג, וּמַשְׁפֵּךְ, מְשַׁמֶּרֶת, וְנָפָה.

There are four qualities among students who sit before the Sagesand absorb their words. They are likened to four household utensils used to absorb and expel: a sponge, a funnel, a strainer used for wine, and a sieve. The mishna elaborates:

סְפוֹג – שֶׁהוּא סוֹפֵג אֶת הַכֹּל.

The first is a sponge, as it absorbs everything.This is a student who absorbs and understands everything that he hears, both significant and useful matters and insignificant and useless matters, and he does not distinguish between them.

מַשְׁפֵּךְ – שֶׁמַּכְנִיס בְּזוֹ וּמוֹצִיא בְּזוֹ.

A funnelrepresents the opposite quality,as it takes in on this end and expels on that end. This is a person who hears everything, and immediately thereafter, he forgets and loses everything that he learned.

מְשַׁמֶּרֶת – שֶׁמּוֹצִיאָה אֶת הַיַּיִן וְקוֹלֶטֶת אֶת הַשְּׁמָרִים.

Third is a strainer that lets out the wine and retains the sediment that remains in it. Such a student has the ability to absorb, but his ability to discern is lacking, and he fixates specifically on those parts of what he heard that are not significant, even those that are worthy of rejection. It is specifically the important matters, which are analogized to wine, that he forgets and loses.

וְנָפָה – שֶׁמּוֹצִיאָה אֶת הַקֶּמַח וְקוֹלֶטֶת אֶת הַסּוֹלֶת.

And by contrast, there is one who is like a sieve that lets out the flour, the very fine flour considered to be of low quality, and retains the high-quality flour,with larger particles, which is the most select portion. This is the student who has both the ability to grasp material and the ability to appropriately discern what he heard. He remembers and maintains only the essence, the best and most meaningful matters, but not the matters of secondary importance.

כָּל אַהֲבָה שֶׁהִיא תְּלוּיָה בְּדָבָר, בָּטֵל דָּבָר – בְּטֵלָה אַהֲבָה.

With regard to any love that is contingent on a circumstance, that it is not directed toward the loved one himself but toward an objective to acquire something else, i.e., money, influence, or anything else; when the circumstance, the motive for the love, is nullified,e.g., if the lover does not need him anymore, the love is nullified with it.

וְשֶׁאֵינָהּ תְּלוּיָה בְּדָבָר – אֵינָהּ בְּטֵלָה לְעוֹלָם.

And, by contrast, love that is not contingent on a circumstance, but is love of the beloved himself, is never nullified, as no reason can arise to nullify it.

אֵיזוֹ הִיא אַהֲבָה הַתְּלוּיָה בְּדָבָר? זוֹ אַהֲבַת אַמְנוֹן וְתָמָר.

Which is love that is contingent on a circumstance? This is the love of Amnon and Tamar.Although it appeared that Amnon exceedingly loved Tamar (II Samuel 13:1), in fact, this love was based on his powerful lust for her body. That is why, once he satisfied his lust, he no longer had any feelings of love toward her (II Samuel 13:15).

וְשֶׁאֵינָהּ תְּלוּיָה בְּדָבָר? זוֹ אַהֲבַת דָּוִד וִיהוֹנָתָן.

And which is love that is not contingent on a circumstance? This is the love of David and Yehonatan,which was not meant to attain anything beyond their love for one another. That is why, even with all the peaks and valleys in the external circumstances of their relationship, when David’s status was ascendant and when it was descendant, this love remained intact. Even after Yehonatan’s death it was not nullified (II Samuel 1:26).

כָּל מַחֲלוֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם – סוֹפָהּ לְהִתְקַיֵּים.

In any dispute that is for the sake of Heaven, when one group of people disagrees with another in an attempt to seek the truth and not because of any personal agenda based on envy, pride, or hatred, even if that group did not prevail in that dispute, the dispute will ultimately endure.

וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם – אֵין סוֹפָהּ לְהִתְקַיֵּים.

But a dispute that is not for the sake of Heaven, that is not purely to ascertain the truth but is based on other motives, will ultimately not endure; it is destined to disappear.

אֵיזוֹ הִיא מַחֲלוֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם? זוֹ מַחֲלוֹקֶת הִלֵּל וְשַׁמַּאי.

Which is a dispute that is for the sake of Heaven? This is the dispute of Hillel and Shammai.Hillel and Shammai themselves, and their disciples, Beit Hillel and Beit Shammai after them, all endured, and their statements endured, even though one of the parties prevailed in the dispute.

וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם? זוֹ מַחֲלוֹקֶת קֹרַח וְכָל עֲדָתוֹ.

And which is a dispute that is not for the sake of Heaven? This is the dispute of Korah and his entire congregation.Some of them were actually eradicated from the world, when they were swallowed by the earth or consumed by fire, and the rest scattered in all directions.

כָּל הַמְזַכֶּה אֶת הָרַבִּים – אֵין חֵטְא בָּא עַל יָדוֹ.

Anyone who, through his actions or his words, confers merit upon the multitudes receives help from Heaven that unwitting sin will not come upon him or upon the multitudes, by means of him.

וְכָל הַמַּחֲטִיא אֶת הָרַבִּים – אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת תְּשׁוּבָה.

By contrast, with regard to anyone who causes the multitudes to sin, not only are their sins assessed against him, but opportunity, conditions and circumstances, to repent is not given him.He willforever remain in the lowly status that he brought upon himself.

משֶׁה זָכָה וְזִכָּה אֶת הָרַבִּים – זְכוּת הָרַבִּים תָּלוּי בּוֹ, שֶׁנֶּאֱמַר: "צִדְקַת ה' עָשָׂה וּמִשְׁפָּטָיו עִם יִשְׂרָאֵל".

Moses was worthy of merit himself and conferred merit upon the multitudes. Therefore, not only are his own actions credited to him, but also, the merit of the multitudes, of the mitzvot that all Israel performed, is attributed to him, as though he himself performed them, as it is stated: “He performed the righteousness of the Lord, and His judgments with Israel” (Deuteronomy 33:21).In other words, although some of the actions that Moses performed with Israel were God’s commands and instructions, nevertheless, the righteousness and judgments are attributed to Moses himself.

יָרָבְעָם חָטָא וְהֶחֱטִיא אֶת הָרַבִּים – חֵטְא הָרַבִּים תָּלוּי בּוֹ, שֶׁנֶּאֱמַר: "עַל חַטֹּאות יָרָבְעָם (בן נבט) אֲשֶׁר חָטָא וַאֲשֶׁר הֶחֱטִיא אֶת יִשְׂרָאֵל".

By contrast, Yorovam son of Nevat sinned and caused the multitudes to sin. After he revolted against the royal house of David and established the kingdom of Israel, he crafted the golden calves and caused the entire people of Israel to sin (see I Kings, chap. 12). The sin of the multitudes, even after his death, is therefore attributed to him, as it is stated: “For the sins of Yorovam that he sinned and that he caused Israel to sin” (I Kings 15:30).

כָּל מִי שֶׁיֵּשׁ בְּיָדוֹ שְׁלשָׁה דְּבָרִים הַלָּלוּ – מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ. וּשְׁלשָׁה דְּבָרִים אֲחֵרִים – מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע.

Anyone who possesses these three characteristics that are enumerated below is among the disciples, who follow the virtuous path, of Abraham our forefather, and is affiliated with his spiritual path. But anyone who possesses three other, contrary, characteristics is among the disciples of the wicked Bilam.

עַיִן טוֹבָה, וְרוּחַ נְמוּכָה, וְנֶפֶשׁ שְׁפָלָה – מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ.

The mishna elaborates: One who possesses a generous eye and looks favorably upon the success and prominence of others without envying them, hating them, or seeking to stymie them; and likewise,he possesses a humble spirit and does not aspire to prominence or honor for himself; and likewise, he possesses a modest soul, in that he is satisfied with little as far as matters of this world are concerned, is among the disciples of Abraham our forefather.

עַיִן רָעָה, וְרוּחַ גְּבוֹהָה, וְנֶפֶשׁ רְחָבָה – מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע.

By contrast, one who possesses a miserly eye,in that he hates people, and the success of others pains him and troubles him; and likewise, he possesses an arrogant spirit, in the sense of haughtiness and aspiration for great honor and greater accomplishments; and likewise, he possesses an avaricious soul,in that he is filled with a sense of greatness and desires many things in this world for himself, is among the disciples of the wicked Bilam.

מַה בֵּין תַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ לְתַלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע?

What is the difference between the fate of the disciples of Abraham our forefather and that of the disciples of the wicked Bilam?

תַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ – אוֹכְלִין בָּעוֹלָם הַזֶּה וְנוֹחֲלִין בָּעוֹלָם הַבָּא, שֶׁנֶּאֱמַר: "לְהַנְחִיל אֹהֲבַי יֵשׁ, וְאֹצְרֹתֵיהֶם אֲמַלֵּא".

The disciples of Abraham our forefather live and benefit in this world, because the attributes of their nature provide them with a decent way of life with suitable gratification, and since they conduct themselves in the proper manner, they inherit their share in the World to Come, as it is stated: “To bequeath substance to those who love me, and I will fill their storehouses” (Proverbs 8:21);“substance” – in the World to Come; and “fill their storehouses” – in this world.

אֲבָל תַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע – יוֹרְשִׁין גֵּיהִנֹּם וְיוֹרְדִין לִבְאֵר שַׁחַת, שֶׁנֶּאֱמַר: “וְאַתָּה אֱלֹהִים תּוֹרִידֵם לִבְאֵר שַׁחַת, אַנְשֵׁי דָמִים וּמִרְמָה לֹא יֶחֱצוּ יְמֵיהֶם. וַאֲנִי אֶבְטַח בָּךְ".

But, by contrast, the disciples of the wicked Bilam have no tranquility in this world, due to their covetousness. Their evil deeds lead them to inherit Gehenna after their death, and to descend to the pit of destruction, as their souls will be excised and will completely disappear, as it is stated: “You, God, will bring them down to the pit of destruction. Men of bloodshed and deceit will not live out half their days, but I will trust in You” (Psalms 55:24).“Bring them down to the pit of destruction” – after their death; “will not live out half of their days” – they will die or be killed during their best years.

יְהוּדָה בֶּן תֵּימָא אוֹמֵר:

Yehuda ben Teima says:

הֱוֵי עַז כַּנָּמֵר, וְקַל כַּנֶּשֶׁר, וְרָץ כַּצְּבִי, וְגִבּוֹר כָּאֲרִי, לַעֲשׂוֹת רְצוֹן אָבִיךָ שֶׁבַּשָּׁמַיִם.

Be bold like a leopard,be light like a vulture, run quickly like a gazelle, and be strong in your confrontations like a lion,all to perform the will of your Father in Heaven, even if in other areas it is out of character for you to conduct yourself in that manner.

הוּא הָיָה אוֹמֵר: עַז פָּנִים לְגֵיהִנֹּם, וּבֹשֶׁת פָּנִים לְגַן עֵדֶן.

However, these characteristics per se are not necessarily desirable, especially the first of them, just as he, himself, would say: The bold, an impertinent person, will ultimately go to Gehenna, as he does not accept authority, but, by contrast, one who has shame over his improper actions and regrets them will ultimately reach the Garden of Eden.

יְהִי רָצוֹן מִלְּפָנֶיךָ ה׳ אֱלֹהֵינוּ שֶׁתִּבְנֶה עִירְךָ בִּמְהֵרָה בְּיָמֵינוּ, וְתֵן חֶלְקֵנוּ בְּתוֹרָתֶךָ.

May it be Your will, Lord, our God, that You will build Your city, Jerusalem, and the Temple will be constructed speedily in our days, restoring the way of life that existed in the nation’s glorious past. And may it be Your will to grant us our portion, the course of our lives, to be connected with Your Torah. Then there will be no need for extraordinary efforts in order to perform the will of God, because one’s entire way of life will conform and correspond to it.

הוּא הָיָה אוֹמֵר:

He, Yehuda ben Teima, would say:

בֶּן חָמֵשׁ שָׁנִים לְמִקְרָא,

Five years old for study of the Bible,the Written Torah, which includes the Torah, Prophets, and Writings.

בֶּן עֶשֶׂר לְמִשְׁנָה,

Ten years old for study of Mishna,the principles and the laws contained in the Oral Torah, which are studied in an orderly, systematic manner.

בֶּן שְׁלשׁ עֶשְׂרֵה לְמִצְוֹת,

Thirteen years old for the obligation to fulfillmitzvot,as that is when the body begins physical maturity, which is accompanied by emotional and intellectual maturity. That point was determined as the transitional point, after which the young man is obligated in mitzvot like any other Jewish adult. For a young woman the age is twelve years old.

בֶּן חֲמֵשׁ עֶשְׂרֵה לְתַלְמוּד,

When he is fifteen years old, after having properly engaged in acquiring the foundation of Bible and Mishna, he is prepared for beginning to study Talmud – the analysis and deliberation regarding all those matters he studied previously.

בֶּן שְׁמוֹנֶה עֶשְׂרֵה לְחוּפָּה,

When he is eighteen years old, that is the appropriate time for standing under the wedding canopy, i.e., marrying a woman, as by then he has attained some emotional and physical maturity.

בֶּן עֶשְׂרִים לִרְדּוֹף,

Typically, during the initial period of marriage, the couple lives without obligations and without an onerous financial burden. However, after two years, when the man is twenty years old, the time arrives for pursuit of his livelihood and for finding a profession that will enable him to support himself and his family.

בֶּן שְׁלשִׁים לְכֹחַ,

When a person is thirty years old, he reaches the stage for strength, the peak of his physical maturity and strength, and to a large extent, his spiritual maturity as well.

בֶּן אַרְבָּעִים לְבִינָה,

Forty years old is the age for understanding, as then a person has a sufficient critical sense and the life experience to discern matters and grasp them from a proper perspective.

בֶּן חֲמִשִּׁים לְעֵצָה,

When a person has engaged in development of his character over the years, then when he is fifty years old he reaches the proper age for counsel; his understanding is sufficiently developed by that time to enable him to give advice to others.

בֶּן שִׁשִּׁים לְזִקְנָה,

Sixty years old is the time for aging,for the wisdom that establishes a person in a position of being one of the leaders of society, e.g., an elder of the congregation, due to the combination of characteristics that he acquired over the course of his many years.

בֶּן שִׁבְעִים לְשֵׂיבָה,

At seventy years old a person has reached the stage for old age, when a person deserves respect due to his age, for having traversed a complete course of life. It is appropriate to respect him even if he did not acquire wisdom or accomplish notable achievements.

בֶּן שְׁמוֹנִים לִגְבוּרָה,

Eighty years old for might; people who are still working, functioning, and taking action in the world at this age manifest a degree of personal might that entails both a physical element and an element of character traits, as he is not idle despite his advanced age.

בֶּן תִּשְׁעִים לָשׁוּחַ,

Ninety years old for hunching over,as most people who reach thatage are no longer capable of innovating or controlling large enterprises. It may be said that at that age a person is hunched over, whether physically or in other respects, and he gives way to his successors.

בֶּן מֵאָה כְּאִילּוּ מֵת וְעָבַר וּבָטֵל מִן הָעוֹלָם.

At one hundred years old it is as though he were dead, left, and gone from the world, both because after so many years a person can no longer be an active participant in life and because when a person reaches that age he must detach himself from the calculations and actions of this world and engage in matters relating to the spiritual realm. Once he becomes like that it is as though he no longer exists, even though he is still alive.

בֶּן בַּג בַּג אוֹמֵר: הֲפוֹךְ בָּהּ וַהֲפוֹךְ בָּהּ, דְּכוֹלָּא בָּהּ.

Ben Bag Bag says: Search it, Torah and wisdom, thoroughly, search it thoroughly, as everything is in it,and it is the key to the questions and answers of life. The more you analyze it, the more you will discover.

וּבָהּ תֶּחֱזֵי, וְסִיב וּבְלֵה בָּהּ, וּמִינַּהּ לָא תָזוּעַ, שֶׁאֵין לְךָ מִדָּה טוֹבָה הֵימֶנָּה.

Consider italways, as in it you will see all the matters worth considering, and the proper ways to consider them. Grow old and devote yourself to it; engage in Torah study all your life, and even when you grow old continue to engage in it. And do not deviate from it to engage in other disciplines, as there is no greater portion for you than it.

בֶּן הֵא הֵא אוֹמֵר: לְפוּם צַעֲרָא אַגְרָא.

Ben Heh Heh says: According to the effort is the reward.In other words, reward is commensurate with effort, pain, or investment.

שָׁנוּ חֲכָמִים בִּלְשׁוֹן הַמִּשְׁנָה,

בָּרוּךְ שֶׁבָּחַר בָּהֶם וּבְמִשְׁנָתָם.