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Pirkei Avot 5.17 משנה אבות
With ten utterances the world was created. Couldn't it have been created by one? Rather, [it was done this way] in order to punctuate the guilt of the wicked who destroy a world that was created with ten sayings and to add merit to the righteous who sustain a world that was created with ten utterances. None There were ten generations from Adam and Noah, to demonstrate the great extent of [God's] patience, for each one of those generations provoked [God] continually until [God] brought the waters of the flood upon them. There were ten generations from Noah to Abraham, to demonstrate the extent of [God's] patience, for each one of those generations provoked [God] continually, until Abraham, our father, came and received the reward of them all. None With ten tests Abraham, our father, was tested - and he withstood them all; in order to show how great his love was, peace be upon him. None Ten miracles were performed for our ancestors in Egypt, And ten [miracles were performed] at the [Reed] Sea. (Ten plagues did the Holy One, blessed be He, bring upon the Egyptians in Egypt, And ten [plagues did God bring] at the [Reed] Sea.) [With] ten trials did our ancestors test the Holy One, Blessed be He, in the Wilderness, As it is said (in Numbers 14:22): “Yet have they tested Me these ten times, And have not hearkened to My voice.” None Ten miracles were performed for our forefathers in the Temple: (1) No woman had a miscarriage from the smell of the sanctified meat. (2) The sanctified meat never became rancid. (3) A fly was never seen in the slaughterhouse. (4) The High Priest never experienced a seminal emission on Yom Kippur [Day of Atonement]. (5) Rain never extinguished the fire of the arranged wood. (6) Wind never won out over the pillar of smoke. (7) The Omer [barley offering], the Two Loaves, and the Shew bread were never found to be invalid. (8) People standing were crowded, but bowing had space. (9) Never did a snake nor scorpion ever cause harm in Jerusalem. (10) A person never said to his fellow, 'It is too crowded for me to sleep overnight in Jerusalem.' None Ten things were created on the eve of the [first] Sabbath at twilight, And these are they: [1] The mouth of the earth [that swallowed Korach in Numbers 16:32 ], [2] The mouth of the well [that accompanied the Israelites in the Wilderness in Numbers 21:17], [3] The mouth of the donkey [that spoke to Balaam in Numbers 22:28–30 ], [4] The rainbow [that served as a covenant after the Flood in Genesis 9:13 ], [5] The manna [that God provided the Israelites in the Wilderness in Exodus 16:4–21 ], [6] The rod [of Moses], [7] The Shamir [worm that helped build the Temple without metal tools], [8] The letters, [9] The writing, and [10] The tablets [of the Ten Commandments]. And some say: Also the destructive spirits, And the burial place of Moses, our teacher, And the ram of Abraham, our father. And some say: Also the [first human-made] tongs, made with [Divine] tongs. None Seven things [apply] to a fool, and seven to a wise person. A wise person does not speak in front of someone who is greater than him in wisdom, and he does not interrupt his fellow, and he does not hurry to answer; he asks on topic, and he answers according to the law. He talks about the first thing first, and the last thing last. About what he has never heard he says, "I never heard," and he admits to the truth. And the opposite of these [is true] for the fool. None Seven kinds of punishment come to the world for seven categories of sin: [When] some of [the people] give tithes, and others do not give tithes, A famine from drought comes, And some go hungry, and others have plenty. [When] they all decide not to give tithes, A famine from tumult and drought comes. [And when they decide, in addition,] not to set apart the dough [offering], A famine of annihilation comes. Pestilence comes to the world For [sins] the death penalties [for which are] set forth in the Torah That are not in the hands of a [human] court [to carry out]; And for [violation of the laws governing] the produce of the Sabbatical year. [The] sword comes to the world For the delay of justice, And for the perversion of justice, And because of those who interpret the Torah counter to the accepted law. None Bad animals come to the world for vain oaths and for desecration of the [Divine] Name. Exile comes to the world for servants of idol worship, and for sexual immorality, and for murder, and for working the land during the Sabbatical year. In four seasons pestilence increases: In the fourth year [of the seven-year Sabbatical cycle], in the seventh year, in the year following the Sabbatical year, and each and every year following the Chag [Festival of Booths]. In the fourth year because of [not giving] the tithe for the poor in the third year. In the seventh year because of [not giving] the tithe for the poor in the sixth year. In the year following the Sabbatical year because of [not making ownerless] the produce of the Sabbatical year. On each and every year following the Chag because of stealing the gifts of the poor. None There are four kinds of people: the one who says "what is mine is mine, and what is yours is yours" -- that's a "beinonit" (intermediate-level person). There are some who say that is the kind of people that were in Sodom. [A second type is one who says] "what is mine is yours, and what is yours is mine" -- [that's an] "am ha'aretz" (uneducated or low-level Jewish person). [A third type is one who says] "what is mine is yours, and what is yours is yours" -- [that's a] "chasid" (righteous person). [A final type is one who says] "what is yours is mine, and what is mine is mine" -- [that's a] "rasha" (wicked person). None There are four kinds of dispositions: [a person who is] easy to anger and easy to please -- his virtue cancels out his flaw. [A person who is] hard to anger but [also] hard to please -- his flaw cancels out his virtue. [A person who is] hard to anger, but easy to please -- [that's a] "chasid" (righteous person). Easy to anger and hard to please -- [that's a] "rasha" (wicked person). None There are four temperaments among men: Easy to provoke and easy to appease--his loss is canceled by his gain. Hard to provoke and hard to appease--his gain is canceled by his loss. Hard to provoke and easy to appease--he is pious. Easy to provoke and hard to appease--he is wicked. None There are four kinds [of] givers of tzedakah (charity). [One who] wishes to give, but does not [wish for] others to give -- he has an evil eye with respect to others; [one who] wishes for others to give, and he [himself] does not give -- he has an evil eye with respect to himself; [one who] gives and [wishes that] others will give -- [that's a] chasid (righteous person); [one who] does not give and does not [wish that] others will give -- [that's a] rasha (wicked person). None There are four characters among those who attend the House of Study: he who goes but does not practice obtains the reward for going; he who practices but does not go obtains reward for practicing; he who goes and practices is pious; he who neither goes nor practices is wicked. None There are four types who sit before the sages: the sponge, the funnel, the strainer, and the sieve. The sponge - because it absorbs everything; the funnel - because it let's in at one end and out the other; the strainer - because it lets the wine out and retains the sediment; the sieve - because it lets out the bran and retains the fine flour. None Any love that is dependent on something, when that thing perishes, so too does the love. [A love]r that is not dependent on something, does not ever perish. What's an example of a love that is dependent on something? That's the love of Amnon and Tamar. And a love that is not dependent on something? That's the love of David and Jonathan. None Every argument that is [for the sake of] heaven's name, it is destined to endure. But if it is not [for the sake of] heaven's name -- it is not destined to endure. What [is an example of an argument for the sake of] heaven's name? The argument of Hillel and Shammai. What [is an example of an argument not for the sake of] heaven's name? The argument of Korach and all of his followers. None Whoever causes the many to merit, no transgression comes about on his hands. Whoever causes the many to transgress, his hands will not be enough to perform repentance. Moses merited and caused the many to merit, and merits of the many were credited to him. As it is written (Devarim 33:21), "He did the righteousness of Hashem, and his laws are with Israel". Yeravam transgressed and caused the many to transgress, and their sins were blamed on him. As it is written, (Kings I 15:30) "On the transgressions of Yeravam that he transgressed and made Israel transgress." None One who has these three things is of the students of our father Avraham. [One who has] three other things is of the students of Bilam the wicked. [One who has] a good eye, a low spirit, and a humble soul is of the students of our father Avraham. [One who has] an evil eye, a haughty spirit, and a broad soul is of the students of Bilam the wicked. What is the difference between the students of our father Avraham and the students of Bilam the wicked? The students of our father Avraham eat in this world and inherit the World to Come, as it says (Proverbs 8:21): "That I may cause those that love me to inherit substance, and their treasuries I will fill." But the students of Bilam the wicked inherit Geihinam and go down to the pit of destruction, as it says (Psalms 55:24): "But You, God, will bring them down into the pit of destruction; men of blood and deceit will not live out half their days. As for me, I will trust in You." None Yehudah Ben Teima says: Be strong like the leopard, light like the eagle, quick like the gazelle, and mighty like the lion to perform the will of your Father in Heaven. He would say: The strong-faced go to Geihinam, and the shame-faced go to the Garden of Eden. May it be Your will, Hashem our God, that You build Your city speedily in our days and give us our share in Your Torah. None He [Yehudah ben Teima] used to say: Five years [is the age] for [the study of] Scripture, Ten [is the age] for [the study of] Mishnah, Thirteen [is the age] for [observing] commandments, Fifteen [is the age] for [the study of] Talmud, Eighteen [is the age] for the [wedding] canopy, Twenty [is the age] for pursuing [a livelihood], Thirty [is the age] for [full] strength, Forty [is the age] for understanding, Fifty [is the age] for [giving] counsel, Sixty [is the age] for mature age, Seventy [is the age] for a hoary head, Eighty [is a sign of superadded] strength, Ninety [is the age] for [a] bending [stature], A hundred, is [the age at which one is] as if dead, passed away, and ceased from the world. None Ben Bag Bag says: Turn it, and turn it again, because all is in it; and in it contemplate, and grow gray and old over it; and never move away from it, for you cannot have any characteristic better than this. None Ben Hai Hai says: According to the suffering is the reward. None
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