מַסֶּכֶת אָבוֹת · פֶּרֶק חֲמִישִׁי

בַּעֲשָׂרָה מַאֲמָרוֹת נִבְרָא הָעוֹלָם.

With ten utterances was the world created by Hashem.

וּמַה תַּלְמוּד לוֹמַר,

And what does this teaching come to say to us?

וַהֲלֹא בְמַאֲמָר אֶחָד יָכוֹל לְהִבָּרְאוֹת,

And is it not so that with just one utterance the world could be created?

אֶלָּא לְהִפָּרַע מִן הָרְשָׁעִים

But rather, it was done this way to exact punishment from the wicked

שֶׁמְּאַבְּדִין אֶת הָעוֹלָם שֶׁנִּבְרָא בַעֲשָׂרָה מַאֲמָרוֹת,

who destroy — the world that was created with ten utterances, showing how great their sin is by ruining something so precious,

וְלִתֵּן שָׂכָר טוֹב לַצַּדִּיקִים

and to give a good reward to the righteous

שֶׁמְּקַיְּמִין אֶת הָעוֹלָם שֶׁנִּבְרָא בַעֲשָׂרָה מַאֲמָרוֹת:

who sustain — the world that was created with ten utterances, showing how great their merit is for preserving Hashem's grand creation.

עֲשָׂרָה דוֹרוֹת מֵאָדָם וְעַד נֹחַ,

There were ten generations from Adam until Noach,

לְהוֹדִיעַ כַּמָּה אֶרֶךְ אַפַּיִם לְפָנָיו,

to make known how much patience and withholding of anger is before Him, in the way Hashem conducts the world,

שֶׁכָּל הַדּוֹרוֹת הָיוּ מַכְעִיסִין וּבָאִין

for all of those generations were continuously provoking Him and continuing in their rebellion,

עַד שֶׁהֵבִיא עֲלֵיהֶם אֶת מֵי הַמַּבּוּל.

until He brought upon them the waters of the flood.

עֲשָׂרָה דוֹרוֹת מִנֹּחַ וְעַד אַבְרָהָם,

There were ten generations from Noach until Avraham,

לְהוֹדִיעַ כַּמָּה אֶרֶךְ אַפַּיִם לְפָנָיו,

to make known how much patience and withholding of anger is before Him,

שֶׁכָּל הַדּוֹרוֹת הָיוּ מַכְעִיסִין וּבָאִין,

for all of those generations were continuously provoking Him and continuing in their sins,

עַד שֶׁבָּא אַבְרָהָם וְקִבֵּל עָלָיו שְׂכַר כֻּלָּם:

until Avraham came and received the reward of all of them, because he alone served Hashem and sustained the world.

עֲשָׂרָה נִסְיוֹנוֹת נִתְנַסָּה אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם

With ten trials was tested Avraham our father, upon him be peace,

וְעָמַד בְּכֻלָּם,

and he stood in all of them, remaining steadfast in his emunah and avodah,

לְהוֹדִיעַ כַּמָּה חִבָּתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם:

to make known how great is the belovedness of Avraham our father, upon him be peace, before Hashem.

עֲשָׂרָה נִסִּים נַעֲשׂוּ לַאֲבוֹתֵינוּ בְמִצְרַיִם

Ten miracles were performed for our ancestors in Mitzrayim

וַעֲשָׂרָה עַל הַיָּם.

and ten more miracles were performed for them at the sea of Reeds.

עֶשֶׂר מַכּוֹת הֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמִּצְרִיִּים בְּמִצְרַיִם

Ten plagues brought the Holy One, blessed is He, upon the Egyptians in Mitzrayim

וְעֶשֶׂר עַל הַיָּם.

and ten plagues He brought upon them at the sea.

עֲשָׂרָה נִסְיוֹנוֹת נִסּוּ אֲבוֹתֵינוּ אֶת הַמָּקוֹם בָּרוּךְ הוּא בַמִּדְבָּר,

Ten trials with which our ancestors tested the Omnipresent, blessed is He, in the wilderness,

שֶׁנֶּאֱמַר

as it is said in the Torah regarding their complaints:

וַיְנַסּוּ אֹתִי זֶה עֶשֶׂר פְּעָמִים

"And they tested Me these ten times,

וְלֹא שָׁמְעוּ בְּקוֹלִי:

and they did not listen to My voice."

עֲשָׂרָה נִסִּים נַעֲשׂוּ לַאֲבוֹתֵינוּ בְּבֵית הַמִּקְדָּשׁ.

Ten wonders were done for our ancestors in the House of the Sanctuary:

לֹא הִפִּילָה אִשָּׁה מֵרֵיחַ בְּשַׂר הַקֹּדֶשׁ,

not miscarried a woman from the odor of the meat of the holy offerings, which she might have craved while pregnant,

וְלֹא הִסְרִיחַ בְּשַׂר הַקֹּדֶשׁ מֵעוֹלָם,

and not became putrid the meat of the holy ever, even when left out in the heat,

וְלֹא נִרְאָה זְבוּב בְּבֵית הַמִּטְבָּחַיִם,

and not was seen a fly in the house of the slaughterhouse, despite all the blood and meat there,

וְלֹא אֵרַע קֶרִי לְכֹהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים,

and not occurred an impurity to a Kohen Gadol on the Day of the Atonements which would disqualify him from performing the avodah,

וְלֹא כִבּוּ גְשָׁמִים אֵשׁ שֶׁל עֲצֵי הַמַּעֲרָכָה,

and not extinguished rains the fire of the wood of the altar pile, even though the Mizbe'ach stood under the open sky,

וְלֹא נָצְחָה הָרוּחַ אֶת עַמּוּד הֶעָשָׁן,

and not prevailed the wind over the column of the smoke to bend it sideways,

וְלֹא נִמְצָא פְסוּל בָּעֹמֶר וּבִשְׁתֵּי הַלֶּחֶם וּבְלֶחֶם הַפָּנִים,

and not was found an invalidation in the Omer and in the two loaves and in the bread of the Face,

עוֹמְדִים צְפוּפִים וּמִשְׁתַּחֲוִים רְוָחִים,

the people would be standing crowded yet bowing with ample space, as a miracle allowed everyone enough room to prostrate themselves fully,

וְלֹא הִזִּיק נָחָשׁ וְעַקְרָב בִּירוּשָׁלַיִם מֵעוֹלָם,

and not harmed a serpent or a scorpion in Yerushalayim ever,

וְלֹא אָמַר אָדָם לַחֲבֵרוֹ צַר לִי הַמָּקוֹם שֶׁאָלִין בִּירוּשָׁלַיִם:

and not said a man to his fellow narrow for me is the place that I should lodge in Yerushalayim during the festivals.

עֲשָׂרָה דְבָרִים נִבְרְאוּ בְּעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת,

Ten things were created on the eve of Shabbos during twilight, between the suns, right before the very first Shabbos of creation:

וְאֵלּוּ הֵן,

and these are they:

פִּי הָאָרֶץ,

the mouth of the earth which swallowed Korach;

וּפִי הַבְּאֵר,

and the mouth of the well of Miriam that provided water in the desert;

וּפִי הָאָתוֹן,

and the mouth of the donkey of Bilaam;

וְהַקֶּשֶׁת,

and the rainbow shown to Noach;

וְהַמָּן,

and the manna which fell for Bnei Yisrael;

וְהַמַּטֶּה,

and the staff of Moshe Rabbeinu;

וְהַשָּׁמִיר,

and the shamir worm used to split the stones of the Beis HaMikdash;

וְהַכְּתָב,

and the writing, the shape of the Hebrew letters;

וְהַמִּכְתָּב,

and the inscription engraved on the Luchos;

וְהַלּוּחוֹת.

and the tablets themselves.

וְיֵשׁ אוֹמְרִים, אַף הַמַּזִּיקִין,

And some say that also the demons, the harmful spiritual forces, were created then;

וּקְבוּרָתוֹ שֶׁל משֶׁה,

and the burial place of Moshe Rabbeinu;

וְאֵילוֹ שֶׁל אַבְרָהָם אָבִינוּ.

and the ram of Avraham our father which he offered as a sacrifice in place of Yitzchak.

וְיֵשׁ אוֹמְרִים, אַף צְבָת בִּצְבָת עֲשׂוּיָה:

And some say also the first tongs, which had to be made with other tongs by the hands of Heaven, since a blacksmith cannot forge tongs without a tool to hold the hot metal.

שִׁבְעָה דְבָרִים בַּגֹּלֶם וְשִׁבְעָה בֶחָכָם.

There are seven things, seven traits, found in an unformed person, a boor who has potential but lacks refinement, and seven opposite traits found in a wise man.

חָכָם אֵינוֹ מְדַבֵּר בִּפְנֵי מִי שֶׁהוּא גָדוֹל מִמֶּנּוּ בְחָכְמָה וּבְמִנְיָן,

A wise man does not speak before, or ahead of, one who is greater than he in wisdom and in years of age.

וְאֵינוֹ נִכְנָס לְתוֹךְ דִּבְרֵי חֲבֵרוֹ,

And he does not interrupt into the words of his fellow while his fellow is still speaking.

וְאֵינוֹ נִבְהָל לְהָשִׁיב,

And he is not hasty to answer without thinking first.

שׁוֹאֵל כָּעִנְיָן וּמֵשִׁיב כַּהֲלָכָה,

He asks questions that are to the point, and answers correctly and relevantly.

וְאוֹמֵר עַל רִאשׁוֹן רִאשׁוֹן וְעַל אַחֲרוֹן אַחֲרוֹן,

And he speaks of the first point first, and of the last point last, keeping his thoughts in proper order.

וְעַל מַה שֶּׁלֹּא שָׁמַע, אוֹמֵר לֹא שָׁמָעְתִּי,

And concerning what he has not heard from his teachers, he says, "I have not heard a tradition on this," rather than making up an answer.

וּמוֹדֶה עַל הָאֱמֶת.

And he admits to the truth when he is proven wrong, for his only desire is to find Hashem's truth.

וְחִלּוּפֵיהֶן בַּגֹּלֶם:

And the reverse of all these seven traits is found in an unformed person.

שִׁבְעָה מִינֵי פֻרְעָנֻיּוֹת בָּאִין לָעוֹלָם

Seven kinds of punishments come to the world

עַל שִׁבְעָה גוּפֵי עֲבֵרָה.

for seven categories of transgression.

מִקְצָתָן מְעַשְּׂרִין וּמִקְצָתָן אֵינָן מְעַשְּׂרִין,

When some of them tithe and some of them do not tithe,

רָעָב שֶׁל בַּצֹּרֶת בָּאָה,

a famine of drought comes, where

מִקְצָתָן רְעֵבִים וּמִקְצָתָן שְׂבֵעִים.

some of them are hungry and some of them are satisfied.

גָּמְרוּ שֶׁלֹּא לְעַשֵּׂר,

If they decided not to tithe at all,

רָעָב שֶׁל מְהוּמָה וְשֶׁל בַּצֹּרֶת בָּאָה.

a famine of tumult and of drought comes.

וְשֶׁלֹּא לִטֹּל אֶת הַחַלָּה,

And for not separating the challah,

רָעָב שֶׁל כְּלָיָה בָאָה.

a famine of destruction comes.

דֶּבֶר בָּא לָעוֹלָם

Pestilence comes to the world

עַל מִיתוֹת הָאֲמוּרוֹת בַּתּוֹרָה שֶׁלֹּא נִמְסְרוּ לְבֵית דִּין,

for death penalties stated in the Torah that were not handed over to the court of law to be executed,

וְעַל פֵּרוֹת שְׁבִיעִית.

and for misusing the fruits of the seventh year.

חֶרֶב בָּאָה לָעוֹלָם

A sword comes to the world

עַל עִנּוּי הַדִּין,

for delay of justice,

וְעַל עִוּוּת הַדִּין,

and for perversion of justice,

וְעַל הַמּוֹרִים בַּתּוֹרָה שֶׁלֹּא כַהֲלָכָה:

and for those who teach the Torah not according to halacha.

חַיָּה רָעָה בָאָה לָעוֹלָם

An evil beast comes to the world

עַל שְׁבוּעַת שָׁוְא,

for the sin of swearing in vain,

וְעַל חִלּוּל הַשֵּׁם.

and for the terrible sin of profanation of the Name of Hashem.

גָּלוּת בָּאָה לָעוֹלָם

The suffering of exile comes to the world

עַל עוֹבְדֵי עֲבוֹדָה זָרָה,

for those who are worshipers of foreign worship (idolatry),

וְעַל גִלּוּי עֲרָיוֹת,

and for the sin of uncovering of nakedness (forbidden relationships),

וְעַל שְׁפִיכוּת דָּמִים,

and for spilling of blood (murder),

וְעַל הַשְׁמָטַת הָאָרֶץ.

and for neglecting the release of the land during the Shemittah year.

בְּאַרְבָּעָה פְרָקִים הַדֶּבֶר מִתְרַבֶּה,

At four periods of the Shemittah cycle, the pestilence increases:

בָּרְבִיעִית,

in the fourth year,

וּבַשְּׁבִיעִית,

and in the seventh year,

וּבְמוֹצָאֵי שְׁבִיעִית,

and at the departure of the seventh year (the eighth year),

וּבְמוֹצָאֵי הֶחָג שֶׁבְּכָל שָׁנָה וְשָׁנָה.

and at the departure of the Festival of Sukkos which is in every year and year.

בָּרְבִיעִית, מִפְּנֵי מַעְשַׂר עָנִי שֶׁבַּשְּׁלִישִׁית.

The pestilence increases in the fourth year because of withholding the tithe of the poor which is supposed to be given in the third year.

בַּשְּׁבִיעִית, מִפְּנֵי מַעְשַׂר עָנִי שֶׁבַּשִּׁשִּׁית.

It increases in the seventh year because of withholding the tithe of the poor which is supposed to be given in the sixth year.

וּבְמוֹצָאֵי שְׁבִיעִית, מִפְּנֵי פֵרוֹת שְׁבִיעִית.

And at the departure of the seventh year, it increases because of people illegally trading in the holy fruits of the seventh year.

וּבְמוֹצָאֵי הֶחָג שֶׁבְּכָל שָׁנָה וְשָׁנָה, מִפְּנֵי גֶזֶל מַתְּנוֹת עֲנִיִּים:

And at the departure of the Festival which is in every year and year, it increases because of the theft of gifts of the poor (such as Leket, Shichcha, and Pe'ah) that should have been left for them during the harvest season.

אַרְבַּע מִדּוֹת בָּאָדָם.

There are four character traits in man:

הָאוֹמֵר שֶׁלִּי שֶׁלִּי וְשֶׁלְּךָ שֶׁלָּךְ, זוֹ מִדָּה בֵינוֹנִית.

one who says, "mine is mine and yours is yours," this is an average trait, as he simply wants to avoid any involvement with others;

וְיֵשׁ אוֹמְרִים, זוֹ מִדַּת סְדוֹם.

and some say, this is the trait of Sedom, because preventing others from benefiting when it costs him nothing is the very attitude that led to the wickedness of Sedom.

שֶׁלִּי שֶׁלְּךָ וְשֶׁלְּךָ שֶׁלִּי, עַם הָאָרֶץ.

One who says, "mine is yours and yours is mine," is an am ha'aretz, an unlearned person who thinks this kind of social sharing is beneficial, though it disrupts proper boundaries;

שֶׁלִּי שֶׁלְּךָ וְשֶׁלְּךָ שֶׁלָּךְ, חָסִיד.

one who says, "mine is yours and yours is yours," is a pious person, acting with true generosity and selflessness;

שֶׁלִּי שֶׁלִּי וְשֶׁלְּךָ שֶׁלִּי, רָשָׁע:

and one who says, "mine is mine and yours is mine," is a wicked person, who wants to keep everything for himself and take from others.

אַרְבַּע מִדּוֹת בַּדֵּעוֹת.

There are four temperaments in human dispositions:

נוֹחַ לִכְעֹס וְנוֹחַ לִרְצוֹת,

One who is easy to become angry and easy to be appeased,

יָצָא שְׂכָרוֹ בְהֶפְסֵדוֹ.

goes out his reward in his loss, because the damage of his quick anger outweighs the benefit of his quick forgiveness.

קָשֶׁה לִכְעֹס וְקָשֶׁה לִרְצוֹת,

One who is hard to become angry and hard to be appeased,

יָצָא הֶפְסֵדוֹ בִשְׂכָרוֹ.

goes out his loss in his reward, because the benefit of his rare anger outweighs the drawback of his holding a grudge.

קָשֶׁה לִכְעֹס וְנוֹחַ לִרְצוֹת,

One who is hard to become angry and easy to be appeased is

חָסִיד.

a pious person.

נוֹחַ לִכְעֹס וְקָשֶׁה לִרְצוֹת,

One who is easy to become angry and hard to be appeased is

רָשָׁע:

a wicked person.

אַרְבַּע מִדּוֹת בַּתַּלְמִידִים.

There are four character traits among students who sit before the Sages to learn Torah:

מַהֵר לִשְׁמֹעַ וּמַהֵר לְאַבֵּד,

One who is quick to understand and grasp the lesson, and quick to lose and forget it,

יָצָא שְׂכָרוֹ בְהֶפְסֵדוֹ.

his reward for understanding quickly goes out in his loss of forgetting it quickly, for he is left with nothing.

קָשֶׁה לִשְׁמֹעַ וְקָשֶׁה לְאַבֵּד,

One who is slow to understand and struggles to grasp the lesson, and slow to lose and forget it because he reviewed it well,

יָצָא הֶפְסֵדוֹ בִשְׂכָרוֹ.

his loss of struggling to understand goes out in his reward of retaining it, for in the end he knows the Torah.

מַהֵר לִשְׁמֹעַ וְקָשֶׁה לְאַבֵּד,

One who is quick to understand and slow to lose and forget,

חָכָם.

this is the portion of a wise person.

קָשֶׁה לִשְׁמֹעַ וּמַהֵר לְאַבֵּד,

One who is slow to understand and quick to lose and forget,

זֶה חֵלֶק רָע:

this is a bad portion.

אַרְבַּע מִדּוֹת בְּנוֹתְנֵי צְדָקָה.

There are four attributes among givers of charity:

הָרוֹצֶה שֶׁיִּתֵּן וְלֹא יִתְּנוּ אֲחֵרִים,

One who wants that he should give and others should not give,

עֵינוֹ רָעָה בְּשֶׁל אֲחֵרִים.

his eye is evil towards that of others, because he begrudges them the merit of the mitzvah.

יִתְּנוּ אֲחֵרִים וְהוּא לֹא יִתֵּן,

One who wants that others should give and he should not give,

עֵינוֹ רָעָה בְשֶׁלּוֹ.

his eye is evil towards his own wealth, as he is stingy with his money.

יִתֵּן וְיִתְּנוּ אֲחֵרִים, חָסִיד.

One who wants that he should give and others should give is a pious person.

לֹא יִתֵּן וְלֹא יִתְּנוּ אֲחֵרִים, רָשָׁע:

One who wants that he should not give and others should not give is a wicked person.

אַרְבַּע מִדּוֹת בְּהוֹלְכֵי לְבֵית הַמִּדְרָשׁ.

There are four character traits among those who go to the house of study:

הוֹלֵךְ וְאֵינוֹ עוֹשֶׂה,

One who goes and does not practice what he learns there, the reward of his going is in his hand.

עוֹשֶׂה וְאֵינוֹ הוֹלֵךְ,

One who practices and learns at home and does not go to the Beis Medrash, the reward of his practice is in his hand.

הוֹלֵךְ וְעוֹשֶׂה, חָסִיד.

One who both goes and practices is a pious man.

לֹא הוֹלֵךְ וְלֹא עוֹשֶׂה, רָשָׁע:

One who does not go and does not practice is a wicked man.

אַרְבַּע מִדּוֹת בְּיוֹשְׁבִים לִפְנֵי חֲכָמִים.

There are four traits among those who sit before Sages to learn Torah.

סְפוֹג, וּמַשְׁפֵּךְ, מְשַׁמֶּרֶת, וְנָפָה.

They are compared to: a sponge, and a funnel, a strainer, and a sieve.

סְפוֹג, שֶׁהוּא סוֹפֵג אֶת הַכֹּל.

The first is a sponge, which absorbs everything, both the good and the bad, without distinguishing between them.

מַשְׁפֵּךְ, שֶׁמַּכְנִיס בְּזוֹ וּמוֹצִיא בְזוֹ.

The second is a funnel, that takes in at this side and lets out at this other side, retaining nothing of the Torah he hears.

מְשַׁמֶּרֶת, שֶׁמּוֹצִיאָה אֶת הַיַּיִן וְקוֹלֶטֶת אֶת הַשְּׁמָרִים.

The third is a strainer, that lets out the wine which is good, and retains the dregs which are worthless; so too, this student forgets the main teachings and remembers only the errors.

וְנָפָה, שֶׁמּוֹצִיאָה אֶת הַקֶּמַח וְקוֹלֶטֶת אֶת הַסֹּלֶת:

And the fourth, the finest student, is like a sieve, that lets out the coarse flour and retains the fine flour, keeping only the true and precious teachings.

כָּל אַהֲבָה שֶׁהִיא תְלוּיָה בְדָבָר,

Every love that is dependent on a selfish thing,

בָּטֵל דָּבָר, בְּטֵלָה אַהֲבָה.

once that thing ceases, then the love ceases as well.

וְשֶׁאֵינָהּ תְּלוּיָה בְדָבָר,

And a love that is not dependent on a selfish thing, but is based on true spiritual connection,

אֵינָהּ בְּטֵלָה לְעוֹלָם.

is not ceasing forever.

אֵיזוֹ הִיא אַהֲבָה הַתְּלוּיָה בְדָבָר,

Which is an example of a love that is dependent on a thing?

זוֹ אַהֲבַת אַמְנוֹן וְתָמָר.

This is the love of Amnon and Tamar, which was driven purely by physical desire.

וְשֶׁאֵינָהּ תְּלוּיָה בְדָבָר,

And which is a love that is not dependent on a thing?

זוֹ אַהֲבַת דָּוִד וִיהוֹנָתָן:

This is the love of Dovid and Yehonasan, which was a holy bond for the sake of Heaven.

כָּל מַחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם,

Every dispute that is for the sake of Heaven, meaning its purpose is to clarify the truth of Hashem's Torah,

סוֹפָהּ לְהִתְקַיֵּם.

its end is to endure, as the arguments and conclusions will remain as lasting Torah teachings.

וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם,

And a dispute that is not for the sake of Heaven, but is driven by honor or personal gain,

אֵין סוֹפָהּ לְהִתְקַיֵּם.

is not its end to endure, and it will ultimately fade away.

אֵיזוֹ הִיא מַחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם,

Which is an example of a dispute that is for the sake of Heaven?

זוֹ מַחֲלֹקֶת הִלֵּל וְשַׁמַּאי.

This is the dispute of Hillel and Shammai, who argued purely to find the true halacha.

וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם,

And which is the dispute that is not for the sake of Heaven?

זוֹ מַחֲלֹקֶת קֹרַח וְכָל עֲדָתוֹ:

This is the dispute of Korach and all his congregation, who rebelled against Moshe Rabbeinu out of jealousy and pride.

כָּל הַמְזַכֶּה אֶת הָרַבִּים,

Anyone who causes the multitudes to be meritorious by leading them to do mitzvos,

אֵין חֵטְא בָּא עַל יָדוֹ.

no sin is allowed to come through his hand, so that he will not be in Gehinnom while his students are in Gan Eden.

וְכָל הַמַּחֲטִיא אֶת הָרַבִּים,

And anyone who causes the multitudes to sin,

אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת תְּשׁוּבָה.

Heaven does not provide him the opportunity to do repentance, so that he does not end up in Gan Eden while his victims are in Gehinnom.

משֶׁה זָכָה וְזִכָּה אֶת הָרַבִּים,

Our teacher Moshe was meritorious himself and caused the multitudes to be meritorious,

זְכוּת הָרַבִּים תָּלוּי בּוֹ,

therefore the merit of the multitudes is hung on him, as if he performed all their mitzvos himself,

שֶׁנֶּאֱמַר דברים לג צִדְקַת ה' עָשָׂה וּמִשְׁפָּטָיו עִם יִשְׂרָאֵל.

as it is said in the Torah: "He executed the righteousness of Hashem, and His ordinances with Yisrael."

יָרָבְעָם חָטָא וְהֶחֱטִיא אֶת הָרַבִּים,

In contrast, Yaravam ben Nevat sinned and caused the multitudes to sin,

חֵטְא הָרַבִּים תָּלוּי בּוֹ,

therefore the sin of the multitudes is hung on him,

שֶׁנֶּאֱמַר מלכים א טו עַל חַטֹּאות יָרָבְעָם בֶּן נְבָט אֲשֶׁר חָטָא וַאֲשֶׁר הֶחֱטִיא אֶת יִשְׂרָאֵל:

as it is said in the Navi: "For the sins of Yaravam son of Nevat which he sinned and which he caused Yisrael to sin."

כָּל מִי שֶׁיֵּשׁ בְּיָדוֹ שְׁלשָׁה דְבָרִים הַלָּלוּ,

Anyone who has in his hand these three traits

מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ.

is counted from the disciples of Avraham our father.

וּשְׁלשָׁה דְבָרִים אֲחֵרִים,

And anyone who has three other traits

מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע.

is counted from the disciples of Bilaam the wicked.

עַיִן טוֹבָה, וְרוּחַ נְמוּכָה, וְנֶפֶשׁ שְׁפָלָה,

A generous eye, and a humble spirit, and a meek soul—these are the traits of those who are

מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ.

from the disciples of Avraham our father.

עַיִן רָעָה, וְרוּחַ גְּבוֹהָה, וְנֶפֶשׁ רְחָבָה,

A grudging eye, and a haughty spirit, and a greedy soul—these are the traits of those who are

מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע.

from the disciples of Bilaam the wicked.

מַה בֵּין תַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ לְתַלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע.

What is the difference between the disciples of Avraham our father and the disciples of Bilaam the wicked?

תַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ, אוֹכְלִין בָּעוֹלָם הַזֶּה וְנוֹחֲלִין בָּעוֹלָם הַבָּא,

The disciples of Avraham our father enjoy the fruits in this world and inherit the World to Come,

שֶׁנֶּאֱמַר משלי ח לְהַנְחִיל אֹהֲבַי יֵשׁ, וְאֹצְרֹתֵיהֶם אֲמַלֵּא.

as it is said in Mishlei, "To cause those who love Me to inherit substance, and I will fill their treasuries."

אֲבָל תַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע יוֹרְשִׁין גֵּיהִנֹּם וְיוֹרְדִין לִבְאֵר שַׁחַת,

But the disciples of Bilaam the wicked inherit Gehinnom and descend to the pit of destruction,

שֶׁנֶּאֱמַר תהלים נה וְאַתָּה אֱלֹהִים תּוֹרִידֵם לִבְאֵר שַׁחַת,

as it is said in Tehillim, "And You, G-d, will bring them down to the pit of destruction,

אַנְשֵׁי דָמִים וּמִרְמָה לֹא יֶחֱצוּ יְמֵיהֶם, וַאֲנִי אֶבְטַח בָּךְ:

men of bloodshed and deceit shall not live out half their days; but as for me, I will trust in You."

יְהוּדָה בֶן תֵּימָא אוֹמֵר,

Yehudah son of Tema says:

הֱוֵי עַז כַּנָּמֵר,

Be bold as the leopard to stand strong against those who mock you for serving Hashem,

וְקַל כַּנֶּשֶׁר,

and swift as the eagle to close your eyes to evil and turn to good,

וְרָץ כַּצְּבִי,

and fleet as the gazelle to run to do a mitzvah,

וְגִבּוֹר כָּאֲרִי,

and strong as the lion to conquer your yetzer hara,

לַעֲשׂוֹת רְצוֹן אָבִיךָ שֶׁבַּשָּׁמָיִם.

all of this in order to do the will of your Father Who is in Heaven.

הוּא הָיָה אוֹמֵר,

He used to say:

עַז פָּנִים לְגֵיהִנֹּם,

The brazen-faced who is insolent and lacks shame is destined for Gehinnom,

וּבֹשֶׁת פָּנִים לְגַן עֵדֶן.

and the shame-faced who possesses the holy trait of bushah is destined for the Garden of Eden.

יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ אֱלֹהֵינוּ

May it be the will from before You, Hashem our God and God of our fathers,

שֶׁתִּבְנֶה עִירְךָ בִּמְהֵרָה בְיָמֵינוּ

that You rebuild Your city Yerushalayim speedily in our days,

וְתֵן חֶלְקֵנוּ בְתוֹרָתֶךָ:

and grant our portion in Your Torah so we may fulfill Your mitzvos with a perfect heart.

הוּא הָיָה אוֹמֵר,

He, Yehudah ben Teima, used to say:

בֶּן חָמֵשׁ שָׁנִים לַמִּקְרָא,

A child at five years of age is ready for the study of Scripture;

בֶּן עֶשֶׂר לַמִּשְׁנָה,

at ten years of age, he is ready for the study of Mishnah;

בֶּן שְׁלשׁ עֶשְׂרֵה לַמִּצְוֹת,

at thirteen years of age, he is obligated for the mitzvos;

בֶּן חֲמֵשׁ עֶשְׂרֵה לַתַּלְמוּד,

at fifteen years of age, he is ready for the deeper analysis of Talmud;

בֶּן שְׁמֹנֶה עֶשְׂרֵה לַחֻפָּה,

at eighteen years of age, he is ready for the bridal canopy and marriage;

בֶּן עֶשְׂרִים לִרְדֹּף,

at twenty years of age, he is to pursue a livelihood, or he is pursued by Heaven for his actions;

בֶּן שְׁלשִׁים לַכֹּחַ,

at thirty years of age, a person reaches his peak for strength;

בֶּן אַרְבָּעִים לַבִּינָה,

at forty years of age, he attains the capacity for understanding;

בֶּן חֲמִשִּׁים לָעֵצָה,

at fifty years of age, he is fit for giving counsel;

בֶּן שִׁשִּׁים לַזִּקְנָה,

at sixty years of age, he enters for old age;

בֶּן שִׁבְעִים לַשֵּׂיבָה,

at seventy years of age, he reaches for fullness of years with a hoary head;

בֶּן שְׁמֹנִים לַגְּבוּרָה,

at eighty years of age, he reaches survival for special strength;

בֶּן תִּשְׁעִים לָשׁוּחַ,

at ninety years of age, he is bent over, fit only for a bent body;

בֶּן מֵאָה כְּאִלּוּ מֵת וְעָבַר וּבָטֵל מִן הָעוֹלָם:

and at one hundred years of age, it is as if he is already dead, and has passed away, and is ceased from the world, having lost his connection to worldly affairs.

בֶּן בַּג בַּג אוֹמֵר,

Ben Bag Bag says regarding the Torah:

הֲפֹךְ בָּהּ וַהֲפֹךְ בָּהּ,

Turn it and turn it over, analyzing it from every angle,

דְּכֹלָּא בָהּ.

for all is in it—all wisdom and truth are contained within the Torah.

וּבָהּ תֶּחֱזֵי,

And in it gaze to gain deep understanding,

וְסִיב וּבְלֵה בָהּ,

and grow old and wear out in it by dedicating your entire life to its study,

וּמִנַּהּ לֹא תָזוּעַ,

and from it do not budge,

שֶׁאֵין לְךָ מִדָּה טוֹבָה הֵימֶנָּה:

for there is not for you a portion or path in life that is better than it.

בֶּן הֵא הֵא אוֹמֵר,

Ben He He says in his teaching:

לְפוּם צַעֲרָא אַגְרָא:

According to the pain and effort a person invests in Torah and mitzvos, so is the reward that Hashem gives him.