Pirkei Avot Ch. 5 - with Bios

(1) With ten utterances the world was created. And what does this teach, for surely it could have been created with one utterance? But this was so in order to punish the wicked who destroy the world that was created with ten utterances, And to give a good reward to the righteous who maintain the world that was created with ten utterances.

(2) [There were] ten generations from Adam to Noah, in order to make known what long-suffering is G-d's; for all those generations kept on provoking G-d, until G-d brought upon them the waters of the flood.

(Some call this 5:3)

[There were] ten generations from Noah to Abraham, in order to make known what long-suffering is G-d's; for all those generations kept on provoking G-d, until Abraham, came and received the reward of all of them.

(3) (Some call this 5:4) With ten trials was Abraham, our father (may he rest in peace), tried, and he withstood them all; to make known how great was the love of Abraham, our father (peace be upon him).

(4) (Some call this 5:5) Ten miracles were wrought for our ancestors in Egypt, and ten at the sea. Ten plagues did the Holy one, blessed be G-d, bring upon the Egyptians in Egypt and ten at the sea.

(Some call this 5:6)

[With] ten trials did our ancestors try God(‘s patience), blessed be G-d, in the wilderness, as it is said, “and they have tried Me these ten times and they have not listened to my voice” (Numbers 14:22).

(5) (Some call this 5:7) Ten wonders were wrought for our ancestors in the Temple: [1] no woman miscarried from the odor of the sacred meat; [2] the sacred meat never became putrid; [3] no fly was ever seen in the slaughterhouse; [4] no emission occurred to the high priest on the Day of Atonement (rendering him impure); [5] the rains did not extinguish the fire of the woodpile; [6] the wind did not prevail against the column of smoke; [7] no defect was found in the omer, or in the two loaves, or in the showbread; [8] the people stood pressed together, yet bowed down and had room enough; [9] never did a serpent or a scorpion harm anyone in Jerusalem; [10] and no person said to their fellow: the place is too congested for me to lodge overnight in Jerusalem.

(6) (Some call this 5:8) Ten things were created on the eve of the Sabbath at twilight, and these are they: [1] the mouth of the earth, [2] the mouth of the well, [3] the mouth of the donkey, [4] the rainbow, [5] the manna, [6] the staff [of Moses], [7] the shamir, [8] the script (on the tablets), [9] the writing (instruments for the tablets), [10] and the tablets. And some say: also the demons, the grave of Moses, and the ram of Abraham our father. And some say: and also tongs, made with tongs.

(7) (Some call this 5:9) [There are] seven things [characteristic] in a clod, and seven in a wise person: A wise person does not speak before one who is greater than them in wisdom, And does not break into their fellow’s speech; And is not hasty to answer; They ask what is relevant, and they answer to the point; And they speaks of the first [point] first, and of the last [point] last; And concerning that which they have not heard, they say: I have not heard; And they acknowledge the truth. And the reverse of these [are characteristic] in a clod.

(8) (Some call this 5:10) Seven kinds of punishment come to the world for seven categories of transgression: When some of them give tithes, and others do not give tithes, a famine from drought comes (for) some go hungry, and others are satisfied. When they have all decided not to give tithes, a famine from tumult and drought comes; [When they have, in addition, decided] not to set apart the dough-offering, an all-consuming famine comes. Pestilence comes to the world for sins punishable by death according to the Torah, but which have not been referred to the court, and for neglect of the law regarding the fruits of the sabbatical year. The sword comes to the world for the delay of judgment, and for the perversion of judgment, and because of those who teach the Torah not in accordance with the accepted law.

(9) (Some call this 5:10b) Wild beasts come to the world for swearing in vain, and for the profanation of the Name. Exile comes to the world for idolatry, for sexual sins and for bloodshed, and for [transgressing the commandment of] the [year of the] release of the land.

(Some call this 5:11)

At four times pestilence increases: in the fourth year, in the seventh year and at the conclusion of the seventh year, and at the conclusion of the Feast [of Tabernacles] in every year. In the fourth year, on account of the tithe of the poor which is due in the third year. In the seventh year, on account of the tithe of the poor which is due in the sixth year; At the conclusion of the seventh year, on account of the produce of the seventh year; And at the conclusion of the Feast [of Tabernacles] in every year, for robbing the gifts to the poor (I.e. the parts of the harvest that were to be left for the poor).

(10) (Some call this 5:12) There are four types of character in human beings: One that says: “mine is mine, and yours is yours”: this is a commonplace type; and some say this is a Sodom-type of character. [One that says:] “mine is yours and yours is mine”: is an unlearned person (am haaretz); [One that says:] “mine is yours and yours is yours” is a pious person. [One that says:] “mine is mine, and yours is mine” is a wicked person.

(11) (Some call this 5:13) There are four kinds of temperments: Easy to become angry, and easy to be appeased: their gain disappears in their loss; Hard to become angry, and hard to be appeased: their loss disappears in their gain; Hard to become angry and easy to be appeased: a pious person; Easy to become angry and hard to be appeased: a wicked person.

(12) (Some call this 5:14) There are four types of students: Quick to comprehend, and quick to forget: their gain disappears in their loss; Slow to comprehend, and slow to forget: their loss disappears in their gain; Quick to comprehend, and slow to forget: this is a wise person; Slow to comprehend, and quick to forget, this is an bad portion.

(13) (Some call this 5:15) There are four types of charity givers. One who wishes to give, but that others should not give: their eye is evil to that which belongs to others (I.e. they begrudge the mitzvah to others); One who wishes that others should give, but that they themselves should not give: their eye is evil towards that which is their own (I.e. they begrudge the mitzvah to themself); One who desires that they themselves should give, and that others should give: they are a pious person; One who desires that they themselves should not give and that others too should not give: they are a wicked person.

(14) (Some call this 5:16) There are four types among those who frequent the study-house (bet midrash): One who attends but does not practice: they receive a reward for attendance. One who practices but does not attend: they receives a reward for practice. One who attends and practices: they are a pious man; One who neither attends nor practices: they are a wicked person.

(15) (Some call this 5:17) There are four types among those who sit before the sages: a sponge, a funnel, a strainer and a sieve. A sponge, soaks up everything; A funnel, takes in at one end and lets out at the other; A strainer, which lets out the wine and retains the dregs; A sifter, which lets out the coarse meal and retains the choice flour.

(16) (Some call this 5:18) All love that depends on a something (i.e. achieving a goal), [when the] thing ceases, [the] love ceases; and [all love] that does not depend on anything, will never cease. What is an example of love that depended on a something? Such was the love of Amnon for Tamar. And what is an example of love that did not depend on anything? Such was the love of David and Jonathan.

(17) (Some call this 5:19) Every dispute that is for the sake of Heaven, will in the end endure; But one that is not for the sake of Heaven, will not endure. Which is the controversy that is for the sake of Heaven? Such was the controversy of Hillel and Shammai. And which is the controversy that is not for the sake of Heaven? Such was the controversy of Korach and all his congregation.

(18) (Some call this 5:20) Whoever causes the multitudes to be righteous, sin will not occur on their account; And whoever causes the multitudes to sin, they do not give them the ability to repent (alternative translation: no amount of repentance can avail them). Moses was righteous and caused the multitudes to be righteous, [therefore] the righteousness of the multitudes is hung on him (i.e. attributed to him), as it is said, “He executed the Lord’s righteousness and G-d’s decisions with Israel” (Deut. 33:21). Jeroboam, sinned and caused the multitudes to sin, [therefore] the sin of the multitudes is hung on him, as it is said, “For the sins of Jeroboam which he sinned, and which he caused Israel to sin thereby” (I Kings 15:30).

(19) (Some call this 5:21) Whoever possesses these three things is of the disciples of Abraham, our father; and [whoever possesses] three other things is of the disciples of Balaam, the wicked. A good eye (i.e. a generous soul), a humble spirit, and a moderate appetite is of the disciples of Abraham, our father. An evil eye (i.e. a grudging soul), a haughty spirit, and a limitless appetite is of the disciples of Balaam, the wicked. What is the difference between the disciples of Abraham, our father, and the disciples of Balaam, the wicked? The disciples of Abraham, our father, enjoy this world, and inherit the world to come, as it is said: “I will endow those who love Me with substance, I will fill their treasuries” (Proverbs 8:21). But the disciples of Balaam, the wicked, inherit Gehinnom, and descend into the nethermost pit, as it is said: “For you, O God, will bring them down to the nethermost pit those murderous and treacherous men; they shall not live out half their days; but I trust in You” (Psalms 55:24).

(20) (Some call this 5:22) Judah ben Tema said: Be strong (i.e. bold) as a leopard, and swift as an eagle, and fleet as a gazelle, and brave as a lion, to do the will of your Parent who is in heaven.

He used to say: the arrogant are headed for Gehinnom and the blushing for the garden of Eden. May it be Your will, O Lord our God, that Your city be rebuilt speedily in our days and set our portion in the studying of Your Torah.

(21) (Some call this 5:23) He used to say: At five years of age the study of Bible; At ten the study of Mishnah; At thirteen subject to the commandments; At fifteen the study of Talmud; At eighteen the bridal canopy; At twenty for pursuit [of livelihood]; At thirty the peak of strength; At forty wisdom; At fifty able to give counsel; At sixty old age; At seventy a hoary head; At eighty the age of “strength”; At ninety a bent body; At one hundred, as good as dead and gone completely out of the world.

(22) (Some call this 5:24) Ben Bag Bag said: Turn it over, and [again] turn it over, for all is therein. And look into it; And become gray and old therein; And do not move away from it, for you have no better portion than it.

(23) (Some call this 5:25) Ben Hei Hei said: According to the labor is the reward.