פרקי אבות

Pirkei Avot Chapter Five

Chapter of the Fathers 5

猶太智慧書【第五章】

十號的意義

1,  2,  3,  4,  5,  6.

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1   עֲשָׂרָה מַאֲמָרוֹת נִבְרָא הָעוֹלָם. וּמַה תַּלְמוּד לוֹמַר, וַהֲלֹא בְמַאֲמָר אֶחָד יָכוֹל לְהִבָּרְאוֹת, אֶלָּא לְהִפָּרַע מִן הָרְשָׁעִים שֶׁמְּאַבְּדִין אֶת הָעוֹלָם שֶׁנִּבְרָא בַעֲשָׂרָה מַאֲמָרוֹת, וְלִתֵּן שָׂכָר טוֹב לַצַּדִּיקִים שֶׁמְּקַיְּמִין אֶת הָעוֹלָם שֶׁנִּבְרָא בַעֲשָׂרָה מַאֲמָרוֹת:

Asarah ma'amarot nivra ha'olam. Umah Talmud lomar, vahalo vema'amar echad yachol lehibare'ot, ela lehipara min haresha'im sheme'abedin et ha'olam shenivra va'asarah ma'amarot, veliten sachar tov latzadikim shemekayemin et ha'olam shenivra va'asarah ma'amarot.

With ten utterances the world was created. And what is learned - couldn't it have been created by one utterance? Rather, [it was done this way] in order to punish the wicked who destroy the world that was created with ten utterances and to give reward to the righteous who sustain the world that was created with ten utterances.

世界造就於十句話之中。這告訴我們什麼？無疑它本可以造就於一句話之中。這是為了懲罰那些罪人，他們破壞了造就於十句話之中的世界；這是為了厚報那些義人，他們維護了造就於十句話之中的世界。

2   עֲשָׂרָה דוֹרוֹת מֵאָדָם וְעַד נֹחַ, לְהוֹדִיעַ כַּמָּה אֶרֶךְ אַפַּיִם לְפָנָיו, שֶׁכָּל הַדּוֹרוֹת הָיוּ מַכְעִיסִין וּבָאִין עַד שֶׁהֵבִיא עֲלֵיהֶם אֶת מֵי הַמַּבּוּל. עֲשָׂרָה דוֹרוֹת מִנֹּחַ וְעַד אַבְרָהָם, לְהוֹדִיעַ כַּמָּה אֶרֶךְ אַפַּיִם לְפָנָיו, שֶׁכָּל הַדּוֹרוֹת הָיוּ מַכְעִיסִין וּבָאִין, עַד שֶׁבָּא אַבְרָהָם וְקִבֵּל עָלָיו שְׂכַר כֻּלָּם:עֲשָׂרָה דוֹרוֹת מֵאָדָם וְעַד נֹחַ, לְהוֹדִיעַ כַּמָּה אֶרֶךְ אַפַּיִם לְפָנָיו, שֶׁכָּל הַדּוֹרוֹת הָיוּ מַכְעִיסִין וּבָאִין עַד שֶׁהֵבִיא עֲלֵיהֶם אֶת מֵי הַמַּבּוּל. עֲשָׂרָה דוֹרוֹת מִנֹּחַ וְעַד אַבְרָהָם, לְהוֹדִיעַ כַּמָּה אֶרֶךְ אַפַּיִם לְפָנָיו, שֶׁכָּל הַדּוֹרוֹת הָיוּ מַכְעִיסִין וּבָאִין, עַד שֶׁבָּא אַבְרָהָם וְקִבֵּל עָלָיו שְׂכַר כֻּלָּם:

Asarah dorot me'Adam ve'ad Noach, lehodia kamah erech apayim lefanav, shekol hadorot hayu mach'isin uva'in ad shehevi aleihem et mei hamabul. Asarah dorot miNoach ve'ad Avraham, lehodia kamah erech apayim lefanav, shekol hadorot hayu mach'isin uva'in, ad sheba Avraham vekibel alav sechar kulam.Asarah dorot me'Adam ve'ad Noach, lehodia kamah erech apayim lefanav, shekol hadorot hayu mach'isin uva'in ad shehevi aleihem et mei hamabul. Asarah dorot miNoach ve'ad Avraham, lehodia kamah erech apayim lefanav, shekol hadorot hayu mach'isin uva'in, ad sheba Avraham vekibel alav sechar kulam.

There were ten generations from Adam to Noach, to demonstrate the great extent of [G-d's] patience, for each one of those generations provoked [G-d] continually until [G-d] brought the waters of the flood upon them. There were ten generations from Noach to Avraham, to demonstrate the extent of [G-d's] patience, for each one of those generations provoked [G-d] continually, until Avraham came and received the reward of them all.

從阿丹到諾阿赫有十代人，這表明了他何等容忍；因為所有這十代人一再惹他發怒，直到他降大洪水淹沒他們。從諾阿赫到阿烏辣罕也有十代人，這又表明了他何等容忍；因為所有這十代人一再惹他發怒，直到我們的祖先阿烏辣罕來臨，承受了他們所有[應得]的賞報。阿丹，又譯為亞當。諾阿赫，又譯為挪亞、諾厄。阿烏辣罕，又譯為亞伯拉罕、亞巴郎。

3   עֲשָׂרָה נִסְיוֹנוֹת נִתְנַסָּה אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם וְעָמַד בְּכֻלָּם, לְהוֹדִיעַ כַּמָּה חִבָּתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם:עֲשָׂרָה נִסְיוֹנוֹת נִתְנַסָּה אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם וְעָמַד בְּכֻלָּם, לְהוֹדִיעַ כַּמָּה חִבָּתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם:

Asarah nisyonot nitnasah Avraham avinu alav hashalom ve'amad bechulam, lehodia kamah chibato shel Avraham Avinu alav hashalom.

With ten testing Avraham, our father, was tested - and he withstood them all; in order to show how great was the love of Avraham, our father - peace be upon him. 我們的祖先阿烏辣罕被考驗了十次，他全都經受住了，這表明了我們的祖先是多麼愛主。

4   עֲשָׂרָה נִסִּים נַעֲשׂוּ לַאֲבוֹתֵינוּ בְמִצְרַיִם וַעֲשָׂרָה עַל הַיָּם. עֶשֶׂר מַכּוֹת הֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמִּצְרִיִּים בְּמִצְרַיִם וְעֶשֶׂר עַל הַיָּם. עֲשָׂרָה נִסְיוֹנוֹת נִסּוּ אֲבוֹתֵינוּ אֶת הַמָּקוֹם בָּרוּךְ הוּא בַמִּדְבָּר, שֶׁנֶּאֱמַר (במדבר יד) וַיְנַסּוּ אֹתִי זֶה עֶשֶׂר פְּעָמִים וְלֹא שָׁמְעוּ בְּקוֹלִי:

Asarah nisim na'asu la'Avoteinu veMitzrayim va'asarah al hayam. Eser makot hevi hakadosh Baruch Hu al haMitzriyim beMitzrayim ve'eser al hayam. Asarah nisyonot nisu avoteinu et hamakom Baruch Hu vamidbar, shene'emar (Bamidbar 14:22) vaynasu oti zeh eser pe'amim velo shame'u bekoli.

Ten miracles were performed for our ancestors in Egypt, and ten [miracles were performed] at the [Reed] Sea. [With] ten trials did our ancestors test the Omnipresent, Blessed be He, in the Wilderness, as it is said (Numbers 14:22): “Yet have they tested Me these ten times, and have not listened to My voice.”

在埃及，十個奇跡顯於我們的祖先，在海上也是十個。在埃及，神聖的愛稱頌的主十次降災於埃及人，在海上也是十次。在曠野，我們的祖先十次試探了神聖的受稱頌的主，經上說：“已十次試探了我，不聽我的話。”

5   עֲשָׂרָה נִסִּים נַעֲשׂוּ לַאֲבוֹתֵינוּ בְּבֵית הַמִּקְדָּשׁ. לֹא הִפִּילָה אִשָּׁה מֵרֵיחַ בְּשַׂר הַקֹּדֶשׁ, וְלֹא הִסְרִיחַ בְּשַׂר הַקֹּדֶשׁ מֵעוֹלָם, וְלֹא נִרְאָה זְבוּב בְּבֵית הַמִּטְבָּחַיִם, וְלֹא אֵרַע קֶרִי לְכֹהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים, וְלֹא כִבּוּ גְשָׁמִים אֵשׁ שֶׁל עֲצֵי הַמַּעֲרָכָה, וְלֹא נָצְחָה הָרוּחַ אֶת עַמּוּד הֶעָשָׁן, וְלֹא נִמְצָא פְסוּל בָּעֹמֶר וּבִשְׁתֵּי הַלֶּחֶם וּבְלֶחֶם הַפָּנִים, עוֹמְדִים צְפוּפִים וּמִשְׁתַּחֲוִים רְוָחִים, וְלֹא הִזִּיק נָחָשׁ וְעַקְרָב בִּירוּשָׁלַיִם מֵעוֹלָם, וְלֹא אָמַר אָדָם לַחֲבֵרוֹ צַר לִי הַמָּקוֹם שֶׁאָלִין בִּירוּשָׁלַיִם:עֲשָׂרָה נִסִּים נַעֲשׂוּ לַאֲבוֹתֵינוּ בְּבֵית הַמִּקְדָּשׁ. לֹא הִפִּילָה אִשָּׁה מֵרֵיחַ בְּשַׂר הַקֹּדֶשׁ, וְלֹא הִסְרִיחַ בְּשַׂר הַקֹּדֶשׁ מֵעוֹלָם, וְלֹא נִרְאָה זְבוּב בְּבֵית הַמִּטְבָּחַיִם, וְלֹא אֵרַע קֶרִי לְכֹהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים, וְלֹא כִבּוּ גְשָׁמִים אֵשׁ שֶׁל עֲצֵי הַמַּעֲרָכָה, וְלֹא נָצְחָה הָרוּחַ אֶת עַמּוּד הֶעָשָׁן, וְלֹא נִמְצָא פְסוּל בָּעֹמֶר וּבִשְׁתֵּי הַלֶּחֶם וּבְלֶחֶם הַפָּנִים, עוֹמְדִים צְפוּפִים וּמִשְׁתַּחֲוִים רְוָחִים, וְלֹא הִזִּיק נָחָשׁ וְעַקְרָב בִּירוּשָׁלַיִם מֵעוֹלָם, וְלֹא אָמַר אָדָם לַחֲבֵרוֹ צַר לִי הַמָּקוֹם שֶׁאָלִין בִּירוּשָׁלַיִם:

Asarah nisim na'asu la'Avoteinu beveit haMikdash. Lo hipilah ishah mereiach besar hakodesh, velo hisriach besar hakodesh me'olam, velo nir'ah zevuv beveit hamitbachayim, velo era keri lechohen gadol beyom hakipurim, velo chibu geshamim esh shel atzei hama'arachah, velo natzechah haRuach et amud he'ashan, velo nimtza fesul ba'omer uvishtei halechem uvelechem hapanim, omedim tzefufim umishtachavim revachim, velo hizik nachash ve'akrav birushalayim me'olam, velo amar Adam lachavero tzar li hamakom she'alin birushalayim.

Ten miracles were performed for our forefathers in the Temple:

No woman had a miscarriage from the scent of the meat; and

no set apart flesh ever went putrid; and

a fly was not seen in the room of slaughtering; and

a High Priest did not have an accidental emission on Yom Kippur; and

rain did not extinguish the fire of the wood pile; and

the wind did not overpower the pillar of smoke; and

there was not found a disqualification in the omer (a special barley offering, offered the day after Pesach, which permits grain harvested in the new harvest to be eaten) or in the two breads or in the showbreads;

they would stand up crowded and bow down with [enough] space; and

a snake or scorpion never hurt a person in Jerusalem; and

a person did not say to his fellow, "The place is too cramped that I should lodge in Jerusalem."

在聖殿，十個奇跡顯於我們的祖先：從未有婦女因祭肉的氣味而流產；祭肉從未腐爛過；從未在屠宰房中見到過蒼蠅；大司祭從未在贖罪日裏沾上不潔；雨水從未澆滅過祭壇柴堆上的[聖]火；風從未壓倒過煙柱；禾捆、雙餅和供餅從未被發現有瑕；人們站立時擁擠不堪，拜倒時卻空間有餘；在耶路撒冷蛇、蠍從未傷過人；從未有人對他的夥伴說：“我在耶路撒冷過夜的地方太狹小了。”

6   עֲשָׂרָה דְבָרִים נִבְרְאוּ בְּעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת, וְאֵלּוּ הֵן, פִּי הָאָרֶץ, וּפִי הַבְּאֵר, וּפִי הָאָתוֹן, וְהַקֶּשֶׁת, וְהַמָּן, וְהַמַּטֶּה, וְהַשָּׁמִיר, וְהַכְּתָב, וְהַמִּכְתָּב, וְהַלּוּחוֹת. וְיֵשׁ אוֹמְרִים, אַף הַמַּזִּיקִין, וּקְבוּרָתוֹ שֶׁל משֶׁה, וְאֵילוֹ שֶׁל אַבְרָהָם אָבִינוּ. וְיֵשׁ אוֹמְרִים, אַף צְבָת בִּצְבָת עֲשׂוּיָה:

Asarah Devarim nivre'u be'erev shabbat bein hashemashot, ve'elu hen, pi ha'aretz, ufi habe'er, ufi ha'aton, vehakeshet, vehaman, vehamateh, vehashamir, vehaketav, vehamichtav, vehaluchot. Veyesh omerim, af hamazikin, ukevurato shel Mosheh, ve'eilo shel Avraham avinu. Veyesh omerim, af tzevat bitzvat asuyah.

Ten things were created on the eve of the [first] Shabbat at twilight. And these are they: The mouth of the earth [that swallowed Korach in Numbers 16:32]; and the mouth of the well [that accompanied the Israelites in the wilderness in Numbers 21:17]; and the mouth of the donkey [that spoke to Bila'am in Numbers 22:28–30]; and the rainbow [that served as a covenant after the flood in Genesis 9:13]; and the mana [that G_d provided the Israelites in the wilderness in Exodus 16:4–21]; and the staff [of Moshe]; and the shamir (the worm that helped build the Temple without metal tools); and the letters; and the writing; and the tablets [all of the latter three, of the Ten Commandments]. And some say, also the destructive spirits, and the burial place of Moshe, our teacher, and the ram of Abraham, our father. And some say, also the [first human-made] tongs, made with [Divine] tongs

有十件東西創造於安息日夜的黃昏，它們是：地之口；井之口；驢之口；彩虹；瑪納；[摩西的]棍杖；沙米爾蟲；[後兩塊約版上的]字；[頭兩塊約版上的]字；約版。有人說，還有摩西之墓和我們祖先阿烏辣罕的公綿羊。又有人說，還有毀滅精靈和[第一把]火鉗，因為製作火鉗時必需[另一把]火鉗。

7   שִׁבְעָה דְבָרִים בַּגֹּלֶם וְשִׁבְעָה בֶחָכָם. חָכָם אֵינוֹ מְדַבֵּר בִּפְנֵי מִי שֶׁהוּא גָדוֹל מִמֶּנּוּ בְחָכְמָה וּבְמִנְיָן, וְאֵינוֹ נִכְנָס לְתוֹךְ דִּבְרֵי חֲבֵרוֹ, וְאֵינוֹ נִבְהָל לְהָשִׁיב, שׁוֹאֵל כָּעִנְיָן וּמֵשִׁיב כַּהֲלָכָה, וְאוֹמֵר עַל רִאשׁוֹן רִאשׁוֹן וְעַל אַחֲרוֹן אַחֲרוֹן, וְעַל מַה שֶּׁלֹּא שָׁמַע, אוֹמֵר לֹא שָׁמָעְתִּי, וּמוֹדֶה עַל הָאֱמֶת. וְחִלּוּפֵיהֶן בַּגֹּלֶם:

Shiv'ah Devarim bagolem veshiv'ah vechacham. Chacham eino medaber bifnei mi shehu gadol mimenu vechachemah uveminyan, ve'eino nichnas letoch divrei chavero, ve'eino nivhal lehashiv, sho'el ka'inyan umeshiv kahalachah, ve'omer al rishon rishon ve'al acharon acharon, ve'al mah shelo shama', omer lo shama'eti, umodeh al ha'emet. Vechilufeihen bagolem.

Seven things are [found] in an unformed person and seven in a wise man. A wise man does not speak in front of someone who is greater than him in wisdom or in number; and he does not interrupt the words of his fellow; and is not impulsive in answering; and he asks to the point and answers as is proper; and he speaks to the first [point] first and the last [point] last; and about that which he has not heard [anything], says, "I have not heard [anything]"; and he concedes to the truth. And their opposites [are the case] with an unformed person.

愚人有七個特徵，智者也有七個。智者不在比他更有智慧或年長者之前開口；不在朋友說話時插嘴；不急於答復；他按題而問，據理而答；論事當先則先，當後則後；對不知道的，就說：“我不知道。”且他承認真理。特徵與此相反的，便是愚人。

8    שִׁבְעָה מִינֵי פֻרְעָנֻיּוֹת בָּאִין לָעוֹלָם עַל שִׁבְעָה גוּפֵי עֲבֵרָה. מִקְצָתָן מְעַשְּׂרִין וּמִקְצָתָן אֵינָן מְעַשְּׂרִין, רָעָב שֶׁל בַּצֹּרֶת בָּאָה, מִקְצָתָן רְעֵבִים וּמִקְצָתָן שְׂבֵעִים. גָּמְרוּ שֶׁלֹּא לְעַשֵּׂר, רָעָב שֶׁל מְהוּמָה וְשֶׁל בַּצֹּרֶת בָּאָה. וְשֶׁלֹּא לִטֹּל אֶת הַחַלָּה, רָעָב שֶׁל כְּלָיָה בָאָה. דֶּבֶר בָּא לָעוֹלָם עַל מִיתוֹת הָאֲמוּרוֹת בַּתּוֹרָה שֶׁלֹּא נִמְסְרוּ לְבֵית דִּין, וְעַל פֵּרוֹת שְׁבִיעִית. חֶרֶב בָּאָה לָעוֹלָם עַל עִנּוּי הַדִּין, וְעַל עִוּוּת הַדִּין, וְעַל הַמּוֹרִים בַּתּוֹרָה שֶׁלֹּא כַהֲלָכָה:

Shiv'ah minei fur'anyot ba'in la'olam al shiv'ah gufei averah. Miktzatan me'aserin umiktzatan einan me'aserin, ra'av shel batzoret ba'ah, miktzatan re'evim umiktzatan seve'im. Gameru shelo le'aser, ra'av shel mehumah veshel batzoret ba'ah. Veshelo litol et hachalah, ra'av shel kelayah va'ah. Dever ba la'olam al mitot ha'amurot baTorah shelo nimseru leveit din, ve'al perot shevi'it. Cherev ba'ah la'olam al inui hadin, ve'al ivut hadin, ve'al hamorim baTorah shelo chahalachah.

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 the death penalties set forth in the Torah that are not given over to the 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.

七種懲罰會因十種罪過而降臨世界。有人交納什一奉獻，有人不交，則動亂之饑荒將至，有人挨餓，有人飽足。全體決定不交納什一奉獻，則乾旱之饑荒將至；[若全體還決定]廢止初熟祭，則滅頂之饑荒將至。瘟疫來到世間，是因為那些按托辣當處，但未能訴諸法庭的死罪，也因為違法使用安息年出產。戰爭來到世間，是因為顛倒是非和歪曲托辣法律。

9    חַיָּה רָעָה בָאָה לָעוֹלָם עַל שְׁבוּעַת שָׁוְא, וְעַל חִלּוּל הַשֵּׁם. גָּלוּת בָּאָה לָעוֹלָם עַל עוֹבְדֵי עֲבוֹדָה זָרָה, וְעַל גִלּוּי עֲרָיוֹת, וְעַל שְׁפִיכוּת דָּמִים, וְעַל הַשְׁמָטַת הָאָרֶץ. בְּאַרְבָּעָה פְרָקִים הַדֶּבֶר מִתְרַבֶּה, בָּרְבִיעִית, וּבַשְּׁבִיעִית, וּבְמוֹצָאֵי שְׁבִיעִית, וּבְמוֹצָאֵי הֶחָג שֶׁבְּכָל שָׁנָה וְשָׁנָה. בָּרְבִיעִית, מִפְּנֵי מַעְשַׂר עָנִי שֶׁבַּשְּׁלִישִׁית. בַּשְּׁבִיעִית, מִפְּנֵי מַעְשַׂר עָנִי שֶׁבַּשִּׁשִּׁית. וּבְמוֹצָאֵי שְׁבִיעִית, מִפְּנֵי פֵרוֹת שְׁבִיעִית. וּבְמוֹצָאֵי הֶחָג שֶׁבְּכָל שָׁנָה וְשָׁנָה, מִפְּנֵי גֶזֶל מַתְּנוֹת עֲנִיִּים:

Chayah ra'ah va'ah la'olam al shevu'at shav, ve'al chilul hashem. Galut ba'ah la'olam al ovedei avodah zarah, ve'al gilui arayot, ve'al shefichut damim, ve'al hashmatat ha'aretz. Be'arba'ah ferakim hadever mitrabeh, barevi'it, uvashevi'it, uvemotza'ei shevi'it, uvemotza'ei hechag shebechal shanah veshanah. Barevi'it, mipenei ma'sar ani shebashelishit. Bashevi'it, mipenei ma'sar ani shebashishit. Uvemotza'ei shevi'it, mipenei ferot shevi'it. Uvemotza'ei hechag shebechal shanah veshanah, mipenei gezel matenot aniyim.

Destructive animals come to the world because of false oaths and because of the desecration of G-d's name. Exile comes to the world because of the worshipers of idols and because of sexual immorality and because of the spilling of blood and because of [the violation] of the resting of the earth. At four periods of time does pestilence become more widespread: in the fourth [year], in the seventh [year], after the seventh [year] and after the holiday (Sukkot) in every single year. In the fourth [year], it is because of [negligence] of the tithe to the poor in the third [year]. In the seventh [year], it is because of [negligence] of the tithe to the poor in the sixth [year]. And after the seventh [year], it is because of [negligence] with the produce of the seventh [year]. And after the holiday (Sukkot) in every single year, it is because of the theft of gifts to the poor [during the harvest before Sukkot].

猛獸來到世間，是因為虛假的誓言和對聖名的褻瀆。流放之災來到世間，是因為偶像崇拜、亂倫以及未在安息年休耕。瘟疫會在四個時期增多：在第四年，在第七年，在安息年轉年以及每年帳棚節末尾。在第四年，是因為在第三年未交納該給窮人的什一奉獻。在第七年，是因為在第六年未交納該給窮人的什一奉獻。在安息年轉年，是因為[不遵守]安息年出產[法規]。在每年帳棚節末尾，是因為剝奪了該給窮人的禮物。猛獸來到世間，是因為虛假的誓言和對聖名的褻瀆。流放之災來到世間，是因為偶像崇拜、亂倫以及未在安息年休耕。瘟疫會在四個時期增多：在第四年，在第七年，在安息年轉年以及每年帳棚節末尾。在第四年，是因為在第三年未交納該給窮人的什一奉獻。在第七年，是因為在第六年未交納該給窮人的什一奉獻。在安息年轉年，是因為[不遵守]安息年出產[法規]。在每年帳棚節末尾，是因為剝奪了該給窮人的禮物。

10   אַרְבַּע מִדּוֹת בָּאָדָם. הָאוֹמֵר שֶׁלִּי שֶׁלִּי וְשֶׁלְּךָ שֶׁלָּךְ, זוֹ מִדָּה בֵינוֹנִית. וְיֵשׁ אוֹמְרִים, זוֹ מִדַּת סְדוֹם. שֶׁלִּי שֶׁלְּךָ וְשֶׁלְּךָ שֶׁלִּי, עַם הָאָרֶץ. שֶׁלִּי שֶׁלְּךָ וְשֶׁלְּךָ שֶׁלָּךְ, חָסִיד. שֶׁלִּי שֶׁלִּי וְשֶׁלְּךָ שֶׁלִּי, רָשָׁע:

Arba midot ba'adam. Ha'omer sheli sheli veshelecha shelach, zo midah veinonit. Veyesh omerim, zo midat sedom. Sheli shelecha veshelecha sheli, am ha'aretz. Sheli shelecha veshelecha shelach, chasid. Sheli sheli veshelecha sheli, rasha.

There are four temperaments among men: the one who says "what is mine is mine, and what is yours is yours" -- that's an [average] temperament. And there are some who say that is the temperament of Sodom. [A second type is one who says] "what is mine is yours, and what is yours is mine" -- [that's an] am ha'arets (uneducated person). [A third type is one who says] "what is mine is yours, and what is yours is yours" -- [that's a] pious person. [A final type is one who says] "what is yours is mine, and what is mine is mine" -- [that's a] wicked person.

有四等人：說：“我的是你的，你的是我的”的，是愚昧人：說“我的是我的，你的是你的”的，是一般人，但也有人說他們是色東人：說“我的是你的，你的也是你的”的，是虔誠人；說“你的是我的，我的也是我的”的，是惡人。色東，又譯為所多瑪、索多瑪。

11    אַרְבַּע מִדּוֹת בַּדֵּעוֹת. נוֹחַ לִכְעֹס וְנוֹחַ לִרְצוֹת, יָצָא שְׂכָרוֹ בְהֶפְסֵדוֹ. קָשֶׁה לִכְעֹס וְקָשֶׁה לִרְצוֹת, יָצָא הֶפְסֵדוֹ בִשְׂכָרוֹ. קָשֶׁה לִכְעֹס וְנוֹחַ לִרְצוֹת, חָסִיד. נוֹחַ לִכְעֹס וְקָשֶׁה לִרְצוֹת, רָשָׁע:

Arba midot bade'ot. Noach lich'os veNoach lirtzot, yatza secharo vehefsedo. Kasheh lich'os vekasheh lirtzot, yatza hefsedo vischaro. Kasheh lich'os veNoach lirtzot, chasid. Noach lich'os vekasheh lirtzot, rasha.

There are four temperaments among dispositions: [a person who is] easy to anger and easy to appease -- his gain is canceled by his loss. [A person who is] hard to anger but [also] hard to appease -- his loss is canceled by his gain. [A person who is] hard to anger, but easy to appease -- [that's a] pious person. [A person who is] easy to anger and hard to appease -- [that's a] wicked person.

有四種稟性：易於發怒且易於息怒，其所失過於其所得；難於發怒且難於息怒，其所得過於其所失；難於發怒且易於息怒，虔誠人；易於發怒且難於息怒，惡人。

12    אַרְבַּע מִדּוֹת בַּתַּלְמִידִים. מַהֵר לִשְׁמֹעַ וּמַהֵר לְאַבֵּד, יָצָא שְׂכָרוֹ בְהֶפְסֵדוֹ. קָשֶׁה לִשְׁמֹעַ וְקָשֶׁה לְאַבֵּד, יָצָא הֶפְסֵדוֹ בִשְׂכָרוֹ. מַהֵר לִשְׁמֹעַ וְקָשֶׁה לְאַבֵּד, חָכָם. קָשֶׁה לִשְׁמֹעַ וּמַהֵר לְאַבֵּד, זֶה חֵלֶק רָע:

Arba midot baTalmidim. Maher lishmoa umaher le'abed, yatza secharo vehefsedo. Kasheh lishmoa vekasheh le'abed, yatza hefsedo vischaro. Maher lishmoa vekasheh le'abed, chacham. Kasheh lishmoa umaher le'abed, zeh chelek ra.

There are four temperaments among students: Quick to understand and quick to forget -- his gain is canceled by his loss. [A student who is] slow to understand and slow to forget -- his loss is canceled by his gain. [A student who is] quick to understand and slow to forget -- he is a sage. [A student who is] slow to understand and quick to forget -- that is a bad portion.There are four temperaments among students: Quick to understand and quick to forget -- his gain is canceled by his loss. [A student who is] slow to understand and slow to forget -- his loss is canceled by his gain. [A student who is] quick to understand and slow to forget -- he is a sage. [A student who is] slow to understand and quick to forget -- that is a bad portion.

有四種學生：學得快忘得也快，其所失過於其所得；學得慢忘得也慢，其所得過於其所失；學得快且忘得慢，天分出色；學得慢且忘得快，天分不足。

13    אַרְבַּע מִדּוֹת בְּנוֹתְנֵי צְדָקָה. הָרוֹצֶה שֶׁיִּתֵּן וְלֹא יִתְּנוּ אֲחֵרִים, עֵינוֹ רָעָה בְּשֶׁל אֲחֵרִים. יִתְּנוּ אֲחֵרִים וְהוּא לֹא יִתֵּן, עֵינוֹ רָעָה בְשֶׁלּוֹ. יִתֵּן וְיִתְּנוּ אֲחֵרִים, חָסִיד. לֹא יִתֵּן וְלֹא יִתְּנוּ אֲחֵרִים, רָשָׁע:

Arba midot benotenei tzedakah. Harotzeh sheyiten velo yitenu acherim, eino ra'ah beshel acherim. Yitenu acherim vehu lo yiten, eino ra'ah veshelo. Yiten veyitenu acherim, chasid. Lo yiten velo yitenu acherim, rasha.Arba midot benotenei tzedakah. Harotzeh sheyiten velo yitenu acherim, eino ra'ah beshel acherim. Yitenu acherim vehu lo yiten, eino ra'ah veshelo. Yiten veyitenu acherim, chasid. Lo yiten velo yitenu acherim, rasha.

There are four temperaments among givers of charity: One who wishes to give, but [that] others not give -- he has an evil eye with respect to others. [One who wishes that] others give, and he [himself] not give -- he has an evil eye with respect to himself. [One who wishes to] give and [that] others give -- [that's a] pious person. [One who wishes] not to give and [that] others not give -- [that's a] wicked person.

有四種施主：希望自己給，別人不給，這是忌妒別人；希望別人給，自己卻不給，這是和自己過不去；希望自己給，別人也給，是虔誠人；自己不給也不希望別人給，是惡人。

14   אַרְבַּע מִדּוֹת בְּהוֹלְכֵי לְבֵית הַמִּדְרָשׁ. הוֹלֵךְ וְאֵינוֹ עוֹשֶׂה, שְׂכַר הֲלִיכָה בְיָדוֹ. עוֹשֶׂה וְאֵינוֹ הוֹלֵךְ, שְׂכַר מַעֲשֶׂה בְיָדוֹ. הוֹלֵךְ וְעוֹשֶׂה, חָסִיד. לֹא הוֹלֵךְ וְלֹא עוֹשֶׂה, רָשָׁע:

Arba midot beholechei leveit hamidrash. Holech ve'eino oseh, sechar halichah veyado. Oseh ve'eino holech, sechar ma'aseh veyado. Holech ve'oseh, chasid. Lo holech velo oseh, rasha.

There are four temperaments among those who go to the House of Study: [One who] goes but does not do obtains the reward for going. [One who] does but does not go obtains reward for doing. [One who] goes and does is a pious person. [One who] neither goes nor does is a wicked person.

有四種去學堂的人：去而不學，因去而得賞報；學而不去，因學而得賞報；去而且學，是虔誠人；不去也不學，是惡人。

15   אַרְבַּע מִדּוֹת בְּיוֹשְׁבִים לִפְנֵי חֲכָמִים. סְפוֹג, וּמַשְׁפֵּךְ, מְשַׁמֶּרֶת, וְנָפָה. סְפוֹג, שֶׁהוּא סוֹפֵג אֶת הַכֹּל. מַשְׁפֵּךְ, שֶׁמַּכְנִיס בְּזוֹ וּמוֹצִיא בְזוֹ. מְשַׁמֶּרֶת, שֶׁמּוֹצִיאָה אֶת הַיַּיִן וְקוֹלֶטֶת אֶת הַשְּׁמָרִים. וְנָפָה, שֶׁמּוֹצִיאָה אֶת הַקֶּמַח וְקוֹלֶטֶת אֶת הַסֹּלֶת:

Arba midot beyoshevim lifnei chachamim. Sefog, umashpech, meshameret, venafah. Sefog, shehu sofeg et hakol. Mashpech, shemachnis bezo umotzi vezo. Meshameret, shemotzi'ah et hayayin vekoletet et hashemarim. Venafah, shemotzi'ah et hakemach vekoletet et hasolet.

There are four temperaments among those who sit before the sages: the sponge, the funnel, the strainer, and the sieve. The sponge -- because it absorbs everything. The funnel -- because it lets in at [one end] and lets out at [the other]. The strainer -- because it lets the wine out and retains the sediment. The sieve -- because it lets out the [inferior] flour and retains the fine flour.

 有四種就座於賢哲面前的人；海綿、漏斗、濾網和篩子。海綿、吸收一切；漏斗，這頭進那頭出；濾網、濾掉酒，留下酒糟；篩子，漏掉粗麥，留下精面。

16   כָּל אַהֲבָה שֶׁהִיא תְלוּיָה בְדָבָר, בָּטֵל דָּבָר, בְּטֵלָה אַהֲבָה. וְשֶׁאֵינָהּ תְּלוּיָה בְדָבָר, אֵינָהּ בְּטֵלָה לְעוֹלָם. אֵיזוֹ הִיא אַהֲבָה הַתְּלוּיָה בְדָבָר, זוֹ אַהֲבַת אַמְנוֹן וְתָמָר. וְשֶׁאֵינָהּ תְּלוּיָה בְדָבָר, זוֹ אַהֲבַת דָּוִד וִיהוֹנָתָן:כָּל אַהֲבָה שֶׁהִיא תְלוּיָה בְדָבָר, בָּטֵל דָּבָר, בְּטֵלָה אַהֲבָה. וְשֶׁאֵינָהּ תְּלוּיָה בְדָבָר, אֵינָהּ בְּטֵלָה לְעוֹלָם. אֵיזוֹ הִיא אַהֲבָה הַתְּלוּיָה בְדָבָר, זוֹ אַהֲבַת אַמְנוֹן וְתָמָר. וְשֶׁאֵינָהּ תְּלוּיָה בְדָבָר, זוֹ אַהֲבַת דָּוִד וִיהוֹנָתָן:

Any love that is dependent on something, when that thing perishes, the love perishes. But [a love] 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.

一切寄於他物之愛，其物消失，愛亦消失；而不寄於他物，則永不消失。何為寄於他物之愛？阿孟對塔瑪爾之愛；何為不寄於他物？達威得與約納堂之愛。阿孟，又譯為暗嫩。塔瑪爾，又譯為他瑪。達威得，又譯為大衛、達味。

17   כָּל מַחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם, סוֹפָהּ לְהִתְקַיֵּם. וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, אֵין סוֹפָהּ לְהִתְקַיֵּם. אֵיזוֹ הִיא מַחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם, זוֹ מַחֲלֹקֶת הִלֵּל וְשַׁמַּאי. וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, זוֹ מַחֲלֹקֶת קֹרַח וְכָל עֲדָתוֹ:

Kol machaloket shehi leshem shamayim, sofah lehitkayem. Veshe'einah leshem shamayim, ein sofah lehitkayem. Eizo hi machaloket shehi leshem shamayim, zo machaloket Hillel veShama. Veshe'einah leshem shamayim, zo machaloket Korach vechol adato.

一切為上天之名而進行的爭執，流芳百世；而不為上天之名的，無人紀念。何為為上天之名而進行的爭執？希肋耳與沙買之間的爭執；何為不為上天之名？科辣黑及其一黨所進行的爭執。科辣黑，又譯為可拉。

18  כָּל הַמְזַכֶּה אֶת הָרַבִּים, אֵין חֵטְא בָּא עַל יָדוֹ. וְכָל הַמַּחֲטִיא אֶת הָרַבִּים, אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת תְּשׁוּבָה. משֶׁה זָכָה וְזִכָּה אֶת הָרַבִּים, זְכוּת הָרַבִּים תָּלוּי בּוֹ, שֶׁנֶּאֱמַר (דברים לג) צִדְקַת ה' עָשָׂה וּמִשְׁפָּטָיו עִם יִשְׂרָאֵל. יָרָבְעָם חָטָא וְהֶחֱטִיא אֶת הָרַבִּים, חֵטְא הָרַבִּים תָּלוּי בּוֹ, שֶׁנֶּאֱמַר (מלכים א טו) עַל חַטֹּאות יָרָבְעָם (בֶּן נְבָט) אֲשֶׁר חָטָא וַאֲשֶׁר הֶחֱטִיא אֶת יִשְׂרָאֵל:

Kol hamzakeh et harabim, ein chet ba al yado. Vechol hamachati et harabim, ein maspikin beyado la'asot teshuvah. Mosheh zachah vezikah et harabim, zechut harabim talui bo, shene'emar (Devarim 33:21) tzidkat ha asah umishpatav im Yisra'el. Yarave'am chata vehecheti et harabim, chet harabim talui bo, shene'emar (Melekhim Alef 15:30) al chatovt yarave'am (ben nevat) asher chata va'asher hecheti et Yisra'el.

Anyone who brings merit to the many, sin does not result from him. And anyone who brings the many to sin is not given enough [time] to repent. Moshe -- who was meritorious and brought merit to the many; the merit of the many is appended to him, as it is stated (Deuteronomy 33:21), "He fulfilled the righteousness of God and His statutes with Israel." Jeroboam -- who sinned and caused the many to sin; the sin of the many is appended to him, as it is stated (I Kings 15:30), "for the sins of Jeroboam that he sinned and that he caused Israel to sin."

一切化大眾以德者，則無罪責降於其身；而一切陷大眾於罪者，則無緣於懺悔。摩西，有德之人，又化大眾以德，大眾之德賴他而成，經上說：“執行了上主的法令，和他對以色列的旨意。”乃瓦特的兒子耶洛烏安，有罪之人，又陷大眾於罪，大眾之罪因他而獲，經上說：“這是因為耶洛烏安自己犯的罪和他使以色列犯的罪。”乃瓦特，又譯為尼八。耶洛烏安，又譯為耶羅波安、雅洛貝罕。

19  כָּל מִי שֶׁיֵּשׁ בְּיָדוֹ שְׁלשָׁה דְבָרִים הַלָּלוּ, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ. וּשְׁלשָׁה דְבָרִים אֲחֵרִים, מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. עַיִן טוֹבָה, וְרוּחַ נְמוּכָה, וְנֶפֶשׁ שְׁפָלָה, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ. עַיִן רָעָה, וְרוּחַ גְּבוֹהָה, וְנֶפֶשׁ רְחָבָה, מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. מַה בֵּין תַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ לְתַלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. תַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ, אוֹכְלִין בָּעוֹלָם הַזֶּה וְנוֹחֲלִין בָּעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (משלי ח) לְהַנְחִיל אֹהֲבַי יֵשׁ, וְאֹצְרֹתֵיהֶם אֲמַלֵּא. אֲבָל תַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע יוֹרְשִׁין גֵּיהִנֹּם וְיוֹרְדִין לִבְאֵר שַׁחַת, שֶׁנֶּאֱמַר (תהלים נה) וְאַתָּה אֱלֹהִים תּוֹרִידֵם לִבְאֵר שַׁחַת, אַנְשֵׁי דָמִים וּמִרְמָה לֹא יֶחֱצוּ יְמֵיהֶם, וַאֲנִי אֶבְטַח בָּךְ:

Kol mi sheyesh beyado sheloshah Devarim halalu, miTalmidav shel Avraham Avinu. Usheloshah Devarim acherim, miTalmidav shel bil'am harasha. Ayin tovah, veRuach nemuchah, venefesh shefalah, miTalmidav shel Avraham Avinu. Ayin ra'ah, veRuach gevohah, venefesh rechavah, miTalmidav sel bil'am harasha. Mah bein Talmidav shel Avraham Avinu leTalmidav shel bil'am harasha. Talmidav shel Avraham Avinu, ochelin ba'olam hazeh venochalin ba'olam haba, shene'emar (mishel 8:21) lehanchil ohavai yesh, ve'otzeroteihem amale. Aval Talmidav shel bil'am harasha yoreshin geihinnom veyhoredin liv'er shachat, shene'emar (Tehillim 55:24) ve'Atah Elohim toridem liv'er shachat, anshei damim umirmah lo yechetzu yemeihem, va'ani evtach bach.

Anyone who has these three things is from the students of Abraham, our father, and [anyone who has] three other things is from the students of Bilaam the evildoer: [one who has] a good eye, a humble spirit and a small appetite -- is from the students of Abraham, our father. [One who has] an evil eye, a haughty spirit and a broad appetite - is from the students of Bilaam the evildoer. What [difference] is there between the students of Abraham, our father, and the students of Bilaam the evildoer? The students of Abraham, our father, eat in this world and possess the next world, as it is stated (Proverbs 8:21), "There is what for those that love Me to inherit, and their treasuries will I fill." But the students of Bilaam the evildoer inherit Gehinnom (Purgatory) and go down to the pit of destruction, as it is stated (Psalms 55:24), "And You, God, will bring them down to the pit of destruction; the people of blood and deceit, they will not live out half their days; and I will trust in You."

一切有下述三德者，是我們祖先阿烏辣罕的門徒；而有下述三惡者，是惡人彼蘭的門徒。彼蘭，又譯為巴蘭、巴郎。眼目慈善、謙卑和溫良者，是我們祖先阿烏辣罕的門徒；眼目邪惡、傲慢和貪婪之輩，是惡人彼蘭的門徒。我們祖先阿烏辣罕的門徒與惡人彼蘭的門徒之間有何區別？我們祖先阿烏辣罕的門徒今生有所分享，來世有所承受，經上說：“使愛我者獲得產業，充滿他們的府庫。”而惡人彼蘭的門徒卻入地獄，下深坑，經上說：“天主，求你使他們墮入滅亡的深穴！兇手和奸詐的歹徒必定中年夭折。上主，但我卻要時常一心唯你是賴。”

20  יְהוּדָה בֶן תֵּימָא אוֹמֵר, הֱוֵי עַז כַּנָּמֵר, וְקַל כַּנֶּשֶׁר, וְרָץ כַּצְּבִי, וְגִבּוֹר כָּאֲרִי, לַעֲשׂוֹת רְצוֹן אָבִיךָ שֶׁבַּשָּׁמָיִם. הוּא הָיָה אוֹמֵר, עַז פָּנִים לְגֵיהִנֹּם, וּבֹשֶׁת פָּנִים לְגַן עֵדֶן. יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ אֱלֹהֵינוּ שֶׁתִּבְנֶה עִירְךָ בִּמְהֵרָה בְיָמֵינוּ וְתֵן חֶלְקֵנוּ בְתוֹרָתֶךָ:
Yehudah ven Teima omer, hevei az kanamer, vekal kanesher, veratz katzevi, vegibor ka'ari, la'asot retzon avicha shebashamayim. Hu hayah omer, az panim legeihinom, uvoshet panim legan eden. Yehi ratzon milefaneicha Hashem Eloheinu shetivneh irecha bimherah veyameinu veten chelkenu veToratecha.Yehudah ven Teima omer, hevei az kanamer, vekal kanesher, veratz katzevi, vegibor ka'ari, la'asot retzon avicha shebashamayim. Hu hayah omer, az panim legeihinom, uvoshet panim legan eden. Yehi ratzon milefaneicha Hashem Eloheinu shetivneh irecha bimherah veyameinu veten chelkenu veToratecha.

猶大·本·特瑪說：“要勇猛如豹、輕靈如鷹、迅捷如鹿、強壯如獅地去實現你在天之父的意願。”他常說：“厚顏無恥者入地獄，面帶羞赧者進天堂。”“吾主上主，我們祖先的天主，願這是你的意願：聖殿在我們的歲月中迅速重建，把我們在你的托辣之中的福份賜予我們。”

21   הוּא הָיָה אוֹמֵר, בֶּן חָמֵשׁ שָׁנִים לַמִּקְרָא, בֶּן עֶשֶׂר לַמִּשְׁנָה, בֶּן שְׁלשׁ עֶשְׂרֵה לַמִּצְוֹת, בֶּן חֲמֵשׁ עֶשְׂרֵה לַתַּלְמוּד, בֶּן שְׁמֹנֶה עֶשְׂרֵה לַחֻפָּה, בֶּן עֶשְׂרִים לִרְדֹּף, בֶּן שְׁלשִׁים לַכֹּחַ, בֶּן אַרְבָּעִים לַבִּינָה, בֶּן חֲמִשִּׁים לָעֵצָה, בֶּן שִׁשִּׁים לַזִּקְנָה, בֶּן שִׁבְעִים לַשֵּׂיבָה, בֶּן שְׁמֹנִים לַגְּבוּרָה, בֶּן תִּשְׁעִים לָשׁוּחַ, בֶּן מֵאָה כְּאִלּוּ מֵת וְעָבַר וּבָטֵל מִן הָעוֹלָם:
Hu hayah omer, ben chamesh shanim lamikra, ben eser lamishnah, ben shelosh esreh lamitzvot, ben chamesh esreh laTalmud, Ben Shemoneh esreh lachupah, Ben Esrim lirdof, ben sheloshim laKoach, Ben arba'im labinah, ben chamishim la'etzah, Ben shishim laziknah, Ben shiv'im laSeivah, Ben shemonim lagevurah, Ben tish'im lashuach, ben me'ah ke'ilu met ve'avar uvatel min ha'olam.

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 pursuit, 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 the age] for [superadded] strength, Ninety [is the age] for [a] bending [stature], One hundred, is [the age at which one is] as if dead, passed away, and ceased from the world.

22   בֶּן בַּג בַּג אוֹמֵר, הֲפֹךְ בָּהּ וַהֲפֹךְ בָּהּ, דְּכֹלָּא בָהּ. וּבָהּ תֶּחֱזֵי, וְסִיב וּבְלֵה בָהּ, וּמִנַּהּ לֹא תָזוּעַ, שֶׁאֵין לְךָ מִדָּה טוֹבָה הֵימֶנָּה:

Ben bag bag omer, hafoch bah vahafoch bah, dechola vah. Uvah techezei, vesiv uveleh vah, uminah lo tazua', she'ein lecha midah tovah heimenah.

他常說：“五歲，始讀經；十歲，始讀米市納；十三歲，始受誡命；十五歲，始讀革瑪辣；十八歲，始入婚禮華蓋；二十歲，始謀生；三十歲，始力壯；四十歲，始了悟；五十歲，始指教；六十歲，始稱老；七十歲，始稱白髮；八十歲，始稱強壯；九十歲，始佝僂；一百歲，一如死亡過世了無牽掛之人。”

23   בֶּן הֵא הֵא אוֹמֵר, לְפוּם צַעֲרָא אַגְרָא:בֶּן הֵא הֵא אוֹמֵר, לְפוּם צַעֲרָא אַגְרָא:

Ben Hey Hey says: According to the pain is the reward.

1,  2,  3,  4,  5,  6.

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Journal commentary

Rabbi Hananya Ben Akashya Said: The Set Apart One , Blessed be He, wanted to confer merit on Yisrael. That is why He gave them a copious Torah and many commandments, as it is said, "It  pleased HaShem, for the sake of Yisrael's righteousness, to make the Torah great and glorious.

Pirkei Avot Chapter Five consists almost entirely of anonymous statements of numerical lists. These lists all consist of ten, seven, or four items, these numbers being standard mnemonic devices in rabbinic discourse

猶太智慧書 第五章幾乎完全由數字列表的匿名聲明組成。 這些列表全部由十個，七個或四個項目組成，這些數字是拉比話語中的標準助記符

Chinese Translation Large Print Credited to:

本文主要根據以下資料編譯而成：

阿伯特：猶太智慧書，阿丁·施坦澤茲詮釋，張平譯，中國社會科學出版社，北京；

Vedibarta Bam Pirkei Avot, by Rabbi Moshe Bogomilsky, Sichos In English, New York;

聖經，思高聖經學會譯釋出版，香港。