{
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"path": "/siddur/tehillat-hashem-weiss/502-503-502-503-pirkei-avot-chapter-five",
"format": "json",
"type": "siddur-page",
"title": "Chapter Five",
"summary": "Chapter Five, pages 502-503, with pointed Hebrew, English, and transliteration.",
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"data": {
"book": {
"slug": "tehillat-hashem-weiss",
"title": "Siddur Tehillat Hashem, Weiss Edition",
"nusach": "Chabad"
},
"page": {
"slug": "502-503-502-503-pirkei-avot-chapter-five",
"section": "Pirkei Avot",
"topic": "Chapter Five",
"printPages": "502-503",
"pdfPages": "502-503",
"header": {
"section": {
"hebrew": "פִּרְקֵי אָבוֹת",
"english": "Pirkei Avot",
"transliteration": {
"israeli": "pir|KEI a|VOT",
"orthographic": "pir|QE ʾa|VOTH",
"sephardic": "pir|QE a|VOT",
"chabad": "pir|KEI o|VOYS"
}
},
"topic": {
"hebrew": "פֶּרֶק ה",
"english": "Chapter Five",
"transliteration": {
"israeli": "PE|rek ה",
"orthographic": "PE|req ה",
"sephardic": "PE|req ה",
"chabad": "PE|rek ה"
}
},
"printPages": "502-503",
"correlativePages": "290"
},
"body": [
{
"type": "Passage",
"hebrew": "יז כָּל מַחֲלוֹקֶת שֶׁהִיא לְשֵׁם\nשָׁמַיִם, סוֹפָהּ לְהִתְקַיֵּם,1\nוְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, אֵין\nסוֹפָהּ לְהִתְקַיֵּם. אֵיזוֹ הִיא\nמַחֲלוֹקֶת שֶׁהִיא לְשֵׁם\nשָׁמַיִם, זוֹ מַחֲלוֹקֶת הִלֵּל\nוְשַׁמַּאי. וְשֶׁאֵינָהּ לְשֵׁם\nשָׁמַיִם, זוֹ מַחֲלוֹקֶת קֹרַח\nוְכָל עֲדָתוֹ.",
"english": "in heaven—will have a lasting and meaningful outcome.1 But any argument that is for personal reasons, and not for the sake of God in heaven, will not have a lasting and meaningful outcome. What is an example of an argument that was for the sake of God in heaven? The argument between Hillel and Shammai, who argued regarding laws, yet their arguments were not personal; they cared only to uncover the true Jewish Law. What is an example of an argument that was not for the sake of God in heaven? The argument of Korach and his entire group with Moses, whose argument was based on a desire to rebel against authority.",
"transliteration": {
"israeli": "יז kol ma|cha|lo|KET she|HI le|SHEM\nsha|MA|yim, so|FAH le|hit|ka|YEM,\nve|she-ei|NAH le|SHEM sha|MA|yim, ein\nso|FAH le|hit|ka|YEM. ei|ZO hi\nma|cha|lo|KET she|HI le|SHEM\nsha|MA|yim, zo ma|cha|lo|KET hi|LEL\nve|sha|MAI. ve|she-ei|NAH le|SHEM\nsha|MA|yim, zo ma|cha|lo|KET KO|rach\nve|CHOL a|da|TO.",
"orthographic": "יז kol ma|ḥa|lo|QETH she|HIʾ le|SHEM\nsha|MA|yim, so|FAH le|hith|qay|YEM,\nve|she|ʾe|NAH le|SHEM sha|MA|yim, ʾen\nso|FAH le|hith|qay|YEM. ʾe|ZO hiʾ\nma|ḥa|lo|QETH she|HIʾ le|SHEM\nsha|MA|yim, zo ma|ḥa|lo|QETH hil|LEL\nve|sham|MAIʾ. ve|she|ʾe|NAH le|SHEM\nsha|MA|yim, zo ma|ḥa|lo|QETH QO|raḥ\nve|KHOL ʿa|dha|THO.",
"sephardic": "יז kol ma|ḥa|lo|QET she|HI le|SHEM\nsha|MA|yim, so|FAH le|hit|qay|YEM,\nve|she|e|NAH le|SHEM sha|MA|yim, en\nso|FAH le|hit|qay|YEM. e|ZO hi\nma|ḥa|lo|QET she|HI le|SHEM\nsha|MA|yim, zo ma|ḥa|lo|QET hil|LEL\nve|sham|MAI. ve|she|e|NAH le|SHEM\nsha|MA|yim, zo ma|ḥa|lo|QET QO|raḥ\nve|KHOL ʿa|da|TO.",
"chabad": "יז kol ma|cha|loy|KES she|HI l'SHEIM\nsho|MA|yim, soy|FOH l'his|ka|YEIM,\nv'she-ei|NOH l'SHEIM sho|MA|yim, ein\nsoy|FOH l'his|ka|YEIM. ei|ZOY hi\nma|cha|loy|KES she|HI l'SHEIM\nsho|MA|yim, zoy ma|cha|loy|KES hi|LEIL\nv'sha|MAI. v'she-ei|NOH l'SHEIM\nsho|MA|yim, zoy ma|cha|loy|KES KOY|rach\nv'CHOL a|do|SOY."
}
},
{
"type": "Passage",
"hebrew": "יח כָּל הַמְזַכֶּה אֶת הָרַבִּים,2\nאֵין חֵטְא בָּא עַל יָדוֹ, וְכָל\nהַמַּחֲטִיא אֶת הָרַבִּים, אֵין\nמַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת\nתְּשׁוּבָה.3 מֹשֶׁה זָכָה וְזִכָּה\nאֶת הָרַבִּים, זְכוּת הָרַבִּים\nתָּלוּי בּוֹ, שֶׁנֶּאֱמַר: צִדְקַת\nיְהֹוָה עָשָׂה, וּמִשְׁפָּטָיו עִם\nיִשְׂרָאֵל. יָרָבְעָם בֶּן נְבָט\nחָטָא וְהֶחֱטִיא אֶת הָרַבִּים,",
"english": "18 Anyone who tries to cause many people to gain merit,2 God will ensure that no sin will come through him. But anyone who tries to cause many people to sin will not be given an opportunity to repent easily.3 Moses is an example of the first type; he had many merits himself, and he caused many other people to have merits by teaching them Torah and guiding them. In addition, because he caused their merits, the merit of the many people is credited to him, as it says in the Torah: Moses fulfilled the righteous commandments of God, and fulfilled His laws with the Children of Israel. Yeravam ben Nevat is an example of the second type; he sinned himself and caused many people to sin by convincing them to worship idols. Because",
"transliteration": {
"israeli": "יח kol ha|me|za|KEH et ha|ra|BIM,\nein chet ba al ya|DO, ve|CHOL\nha|ma|cha|TI et ha|ra|BIM, ein\nmas|pi|KIN b'ya|DO la-a|SOT\nt'shu|VAH. mo|SHEH za|CHAH ve|zi|KAH\net ha|ra|BIM, z'CHUT ha|ra|BIM\nta|LUI bo, she|ne-e|MAR: tzid|KAT\na|do|NAI a|SAH, u|mish|pa|TAV im\nyis|ra-EL. ya|ra|ve-AM ben ne|VAT\ncha|TA ve|he|che|TI et ha|ra|BIM,",
"orthographic": "יח kol ha|me|zak|KEH ʾeth ha|rab|BIM,\nʾen ḥeṭʾ baʾ ʿal ya|DHO, ve|KHOL\nham|ma|ḥa|ṭIʾ ʾeth ha|rab|BIM, ʾen\nmas|pi|QIN be|ya|DHO la|ʿa|śOTH\nte|shu|VAH. mo|SHEH za|KHAH ve|zik|KAH\nʾeth ha|rab|BIM, ze|KHUTH ha|rab|BIM\nta|LUI bo, shen|ne|ʾe|MAR: tzidh|QATH\na|do|NAI ʿa|śAH, u|mish|pa|ṭAV ʿim\nyiś|ra|ʾEL. ya|ra|ve|ʿAM ben ne|VAṭ\nḥa|ṭAʾ ve|he|ḥe|ṭIʾ ʾeth ha|rab|BIM,",
"sephardic": "יח kol ha|me|zak|KEH et ha|rab|BIM,\nen ḥet ba ʿal ya|DO, ve|KHOL\nham|ma|ḥa|TI et ha|rab|BIM, en\nmas|pi|QIN be|ya|DO la|ʿa|SOT\nte|shu|VAH. mo|SHEH za|KHAH ve|zik|KAH\net ha|rab|BIM, ze|KHUT ha|rab|BIM\nta|LUI bo, shen|ne|e|MAR: tzid|QAT\na|do|NAI ʿa|SAH, u|mish|pa|TAV ʿim\nyis|ra|EL. ya|ra|ve|ʿAM ben ne|VAT\nḥa|TA ve|he|ḥe|TI et ha|rab|BIM,",
"chabad": "יח kol ham'|za|KEH es ho|ra|BIM,\nein cheit bo al yo|DOY, v'CHOL\nha|ma|cha|TI es ho|ra|BIM, ein\nmas|pi|KIN b'yo|DOY la-a|SOYS\nt'shu|VOH. moy|SHEH zo|CHOH v'zi|KOH\nes ho|ra|BIM, z'CHUS ho|ra|BIM\nto|LUI boy, she|ne-e|MAR: tzid|KAS\na|do|NOY o|SOH, u|mish|po|TOV im\nyis|ro-EIL. yo|rov'-OM ben n'VOT\ncho|TO v'he|che|TI es ho|ra|BIM,"
}
},
{
"type": "Passage",
"hebrew": "חֵטְא הָרַבִּים תָּלוּי בּוֹ, שֶׁנֶּאֱמַר:\nעַל חַטֹּאות יָרָבְעָם אֲשֶׁר חָטָא,\nוַאֲשֶׁר הֶחֱטִיא אֶת יִשְׂרָאֵל.",
"english": "he caused their sins, the sins of the many people are credited to him, as it says in Kings: Yeravam was punished for the sins that he did and for the sins that he caused the Children of Israel to do.",
"transliteration": {
"israeli": "chet ha|ra|BIM ta|LUI bo, she|ne-e|MAR:\nal cha|TOVT ya|ra|ve-AM a|SHER cha|TA,\nva-a|SHER he|che|TI et yis|ra-EL.",
"orthographic": "ḥeṭʾ ha|rab|BIM ta|LUI bo, shen|ne|ʾe|MAR:\nʿal ḥaṭ|ṭOʾVTH ya|ra|ve|ʿAM ʾa|SHER ḥa|ṭAʾ,\nva|ʾa|SHER he|ḥe|ṭIʾ ʾeth yiś|ra|ʾEL.",
"sephardic": "ḥet ha|rab|BIM ta|LUI bo, shen|ne|e|MAR:\nʿal ḥat|TOVT ya|ra|ve|ʿAM a|SHER ḥa|TA,\nva|a|SHER he|ḥe|TI et yis|ra|EL.",
"chabad": "cheit ho|ra|BIM to|LUI boy, she|ne-e|MAR:\nal cha|TOYVS yo|rov'-OM a|SHER cho|TO,\nva-a|SHER he|che|TI es yis|ro-EIL."
}
},
{
"type": "Passage",
"hebrew": "יט כָּל מִי שֶׁיֵּשׁ בּוֹ שְׁלשָׁה\nדְּבָרִים הַלָּלוּ,4 הוּא מִתַּלְמִידָיו\nשֶׁל אַבְרָהָם אָבִינוּ, וּשְׁלשָׁה\nדְּבָרִים אֲחֵרִים, הוּא מִתַּלְמִידָיו\nשֶׁל בִּלְעָם הָרָשָׁע. תַּלְמִידָיו שֶׁל\nאַבְרָהָם אָבִינוּ: עַיִן טוֹבָה, וְרוּחַ\nנְמוּכָה, וְנֶפֶשׁ שְׁפָלָה. תַּלְמִידָיו\nשֶׁל בִּלְעָם הָרָשָׁע: עַיִן רָעָה,\nוְרוּחַ גְּבוֹהָה, וְנֶפֶשׁ רְחָבָה. מַה\nבֵּין תַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ\nלְתַלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע,\nתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ\nאוֹכְלִין בָּעוֹלָם הַזֶּה, וְנוֹחֲלִין\nהָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר: לְהַנְחִיל\nאֹהֲבַי יֵשׁ, וְאוֹצְרוֹתֵיהֶם אֲמַלֵּא.\nאֲבָל תַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע\nיוֹרְשִׁין גֵּיהִנֹּם וְיוֹרְדִין לִבְאֵר\nשַׁחַת, שֶׁנֶּאֱמַר: וְאַתָּה אֱלֹהִים",
"english": "19 Whoever has the following three traits4 behaves as a student of Abraham our forefather, and whoever has three other traits behaves as a student of the wicked Bilaam. The students of Abraham our forefather have: a good and generous eye—they are not jealous and are happy for another's success, a humble spirit, and a modest soul—they avoid unnecessary luxuries. The students of the wicked Bilaam have: a bad and unsatisfied eye—they are jealous of others and are not satisfied with what they have, an arrogant spirit, and a greedy soul. What is the difference between the students of Abraham our forefather and the students of the wicked Bilaam? The students of Abraham our forefather will eat and enjoy the benefits of their good traits in this world, and they will inherit the greatest part of their reward in the World to Come. As it says in Proverbs: God said: I will cause those who love Me to inherit the World to Come, and I will also fill up their storage places in this world. But the wicked Bilaam's students will inherit Gehinom and go down into a pit of destruction, as it says in Psalms: And You, God, will bring them down",
"transliteration": {
"israeli": "יט kol mi she|YESH bo sh'l|SHAH\nd'va|RIM ha|la|LU, hu mi|tal|mi|DAV\nshel av|ra|HAM a|vi|NU, ush|l|SHAH\nd'va|RIM a|che|RIM, hu mi|tal|mi|DAV\nshel bil|AM ha|ra|SHA. tal|mi|DAV shel\nav|ra|HAM a|vi|NU: a|YIN to|VAH, ve|RUACH\nne|mu|CHAH, ve|NE|fesh sh'fa|LAH. tal|mi|DAV\nshel bil|AM ha|ra|SHA: a|YIN ra-AH,\nve|RUACH g'vo|HAH, ve|NE|fesh re|cha|VAH. mah\nbein tal|mi|DAV shel av|ra|HAM a|vi|NU\nle|tal|mi|DAV shel bil|AM ha|ra|SHA,\ntal|mi|DAV shel av|ra|HAM a|vi|NU\noch|LIN ba-o|LAM ha|ZEH, ve|no|cha|LIN\nha-o|LAM ha|BA, she|ne-e|MAR: le|han|CHIL\no|ha|VAI yesh, ve-otz|ro|tei|HEM a|ma|LEI.\na|VAL tal|mi|DAV shel bil|AM ha|ra|SHA\nyo|re|SHIN gei|hi|NOM ve|yo|re|DIN liv|ER\nsha|CHAT, she|ne-e|MAR: ve-a|TAH e|lo|HIM",
"orthographic": "יט kol mi shey|YESH bo she|l|SHAH\nde|va|RIM hal|la|LU, huʾ mit|tal|mi|DHAV\nshel ʾav|ra|HAM ʾa|vi|NU, u|she|l|SHAH\nde|va|RIM ʾa|ḥe|RIM, huʾ mit|tal|mi|DHAV\nshel bil|ʿAM ha|ra|SHAʿ. tal|mi|DHAV shel\nʾav|ra|HAM ʾa|vi|NU: ʿa|YIN ṭo|VAH, ve|RUAḥ\nne|mu|KHAH, ve|NE|fesh she|fa|LAH. tal|mi|DHAV\nshel bil|ʿAM ha|ra|SHAʿ: ʿa|YIN ra|ʿAH,\nve|RUAḥ ge|vo|HAH, ve|NE|fesh re|ḥa|VAH. mah\nben tal|mi|DHAV shel ʾav|ra|HAM ʾa|vi|NU\nle|thal|mi|DHAV shel bil|ʿAM ha|ra|SHAʿ,\ntal|mi|DHAV shel ʾav|ra|HAM ʾa|vi|NU\nʾo|khe|LIN ba|ʿo|LAM haz|ZEH, ve|no|ḥa|LIN\nha|ʿo|LAM hab|BAʾ, shen|ne|ʾe|MAR: le|han|ḥIL\nʾo|ha|VAI yesh, ve|ʾo|tze|ro|the|HEM ʾa|mal|LEʾ.\nʾa|VAL tal|mi|DHAV shel bil|ʿAM ha|ra|SHAʿ\nyo|re|SHIN ge|hin|NOM ve|yo|re|DHIN liv|ʾER\nsha|ḥATH, shen|ne|ʾe|MAR: ve|ʾat|TAH ʾe|lo|HIM",
"sephardic": "יט kol mi shey|YESH bo she|l|SHAH\nde|va|RIM hal|la|LU, hu mit|tal|mi|DAV\nshel av|ra|HAM a|vi|NU, u|she|l|SHAH\nde|va|RIM a|ḥe|RIM, hu mit|tal|mi|DAV\nshel bil|ʿAM ha|ra|SHAʿ. tal|mi|DAV shel\nav|ra|HAM a|vi|NU: ʿa|YIN to|VAH, ve|RUAḥ\nne|mu|KHAH, ve|NE|fesh she|fa|LAH. tal|mi|DAV\nshel bil|ʿAM ha|ra|SHAʿ: ʿa|YIN ra|ʿAH,\nve|RUAḥ ge|vo|HAH, ve|NE|fesh re|ḥa|VAH. mah\nben tal|mi|DAV shel av|ra|HAM a|vi|NU\nle|tal|mi|DAV shel bil|ʿAM ha|ra|SHAʿ,\ntal|mi|DAV shel av|ra|HAM a|vi|NU\no|khe|LIN ba|ʿo|LAM haz|ZEH, ve|no|ḥa|LIN\nha|ʿo|LAM hab|BA, shen|ne|e|MAR: le|han|ḥIL\no|ha|VAI yesh, ve|o|tze|ro|te|HEM a|mal|LE.\na|VAL tal|mi|DAV shel bil|ʿAM ha|ra|SHAʿ\nyo|re|SHIN ge|hin|NOM ve|yo|re|DIN liv|ER\nsha|ḥAT, shen|ne|e|MAR: ve|at|TAH e|lo|HIM",
"chabad": "יט kol mi she|YEISH boy sh'l|SHOH\nd'vo|RIM ha|lo|LU, hu mi|tal|mi|DOV\nshel av|ro|HOM o|vi|NU, ush'|l|SHOH\nd'vo|RIM a|chei|RIM, hu mi|tal|mi|DOV\nshel bil|OM ho|ro|SHO. tal|mi|DOV shel\nav|ro|HOM o|vi|NU: a|YIN toy|VOH, v'RUACH\nn'mu|CHOH, v'NE|fesh sh'fo|LOH. tal|mi|DOV\nshel bil|OM ho|ro|SHO: a|YIN ro-OH,\nv'RUACH g'voy|HOH, v'NE|fesh r'cho|VOH. mah\nbein tal|mi|DOV shel av|ro|HOM o|vi|NU\nl'sal|mi|DOV shel bil|OM ho|ro|SHO,\ntal|mi|DOV shel av|ro|HOM o|vi|NU\noych'|LIN bo-oy|LOM ha|ZEH, v'noy|cha|LIN\nho-oy|LOM ha|BO, she|ne-e|MAR: l'han|CHIL\noy|ha|VAI yeish, v'oytz'|roy|sei|HEM a|ma|LEI.\na|VOL tal|mi|DOV shel bil|OM ho|ro|SHO\nyoyr'|SHIN gei|hi|NOYM v'yoyr'|DIN liv|EIR\nsha|CHAS, she|ne-e|MAR: v'a|TOH e|loy|HIM"
}
}
],
"footer": [
{
"type": "Commentary",
"text": "1 How is it possible for both sides of a Torah argument to stand, if the Jewish law only follows one opinion? The answer is that if both sides are arguing for the sake of Torah—to understand the Divine will, and not to merely prove themselves right—then one side will eventually be accepted by a clear majority and become the accepted opinion. The minority opinion-holders will then review their understanding of the matter and learn to accept the majority opinion. When this occurs, it is proof that the argument was \"for the sake of heaven.\"",
"marker": "1",
"attribution": "The Rebbe"
},
{
"type": "Commentary",
"text": "2 The gates of repentance are always open. The mishnah does not say that someone who causes others to sin cannot repent; rather, it says that he is not given an opportunity to do so. Usually, God helps people repent. For someone who causes others to sin, however, God does not provide such help. Yet even such a person, if he tries hard enough, can repent.",
"marker": "2",
"attribution": "The Alter Rebbe"
},
{
"type": "Commentary",
"text": "3 The mishnah uses the present tense of מְזַכֶּה rather than past tense זִכָּה because even someone who has not yet succeeded in influencing people to do good deeds, since he is trying, God promises that he won't come to sin.",
"marker": "3",
"attribution": "The Rebbe"
},
{
"type": "Commentary",
"text": "4 The mishnah says that someone who possesses bad character traits and feelings, even if he does not act on them, is a student of Bilaam until he works to improve them.",
"marker": "4",
"attribution": "The Rebbe"
}
]
}
},
"links": [
{
"rel": "parent",
"title": "Siddur Tehillat Hashem, Weiss Edition",
"href": "/siddur/tehillat-hashem-weiss.json"
},
{
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"title": "Chapter Five",
"href": "/siddur/tehillat-hashem-weiss/500-501-500-501-pirkei-avot-chapter-five.json"
},
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"title": "Chapter Five",
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}