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Chapter Five, pages 502-503, with pointed Hebrew, English, and transliteration.

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Pirkei Avot

Chapter Five 502-503 502-503

פִּרְקֵי אָבוֹת Pirkei Avot pir|KEI a|VOT pir|QE ʾa|VOTH pir|QE a|VOT pir|KEI o|VOYS

פֶּרֶק ה Chapter Five PE|rek ה PE|req ה PE|req ה PE|rek ה 502-503 290

Passage יז כָּל מַחֲלוֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם, סוֹפָהּ לְהִתְקַיֵּם,¹ וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, אֵין סוֹפָהּ לְהִתְקַיֵּם. אֵיזוֹ הִיא מַחֲלוֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם, זוֹ מַחֲלוֹקֶת הִלֵּל וְשַׁמַּאי. וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, זוֹ מַחֲלוֹקֶת קֹרַח וְכָל עֲדָתוֹ. in <b>heaven—will have a lasting</b> and meaningful <b>outcome.</b>¹ But any argument <b>that is for</b> personal reasons, and <b>not for the sake of God in heaven,</b> will <b>not have a lasting</b> and meaningful <b>outcome.</b> What <b>is an</b> example of an <b>argument that was for the sake</b> of God <b>in heaven? The argument</b> between <b>Hillel and Shammai,</b> 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 <b>that was not for the sake of God in heaven? The argument of Korach and his entire group</b> with Moses, whose argument was based on a desire to rebel against authority. יז kol ma|cha|lo|KET she|HI le|SHEM sha|MA|yim, so|FAH le|hit|ka|YEM, ve|she-ei|NAH le|SHEM sha|MA|yim, ein so|FAH le|hit|ka|YEM. ei|ZO hi ma|cha|lo|KET she|HI le|SHEM sha|MA|yim, zo ma|cha|lo|KET hi|LEL ve|sha|MAI. ve|she-ei|NAH le|SHEM sha|MA|yim, zo ma|cha|lo|KET KO|rach ve|CHOL a|da|TO. יז kol ma|ḥa|lo|QETH she|HIʾ le|SHEM sha|MA|yim, so|FAH le|hith|qay|YEM, ve|she|ʾe|NAH le|SHEM sha|MA|yim, ʾen so|FAH le|hith|qay|YEM. ʾe|ZO hiʾ ma|ḥa|lo|QETH she|HIʾ le|SHEM sha|MA|yim, zo ma|ḥa|lo|QETH hil|LEL ve|sham|MAIʾ. ve|she|ʾe|NAH le|SHEM sha|MA|yim, zo ma|ḥa|lo|QETH QO|raḥ ve|KHOL ʿa|dha|THO. יז kol ma|ḥa|lo|QET she|HI le|SHEM sha|MA|yim, so|FAH le|hit|qay|YEM, ve|she|e|NAH le|SHEM sha|MA|yim, en so|FAH le|hit|qay|YEM. e|ZO hi ma|ḥa|lo|QET she|HI le|SHEM sha|MA|yim, zo ma|ḥa|lo|QET hil|LEL ve|sham|MAI. ve|she|e|NAH le|SHEM sha|MA|yim, zo ma|ḥa|lo|QET QO|raḥ ve|KHOL ʿa|da|TO. יז kol ma|cha|loy|KES she|HI l'SHEIM sho|MA|yim, soy|FOH l'his|ka|YEIM, v'she-ei|NOH l'SHEIM sho|MA|yim, ein soy|FOH l'his|ka|YEIM. ei|ZOY hi ma|cha|loy|KES she|HI l'SHEIM sho|MA|yim, zoy ma|cha|loy|KES hi|LEIL v'sha|MAI. v'she-ei|NOH l'SHEIM sho|MA|yim, zoy ma|cha|loy|KES KOY|rach v'CHOL a|do|SOY. Passage יח כָּל הַמְזַכֶּה אֶת הָרַבִּים,² אֵין חֵטְא בָּא עַל יָדוֹ, וְכָל הַמַּחֲטִיא אֶת הָרַבִּים, אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת תְּשׁוּבָה.³ מֹשֶׁה זָכָה וְזִכָּה אֶת הָרַבִּים, זְכוּת הָרַבִּים תָּלוּי בּוֹ, שֶׁנֶּאֱמַר: צִדְקַת יְהֹוָה עָשָׂה, וּמִשְׁפָּטָיו עִם יִשְׂרָאֵל. יָרָבְעָם בֶּן נְבָט חָטָא וְהֶחֱטִיא אֶת הָרַבִּים, <b>18 Anyone who</b> tries to <b>cause many people to gain merit,</b>² God will ensure that <b>no sin will come through him.</b> But <b>anyone who</b> tries to <b>cause many people to sin</b> will <b>not</b> be <b>given an opportunity to repent</b> easily.³ <b>Moses</b> is an example of the first type; he <b>had</b> many <b>merits</b> himself, and he <b>caused many</b> other <b>people to have merits</b> by teaching them Torah and guiding them. In addition, because he caused their merits, the <b>merit of the many people is credited to him, as it says</b> in the Torah: <b>Moses fulfilled the righteous</b> commandments <b>of God, and fulfilled His laws with</b> the Children of Israel. <b>Yeravam ben Nevat</b> is an example of the second type; he <b>sinned</b> himself <b>and caused many people to sin</b> by convincing them to worship idols. Because יח kol ha|me|za|KEH et ha|ra|BIM, ein chet ba al ya|DO, ve|CHOL ha|ma|cha|TI et ha|ra|BIM, ein mas|pi|KIN b'ya|DO la-a|SOT t'shu|VAH. mo|SHEH za|CHAH ve|zi|KAH et ha|ra|BIM, z'CHUT ha|ra|BIM ta|LUI bo, she|ne-e|MAR: tzid|KAT a|do|NAI a|SAH, u|mish|pa|TAV im yis|ra-EL. ya|ra|ve-AM ben ne|VAT cha|TA ve|he|che|TI et ha|ra|BIM, יח kol ha|me|zak|KEH ʾeth ha|rab|BIM, ʾen ḥeṭʾ baʾ ʿal ya|DHO, ve|KHOL ham|ma|ḥa|ṭIʾ ʾeth ha|rab|BIM, ʾen mas|pi|QIN be|ya|DHO la|ʿa|śOTH te|shu|VAH. mo|SHEH za|KHAH ve|zik|KAH ʾeth ha|rab|BIM, ze|KHUTH ha|rab|BIM ta|LUI bo, shen|ne|ʾe|MAR: tzidh|QATH a|do|NAI ʿa|śAH, u|mish|pa|ṭAV ʿim yiś|ra|ʾEL. ya|ra|ve|ʿAM ben ne|VAṭ ḥa|ṭAʾ ve|he|ḥe|ṭIʾ ʾeth ha|rab|BIM, יח kol ha|me|zak|KEH et ha|rab|BIM, en ḥet ba ʿal ya|DO, ve|KHOL ham|ma|ḥa|TI et ha|rab|BIM, en mas|pi|QIN be|ya|DO la|ʿa|SOT te|shu|VAH. mo|SHEH za|KHAH ve|zik|KAH et ha|rab|BIM, ze|KHUT ha|rab|BIM ta|LUI bo, shen|ne|e|MAR: tzid|QAT a|do|NAI ʿa|SAH, u|mish|pa|TAV ʿim yis|ra|EL. ya|ra|ve|ʿAM ben ne|VAT ḥa|TA ve|he|ḥe|TI et ha|rab|BIM, יח kol ham'|za|KEH es ho|ra|BIM, ein cheit bo al yo|DOY, v'CHOL ha|ma|cha|TI es ho|ra|BIM, ein mas|pi|KIN b'yo|DOY la-a|SOYS t'shu|VOH. moy|SHEH zo|CHOH v'zi|KOH es ho|ra|BIM, z'CHUS ho|ra|BIM to|LUI boy, she|ne-e|MAR: tzid|KAS a|do|NOY o|SOH, u|mish|po|TOV im yis|ro-EIL. yo|rov'-OM ben n'VOT cho|TO v'he|che|TI es ho|ra|BIM, Passage חֵטְא הָרַבִּים תָּלוּי בּוֹ, שֶׁנֶּאֱמַר: עַל חַטֹּאות יָרָבְעָם אֲשֶׁר חָטָא, וַאֲשֶׁר הֶחֱטִיא אֶת יִשְׂרָאֵל. he caused their sins, the <b>sins of the many people are credited to him, as it says</b> in Kings: <b>Yeravam</b> was punished <b>for the sins that he did and for the sins that he caused</b> the Children of <b>Israel</b> to do. chet ha|ra|BIM ta|LUI bo, she|ne-e|MAR: al cha|TOVT ya|ra|ve-AM a|SHER cha|TA, va-a|SHER he|che|TI et yis|ra-EL. ḥeṭʾ ha|rab|BIM ta|LUI bo, shen|ne|ʾe|MAR: ʿal ḥaṭ|ṭOʾVTH ya|ra|ve|ʿAM ʾa|SHER ḥa|ṭAʾ, va|ʾa|SHER he|ḥe|ṭIʾ ʾeth yiś|ra|ʾEL. ḥet ha|rab|BIM ta|LUI bo, shen|ne|e|MAR: ʿal ḥat|TOVT ya|ra|ve|ʿAM a|SHER ḥa|TA, va|a|SHER he|ḥe|TI et yis|ra|EL. cheit ho|ra|BIM to|LUI boy, she|ne-e|MAR: al cha|TOYVS yo|rov'-OM a|SHER cho|TO, va-a|SHER he|che|TI es yis|ro-EIL. Passage יט כָּל מִי שֶׁיֵּשׁ בּוֹ שְׁלשָׁה דְּבָרִים הַלָּלוּ,⁴ הוּא מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ, וּשְׁלשָׁה דְּבָרִים אֲחֵרִים, הוּא מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. תַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ: עַיִן טוֹבָה, וְרוּחַ נְמוּכָה, וְנֶפֶשׁ שְׁפָלָה. תַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע: עַיִן רָעָה, וְרוּחַ גְּבוֹהָה, וְנֶפֶשׁ רְחָבָה. מַה בֵּין תַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ לְתַלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע, תַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ אוֹכְלִין בָּעוֹלָם הַזֶּה, וְנוֹחֲלִין הָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר: לְהַנְחִיל אֹהֲבַי יֵשׁ, וְאוֹצְרוֹתֵיהֶם אֲמַלֵּא. אֲבָל תַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע יוֹרְשִׁין גֵּיהִנֹּם וְיוֹרְדִין לִבְאֵר שַׁחַת, שֶׁנֶּאֱמַר: וְאַתָּה אֱלֹהִים <b>19 Whoever has the following three traits</b>⁴ behaves as a <b>student of Abraham our forefather,</b> and whoever <b>has three other traits</b> behaves as a <b>student of the wicked Bilaam. The students of Abraham our forefather</b> have: <b>a good</b> and generous <b>eye</b>—they are not jealous and are happy for another's success, <b>a humble spirit, and a modest soul</b>—they avoid unnecessary luxuries. <b>The students of the wicked Bilaam</b> have: <b>a bad</b> and unsatisfied <b>eye</b>—they are jealous of others and are not satisfied with what they have, <b>an arrogant spirit, and a greedy soul.</b> What is the difference <b>between the students of Abraham our forefather and the students of the wicked Bilaam? The students of Abraham our forefather</b> will <b>eat</b> and enjoy the benefits of their good traits <b>in this world, and they will inherit</b> the greatest part of their reward <b>in the World to Come. As it says</b> in Proverbs: God said: I will <b>cause those who love Me to inherit</b> the <b>World to Come, and I will</b> also <b>fill up their storage places</b> in this world. <b>But the wicked Bilaam's students will inherit Gehinom and go down into a pit of destruction, as it says</b> in Psalms: <b>And You, God, will bring them down</b> יט kol mi she|YESH bo sh'l|SHAH d'va|RIM ha|la|LU, hu mi|tal|mi|DAV shel av|ra|HAM a|vi|NU, ush|l|SHAH d'va|RIM a|che|RIM, hu mi|tal|mi|DAV shel bil|AM ha|ra|SHA. tal|mi|DAV shel av|ra|HAM a|vi|NU: a|YIN to|VAH, ve|RUACH ne|mu|CHAH, ve|NE|fesh sh'fa|LAH. tal|mi|DAV shel bil|AM ha|ra|SHA: a|YIN ra-AH, ve|RUACH g'vo|HAH, ve|NE|fesh re|cha|VAH. mah bein tal|mi|DAV shel av|ra|HAM a|vi|NU le|tal|mi|DAV shel bil|AM ha|ra|SHA, tal|mi|DAV shel av|ra|HAM a|vi|NU och|LIN ba-o|LAM ha|ZEH, ve|no|cha|LIN ha-o|LAM ha|BA, she|ne-e|MAR: le|han|CHIL o|ha|VAI yesh, ve-otz|ro|tei|HEM a|ma|LEI. a|VAL tal|mi|DAV shel bil|AM ha|ra|SHA yo|re|SHIN gei|hi|NOM ve|yo|re|DIN liv|ER sha|CHAT, she|ne-e|MAR: ve-a|TAH e|lo|HIM יט kol mi shey|YESH bo she|l|SHAH de|va|RIM hal|la|LU, huʾ mit|tal|mi|DHAV shel ʾav|ra|HAM ʾa|vi|NU, u|she|l|SHAH de|va|RIM ʾa|ḥe|RIM, huʾ mit|tal|mi|DHAV shel bil|ʿAM ha|ra|SHAʿ. tal|mi|DHAV shel ʾav|ra|HAM ʾa|vi|NU: ʿa|YIN ṭo|VAH, ve|RUAḥ ne|mu|KHAH, ve|NE|fesh she|fa|LAH. tal|mi|DHAV shel bil|ʿAM ha|ra|SHAʿ: ʿa|YIN ra|ʿAH, ve|RUAḥ ge|vo|HAH, ve|NE|fesh re|ḥa|VAH. mah ben tal|mi|DHAV shel ʾav|ra|HAM ʾa|vi|NU le|thal|mi|DHAV shel bil|ʿAM ha|ra|SHAʿ, tal|mi|DHAV shel ʾav|ra|HAM ʾa|vi|NU ʾo|khe|LIN ba|ʿo|LAM haz|ZEH, ve|no|ḥa|LIN ha|ʿo|LAM hab|BAʾ, shen|ne|ʾe|MAR: le|han|ḥIL ʾo|ha|VAI yesh, ve|ʾo|tze|ro|the|HEM ʾa|mal|LEʾ. ʾa|VAL tal|mi|DHAV shel bil|ʿAM ha|ra|SHAʿ yo|re|SHIN ge|hin|NOM ve|yo|re|DHIN liv|ʾER sha|ḥATH, shen|ne|ʾe|MAR: ve|ʾat|TAH ʾe|lo|HIM יט kol mi shey|YESH bo she|l|SHAH de|va|RIM hal|la|LU, hu mit|tal|mi|DAV shel av|ra|HAM a|vi|NU, u|she|l|SHAH de|va|RIM a|ḥe|RIM, hu mit|tal|mi|DAV shel bil|ʿAM ha|ra|SHAʿ. tal|mi|DAV shel av|ra|HAM a|vi|NU: ʿa|YIN to|VAH, ve|RUAḥ ne|mu|KHAH, ve|NE|fesh she|fa|LAH. tal|mi|DAV shel bil|ʿAM ha|ra|SHAʿ: ʿa|YIN ra|ʿAH, ve|RUAḥ ge|vo|HAH, ve|NE|fesh re|ḥa|VAH. mah ben tal|mi|DAV shel av|ra|HAM a|vi|NU le|tal|mi|DAV shel bil|ʿAM ha|ra|SHAʿ, tal|mi|DAV shel av|ra|HAM a|vi|NU o|khe|LIN ba|ʿo|LAM haz|ZEH, ve|no|ḥa|LIN ha|ʿo|LAM hab|BA, shen|ne|e|MAR: le|han|ḥIL o|ha|VAI yesh, ve|o|tze|ro|te|HEM a|mal|LE. a|VAL tal|mi|DAV shel bil|ʿAM ha|ra|SHAʿ yo|re|SHIN ge|hin|NOM ve|yo|re|DIN liv|ER sha|ḥAT, shen|ne|e|MAR: ve|at|TAH e|lo|HIM יט kol mi she|YEISH boy sh'l|SHOH d'vo|RIM ha|lo|LU, hu mi|tal|mi|DOV shel av|ro|HOM o|vi|NU, ush'|l|SHOH d'vo|RIM a|chei|RIM, hu mi|tal|mi|DOV shel bil|OM ho|ro|SHO. tal|mi|DOV shel av|ro|HOM o|vi|NU: a|YIN toy|VOH, v'RUACH n'mu|CHOH, v'NE|fesh sh'fo|LOH. tal|mi|DOV shel bil|OM ho|ro|SHO: a|YIN ro-OH, v'RUACH g'voy|HOH, v'NE|fesh r'cho|VOH. mah bein tal|mi|DOV shel av|ro|HOM o|vi|NU l'sal|mi|DOV shel bil|OM ho|ro|SHO, tal|mi|DOV shel av|ro|HOM o|vi|NU oych'|LIN bo-oy|LOM ha|ZEH, v'noy|cha|LIN ho-oy|LOM ha|BO, she|ne-e|MAR: l'han|CHIL oy|ha|VAI yeish, v'oytz'|roy|sei|HEM a|ma|LEI. a|VOL tal|mi|DOV shel bil|OM ho|ro|SHO yoyr'|SHIN gei|hi|NOYM v'yoyr'|DIN liv|EIR sha|CHAS, she|ne-e|MAR: v'a|TOH e|loy|HIM parent /siddur/tehillat-hashem-weiss.xml prev /siddur/tehillat-hashem-weiss/500-501-500-501-pirkei-avot-chapter-five.xml next /siddur/tehillat-hashem-weiss/504-505-504-505-pirkei-avot-chapter-five.xml