Additionally, the ten trials of the Israelites in the desert serve as a cautionary tale. Despite witnessing numerous miracles and experiencing the direct hand of G-d in their lives, the Israelites continually doubted and rebelled against Him. This highlights the importance of faith and trust in G-d, even in the face of adversity.
The Mishna then shifts focus to the wonders in the Temple:
Ten wonders were wrought for our ancestors in the Temple.
These wonders serve as a reminder of the Divine presence and protection that was experienced in the Temple. It reinforces the idea that G-d is actively involved in the lives of His people and continues to perform miracles on their behalf.
Finally, the Mishna concludes with a reference to the creation of the world:
Ten things were created on the eve of the [first] Sabbath at twilight.
This final statement brings the Mishna full circle, back to the creation of the world. It serves as a reminder of G-d’s power and creativity, as well as His deliberate and purposeful design in all aspects of creation.
In conclusion, the opening mishnayot of Avot chapter five provide a historical overview of key events in Jewish history, while also imparting important spiritual and ethical lessons. These teachings emphasize the importance of justice, repentance, resilience, faith, and the Divine presence in the lives of His people. By reflecting on these lessons and incorporating them into our own lives, we can strive to live in accordance with the values and principles outlined in Pirkei Avot.
Regenerate
Then, instead of G-d trying Abraham, the Israelites try G-d ten times in the desert, testing â like the twenty generations from Adam to Abraham â G-dâs patience.
Yet the relationship endures and continues, with the historical outline culminating with ten miracles that were present during the times of the Temple:
Ten wonders were wrought for our ancestors in the Temple: [1] no woman miscarried from the odor of the sacred flesh; [2] the sacred flesh 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; [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 man said to his fellow: The place is too congested for me to lodge overnight in Jerusalem.
While the commentaries analyze each miracle on its own, the overall thrust of the presentation seems to be that G-d showed an added level of care for the continual functioning of the Temple. These miracles werenât all inherently necessary for the Temple to function, but they demonstrated a continuous loving relationship between G-d and the Jewish people.
This message, according to Rabbi Dr. Binyanim Ziv, is also reflected in the final Mishna in this set of âtensâ:
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 letters, [9] the writing, [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.
While again, each one of these should be analyzed on its own, the main focus is to bring us back to Creation and to see how G-d intentionally incorporated many mini miracles to help the future of humanity in general and the Jewish people in particular. The thoughtfulness of embedding these elements into creation itself shows how much G-d cares.
In all, these sets of mishnayot encapsulate key elements of history from a rabbinic perspective through the prism of the number ten. G-dâs love for, patience with, and dedication to humanity and the Jewish people shine through. The implicit message within Pirkei Avot is that we are called on to reciprocate our part in this loving relationship through character growth and dedication to Torah-learning and spiritual pursuits.