And what is learned, etc: And this is its explanation: and what is learned from this that it was created in ten utterances, which is to say, "What lesson comes out from this?" And it is not a question on the creation itself - why was it with ten utterances. But rather it means to say that there is a nice ethical teaching that we can learn from the creation being in ten utterances, as could He have not created it in one utterance, etc? And it comes out to us from that which He created it in ten, that it is to punish, etc. But it is not that the intention of creation in ten utterances was for this - to punish, etc - as this is not from His trait of goodness, may He be blessed, to do an extra act in order to punish, etc. - Derekh Chaim.

have been created: And we do not learn, "He created the world...and He could have created." And it appears in my eyes that he expressed through this the teaching that the creation was ex nihilo, from total nothingness, and not like the thought of the one that thinks there was primordial matter. As if we believe in total nothingness, this statement is justified in saying that it could have been created [in one utterance] - which is [referring to] that which was created - as since it was total nothingness and void, there was nothing preventing it from being created in one utterance or in ten utterances. But if there had been primordial matter, he would not be justified in simply saying that it could have been created [in one utterance, with reference to] the matter, as lest the nature of that matter not [be able to] accept the creation through [only] one utterance.

There were ten generations from Adam to Noah, etc.: which is to say that this thing that there were ten generation, it is informing us how patient God is, may He be blessed - Derekh Chaim.

There were ten generations from Noah to Abraham: [This is] not similar to "from Adam to Noah," since Adam and Noah are included in [those] ten. But here, Noah is not included; but rather since it ended with Noah [in the first group], it went back and started [the second group] with him.

to demonstrate the extent of [God's] patience, etc.: And with this he demonstrates something greater than the previous: that the Holy One, blessed be He, is patient and does not collect what is His with destruction and complete extermination, as [He did] in the generation of the flood. And it appears to me that this is [the reason] that it is written, erekh apayim (patient, literally, of long angers) and not erekh af (of long anger), as there are two angers: one that is actualized and, in the end, destroys everything; and one that is not actualized into rapid and overwhelming extermination, as a righteous one controls [it] with the fear of God.

Our father: Since we merit and receive good in the merit of this one who withstood all of his tests, therefore the teacher [of this mishnah] called him "our father" here. [So does it] appear to me.

and he withstood, etc.: as he did not [question] His [actions] - Rashi.

in order to show, etc.: As with this, we certainly know how great his love was. And it is like Rashi wrote in his Commentary , "Now I will know [how] to answer the Satan and the nations that wonder what My love is towards you. I have, etc."

And these are miracles without a doubt. And see Tosafot Yom Tov.

And this was for beauty and for the glory of Israel. And without a tent it would have also sufficed for them, by it splitting alone; as there is no doubt that the clouds of glory did not move from them. And so [too] was the fifth miracle done for beauty.

the Holy One, blessed be He: Since the plagues came by law and justice upon the Egyptians, therefore the teacher of the mishnah designated them to the Holy One, blessed be He, who is the true Judge. But with the miracles that were performed for our forefathers, he did not designate them to Him, because the exact law would not have granted the miracle; as 'these are idol worshipers, etc.' - Midrash Shmuel.

the [Reed] Sea: That which the teacher had the miracles (plagues) at the sea precede [the ones in Egypt] is because the essence of the plagues was in order that His name would be recounted in the world. And the main impartation of [God's involvement] was only recognizable when God [visibly] distinguished between Egypt and Israel. Therefore since they were the main ones in terms of the quality of publicity; for that reason, he placed them first, even though they were not first in time - Midrash Shmuel.

test: And even though the [golden] calf was a sin, it is called a trial; as the matter of a trial for the Holy One, blessed be He, is [the demonstration of] lack of faith and of their reliance upon Him. And so [too] is the sin of the calf, as they did not believe and they did not trust Him, that they could walk safely in the wilderness upon which He had taken them from Egypt and until here. And see Tosafot Yom Tov, who wrote about this at length and concluded that the [golden] calf should not be counted, and [that we should] count in its place, "and they rebelled upon the sea, at the Reed Sea." As we say in the gemara, that they said, "In the same way as we are coming up on this side, etc."; but "And they came to Marah" was not in their coming up from the sea. And according to the gemara that also counted the [golden] calf, one can say that the grumblers and the mixed multitude are one and that it is dependent upon the disagreement between Rabbi and Rabbi Shimon ben Gamliel in Tractate Shabbat 116a, see there. And with this, the [statement] in Midrash Rabbah, Parshat Metsora comes out well when it brings "and it will be for loathing," (which is said about the mixed multitude) to be about the grumblers.

in the Wilderness: As because they were in the wilderness - a desolate place with no inhabitants and lacking everything and having nothing - they thought that maybe it was from the lack of His supervision, may He be blessed, of this region, and therefore they tested Him. And that is [the reason] that it was precise to teach, "in the Wilderness" and actually called the Holy One, blessed be He, "the Omnipresent (literally, the Place)" here; to teach that He is the Place of the world without any [part of the world being] devoid of His supervision. So is it explained in Midrash Shmuel.

Ten, etc.: And it lists them as they are not hinted to in scripture at all.

from the scent, etc.: from desire for the holy meat; and also (another explanation is) from the smell of the limbs [of the sacrifices] on the arrangement [of the wood]; As if she smelled and wanted to taste from them, we do not listen to her to feed her holy meat - Rashi.

and no [holy flesh] went putrid, etc.: When he did not have the time available at night to burn all of the limbs that accumulated on the eve, they would bring them up to the top of the altar and they would sit there for two or three days until they would be available to burn them; as staying overnight would not disqualify them [when they were] on top of the altar [as it would if they were not there]. And a miracle would be performed on them and they would not go putrid the whole time of their delay - Rashi. And it is taught, "ever" - it can be said that it is coming to include [the presence] of this miracle on the private altars and Nov and Givaon and the Tabernacle [when it was] in the desert.

in the room of slaughtering, etc.: in the courtyard in the place that there were marble tables upon which they would wash the innards. And no fly would go down there because of [its] foulness - Rashi.

on Yom Kippur: Even though it is [a time] of strengthening, [there is] the prosecution of the [evil] impulse. And see Tosafot Yom Tov.

the pillar of smoke: that rose from the sacrifices. But during the time of the offering, the air was still - Rambam.

hurt: We do not learn, "[never] bit;" as even if it sometimes occurred that it would bite, it would not hurt. And we learned, "never" - he explained in Midrash Shmuel that it is possible that it is coming to include even not at the time when the Temple is in existence; as the holiness of the land is worthy of this.

One who wants to master the intention of the matter should see Tosafot Yom Tov.

And there is an objection, as [Moshe] said "'And if [the Lord] creates a creation.'" And behold, [this] was already created and waiting according to the transmission here of the sages, may their memory be blessed, etc. And it appears to me that the explanation of the mouth of the earth is the speech of the earth, similar to the mouth of the donkey and the mouth of the well [which also refer to speech]. And this is the meaning of the verse - "If gehinnom is in the creation (and it is lacking a bet as a preposition for the word creation, and there are many others like this) from the six days of creation, [then] bringing close its opening should be created, (as the statement of the sages in [the chapter entitled] Chelek, may their memory be blessed). And via this, "and the earth will extend (from the expression, "my lips have extended") its mouth" to project the voice of words, to tell all of what is done within it, that they descended alive to the lowest level. And afterwards at the time of the event, it only stated, "And the earth opened, etc.," to swallow them. And it was also that the people, "fled from their voices," which means to say from the voice of the words of the earth. As if it is not so, there is an objection; that just the opposite, it is the way of those that hear the voice of those yelling out, "oy, oy," to approach that voice. And this is the language of Rashi on the Torah, "'because of their voices' [means] on account of the voice that went out from their being swallowed" - and see there in Rabbi E. Mizrachi. And see Tosafot Yom Tov.

As in every place that they would go, the well would rise and spring forth water. And for this well was created a mouth (an opening) that the water would come out from in every place that they would go - Derekh Chaim. And this is also the intention of Rashi [when he writes], "that the boulder would go and roll with them." As, if it is like the simple understanding [of his words], it should have mentioned the miracle that the boulder gave water unattached [to any spring or well].

Meaning to say that they would answer corresponding to its speech. And with this, it is good that [the mishnah] did not teach, "the mouth of the boulder." And see Tosafot Yom Tov.

And what is likely to me is that this was a miracle and that they were the work of God. And many hesitated in this, etc. And the author of the Ten Essays wrote (in the essay, Chakor Din, Part II, Chapter 20) that it was [so designed because it was] the work of God, which cannot be analysed with our intellects; not like the work of an ordinary one that [others] besides us would describe in front of us in the study hall and 'a youth could write them down.'

Which is to say that therefore were they soft and not like our sapphire which is hard and not soft. But it was sapphire-like to behold 'and like the actual sky in purity.' And the tablets [here] are the first tablets, as regarding the second, Moshe chiseled them himself.

And some say, etc.: In Derekh Chaim, he concludes that they are not coming to disagree, but rather each one adds on those that preceded him (with each addition corresponding to a progressively earlier part of twilight). As there are different times for twilight, as is learned in Shabbat 34b, etc. And another textual variant is, "[And some say] the ram of Isaac and the grave of Moshe. And some say also the destructive spirits; and some say also the tongs, etc." And see Tosafot Yom Tov.

(In Mishnah Kelim 12:6) [the term, golemi kelim refers to vessels] that are lacking completion and finish. etc. And so [too, the mishnah calls a golem] a man who has intellectual virtues and virtuous character traits, yet they are not complete and do not flow in proper order. [Rather,] they are mixed up and confused and there are lackings mixed in with them. And this is not an ignorant man (am haarets) who has [knowledge] of the ways of the world (which are only virtuous traits), and all the more so is it not the boor in Mishnah 5 of Chapter 2 - Rambam.

Seven things, etc.: [The mishnah] started with the unformed person as he is first temporally. But nonetheless, it elucidated the traits of the wise man, as it is pleasant to bring them to the lips; he will kiss the traits of the wise man, etc.

And this is with regards to [giving] an answer, but with regards to [asking] a question, behold, we learned in Mishnah 5 of Chapter 2, "A person prone to being ashamed cannot learn."

or in number: And there are books that don't have the textual variant, "or in number." And, nonetheless, for those that have it in their version, it is teaching, either [wisdom] or [numbers]. And see Mishnah Eduyot 1:5.

["And is not impulsive in answering,"] means to say, that it is not enough that which "he does not interrupt the words of his fellow," but he also waits until he knows that he will answer as is proper.

And [Rabbi Bartenura's explanation on "about that which he has not heard [anything]" made me wonder, as this is the measure of every man - not to lie. All the more so in a legal decision, that he should make himself dependent on a [greater authority], etc. And it will come out that he will make the masses stumble, as it is possible that the law is not like this. And also the proof that he brought from the men of Charan is not [relevant] to this case at all. And Rambam explained, "And he should not glorify himself with that which he did not hear, and that is what it is saying, 'about that which he has not heard [anything], says, "I have not heard [anything]."' And see Tosafot Yom Tov.

Categories (literally, bodies) of sin: Which is to say, differing sins. And see Tosafot Yom Tov.

give tithes: "Tithe (maaser)" is a general name for all of the gifts [to the Levites and priests]. And see Tosafot Yom Tov..

A famine, etc.: In Tractate Shabbat 32b, we learn it from scripture.

the dough [offering]: Which is to say, "also not set apart the dough [offering]." And see Tosafot Yom Tov.

And since the court sinned and did not do [a judgement], pestilence comes to the world, and it does not distinguish between the good and the bad, 'and it will be to the righteous one like the evil one.' But the expression, "that are not given over" does not imply this, but rather like the commentators explain - for example, [sins that result in] death penalties by the hand of the Heavens and excisions (keritot); and also (another explanation is) [sins that are committed] without warning or witnesses, or that the sinner escaped [such that the court cannot punish him].

the produce of the Sabbatical year: to render them ownerless; and also (another explanation is) to completely dispose of them, as I wrote in Mishnah Sheviit 9:2. And therefore it is poetic justice that pestilence comes to the world, as it causes people to be 'ownerless,' as the destructive angel does not distinguish. But with the sword, it is possible that if his voice supplicates, the enemy will surely hear him and leave him - Derekh Chaim. And these two [sins] are considered one in the count of seven since they are similar in their punishment. And so [too] the adjacent [ones].

[The] sword, etc.: In the gemara (Shabbat 33a), we learn it from scripture.

Destructive animals, etc. Exile, etc.: They bring verses [as proof-texts] for all of them in the gemara in Shabbat 33a.

become more widespread, etc.: As when it happens that there is pestilence in those periods of time, it becomes more widespread then, due to the sin of these [people]; as [this] sin always happens in these [time periods] with some people. And behold, it is poetic justice; as [such a man] took away from the life of the poor person and also was concerned that if he would give, it would take away from his [own] bread if his life is lengthened. Hence, his life will be taken from, and his produce will remain for others. And from now, there is no objection at all from the previous mishnah - Midrash Shmuel.

and after the holiday (Sukkot): As at the holiday, occupation with the earth (agricultural pursuits) is already finished. And the one that gave these obligations, gave them; and the one who did not give them, stole them - Rambam.

"What is mine, etc.": We are not speaking about givers of charity - as those we teach later [in] Mishnah 13 - but rather about benefit in general.

And [when the mishnah speaks about mutual benefit, it is] specifically if he wants to benefit from the possessions of others with their knowledge. As if it is without their knowledge - even though he wants to also benefit them - he is a total thief and you can have no greater evildoer than this. And the sages, may their memory be blessed, only spoke about [normative] temperaments and they did not speak about the robber and the thief, who is an evildoer - Midrash Shmuel.

a pious person: Not that he scatters everything that he has, as behold, they said, "The one that scatters, let him not scatter more than a fifth" - so that he not scatter more than [that which is] enough and he perforce become dependent on the creatures. But rather we are talking about one who foregoes according to what is fit - Derekh Chaim.

[A person who is] hard, etc.: But one who does not get angry at all is not found in any disposition. As who is greater for us in humility than Moshe, our teacher, - peace be upon him - and about him it is said (Numbers 31:14), "And Moshe got angry, etc.," etc. - Midrash Shmuel.

an evildoer: As the master said, "Don't be angry, and don't sin" - Rashi. And Derekh Chaim explains that it is like what we say in Nedarim 22b, "Any person who gets angry, it is known that his sins are greater [than his merits], as is states, '(A man of anger stirs up strife;) and a wrathful man much transgression.'"

And even though it is possible with the help of Heaven to raise his study, if his fear of sin precedes his wisdom; it is not fitting for someone who has not reached inclusion of this trait to be called an evildoer, as the disadvantage in his creation led him to this.

And "he has an evil eye regarding himself" because he has brazenness of the heart. And it is not similar to "he has an evil eye regarding others" - Rashi. But rather it is to say, it is like the "evil eye" in Mishnah 19, [of the one] who does not suffice with what is his and covets that which is fitting for the poor person. And there is an objection: If so, he is an evildoer, as he transgresses against "do not harden your heart." And it is possible that here we are speaking about the [case] that there is no lack to the poor person and it comes out that he does not harden his heart from giving to the poor person what he lacks. And if [the poor person] did not have someone to give to him, he would have given. And his desire is to give when he finds a poor person who has no givers; and nonetheless, this is brazenness of heart. And now it comes out well that "[to] give and [that] others give -- [that's a] pious person"; as there is an objection that such is the temperament of every man. But rather here it is concerning a poor person who has what he needs, through the giving of one of them. But he wants that he give and [also that others] give - so as to fill his requirements with plenty. It is fitting that such a person be called a pious person. So does it appear to me.

And one can explain that this is what [Rabbi Bartenura] said: And also he [goes to] study and does not understand. And one can [also] explain that this is what he said: And he does not review and he does not study and he does not understand.

a pious person: As he lowers himself and acts as if he needs the ones sitting in the House of Study - Midrash Shmuel. And see Tosafot Yom Tov

the sponge: Sea wool - Rambam.

On something: The textual variant of Rabbi Bartenura is "on a transient thing, when that thing perishes, etc."

Amnon and Tamar: It took it as a general example. And therefore there is no objection from the beginning [of the mishnah] against the end.

Hillel and Shammai: Because their students did not serve [in their studies] to their fullest and from them onward, disagreement grew in Israel; therefore it took them for an example. And because of this, there is also no objection from the beginning [of the mishnah] against the end. And see Tosafot Yom Tov.

Korach, etc.: It did not mention the second side of the argument - which is Moshe and Aaron - as it mentioned the two sides in the first [argument]; as here they are not equal. As Moshe and Aaron's intentions were for the sake of Heaven, and there was no aspect in them that was not for the sake of Heaven's name - Midrash Shmuel.

In the gemara, it derives it from verses. And see Tosafot Yom Tov.

is not given, etc.: meaning to say, he is not helped, etc.; which is not the case with other perpetrators of sin: When [they] put into [their] hearts to repent, they are certainly in the category of '[one who] comes to purify, he is aided.' And see Tosafot Yom Tov.

As the commandments of people are only according to their opinions, since the good will not command to [do] evil, but [rather] to guard from it. And the verse states (Numbers 31:16), "They were the ones that were against the Children of Israel according to the counsel of Bilaam" - Rambam.

"in this world": This is in the way [of] "When you eat [from] the work of your hands, you will be happy" - in this world; as Rashi explained at the beginning of Chapter 4. As if you don't say like that, behold how many students of Abraham, our father - peace be upon him - are hungry and thirsty in this world. But rather, since they suffice and do not depend upon the creatures, they are called eaters in this world. And one could also say [another explanation is] that it is saying [here only according to] the measure of justice, but 'the Lord is the God of knowledge and by Him are actions measured' to have them inherit more [instead of this] in the world to come.

inherit Gehinnom (Purgatory): in this world, as it said (Yoma 72b), "Do not inherit two [doses of] Gehinnom" - Midrash Shmuel.

And he is also a "man of deceit," in his doing machinations [to accomplish] evil - Rambam

"[The] brazen-faced [are bound] for Gehinnom (Purgatory)": as he makes his face brazen not to do the will of his Father in heaven.

And it is stated, "May the evildoers return to the grave."

and [the] shamefaced [are bound] for the Garden of Eden: As the sages, of blessed memory, said, "Any man that has shamefacedness will not quickly sin, as it is written (Exodus 20:17), 'and in order that His fear will be on your faces, so that you not sin'" - Midrash Shmuel.

When you calculate the thirteen years that Yaakov [spent] with Lavan after he married Leah, and she gave birth to [Levi] after about two years - as the pregnancies of the three brothers, Reuven, Shimon and Levi, add up to seven months for each one - it comes out that Levi was eleven years old when they left from there. Add upon them six months that he [spent] on the way and eighteen months that he [spent] in Sukkot, summer, winter and summer - which are two years - behold, Levi is thirteen years of age in their going to Shekhem, and he is [still] called a man - Rashi. And he was not precise in his commentary on the Torah, Parshat Vayeshev, on the verse (Genesis 37:34), "and he mourned for his son many days," as [there] he explained that it was six months in Beit El, which is after the story of Shekhem.

There are only sixteen [mentions of the word,] 'man' found. And in the explanation of Rashi, [it is found] that 'man' is written eighteen times until "as from the person (eesh) was this taken." To here [are this words]. And one must say that [the word,] person is also in the count.

[Rabbi Bartenura's second explanation is] in Midrash Rabbah, Parshat Korach. And it appears to me that it is from that which we find by those that died in the wilderness that they were not punished [when] less than twenty years old.

Gemara. And it appears to me that it wants to say that Israel at the time of the giving of the Torah were converts and a convert is similar to an infant that was [just] born. And see Tosafot Yom Tov.

"In elders (beyishishim) there is wisdom," [the first word of which is a type of] acronym for one of sixty (ben shishim) - Ritva. And even according to our textual variant, an elder (zaken) is zeh she'kanah chocmah (the one who acquired wisdom) - Midrash Shmuel. And see Tosafot Yom Tov.

Ben Bag Bag: [That he is known by his patrimonial (Ben x)] can be explained as because he did not have length of days. But Rashbam explained that they were converts; and they are children of Abraham and Sarah, who had a [letter], hey added onto their names - and all converts are called their children. And the numerical equivalent of [the letters in] Bag is five (hey). And they called [Ben Bag Bag and Ben Hey Hey], one differently than the other, in order to recognize between one and the other - Midrash Shmuel.

And because words of Torah are a great need for people, [Ben Bag Bag] would say this in the Aramaic language, since they all understood it when they ascended [to Israel] from Babylonia - Midrash Shmuel. And see Tosafot Yom Tov.

"and search": The repetitive language is to strengthen and teach about [its] constancy and emphasis. And the matter of searching, itself, is the review of learning.

"should you look (techeze)": ["It"] means to say the truth. The explanation is, and you should see the truth with the eye of the intellect, like the [Aramaic] translation of "and He saw," "vachaza." And see Tosafot Yom Tov.

"greater than it": such that you not say that through the learning of Greek wisdom, "perforce I will learn from them politics and administration and virtues (good characteristics)." For this [reason], it said that "there is no characteristic greater than it," as all of the virtues are set up in all [that is in it] and preserved in it - Midrash Shmuel.

And this is about the reward for the pain and bother itself - that if it is great, its reward will be great. But [regarding] the reward for the [performance of the] commandments themselves, you do not know the gift of their reward, as we learned at the beginning of Chapter 2 - Derekh Chaim.