Ten Miracles Were Wrought For Our Ancestors In The Beis Hamikdash:

1. No Woman Ever Miscarried Because Of The Aroma Of The Meat Of The Holy Sacrifices;

2. The Meat Of The Holy Sacrifices Never Became Putrid;

3. No Fly Was Ever Seen In The Slaughter-House;

4. No Bodily Impurity Ever Befell The High Priest On Yom Kippur;

5. Rain Never Extinguished The Fire On The Wood-Pile Of The Altar;

6. The Wind Never Prevailed Over The Column Of Smoke [Rising From The Altar, To Dissipate It];

7. No Disqualifying Defect Was Ever Found In The Omer,[16] Or In The Two [Shavuos] Loaves,[17] Or In The Showbread;[18]

8. When The People Stood, They Were Crowded Together, Yet When They Prostrated Themselves, They Had Ample Space;

9. No Snake Or Scorpion Ever Caused Harm In Jerusalem;

10. Nor Did Any Man Ever Say To His Fellowman: "The Place Is Too Crowded For Me To Lodge Overnight In Jerusalem."

Ten Miracles Were Wrought For Our Ancestors In The Beis Hamikdash

Pirkei Avos is intended to teach us mili dechassidusa, pious conduct beyond the measure of the law. Of what relevance is this point of historical information in that context?

The intent in relating these miracles is to make us conscious of the great love and care G-d shows for our people. This knowledge in turn will inspire us to make a more complete commitment to our divine service. Moreover, by emphasizing the uniqueness of the Beis HaMikdash, the mishnah awakens our longing for those miracles to be revealed again, and spurs us to carry out those activities which will lead to the rebuilding of the Beis HaMikdash.

(Sichos Shabbos Behar-Bechukosai, 5731)

No Woman Ever Miscarried Because Of The Aroma Of The Meat Of The Holy Sacrifices

It might seem that the first miracle mentioned by the mishnah should involve spiritual matters - those concerns which lie at the heart of our people's sacrificial worship. The mishnah, however, wants to emphasize how dear every Jew is in G-d's eyes, and therefore cites an example which affects people on a personal level.

(Ibid.)

When The People Stood, They Were Crowded Together, Yet When They Prostrated Themselves, They Had Ample Space

This miracle reflects the necessities of our people's prayer service. They would confess their sins when they prostrated themselves. Therefore ample space was necessary so that one person would not hear another's confession.[19] When standing in prayer, there was no religious difficulty concomitant with being crowded. Hence, no miracle transpired.

(Sichos Motzoei Shabbos Parshas Re'eh, 5738)

Alternatively, the miracle can be interpreted as a result of the people's divine service. When they surrendered themselves totally to G-d - the spiritual counterpart of prostration - they were blessed with ample space.

(Likkutei Sichos, Vol. XXV, p. 300-301)

No Snake Or Scorpion Ever Caused Harm In Jerusalem

Although this and the following miracle took place outside the Beis HaMikdash, they are counted among the "ten miracles... wrought for our ancestors in the Beis HaMikdash,"[20] because:

1. these miracles came about as a result of the influence of the sacrifices;

2. these miracles prevented the marring of the festive atmosphere during the pilgrimage holidays.

(Sichos Shabbos Parshas Chukas-Balak, 5736)

This miracle can also be appreciated in a homiletical sense. Jerusalem is associated with ahavas Yisrael and achdus Yisrael, love for every member of our people and the unity they share.[21] Snakes and scorpions, by contrast, can be understood as analogies for strife and coldness. The positive influence of Jerusalem prevented these interpersonal flaws from coming to the surface.

(Sichos Motzoei Shabbos Parshas Re'eh, 5738)

Nor Did Any Man Ever Say To His Fellowman: "The Place Is Too Crowded For Me To Lodge Overnight In Jerusalem"

This miracle can also be understood as an expression of the unity generated by Jerusalem. The mishnah does not say that the city was not crowded. On the contrary, it is highly likely that it was, for the multitude of festive pilgrims could not easily have found lodging. Nevertheless, the unity which the city inspired motivated both hosts and guests to be accommodating, and everyone accepted the crowded conditions willingly, without allowing the congestion to detract from their love for the holy city.

(Ibid.)

   

Notes:

16. (Back to text) Vayikra 23:9-14.

17. (Back to text) Ibid. 23:16-17.

18. (Back to text) V. Shmos 25:30; Vayikra 24:5-8.

19. (Back to text) Vayikra Rabbah 10:9.

20. (Back to text) Note Yoma 21a, which focuses on this issue. Significantly, it is not mentioned by the classic commentaries on Pirkei Avos (Rashi, Rambam, or R. Ovadiah of Bartenura), implying that it is understood that these miracles came about only as a result of the influence of the Beis HaMikdash.

21. (Back to text) See the Jerusalem Talmud, Chagigah 3:6 commenting on Tehillim 122:3.