Rav Yehuda said, in the name of Rav, ten things were created on the first day:—­Heaven and earth, chaos and confusion, light and darkness, wind and water, the measure of day and the measure of night.  “Heaven and earth,” for it is written, “In the beginning God made the heavens and the earth.”  “Chaos and confusion,” for it is written, “And the earth was chaos and confusion.”  “Light and darkness,” for it is written, “And darkness was upon the face of the abyss.”  “Wind and water,” for it is written, “The wind of God hovered over the face of the waters.”  “The measure of day and the measure of night,” for it is written, “Morning and evening were one day.”

Chaggigah, fol. 12, col. 1.

Ten facts witness to the presence of a supernatural power in the Temple:—­No premature birth was ever caused by the odor of the sacrifices; the carcasses never became putrid; no fly was ever to be seen in the slaughter-houses; the high-priest was never defiled on the day of atonement; no defect was ever found in the wave-sheaf, the two wave-loaves, or the shewbread; however closely crowded the people were, every one had room enough for prostration; no serpent or scorpion ever stung a person in Jerusalem; and no one had ever to pass the night without sleeping-accommodation in the city.

Yoma, fol. 21, col. 1.

Tradition teaches that Rabbi Yossi said:—­The Shechinah has never descended below, nor did Moses and Elijah ever ascend on high; for it is said (Ps. cxv. 16), “The heavens, even the heavens, are the Lords; but the earth hath he given to the children of men.”  True, it is written, he admitted (Exod. xix. 20), “And the Lord came down upon Mount Sinai;” but that, he remarked, was ten handbreadths above the summit.  And true, too, is it written (Zech. xiv. 4), “And His feet shall stand in that day upon the Mount of Olives;” but that, too, he added, is ten handbreadths above it.  And so, in like manner, Moses and Elijah halted ten handbreadths from heaven.

Succah, fol. 5, col. 1.

What entitles a place to rank as a large town?  When there are in it ten unemployed men.  Should there be fewer than that number, it is to be looked upon as a village.

Meggillah, fol. 3, col. 2.

In places where there are not ten Batlanim, men of leisure, that is, men always free to be present at every synagogue service, a minyan (number) has to be hired for the purpose.  The notion that ten constitutes a congregation is based on the authority of Num. xiv, 27, “How long shall I bear with this congregation?” As the term “congregation” here refers to the ten spies who brought the evil report, it is concluded forsooth that ten men, and never less, is the orthodox minimum for a congregation.

Ten lights, said he, could not extinguish one; how shall one extinguish ten?

Ibid., fol. 16, col. 2.