Con dieci pronunce (ma'amaroth) il mondo è stato creato, [nove "E ha detto," e "All'inizio" è anche una pronuncia, vale a dire. (Salmi 33: 6): "Per mezzo della parola della I, furono fatti i cieli".] Cosa ci viene insegnato? Non potrebbe essere stato creato con una sola pronuncia? Ma [questo è stato affermato] per punire esattamente i malvagi che distruggono il mondo, che è stato creato con dieci dichiarazioni [Perché se uno distrugge un'anima ebraica è come se distruggesse un intero mondo, e i malvagi, che nei loro peccati distruggere le loro anime, si ritiene che abbiano distrutto il mondo intero. (Così ho trovato.) E a me sembra che distruggano il mondo stesso, poiché inclinano tutto il mondo alla scala della punizione, in modo che venga distrutto a causa loro. "Con dieci pronunce": non c'è paragone tra la distruzione di un'opera creata in un giorno e (la distruzione) di un'opera creata in molti giorni], e di dare una buona ricompensa ai tzaddikim, che sostengono il mondo, che è stato creato con dieci dichiarazioni .
Bartenura
With ten utterances: Nine [times in the creation story does it state] "and He said"; and "In the beginning" is also an utterance, as it is written (Psalms 33:6), "With the word of the Lord were the heavens made."
With ten utterances: When you observe everything that comes in the story of creation, you will find, "and He said," nine times. And "In the beginning" is the tenth [utterance]. And even though the word, "and He said," does not elucidate this, the content indicates it. And it as if it said, "And God said, 'Let there be the heavens and the earth.'" As they could not have been without an utterance. And He could have spoken the entire creation with one utterance by saying, "And God said, 'Let there be the heavens and the earth and let there be the firmament and let the waters gather, etc.'" Instead, He designated a [separate] utterance for each matter, to make known the greatness of this existence and the goodness of its order; and that one who destroys it destroys something great and that one who refines it refines something great. He means to say that the one who destroys his soul - which is in his hand to refine or to destroy - destroys [the world]; since it is as if he is the final purpose from all of existence, for which He said ten utterances - as we elucidated in the introduction of this essay of ours.
THE WORLD WAS CREATED THROUGH TEN UTTERANCES. WHAT DOES THIS TEACH US? COULDN’T IT HAVE BEEN CREATED WITH ONE? RATHER, ETC. The meaning is as follows. “What does this—the world being created through ten utterances—teach us,” i.e. what lesson can be drawn from this? This is not a question concerning the creation itself, as in “why was the world created through ten utterances?” The mishna simply means that we should extract some lesson from creation having happened through ten utterances instead of one; it does not mean that the world was created through ten utterances so that the wicked could be punished, etc., for it does not accord with His goodness to do something extra specifically to punish. Maharal explains it thus in Derech Chaim.