Pirkei Avot - Ethics of the Fathers

Main Page

Chapter 6 Beraitha 2
פרק ו ברייתא ב

Rabbi Meir says: whoever toils in Torah for its own sake merits many things, and not only so but the whole world is worthwhile for him [alone]. He is called a friend, a beloved, one that loves G-d, one that loves the public, one that gladdens G-d, one that gladdens the public. The Torah enclothes him with humility and fear (reverence) and fits him to become righteous, pious, upright, and faithful. It distances him from sin and brings him near to merit. People benefit from him counsel and sound knowledge, understanding and might, as written: "Mine are counsel and sound knowledge, I am understanding, mine is might" (Mishlei 8:14). The Torah grants him majesty, dominion, and ability to analyze the law. Secrets of Torah are revealed to him and he becomes as an ever-increasing wellspring and like an unceasing river. He becomes modest, slow to anger, and forgiving of insult. The Torah elevates and exalts him over all the works [of G-d].
רַבִּי מֵאִיר אוֹמֵר כָּל הָעוֹסֵק בַּתּוֹרָה לִשְׁמָהּ, זוֹכֶה לִדְבָרִים הַרְבֵּה. וְלֹא עוֹד אֶלָּא שֶׁכָּל הָעוֹלָם כֻּלּוֹ כְדַי הוּא לוֹ. נִקְרָא רֵעַ, אָהוּב, אוֹהֵב אֶת הַמָּקוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת, מְשַׂמֵּחַ אֶת הַמָּקוֹם, מְשַׂמֵּחַ אֶת הַבְּרִיּוֹת. וּמַלְבַּשְׁתּוֹ עֲנָוָה וְיִרְאָה, וּמַכְשַׁרְתּוֹ לִהְיוֹת צַדִּיק וְחָסִיד וְיָשָׁר וְנֶאֱמָן, וּמְרַחַקְתּוֹ מִן הַחֵטְא, וּמְקָרַבְתּוֹ לִידֵי זְכוּת, וְנֶהֱנִין מִמֶּנּוּ עֵצָה וְתוּשִׁיָּה בִּינָה וּגְבוּרָה, שֶׁנֶּאֱמַר (משלי ח) לִי עֵצָה וְתוּשִׁיָּה אֲנִי בִינָה לִי גְבוּרָה. וְנוֹתֶנֶת לוֹ מַלְכוּת וּמֶמְשָׁלָה וְחִקּוּר דִּין, וּמְגַלִּין לוֹ רָזֵי תוֹרָה, וְנַעֲשֶׂה כְמַעְיָן הַמִּתְגַּבֵּר וּכְנָהָר שֶׁאֵינוֹ פוֹסֵק, וֶהֱוֵי צָנוּעַ וְאֶרֶךְ רוּחַ, וּמוֹחֵל עַל עֶלְבּוֹנוֹ, וּמְגַדַּלְתּוֹ וּמְרוֹמַמְתּוֹ עַל כָּל הַמַּעֲשִׂים.


~Level 2~
Matanat Avot - "whoever toils (osek) in Torah" - that he makes his Torah a serious business (osek retzini) and thinks only on it all the time (just like every businessman thinks on his business all the time).

And likewise he needs to learn lishma, i.e. to cling to G-d and to know the Torah and understand it in great depth. Certainly, not every person who learns Torah merits to reach such a level and to receive the qualities brought here.

But nevertheless, the words here are meant to encourage a man to begin to learn and toil in Torah. For our sages said: "a person should always learn Torah [even] not lishma, for from not lishma, he will come to lishma.." (Pesachim 50b).. Do not think it's all or nothing, black or white. Rather, the more one learns Torah lishma, the more he will receive of these levels, whether a little or a lot...
~Level 2~
Matanat Avot - "merits many things, and not only so.." - this implies that those "many things" are besides the honorable list of traits brought in this Mishna.

Why then were they not written explicitly?
Because for a person who still did not try to learn Torah lishma, it is impossible for him to understand them. But one who truly learns Torah lishma or if he merits to know up close one who learns Torah lishma - he already has a glimpse of what are these "many things".
~Level 1~
Rashi - "merits many things" - to become a tzadik, chasid, etc. as he continues.
~Level 1~
Tiferet Yisrael - "merits many things" - long life, blessings, success, wealth and honor as promised in the verses of the Torah.
~Level 3~
Ben Ish Chai - Chasdei Avot - "merits many things" - as known from the book Pri Etz Chaim, one time Rabeinu Arizal was sleeping during the day on the Sabbath for the mitzvah of Oneg Shabbat (pleasure on the Sabbath). While he was sleeping, Rabbi Avraham Halevi came to him and saw that his lips were whispering. He drew close to try to hear what he was whispering and the Arizal awoke from his sleep.

Rabbi Avraham apologized for waking him up for he saw his lips whispering and beseeched the Arizal to explain to him what this was about.

The Arizal answered him that whenever he sleeps, his soul ascends above and is greeted by ministering angels (spiritual beings). They ask him where he would like to go, to the yeshiva of Rebbi Meir, or the yeshiva of Rebbi Shimon bar Yochai or Chikiyahu king of Yehuda, or other Yeshivas. He chooses what he chooses and receives from those yeshivas lofty secrets of the holy Torah.

"Just now I received lofty secrets on the parsha of the prophecy of Bilaam. Therefore, you saw my lips moving below while my soul was receiving great secrets above".

Rabbi Avraham said to him: "my master please tell me these secrets you received now". The Arizal replied: "I swear to you, if I were to sit with you for eighty years straight, it would not be enough to teach you what I just received this hour. For when the soul is above, divested of the physical body, it can learn in one hour what would not suffice a hundred years while attached to the body. end quote.

The Kabbalists wrote that if one toils in Torah lishma below in this world, he merits that his soul ascends above and receives lofty secrets. With this we will understand what Rebbi Meir said: "whoever toils in Torah for its own sake merits many things", i.e. that his soul ascends every night and receives many things in one hour..
~Level 2~
Chida, Chasdei Avot - "Torah lishma" - "lishma" i.e. not on condition to receive reward from any side. Even though his intent is only to please his Creator, nevertheless he merits many things, more than one who learns Torah not lishma.

Furthermore "the whole world is worthwhile for him". The proof is that he is called "friend" (reah) to the Holy One blessed be He. Thus, since G-d fulfills the whole Torah, so to speak, and it is written there "love your fellow (reah) as yourself" then certainly "the whole world is worthwhile for him".
~Level 3~
Siftei Daat on Avot (R.Yerucham Levovitz) - "Torah lishma" - i.e. in order to draw close to G-d (l'shem hitkarvut el H') (Daat Chochma u'mussar 1:67).

"whoever toils in Torah for its own sake merits many things..." all the things brought here are of the qualities (maalot) of the Torah. But only one who toils in the Torah lishma merits them. The reason is that the crown of the Torah is that it is absolutely pure (tahor b'tachlit) as written: "the words of G-d are pure words: as silver refined in an earthen furnace, purified seven times" (Tehilim 12:7).. Therefore studying it needs to be completely and absolutely pure and refined of all impurities - Torah study lishma. Only such a person merits the qualities of the Torah. But if his study is not polished with very great cleanliness, this is not at all considered Torah study. For the Torah is absolutely pure. How then could he merit the qualities of the Torah? (Daat Chomah umussar 2:8).
~Level 4~
Chida roshei avot - (kabalistic) "lishma" - lishma means not in order to receive reward from any side, not in this world nor in the next. This is the pshat (plain meaning) of lishma.

In remez (hint), when he learns lishma, a nitzutz (spark) of Moshe Rabeinu shines on him. Thus lishma spells "l'moshe".

In Drosh, one needs thought, speech and action corresponding to nefesh, ruach, and neshama. Namely, pure and clean thought, uttering of the lips for speech, and "toil" with all one's might in deed.

In Sod, the Arizal explained that lishma spells leshem Heh (which represents the Shechina)..

Rabeinu Chaim Vital writes in his introduction to Etz Chaim: "if Torah scholars of our generation think they are learning Torah lishma, the great Tanna Rebbi Meir contradicts them. For he said: 'whoever learns Torah lishma merits many things, etc.' And every Chacham (sage) can see that he did not merit to attain even a little bit of these things Rebbi Meir mentioned. This testifies that he did not toil lishma.." see there for more and whoever has a heart will push himself to learn lishma, i.e. to please his Maker. (laasot nachat ruach leyotzro).
~Level 3~
Chida, Avodat Hakodesh, tziporen shamir 4:48 - "lishma" the plain meaning (pshat) according to Rabeinu Chaim Vital is that he intends specifically laasot nachat ruach leyotzro (to please his Maker) only, not for the benefit of his body or soul, not even to merit Olam Haba (paradise). (Midbar Kadmut, maarechet lemed).

All who hold on to the Torah should watch themselves and contemplate to learn Torah lishma specifically as Rebbi Yehuda said: "fortunate is he whose toil is in the Torah and who does nachat ruach to his Maker" (Berachot 17a). For this is the whole fruit of Torah study - to do nachat ruach l'yotzro (please his Creator) specifically. This is the meaning of lishma - that he has no other motive, not honor nor money nor in any other side or way in the world whatsoever. Rather, to rectify the root of Torah study above and to unify the dodim (beloved, this refers to kabalistic concepts).

He should think that there are supernal secrets in every Torah study. Generally speaking he should have intent to fulfill the commandment of the Creator specifically. And G-d who examines the heart knows the depth of his thoughts, and this should be done in fear/awe...
~Level 3~
Yachel Yisrael - "lishma" - not for personal motives such as to show off his sharpness or demonstrate his proficiency or the like. For in that case, eventually he will twist the words of Torah since it is his own dark light which guides him and the truth is not a candle to his path.

Rather, only one who studies Torah with intent to know the divine truth - only he can attain it and therefore his study is very precious.

It is not easy to reach the level of Torah lishma. One must be at a high spiritual level of love of G-d in order to desire solely to fulfill His will. Likewise one must separate from matters of this world until he has no interest in its lusts and feels no importance for bodily pleasures.. Such a person does not long to amass money nor is he thirsty for honor or fame. "the Torah of Your mouth is better to me than thousands of gold and silver" (Tehilim 119:72)..

Essentially one needs to nullify his ego. For if one learns for status, honor, money or even reward in the afterlife - this is not wholeness in Torah study lishma. Rather it is study with personal interest, with other goals and external considerations.

But nevertheless, one should not refrain from engaging in Torah study when he is not on these lofty levels as our sages said: "a person should always learn Torah [even] not lishma. For from not lishma, he will come to lishma.." (Pesachim 50b).

"one that loves G-d, one that loves the created beings" - this quality of one who toils in Torah lishma comes naturally. For he has removed his own personal interests and has no desire other than to do the will of G-d, cling to His ways, and grasp of His wisdom. Since he has abandoned desires of this world, he divested himself of jealousy, lust and honor. Thus there is no barrier left between him and his fellow and he lives in peace and brotherhood with everyone..

"the Torah elevates and exalts him over all the works [of G-d]" - he who learns Torah lishma, eventually the Torah elevates him above the physical and connects him to the infinite wisdom, the spirit of G-d which transcends space and time. Then G-d's conduct with him will be above the natural order and he is no longer ruled by nature. Rather all his life is guided in a miraculous way... and not only is he not ruled by nature but on the contrary the keys to nature are in his hands, as written: "the tzadik decrees and G-d fulfills" (Moed Katan 16b)..
~Level 1~
Rashi - "and not only so but the whole world is worthwhile for him [alone]" - i.e. it was created for him. Similarly it is written: "[this is the end of the matter; all having been heard: Fear G-d, and keep His commandments;] for this is all of man" (Kohelet 12:13).
~Level 2~
Tiferet Yisrael - "a beloved, one that loves G-d, one that loves the created beings" - not only virtuous people but even those people who are crooked in character traits or in sins whereby there is no reason to love them except for the fact that they are "created beings", i.e. G-d's creatures.
~Level 3~
Chachma u'Mussar 2:34 - "one that gladdens G-d, one that gladdens the created beings" - i.e. all the creations. For all creations were created for one purpose - the will of G-d. And since the world was founded on one single purpose, therefore perforce whoever furthers the purpose is like a partner with all the creations to bring them all towards their purpose. Thus certainly he gladdens them.

This is the reason why animals and beasts all submit themselves before servants of G-d. For servants of G-d use the world for its purpose and thus they benefit all the creations in this. understand this.
~Level 2~
Matanat Avot - "the Torah enclothes him with humility and fear" - this we have heard and seen with our own eyes regarding the great scholars of our times. Namely, despite that they have reached very high levels of Torah knowledge, nevertheless they are unimaginably humble until they don't think anything of themselves and do not think they deserve any honor. Not only that but they are very concerned on their Olam Haba and on the judgments they will face there.

It seems to me obvious that such levels of humility are not possible in the natural order. It is impossible to be so big and feel so small. It is only because the Torah enclothes him with humility and yirah (fear). Thus he wrote "enclothes him" and not "he merits to humility and fear". For it is only because the Torah enclothes him with these traits. Without this, it would be impossible to get there.

"be tzanuah (modest)" - he did not write: "he becomes tzanuah (modest)" but rather "be tzanuah (modest)" as a command. For the tanna speaks to the Torah scholar who learns Torah lishma and tells him: "know that even though you have reached very great levels, nevertheless be modest and hide yourself from the eyes of others as much as possible. If G-d decides that you are worthy of being an example to the public, He will work to publicize you. But you yourself need to hide yourself and not try to show the people how many qualities you have attained".
~Level 2~
Maharal - "tzadik, chasid, yashar, v'neeman" - these four titles are different from each other.
tzadik refers to one who does what is proper to do. For "the L-ord is righteous; He loves righteousness" (Tehilim 11:7). And as known it is proper to give charity to a poor man. For he is naked and lacking everything. How then can one not give him charity?

"Chasid" - he does beyond the line of justice. He does this out of chasidut (piety) and goodness. This is the trait of Chasid.

"Yashar" - on some things, honesty and justice requires a man to do them. This is called Yosher, the third trait.

"Neeman (faithful)" - he does not lie nor change in his faithfulness. These four traits include all traits..
~Level 2~
Hon Ashir - "counsel and sound knowledge" - he is fit to give advice and guide others in the straight path. For he knows all this through Torah study lishma from which he receives siyata dishmaya (divine help).

"slow to anger" - that he does not get angry at all whatsoever. For anger especially for one who reached this level damages his soul very very much.