The source for the subdivision of the Mishnah into six sections is a statement in the Gemara:

What is the meaning of the [very enigmatic] verse, "And *wisdom* and *knowledge* shall be the *stability* of thy *times*, and *strength* of *salvation*: the fear of the L-rd is his treasure" (Yeshayah 33:6)? Resh Lakish said: The six main words at the beginning of the verse refer to the six sections into which the Mishnah is divided... but after all is learned, the most important point remains that "the fear of the Lord is his treasure". Rava said: A man is asked six questions when he is brought before the heavenly court when his life on this earth is finished:

1. Did you conduct your business affairs honestly?
2. Did you arrange set times for Torah study?
3. Did you bring children into the world?
4. Did you long for the coming of the Final Salvation?
5. Did you analyze wisdom?
6. Did you draw conclusions based on that analysis?

And even after these six questions are asked, in the final analysis if "the fear of the L-rd is his treasure" he is judged favorably, and if not, not.

(Shabbat 31a)

In Tehillim (111:10) we read that "The foundation of all wisdom is the fear of Hashem." Thus, it is logical to assume that when the Gemara mentions "analyzing wisdom" it is referring to the attainment of a fear of Hashem and the realization that everything that happens in the universe is under His control. This is accomplished by means of an analysis of the world around us, noting the symmetry and beauty of His creations and His kindness to us. The next question, "Did you draw conclusions based on that analysis," may then mean, "Did you allow this realization to express itself in your actions?"

It is interesting to note that the six questions fall into two even categories. The first three questions of the six deal with man's productive contribution to the world: first (1) between man and his fellow, then (2) between man and Hashem, and finally (3) between man and himself -- reproduction. The last three concern man's recognition of his Creator. (4) Waiting for Salvation implies a belief that Hashem's power will eventually be witnessed by all -- if not now, then at a future date; (5) analyzing the fear of G-d means finding His presence even its hidden state, such as in the present day; and finally, (6) acting on that understanding. It may be concluded that these six questions outline the six most fundamental goals in life according to Judaism. It is for this reason that one is faced with these questions when it comes time to account for one's life on this earth.

That lesson is especially evident in the "flagship" Tractate, which begins each section of the Mishnah.(See the words of the Vilna Gaon quoted in Kol Eliyahu, Shabbat 31a. It is possible that the Gaon is hinting at such a correlation between the Mishnah and the six questions, although he does not say it explicitly. The source for the quote in Kol Eliyahu is a comment of Maharatz Chayot to Shabbat, ad loc.)

There are numerous tithes and other offerings that a farmer must give from his harvest. These are intended to inculcate within him the realization that his crops were not simply the products of his own efforts. They were granted to him by the grace of Hashem. More than any other laborer, the farmer knows that the amount of time and effort put into his work is not necessarily connected to the volume of his yield.

When this realization becomes truly instilled in a person, it is obvious that he will never consider trying to attain money dishonestly. Even the earnings which he comes by honestly are only gracious grants from Hashem, so how could he even think of "extending" his share of wealth through deceitful means! As the Gemara (Beitzah 16a) puts it, "The amount of sustenance that will be granted to a person is determined yearly, on Rosh Hashanah." There can be no altering of one's predetermined share.

When the Jews left Egypt, they subsisted on the Manna that fell from heaven. Although each person went and gathered as much Manna as he could, nevertheless, when they all returned home each person's share was found to be exactly equal! This too demonstrated to them that it is not one's efforts that grants him his livelihood, but rather the good will of Hashem.

Clearly then, the division of Zera'im makes us aware that our earnings are bestowed upon us by Hashem's blessing. Zera'im prepares us to face the question, "Did you conduct your business affairs honestly?". This lesson is brought out most clearly in the opening Tractate, Berachot, which discusses the various blessings that we say in acknowledgment of every gift that Hashem endows us.

Moed

(2) The second of the sections of the Mishnah is Moed ("Holy Days"), which deals with the various restrictions and Mitzvot of the Shabbat and the holidays, etc. The reason that restrictions on mundane activities and labors were prescribed for the holy days is to ensure that we have free time to be used for learning Hashem's Torah and for otherwise attaining spiritual growth. (This idea was discussed at length in the Parasha Page for Vayyakhel 5755.) The section of Moed drives home the importance of setting aside time for Torah study. Moed readies us for the second question, "Did you arrange set times for Torah study?".

Although work is prohibited to a certain extent on all of the Moadim, the most encompassing prohibitions apply to the Shabbat day. It is more absolutely dedicated to the lesson of setting aside time for Torah study than the other holidays (see Parasha-Page Vayyakhel 5755). Therefore, it is an appropriate choice for the opening Tractate of Moed.

Nashim

(3) The third section of the Mishnah is called Nashim ("Women"). It deals with the many aspects of marriage and the responsibilities of the spouses. The relationship between husband and wife is considered to be one of the most sacred relationships in human experience.

The word used throughout the Talmud for the start of the marriage process is "Kiddushin," which actually means "Sanctity" (see Kiddushin 2b).The Gemara (Sotah 17a) tells us that when man and wife live in harmony, the Presence of Hashem (the Shechinah) dwells with them. There are three partners involved in the conception of a human being: the woman, the man and Hashem Himself (Niddah 31a). This means that reproduction is not a physical, worldly pursuit but rather a venture of the highest spiritual order.

When man is asked, "Did you bring children into the world?" (the third question) the real question is, "Did you realize the importance and significance of reproduction, and therefore attempt to bring children into the world?" If one refrains from marriage or child bearing because he feels that this is not a noble undertaking, or because he does not consider it important enough to allow it to "cramp his style" of living, he will not be able to answer this question in the affirmative when the time comes. The way we may arrive at the fullest realization of the divine nature of this endeavor is through the study of the Nashim section of the Mishnah.

This lesson is especially evident in the laws of Yibbum, which are discussed in the opening Tractate of this section. If a man dies without children the brother of the deceased should marry the widow in order to bring children into the world "on behalf" of his deceased brother (Devarim 25:5-10). So far-reaching is the importance of bringing children into the world!

Nezikin

(4) Fourth, is the section known as Nezikin ("Damages"), which deals with the laws of damages and other monetary responsibilities of one man toward another. This section also deals with the workings of the court system and the various forms of punishment incurred by transgressing the numerous prohibitions of the Torah.

By studying the laws of damages one realizes the importance of maintaining peaceful interpersonal relationships. In order that all men may be at peace with one another, stringent laws of compensation are applied for even slight damages. Certain actions are prohibited in one's own property for fear that they may bring damage or discomfort to a neighbor. Such sensitivity towards the rest of mankind will undoubtedly bring one to yearn for a time when there will no longer be hatred between men, when peaceful coexistence will be the norm. This is the period of the "End of Days," the Messianic era of the Final Redemption. "When Elijah comes (to herald in the Messianic age) his purpose will be... simply to bring peace to the world" (Mishnah, Eduyot, 8:7).

Furthermore, by learning about the punishments the Torah ordains for various transgressions, a person comes to the realization that all the trials and tribulations that the Jews face in their long and bitter exile are not natural occurrences. Rather they are the result of a Divine decree which is designed to be a punishment for our wrongdoings. When one realizes this, he will direct his hope towards Hashem, asking Him to bring about the future redemption which will bring an end to our exile. Studying the laws of damages thus imbues within us the desire to see the coming of the Messianic era and prepares us to deal with the fourth of the questions: "Did you eagerly anticipate the coming of the Final Salvation?"

The first Tractate in Nezikin begins with a description of the four primary categories of damages, upon which the whole system of Jewish laws of torts is based. These are often seen homiletically as representing the four periods of subjugation and exile that the Jewish people have undergone through the ages -- that of Babylonia, Persia, Greece and Edom [= Rome, including the nations and religions of today that are based on Roman culture]. (See Maharsha to Bava Kama 3b, Vilna Gaon Haggadah [Art Scroll, p. 133] on Chad Gadya, Selichot for the ten days of repentance.) This is certainly an appropriate start for the section that bids us to long for the end of all exiles.

Kodshim

(5) The fifth section of the Mishnah is Kodshim ("Consecrated Items"). It deals with all the laws of the Temple and its sacrificial service.

There is a Mitzvah in the Torah that obligates us to take 10% of our produce and bring it (or its cash value) to the "place that Hashem will choose [= Jerusalem, the site of the Beit Hamikdash]" and eat it there with great rejoicing (Devarim 14:22-23). The reason for this, the Torah tells us, is so that we may "learn to fear Hashem your G-d all the days." Tosafot (Bava Batra 21a) describes the manner in which a person learns to fear Hashem by visiting Jerusalem. He quotes a Midrash which states that when a person's visit to Jerusalem used to be a tremendously inspiring experience. He would witness the magnificence of the Temple service and behold the Kohanim ministering before Hashem in holiness and purity until he would be overcome with a strong feeling of fear for Hashem. Thus, a study of the intricacies of the sacrificial rite in the Temple imbues one with a profound sense of awe and fear of G-d. According to this it is clear that study of the details of the sacrifices at the Temple is an excellent way for one to prepare one's self for a favorable reply to the fifth question: "Did you investigate wisdom (i.e. fear of G-d)?"

This is especially evident in the first Tractate of this section, Zevachim, which discusses the various animal sacrifices. The Ramban (13th century Spain) to Vayikra 1:6 explains the underlying theme behind animal sacrifice. A penitent who brings his offering, is meant to witness the slaughtering and burning of the animal and reflect that "it is really I who am deserving of slaughter, etc. for my sin." This certainly is a direct lesson in fear of G-d.

Taharot

(6) The last of the six divisions of the Mishnah is Taharot ("Purity"), discussing the intricacies of the laws of Tum'ah (ritual impurity) and Taharah (ritual purity) -- that is, under what circumstances food or objects or people are considered to be rendered unfit for sanctified use. These laws, then, deal not with the Temple service itself, but with the way we must conduct ourselves when dealing with sanctified objects. We are, in effect, extending the conclusions we have learned from Kodshim into actions.

Although the laws of Taharot should only have been in use when dealing with sanctified objects or places, nevertheless, it was the common practice for people to observe (as an extra stringency) the rules of Tum'ah and Taharah even for non-sacred purposes. They would refrain from eating *any* food which had been rendered ritually impure. The practice of these laws can be seen as an extension of the exclusively Temple dependent laws of Kodshim into our everyday lives. We are showing that we discern sanctity even in daily, mundane events. Hence, the study of Taharot inculcates within us the *practice* of our fear of Hashem, preparing us for the last of the questions: "Did you draw conclusions based on that analysis?" which means, as we explained earlier, "Did you translate your fear of Hashem into deeds?"

Perhaps the best illustration of this concept is given by the Tractate Keilim, which discusses every imaginable type of household utensil and whether or not it is susceptible to the rules of Tum'ah and Taharah. Even the most mundane objects are discussed and put into the framework of the most sublime forms of worship of Hashem -- the Temple service. It is therefore a most appropriate opening for the sixth section, Taharot.

May we all merit to be prepared with the right answers when the time comes!