Chapter One 
page 1

Moshe received the Torah from Sinai and passed it on to Yehoshua;
Yehoshua [passed it on] to the Elders; the Elders to the
Prophets; the Prophets passed it on to the Men of the Great
Assembly.

They [the Men OF THE GREAT ASSEMBLY] MADE THREE STATEMENTS: "BE
DELIBERATE IN JUDGMENT; RAISE UP MANY STUDENTS; AND MAKE A FENCE
AROUND THE TORAH."

               MOSHE RECEIVED THE TORAH FROM SINAI

Why does the Mishnah describe the chain of tradition only in
Pirkei Avos? Would it not have been proper to do so earlier, at
the very beginning of the Mishnah?

It can be explained that in the previous tractates there was no
need to mention the chain of tradition.

Those tractates deal with ritual obligations, which are obviously
Divine in origin. Pirkei Avos, on the other hand, deals with
ethics.

It is extremely important to emphasize that the source of these
teachings is also Divine revelation, and not mere human wisdom.
[1]

                             Received

In regard to many matters, e.g., the holiday of Shavuos, emphasis
is placed on the giving of the Torah. In regard to ethics, it is
the receiving of the Torah how the Torah is internalized in one's
being which is highlighted.

For in this realm it is not abstract knowledge which is
important, but rather how the Torah is applied in life.

                                          (Sichos 10 Shvat, 5739)


                            FROM SINAI

Why does the mishnah state "from Sinai," instead of "from G-d"?

Saying "Sinai" underscores two important character traits.

On the one hand, Sinai is a mountain, reminding us to stand tall
in the face of any and all challenges. Nevertheless, Mount Sinai
is "lower than all the mountains," [2] emphasizing that this
pride must be tempered by humility. [3]

                          (Sichos Shabbos Parshas Shemini, 5731)


                         And passed it on

Moshe realized that he was merely a steward of the knowledge he
had been given, and therefore endeavored to share it with
Yehoshua and, through him, with the entire Jewish people.

Each of us must emulate Moshe's example and share the wisdom we
have learned with others.

                              (Sichos Shabbos Parshas Naso, 5738)


                MOSHE... YEHOSHUA... THE ELDERS...
          THE PROPHETS... THE MEN OF THE GREAT ASSEMBLY

If the mishnah's purpose was merely to describe the chain of
tradition, a more detailed list would have been appropriate. [4]

By mentioning only these five individuals or groups, the mishnah
alludes to five traits that are essential in developing a
relationship with the Torah.

"Moshe" represents a unique fusion of humility and pride.

       Although he was "more humble than any man on the face of
       the earth," [5]  he served as a firm leader of the people,
       confidently telling them: "It is I who stood between you
       and G-d." [6]

"Yehoshua" represents the epitome of dedicated devotion.

      "A youth who never left the tent." [7] Such dedication is
       also necessary if one is to make the Torah a part of one's
       thinking processes.

"The elders" represent the virtues of maturity and cultivated
wisdom.

       The commitment of Yehoshua must be nurtured through
       disciplined study.

"The prophets" represent a drive to make one's thinking processes
reflect one's spiritual values.

    This is necessary to ensure that the knowledge
    of the elders remains more than human wisdom, and reflects
    the G-dly source of the Torah.

"The Men of the Great Assembly," our Sages explain the name was
given because they "restored the original glory." [8]

    Moshe referred to the Almighty as "the great, mighty and
    awesome G-d."[9] Yirmeyahu said: "Gentiles are celebrating
    in His palace; where is His awesomeness?" And when he
    referred to G-d, [10]  he did not use the term "awesome."

    Daniel said: "Gentiles are subjugating His children; where
    is His might?" And he did not use the term "mighty." [11]

    They [the Men of the Great Assembly] arose and said: "On the
    contrary, this is His might; that He overcomes His natural
    tendency, and shows patience to the wicked. And this is His
    awesomeness; for were it not for His awesomeness, one nation
    could not endure among the many." [12]

The Men of the Great Assembly were able to see G-dliness even in
the darkness of exile. This is the last quality which the mishnah
chose to emphasize as a prerequisite for our study of the Torah;
regardless of the situation in which we find ourselves, we must
appreciate G-d's intent.

                              Likkutei Sichos, Vol.IV, p. 1175ff


                      Raise up many students

Implied in the Hebrew term "ha-amidu" is the notion that one
must instruct one's students until they are able to stand
independently.

A teacher's responsibility is not merely to impart knowledge,
but rather to give his students a strong base of values and
principles which will continue to give them strength.

                            (Sichos Shabbos Parshas Naso, 5740)


                          MANY STUDENTS

The word "many" does not imply a limit.

No matter how many students a teacher has, he must always seek to
add more.
                          (Sichos Shabbos Parshas Kedoshim, 5744)

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