ALL ISRAEL HAVE A SHARE IN THE WORLD TO COME, AS IT IS STATED:[1]
"And your people are all righteous; they shall inherit the Land
forever. [They are] the branch of My planting, the work of My
hands in which to take pride." [2]

Chapter Five
page 1

1. The world was created by means of ten [Divine] utterances.
   What does this come to teach us, for indeed, it could have been
   created by one utterance? But it was so to bring retribution upon
   the wicked who destroy the world which was created by ten
   utterances, and to bestow ample reward upon the righteous who
   sustain the world which was created by ten utterances.

"The world was created by means of ten [Divine] utterances"

According to the principles of Torah numerology, five represents
a level of G-dliness above all limitation, while ten exemplifies
the structure of our finite, material world.

The intent of this chapter of Pirkei Avos is to reveal G-dliness
which transcends all limitation within the context of our material
existence.

(Based on Sichos Shabbos Parshas Re'eh, 5751)

"The world was created by means of ten [Divine] utterances"

Significantly, although the Mishnah mentions several sets of ten,
it does not mention the Ten Commandments.

The explanation for this omission is that all of the sets of ten
mentioned in this chapter, even "the ten miracles which transpired...
in the Beis HaMikdash," reflect how G-dliness descends and takes on
the limitations of our worldly existence.

The Torah, by contrast, is not a descent for G-d.

On the contrary, "the Torah and the Holy One, blessed be He, are
one." ()

Therefore, when a person studies the Torah for its own sake, he can
rise totally above his worldly limits.

(Based on Likkutei Sichos, Vol. IV, p. 1226).

There is, however, a parallel between the Ten Commandments and the
ten utterances of creation, () for the Torah is the purpose for the
creation of the world, () and it is through the Torah that the
world's existence is maintained.

This represents the goal of man's divine service: to endow every
element of the world's existence with the essential G-dliness that
is revealed through the Torah.

(Bason on Sichos Shabbos Parshas Behar-Bechukosai, 5751).

"Indeed, it could have been created by one utterance"

If, however, the world would have been created with one utterance,
its nature would be fundamentally different than it is today.

One utterance would have brought into being a material world, but
there would not have been a distinction between the different created
beings. All existence would have reflected His oneness.

By creating the world with ten utterances, G-d endowed each different
created being with a nature of his own.

For the ten utterances of creation reflect the ten Sefirot which
combine and subdivide into an infinite array of Divine powers.

Each of these powers is associated with a particular element of
existence, creating a world which appears to have an identity other
than G-dliness.

By associating every element of existence with the dimension of the
Torah that parallels it, man can demonstrate how the world is one with
G-d, not only from the perspective of transcendent oneness, but also
within the context of its own particular existence.

(Based on Sichos Shabbos Parshas Behar-Bechukosai, 5750, 5751).

"It was so to bring retribution upon the wicked who destroy the world
which was created by ten utterances"

One might ask: why did G-d, the ultimate of good and kindness create
the world for a negative purpose?

It is possible to resolve this question as follows.

On the verse:() "G-d has made everything for His sake, also the
wicked for his evil day."  The Alter Rebbe explains () that G-d
created the wicked so that they will transform their "evil" into
"day"; i. e., so that they will turn to Him and allow the inner
G-dly life-force enclothed within them to shine forth like daylight.

To apply this concept in the present context: The word L'hipara,
translated as "bring retribution" literally means "collect His due."

G-d does not bring retribution in order to punish, heaven forbid,
but as a prod. He desires "to collect His due," to prompt every
individual to carry out the divine service for which he was created.

When a person transgresses G-d's will, he can "pay his due" by
turning to Him in teshuvah, for teshuvah transforms one's sins
into merits.  ()

By creating the world with ten utterances of creation, G-d allowed
for the existence of a greater potential for evil within the world.

But ultimately, the existence of this evil will not be permanent.

Through teshuvah, it will be transformed into light and holiness.

To highlight this concept, the mishnah mentions the wicked before
the righteous. For as our Sages declared, () "In the place where
baalei teshuvah stand, even those who are completely righteous cannot
stand."

(Based on Sichos Shabbos Parshas Nitzavim, 5741, Likkutei Sichos, Vol.
30, p. 1ff.)


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