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 Six
page 1

1. Our Sages taught [this chapter] () in the language of the Mishnah;
   blessed is He who chose them and their teaching.
   Rabbi Meir said: Whoever occupies himself with [the study of] the
   Torah for its own sake merits many things; furthermore, he is worth
   that the whole world shall have been created because of him.
   He is called friend, beloved; he loves G-d, he loves the created
   beings; he brings joy to G-d, he brings joy to the created beings.
   [The Torah] garbs him with humility and fear [of G-d]; it makes him
   fit to be a tzaddik [righteous], a Chassid, upright and faithful;
   it keeps him far from sin and brings him near to meritorious deeds.
   Others derive from him the benefit of counsel and wisdom, insight
   and strength, as it is stated: () "Counsel and wisdom are mine;
   I am understanding, strength is mine." [The Torah] bestows upon him
   royalty and authority, and discerning judgment; the secrets of the
   Torah are revealed to him, and he becomes like a fountain which
   flows with an ever-increasing strength and like a never-ceasing
   stream. He becomes modest, patient, and forgiving of insult to
   himself; and [the Torah] makes him great and exalts him above all
   things.
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

"The Sages taught [this chapter] in the language of the Mishnah"

One might ask: why was the study of Pirkei Avos instituted in such a
manner that the chapter studied before the holiday of Shavuos include
Beraisos (teachings which were not included in the Mishnah) rather
than Mishnayos, which are more authoritative in nature?

In resolution, it can be explained that the Beraisa reflect the manner
in which the Torah descends into the world at large, showing how
"Every new idea developed by an experienced sage was granted to Moshe
at [Mount] Sinai." ()

In this manner, it demonstrates the continuation of the chain
beginning when "Moshe received the Torah...  and transmitted it." ()

It shows how the Torah becomes internalized within a mortal's mind,
and then transmitted to the subsequent generations.

(Based on Sichos Shabbos Parshas Bamidbar, 5749)

"Whoever occupies himself"

The Hebrew word Ha'osek translated "occupies himself" relates to the
Hebrew word for "businessman," Baal Esek.

A person's occupation with the study of the Torah must resemble a
businessman's preoccupation with his commercial enterprises. ()

Just as a businessman's attention is always directed toward his
business, the Torah should always be the focus of our attention.

"With [the study of] the Torah for its own sake"

A person who devotes himself to the study of the Torah for its own
sake is not concerned with any of the material or spiritual benefits
that he might accrue in the process. His intent is directed to the
Torah alone.

Since it might be difficult to convince a person to proceed on such
a selfless path, the Beraisa teaches us that through devotion to the
study of the Torah a person "merits many things."

"merits"

These merits are not a reward for the person's Torah study, for the
true reward for Torah study is the inner bond with G-d established.
They are merely side benefits.

(Based on Likkutei Sichos, Vol. XVII, p. 401 ff)

"merits many things; furthermore..."

The "many things" which a person merits are not the qualities which
the Beraisa continues to enumerate, but other matters. ()

The Torah is unlimited.

Accordingly, a person who is devoted to the study of Torah merits
unlimited benefits.

(Based on Likkutei Sichos, Vol. VII, p. 370)

"he loves the created beings"

As mentioned in the notes to Ch. 1, Mishnah 12, the term "created
beings" refers to an individual who has no redeeming virtue other
than the fact that G-d created him.

Why is a person able to show such boundless love? Because of his
selfless devotion to Torah study.

A person who has personal ambitions involves himself with people who
can help him realize these ambitions.

A person who has no thought of himself, and studies the Torah only
because it is G-d's word will be able to open himself to all others,
even to those individuals whose only redeeming virtue is that they are
G-dĘs creations.

(Based on Likkutei Sichos, Vol. XVII, p. 405-406)

"he brings joy to the created beings"

This represents a higher level than the love mentioned previously.

Even though a person may love another individual, the two remain
separate people, distinct from each other.

"Happiness breaks down barriers," () and enables the two to establish
a complete bond.

Nevertheless, although bringing joy to others represents a deeper
bond than love, there is an advantage to love as well.

Because love establishes a connection to another person as he is
a distinct entity, it enables a person to relate to a colleague within
the latter's framework of reference.

Because of the complete bond established by joy, one might feel that
just as he himself does not indulge his desires, so too, his colleague
should learn to be content with a little.

Love, by contrast, causes one to appreciate what the other person
desires and to extend oneself to him.

Thus both qualities, love and joy, are necessary to develop our
relationships to the fullest.

(Based on Sichos Shabbos Parshas Bamidbar, 5746)

"[The Torah] garbs him with humility... it makes him fit... it keeps
him far... and brings him near... "

The Beraita is emphasizing that Torah study alone cannot endow
a person with these qualities.

On the contrary, they can be acquired only through effort and labor.

Nevertheless, the study of the Torah makes it far easier for a person
to attain these qualities.

"Others derive from him the benefit of counsel"

This refers to the ability to advise others in worldly matters.

The study of the Torah will develop a person's powers of understanding
to the extent that he will appreciate the proper course of action in
worldly matters as well.

Thus on one hand, a person who devotes himself to Torah study will be
above all concern for worldly pursuits.  Simultaneously, however,

"he will find success "
"for himself and for others"

even on the worldly plane.

(Based on Likkutei Sichos, Vol.  XVII, p.  401 ff)


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