with a select treasury of commentaries on all levels of Torah interpretation
Chapter 6 Beraitha 2
with select commentaries
Commentaries used in this translation:
Rashi Commentary (1040-1105)
Rambam Commentary (1135-1204)
Rabbi Ovadiah of Bartenura Commentary (1445-1515)
Tiferet Yisrael commentary (1782–1860)
Rabeinu Yonah (1180-1263)
Derech Chaim - Maharal of Prague (1525-1609) (hebrewbooks.org/14193)
Biur HaGra of Rabbi Eliyahu of Vilna - (1720-1797)
Rabbi Avraham Azoulai commentary - (1570-1643)
Rabbi Chayim Yosef David Azoulai (Chida) commentary - (1724-1806)
Chatam Sofer commentary - (1762-1839), along with Ktav Sofer, and others
Ben Ish Chai commentary - (1835-1909)
and many more..
Commentary Level:
- Min - (level 1) for basic commentaries as relating to the plain meaning (Pshat).
- Med - (level 2) elaborates more into the theme.
- Max - (level 3) deeper in, Maharal of Prague.
- Max+ - (level 4) more themes in the text.
- ShortMix - (recommended) short version of level 4.
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Chapter 6 Beraitha 2פרק 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. |
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...
Shevet Mussar, Toldot - "whoever toils in Torah for its own sake merits many things" - he did not say "whoever learns" but rather "whoever toils". For in Torah, the main thing is the strain and toil, in-depth learning and pilpul (sharp logic), give and take (maasa umatan) in halacha, to delve deeply in it. Thus the blessing on the Torah is "to toil in words of Torah" and not "to learn words of Torah". For the main mitzvah is the toil and strain and to learn in order to do, to reach the true halacha in order to know the path to walk.
Ketav Sofer, gitin hakdama - "whoever toils in Torah for its own sake merits many things" - he did not say whoever learns but rather whoever toils. Namely, he toils, investigates, and delves deeply. If this is lishma - he will merit many things. For the gates of Torah will illuminate for him and G-d enlightens his eyes every day "velo yiga le'rik velo yeled l'batala" (he will not toil for nothing..etc.)
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".
Maharal Tzantz - "merits many things.." - although the Torah lies in a corner in a narrow place, and appears to be a mere one handsbreadth by one handsbreadth, but nevertheless, it spreads out without limit. For its explanations, hints, and secrets are infinite. Thus, it spreads out to those who toil in it and those who do so lishma merit many things.
Ruach Chaim - "whoever toils in Torah for its own sake (lishma) merits many things" - the primary matter of lishma is for love of Torah, to toil and stand on (grasp) its root (see Nefesh Hachaim shaar 4). But if one thinks that lishma means deveikut (clinging to G-d), if so according to his view and imagination he will think it is better to toil in songs and praises, especially tehilim which rouses love and closeness to G-d. This will be enough for him to live a pleasant life.
But it is not so. For we find in a midrash that David prayed that one who engages in tehilim should be considered as one who toils in tractates negaim and ohalot (of the Mishna).
Thus negaim and ohalot are more precious and we don't find that G-d accepted his request in this.
For the primary Torah study is not to toil only in devekut (clinging to G-d) but rather to grasp its mitzvot and judgments (dinim) and to know every matter to its depth - its general principles and fine details. And also to grasp His awesome deeds and investigate His glory (study of kabala).
For this one needs to learn with tremendous effort to grasp the Torah's intent according to one's ability. And the more he learns, the more he will want to learn more. He will delight in love of Torah and wish he did not need to eat and sleep so he could toil and delve deeply, thirstily drinking its words all his days, as written: "if you hear the old, you will hear the new.. a full vessel can hold more but not an empty vessel" (Berachot 40a), "in Your light, we will see light" (Tehilim 36) - i.e. in Your Torah, we will see more light of Torah.
For through the light we attained, we will see that there is more light and will hope to attain it.
This is as one who enters the chambers of the king's treasuries. The chamber is full of light and from there he sees a door to an inner chamber. He longs to enter inside and from there he sees more inner chambers. And the closer he gets to the chamber of the king himself, the more each chamber is vastly more beautiful and adorned than the previous outer chamber.
But if he did not enter the first chamber from the beginning he would not have known anything that there were more inner chambers and even more inner chambers than those etc.
So too for the Torah. Through the light he attains at first, he sees there is more and greater light than this and likewise further on.
Through this, he will lust to understand and attain more and more until he attains all the secrets of the universe.
Sfas Emes on Avot - "whoever toils in Torah for its own sake merits many things" - for the Torah is the life force (chiyut) of everything as the midrah says: "the Holy One, blessed be He, created the world with the Torah" (Genesis Rabbah 1:1). For the light of the Torah became enclothed in the whole creation. Thus the entire creation is a name of the Torah similar to "G-d is one and His Name is one".
Therefore, one who toils in the Torah lishma, i.e. to draw down the life force of the Torah to all things, through this the Torah enlightens him in all things and he can see and recognize the light of Torah contained in all things. And he merits many things. For holiness is one thing and the things of this world are many things. Thus, through the power of Torah one can join all things to the klal (one source) which is the Torah.
"whoever toils in Torah for its own sake merits many things" - for "man does not realize its worth..". For its light was enclothed in the words of the Torah we see but this is only a garment to the main Torah as written in the zohar (Behaalotcha). And in order to increase the honor of the Torah, G-d enclothed it in this garment (of words).. but in truth it is just an opening to come to the inner chambers of the Torah through guarding the Torah and mitzvot.. through our deeds we can open the wellspring of wisdom and root of its inner chambers...
Rashi - "merits many things" - to become a tzadik, chasid, etc. as he continues.
Tiferet Yisrael - "merits many things" - long life, blessings, success, wealth and honor as promised in the verses of the Torah.
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..
Tiferet Yisrael - "whoever learns Torah for its own sake (lishma)" - not out of fear of punishment. For he knows that G-d commanded us to toil in the Torah only for its great name, since the person realizes its glorious loftiness. For it is the entire purpose of man and the purpose of the whole creation.
Rabeinu Avraham Pritzel on Avot - "for its own sake (lishma)" - not to elevate oneself (lo lehitgadel) nor to utilize it (lo lehishtamesh bo) but rather to fulfill it, which is lishma - he will merit many things.
For the Torah elevates him above others with wealth and honor and to be considered noble and elevated.
And even without wealth [he is elevated], for the true Torah scholars are higher and greater than the very wealthy as written: "she (the Torah) is more precious than rubies; and all the things you can desire are not to be compared with her." (Mishlei 3:15) and our sages taught: "a mamzer Torah scholar comes before a kohen gadol am haaretz" (Horayot 13a).
Chatam Sofer, nedarim 81a - "Torah lishma" - he did not say "l'shem shamayim" (for the sake of Heaven). For the intent is not just to fulfill the mitzvot and know the halacha so as to do properly. Such a form of Torah study is not greater than fulfilling the mitzvot themselves in that when he does not toil it does not save him.
Rather, the primary toil in Torah is a mitzvah by itself - to contemplate it day and night and to delve deeply and investigate all the consequences and implications. For its thoughts are deep. "if you walk in My statutes" (Vayikrah 26:3 - (Rashi:) "that you toil in Torah" - and not just to know the mitzvah for when it will be needed. Rather "derush u'kabel schar" (expound it and receive reward), i.e. the drasha (expounding) itself is the reward and nachat ruach before the Holy One, blessed be He.
This is "toiling in Torah lishma" (osek lishma shel Torah) and not for any other intent. This shields and saves.
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".
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).
Maharal - "whoever toils in Torah lishma" - that which they said lishma specifically, this is since when one learns Torah lishmah, he has the quality (maalah) of the Torah. For he learns lishmah. But if his study is not lishma, he does not have the quality of the Torah at all. For his study is not lishma but rather to acquire honor or the like. Thus he does not have the quality of the Torah as is proper and all the qualities mentioned here stem from the quality of the Torah. Thus if his study in the Torah is lishma, he has the quality of the Torah itself...
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).
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...
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)..
Chasdei David - a story is told about an old villager who came before the great tzadik (righteous) Rabbi Meir of Parmishlan and was bemoaning that he is now an old man and that he prays the whole year without a minyan since in his village there is no minyan except for the high holidays. The villager was very bitter on what will be with him after 120 years.
The Tzadik answered him that last night he ascended up to Heaven (i.e. to the spiritual world). He saw there three people brought before the heavenly Beit Din, a Rabbi, a Chazan (cantor), and a Jewish villager.
First they asked the Rabbi what his deeds were in this world. The Rabbi answered that he learned Torah, his mouth did not stop uttering words of Torah. Then they asked him: "was your intent l'Shem shamayim (for G-d)?.. Let us open the book of remembrances to have a look". They opened the book and saw that everything was with arrogance and in order to receive praise. Then an angel full of darkness appeared and said that he was created through the Torah and sermons of this Rabbi. They sentenced the Rabbi to Gehinom r'l.
Afterwards, the Chazan (cantor) was brought and they asked him whether he served G-d, blessed be He. He replied that he was a chazan (cantor) and he prayed and sang to G-d and for the Geulah (redemption).
They asked him whether he prayed l'shem shamayim. They checked the book of remembrances and found that his intent was to show off his beautiful voice to the congregation and to please the leaders of the congregation.
Immediately an angel full of darkness appeared and said he was created by the prayer of the chazan. He was sentenced to three years of wandering and afterwards Gehinom, r'l.
When the villager saw the judgments of the Rabbi and Cantor despite that they certainly prayed with a minyan every day - then what will be his lot? Due to this he panicked and started to run away. They asked him: "where are you fleeing? Don't you know that it is impossible to escape from here?"
They started to ask him like the previous two: "what did you do in your world?" Out of great fear he answered: "I did nothing all the days of my life!"
They asked him: "tell the truth, did you ever do some mitzvah?" He stuck to his words and replied that he did nothing. They reminded him: "perhaps you gave once charity to a poor person?" Then he remembered and told over: "I lived alone in the village among two hundred gentiles and when a Jew came to me asking for charity, I invited him to eat by me and did not let him leave my house alone at night. I gave him my bed to sleep on while I slept on the floor.
In the morning I gave him some bread and a sizable donation to rejoice his heart. Afterwards, I myself accompanied him to the second village where there were many Jews so that the gentiles would not attack him on the road. For I was a strong man and did not fear them. Thus I conducted myself all my life in the village".
Immediately, an angel full of light appeared and said: "this villager created me with his mitzvot." G-d ruled that He will bring the villager to Gan Eden for he did all in his power l'shem shamayim.
From here we see that the ikar (main thing) is to do everything l'shem shamayim. Specifically then the soul merits to what it desires.
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).
Ben Ish Chai - Chasdei Avot - "friend, beloved" - I saw in the Midrash Raba (parsha Lech Lecha): "every craftsman hates his fellow craftsman (competitor), except for talmidei chachamim (Torah scholars). For they do not hate each other".
In the book "Nezer Hakodesh", the author wondered on this. For we see that sometimes Talmidei Chachamim do hate each other.
He answered:
That which the craftsmen hate each other, this is because each one thinks his fellow causes him a loss. For if he were the only craftsman, everyone would need to go to him.
But for talmidei chachamim, one does not diminish his fellow in his learning.
Therefore, why should they hate each other? And that which you see that sometimes they do hate each other, those are Torah scholars who do not learn lishma but rather to attain honor or money. Thus each of these scholars thinks his fellow diminishes him and if he were alone, he would have attained more honor or money. Hence, they are just like the craftsmen..
But one who learns Torah lishma and not for honor or money, he is not like the craftsmen who hate each other. Rather he is "a friend and beloved to every man and loves G-d". For he learns out of love of G-d not out of love of honor and money..
Tiferet Yisrael - "he is called a friend" - it is proper to befriend him and listen to his advice on all matters.
Ben Ish Chai - Chasdei Avot - "he is called a friend" - for when a man toils in Torah, he creates worlds and rectifies them, as our sages expounded on the verse: "I have put My Word in your mouth.. to plant the heavens and lay the foundations of the earth".. "My word" - this is the Torah. Through it you will also "plant the heavens and lay the foundations of the earth, and say to Tzion", i.e. Yisrael who are called Tzion. "you are My people (Ami)" - do not read "Ami" (my people) but rather "Imi" (with Me) - i.e. as a partner [to G-d in upholding the creation]..
Thus, man's work is like the work of Heaven (G-d) since G-d created the world with speech, as written: "by the word of G-d were the heavens made; and all their hosts by the breath of His mouth" (Tehilim 33:6).
This is what our sages said: "whoever toils in Torah for its own sake merits many things". For through Torah lishma, he rectifies many awesome worlds.. and thus he is called a "friend" so to speak with the Holy One, blessed be He...
Midrash Shmuel - "He is called a friend, a beloved, one that loves G-d, one that loves people.." - he is called a friend of G-d and people because he brings joy to G-d and people. For a true friend, all his aspiration and desire is to bring joy to his beloved.
"one that loves G-d" - for through Torah study he will recognize his Creator and love Him. He will love people and it will be difficult in his eyes to see people going away from the mussar and he will teach them a book (of Torah) and draw them to the Torah. All this due to his love for them..
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.
Ruach Chaim - "he is called a friend, beloved.. - for the main thing is that he is also beloved. For it is not enough that a man loves G-d. He needs to strive that G-d also loves him, namely, by guarding His commandments and going in the way of G-d. But if he does not do all that G-d commanded him. Then even if he loves G-d in his heart it means nothing if he is not also beloved by G-d..
Furthermore, in the blessing at a wedding: "rejoice beloved friends", the blessing is that the bride and groom should be beloved to each other. For as known, scripture states: "withdraw your foot from your neighbor's house, lest he be weary of you and hate you" (Mishlei 25:17). This is only for plain friends. But for "beloved friends", such as a man and his wife, the more they are together, the more the love between them strengthens.
So too regarding one who toils in Torah. The more a person toils in the Torah, the more the Torah also cleaves to him. But if the opposite then: "you leave me one day, I leave you two days" (Yerushalmi Berachot 9:1).
But this is only for one who learns lishma. But if his intent is for honor or money, then even if he loves the Torah since it is his livelihood, but the Torah does not love him. This is as brought in the Talmud: "one who reads a verse as a song.. the Torah dons sackcloth and stands before the Holy One, blessed be He saying: 'Your sons have made me into a harp'".
All the more so if he makes the Torah into a spade to dig with (to make money) that the Torah dons sackcloth. For a spade is lower (less honorable) than a harp.
Thus he said here that one who toils in Torah lishma is called a beloved friend. For the Torah also loves him.
Ruach Chaim - "one that loves G-d (haMakom/the Place)" - as known, G-d is the place of the world. Just like space contains objects inside it, so too G-d, so to speak, included all the worlds, mystical and physical in His speech of the ten sayings of creation (Genesis 1)... and the whole intent in the creation was for the holy Torah and its believers.. One who learns Torah lishma also upholds the world. Therefore he is called:"one that loves G-d and the created beings". For he desires in their welfare.
"one that gladdens G-d, one that gladdens the created beings" - for the Torah is the delight (shashuav) of G-d. and when a person toils in the Torah, it is a time of favor, mercy, and joy and good comes to the world.. as written: "as G-d rejoices to bestow good on you". This is the meaning of "one that gladdens G-d, one that gladdens the created beings".
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.
Daat Sofer, derush 9 - "The Torah enclothes him with humility and fear" - for through the Torah, he will come to recognize that his service is only a little bit relative to his duties of gratitude towards G-d..
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".
Ruach Chaim - "The Torah enclothes him with humility and fear (reverence) - for humility needs to be on a person always like a garment which he does not remove even before his household. He said humility and fear. For "on the heels of humility is the fear of G-d" (Mishlei 22:4). Since the end purpose of humility is in order to bring from this to fear of G-d. For all the time he does not have true and absolutely complete humility, his fear of G-d will also not be complete. And everything comes through the holy Torah as written "the beginning of wisdom is the fear of G-d" (Mishlei 9:10), i.e. the primary wisdom is fear of G-d (see Nefesh Hachaim 4:9).
Ben Ish Chai - Birkat Avot - "the Torah enclothes him with humility and fear" - since it enclothes him with humility, he knows his level and lackings. Thus automatically he is enclothed with fear - he fears the day of judgment. This is machshir (fits) him to become a tzadik, chasid, yashar, ve'neeman (righteous, pious, upright, faithful).
But the am haaretz (Torah ignorant), with a little good deeds he has in his hands, he thinks he is already perfect in his service and lacks nothing, and is fit to enter Gan Eden while alive. For since he is an am haaretz, he is unable to grasp his level and see his lackings.
Einei Kol Chai - "it makes him fit (kosher)" - a man has in his body the letters of the Torah and he is like a sefer Torah (Torah scroll). And when he sins, he is pogem (damaging) the letters of the Torah and the sefer Torah becomes pasul (unkosher).
Ruach Chaim - "The Torah fits him (machshir/makes him kosher) to become righteous, pious, upright, and faithful" - for when a person wants to cleave to G-d in a high level, he must first turn away from the evil defilement of his yetzer. This is like an unkosher pot. If one does not do hagala (immerse it in boiling water) to extract out the forbidden remnants absorbed in its walls then if one cooks food in the pot the food will become forbidden to eat. Thus one must put the pot in fire first to make it kosher and afterwards he can cook food in it.
So too for the impure (tamei) heart. Anything put in it will become impure (tamei). Rather the fire of Torah is machshir (makes kosher) the nefesh/soul to correct sin, remove iniquity, as written: "is not My word like fire?" (Yirmiyahu 23:9).. and if he does not toil in Torah, he will need to be brought in the fire of gehinom to extract the treifot and filth of tumah absorbed in him..
Thus the Torah is machshir (makes kosher) him and burns out the evil. This is what he writes afterwards "It distances him from sin and brings him near to merit". For it distances him from evil and draws him to the good.. for a spirit from Gan Eden surrounds him also in this world and the evil is unable to touch him.. Furthermore in Torah lishma on the contrary sins flee from him. for he sees always the punishments and their severity and the greatness of the level of one who does not transgress them and thus mitzvot chase him. For he fears for his soul to do them properly..
"tzadik" - from the day he is born until he returns to the dust from which he came, man needs to drive away his yetzer so as to not become ensnared in his traps. This is within man's capacity to do if he strengthens himself all his days to wage this war and he does not slacken from gazing at all his ways so that the yetzer will not be able to trap him and capture his soul. For the yetzer is a seasoned warrior from his youth. Therefore one needs very much to strengthen himself.
If one strengthens himself over him and does not sway at all from the way of the Torah - he is called a tzadik.
If he becomes habituated in this and adds additional watchfulness (beyond the letter of the law) he is called a chasid.
"it distances him from sin" - it does not say G-d "overlooks his sins". For this does not apply. It is like when a person eats poisonous food. Forgiving him does not apply. So too here. G-d created all the worlds in such a way that their building or destruction depends only on man's deeds. For man includes all the worlds as written: "let us make man" (Gen.1:26) - all of them gave a portion in man.
If a man does good, he causes light to be drawn down to all the worlds according to his soul's root. And this will be his reward, namely, he is given all the worlds with the lights he added through his good deeds. He will delight in them and also during his life. While doing the good deed he is surrounded and enclothed with a surrounding light (ohr makif) from Gan Eden.
But if he corrupts his ways it is the opposite. Then he damages the mystical worlds according to his soul's root, as known from the Zohar.
Then during the sin, he is surrounded and enclothed with an impure spirit from Gehinom, and as our sages taught: "it (the sin) coils around him and brings him to Gehinom" (Sotah 3b).
He is thus forced to receive his punishment in Gehinom according to the greatness of the damages he caused until he is healed of his illness and rectifies the damage to his soul.. He receives the punishment through the Mazikim (evil forces) created by his deeds and then the Mazikim die out and disintegrate.
Thus "forgiving" does not apply here. For this is the natural order.
But for one who toils in Torah lishma, he does not need all this. For even though the yetzer chases after him to cause him to sin, the Torah distances the yetzer from him. Not only that but it also "brings him near to merit".
"people benefit from him counsel and sound knowledge, understanding and might" - a man needs to examine and investigate always all the deeds he does to ascertain if they are truly good and pleasing before G-d. Therefore he wrote here two things: etza (counsel) and tushia (sound knowledge). Etza is on how to conduct his deeds while tushia is a deeper counsel.. namely, to examine his deeds deeply to investigate if it is truly good or just it appears good to the eye.
Binah (understanding) means to understand one thing from another in this. Gevurah (might) afterwards is to strengthen oneself over the yetzer with all one's might. All this will is through the Torah, as written: "Counsel is mine, and sound wisdom: I am understanding; I have might" (Mishlei 8:14). These verses in mishlei are actually the words of the Torah speaking. Namely, if the yetzer wants to entice him out of the path and deceive him that a sin is a mitzvah - through the Torah he will understand this. Likewise if the yetzer rouses him through lust, through the Torah he will have gevurah (might) to overpower him..
And even though this is the Torah speaking, nevertheless for those who toil in the Torah it is also so.. for every man who toils in it is connected to it and enclothes himself in its traits..
Tiferet Yisrael - "upright.. faithful" - "upright" (yashar) in derech eretz (decent behavior) and faithful in money. Alternatively, "faithful" - steadfast in his emunah (faith) and bitachon (trust) in G-d.
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..
Midrash Shmuel - "fits him to become righteous, pious, upright, and faithful" - "upright" (yashar) is one who is never aroused at all to evil deeds. Rather, by nature he does what is proper.
"righteous" (Tzadik) is one who conquers his evil inclination (i.e. when he is roused to evil, he fights the impulse and overcomes it).
"Pious" (Chasid) is one who does beyond the obligation of the law (lifnim mishurat hadin).
It would seem that "upright" (Yashar) is included in "pious" (Chasid). If so, why did he mention Yashar after Chasid. It seems the answer is because the Chasid cannot always remain in his Chasidut but the Tzadik can. For example, one (Chasid) may strive to always be among the first ten people in the synagogue for the morning prayer. It is impossible for him to not miss this sometimes.
But the tzadik is one who prays every day and it is possible for him to stand up to this every day.
Thus he said the Torah will push him to be a Chasid Yashar (pious upright), i.e. that his Chasidut be fixed in him like the Yashar and become as second nature.
And this is what he says after "faithful". Namely, he will be a Chasid fixed in a faithful place.
"be modest.." - since he compared him to an ever increasing river whose ways is to make a big noise and is heard from faraway, therefore he exhorted him to not publicize his matter but rather to be modest.
"and forgiving of insult.." - if you ask: "he already said earlier: 'it enclothes him with humility'"? The answer is that humility has a beginning, midde and end (3 stages). The beginning is to be of lowly spirit before very man and to honor everyone accordingly. The middle is "those who are insulted but don't insult back" - they feel anger in their heart but don't answer. The end is "forgiving of insult", these do not feel any anger as if they are not human (but angels).
"The Torah grants him majesty" - that he rules over his yetzer (evil inclination).. as written: "if this wretched one (the evil inclination) encounters you, pull it into the study hall (of Torah). If it is a stone it will melt, and if it is iron it will break, as it is stated with regard to the Torah: 'Is not My word like fire, says the L-ord, and like a hammer that breaks the rock in pieces?'" (Jeremiah 23:29)
"majesty.. dominion" - for there is no greater majesty (malchut) than Torah and likewise our sages said: "talmidei chachamim are called kings", "man malchei rabanan" (who are the kings? The Torah sages).
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.
Maharal - "counsel and sound knowledge (Etzah, ve'Tushia)" - eitzah refers to very deep counsel. And likewise tushia refers to grasping deep things whereby grasping them weakens a man's strength. And likewise all deep wisdom sichlit (of transcendent intellect) weakens the bodily powers of man (mateshet koach gufani shel adam). Thus deep grasp (hasaga) is called tushia...
Einei Kol Chai - "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)" - for when a sage toils always in Torah lishma, certainly he becomes a merkava (chariot) to the Shechina and the holiness of the Shechina rests on him.
Tiferet Yisrael - "the Torah raises and exalts him over all the works [of G-d]" - under the sun.
Ben Ish Chai - Birkat Avot - (kabalistic) "the Torah elevates and exalts him over all the works" - we can understand this in the way Rabeinu Chaim Vital wrote in the name of the Arizal. Here is a quote:
Know that if a man toils only on the mitzvot (commandments) he will merit only a nefesh (lower soul) called Asiyah and not more.
He is like a woman whose husband journeyed faraway and left her unclothed, hungry and thirsty. She is like the Shechina who sits in the exile in darkness. Thus is the nefesh of man without the Ruach (spirit), its husband. She has no light nor (transcendent) intellect to contemplate.
But if this man strives further to toil in Torah and he studies, contemplates and reviews always the oral Torah and he toils in Torah lishma - then he will merit also the Ruach (spirit) which is from (the world of) Yetzira.
Then he is like a woman whose husband came and lives in her house always. He clothes her, feeds her food and drink until she returns to her status. So too for a man when his ruach comes and settles in his nefesh.
Then his nefesh will be filled with a Ruach (spirit) of wisdom and it will ascend from Asiyah to Yetzira.
If this man toils further and studies the wisdom of truth in the secrets of Torah (kabala). Then he will merit also to the neshama which is from (the world of) Briah.
Then the neshama will shine on the ruach inside him and increase his level and wisdom. Then he is called "Adam Shalem" (whole man) on whom it is written: "and G-d created man in His image". end quote
Thus through Torah lishma, he will merit to the worlds above Asiyah. This is what he hinted "the Torah elevates and exalts him over all the works (Maasim)", hinting to the worlds of Asiyah for in details there are multiple worlds in Asiyah. But the Torah elevates and raises him on all of them to ascend higher and higher to Yetzira and Beriah. For he will merit to draw down from there a ruach and neshama.
Einei Kol Chai - "the Torah elevates and exalts him over all works" - for through all attempts by deeds one cannot create a real creature. But with secrets of the Torah, one can create creatures as we find in the talmud that our sages created a calf every friday (Sanhedrin 65b). And likewise they created even a man (Golem) through joining letters of Sefer Yetzirah (the book of formation).