with a select treasury of commentaries on all levels of Torah interpretation
Chapter 6 Beraitha 8
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..
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- Med - (level 2) elaborates more into the theme.
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Chapter 6 Beraitha 8פרק ו ברייתא ח
| Great is the torah for it gives life unto those that practice it, in this world and in the World-to-come, as written: "for they are life unto those who find them, and healing to all their flesh" (Mishlei 4:22); and it is written [also]: "it shall be healing to your navel and marrow to your bones" (Mishlei 3:8); and it is written: "she [the torah] is a tree of life to those who lay hold upon her, and happy are those who support her" (Mishlei 3:18); and it is written: "for it will be a wreath of grace upon your head and necklaces about your throat" (Mishlei 1:9); and it is written: "She will give to your head a graceful wreath, a crown of glory will she bestow upon you" (Mishlei 4:9); and it is written: "with me your days shall be increased and years of life shall be added to you" (Mishlei 9:11), and it is written: "in her right hand is length of days, in her left riches and honor" (Mishlei 3:16), and it is written: "for length of days, years of life, and peace shall be added to you" (Mishlei 3:2). | גְּדוֹלָה תוֹרָה שֶׁהִיא נוֹתֶנֶת חַיִּים לְעֹשֶׂיהָ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (משלי ד) כִּי חַיִּים הֵם לְמֹצְאֵיהֶם וּלְכָל בְּשָׂרוֹ מַרְפֵּא. וְאוֹמֵר (שם ג) רִפְאוּת תְּהִי לְשָׁרֶךָ וְשִׁקּוּי לְעַצְמוֹתֶיךָ. וְאוֹמֵר (שם ג) עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר. וְאוֹמֵר (שם א) כִּי לִוְיַת חֵן הֵם לְרֹאשֶׁךָ וַעֲנָקִים לְגַרְגְּרֹתֶיךָ. וְאוֹמֵר (שם ד) תִּתֵּן לְרֹאשְׁךָ לִוְיַת חֵן עֲטֶרֶת תִּפְאֶרֶת תְּמַגְּנֶךָּ. וְאוֹמֵר (שם ט) כִּי בִי יִרְבּוּ יָמֶיךָ וְיוֹסִיפוּ לְךָ שְׁנוֹת חַיִּים. וְאוֹמֵר (שם ג) אֹרֶךְ יָמִים בִּימִינָהּ בִּשְׂמֹאולָהּ עֹשֶׁר וְכָבוֹד. וְאוֹמֵר (שם) כִּי אֹרֶךְ יָמִים וּשְׁנוֹת חַיִּים וְשָׁלוֹם יוֹסִיפוּ לָךְ. וְאוֹמֵר (שם) דְּרָכֶיהָ דַּרְכֵי נֹעַם וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם |
Rashi - "it gives life unto those that practice it, in this world and in the World-to-come" - he eats of its fruits in this world and the principal is reserved for him in the World-to-come.
"for they are life unto those who find them" - do not read "lemotzehem" (those who find them) but rather "lemotziehem" (those who utter them) by mouth (i.e. verbally) in this world.
"she [the torah] is a tree of life to those who lay hold upon her" - a tree of life in the World-to-come. And if you say: he merits life but who says he merits wealth? For there are people living in poverty who would rather die than live.
Thus he adds: "for it will be a wreath of grace upon your head and necklaces about your throat". What thing brings a man favor in the eyes of people? Money.
Perhaps you will say. So you will be given money, but perhaps you will not be honored by people?
Thus he adds: "She will give to your head a graceful wreath, a crown of glory will she bestow on you".
Perhaps you wil say: even if one learns shelo lishma (for ulterior motives) he merits these things?
Thus he added: "in her right hand is length of days, in her left riches and honor", as brought (Shabbat 88b): "l'mayminim ba" (to those who veer right, ie those who learn lishma) will have length of days and life and needless to say also wealth and honor. But those who veer to the left (learn shelo lishma) will be given wealth and honor but not long life".
Perhaps you will say: so he merits life and wealth but perhaps not peace.
Thus he adds "and peace shall be added to you"
Tiferet Yisrael - "Great is the torah for it gives life unto those that practice it" - ie to he who does as he learns in the torah.
Qualities (maalot) such as wealth, might (gevurah), and honor can also be acquired through other wisdoms and knowledge. But life in this world and the next world can only be attained through the torah. These qualities include all others. For without life, all the other qualities are worth nothing since: "skin for skin, all that a man has will he give for his life" (Iyov 2:4).
Furthermore, the torah heals all ailments as he continues... and the torah is like a tree of life, as written: "lest he put forth his hand and take also of the tree of life, and eat, and live forever" (Gen.3:22).
So too, through torah, a man acquires life which does not end in death. For "the righteous are called living even after death" (Berachot 18b). Then they begin to truly live. For their souls illuminate in the light of life and they ascend there endlessly. Thus not only will your soul merit life, but you will ascend higher and higher endlessly...
Yosef Alav - "Great is the torah for it gives life unto those that do it.. - it is proper to understand that which he said "to those who do it" and not "to those who learn it". Furthermore, why the need for all these verses. It seems to me to answer as written in many places. Namely, one who does not know and did not attain the levels of torah, he can merit in this world and in Olam Haba like one who learns torah. How? By supporting (machzik) those who learn torah and they will learn for him. Then certainly he has an equal portion (chelek kechelek beshavei).
For this he did not say "to those who learn it". For he wanted to teach us that even if one did not study but rather supported those who learn torah, even so, he merits life in this world and the next.. As written: "she (the torah) is a tree of life to those who lay hold upon her", as our sages expounded. And since the verse says "machzikim" (hold), certainly the intent is not [only] to those who learn mamash but rather the machzikim (supporters) are also included..
Ruach Chaim - "she (the torah) is a tree of life to those who lay hold upon her" - for this world is a raging sea and its stormy waves rise to drown a person in the depths of lusts (for money, pleasures, etc). But he who comes to be saved, let him hold on to the Tree of Life, which is the Torah. It is the elixir against the yetzer hara (evil inclination) and his lusts. One who separates from the torah is like one who separates from life. For it is our life. One who learns in this way, namely, that which he holds on to the torah is in order to be saved from the yetzer hara - then the torah will truly be a tree of life.
In footnote 126 there: in his writings (ketav yad) it is written: a man needs to have in his thoughts always that every time and every moment he is engaged in the vanities of the world, he is like a person drowning in a river. To illustrate, if a person drowning in a river sees before him a tree, certainly he will immediate take hold of it with all his might and not let go for even one second. For who is so foolish as to not realize that if he lets go of the branch, he will drown in the river? So too, the torah is called a "tree of life". For all the time a man is clinging to the torah, he is clinging to eternal life. But if he lets go of her, he immediately drowns in the raging waters, r''l.
Chida, marit haayin, ruach chaim drush 12 - "Great is the torah for it gives life unto those that do it" - we may say like in the introduction of Rabeinu Chaim Vital z'l that every word a person utters diminishes a part of hevel (breath) from his neshama (soul), and his neshama is reduced. This is the reason for the severity of the prohibition of devarim batalim (useless talk), and all the more so for forbidden words (ex.lies, slander etc.)
However, for words of torah - on the contrary, a person increases life. This is what he wrote: "Great is the torah for it gives life". ie not only that when a person speaks words of torah, it does not reduce his life. But on the contrary, it increases life, as the verse states: "with me your days shall be increased and years of life shall be added to you".
Chachmat Hamatzpun, Beracha - "Great is the torah for it gives life unto those that do it.. - for one who does not learn torah, life does not give him any satisfaction. For (as he ages) the powers of the body diminish and then the powers of the neshama (soul) strengthen. But the neshama is not satiated from all the pleasures of this world since it is from the upper realm. Therefore he remains hungry.
But it is not so for one who learns torah lishma. The more the body weakens, the stronger the soul becomes and he finds taste, pleasure, satisfaction, and hope in our holy torah.
This is what scripture says: "The fear of G-d prolongs days; but the years of the wicked shall be shortened" (Mishlei 10:27). For the wicked man in his old age does not feel any taste in his life. But "fear of G-d increases days" (ibid). And our sages said: "Great is the torah for it gives life unto those that do it". Toil in torah without any cheshbonot (calculations) grants a person life, pleasure and hope.
This is as R.Simcha Zissel of Kelm explained the verse: "Blessed is the man who trusts in G-d, and G-d shall be his refuge" (Yirmyahu 17:7). The intent is not that blessed is the man who trusts in G-d because G-d will be his refuge. But rather blessed is the man who trusts in G-d. By this alone he feels blessed. The man who trusts in G-d and is close to G-d - he is already blessed without any additional thing. "and G-d will be his refuge" this is an additional matter. G-d will grant him everything he wants. But his trust does not depend on this.
One who trusts in G-d does not suffer from the bad traits of jealousy, hatred and anger. And one who does not have bad character traits - he is the most happy in the world and his life is a happy life. For by removing evil, absolute good comes in its place. But the wicked are like the raging sea. All their days are anger and vexation. They are constantly under dominion of the yetzer hara and the bad middot (traits) which embitter their lives.
Maharal - "Great is the torah for it gives life..." - there is to ask: why did he bring these seven verses here and it was not enough to bring just one verse? What proof is there from the verse: "for it will be a wreath of grace upon your head and necklaces about your throat" (Mishlei 1:9)? Likewise for the verse: "She will give to your head a graceful wreath, a crown of glory will she bestow on you" (Mishlei 4:9) - what proof is there from this?
Know that he brought seven verses and in these seven verses he comes to clarify that the torah has the eternal life. For there are different levels of life. There are brief and longer [levels of life] and there are longer still until there is eternal life.
He comes to explain that through the torah, a person will acquire the eternal life.
Therefore, he brings seven verses corresponding to seven levels, each one higher. And when there are seven this teaches that there is no higher [than the seventh].
For whenever one finds seven successive levels, this teaches that there is nothing higher than this. For G-d is "He who is higher than the highest" (Kohelet 5:7), there is nothing higher and He "sits high and exalted (ram v'nisa)" (Isaiah 6:1).
Likewise, there are "seven firmaments (rekiim)" each higher than the next until the final [seventh] firmament.
For the number seven teaches on the highest level. Thus you find always that the levels which are one on top of each other are seven. This is clear and we explained this elsewhere.
These seven levels and stages begin from life of this world in that which is the bottom level and they end with the final level of eternal life in Olam Haba (the World-to-Come).
Thus, the first three verses teach on life of this world and the last three on life in Olam Haba (the world-to-Come).
The middle verse refers to the level between this world and Olam Haba as we will explain.Why does one attain life through the Torah?
First there is to clarify what is the reason why the torah is special that through it a man attains life in this world and life in Olam Haba?
You should know that this matter is something we clarified in previous chapters in many places. Namely, that G-d alone is truly one and there is none other. Therefore, the existence and life that man and other existing things has is due to G-d being the "living G-d" (Elokim Chaim) granting life to those who cleave to Him. But the creations themselves have nothing on their own. Rather only what G-d bestows to them.
In this G-d is one (singular) and there is no other. This is what scripture says: "For with You is the fountain of life; in Your light we shall see light" (Tehilim 36:10). For the mekor (source/fountain) does not stop at all.
And this Source bestows to all that exists and this is from that they cleave to Him, blessed be He. But if one removes this cleaving through a sin or transgression, this is the Karet (excision) written in the torah (Vayikra 18, 29, and other places).
It is called by the term "Karet" (cut off) because it refers to what we said earlier. For life is bestowed to existing things only through the aspect of the cleaving they have to G-d, blessed be He. But through a sin, a person becomes cut off from this cleaving.
Therefore, by the word "cleaving" in the torah, the word "life" (Chayim) is mentioned, as written: "and you who cleave to the L-rd your G-d are all alive today" (Devarim 4:4). For G-d is the Elokim Chaim (living G-d), and the cleaving [to G-d] causes life. For He is called "ikar" (root/primary) as our sages said (Sanhedrin 38b) "kofer b'ikar" (he denies the Ikar, ie G-d). And as known, when a tree and its branches are attached to the ikar (root/base), they have life from the ikar (root/base). But if the tree is separated from the ikar (root/base), it immediately no longer has life.
This is the explanation of the verse: "it is a tree of life to those who hold onto it" (Mishlei 3:18). For it is through the torah that a man cleaves to his Creator.
We have explained this matter already in a few places. For there is nothing that is close to G-d like the torah. For it is emanated (Atzula) from G-d, blessed be He. Thus the torah is called a "tree". For a tree goes out from the trunk/base and emanates from the trunk/base.
So too the torah emanates from G-d, blessed be He. And a tree which is attached to the trunk receives from the trunk. So too the torah receives from the Trunk, ie G-d, blessed be He. Therefore, when one holds on to the torah, it is a tree of life to him. Through this, he receives flow of life from Hash-em, blessed be He. This matter is clear.
Thus he said: "Great is the torah for it gives life unto those that practice it, in this world and in the World-to-come". Understand the expression: "great is torah" said here. For it comes to teach on the qualities (maalot) of the torah.
He first brought a proof from the verse: "for they are life unto those who find them, and healing to all their flesh". The explanation is that one who finds words of torah finds life since through this he receives life
That which he said: "unto those who find them" and not "to those who study them", this teaches on the qualities of torah. When one says "Ploni found this thing". This implies the thing was not prepared for him. For if it was prepared for him, the term "found" does not apply.
So too the torah is not with man. For it has an exalted level above. Thus it is called he "found words of torah" and he reached something that is not with him.R.Hartman: our sages said: "one who says 'I toiled and found, believe him'". Thus after toiling, the torah is still "something found", a "metziah" (found object).Due to this level and quality, the torah is life to man. For it brings life to him from above, from G-d, blessed be He, who is the "Source of life" (Mekor Hachaim - Tehilim 36:10).
However in the Talmud (Eiruvin 54a), "it is life to those who find them (motziehem). do not read "find them" (motziehem) but rather 'motziehem' - those who utter them out of their mouth".(R.Hartman: it seems his intent is that according to the exegesis (drasha) of the Talmud, the verse is not referring to "finding" but rather to uttering verbally. Nevertheless even according to the talmud, the verse is referring to that which the torah gives life to a man.
And in Netiv Hatorah (end of ch.4) the Maharal writes: he comes to explain how torah study should be. He said that it is not proper for torah study to be only in thought but rather it needs to be with speech. This is because man is a "speaking living being" (Chai medaber), as written: "and man became a living soul" (Gen.2:7) which the Onkelos renders: "a speaking spirit". And the torah of which it is written: "it is your life and the length of your days" (Devarim 30:20), when one utters torah in speech which is the chiyut (life force) of a man, then the speech which is the life of a man cleaves to the torah which is the length of his days and through this he lengthens his days. But if he toils in torah through thought alone, the thought receives the torah. But thought is not life by man such that he will receive through the torah lengthening of life. Rather only when he speaks the torah [words] with his mouth"). end quote.Levels of Life
And since the first verse he brought said only: "for they are life unto those who find them, and healing to all their flesh", certainly this is a bit of life. Namely that some life is granted. But it is only to his flesh as the verse states: "and healing to all their flesh", namely, that some spark of life is bestowed on a man due to the torah. But this is life to his flesh alone.
Therefore, he continues and adds another verse afterwards: "it shall be healing to your navel and marrow to your bones" (Mishlei 3:8). This includes the life of all of man. For the tibur (navel) is the root of the whole man and the beginning of his formation is from there, as the talmud brings (sotah 45b). Thus when the verse says: "it shall be healing to your navel", it means the torah is a healing for the beginning of man. Through this, the whole body receives healing. For when the beginning receives healing, the whole body receives healing since everything follows from this.
The verse adds: "and marrow to your bones". for the bones do not receive so much healing from the tibur (navel), since they have marrow inside. On this he added "and marrow (Shikui) to your bones". Shikui is the marrow of the bones (see Rashi on Mishlei 3:8). For the torah is like the marrow of the bones, ie the torah gives life to all of man.
And so you do not say: "although the torah gives life such that a man is healthy and whole all of his days on earth but we don't find in scripture that the torah grants long life.."
Thus he added the third verse: "she (the torah) is a tree of life to those who lay hold upon her.." (Mishlei 3:18). This teaches the torah is "a tree of life". For a tree has exceptionally long existence, as written: "for like the days of a tree are the days of My people" (Isaiah 65:22). This teaches that a tree has long existence. This matter is an additional quality.
And since we still do not learn from these verses that the torah grants good spiritual life for the soul in Olam Haba, thus he brought the next verse: "for it will be a wreath of grace upon your head and necklaces about your throat" (Mishlei 1:9). ie the torah grants the soul a spiritual level. This is what he said: "for it will be a wreath of grace upon your head". For the head in which the divine soul rests, the torah will grant "a wreath of grace", ie a connection of grace (Chen, Rashi there).
Chen (grace) is not a physical thing. It is completely divested. For it is not something tangible. Rather it is [a perception] in the eye. It is not at all physical.(R. Hartman: chen/grace is said regarding finding favor in the eyes of another. In scripture it appears mostly associated with the eyes. For example: "Noach found favor in the eyes of G-d" (Bereisheit 6:8), "if I have found favor in your eyes" (Bereisheit 30:27), and more verses like this. And in Netiv Yirat Hash-em (ch.3), he writes: for favor is in the eyes of the beholder only, as written: "Esther found favor in the eyes of all who saw her" (Esther 2:15). Whether it is so in truth or not. For favor is not in the receiver himself but rather it is favor in the eyes of the beholder).The verse continues: "and necklaces about your throat (gargerotecha)". The explanation of "gargerotecha" is the throat. From there goes out man's speech. And as we explained many times, man's speech is his life force (chiyut) in this world. For man is a speaking creature (baal chai medaber) and as the Onkelos rendered the verse: "and man became a living soul" (Bereisheit 2:7) - "man became a speaking spirit". From this you will know that the essence (ikar) of man is that he is a speaking creature.
Thus the verse says that the torah will grant a man two things: one, to the neshama (higher soul) which resides in the head, the torah will give a "divested level" (madrega nivdelet, ie a spiritual level). This is "wreath of grace" (livyat chen). For through this, a man has a connection to G-d (chibur el Hash-em), blessed be He. Thus it is a "wreath of grace" (livyat chen).
Two, that the torah gives strength to the "speaking power" in man, which is his life force, also a "divested level" (madrega nivdelet). Thus the verse says: "and necklaces about your throat". For a "necklace" is an ornament (tachsheet) and as we explained earlier regarding "your crown is greater than their crown", an ornament (a crown) teaches on a "divested level".
For that which is physical has pettiness and lowliness (pechitut veshiflut). But that which is divested (nivdal) is the opposite. It has elevation and honor (kishut vekavod). This is clear.
Understand that he said: "for it will be a wreath of grace upon your head". For by the head where the divested neshama (soul) is he said: "a wreath of grace". For "chen" (grace) is something completely divested. And by the throat where the "speaking power" is which is not on such a level (as the head) he said "and necklaces about your throat" and not "a necklace of grace to your throat".
This level which the torah gives a man in this world is "m'ein olam haba" (a taste of the World-to-come). For just like by Avraham, Yitzchak, and Yaakov G-d granted them a life of good and tranquility as the talmud says: "G-d granted them a taste of the World-to-come in this world" (Bava Batra 16b). So too for other tzadikim one can say this. For that which it says Avraham, Yitzchak, and Yaakov this was because he granted them a taste in all things (Tosfot there).
See that the Sabbath is called "mein Olam Haba" (a taste of the world to come. Thus, there is such a concept in this world)...
This verse "a wreath of grace upon your head.." is the fourth verse brought. It is in between the first three which speak of life in this world and the last three which speak on life in the World-to-come. This fourth verse is like something intermediary between them. These things are very clear before you. Understand them.
Afterwards he brought another verse so that you will not say that the torah does not have the power to grant life to the neshama in the World-to-come. Thus he added the next verse: "She will give to your head a graceful wreath, a crown of glory will she bestow on you" (Mishlei 4:9).
This latter verse does not say "and necklaces about your throat" but rather only: "She will give to your head a graceful wreath". Due to this, one needs to understand without a doubt that it is coming to teach that the torah grants the divine neshama which is in the head, "a wreath of grace". Namely an ornament and honor divested [of the physical]. Through this he merits the Olam Haba (World-to-come) mamash (and not just a taste in this world).
This verse continues: "a crown of glory will she bestow on you". This teaches on the level of Olam Haba as our sages said: "in Olam Haba, there is no eating and drinking... rather the righteous sit with their crowns on their head.." (Berachot 17a). This itself is what is said here: "a crown of glory will she bestow on you".
He still did not bring a proof that the torah will grant him long life in Olam Haba... And even though the Olam Haba is certainly long (eternal), nevertheless [one could say] the torah does not have the power. Rather, through the torah, a man merits Olam Haba but one needs mitzvot and good deeds to merit long days.
Thus he brought the next verse: "in her right hand is length of days, in her left riches and honor" (Mishlei 3:16). That which he said: "length of days", it is impossible to explain this except on Olam Haba, as the talmud brings (Chulin 142a) that if it were referring to this world, this cannot be so since here in this world, a person dies and this is not considered long days. And even if one lives to 100 years old, it is nevertheless called: "man born of woman is of few days [and full of trouble]" (Iyov 14:1) and David said: "our days on the earth are like a [passing] shadow" (Divrei 1 29:15) and this is not called "long days". Rather the verse is speaking on Olam Haba which is "long".
Furthermore, the explanation of the verse: "in her right hand is length of days, in her left riches and honor" is in the way of what our sages said: "to those who veer right, will have length of days and life and needless to say also wealth and honor" (Shabbat 63a).
The reason for the matter is that one who toils in torah lishma (for G-d), it is proper for him to have long days in Olam Haba.(R. Hartman: when he does lishma of the torah, then the qualities of the torah activate (chal) on him as he explained earlier in Beraitha 2: "when one learns torah lishma, he has the level/quality of torah. For he learns lishma. But if he studies not lishma he does not at all have the level/qualities of the torah..")For he does lishma of the torah and the torah is above this physical world. It is sichlit (transcendent intellect).
Therefore it is proper for him to have the level of Olam Haba which is long days. And all the more so it is proper for him to have the level lower than this, namely, good of this world. For this world is below the level of Olam Haba.
But for those "who veer to the left", i.e. if he toils in torah to receive honor from the torah or to obtain a livelihood to eat, which are pleasures of this world. Then it is fit for him to have this world according to his toiling in torah for pleasures of this world. But that he should acquire a level of Olam Haba through this? - he will not acquire.
Therefore long days there are not (to those who veer to the left). Hence, perforce the verse is referring to long days in Olam Haba.
We have still not learned from the verses that he will merit eternal life through the torah. For it only said: "long days" (Orech Yamim). This does not imply eternity. And likewise if he merits eternity, this is not through torah only. Rather one needs to join this with mitzvot and other good deeds. For the word "days" does not imply so much..
Rather only a lengthening of days somewhat. Therefore, he brought the final verse: "with me your days shall be increased and years of life shall be added to you" (Mishlei 9:11). And since it says "years of life", it refers to eternal life.(R.Hartman: since it said: "years of life" and not "days of life", perforce it is referring to eternal life. This corresponds to the sefira of chesed which is endless shefa).Thus he started from the lowest level (1st verse) and finished with the highest level (7th verse), namely, eternal life of Olam Haba. This is clear.