with a select treasury of commentaries on all levels of Torah interpretation
Chapter 6 Beraitha 12
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 12פרק ו ברייתא יב
| All that G-d created in His world, He created not but for His glory, as written: "All that is called by My Name it is for My glory, that I have created it, formed it, also I made it" (Isaiah 43:7) and it is written: "the L-ord shall reign forever and ever" (Shemot 15:18). | כָּל מַה שֶּׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ, לֹא בְרָאוֹ אֶלָּא לִכְבוֹדוֹ, שֶׁנֶּאֱמַר (ישעיה מג), כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו יְצַרְתִּיו אַף עֲשִׂיתִיו, וְאוֹמֵר (שמות טו), יְ-הֹוָה יִמְלֹךְ לְעֹלָם וָעֶד. |
Tiferet Yisrael - "all that G-d created in His world, He created only for His glory" - do not think that the other creations which are not of the five kinyanim (acquisitions mentioned last mishna) were created incidentally and without purpose. Thus he added: "all that G-d created in His world, He created only for His glory..."
"for His glory" - for through each one of them, a person can peer at the light of His glory and they are means to this. Due to this, they are cherished before G-d. Just that the five kinyanim are most cherished.
"I have formed it" - I have formed each one with a wondrous form. For even the tiny creatures which can only be seen by microscope (such as the "milba" with 24 tiny legs) have wonders no less and even more than a giant elephant.. And since each creature was made with great precision and exactness from this you can deduce that they were all created for a great purpose.
Maharam Shik, avot - this mishna is very difficult. For it implies that the creation of the world was for the honor of G-d, blessed be He. This is a very difficult thing to hear. G-d forbid that He needs the honor of flesh and blood.
And in the Midrash: "a flesh and blood craftsman mentions his name and then his handiwork. But the Holy One, blessed be He, is not like this. For the Torah writes first: 'Bereisheit' (in the beginning) and afterwards 'Elokim (G-d)'" (Bereisheit Rabba 1:12).
We explained there that when a human being does an act, his intent is only for his own benefit. Therefore, he mentions his name first. But for G-d, His entire purpose for the creation is Israel and not Himself (as mentioned there "Bereisheit - for Reisheit, for Israel.. G-d created the Heavens and the Earth.. and the thought of Israel preceded everything), therefore G-d mentions His Name in the end.
Thus, this mishna is difficult. It seems to me to answer in my humble view, the intent is like the Midrash in Parsha Bo: that for this G-d is called "the King of Honor" (Melech Hakavod) as written: "who is the King of honor" (Tehilim 24:8). Namely, does G-d need our honor? Is He not almighty in strength? Rather, it means He is the King who gives of His honor to flesh and blood. The intent is that G-d's desire is to impart of His honor and bestow of His spirit and perfection on human beings. For this is the way of the good and His aspiration is to bestow and benefit another.. This is the meaning of: "He created not but for His glory", namely, to bestow of His honor and benefit and perfect human beings through this; if they delve deeply and reach the level of knowing secrets of Torah...
Yitav Lev, vayigash - a man must know that all what the Holy One, blessed be He, created, He created only for His glory. This is the "foundation of all and root of religious service" (yesod hakol veshoresh haavodah). Namely, that a man does not seek anything for his own honor and not want any thing here or there for himself. But rather that through this deed, the honor of G-d will increase forever and ever. This is the meaning of: "Avraham was one" (Yechezkel 33:24)... For if he wants for himself then man has many desires such as honor, children, tranquility, nice clothing, etc etc. But in all these things, he should have only one desire - to serve G-d through this and increase G-d's honor in the world.
If he does thus, all his desires become one single desire as king David said: "one thing I ask of G-d, this I seek, to sit in the house of G-d all the days of my life..." (Tehilim 27:4).
This is along what the Rambam wrote in Moreh Nevuchim (3:51) "these forefathers and Moshe rabeinu were one with G-d. Though they were engaged in the toil of human beings, namely, increasing wealth, cattle and status, but when doing these things, they did them with their limbs only. For their minds and hearts did not part from being before G-d. Due to this, G-d's providence was continuously with them even while they were toiling with mundane activities - sheep herding, work of the field, and the home. For their intent in all their deeds was to come closer to G-d very much and to raise a nation who will know G-d and serve Him.."
If a man reaches this level, then all complaints and jealousy depart from him. For if a man wants honor for his own self, and his fellow likewise wants honor for his own self, then the two become jealous of each other and there is friction between them. Each one tells himself: "I deserve to rule".
But if each one does not want honor for himself, but rather seeks to fulfill the will of G-d, that through this the honor of heaven will increase in the world. Then, since the underlying intent of each person is to fulfill the will of G-d and honor Him, if so, when he sees G-d has granted honor to his fellow so that through the fellow, G-d's honor will increase, it will not bother him at all. For all his desires are annulled and he has only one single desire to fulfill the will of G-d. Thus, what does it matter to him whether G-d's honor is increased through his fellow or through himself.
Daat Zekenim on Pirkei Avot, writings of Rabeinu Yerucham haLevi of Mir - the foundation (yesod) of the matter is that in the entire creation, there is not even a hair's breadth which is for itself. Rather, the existence and essence (metziuta umahuta) of everything is to serve and show the glory and splendor of G-d's kingdom (lesharet uleharot kevod hadar malchuto vetifarto).
This is the foundation and purpose of the entire creation and its creatures. There is nothing else besides this at all. Rather, "All that G-d created in His world, He created not but for His glory...", serving the glory of His kingdom, blessed be He..
The traits of G-d are not like the traits of flesh and blood. For by human beings, the greater the minister, the more he has for himself and the more his life is tranquil.
But by the traits of G-d, the greater a person is, his service changes accordingly.. For example, by Moshe rabeinu it is written: "And Moses said to G-d, why have You afflicted Your servant? And why have I not found favor in Your sight, so that You lay the burden of all this people upon me?. Have I conceived all this people? Did I bring them forth, that You should say to me, Bear them in your bosom like a nurse carries the suckling baby, to the land which You swore to their fathers?" (Bamidbar 11:11-12).
Can we imagine the enormity of this burden to carry. We can see the burden to carry even one baby. And what of this that the burden of the entire nation was placed on him like "a nurse carries the suckling baby". And in truth, he led them in this way as written: "I beg You to kill me at once.. and let me not see my misfortune" (Bamidbar 11:25). Thus he would rather die than see their misfortune.
This stemmed from that which he bore them "like a nurse carries the suckling baby", and in the end he saw their misfortune.
Thus all his life, he was in a situation of "I beg You to kill me at once" and when he said: "why have You afflicted Your servant...", he was punished for this despite that he was bearing this enormously heavy burden as the Midrash Rabba (Shemot 15:25) brings.
It is clear from this how true is the principle we brought. Namely, in the entire creation there is not even a hair's breadth which is for itself. Rather: "All that G-d created in His world, He created not but for His glory..", serving G-d's kingdom.. and "according to the camel is the burden" (Ketuvot 67a). If a person has broader shoulders, a greater burden is correspondingly placed on him until for Moshe rabeinu the entire nation was placed on his shoulders according to the vast capabilities he was graced with.
Not even a hair's breadth of his capabilities was left for himself since "for myself" does not exist at all in the creation. Rather "All that G-d created in His world, He created not but for His glory".
This is what our sages said: "the greater a person is than his fellow, the greater is his evil inclination" (Sukkah 52a). This is perforce and it cannot be otherwise. Shall we leave him for himself to rest? This is what Rabbi Yisrael Salanter said: "I know that I have a head corresponding to that of a thousand men, but due to this my obligation of service is a thousand times [greater]".
Midrash Shmuel - "All that is called by My Name it is for My glory (1), that I have created it (2), formed it (3), I even made it (4)" - he wanted to include all the four worlds: Atzilut, Beriah, Yetzira, Asiyah.
Corresponding to the world of Atzilut which is all divine Names of G-d, and no angel can grasp anything there it is written: "All that is called by My Name it is for My glory". For it is all a place of His glory whereby the ministering angels in Beriah and Yetzira ask on the world of Atzilut: "where is the place of His glory (ayeh mekom kevodo lehaaritzo)".
Afterwards, "barati" (I created) the world of Beriah like the world of Atzilut. Afterwards, "yetzarti" (I formed) the world of Yetzira and "af asitiv" (I even made it) the world of Asiyah.
And on the world of Asiya he said "even" while on the world of Yetzira he did not say "I even formed". This is because the chidush (novelty) is His making the world of Asiyah. For it would appear that it is better to not make it (noach lo shelo naase). Therefore, he said "I even made".
"the L-ord shall reign forever and ever" - it appears at first that this verse has no connection whatsoever with the previous. But we may answer that the intent is that he sensed in his words that one could ask: "granted we could say G-d created the other worlds for His glory since all of them praise and exalt (maaritzim umakdishim) the Name of the great, awesome almighty G-d (shem haE-l, hamelech, hagado, hagibor, vehanorah) but for the world of Asiyah, we can see with our own eyes that evil has overpowered (gavrah hasitra achra) and "the heart of man is evil from his youth" (Gen.6:5), to anger his Creator and "it is better for man to not have been created" (Eruvin 13b).
On this he answered, even if now many multitudes rebel against G-d, but in the future "G-d will be One and His Name One". On this he wrote: "the L-ord shall reign forever and ever".
Then the whole world will be as one, "For then will I turn to the peoples a pure language, that they may all call upon the Name of the L-ord, to serve Him with one consent" (Tzefaniah 3:9). For this G-d created it. Then His glory will be visible to all. Thus, even the world of Asiyah was created only for His glory.
Maharal - "All that G-d created in His world, He created not but for His glory.." - this entire chapter speaks on torah. Thus it seems not proper to bring this teaching here.
We may answer that since the entire chapter speaks on torah study and one who studies torah needs to guard and fulfill the commandments of his Creator - this is honor of Heaven, as opposed to one who studies torah with intent for his own honor. For "All that G-d created in His world, He created only for His glory".
And even though in the beginning of the chapter he already wrote: "whoever learns torah lishma merits many things..." Nevertheless, this taught us only that he merits many things implying that otherwise he does not merit many things. But this was not to teach us that this is the primary will of G-d that he learns lishma. On this he wrote "all that G-d created..." If so, one who does not learn torah lishma, better had he not been born. For "G-d created only for His glory". Thus one who toils in torah for his own glory better had he not been created at all.
Thus our sages said: "one who toils in torah shelo lishma, better for him had he not been born" (Berachot 17a)..
He is also teaching that even for one who studies torah lishma, he needs to combine this with proper conduct so that G-d will be honored through his torah. And in the talmud:"And you shall love the L-ord your G-d.." (Devarim 6:5) i.e., that the Name of Heaven be beloved because of you. if someone studies Scripture and Mishnah, and attends on the disciples of the wise, is honest in business, speaks pleasantly to people, what do people then say concerning him? "Fortunate is the father who taught him Torah, fortunate is the teacher who taught him Torah; woe unto people who have not studied the Torah; for this man has studied the Torah look how fine his ways are, how righteous his deeds!". Of him does Scripture say (Isaiah 49:3): "And He said unto me: you are My servant, Israel, in, whom I will be glorified" (Yomah 86a).It seems though that the reason he ended with this teaching is because he wanted to end with something which is the purpose of man. Namely, the Holy One, blessed be He, is the purpose of everything since "all that G-d created was only for His glory.."
It is as if he said: "the sole purpose of everything is G-d and there is nothing else". And since this is the purpose of all created beings, he set it as the final words of this chapter and the end of everything.
This is like king Shlomo ended Kohelet/Ecclesiastes which is all words of mussar (ethics): "the end of the matter, all having been heard - fear God, and keep His commandments, for this is all of man" (Kohelet 12:13). That is to say, the whole world was created only for this, since everything was created for man and man was created to fear G-d and guard His commandments..
This is as one who instructs his son and gives him mussar to benefit him and in the end concludes his words summarizing the purpose of everything...
Our sages said explicitly that man was created to serve his Creator. Even though it is true that G-d does not receive honor from anyone and certainly: "If you sin, what do you do against Him?..And if you are righteous, what do you give Him? Or what does He receive from your hand?" (Iyov 35:6-7).
Only that man was created such that G-d is king over him and a king does not receive honor from what the people give to him. For a king's honor is from the aspect of his ruler ship (memshala), that he rules over the people. And if a man is righteous, his king gives him reward and if he is not righteous, the king is still his king when punishing him.
For when G-d pays retribution to those who transgress His will, then too His Name is aggrandized and sanctified (mitgadel and mitkadesh). Just that G-d, blessed be He, is the good, and He wants that man do good. But nevertheless, the honor He receives from the creations does not at all depend on man. Only that He created them and is King over them. This is the honor of His kingdom and as he brought the verse: "G-d shall reign forever and ever"...
One should not ask: "why did G-d create the world? His honor is [intrinsic] in Him and thus He does not need this honor of that which He is King of the universe. If so, why did He create the world?"
This question has no substance at all. For G-d is completely Shalem (whole/perfect) such that it is impossible for His Shelemut (wholeness/perfection) to be lacking. But without a doubt something which is in actuality is more Shalem (whole/perfect) than something which exists only in potential. Therefore, even though G-d has the power to do as He wishes but this is only in potential. But when it goes out to actual existence, then it is complete Shelemut (perfection) in actuality. Therefore G-d called the world into existence in actuality until His kingdom is in actuality and not just in potential...
Yachel Yisrael - "All that G-d created in His world, He created not but for His glory.." - as in Kohelet (Ecclesiastes), this Beraitha comes to summarize all of tractate Avot. It highlights what is the purpose of fulfilling all the words of mussar mentioned in this tractate: "All that G-d created in His world, He created not but for His glory". All fulfilling of torah and the commandments is for one purpose only - to reveal the honor of G-d in the world.
This goal needs to be opposite a person's eyes at all times. Then he will fulfill all that is written in this tractate. Not for personal gain in this world and not even to receive reward in the world to come. Rather in order to sanctify the Name of Heaven.
If a person does not put heart to this and he fulfills the torah and commandments "shelo lishma" then "better for him had he not been created" (Berachot 17a). For he missed the primary purpose in the world.
Thus the Tanna (sage) connects the end of the chapter with its beginning. For in the beginning Rebbi Meir spoke of the qualities of "one who learns torah lishma" (for G-d).