Today’s learning is dedicated to the refuah sheleima of Simcha Nosson ben Zissel.

All the people of Yisrael have a portion in the World to Come, as it is written, “Your people are all tzaddikim; they shall inherit the land forever. They are the branch of My planting, the work of My hands in which I take pride” (Yeshayahu 60:21).   —   Perkei Avos, Prologue

The opening maxim (taken from the Mishnah, Sanhedrin 10:1) is customarily read prior to learning from Perkei Avos. There are various reasons given for this practice.

Rabbi Shamshon Rafael Hirsch zt’l explains that by reciting this declaration, we are encouraged to follow the guidance outlined in Perkei Avos, propelling us to a better tomorrow. He reasons that when we know that our ultimate reward in the World to Come is attainable and within reach, we will be motivated to pursue it. As Rabbi Hirsch zt’l teaches, “The term ‘Yisrael’ refers to any individual who has not utterly divorced himself from the Jewish nations lofty spiritual and ethical destiny. His portion in the World to Come may vary according to his merit, but so long as he remains part of ‘Yisrael,’ he will never lose or forfeit his portion entirely.”

(In fact, the Rambam states that even one who has committed capital crimes is admitted into the World to Come after receiving his necessary atonement.)

Similarly, the Sfas Emes explains that this statement acts as an incentive to apply ourselves to the teachings of this tractate. He writes, “In the prologue, we emphasize that one should not despair. Even if one cannot achieve all the lofty ideals and high standards set in Avos, one still can anticipate enjoying a portion in the World to Come.”

The Alter of Teplik teaches (Mili d’Avos, based on Likutey Halachos, Nezikin 4:21), “Perkei Avos is composed of ethical instruction to promote our spiritual benefit. That is why it is customary to read the above teaching prior to the study of each chapter. It reminds us that the words of true tzaddikim are meant to draw us closer to the Torah and to G-d. The Prophet Yeshayahu states, ‘Your people are all tzaddikim.’ But are we? Perhaps not at present. Nevertheless, the true tzaddikim of each generation seek out the hidden good in every Jew so that in light of our good points, we too, may be considered tzaddikim. Moreover, because of the ‘good eye’ with which we are viewed by the true tzaddikim, we become motivated to serve G-d and thereby fulfill our destiny in this world and in the World to Come.”

Rebbe Nachman emphasizes the importance of developing and increasing our desire to serve Hashem. As he writes (Rebbe Nachman’s Wisdom # 51), “The main thing is desire.” Although we may not be able to accomplish all that we hope for, still the yearning and desire to draw closer is itself incredibly precious and dear to Hashem. As Rebbe Nachman teaches, “The yearning and longing for something holy are themselves very precious” (see Likutey Moharan I, 31:14). Similarly, Reb Noson teaches (Likutey Halachos, Birchos HaShachar 5:44), “Every Jew is called a ‘tzaddik,’ as Yeshayahu states, ‘Your people are all tzaddikim.’ This is particularly true of those who strive with all their ratzon (will) to come closer to G-d. Inevitably, they must confront much darkness, some seemingly without end. But by drawing on the power of their ratzon, which is called a ‘candle of G-d,’ they have the ability to dispel the darkness and surmount all obstacles. In this way, they will rise up from any and every possible spiritual decline, from darkness to the greatest light.”

We have previously discussed the inherent purity of the Jewish soul, and how it is carved from beneath the Throne of Glory. As we explained while reviewing the Thirteen Attributes of Mercy, although a person may stumble and err, our transgressions and misdeeds never detract from the intrinsic holiness of the lofty soul.

As the Maharal writes, “The Sages established the custom of reciting this Mishnah to encourage the people of Yisrael throughout this long and bitter exile. The Mishnah, ‘All of Yisrael has a share in the World to Come,’ confirms the lofty spiritual core of every Jew. It is fitting as a preparation for the study of Perkei Avos, which leads to elevated qualities of conduct.”

Similarly, Reb Noson teaches (Likutey Halachos, Morning Blessings 3:6), “Each person must know and believe that the soul of every single Jew is very exalted and extremely precious, and all are considered royalty and children of kings. And everyone can reach high and holy levels just as the pious and tzaddikim. For all the tzaddikim and pious also went through various tests and weaknesses in their minds. But they were smart enough not to let it fool them, and they overcame it and strengthened themselves constantly, until they reached the levels that they reached.”

In the previous weeks Torah portion, we are told of Pharaoh’s decree to cast all newborn Jewish boys into the river. The Talmud (Sota 12a) relays that Moshe’s father Amram thought it would be best for the men to divorce their wives, so that no Jewish children would be born only to be put to death shortly after. However, his four-year-old daughter Miriam argued that this decree would be even more harmful and detrimental to the Jewish nation; Pharaoh decreed death only upon the boys, whereas Amram was preventing the birth of both boys and girls. Moreover, Pharaoh decreed only physical death, while Amram was causing infants to never be born which would result in the loss of their portion in the World to Come. Amram conceded and remarried his wife Yocheved. We see then, even infants – without any effort or good deeds on their part – are entitled to a share in the World to Come.

Likewise, the Talmud states (Sanhedrin 110b), “A child is destined for eternal life even from the moment of birth.” The Bartenura explains, “An inheritance does not require any action on the part of the inheritor. Similarly, all of Yisrael, by virtue of their very being, are inheritors of the land forever, i.e., the World to Come and eternal life.”

(Parenthetically, the story of Amram and Miriam teaches us an incredible lesson in humility… As Rabbi Efrem Goldberg writes, “Let us imagine a prominent leader who sits for hours with his committee to discuss the situation and decide upon the appropriate course of action. Finally, a decision is reached. The leader goes home and speaks about the decision with his family, and his four-year-old daughter starts asking questions. She argues that the decision was wrong, explaining why she thinks it is a terrible idea. We can easily imagine the man gently and lovingly running his hand along her cheek, smiling, and saying, ‘My sweet girl, thank you for your concern, but the committee decided that this is the best thing to do.’ He would think it is cute that his daughter chimes in, but would not take her input all that seriously… We could hardly imagine him reconvening the committee to announce that he changed his mind after hearing what his four-year-old had to say about the issue… Amram shows us the importance of humbly accepting criticism and ideas from other people. We have what to learn and gain from all people – yes, even young children… If Amram, the religious leader of Bnei Yisrael at the time, could learn from his four-year-old daughter, then we certainly have much to learn from all people, no matter who they are.”)

(Similarly, Reb Noson teaches (Likutey Halachos, Tefilin 6:2), “Our Sages state (Menachos 29b), ‘Why was the World to Come created with the letter yud, the smallest letter of the Hebrew alphabet? Because the tzaddikim in the World to Come will be me’at (literally, few). This is surprising, for our Sages also state, ‘All the people of Yisrael have a portion in the World to Come, as the Prophet Yeshayahu states, Your people are all tzaddikim; they shall inherit the land forever.’ However, we can resolve this apparent discrepancy by studying these two Torah verses; ‘For you are a people set apart for G-d; He has chosen you from all the nations of the world to be His special treasure… Not because you were greater in number than any other nation did G-d set His sights upon you and choose you – for you are the fewest in number and the smallest (me’at) of all the nations – but because of His love for you, and because of the vow He made to your ancestors” (Devarim 7:6-7). As Rashi explains, the word me’at connotes humility; ‘G-d has chosen you because you do not boast and glorify yourselves when He bestows blessings upon you. Rather, He has set His sights upon you because you are me’at; that is, because you make yourselves small like Avraham who said, ‘I am but dust and ashes,’ and like Moshe and Aharon who said, ‘What are we?!’ This explains why tzaddikim in the World to Come will be ‘few’ or ‘me’at.’ Although all Jews have a portion in the World to Come, they are the ‘smallest of all the nations.’ Moreover, they will be extremely humble, for the World to Come can only be experienced through humility.”)

The contents of Perkei Avos teach us that although we are guaranteed a portion in the World to Come, there is still much to be done. As the Lubavitcher Rebbe teaches (The Rebbe in Biurim), the Mishnah uses the words “The branch of my planting” to teach us that just as a planting must be tended to for it to grow properly and to flourish, so too the individual – despite his inherent share in the World to Come – must put forth his own effort in order to actualize his full potential. Hence, our guaranteed share in the World to Come is not only a privilege, but a responsibility.

In fact, the Lubavitcher Rebbe explains that this is the intention and purpose of beginning with this opening teaching. One may have thought that Avos, which demands for us to go beyond the letter of the law, is not applicable to every person. We therefore begin our study with a Mishnah that praises all of Yisrael, implying that every Jew can and must fulfill the words of Avos. The Lubavitcher Rebbe adds that it is precisely because of his loftiness – as expressed in the passage ‘All of Yisrael’ – that the Jew is capable of implementing the challenging teachings of Avos.

Commenting on the words “The stem of My plantings,” the Maharal expounds, “The stem is that straight, vertical branch which first comes out of the ground, before it develops side branches that extend in different directions. Eternity is symbolized by the straight and true, and hence the nation of Yisrael is called the ‘stem of my plantings,’ for it is directed towards G-d. The early trunk is the primary structure of the tree, and it defines the direction of a tree’s growth. This metaphor contrasts Yisrael with the other nations who, like side branches turning from the trunk, become sidetracked from the quest for eternity.”

We have also discussed the cosmic impact of our every thought, word and deed. The Sfas Emes applies this concept to the opening words of Perkei Avos. He writes, “It is significant that the Mishnah does not say ‘b’olam haba,’ in the World to Come, which would refer to the eventual reward attained after our life on earth. Instead, it says ‘l’olam haba,’ which literally means to the World to Come. Even in this world, every action of the Jew is blessed with the aura of Olam Haba. This Divine gift is not always apparent. However, if one penetrates beneath the surface, one detects a certain sanctity in every deed of the Torah-true Jew. This inner holiness is derived from the sacred radiance of the World to Come that is enjoyed in some small measure in this world. In fact, the primary purpose of man’s creation is that by virtue of his proper conduct he can elicit the latent Divine Spark that propels this material world. By doing so he can in some measure help to perfect the world.”

As the Bendiner Rav teaches, “The Mishnah does not state ‘all of Yisrael will merit a portion in Olam Haba,’ but rather it says, ‘they presently enjoy a portion in Olam Haba.’ Olam Haba is not merely relegated to the distant future but rather is something that very much exists in the present.”

Similarly, Rebbe Nachman teaches that every circumstance and interaction can, and should, be used as an avenue for drawing closer to Hashem. In this way, we ensure that our deeds are preformed to their truest and fullest potential, reaching exalted heights. Rebbe Nachman explains (Advice, Memory # 4; see also Likutey Moharan I, 54:2), “You must be very careful to cultivate a good memory and not fall into forgetfulness. What is a good memory? It means constantly keeping the thought of the World to Come in the forefront of your mind and never forgetting about it. It would be a very good thing if every Jew were to make it a daily habit, as soon as he opens his eyes in the morning and before he does anything else, to recall that the World to Come is the only true goal. He should do this as soon as he wakes up. This is the concept of memory in general. And it must be followed through into every detail of the day. With every thought, word and deed that G-d sends you every day, you must broaden your understanding and perception of G-d. You must understand that every thought, word and deed is a hint that G-d sends you in order to draw you closer to Him. G-d Himself is Infinite and without end. But He “contracts” Himself, as it were, to our level, using all the experiences that He sends us each day to signal to us and guide us. It is up to us to recognize this and find the messages in all the thoughts, words and deeds that are sent to us, in order that we may reach a deeper insight and come closer to G-d. But it is necessary to understand that the only way to broaden and deepen your perception of G-d is in a measured, orderly way.”  (Note how Rebbe Nachman urges us to proceed systematically, never overreaching. By taking it one step at a time, we ensure realistic and manageable growth.)

Lastly, and perhaps most importantly, this opening tenet displays Hashem’s unwavering and unconditional love for us – as a nation and as individuals. (Similarly, we see throughout Tanach that we are referred to as Hashem’s chosen people, His treasured nation, His intimate people, His beloved, His children, etc.)

The previous weeks Torah portion begins with an enumeration of the people who joined Yaakov on his journey to Egypt. The Sfas Emes questions why the Torah found it necessary to repeat this, considering they were already counted and listed in the previous parshah. The Sfas Emes explains that we tend to count that which is dear to us (e.g., a grandparent repeatedly speaking of how many grandchildren they have, an investor constantly taking stock of their portfolio, etc.). Thus, the Torah was conveying to the Jewish nation how precious and beloved we are to Hashem.

As Rabbi Moshe Schochet writes, “We often forget that, through thick and thin, Hashem loves us. We may feel distant at times and retreat from our relationship with Him. Imagine how much happier and elevated we would be in our spiritual growth if we were mindful of how much Hashem loves us. Wouldn’t we be so much more motivated to demonstrate our love for Hashem, by intensifying our observance of mitzvos and commitment to His Torah, knowing that He loves us? Let us incorporate this message of the Sfas Emes into our homes, lives and communities. Doing so will surely allow us to feel Hashem’s love and reciprocate that love with everything that we do.”

As Rabbi Moshe Wienberger said, “How fortunate are we that the One Who judges us is also madly in love with us.”