The sixth chapter of Avot is a later addition to the tractate’s original five chapters.  It focuses on the value of Torah study and was added due to the custom to study Avot between Pesach and Shavuot.  A compilation of rabbinic wisdom regarding such study is a fitting text to pursue just before the festival commemorating Matan Torah.

The sages expounded in the language of the Mishnah (blessed is He who chose them and their learning):  Rabbi Meir would say: Whoever studies Torah for its own sake merits many things; not only that, but the entire world is worthwhile for him alone. He is called friend, beloved, lover of God, lover of humanity, one who brings joy to God, one who brings joy to humanity. The Torah clothes him with humility and awe; makes him fit to be righteous, pious, correct and faithful; distances him from sin and brings him close to merit. People enjoy his counsel and wisdom, understanding, and power, as is stated (Mishlei 8:14): “Mine are counsel and wisdom, I am understanding, mine is power.” The Torah grants him sovereignty and wisdom, secrets of Torah are revealed to him, and he becomes as an ever increasing wellspring and as an unceasing river. He becomes modest, patient and forgiving of insults. The Torah uplifts him and makes him greater than all creations.  (Avot 6:1)

Why does R. Meir use the word “kol” (all) when discussing those who study Torah for its own sake?  Medrash Shmuel says that R. Meir addresses two groups of people.   Some begin with idealism and study for the purest motivations.  Others start for less noble reasons such as honor and prestige.  Hazal famously endorse performing mizvot for ulterior motives in the hope that they will lead to more idealistic motivations. R. Meir says that the second kind of person, who begins with ignoble motives but progresses to more exalted levels, also merits “many things.”  We do not limit great reward to those who start on a higher plane.

Medrash Shmuel explains that the “many things” are not the items outlined in the rest of the mishnah.  The phrase “not only that” indicates that the subsequent list catalogues positive outcomes above and beyond the “many things.”  Apparently, “many things” refers to mundane material needs and R. Meir felt no obligation to list such things.  Instead, he makes a general reference to it before discussing things that truly matter such as becoming a lover of God and a lover of humanity.                          .

This fellow who studies Torah lishmah is clothed with “humility and awe.”  R. Yisrael Lipschutz interprets these two items as related traits.  R. Meir speaks of someone with humility who treats others with great respect and even with awe.  Indeed, humility can help move a person toward respecting others.  If he treats other humans with reverence, he treats God as such in a far more profound way.

In contrast, Medrash Shmuel reads these two characteristics as traits that often do not go together.  Others may trample upon the humble person while viewing him as a pushover unable to stand up for himself.  Nonetheless, some humble people succeed at receiving awe and respect.  According to this interpretive approach, “awe” in the mishnah refers to how others relate to the humble person rather than how the humble person relates to others.  R. Meir describes a refined personality who carries himself with unassuming modesty and yet receives respect and reverence from society.

People sometimes think that they will only achieve respect if they constantly adopt a hard line and aggressively assert themselves.  Although this position has some validity, the opposite may also be true.  Others may come to appreciate the authentically humble person and grant him great respect.