[1] Now the Baraita explains what Rabbi Meir meant when he said, "and it raises him up and exalts him above all creations." He intended to say, according to what I have explained, that the Torah raises up and exalts a person in all things that may be called "perfection and success." Therefore he states here: "for it grants life to those who perform it, in this world and in the World to Come." The word chayim ("life") in this world refers to the totality of physical goodness — that is, vitality, strength, prosperity, and honor. It is for this reason that he first cites the verse (Mishlei 4:22): "For they are life to those who find them, and healing to all his flesh."

[2] Indeed, one may rightly ask why seven verses are brought here, when a single one of them would have sufficed — and furthermore, they are not consecutive, but rather elements from the first group appear in the last, and elements from the last appear in the first. You will also find that healing is mentioned in two verses, as is "a graceful wreath," and likewise "life," and likewise "length of days" — all of these appearing across two verses. There is one commentator who explained: "For they are life to those who find them" (Mishlei 4:22) — meaning that one enjoys the fruits of his deeds in this world while the principal remains for the World to Come — and this is alluded to by the phrase "and marrow to your bones" (Mishlei 3:8), etc. He further explained "She is a tree of life to those who hold fast to her" (Mishlei 3:18) as referring to this world. He explained "For they shall be a graceful wreath for your head" (Mishlei 1:9) as referring to wealth. And in this same manner he interpreted the remaining verses, without regard for the plain meaning of the texts.

[3] What appears correct to me is that since all good things — whether physical goods in this world or spiritual goods in the World to Come — are encompassed together, the Baraita therefore states that all forms of perfection, both physical and spiritual, flow from the Torah and come about through it, as Rabbi Meir said: "It exalts him and raises him above all deeds." The Baraita first explains here that all physical goods come in the wake of the Torah, and it then brings the statements of Rabbi Shimon ben Menasya, which all concern material, physical matters. After this, it explains the spiritual goods from the words of Rabbi Yosi ben Kisma. This is the connection and the sequence of the Baraitot and their juxtaposition. And this is their explanation: after having established the general introductory principle — "Great is the Torah, for it gives life to those who fulfill it, in this world" and so forth — it first elaborates upon the life of this world, namely the physical goods, and it is regarding these that all seven verses are stated. For it first mentions life — meaning the life of this world — by citing the verse (Mishlei 4:22): "For they are life to those who find them."

[4] He further explained thereafter that the life which the Torah grants will not be accompanied by illness and weakness, but rather by health and healing, with strength and vigor of body — and it is concerning this that it is written (Mishlei 4:22): "and healing to all his flesh." And since the human body contains other members besides the flesh, he juxtaposed to this the verse (ibid. 3:8): "It shall be health to your navel and marrow to your bones," which encompasses all the remaining organs of the body in their entirety. After having mentioned life, strength, and health, he then cited the verse (ibid. 3:18): "She is a tree of life to those who hold fast to her" — and indeed "those who support her" will likewise be blessed with all the other physical goods as well. He further explained the verse "they shall be a graceful wreath upon your head and chains about your neck" (ibid. 1:9), which alludes to beauty — and similarly, one's speech and all one's deeds will find grace and favor in the eyes of all who behold him.

[5] He further noted that one who possesses wisdom will also have the crown of wisdom, which is itself a great crown even in this world. For this he cited the verse (ibid. 4:9): "She shall give to your head a garland of grace, a crown of glory shall she bestow upon you." For wisdom is also called a "garland of grace" — yet with that distinction he mentioned: that it is a "garland of grace" which brings with it a "crown of glory," and which shields and protects a person.

[6] He further cited the blessing of old age, wealth, and honor, concerning which it is said (Mishlei 3:16): "Length of days is in her right hand; in her left hand are riches and honor." He attributed old age — that is, length of days — to the right hand, and wealth and honor to the left, because length of days is a gift through which one attains ultimate success more so than through wealth or honor. After this, he mentioned the matter of a ripe old age, concerning which it is said (ibid. 3:2): "For length of days and years of life," since a ripe old age is the fullness and height of old age. Therefore, regarding old age alone he says "length of days," whereas regarding a ripe old age he says "length of days and years of life." And because a person in his old age and advanced years is beset with great anxiety — wondering who will sit upon his throne after him and who will inherit his house and his possessions — it is therefore said (ibid. 3:2): "and peace shall they add to you." This means that Hashem, may He be blessed, will grant him peace, in that He will give him children who will fill his place, and he will have peace on every side.

[7] It has now been explained to you why these seven verses were brought here — because each one conveys a distinct matter in its own right, and why they were arranged in this particular order of precedence and sequence. It has been made clear that there is no redundancy among them, but rather a beautiful and fitting arrangement. From all of this emerges the conclusion that the Torah grants a person "counsel and sound wisdom, understanding and strength" — in temporal matters as well — and "exalts him and raises him above all [other] works."