Running Commentary on Torah 3 — Akrukta

Beginner: Torah 3 opens with the Talmudic statement: **"Rabba bar bar Chana said: To me was seen that akrukta (frog), which was like the akra Hagronya (city of Hagronya)"** (Bava Basra 73b). Rabba bar bar Chana is famous for these fantastical travel-stories in the Gemara. The Rebbe will unpack every element — the frog, its city-size, the serpent that swallows it, the raven that swallows the serpent, and the tree — as a precise map of how to study Torah at night to overcome the yetzer hara. This isn't literary ornament; the Rebbe will treat every phrase as code for a real spiritual principle. Intermediate: Torah 3 opens with the Talmudic statement: **"Rabba bar bar Chana said: To me was seen that akrukta (frog), which was like the akra Hagronya (city of Hagronya)"** (Bava Basra 73b). Rabba bar bar Chana is famous for these fantastical travel-stories. Rebbe will unpack every element — frog, its city-size, the serpent that swallows it, raven that swallows serpent, and the tree — as a precise map of how to study Torah at night to overcome the yetzer hara. Not literary ornament; Rebbe treats every phrase as code for a real spiritual principle.

Beginner: **Rashbam** (Rabbi Shmuel ben Meir, Ba'al HaTosafos, grandson of Rashi) -- the Rebbe is about to cite his word-by-word gloss of the Talmudic terms in this ma'amar. Intermediate: **"Rashbam."** The Rebbe flags he is about to cite Rashbam's word-by-word gloss of the Talmudic terms in the akrukta ma'amar.

Beginner: **"And the akra Hagronya — how much is it? Sixty houses!"** — the Talmud asks the follow-up: this fortress-city is sixty houses. **"Came a tannina (serpent) and swallowed it"** — first event in the story. The Rebbe hasn't unpacked yet; he'll return to this. For now, hold: a serpent swallowed a city-sized frog. Intermediate: **"And akra Hagronya — how much is it? Sixty houses!"** — Talmud follow-up: fortress-city of sixty houses. **"Came a tannina (serpent) and swallowed it"** — first event. Rebbe hasn't unpacked; he'll return. For now: a serpent swallowed a city-sized frog.

Beginner: Behold: one who hears **neginah (music) from a menagen rasha** -- it is hard for him in avodas ha'Borei; but when he hears it from a **menagen kasher v'hagun**, it is good for him, as will be explained. For the **kol ha'neginah is drawn from the tzipporim (birds)**, as in the Midrash (**Vayikra Rabbah 16**): 'Why is the metzora's tahorah dependent upon **two live tahor tzipporim**? Let the **kalanya** (chirper) come and atone for the **kalanya** (slanderer)' -- because he was afflicted because of his voice, through speaking lashon ha'ra. So: **one who is kasher** -- his neginah is drawn from the **two live tahor tzipporim**. And it is written in the **Zohar (Vayikra 53b)** that those two tzipporim **yank'im me'asra d'n'vi'ayya yank'in** (suckle from the place where the prophets suckle). Therefore the menagen is called **chazan** -- from the l'shon **chazon** (vision) = l'shon **nevuah** -- because he takes the neginah from the place where the prophets suckle. **And when the menagen is rasha**, then he takes his neginah from **other tzipporim that are in the kelipah**. And it is written in the Zohar: the tzipporim in the kelipah **yank'in mi'dadei ha'malchus** (suckle from the breasts of malchus), and **"kad ispalag leilya k'din karuza kariz"** ('when the night is divided, the herald proclaims'): **"ka'tzipporim ha'achuzos ba'pach, ka'hem yukashim b'nei adam"** (Kohelet 9:12) -- 'like birds seized in a trap, so are the sons of man snared' (**Zohar Vayechi 217b**; see also **Etz Chaim Sha'ar ha'Kelipos ch. 2**). **The tikkun** -- so that one can hear neginah from any person -- is through **learning Torah she'be'al peh at night** = **Gemara**, which is the aspect of **laylah**. As in the Midrash (**Shocher Tov, Tehillim 19**): 'When Moshe was on the mountain for forty days and forty nights, he did not know when it was day and when it was night -- only, when he learned Torah she'bichsav he knew it was day, and when he learned Torah she'be'al peh he knew it was night.' Thus **Torah she'be'al peh = laylah**. And Chazal said (**Sanhedrin 24a**): **"b'machashakim hoshivani"** (Eicha 3:6) -- 'He seated me in darkness' -- **"zeh Talmud Bavli."** And it is written (Bereshis 1:5): **"v'la'choshech kara laylah"** ('He called the darkness "night"'). Therefore: through learning **Shas**, he rectifies the **shis izkaen she'ba'kaneh** (six rings of the windpipe) from which the **kol** (voice) issues. This is (**Eicha 2:19**): **"kumi roni ba'laylah"** -- 'arise, sing in the night' -- meaning that there should be **tekumah la'rinah** (an uprising of song) -- via the night, which is Gemara/Shas. But **when he learns she'lo lishmah** -- to be called "Rabbi" -- the learning is not so important. And when he learns at night, a **chut shel chesed** (thread of grace) is drawn upon him (**Chagigah 12b**) and protects him so that the above-mentioned [impure] machshavah will not harm him. Intermediate: **Neginah from menagen rasha = kasheh l'avodas ha'Borei; from menagen kasher v'hagun = tov.** **Source of neginah = tzipporim.** **VR 16**: metzora's taharah via **2 live tahor tzipporim** -- "kalanya yakfer al kalanya" (chirper atones for slanderer; afflicted via kol = lashon ha'ra). Kasher's neginah drawn from 2 live tahor tzipporim. **Zohar Vayikra 53b**: these 2 tzipporim **yank'im me'asra d'n'vi'ayya yank'in**. Hence menagen = **"chazan"** = chazon = nevuah. **Menagen rasha** → takes neginah from tzipporim of kelipah, which **yank'in mi'dadei ha'malchus** (**Zohar Vayechi 217b**; **EC Sha'ar ha'Kelipos ch 2**): "kad ispalag leilya k'din karuza kariz 'ka'tzipporim ha'achuzos ba'pach ka'hem yukashim b'nei adam'" (Koh 9:12). **Tikkun = learn Torah she'be'al peh/Gemara b'laylah** (= **laylah**). **Shocher Tov Teh 19**: Moshe on har 40 yom/laylah -- distinguished via TSBK=yom, TSBP=laylah. **Sanh 24a**: "b'machashakim hoshivani" (Eicha 3:6) = Talmud Bavli. **Ber 1:5**: "v'la'choshech kara laylah." Shas → m'taken **shis izkaen she'ba'kaneh** (source of kol). **Eicha 2:19**: "kumi roni ba'laylah" = tekumah la'rinah via laylah = Gemara. **She'lo lishmah** (l'hikarei Rabbi) -- limud lacks chashivus. **Learning b'laylah**: **chut shel chesed** drawn (**Chagigah 12b**), protects from harmful machshavah.

Beginner: **"Come see how abundant is the strength of the tree!"** — Rabba's exclamation. **"Behold, one who hears negina (music) from a menagen (musician) who is wicked, it is difficult for him for the service of the Creator"** — the Rebbe introduces a teaching that seems unrelated to the Gemara story, but we'll see it's the key. Listening to the music of a wicked musician interferes with avodas Hashem. **"And when he hears from a menagen who is kosher and proper, then it is good for him"** — the opposite: music from a fitting musician helps. **"Because behold, the voice of the negina is drawn from the birds"** — startling assertion: music itself comes from birds (spiritually). **"As it is in the Midrash: Why is the purification of a metzora (one with tzara'as) dependent on two living pure birds? Let the light-speaker come and atone for the light-speaker"** — Vayikra Rabbah 16:3 on Vayikra 14:4. Tzara'as comes from lashon hara (light/frivolous speech); atonement comes through birds (also "light" speakers, chirpers). **"Because he was stricken on account of his voice with which he spoke lashon hara"** — the midrashic mechanism. **"It is found that one who is kosher, his negina is drawn from the two living pure birds"** — the Rebbe's application: the kosher musician's music traces back to those pure birds. **"That suck from the place where prophets suck"** — the birds' source is where prophets receive. **"Therefore the menagen is called chazan from the language of chazon (vision/prophecy)"** — Hebrew wordplay: חַזָּן (cantor) is related to חָזוֹן (vision/prophecy). A real chazan channels prophecy through music. Intermediate: **"Come see how abundant is the strength of the tree!"** — Rabba's exclamation. **"One who hears negina (music) from a menagen (musician) who is wicked — it is difficult for him for the service of the Creator"** — Rebbe introduces what seems unrelated, but it's the key. Music from a wicked musician interferes with avodas Hashem. **"When he hears from a menagen who is kosher, then it is good for him"** — opposite. **"Because the voice of negina is drawn from the birds"** — startling: music itself comes from birds (spiritually). **"As it is in the Midrash: Why is the purification of a metzora dependent on two living pure birds? Let the light-speaker come and atone for the light-speaker"** — Vayikra Rabbah 16:3 on Vayikra 14:4. Tzara'as from lashon hara (light speech); atonement through birds (chirpers). **"Because he was stricken on account of his voice"** — midrashic mechanism. **"The kosher one's negina is drawn from the two living pure birds"** — Rebbe's application. **"That suck from where prophets suck"** — birds' source = where prophets receive. **"Therefore the menagen is called chazan from chazon (prophecy)"** — Hebrew wordplay: חַזָּן related to חָזוֹן. Real chazan channels prophecy through music.

Beginner: **"And when the night is divided, then a herald proclaims: 'As birds seized in the snare, so are sons of man ensnared' (Kohelet 9:12)"** — the Rebbe cites Zohar Vayechi 217a. At midnight, a heavenly voice announces this Kohelet verse. The point: men get ensnared in their yetzer hara just as birds get caught in nets. **"And the tikkun is that he will be able to hear negina from every man"** — the repair: reach a level where you can hear music from any person and stay unmoved by the wicked's influence. **"It is by means of studying at night Torah sheba'al peh (Oral Torah), that is Gemara, which is the aspect of night"** — the specific practice: night-time study of Gemara. **"As it is in the Midrash: When Moshe was on the mountain forty days and forty nights, he did not know when it was day and when night, only by this when he was learning Torah shebiksav (Written Torah) he knew it was day, and when he learned Torah sheba'al peh (Oral Torah) he knew it was night"** — Midrash Tehillim 19:2. Written Torah = day; Oral Torah = night. Moshe used his learning as a clock for the otherwise-indistinguishable Sinaitic 40 days. Intermediate: **"And when the night is divided, a herald proclaims: 'As birds seized in the snare, so are sons of man ensnared' (Kohelet 9:12)"** — Rebbe cites Zohar Vayechi 217a. At midnight, a heavenly voice announces this Kohelet verse. Men get ensnared in their yetzer hara just as birds in nets. **"The tikkun is that he will be able to hear negina from every man"** — reach a level where you can hear music from any person and stay untouched. **"It is by studying at night Torah sheba'al peh (Oral Torah), that is Gemara, aspect of night"** — specific practice: night-study of Gemara. **"As in the Midrash: When Moshe was on the mountain 40 days and 40 nights, he didn't know when it was day or night, except by this: when he learned Torah shebiksav (Written) he knew it was day; Torah sheba'al peh (Oral) it was night"** — Midrash Tehillim 19:2. Written Torah = day; Oral Torah = night.

Beginner: Rabbeinu now unpacks the **Gemara in Sanhedrin (99b)** that tells of **Rabba** who was sitting and saw a **nachash** (snake) trying to swallow a **frog** (uvra) — and then saw a **pushkantza** (which Rashbam explains is a **raven**) come and swallow the frog and thereby **protect it from the snake** — and then saw the raven **ascend and sit in a tree**. Rabba exclaimed: **'Ta chazi kama nafish cheilei d'ilana!'** — 'Come see how great is the strength of this tree!' Rabbeinu reads this entire sugya as an allegory for the **Gemara-learning dynamic**: **The nachash = the danger of Torah shelo lishmah**. **"Heyno al yedei she'yilmad shelo li'shmah yivla osah ha'nachash"** — 'i.e., when one learns not for the sake of Heaven, the nachash swallows it.' The Torah one has learned can be seized by the sitra achra when learned with ulterior motive. **Rabba's statement specifies the danger**: **Rashbam explains "Rabba kamar lah"** — 'Rabba said it' — as meaning: **"heyno al yedei she'yilmod bishvil she'yikarei Rabbi"** — 'i.e., when one learns in order to be called Rabbi.' That specific shelo-lishmah — learning for the title — is what feeds the nachash. **The raven = learning at night**: **"Asa pushkantza — u'feresh Rashbam: orev"** — 'the pushkantza came — Rashbam explains: a raven.' And the Rebbe now exegetes: **"heyno al yedei she'yilmad ba'lailah, mi'lshon arvis"** — 'i.e., through one learning at night, from the expression *arvis* (evening/maariv).' See Rashi to Eruvin 22a on the phrase "mashkim u'ma'ariv." The raven (orev) = the one who learns at night (ma'ariv). **And the raven 'swallowing' the frog**: **"u'valah — heyno u'meigen alav min ha'nachash ha'nizkar l'eil"** — 'and swallowed — i.e., it shields him from the aforementioned nachash.' Night-learning protects one's Torah from the shelo-lishmah-swallowing danger. **The tree = Avraham**: **"v'saliq y'siv b'ilana — peresh ha'Maharsha, she'hu bechinas Avraham, she'kasuv etzlo (Bereishis 21:33): 'va'yita eishel' she'hu bechinas chesed"** — 'and ascended and sat in the tree — the Maharsha explains this is the aspect of Avraham, regarding whom it is written "and he planted an *eishel*" — which is the aspect of chesed.' **"heyno she'ha'chut shel chesed she'nimshach alav meigen alav min ha'nachash ha'nal"** — 'i.e., the thread of chesed drawn upon him shields him from the aforementioned nachash.' Nighttime Torah draws down chut shel chesed (see Chagigah 12b) — which is the tree Avraham planted — and this chesed is the **second layer** of protection beyond the raven's swallowing. **"Ta chazi kama nafish cheilei d'ilana"**: **"heyno she'Rabba masmiha es atzmo, she'kol kach gavar aleinu chasdo, she'afilu al zeh yachol l'hagen"** — 'i.e., Rabba is astonished at himself: His chesed has so overwhelmed us that it can even shield against this [spiritual danger of shelo-lishmah]!' The wonder of Hashem's chesed is not merely that it provides for physical needs, but that it protects Torah-learners from the cosmic nachash of ulterior motive. Intermediate: Rabbeinu unpacks the Sanhedrin 99b sugya (Rabba seeing nachash→frog→pushkantza→tree): **Nachash=Torah shelo li'shmah** that 'yivla osah ha'nachash.' Rashbam **"Rabba kamar lah"**=**"she'yilmod bishvil she'yikarei Rabbi"** — specific shelo-lishmah of title-seeking. **Pushkantza=orev** (Rashbam)=**"she'yilmad ba'lailah, mi'lshon arvis"** (Rashi Eru 22a **mashkim u'ma'ariv**). **"U'valah=u'meigen alav min ha'nachash."** **Saliq y'siv b'ilana** (Maharsha)=**Avraham**, bechinas **"va'yita eishel"** (Bereishis 21:33)=**chesed** — **chut shel chesed** meigen alav min ha'nachash. **"Ta chazi kama nafish cheilei d'ilana"** — Rabba masmiha: **"she'kol kach gavar aleinu chasdo, she'afilu al zeh yachol l'hagen."**

Beginner: **"And like that which our Rabbis of blessed memory said: 'בְּמַחֲשַׁכִּים הוֹשִׁיבַנִי' (Eicha 3:6) — this is Talmud Bavli"** (Sanhedrin 24a). The verse "He placed me in darkness" is identified with the Babylonian Talmud specifically. **"And this is 'וְלַחֹשֶׁךְ קָרָא לָיְלָה' (Bereishis 1:5) — 'to darkness He called night'"** — the Rebbe connects darkness-of-Bavli to the primordial naming of night. **"That is by means of studying 'isha' (= six) 'sedarim' (= orders) — the Six Orders (sections) of the Mishnah/Talmud, he will repair the six rings in the kaneh (windpipe), from them goes out the voice"** — complex bridge: שישה סדרים (six orders of Mishnah) = six rings in the windpipe that produce voice. Study the six sedarim and you repair your throat's voice-producing apparatus. **"And this is 'קוּמִי רֹנִּי בַלַּיְלָה' (Eicha 2:19) — 'Arise, cry out in the night'"** — the verse commands nighttime cry. **"That is that there be 'arising' to the ron (singing/joyous cry) — that is by means of the night, which is Gemara, six Orders"** — the cry/ron you're arising to is specifically activated by nighttime Gemara-study of the six orders. Intermediate: **"And as Chazal said: 'בְּמַחֲשַׁכִּים הוֹשִׁיבַנִי' (Eicha 3:6) — this is Talmud Bavli"** (Sanhedrin 24a). "He placed me in darkness" = Babylonian Talmud specifically. **"And this is 'וְלַחֹשֶׁךְ קָרָא לָיְלָה' (Gen 1:5)"** — connects darkness-of-Bavli to primordial naming of night. **"That is by studying 'isha' (= six) 'sedarim' (= orders) — the Six Orders, he will repair the six rings in the kaneh (windpipe), from them goes out the voice"** — complex bridge: ששה סדרים = six windpipe-rings producing voice. Study six sedarim and repair your voice-producing throat. **"And this is 'קוּמִי רֹנִּי בַלַּיְלָה' (Eicha 2:19)"** — commands nighttime cry. **"That there be 'arising' to the ron — by means of the night = Gemara = six Orders"** — the ron you arise to is activated by nighttime Gemara-study.

Beginner: **"However, when he studies not for its sake (not lishma), that is for the sake of being called Rabbi — the learning is not in such importance"** — critical qualification. Learning for ego ("to be called Rabbi") has limited value. **"And when [he] studies in the night — a thread of kindness is drawn on him (Chagigah 12b)"** — the Gemara teaches: whoever studies Torah at night, a thread of Hashem's chesed is drawn upon him. This chesed-thread **"shields on him that will not damage him the aforesaid thought"** — the shield protects against harm from learning-not-lishma. **"And there is in the writings of the Ari z"l"** — Rebbe brings Arizal: **"because birds in klipah — they are brains in Malchus diklipah"** — in the impure side, "birds" = "brains of the impure Malchus." **"And the two living pure birds — they are the building of Malchus dikedusha"** — on the kosher side, the two pure birds (from seg 5) build holy Malchus. **"Therefore David praised himself before Shaul: 'יֹדֵעַ נַגֵּן' (Shmuel I 16:18) — 'skilled in playing'"** — David could play music; this was relevant to being eligible for kingship. **"Because the negina is the building of the Malchus"** — music literally builds Malchus. **"Therefore worthy is he for Malchut"** — David's musicianship qualified him for kingship. **"'מֵאַחַר עָלוֹת הֱבִיאוֹ' (Tehillim 78:71) — 'From behind nursing ewes He has brought him'"** — David was taken from shepherding nursing sheep. **"That is from after the suckling ones — Netzach and Hod (divine attributes) — because they suckle the prophets, and they are the building of the Malchus"** — the "nursing ewes" = Netzach and Hod, which in Kabbalah are where prophets receive and which build Malchus. So David comes from prophetic building of kingship. **"And this that Rabba bar bar Chana said: To me was seen that akrukta"** — the Rebbe now returns to the Gemara story with all these layers primed. Intermediate: **"However, when he studies not lishma — for being called Rabbi — the learning is not in such importance"** — critical qualification. Ego-learning has limited value. **"And when [he] studies in the night — a thread of kindness is drawn on him (Chagigah 12b)"** — Gemara: night-study draws chesed-thread. **"Shields him that the aforesaid thought not damage him"** — protects against harm from not-lishma learning. **"And there is in the Arizal's writings"** — Rebbe brings Arizal: **"birds in klipah — they are brains in Malchus diklipah"** — impure side: birds = impure Malchus's brains. **"The two living pure birds — they build Malchus dikedusha"** — kosher side. **"Therefore David praised himself before Shaul: 'יֹדֵעַ נַגֵּן' (1 Shmuel 16:18)"** — David could play; qualified him for kingship. **"Because negina is the building of Malchus"** — music literally builds Malchus. **"Therefore worthy for Malchus"** — David's musicianship qualified him. **"'מֵאַחַר עָלוֹת הֱבִיאוֹ' (Tehillim 78:71) — 'From behind nursing ewes He brought him'"** — David from shepherding. **"That is from after the suckling ones — Netzach and Hod — because they suckle the prophets, and they build Malchus"** — "nursing ewes" = Netzach-Hod, where prophets receive and Malchus is built. **"And this that Rabba bar bar Chana said: lidi chazi li akrukta"** — Rebbe returns to Gemara with all layers primed.

Beginner: **"And Rashbam interpreted: frog, that is bird of knowledge (see Tikunei Zohar tikkun 7 and see in Kavvanot of Arizal on matter of blood frog)"** — now the Rebbe finally unpacks the Gemara! Rashbam hints that "frog" is actually a bird of knowledge per Tikunei Zohar tikkun 7. The frog/ערקתא is symbolic, not literal. **"Which was like akra d'Hagronya — from language 'קְרָא בַגָּרוֹן' (Yeshayahu 58:1) — 'Cry in the throat'"** — 'akra d'Hagronya' the city is read as 'קרא בגרון' — 'cry in the throat.' Verse: "Cry out with full throat." **"That is that the negina is drawn from him"** — music drawn from the throat-cry. **"And akra d'Hagronya, how much is it? Sixty houses — that is, by what will you repair the aspect of 'cry in throat'? By sixty houses — that is, by sixty tractates"** — the 60 houses = 60 tractates (masechtos) of Talmud. Study all 60 tractates and you repair the throat-cry. **"And Rashbam interpreted: 'Talmud' he says to it — that is, that he study Talmud"** — Rashbam on the Gemara. **"Came tannina (serpent) — swallowed her — and Rashi interpreted: rabba (great one — play on 'rabbi') he says to it — that is, by that he studies not for its sake, will swallow her the serpent"** — the serpent swallowing the frog = learning Talmud not lishma (for ego, "Rabbi"), which corrupts the learning. **"And this that Rashbam interpreted: rabba he says to it — that is, by that he will study for the sake of being called rabbi"** — clarified. **"Came pushkantza (female raven) — and Rashbam interpreted: raven — that is, by that he studies in the night, from language arvit (evening)"** — the raven = nighttime study (ערב = evening). **"And swallowed her — that is, and shields on him from the serpent mentioned above"** — the raven swallows the serpent = night-study protects against not-lishma corruption. **"And ascended sat in the tree"** — fish/raven ascends to the tree. Intermediate: **"And Rashbam interpreted: frog, that is bird of knowledge (see Tikunei Zohar tikkun 7 and Kavvanot of Arizal on blood frog)"** — now Rebbe finally unpacks the Gemara! Rashbam hints "frog" is bird of knowledge per Tikunei Zohar tikkun 7. Frog/ערקתא is symbolic. **"Which was like akra d'Hagronya — from language 'קְרָא בַגָּרוֹן' (Isaiah 58:1) — 'Cry in the throat'"** — the city-name is read as "cry in the throat." **"That is that the negina is drawn from him"** — music from throat-cry. **"And akra d'Hagronya — how much is it? Sixty houses — that is, by what will you repair 'cry in throat'? By sixty houses = sixty tractates"** — 60 houses = 60 tractates of Talmud. Study all 60 = repair throat-cry. **"And Rashbam: 'Talmud' he says to it — that is, that he study Talmud"** — Rashbam on the Gemara. **"Came tannina — swallowed her — Rashi: 'rabba' (great one) he says to it — that is, by studying not lishma, serpent swallows"** — serpent = not-lishma study (for "rabbi" ego), which corrupts. **"Rashbam: rabba he says to it — studying to be called rabbi"** — clarified. **"Came pushkantza — Rashbam: raven — by studying at night, from aravit (evening)"** — raven = nighttime study. **"And swallowed her — shields him from the aforesaid serpent"** — raven swallows serpent = night-study protects against not-lishma corruption. **"And ascended, sat in the tree"** — ascends to tree.

Beginner: **"And ascended, sat in the tree — interpreted the Maharsha, that he is aspect of Avraham, that is written by him: 'וַיִּטַּע אֵשֶׁל' (Bereishis 21:33)"** — Maharsha on Bava Basra 73b identifies the tree with Avraham's אשל (tamarisk). **"That is aspect of chesed (kindness) — that is the thread of chesed that is drawn on him, shields on him from the aforesaid serpent"** — Avraham's chesed = the chesed-thread of Chagigah 12b (seg 9). That thread shields against the yetzer hara of not-lishma learning. **"Come see how abundant is the strength of the tree — that is, Rabba astonishes himself"** — Rabba's exclamation is read as personal astonishment. **"That so much His chesed has overpowered us, that even on this can shield"** — "Wow, how strong Hashem's chesed is, that even here, even against the serpent of not-lishma, the chesed shields us!" **"And by this will be settled the adjacency of the Mishnah (Avot chapter 1)"** — and now the pieces fit: the Rebbe is about to show that Pirkei Avos 1:6 uses this exact sequence. Intermediate: **"And ascended, sat in the tree — interpreted the Maharsha, aspect of Avraham, written by him: 'וַיִּטַּע אֵשֶׁל' (Gen 21:33)"** — Maharsha on Bava Basra 73b: tree = Avraham's אשל (tamarisk). **"That is aspect of chesed — the thread of chesed drawn on him, shields him from the aforesaid serpent"** — Avraham's chesed = chesed-thread of Chagigah 12b (seg 9). Shields against not-lishma yetzer. **"Come see how abundant the tree's strength — Rabba astonishes himself"** — Rabba's exclamation as personal astonishment. **"That so much His chesed overpowered us, that even on this can shield"** — "Wow, how strong Hashem's chesed, that even here, even against the serpent of not-lishma, chesed shields!" **"And by this will be settled the adjacency of the Mishnah (Avot chapter 1)"** — pieces fit: Rebbe about to show Pirkei Avos 1:6 uses this exact sequence.

Beginner: **"'Make yourself a rav (teacher) and acquire yourself a chaver (friend) and be judging every man to scale of merit' (Avos 1:6)"** — the three commands of Yehoshua ben Perachia. The Rebbe reads each against the frame he's built. **"Because by that hears the negina as above — he repairs building of his Malchus"** — hearing kosher music builds your Malchus. **"And this 'make yourself a rav' — that is, that repair aspect of Malchus"** — "make yourself a rav" = repair your inner Malchus. **"And this by 'acquire yourself a chaver' — that is, by kaneh (windpipe), that the voice goes out from him, that connects the two keruvim to be faces in faces"** — "acquire yourself" (קנה) plays on "kaneh" (קנה = windpipe/reed). Acquire a friend = acquire the windpipe-voice — which connects the two cherubim (on the Ark) "face to face" (Shemos 25:20). **"'As work of a man and his connections' (1 Kings 7:36) — in time that Yisrael do will of the Place (G-d) (Bava Basra 99a and Rashbam there)"** — the cherubim's facing depends on Israel doing Hashem's will. **"And then when he repairs aspect of his Malchus — he can rule in all that he desires — and he can put to death this one and give life to this one, and found world destroyed for this one said: 'and be judging every man to scale of merit'"** — once you have this inner-kingship power, you could theoretically "destroy the world." So Yehoshua ben Perachia adds the safeguard: judge every person favorably. **"Because the Holy Blessed One does not desire in destruction of the world — 'For not for tohu He created her, to dwell He formed her' (Yeshayahu 45:18)"** — Hashem wants the world inhabited, not destroyed. **"And for this a saying in mouth of people now to say that the chazanim are fools, and not possessors of knowledge — because now Malchut dikedusha in exile"** — observation: people today call cantors fools because holy-Malchut is in exile, so real negina-from-prophecy isn't audible; what's left is outer performance. The teaching of the whole Torah closes on this diagnosis — but the remedy is: repair Malchut by learning Gemara at night with pure intent, thus reclaiming the cantorial-prophetic voice. Intermediate: **"'Make yourself a rav (teacher) and acquire yourself a chaver (friend) and be judging every man to scale of merit' (Avos 1:6)"** — Yehoshua ben Perachia's three commands. Rebbe reads each against his frame. **"Because by that hears the negina as above — he repairs building of his Malchus"** — kosher music builds Malchus. **"And this 'make yourself a rav' — repair aspect of Malchus"** — make yourself a rav = repair your inner Malchus. **"And this by 'acquire yourself a chaver' — by kaneh (windpipe), that the voice goes out, that connects the two keruvim to be faces in faces"** — "acquire yourself" (קנה) plays on "kaneh" (קנה = windpipe). Acquire a friend = the windpipe-voice — which connects the two cherubim (on the Ark) "face to face" (Shemos 25:20). **"'As work of a man and his connections' (1 Kings 7:36) — in time that Yisrael do will of the Place (Bava Basra 99a)"** — cherubim's facing depends on Israel doing Hashem's will. **"And then when he repairs aspect of his Malchus — he can rule in all that he desires — he can put to death this one and give life to this one, and found world destroyed — for this: 'and be judging every man to scale of merit'"** — once you have inner-kingship power, you could theoretically "destroy the world." Yehoshua ben Perachia's safeguard: judge favorably. **"Because the Holy Blessed One does not desire destruction — 'Not for tohu He created her, to dwell He formed her' (Yeshayahu 45:18)"** — Hashem wants the world inhabited. **"And for this a saying in mouth of people now: chazanim are fools, not possessors of knowledge — because now Malchut dikedusha in exile"** — observation: today's "cantors are fools" reflects holy-Malchut in exile; real prophet-music isn't audible. Remedy: repair Malchut via night-Gemara with pure intent.