Chapter 2

The above concept can be clarified by referring to a story quoted by the Talmud. The Talmud 1 relates how Rabbah would begin his classes with a humorous remark: “His students would laugh and after that, he sat in awe and commenced the lecture.” [Rabbah’s example demonstrates how] the Mashpiah has to open up his students, developing them to the point that they are able to learn from him. He must stimulate the students’ senses and faculties by beginning his lesson on a level to which the students can relate. Therefore, in order to make his students vessels, capable of receiving, Rabbah began his lesson with a humorous statement.

[Rabbah’s witticism cannot be regarded in an undignified sense. The concept of] humor here refers to the casual conversation of scholars. Although [as our sages commented 2] “even the casual conversation of scholars demands study,” because it contains great wisdom and deep insights; nevertheless, it represents only the external aspects [of the sage’s potential]. The level of the casual conversation of a sage is commensurate to his essential powers; the greater the sage, the higher the level of his “casual conversation.” [In some cases,] truly profound concepts can be learned from them. Although [even then the sages’ “casual conversation”] is merely “withered leaves” [in comparison to his true potential]; nevertheless, they are essentials of wisdom, as the Talmud 3 comments: “the statements of the sages are blessings, the statements of the sages are wealth, the statements of the sages heal.”

[The entire realm of “casual conversation” is included in the category] “the service of Torah.” Our sages 4 commented that “serving a Torah scholar is greater than learning from him.” As a proof, the Talmud cites the Biblical reference 5 to the prophet Elisha [who is praised for having] “poured water on Eliyahu’s hands. [The Talmud notes that] no mention is made of his having studied Torah from Eliyahu, only the fact of his “pouring water.” [Why?] ‘Because serving a scholar is greater than studying from him’.”

[As mentioned above, after the introduction, Rabbah] sat in awe and commenced his lesson; for the study of Torah must be charged with fear. Our sages 6 explain: just as the Jews received the Torah on Mt. Sinai with awe and fear, trembling and sweating, as the Torah 7 declares: “And the people saw it, they trembled and stood afar off;” similarly, when we study Torah we must feel great bittul (self-annulment) and fear.

[These feelings represent the proper approach to Torah study. However, to reach this level of feeling,] it is necessary for the teacher to develop the students’ faculties, to open up their minds, by making a humorous remark. The purpose of the humorous remark is to elevate and raise the students to the level at which they are capable of receiving from the Mashpiah. By nature, there is no comparison between a student and a teacher. [For that reason] a student must be in a state of self-annulment before his teacher; as our sages 8 say “if a scholar sits before his teacher and his lips do not drip anxiety…” i.e. complete self-annulment. The humorous remark gives the student the strength to accept his teachers’ lessons. In general, it opens up his heart and mind, thus making him a “vessel,” a recipient.

Even though [the approach of humor] is an external connection, it is a preparation [for the establishment] of a deeper bond. Only through the closeness brought about by the master’s humor, can the students later receive the deeper insights communicated in the lesson.

[A different example 9 expresses the same concept.] When a father wants to play with his young child who is much smaller than him face to face, he must lower his hands which are themselves higher and more elevated than the child’s head below the child, and then lift him up to [the level of] his own head. [Only,] then can he talk and play with him face to face. [On the surface,] the act of lowering his arms to pick up the child is only a superficial expression of the father’s love. Similarly, the child does not receive anything [tangible] from that act in itself; [in its own right,] the act of lifting up the child does not express anything. The communication and play with his son comes afterwards, after the father has lifted him up. However, it is impossible for there to be a close and inner flow unless the receiver was first drawn close and lifted up [to the level of the Mashpiah]. This is a superficial relationship which has as its purpose [the establishment of] an inner connection.

Synopsis
This chapter explains that Rabbah commenced his lesson to the scholars with a humorous remark in order to make them vessels capable of receiving his lessons in Torah. The intent [of the humor] was to elevate the receivers, enabling them to receive the influence [of Rabbah who was on a higher level. A similar principle applies in regard to the statement:] “Serving a Torah scholar is greater than learning from him.” Although [the above-mentioned relationships] are external in comparison to the inner flow [from the Mashpiah] nevertheless, they are a necessary preliminary. [This concept] is illustrated by the example of a father who [reaches down to] lift up his small son to play with him face to face.