Josh Ahava Raba

The Love described at the beginning is PAST, God showing love by giving us Torah, like notion in PA 3 of Torah as לקח טוב נתתי לכם. But it focuses mostly on future: God teaching us & enabling us ללמוד וללמד etc. Also האר עינינו and following. הביאנו does not follow but is presumably later addition.

Ezra is arriving from Bavel. God watched out for him on the journey, the text says, because Ezra dedicated himself to Torah. Note the different order here: He studies God's Torah in order to observe it himself, and separately has committed to teaching and spreading that Torah to the rest of the community. The significance of לשמור is quite different in Pir Av where it comes after ללמד.

The is the source for the 4 terms presented together. Why are they in this order? One reason is that they are 2 pairs of terms separately associated with Torah - ללמוד וללמד about study, לשמור ולעשות about actions. The latter 2 terms are used together frequently describing what those who hear the Torah are meant to do, sometimes as the intended outcome of שמע, thus connecting back. ללמד seems most obviously connected to 2nd par of שמע in ולמדתם אותם את בניכם, where 1st par uses verb ושננתם. Thus main context is teaching בנים, used this way in קידושין regarding women's פטור from learning & thus from teaching. Most noteworthy source probably Joshua 1:8 which echoes שמע's hyperbole - it should never leave your mouth, study day & night, in order לשמור ולעשות. Sifre follows this order and sees it as essentially chronological - SbY says 3 paragraphs of שמע are in this order bc they correspond to ללמוד, ללמד, and לעשות. But in PA the order is very clearly one of importance, or perhaps stages along a path. If your goal is teaching, you will stop there; but if your goal is doing, you will naturally do the others along the way. Does this also give a sense that לשמור ולעשות are more public & communal? Like the way we compare leading by words vs leading by example.

Here the לשמור ולעשות do seem more like a group activity rather than something directed at each individual.

Here האר seems to be about giving them renewed strength to rebuild.

What's striking is the starting assumption that study & action are separate, even though conclusion is that they are not. Seems to be a question precisely because the Rabbis have made study into a way of life all its own that in some sense exists separately from action. Thus they are defending their culture focused around study, but either defending it or reminding themselves that it is valuable because & only if it translates.

This cements sense that PA is presenting an order - one does A then B then C. Interesting that other version sees 3 par in descending order of importance, this could be read as opposite though probably more about sequence.

This debate is a bit odd, since the latter phrase has a direct biblical source. But following מימרא clearly presumes former specifically in the morning. Cont of sugya also consistently refers to it as אהבה רבה, also Mid Tehilim. Tana dV Eliahu is only other use of phrase, but presents אהבת עולם as intentionally going beyond what אהבה רבה would mean. Initial guess: אהבת עולם has more of a Redemption sense, assurance of faithfulness. But we're talking about the love reflected in מתן תורה, so the phrase is less fitting in context.