English translation — מאמר מים רבים תשל"ח

With the help of Heaven.

Motzaei Shabbos Parshas Noach – in his room – 5738 (1978).

"Many waters cannot extinguish the love, and rivers cannot wash it away, etc."

And it is brought in the discourses of our Nesi'im,

that "many waters" are all the distractions of livelihood and the thoughts concerning matters of this world,

and nevertheless they cannot extinguish the hidden love that exists in every soul of Israel,

"and rivers cannot wash it away,"

that even when the aforementioned thoughts are extremely distracting,

to the point that they race about continuously without any interruption at all,

like rivers

that flow constantly without cessation and move and go with a great current,

nevertheless, they cannot wash away the love

(and they cannot extinguish it).

2)

And the explanation of the precise wording "distractions of livelihood,"

behold it is written,

"The labor of your hands when you eat, etc."

And the precise point regarding this is known,

specifically "the labor of your hands," but not the labor of the mind and heart.

And this means that although

(from the aspect that influence in this world is drawn through the garment of nature)

there must be action in which the supernal influence is clothed,

as it is written,

"And Hashem your G-d will bless you in all that you do"

(specifically),

and even to the point that sometimes

(due to the greatness of the concealment and hiding)

effort is also needed,

nevertheless, one need only occupy in this action his external powers,

"the labor of your hands"

[hands and other external limbs],

but not his inner and lofty powers

(that are in the mind and heart),

for these powers must be dedicated to serving his Master,

for this is the purpose of his creation.

And although, since the influence is concealed and hidden in the garments of nature, one must also use his intellect for the sake of the occupation,

it is only what is necessary for the action,

but not in a manner of exertion in cleverness and schemes.

And especially since "the blessing of Hashem enriches,"

and the occupation is merely a garment for the blessing of Hashem

(and not that the occupation is the source of his livelihood, G-d forbid),

it is therefore understood,

that analogous to garments in the simple sense, "one who multiplies garments has not added anything,

and on the contrary,

he spoils more."

And this is the precise wording "distractions of livelihood,"

that although he is in a lowly state where he has distractions of livelihood

[which shows that he does not contemplate properly within himself that the blessing of Hashem enriches],

nevertheless,

behold, even the distractions cannot extinguish, G-d forbid, the hidden love that is in every Jew.

3)

Now, the innovation in this—that many waters cannot extinguish the love—

is that it is known that the root of the many waters

[which are the distractions of livelihood]

is in the aspect of tohu that preceded tikkun.

For this is what is called "many waters," because they are "many"

(also)

from the perspective of their root and source.

And this is the superiority

in that many waters cannot extinguish the love, and rivers cannot wash it away—

for even though the root of the many waters and rivers

is in the aspect of tohu that preceded tikkun

(the root of the Nefesh HaElokis),

nevertheless, they cannot, G‑d forbid, extinguish the love that is in the Nefesh HaElokis.

And the reason for this is

(as was stated previously)

"Its sparks are sparks of fire, a flame of Y-ah,"

that the root of the soul and the hidden love within it is in the Atzmus of Ein Sof, which is above even the aspect of tohu.

For the root of the love in the Nefesh HaElokis is in the aspect of a flame of Y-ah, as it is connected and hidden within the coal

(sparks of fire),

and higher still

—as it is in the aspect of Tzur

(which is above Havayah),

for there is the root of the soul,

as explained in Likkutei Torah

in the interpretation of the verse,

"And the spirit shall return to the Elokim who gave it,"

that the aspect of Elokim

("who gave it")

is the aspect of the aforementioned Tzur.

4)

Now, not only do the aforementioned many waters lack the ability to extinguish, G‑d forbid, the love of the soul,

but moreover,

through them an advantage is produced in the love.

And this is that through the soul's descent below into this world and its enrobement in the aforementioned many waters, it reaches a more elevated level than its level before its descent below.

[And this is the ultimate intention of the aforementioned many waters.

Therefore, ultimately they lack the ability to extinguish the love,

because

the ultimate depth of the intention of the many waters themselves is, on the contrary, to effect an advantage in the love.]

And in avodah, the elevation that is produced in the soul through its descent below and its enrobement in the aforementioned many waters is that it comes to the matter of teshuvah.

And as is known,

that souls before their descent into a body are in the aspect of complete tzaddikim,

and the advantage produced in them through their descent into a body is that they become in the aspect of baalei teshuvah,

for "in the place where baalei teshuvah stand, complete tzaddikim cannot stand,"

and moreover,

they cannot stand there,

for this is not

(even)

within the ability

of them.

And this is the reason the soul descended below,

for the matter of teshuvah

[although it is not specifically about transgressions,

but rather the return of the soul to its source and root]

applies specifically when it is not in its true place

(its source and root),

for then it is possible for it to return to its source and root,

the aspect of "And the spirit shall return to the Elokim who gave it."

And since the level of the baal teshuvah is more elevated than the level of tzaddikim

[to the extent that the difference between them is incomparable,

therefore, in the place where baalei teshuvah stand, complete tzaddikim cannot stand,

as above],

therefore,

through the matter of teshuvah that is renewed in the soul in its descent below, it is elevated even more than it was in its source,

in the aspect of "the Elokim who gave it."

5)

And even though the root of souls is in His essential self, above all revelations,

as is proven

(also)

from what our sages said,

"In whom did He consult? In the souls of the tzaddikim,"

for the matter of consultation is also regarding the most elevated revelations

(since they are by will and not by necessity, G‑d forbid),

thus it is understood that the souls in whom He consulted are above all revelations,

nevertheless, it is possible to say that through teshuvah

(in their descent below)

an elevation is produced in them relative even to the level that was in their root.

And this will be understood based on what the Maggid said

in explanation of our sages' statement,

"Israel arose in thought,"

which is like a parable of a person who has a son,

for even when the son passed from before his face and went away from him,

nevertheless, the form of the son is engraved in the thought of the father.

However, among human beings this applies specifically to one who has a son, etc.

But regarding the Holy One, blessed be He, it is possible to say that even before Israel were created, their form was engraved in thought,

as our sages said,

"Israel arose in thought,"

for with Him, past and future are one.

And it is understood from this,

that this—that souls are rooted in His essential self and in them He consulted, etc.—is the matter of souls as they are in the aspect of created beings

(and as they descend below),

and only that

(also)

this form is engraved in His thought,

because with Him, past and future are one.

And as is known

in the explanation of "In whom did He consult," etc.,

that this is what arose before Him—the delight that He would delight, as it were, in the avodah of the souls below.

And based on this, the matter of the elevation produced in the souls through their descent below will be understood,

even though before their descent they are rooted in His essential self,

for this—that they are rooted in His essential self

(and in them He consulted, etc.)

—is from the perspective of His knowledge that afterward there will be their descent below, etc., and they will complete the intention.

And even though initially He knows with absolute certainty that they will complete the intention,

nevertheless, this is in potential,

and the ultimate elevation

(and intention)

is

the actual.

[And this is also the precise language of "In whom did He consult? In the souls of the tzaddikim,"

that when they are in the aspect of consultation

[for then their elevation is in potential,

for He knows they will complete the intention]

they are in the aspect of tzaddikim,

and after their descent below

[for then they complete the intention in actuality]

they become in the aspect of baalei teshuvah].

6)

And this may be connected to the matter of “and Yaakov went on his way”

(which occurs at the conclusion of Shabbat Parshas Noach49),

for although after the month of Tishrei he goes on his way

(also)

in matters of the permitted and in weekday activities,

even to the level of “many waters” mentioned above,

nevertheless, through this very thing he is elevated more,

becoming in the aspect of “movement”50,

as the verse states51

“and Yaakov went on his way.”

And this knowledge

[that the descent

(to his way in matters of the permitted, etc.)

is a need for ascent]

causes the going to be with joy and a good heart

[as it says52

regarding Yaakov, “and Yaakov lifted his feet etc.” when he was informed of good tidings etc.].

And this causes his service to be in the ultimate perfection and beyond measure and limitation

(the aspect of “with all your might”53),

for joy breaks through54

all boundaries.

And by his performing his service

[in all three lines

(the three sons of Noach55)

of Torah, service, and acts of kindness]

in ultimate perfection and with joy and a good heart,

there is drawn to him also the blessing of G‑d in all that he needs

[in the three matters of children, life, and sustenance56]

in ultimate perfection and with joy and a good heart,

both in spirituality and in physicality,

and in spirituality and physicality together.