691 —ביאור שני המשלים בחסידות להשפעה אין סופית והשפעה גבולית

B"H, 23 Menachem Av, may Hashem guard him.

Haraha"ch vavac"h iy"a nu"m etc. Mehorad"m Shub.

Shalom u'Vrachah!

I received your letter and was glad to hear that your wife's condition is steadily improving. May you always share only good news and kindness, so may it be His will.

Regarding your comment on the Maamar Mayim Rabim 5636: a) In chapter 33, which distinguishes between the beginning of existence and the renewal of old things, and his proof from the Midrash Rabbah (Bereishis Rabbah ch. 8:4): 'From then until now what has He been doing etc.' You question that it cannot be taken literally that the Holy One was occupied with creation for six days etc. However, your question does not weaken the proof, as the proof is that however we interpret Bereishis Rabbah, it is clear there is a difference between creation during the six days and creation afterward. The explanation of the Midrash Rabbah briefly can be: The question is: (the light) of the Holy One blessed be He (and its extension and revelation in a manner of memale kol almin—that is, within place and time), for how many days did He create His world (how long did this revelation last)? He answered: six days. From then until now what does He do (and where is this light revealed)? The foundation for interpreting 'the Name Kadosh Baruch Hu' can be found in Likkutei Torah Tazria 22c, among other places.

b) In chapter 34 he brings an analogy that from Ein Sof emerged limitation like a spring flowing without interruption, yet we fill measured vessels from it. You ask that in the nimshal (lesson), the influence changes what receives it, unlike in the analogy where the vessel does not change from the water drawn into it; thus, you find more fitting the second analogy—the flow of wisdom from a great sage to a small student. Now, a similar analogy to the first one—but with a river—is brought elsewhere in Chassidus (see Biur HaZohar Vayishlach) with more detail added there: because of the unceasing rush of water, vessels would be swept away; and it is explained in Chassidus (HaShem Yechatu Rosh Hashanah 5706) that this happens in one of three ways: a) The vessels break completely; b) at least they lose their status as vessels whose purpose is to receive—here, due to the rush of water they cannot hold it and it flows back out; c) from the outset nothing enters into them because of Ein Sof present in the flow. Thus even in this analogy, what receives is changed; but with a spring where water emerges drop by drop, none of these three outcomes occur.

It is worth adding some explanation by first asking why two analogies are needed—what does each add? Surely nothing is superfluous. Briefly: At first glance, something infinite (or even higher—Ein Sof) must be infinite since its source is not limited—both regarding its essence as well as what it influences. But truly this isn't so for both aspects. Therefore two analogies are brought: The spring—its flow never stops but what emerges is limited drops; while with the sage—the flow itself stops being revealed but what he imparts remains infinite relative to what was received (for up to forty years one doesn't grasp his teacher's wisdom fully; only after forty years does he understand its depth). In application: perhaps this distinguishes between 'the hosts of heaven,' which exist eternally but have no offspring—the influence ceased but their vitality remains infinite (as explained in ch. 33); versus 'the hosts of earth,' which do not exist eternally but have offspring—their vitality is finite but influence never ceases. Much more could be said on all this but what's written suffices for one who understands.

See also Sefer HaChakira by tzt"z vol. I at its beginning.

Blessings for healing of body and soul together for you and your household.

Summary

The Rebbe clarifies why Chassidus uses both spring and sage analogies to explain G‑d's influence—each highlights different aspects of how Divine infinity interacts with creation's limits—and encourages deeper study for greater understanding.