3948 —יישוב סתירות בתורה אור על מים רבים

B"H, 10 Kislev, 5716.

Brooklyn.

Haraha"g vaharaha"ch iy"a nu"n oseik b'tzt"z Ephraim Eliezer HaKohen

Shalom u'Vrachah!

In response to your letter, in which you were somewhat puzzled by the fact that the two discourses in Torah Ohr on 'Mayim Rabim'—in the first discourse it is explained that 'mayim rabim' refers to the distractions of earning a livelihood, while in the second discourse it refers to contemplation and so forth. The first discourse aligns with the explanation in Nigleh of Torah (Sotah 21a) and the revealed aspect within the inner dimension of Torah, as found in Midrash Shir HaShirim at its place. The explanation of the second discourse aligns with the interpretation of the inner dimension of Torah, as indicated at the beginning of that discourse which references Zohar.

It can be said that both explanations are connected: for the intellect within a person (both higher and lower), contemplation within the measures and limitations of intellect and so forth—these themselves bring about limitations in matters of this world, which cause livelihood to become burdensome and thoughts to be distracting. Further down, this allows for external forces to take hold and draw sustenance, making possible those matters mentioned in Shir HaShirim Rabbah regarding nations of the world and so forth; even further down—transgression itself, as expounded by the Gemara.

Enclosed is what was published; surely you will share its content with many others, and the merit of the many depends on you.

With blessing.

Summary

The Rebbe explains that different interpretations in Torah Ohr about 'Mayim Rabim' reflect various levels within Torah study and human experience. Both perspectives are interconnected, showing how intellectual contemplation can lead to worldly distractions if not properly directed.