מים רבים לא יוכלו לכבות את האהבה ונהרות…

The Rebbe on this paragraph AI research

1. The Rebbe explains

   In a talk on Shabbos Parshas Noach, Rosh Chodesh Marcheshvan 5724 (an unedited transcript), the year marking a hundred and fifty years since the Alter Rebbe’s passing, the Rebbe asks what lasting lesson the story of the Flood teaches, since there will never be another Flood, and answers from ‘the Alter Rebbe’s explanation in Torah Ohr, in the maamar Mayim Rabbim’.

   The Rebbe quotes this paragraph and explains why the waters ‘cannot extinguish’ the love: the hidden love of every Jew is an essential love for G‑d that comes from G‑d’s own essential love for Israel, „אהבתי אתכם אמר ה׳” (‘I have loved you, says G‑d’). So even if a person talks himself into believing that his life hangs on the toil of livelihood, the love is not put out. And ‘cannot extinguish’ is not only a promise that in the end „לא ידח ממנו נדח” (no one will be lost), which could take lifetimes, but a power now: by force of that love he overcomes the waters and „בוא אל התיבה” (‘comes into the ark’), the words of Torah and prayer.

   The Alter Rebbeועכ״ז לא יוכלו לכבות את האהבה שהוא בחי׳ האהבה המוסתרת שיש בכל נפש מישראל

   The Rebbeשישנה האהבה העצמית דבנ״י להקב״ה, שבאה מצד האהבה העצמית דהקב״ה לבנ״י, כמ״ש ”אהבתי אתכם אמר ה׳”

   Toras Menachem – Hisvaduyos 5724, vol. א, p. 198–199 · ש״פ נח, ב׳ דר״ח מרחשון ה׳תשכ״ד (בלתי מוגה)

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2. A question the Rebbe raisesThe Rebbe says this in more than one place

   In a talk on Shabbos Vayishlach, 14 Kislev 5745 (an unedited transcript), the Rebbe takes up places where the same words are read in opposite ways: how Eisav could hate Yaakov and yet kiss him ‘with all his heart’, and, as a case he had mentioned at an earlier farbrengen, the two opposite readings in Torah Ohr of the verse that opens this maamar, „מים רבים לא יוכלו לכבות את האהבה”.

   Torah Ohr, the Rebbe notes, reads ‘many waters’ in opposite ways. In the derushim of Noach (this maamar) they are „כל טרדות הפרנסה והמחשבות שבעניני עוה״ז” (‘all the preoccupations of livelihood and the thoughts about the matters of this world’), which cannot extinguish the hidden love („האהבה המוסתרת”); in those of Toldos they are the love of G‑d itself, a thirst ‘with all your might’ that nothing stills but Torah and mitzvos. Both stand in the same book, ‘clear and illuminating’ derushim, and yet they are opposite. His answer: from the lowest state one comes to the highest, so a Jew who does his service without being moved by the ‘many waters’ of livelihood reaches through this „ה״מים רבים״ דקדושה, אהבה רבה בבחי׳ בכל מאדך” (the ‘many waters’ of holiness, a great love ‘with all your might’).

   The Alter Rebbeהנה מים רבים הם כל טרדות הפרנסה והמחשבות שבעניני עוה״ז כו׳

   The Rebbeשעי״ז שיהודי עובד עבודתו מבלי להתפעל מ״מים רבים” דטרדות הפרנסה והמחשבות שבעניני עוה״ז, אזי מגיע לבחי׳ ה״מים רבים” דקדושה

   Toras Menachem – Hisvaduyos 5745, vol. ב, p. 809–813 · ש״פ וישלח, י״ד כסלו ה׳תשמ״ה (בלתי מוגה)

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3. A question the Rebbe raisesThe Rebbe says this in more than one place

   In a talk on Tuesday of Parshas Noach, the first day of Rosh Chodesh Marcheshvan 5746 (an unedited transcript), after explaining the Flood in its inner sense as an elevation, the Rebbe turns to the Flood in a person’s service, which he ties to „מים רבים לא יוכלו לכבות את האהבה” (‘many waters cannot extinguish the love’) ‘as explained (also) in the derushim of Parshas Noach’, and gives two explanations of ‘many waters’, in the words of this maamar and of Torah Ohr Toldos (the places are in the editors’ notes 167–168). In the edited version of that day’s sicha (Likkutei Sichos vol. 30 pp. 16–23) only the Toldos reading remains, in note 37.

   In the first explanation, from this maamar, the ‘many waters’ are what he calls ‘evil waters’, the preoccupations of livelihood, which still „לא יוכלו לכבות את האהבה” (cannot extinguish the hidden love); in Toldos they are positive, the contemplation of G‑d’s greatness that makes the soul thirst „בכל מאדך” (‘with all your might’). Since the Flood is in truth an elevation, the Rebbe says, in service it is the second reading that applies. Yet „אין להשאר במצב זה” (one may not stay there), just as one does not stay in the mikveh but comes out, dresses, goes to the synagogue, puts on tefillin and gives tzedakah: the aim is to act in the world, and so that thirst is stilled only through Torah and practical mitzvos.

   The Alter Rebbeועכ״ז לא יוכלו לכבות את האהבה

   The Rebbeאמנם, למרות גודל העילוי שבדבר — אין להשאר במצב זה, שכן, תכלית הכוונה היא — כאמור — לפעול בעולם דוקא

   Toras Menachem – Hisvaduyos 5746, vol. א, p. 490–491 · יום ג׳ פ׳ נח, א׳ דר״ח מר-חשון ה׳תשמ״ו (בלתי מוגה)

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4. From the Rebbe’s maamar ד״ה מים רבים לא יוכלו לכבות, 5738

   The Alter Rebbe cites the whole verse but explains only “many waters.” The Rebbe explains “rivers” as a further degree: worldly thoughts that do not merely gather but rush on constantly without pause, like flowing rivers. Even these do not wash the love away.

   The Alter Rebbeמים רבים לא יוכלו לכבות את האהבה ונהרות לא ישטפוה

   The whole maamar, summarized

5. From the Rebbe’s maamar ד״ה מים רבים לא יוכלו לכבות, 5738

   The Rebbe reads “טרדות הפרנסה” precisely. Livelihood needs only “יגיע כפיך,” engaging the external faculties; the intellect may be used only as necessary for the work, not for strenuous ingenuity and stratagems. Business is only a garment for G‑d’s blessing, and multiplying such garments adds nothing and can spoil things. “Troubles” indicate insufficient contemplation that G‑d’s blessing enriches, not necessarily that the mind and heart are invested in business. Yet even this cannot extinguish the hidden love.

   The Alter Rebbeהנה מים רבים הם כל טרדות הפרנסה והמחשבות שבעניני עוה״ז

   The Rebbeיגיע כפיך דוקא אבל לא יגיעת המוח והלב

   The whole maamar, summarized

6. From the Rebbe’s maamar ד״ה מים רבים לא יוכלו לכבות, 5738

   The Alter Rebbe says in ¶5–7 that the animal soul’s root is higher than the G‑dly soul’s, but does not identify it as Tohu. The Rebbe introduces Tohu as the root of the “מים רבים” and explains the hidden flame in a “גחלת,” and higher still in “צור,” above Havayah. The Alter Rebbe’s ¶1 supplies the cited flame phrase; the relevant Alter Rebbe paragraphs are ¶5–7 and ¶1.

   The Alter Rebbeכמ״ש לעיל מיניה רשפיה רשפי אש שלהבת יה

   The Rebbeששרש הנשמה והאהבה מסותרת שבה הוא בעצמות אוא״ס שלמעלה גם מבחי׳ תהו

   The whole maamar, summarized

7. From the Rebbe’s maamar ד״ה מים רבים לא יוכלו לכבות, 5738

   If before descent the soul was already united with the Ein Sof, and even rooted in His Essence (“with whom did He consult”), how can descent add to it? The Rebbe explains through the Maggid’s parable of a son engraved in his father’s thought. The soul’s root in the Essence is G‑d’s foreknowledge of its future descent and completion of His intent, which is only potential. The actual completion surpasses it, and so the soul is then termed a ba’al teshuvah rather than a tzaddik.

   The Alter Rebbeהיתה נהנית מזיו השכינה והיתה מיוחדת בתכלית היחוד בא״ס ב״ה

   The Rebbeהוא מצד ידיעתו ית׳ שתהי׳ אח״כ ירידתן למטה כו׳ וישלימו הכוונה

   The whole maamar, summarized

Found by AI in the Rebbe’s works and checked against each source; not yet reviewed by a person, so check the place before relying on a detail. How it was made

The Rebbe on this paragraph AI research

1. From the Rebbe’s maamar ד״ה מים רבים לא יוכלו לכבות, 5725

   The Alter Rebbe states that the waters raise the soul higher but gives no image for how an obstacle becomes a source of ascent. The Rebbe supplies the parable of dammed-up water from elsewhere. The blockage not only fails to stop the flow; it intensifies it, and the blockage itself is swept along and adds force. This is applied to the animal soul and the distractions of livelihood. He also adds, in parentheses, that the same is true of G‑d’s love for Israel, which the many waters cannot extinguish.

   The Alter Rebbeואדרבה ע״י התלבשותה במים רבים הנ״ל יכולה להגיע למדרגה היותר גבוה

   The Rebbeשע״י הסתימה נעשה הילוך המים בתוקף יותר

   The whole maamar, summarized

2. From the Rebbe’s maamar ד״ה מים רבים לא יוכלו לכבות, 5738

   The Rebbe ties the Alter Rebbe’s two statements together. Because the very purpose of the waters is to raise the love, this is itself a further reason they cannot extinguish it, beyond the height of the love’s root. He frames the gain as the soul passing from tzaddik (before descent) to ba’al teshuvah (after), a level beyond the tzaddik’s capacity altogether.

   The Alter Rebbeואדרבה ע״י התלבשותה במים רבים הנ״ל יכולה להגיע למדרגה היותר גבוה מקודם שירדה לעוה״ז

   The Rebbeשתכלית עומק כוונתם של המים רבים גופא הוא אדרבא בכדי לפעול יתרון בהאהבה

   The whole maamar, summarized

Found by AI in the Rebbe’s works and checked against each source; not yet reviewed by a person, so check the place before relying on a detail.

The Rebbe on this paragraph AI research

1. The Rebbe explainsThe Rebbe says this in more than one place

   In a sicha said in his room on Motzaei Shabbos Noach 5738 (printed in Likkutei Sichos vol. 20 after the maamar ‘Mayim Rabbim’ of that night), the Rebbe asks how the parsha can be named „נח” (‘Noach’), rest, when its beginning and end, the Flood and the dispersion, are the opposite of rest.

   The Rebbe answers that the inner intent of the Flood was „נייחא דרוחא” (naycha d’rucha): it came „לטהר את הארץ” (‘to purify the earth’), and through that came rest of spirit (his note 45 cites this paragraph). That is why the prophet, who reveals the inner intent of things, calls the waters in the haftarah not ‘the waters of the Flood’ but „מי נח” (‘the waters of Noach’), a name given „על שם התכלית” (for their purpose). Perhaps (biur b’derech efshar) this is also why the Alter Rebbe can take Isaiah’s phrase as the name of the ‘many waters’ of livelihood.

   The Alter Rebbeולזאת נקראים מי נח שנעשה מזה נייחא דרוחא כו׳

   The Rebbeאיז אין נביא (הפטורה) ווערן זיי אָנגערופן (ניט „מי המבול”, נאָר) „מי נח” על שם התכלית, צו שאַפן „נייחא דרוחא”

   Likkutei Sichos, vol. כ, p. 285–286 · מוצאי ש״פ נח - בחדרו - ה׳תשל״ח

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2. The Rebbe explainsThe Rebbe says this in more than one place

   In a sicha of Shabbos Parshas Noach 5743, the Rebbe asks how the Torah can say „ויהי הגשם על הארץ ארבעים יום” (‘the rain was on the earth forty days and forty nights’) when Rashi says the rain came down as a blessing only at first and turned into a Flood as soon as they did not repent.

   The Rebbe answers from this paragraph, which he quotes: the Flood came to purify the earth like a mikveh of „מ׳ סאה” (forty se’ah), and so it is called „מי נח” (‘the waters of Noach’). Its being a punishment came only from the side of that generation; from its own side, Noach’s side, it was rest, the purification of the earth, so the same forty days were rains of blessing and a Flood at once. That purification, he adds, put into the world the power of teshuvah (דעם כח אויף תשובה), which the generation of the Flood lacked because the earth had become too corrupted to be refined.

   The Alter Rebbeכי מלאה הארץ חמס ונתקלקלה מאד והיה נצרך לטהרה

   The Rebbeאון דאָס איז געווען דער אויפטו פון מבול — „לטהר את הארץ”, אַז דאָס האָט אַריינגעגעבן אין וועלט דעם כח אויף תשובה

   Likkutei Sichos, vol. כה, p. 23–27 · ש״פ נח תשמ״ג

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3. The Rebbe explainsThe Rebbe says this in more than one place

   In a sicha of Shabbos Bereishis 5713, the Shabbos that blesses Marcheshvan, the Rebbe turns to Torah Ohr on Parshas Noach to show what the worries of livelihood (טרדות הפרנסה), the ‘many waters’, are for.

   The Rebbe reads this passage as saying the Flood was not only a punishment but a purification of an impure world, which is why it lasted forty days, matching the forty se’ah of a mikveh, and why it is called „מי נח” (‘the waters of Noach’). He applies it, as the maamar does, to the worries of livelihood: their true purpose is to wash away what should not be in a person. The inner meaning of a mikveh is bittul, so these worries, „כאָטש עס שטערט און צעמישט אים צייטווייליק, ווערט ער אָבער דורך דעם צעבראָכן ביי זיך” (though they unsettle him for a while, break his self-regard) and „ווערט ער אַ כלי צו קדושה” (make him a vessel for holiness).

   The Alter Rebbeאך באמת היה המבול בא לטהר את הארץ

   The Rebbeכאָטש עס שטערט און צעמישט אים צייטווייליק, ווערט ער אָבער דורך דעם צעבראָכן ביי זיך און גייט אַרויס פון זיין אייגענעם איך

   Likkutei Sichos, vol. א, p. 4–5 · ש״פ בראשית תשי״ג (שבת מברכים מרחשון)

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4. The Rebbe explainsThe Rebbe says this in more than one place

   In a sicha of the first day of Rosh Chodesh Marcheshvan 5746, the Rebbe asks how a Midrash can liken the flooded world to the world at creation, „כל העולם כולו מים במים” (‘all water within water’), when its waters came „לשחת כל בשר” (‘to destroy all flesh’).

   The Rebbe cites this passage, that the Flood came ‘to purify the earth’ with forty days like the „מ׳ סאה” (forty se’ah) of a mikveh, and notes that even so its purification is still tied to the sins that corrupted the earth. He suggests that the inner content of the Alter Rebbe’s comparison is „טבילה במקוה שהיא אך לתוספת קדושה (ולא כדי לטהר מטומאה)” (a mikveh used not to remove impurity but to add holiness), like the Kohen Gadol’s later immersions on Yom Kippur, which raise him from one level of holiness to a higher one. Cleansing the earth of sin is how the Flood looks below; above, it is an immersion for rising higher.

   The Alter Rebbeשהוא כדוגמת המקוה מ׳ סאה שהיא מטהרת את הטמא

   The Rebbeויש לומר, שזהו התוכן הפנימי בביאור אדה״ז הנ״ל שמי המבול היו בדוגמא למי מקוה

   Likkutei Sichos, vol. ל, p. 16–20 · א׳ דר״ח מרחשון תשמ״ו

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5. The Rebbe explainsThe Rebbe says this in more than one place

   In an edited sicha of Shabbos Parshas Noach, Rosh Chodesh Marcheshvan 5751, asking why G‑d repeats to Noach the command „פרו ורבו” (‘be fruitful and multiply’) already given to Adam, the Rebbe explains the ‘new world’ the Flood brought about and finds it hinted in the name Noach.

   Before the Flood, the Rebbe explains, the world was whole only by virtue of the way G‑d created it, so once it was corrupted it could not be refined; the Flood, which came ‘to purify the earth’, made the world itself able to be refined, and so gave it the firmness of „לא ישבותו” (‘they shall not cease’). That is why the waters bear Noach’s name: quoting this paragraph, that Noach is „שהוא בחינת שביתה כאדם השובת ממלאכתו” (‘the level of ceasing, like a person who ceases from his work’), he says „נח (איש צדיק) פעל והכניס מנוחה בעולם” (Noach brought rest into the world). And the doubled ‘Noach’ is rest for the higher and the lower ones as they are joined, as Noach is one man named twice: a rest added through man’s work, beyond the Shabbos rest with which G‑d completed creation.

   The Alter Rebbeכי הנה נח הוא נייחא דרוחא שהוא בחינת שביתה כאדם השובת ממלאכתו

   The Rebbeנח (איש צדיק) פעל והכניס מנוחה בעולם, ולכן נקראים מי המבול על שמו ”מי נח”

   Toras Menachem – Hisvaduyos 5751, vol. א, p. 234–237 · ש״פ נח, ב׳ דר״ח מרחשון ה׳תנש״א (תרגום מאידית; edited)

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6. A question the Rebbe raisesThe Rebbe says this in more than one place

   In a talk on Shabbos Parshas Noach, Rosh Chodesh Marcheshvan 5745 (an unedited transcript), drawing the lesson learned from Parshas Noach ‘according to the explanation and elucidation in the book whose name is Torah Ohr’, the Rebbe quotes the opening of this maamar at length.

   After quoting that the ‘many waters’ cannot extinguish the love and that through them the soul can reach higher than before, the Rebbe says a Jew can turn the Flood’s ‘evil waters’ into „מי נח” (‘the waters of Noach’), rest of spirit. He then asks about the doubled ‘Noach’, „נייחא לעליונים ונייחא לתחתונים” (‘rest for the higher ones and rest for the lower ones’): Noach is among the lower ones, so how does rest for the higher ones belong here? Higher and lower, he answers, are „באדם עצמו” (within man himself), the soul from above and the body from the earth: the waters disturb neither the soul’s service nor the service with the body, and the rest reaches even his portion in the world.

   The Alter Rebbeומ״ש נח נח ב״פ הם נייחא דעילאי ונייחא דתתאי

   The Rebbeוהביאור — שישנם עליונים ותחתונים באדם עצמו

   Toras Menachem – Hisvaduyos 5745, vol. א, p. 514–515 · ש״פ נח, ב׳ דר״ח מר-חשון ה׳תשמ״ה (בלתי מוגה)

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7. From the Rebbe’s maamar ד״ה אלה תולדות נח נח איש צדיק, 5742

   The comparison and answer are specific: although the doubled name is associated with completed service, the rest and pleasure of future service are already present at its beginning through awareness that they will later be revealed; this does not mean the completed service itself is already attained.

   The Alter Rebbeומ״ש נח נח ב״פ הם נייחא דעילאי ונייחא דתתאי

   The Rebbeשגם בתחלת עבודתו, לפני וירח ה׳ את ריח הניחוח, כבר ישנו בזה הענין דנח

   The whole maamar, summarized

Found by AI in the Rebbe’s works and checked against each source; not yet reviewed by a person, so check the place before relying on a detail. How it was made

The Rebbe on this paragraph AI research

1. The Rebbe explains

   In the edited maamar „ושבתי בשלום אל בית אבי” (‘Ushavti b’shalom el beis avi’), said in his room on Motzaei Shabbos Vayetzei, 9 Kislev, the eve of 10 Kislev 5738, having shown that through its descent the soul becomes a ba’al teshuvah, the Rebbe says that even so this is not the purpose of the descent, which is the refining of the body, the animal soul and one’s portion in the world.

   The Rebbe explains why, as this paragraph says, the love ‘with all your might’ comes specifically out of the darkness of the physical matters a person deals with all day (החושך של הענינים הגשמיים שעוסק בהם במשך היום). That the soul, „חלק אלקה ממעל ממש” (‘truly a part of G‑d above’), overcomes what hides it „אין זה חידוש כ״כ” (is no real novelty); that the body, the animal soul and above all one’s portion in the world outside become vessels for G‑dliness is, and the delight above comes from what is new. So the boundless love comes through „אתהפכא חשוכא לנהורא” (transforming that outside darkness), even though the service ‘with all your heart’, with both inclinations, also turns the evil inclination to holiness (his note 168: 'ראה תו״א נח ט, א׳).

   The Alter Rebbeונק׳ אהבה זו בחי׳ בכל מאדך שהוא בלי גבול ממש שבאה דוקא מן ההפוך שהוא החשך

   The Rebbeשבכדי לבוא לבחי׳ בכל מאדך הוא ע״י אתהפכא חשוכא לנהורא [החושך של הענינים הגשמיים שעוסק בהם במשך היום]

   Sefer HaMaamarim Melukat, vol. ב, p. קעג · מוצאי ש״פ ויצא, ט׳ כסלו, אור ליו״ד כסלו — בחדרו — ה׳תשל״ח

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2. A question the Rebbe raises

   In the maamar ‘Ki Yedaativ’, said on Shabbos Vayera, 20 Marcheshvan 5736, the Rebbe Rashab’s birthday (an unedited transcript), the Rebbe works through the Rebbe Maharash’s hemshech ‘Mayim Rabbim’ of 5636, which he says is apparently founded on this maamar, and explains why the hemshech brings a person through the ‘many waters’ only to the love ‘with all your heart’, while Torah Ohr reaches ‘with all your might’.

   The difference, he explains, is in how a person is engaged with the physical. The hemshech speaks of engagement that is not „כדבעי” (as it should be), where one is caught up in worries, and casting them off yields only ‘with all your heart’. Torah Ohr Noach speaks of „העסק בענינים גשמיים כפי שהם כדבעי” (engagement in physical matters as it should be), for the sake of Torah and mitzvos; then the waters do more than fail to put out the hidden love, they bring it into the open, up to ‘with all your might’, of which it says „מי לי בשמים ועמך לא חפצתי” (‘Whom have I in heaven . . . besides You I desire nothing’).

   The Alter Rebbeוכמ״ש (תהלים עג) מי לי בשמים ועמך לא חפצתי כו׳

   The Rebbeוגם בתו״א פרשת נח מבואר ע״ד העסק בענינים גשמיים כפי שהם כדבעי, שעי״ז אפשר לבא גם לבחינת בכל מאדך

   Sefer HaMaamarim 5736 (bilti mugah), p. 46–48 · ש״פ וירא, כ״ף מרחשון, ה׳תשל״ו (הנחה בלתי מוגה)

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3. From the Rebbe’s maamar ד״ה אלה תולדות נח נח איש צדיק, 5742

   The Alter Rebbe locates the purifying “servitude” in the actual toil and worry of earning a living. The Rebbe adds that the Torah is a Torah of kindness, so literal crushing labor is not needed. For a king’s only son, the hiding of G‑d’s face is itself against his nature and so counts as the hardest labor. This holds even when he has all necessities and wealth, as long as pnimiyus Atik is not yet revealed.

   The Rebbeע״כ אין צריך להיות עבודת פרך כפשוטה

   The whole maamar, summarized

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1. From the Rebbe’s maamar ד״ה מים רבים לא יוכלו לכבות, 5725

   The Alter Rebbe presents “with all your might” as the height reached through the waters. The Rebbe adds two things. First, the distracting waters exist for scholars as well, not only for businessmen. Second, through them one goes beyond “with all your might” to the union of “achos lanu ketanah” and to “the day she is spoken for.” There prayer flows of itself (“open my lips and my mouth will declare”), and Torah is learned as one who answers after the reader.

   The Alter Rebbeיכולה לבא לבחי׳ אהבת בכל מאדך

   The Rebbeשגם לאחרי האהבה דבכל מאדך ישנם כמה מדריגות

   The whole maamar, summarized

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The Rebbe on this paragraph AI research

1. From the Rebbe’s maamar ד״ה מים רבים לא יוכלו לכבות, 5725

   The Alter Rebbe identifies the ark with the words of prayer. The Rebbe makes this the practical path, “come into the ark,” and explains why it is prayer specifically: the essence of avodah is love, and prayer is the avodah of arousing love. Fear, by contrast, must and can be present all day and is not tied to prayer in particular.

   The Alter Rebbeשנעשה מהם תבת נח שהוא בחי׳ תיבות התפלה

   The Rebbeכיון שתפלה פועלת ענין האהבה

   The whole maamar, summarized

2. From the Rebbe’s maamar ד״ה אלה תולדות נח נח איש צדיק, 5742

   For the Alter Rebbe the ark is the words of prayer lifted by the waters. The Rebbe widens it, via the Baal Shem Tov, to the letters of both Torah and prayer. He adds “make a window (tzohar) for the ark”: the letters must shine with love and fear, without which they do not fly upward. Through Ohr HaTorah he also splits the ark into two aspects, Torah as Binah and mitzvos as Malchus, each requiring a different mode of entry: grasp and expansion for one, total bittul for the other.

   The Alter Rebbeשנעשה מהם תבת נח שהוא בחי׳ תיבות התפלה

   The Rebbeדתיבה הם אותיות התורה ותפלה

   The whole maamar, summarized

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The Rebbe on this paragraph AI research

1. The Rebbe explains

   In a sicha said in his room on Motzaei Shabbos Noach 5738 (the same sicha brought on ¶3), linking Parshas Noach with ‘Yaakov went on his way’, the move from Tishrei into the weekday year, the Rebbe speaks to one who is afraid of the world’s ‘many waters’.

   The ‘many waters’, which he defines in this maamar’s words as „טרדות הפרנסה והמחשבות שבעניני עוה״ז” (‘the preoccupations of livelihood and the thoughts about the matters of this world’), are called ‘the waters of Noach’, and the way is ‘come into the ark’: „להכניס את עצמו בהתיבות דתפלה ותורה” (to enter the words (teivos) of prayer and of Torah). One who resolves not to be moved by the waters and to cleave to those words is not only saved; the waters themselves become „מי נח” (‘waters of Noach’) and add an elevation to the words of prayer and Torah. His note 56 quotes this passage: „שע״י המים דוקא מתעלות תיבות התפלה” (‘through the waters specifically, the words of prayer are elevated’).

   The Alter Rebbeשע״י המים דוקא מתעלות תיבות התפלה ועולה למעלה מעלה

   The Rebbeדי „מים רבים” גופא ווערן „מי נח” „נייחא דרוחא”, דורך זיי קומט צו אַן עילוי אין די תיבות התפלה והתורה

   Likkutei Sichos, vol. כ, p. 286–287 · מוצאי ש״פ נח - בחדרו - ה׳תשל״ח

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2. The Rebbe explains

   In a sicha on Parshas Vayetzei, on Rashi’s ‘from now on his main dwelling will be with me’ at Zevulun’s birth, the Rebbe asks how the merchant tribe can fix where Yaakov, the man who ‘dwells in tents’ (יושבי אהל), mainly dwells.

   G‑d’s dwelling is made in the lowest realm, mainly by businessmen who use the world for heaven’s sake, and its permanence shows in their own Torah and prayer. So the Rebbe reads the Alter Rebbe’s letter, that on Shabbos prayer „מוטל ביתר שאת ויתר עז” (‘is incumbent on them with greater intensity’), as saying not only that their duty is greater but that „עבודת התפלה שלהם היא ביתר שאת ויתר עז מתפלת יושבי אהל” (their prayer itself is higher than that of those who dwell in tents), and he quotes this passage as the proof: „שהם יכולים להתפלל יותר כי יתרון האור הוא מתוך החשך דוקא” (‘they can pray more, for the advantage of light comes out of darkness’). He extends it to their fixed times for Torah study.

   The Alter Rebbeכי אדרבה נהפוך הוא שהם יכולים להתפלל יותר כי יתרון האור הוא מתוך החשך דוקא

   The Rebbeאלא שעבודת התפלה שלהם היא „ביתר שאת ויתר עז” מתפלת יושבי אהל

   Likkutei Sichos, vol. ל, p. 134–140 · ש״פ ויקרא תשמ״ב, ליל ה׳ דסוכות תשמ״ג

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3. From the Rebbe’s maamar ד״ה מים רבים לא יוכלו לכבות, 5725

   The Rebbe draws out practical implications of this line. Businessmen must pray on weekdays too, for less time than those with more free time, but with some length and kavanah; reducing the time can also harm kavanah. Since “one who toils on Erev Shabbos eats on Shabbos,” they should not lead the services, and on Shabbos their prayer should be pursued with greater intensity, as in Iggeres HaKodesh. Those who dwell in tents cannot even entertain such an error. They must actually pray at length, since less time means less kavanah, as shown by the Alter Rebbe’s “about an hour and a half at least.” Their conduct also shapes those who learn from them.

   The Alter Rebbeוזהו טעות הבעלי עסקים שבדעתם שאין יכול׳ להתפלל כ״כ כמו היושבי אוהלים

   The Rebbeשאצל יושבי אוהלים הנה מלכתחילה אין מקום לטעות כזו

   The whole maamar, summarized

4. From the Rebbe’s maamar ד״ה מים רבים לא יוכלו לכבות, 5725

   The Rebbe takes the plural “tents” as precise, since the Tzemach Tzedek chose and printed these transcripts. Businesses are plural because worldly matters are a realm of division, but Torah is one. He explains the two tents as Written Torah, where the letters are central, and Oral Torah, where understanding is central. The lesson: even one who learns Chassidus only superficially, like reciting letters, can engage in lengthy prayer just as one who studies it in depth. The deep learner, in turn, cannot say “I have only Torah.”

   The Alter Rebbeכמו היושבי אוהלים כי אדרבה נהפוך הוא

   The Rebbeולמה נאמר אוהלים לשון רבים

   The whole maamar, summarized

5. From the Rebbe’s maamar ד״ה אלה תולדות נח נח איש צדיק, 5742

   The Alter Rebbe answers the businessman’s sense of inferiority in prayer. The Rebbe applies both aspects of the ark to both groups. Scholars need Torah together with acts of kindness, and businessmen must study Torah itself, not only the laws they need for practice.

   The Alter Rebbeוזהו טעות הבעלי עסקים שבדעתם שאין יכול׳ להתפלל

   The Rebbeהן ביושבי אוהל, מארי תורה,

   The whole maamar, summarized

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1. From the Rebbe’s maamar ד״ה אלה תולדות נח נח איש צדיק, 5742

   The Alter Rebbe uses “the waters of Noach” (Isaiah 54) to point to the higher Shabbos and the love from above that will be revealed only in the future. The Rebbe cites the Midrash’s כימי עולם כימי נח; according to one interpretation, ימי עולם refers to the future, and the revelation of that future was already present in Noach’s days. So the future delight can already be present in our service through awareness that it will be revealed.

   The Alter Rebbeובחי׳ האהבה זו יתגלה לעתיד

   The Rebbeשגם אז (בימי נח) הי׳ הגילוי דימי עולם

   The whole maamar, summarized

Found by AI in the Rebbe’s works and checked against each source; not yet reviewed by a person, so check the place before relying on a detail.