In relation to the above, [we can appreciate] Rabbi Akiva's statement:27 "When you reach the stones of pure marble, do not say: 'Water, water.'"

To explain: "The stones of pure marble" refer to the parsah of Kesser which is between the Or Ein Sof, the source of the emanation of light, and the worlds brought into being by that emanation. This parsah definitely makes an interruption. Therefore, it is referred to as stones, concerning which it is said:[122] "Wearing away stones [produces] water." [This indicates that] the stones possess water, but they are hidden and greatly concealed to the extent that much effort and labor is necessary to reveal the element of water that they possess. Nevertheless, they are not like ordinary stones, but they are "stones of pure marble" which appear to an observer like water. As the Talmud[123] states with regard to the Beis HaMikdash built by King Herod, [the marble] looked like the waves of the sea.

[On this basis, we can understand why] Rabbi Akiva said: "When you reach the stones of pure marble, do not say: 'Water, water.'" In the writings of the AriZal,[124] it is explained that Rabbi Akiva's primary adjuration was not to say water twice, [i.e., not to see them as two types of water]. For there are not two types of water, the water is all one. A distinction should not be made between the upper water above the parsah and the lower water that is beneath the parsah. For this parsah only brings about a reflection of the image in the waters. Since the upper waters are simple (for they transcend even G-d's desire to be generous [to the creations]), the image of the one gazing - the souls of the righteous who arose in G-d's thought - appears not as a separate entity, nor as an entity that came into being from water, but as the water itself.

The ratzu, man's striving to become close to G-d must be characterized by a similar motif. The person should not have a desire for ratzu in and of itself. Instead, his ratzu should be "as water [reflects] the image of a face." The face is not a distinct entity. It cannot even be compared to fish in the sea that came into being from the water. Instead, its entire existence is water.

"As water [reflects] the image of a face, so too, one man's heart reflects another's," [motivating even the heart of] a mortal on this physical plane.[125] Accordingly, the ratzu is motivated in a manner that leads to it being followed by a shuv. Within the spiritual cosmos, G-d's will is that there be a dwelling in the lower worlds, including also our physical and material world. This indicates, "as water [reflects] the image of a face," [that this thrust exists] also before the tzimtzum, [even] at the levels where [G-d] "consulted with the souls of the righteous," and "Israel arose in [G-d's] thought."

[The fusion of ratzu and shuv] is reflected by [the conduct of] Rabbi Akiva [who] "entered in peace and departed in peace." As explained in the maamar entitled Acharei,[126] even his ratzu was characterized by peace. It contained also the tendency toward shuv, so that a movement of shuv could follow it.

[This can be clarified through an explanation of the concept of peace.] Peace represents the fusion of two opposites,[127] joining the very lowest extreme and the highest extreme (and also what is above and below these extremes). Peace is the receptacle that contains the blessing of the Holy One, blessed be He.[128] The term blessing is used, because it reflects influence which is drawn down from above.

Moreover, blessing itself is not sufficient, the response Amen is also necessary. As our Sages commented:[129] "A person who answers Amen is greater than one who recites the blessing. Know that this is so. [To cite a parallel:] Weak people challenge in battle, but the mighty emerge victorious."

[Our Sages imply] that blessing (drawing down influence from above) is only the beginning of the battle. Afterwards, [it must be complemented] by the victory of the mighty. As explained at length in the series of maamarim published in connection with the Previous Rebbe's hilula,[130] Netzach, "victory," [is a unique quality]. Thus for the sake of victory in war, [a king] will open up the most precious royal treasures, his treasurestores and those of his ancestors, which were until this moment hidden and sealed away from all eyes, and squander them for the sake of victory in war.

All of this is relevant on a spiritual plane where there is an opponent, i.e., on the very lowest levels. In these rungs, the highest potentials are revealed.

The concept of entering in peace and departing in peace was manifest only by Rabbi Akiva, and it was he who said: "When you reach the stones of pure marble, do not say: 'Water, water.'" This [approach] came because his ratzu did not stem from his own initiative, but came about "as water [reflects] the image of a face," [i.e., as a response to G-d's desire] as explained above at length.

   

Notes:

122. (Back to text) Iyov 14:19. [We have translated the verse according to the context of the maamar although its literal meaning differs.]

123. (Back to text) Bava Basra 4a (note Rashi's commentary).

124. (Back to text) Quoted by Or HaTorah, Beshallach, loc. cit., (p. 480); the maamar entitled Acharei (the series of maamarim entitled BeShaah SheHikdimu 5672, p. 964); see Likkutei HaShas of the AriZal, Chagigah 14b.

125. (Back to text) [Trans. Note: From a mortal perspective, a ratzu will not contain a tendency for shuv, for the two are opposite thrusts. The intent is, however, that a person should not consider himself at all. He should be like water, a simple entity. This will enable his ratzu to mirror G-d's desire, and within His desire, both ratzu and shuv operate in harmony.]

126. (Back to text) Sefer HaMaamarim 5649, p. 259ff.

127. (Back to text) See Likkutei Torah, Bamidbar, p. 27a.

128. (Back to text) The conclusion of tractate Uktzin.

129. (Back to text) Berachos 53b; explained in the maamar entitled Gadol HaOneh, [5722, which was delivered at the same farbrengen] (Sefer HaMaamarim Yud-Alef Nissan, p. 66ff.).

130. (Back to text) See ch. 11 of the series of maamarim entitled Basi LeGani (Sefer HaMaamarim 5710, p. 132).