The maamar concludes by connecting the explanations given with the time of year and the specific night when it was delivered.
The above concepts can be connected with the concept of “Yaakov set out on his way,”1וְיֵשׁ לְקַשֵּׁר זֶה עִם עִנְיָן דִּ"וְיַעֲקֹב הָלַךְ לְדַרְכּוֹ"
After Simchas Torah, in Lubavitch communities, it is customary for the gabbai to announce “Yaakov set out on his way.” Implied is that it is time to make a transition from the month of Tishrei and its atmosphere of festivity and heightened spirituality to the ordinary details of day-to-day life.
(which begins Motza’ei Shabbos (Saturday night) after Shabbos Parshas Noach).(שֶׁבְּמוֹצָאֵי שַׁבָּת פָּרָשַׁת נֹחַ)
As explained in the sichos delivered together with the maamar,2 although the Divine service of “Yaakov set out on his way” begins after Simchas Torah, in an extended sense, it can be said to begin only after Shabbos Bereishis, because until Shabbos Bereishis, one is still absorbed in the holiday spirit. It is only after that Shabbos that one begins to confront the mundane realities of everyday life.
More particularly, it can be said that there is a new dimension of the Divine service of “Yaakov set out on his way” that begins on Motza’ei Shabbos after Shabbos Parshas Noach, because it is only then that one has spent an entire week – a full cycle of time – confronting the actual day-to-day realities.
Even though after the month of Tishrei, one “sets out on his way” – the term “his way” implying his own personal concerns,דַּהֲגַם שֶׁלְּאַחֲרֵי חֹדֶש תִּשְׁרֵי הוּא הוֹלֵךְ לְדַרְכּוֹ
including (also) permitted and mundane matters(גַּם) בְּעִנְיְנֵי הָרְשׁוּת וּבְעוּבְדִין דְּחֹל,
to the extent that he confronts the “abundant waters” described above –וְעַד לִבְחִינַת מַיִם רַבִּים הַנִּזְכָּרִים לְעֵיל,
nevertheless, through this very descent and challenge, his soul ascends higher.מִכָּל מָקוֹם עַל יְדֵי זֶה גּוּפָא הוּא מִתְעַלֶּה יוֹתֵר,
It achieves the quality of a mehaleich, “one who progresses,”שֶׁנַּעֲשֶׂה בִּבְחִינַת מְהַלֵּךְ,
As is well known,3 (in general), the ascent achieved through the soul’s descent to this physical plane is that it becomes a mehaleich, “one who progresses.”
In one of his visions, the prophet Zechariah is shown Yehoshua the High Priest standing in the Heavenly Court, and G‑d tells Yehoshua, “I will make you as one who progresses among these who stand.”4 “These who stand” refer to the angels that are described with this term because they remain on virtually the same spiritual level at all times. (True, they are continuously ascending. Nevertheless, since their ascents are all relative to each other, they are considered as standing at the same level at all times.) Similarly, the souls in the spiritual realms are considered as “standing,” as reflected by the verse,5 “As G‑d lives, before Whom I stood.” It is only through the descent to this physical realm that the soul reaches the level of “one who progresses,” i.e., it is able to make radical spiritual progress.
The spiritual worlds above are all structured according to the pattern dictated by the G‑dly light that is memale kol almin. Hence, the ascents of the angels and the souls are limited. In this material world, by contrast, G‑d’s infinite light shines (the light that is sovev kol almin). As a result, the ascents that come as a result of the soul’s Divine service on this plane are radical in nature. The soul becomes “one who progresses.”
as indicated by the verse,6 “Yaakov set out (halach) on his way.”וְכִלְשׁוֹן הַכָּתוּב וְיַעֲקֹב הָלַךְ לְדַרְכּוֹ.
The knowledge [that the descent (on “one’s way,” i.e., into his personal concerns, in permitted matters) is for the sake of an ascent] motivates one to set out with joy and gladness of heart.וִידִיעָה זוֹ [שֶׁהַיְרִידָה (לְדַרְכּוֹ בְּעִנְיְנֵי הָרְשׁוּת וְכוּ') הִיא צֹרֶךְ עֲלִיָּה] פּוֹעֶלֶת שֶׁהַהֲלִיכָה תִּהְיֶה בְּשִׂמְחָה וּבְטוּב לֵבָב
When one knows that the challenge he will confront can be overcome – and indeed, that the entire reason it was presented to him was so that he will overcome it – he will proceed with confidence and joy.
[As it was written regarding Yaakov,7 “And he lifted up his legs,” encouraged because he was given good news.][וְעַל דֶּרֶךְ מַה שֶּׁכָּתוּב גַּבֵּי יַעֲקֹב "וַיִּשָּׂא יַעֲקֹב רַגְלָיו" גּוֹ' – מִשֶּׁנִּתְבַּשֵּׂר בְּשׂוֹרָה טוֹבָה כוּ'].
This causes his Divine service to be carried out with consummate perfection, above all boundaries and limitations (as indicated by the phrase “with all your might”)8וְזֶה פּוֹעֵל שֶׁעֲבוֹדָתוֹ תִּהְיֶה בְּתַכְלִית הַשְּׁלֵמוּת וּלְמַעְלָה מִמְּדִידָה וְהַגְבָּלָה (בְּחִינַת בְּכָל מְאֹדֶךָ),
because joy breaks through all barriers.9כִּי שִׂמְחָה פּוֹרֵץ כָּל הַגְּדָרִים.
Carrying out one’s Divine service in the three vectors of Torah, prayer, and deeds of kindness (which parallel Noach’s three sons)וְעַל יְדֵי שֶׁעוֹבֵד עֲבוֹדָתוֹ [בְּכָל הַג' קַוִּין (ג' בְּנֵי נֹחַ) דְּתוֹרָה עֲבוֹדָה וּגְמִילוּת חֲסָדִים]
Noach’s three sons reflect the three emotive attributes of chessed (“kindness”), gevurah (“might”), and tiferes (“beauty”),10 which correspond to the vectors of Divine service: Torah, prayer, and deeds of kindness.
with consummate perfection, with joy and gladness of heart,בְּתַכְלִית הַשְּׁלֵמוּת וּבְשִׂמְחָה וּבְטוּב לֵבָב,
causes G‑d’s blessing to be drawn down to him in all that he needs, [in the three general categories of children, health, and sustenance,]11 with ultimate perfection, with joy and gladness of heartנִמְשָׁךְ לוֹ גַּם בִּרְכַּת הֲוָיָ׳ בְּכָל הַמִּצְטָרֵךְ לוֹ [בְּג' הָעִנְיָנִים דְּבָנֵי חַיֵּי וּמְזוֹנֵי] בְּתַכְלִית הַשְּׁלֵמוּת וּבְשִׂמְחָה וּבְטוּב לֵבָב,ְ
in both spiritual and material matters,הֵן בְּרוּחָנִיּוּת וְהֵן בְּגַשְׁמִיּוּת,
and in spiritual matters as they are fused with material matters.וּבְרוּחָנִיּוּת וּבְגַשְׁמִיּוּת גַּם יַחַד.

Summary

The above concepts can be connected with the concept of “Yaakov set out on his way,” which refers to the Divine service of the Jewish people after the spiritual heights of the month of Tishrei. “Set[ting] out on his way” implies entering the realm of one’s own personal concerns to the extent that he confronts the “abundant waters” described above. Nevertheless, through this very descent and challenge, his soul ascends higher. It achieves the quality of a mehaleich, “one who progresses.” The awareness of the positive nature of this service should lead to joy.
Carrying out Divine service with joy will cause G‑d’s blessing to be drawn down in all that one needs in the three general categories of children, health, and sustenance.