Torah channels undiminished Divine flow

בפ' ונתתי גשמיכם בעתם.

On the verse: "And I will give your rains in their season."

The blessing (Vayikra 26:4) promises rain "in its proper time" — and the Sefas Emes will read "in their season" as a hint to receiving shefa (Divine flow) without distortion.

בת"כ כמו שהי' באדם הראשון ביום שנזרע עושה פירות ע"ש.

In the Toras Kohanim: just as it was with Adam HaRishon — on the day it is sown it produces fruit. See there.

Before the sin, the world was so unimpeded that produce sprouted and ripened on the very same day it was planted, with no delay.

הענין בקיצור לפי מ"ש בזוה"ק בפסוק תוחלת ממשכה כשבא השפע ממדרגה למדרגה משתנית.

The matter in brief, according to what the Zohar said on the verse "hope deferred" — when the shefa (Divine flow) comes down level by level, it becomes altered.

Citing Mishlei 13:12, the Zohar explains that when the Divine flow must descend through many stages, it gets diminished and changed along the way — hence the delay and the "deferred hope."

וכשבא ע"י התורה עץ חיים תאוה באה.

But when it comes by means of the Torah, the Tree of Life, "desire fulfilled comes."

The same pasuk concludes "ve'eitz chaim ta'avah va'ah" — when the flow comes through the Torah, which is the Tree of Life, the desire is realized at once.

מיד בלי השתנות.

Immediately, without alteration.

Torah lets the shefa arrive directly and intact, with none of the diminishment caused by passing through intermediate levels.

וזה גשמיכם בעתם שנוכל לקבל השפע כמו שהיא בלי השתנות כמו שהי' קודם החטא.

And this is "your rains in their season" — that we should be able to receive the shefa just as it is, without alteration, as it was before the sin.

"In their season" means at the perfect, undistorted moment — receiving the bounty exactly as it descends from its source, restoring the unblemished state of before the cheit (sin) of Adam.

ובכח התורה עץ החיים ניתקן חטא אדה"ר.

And through the power of the Torah, the Tree of Life, the sin of Adam HaRishon is rectified.

The Torah, being the Eitz HaChaim, has the power to undo the damage of the original sin and return the world to its pristine flow.

ולכן אלו הברכות הגם דשכר מצוה בהאי עלמא ליכא אבל ע"י המצות ניתקן החטא ומקבלין הברכה כמו שהי' קודם החטא ואין זה ענין שכר מצוה.

Therefore these blessings — even though "there is no reward for a mitzvah in this world" — nevertheless, through the mitzvos the sin is rectified, and we receive the blessing as it was before the sin; and this is not a matter of reward for a mitzvah.

Chazal's rule that mitzvos are not rewarded in this world poses no contradiction: the bounty of these blessings is not a "payment" for mitzvos but the natural return to the unspoiled order that mitzvos restore by repairing the original sin.

וקצרתי בזה:

And I have been brief in this.

The Sefas Emes notes that he is leaving the idea in condensed form.

Summary: When Divine flow descends through many levels it is diminished, producing "hope deferred"; but Torah, the Tree of Life, channels it directly and intact. The blessing of "rains in their season" means receiving shefa undistorted, as before Adam's sin — not as reward for mitzvos, but as the restored natural order that mitzvos bring about by rectifying the original sin.