1. Likkutei Torah and the Uniqueness of Parshas Shoftim
Last week, we explored a maamar—a Chassidic discourse—from Likkutei Torah on the weekly Parsha. Today is Parshas Shoftim, but interestingly, there is no maamar in Likkutei Torah specifically for Shoftim. This is unusual because Likkutei Torah—the Alter Rebbe’s discourses as edited by his grandson the Tzemach Tzedek—covers the parshiyos from Vayikra through the end of the Torah (the earlier parshiyos appear in Torah Or), and within that range Shoftim is the only one left without a maamar of its own. Instead, the discourses for this period focus on Parshas Re’eh and Elul together. The reason is that Shoftim is always read during Elul, so the teachings about Elul are considered to replace those for Shoftim.2. The Month of Elul and Its Spiritual Significance
The month of Elul is a time of preparation for Rosh Hashanah and Yom Kippur. We often hear the phrase melech basadeh—the king is in the field—to describe this period. There’s a discussion in halacha about when Moshe Rabbeinu ascended Mount Sinai for the final time to receive the second Luchos. Some say it began on the first day of Elul; others say it started on the 30th of Menachem Av. This difference leads to varying customs regarding when to begin blowing shofar. In Chabad, we start on the first day of Elul. These 40 days are known as days of mercy (rachamim) and forgiveness (selichos). Sephardic communities begin saying Selichos daily from Rosh Chodesh Elul, while others start closer to Rosh Hashanah.3. The Thirteen Attributes of Mercy: Elul vs. Aseres Yemei Teshuvah
During both Elul and the Aseres Yemei Teshuvah (the Ten Days of Repentance), we speak about the revelation of Hashem’s thirteen attributes of mercy (yud-gimmel middos harachamim). When Moshe Rabbeinu pleaded for forgiveness after the sin of the golden calf, Hashem taught him these attributes: “Hashem, Hashem, kel rachum vechanun...” Hashem promised that invoking these words in prayer would never be rejected. In Elul, these attributes are especially accessible—the energy is revealed rather than hidden. However, there’s a distinction: during Aseres Yemei Teshuvah, it’s as if we approach Hashem in His palace—requiring repentance and spiritual “clothing.” In contrast, during Elul, melech basadeh, Hashem is approachable even in our “work clothes,” before He assumes His royal role in the city.4. The Deeper Meaning of Teshuvah: Elevation Beyond Origin
The maamar opens with a verse from Yeshayahu (Isaiah 54), which describes windows made from precious stones as a metaphor for future redemption and beauty. Spiritually, this relates to how our souls can be elevated beyond their original source through teshuvah (return). While teshuvah is commonly understood as repentance for sin, its deeper meaning is “return”—bringing one’s soul back to its source in Hashem. Even though Jewish souls originate from Hashem’s thought (machshava)—a level higher than angels who come from speech (dibur)—teshuvah allows us to ascend even higher than our original root.5. Levels Within the Soul and Their Correspondence to Divine Thought
The soul descends into this world from a lofty place but has potential for even greater elevation through mitzvos and challenges faced here. Just as human intellect precedes thought and speech (with thought being only a garment for intellect), so too does our soul have levels beyond its origin in divine thought. The 600,000 root souls correspond to 600,000 letters in the Torah—each soul rooted in Hashem’s wisdom (chochmah). Yet above thought lies intellect itself and even higher powers within the soul that generate new ideas (koach hamaskil). Teshuvah aims to return not just to our original place but higher still—to unite with levels above thought.6. The Essence of Teshuvah: Tashuv Hei and Yearning for Hashem Himself
Teshuvah can be understood as tashuv hei—returning the letter hei (representing thought) back to its source next to yud (representing wisdom). This means elevating ourselves beyond where we started, striving not just for spiritual reward but connection with Hashem Himself. All creation comes from one divine thought; relative to Hashem’s essence, everything else is insignificant—a mere ray compared to its source. Our ultimate goal should be yearning for inclusion within Hashem’s infinite essence rather than seeking reward like Gan Eden or Olam Haba.7. The Five Levels of Soul and Their Spiritual Implications
There are five levels within every Jewish soul: nefesh, ruach, neshama, chaya, and yechida. Chaya corresponds to chochmah (wisdom), neshama to binah (understanding), while yechida represents pure unity with Hashem—a desire beyond logic or reason that seeks only God Himself. Even those on lower spiritual levels possess this innate drive toward unity with Hashem (yechida). However, there exists a parallel force within sitra achra—the side opposed to holiness—a super-rational desire directed toward material pursuits.8. Harnessing Inner Forces: Baal Teshuvah and Transformative Power
A baal teshuvah (one who returns) can reach higher than a tzaddik because they redirect powerful desires once used negatively toward holiness instead. The animal soul (nefesh habahamis) has great strength—like lions (kefirim)—and when harnessed for good through teshuvah or acts like tzedakah (charity), it brings down extraordinary divine assistance (“measure for measure”). This transformative process elevates both individual souls and all Israel closer to their true purpose: connection with Hashem Himself. In summary: Our journey through life offers an unparalleled opportunity for elevation—beyond even our original spiritual source—by striving not just for reward but true unity with Hashem through teshuvah and mitzvos performed selflessly out of love for God alone. This is especially accessible during Elul when divine mercy abounds; may we merit to take advantage of this special time!