1. The Parasha Cycle During Sukkos
This week, as is typical for Torah and Tea, we find ourselves in an unusual situation regarding the weekly parasha. Because it is Sukkos, there is no regular parasha read on Shabbos; instead, we read special Torah portions for the festival. However, during the weekdays leading up to Sukkos, we continue learning Vezos Habracha—the final parasha of the Torah. On Shabbos afternoon at Mincha, we began reading Vezos Habracha, and after Yom Kippur (which was Monday), we resume this parasha on Thursday and again on Shabbos afternoon. In the diaspora, we will conclude the Torah on Sunday with Simchas Torah, while in Eretz Yisrael they finish on Shabbos. Thus, this week does not have a standard parasha reading cycle.
2. Introduction to Igeres Hatshuvah
Today’s discussion focuses on Igeres Hatshuvah—the Letter of Teshuvah—written by the Alter Rebbe. In this section of Tanya, the Alter Rebbe explains foundational ideas about teshuvah—returning to Hashem. The word itself can be broken down as tashuv hei, meaning “returning the hei,” referring to restoring a part of Hashem’s name.
The Alter Rebbe teaches that every Jew possesses within them a reflection of Hashem’s name—Yud Kei Vav Kei. This is based on the verse “ki chelek Hashem amo”—“Hashem’s people are a portion of Him.” Our soul contains within it an aspect of this Divine name.
3. The Structure of Hashem’s Name and Its Reflection in the Soul
The name Yud Kei Vav Kei represents godliness as it is manifest in the world of Atzilus, according to Kabbalah. This world contains ten sefirot—divine attributes or channels through which Hashem’s energy flows: Chochmah, Binah, Daas, Chesed, Gevurah, Tiferes, Netzach, Hod, Yesod, and Malchus.
The letters of Hashem’s name correspond to these sefirot: The Yud, a single point, represents Chochmah—the initial spark or insight. The first Hei, with its width and length, represents Binah—the expansion and development of that idea. The Vav, which has a numerical value of six, stands for the six emotional attributes that follow. The final Hei corresponds to Malchus.
This structure is mirrored in our own souls: just as there are ten sefirot above, our neshama has ten powers—intellectual and emotional faculties that reflect those divine attributes.
4. The Unique Nature of the Jewish Soul (Neshama Elokis)
The neshama is unique among all creations because it is truly a part of Hashem—a direct reflection of His essence (chelek Hashem amoi). While all people possess an intellectual soul (shared by Jews and non-Jews alike) and an animal soul (our basic instincts), only Jews possess this special godly soul (neshama elokis). This soul’s faculties are reserved for holiness: understanding Hashem (chochmah binah daas) and feeling love and awe for Him through its emotional powers.
The neshama stands higher than anything else created by Hashem—even higher than angels—because it comes from His innermost essence rather than from more external expressions.
5. Creation by Speech Versus Creation by Thought or Breath
The difference between human souls and other creations can be illustrated by how they were brought into existence. Most things were created through Hashem’s “speech”—asarah maamarot nivra haolam (ten utterances). Speech is considered external compared to thought or breath, which are more internal powers.
The neshama was created differently: “vayipach b’apav nishmat chayim ”—“He blew into his nostrils a living soul.” Blowing requires effort from deep within oneself, signifying that our souls come from Hashem’s innermost being rather than His external expressions.
This distinction also applies when comparing souls to angels: angels are associated with the name Elohim (a more external aspect), while Jewish souls are associated with Yud Kei Vav Kei (the inner essence).
6. Angels and Their Association with Elohim
The Alter Rebbe brings three verses showing that angels are called by the name Elohim rather than Yud Kei Vav Kei:
- “Ki Hashem Elokeichem hu Elokei haElohim ”—“Hashem your God is God of gods.” Here, “gods” refers to angels called Elohim.
- “Hodu leilokei haElohim ”—“Give thanks to the God of gods.”
- “Vayavo bnei haElohim lehit yatzev ”—“The children of Elohim came to stand before Him,” referring to lower-level angels called Bnei Elohim.
The reason for this distinction is that angels derive their energy from the externality—from the ten sayings through which creation occurred—rather than from Hashem’s inner essence.
7. The Process of Teshuvah—Restoring Yud Kei Vav Kei Within Us
A Jew is associated with Yud Kei Vav Kei because our soul is rooted in that Divine name. When we sin or misuse our spiritual faculties (for example, using them for things other than Torah study or mitzvos), we blemish this Divine connection—especially affecting the last letter Hei.
Teshuvah means returning—tashuv hei –brings back that Hei to its source in holiness. Through teshuvah, we restore our connection with Hashem’s essence within us.
8. Deeper Dimensions—The Point Above the Yud
The Rebbe further discusses how even within Chochmah (represented by Yud), there exists an even higher dimension—the point above the Yud found in Torah script. This point symbolizes Hashem’s will (ratzon )—a level even higher than wisdom itself.
This concept illustrates how teshuvah reaches beyond intellect into the very will and desire of Hashem Himself—a topic explored further in later sections but left here due to time constraints today.