לקוטי שיחות חלק ב׳ - וילך/שבת שובה

Likkutei Sichos Vol. 2 – Vayeilech / Shabbos Shuvah – The Influence of Torah Study

The point below is that a Jew submits to the Almighty with an acceptance of the yoke of Heaven through the concept of kingship. The point above is that the Almighty, so to speak, submits to the Jews and says, "I will give your rains in their season," along with all the matters mentioned in the parsha.

1. In this week's Torah portion, it states, "Take this Torah scroll and place it beside the Ark of the Covenant of the L‑rd your G‑d." In the Gemara, there are two opinions regarding this. One opinion is that the Torah scroll was placed inside the Ark together with the Tablets, and another opinion is that it was placed beside the Ark. However, according to both opinions, the Torah scroll was in the Holy of Holies.

This means that in the Holy of Holies were both the Tablets — the engraved letters — and the Torah scroll — the written letters. We need to understand the connection of the Torah scroll — the written letters — to the Holy of Holies.

The connection of the Tablets — the engraved letters — to the Holy of Holies is understandable, because in the Holy of Holies, the place of the Ark was beyond measurement. That is, although it was a limited space, two and a half cubits long, etc., the space itself was beyond space.

And so too, the time of the Holy of Holies was beyond time, for time and space are connected. Similarly, the concept of the engraved letters, although they are a reality of letters with the measure and dimension that letters must have, nevertheless, they did not add anything to the Tablets. This is the difference between written letters and engraved letters, as written letters are an addition — ink on parchment — but engraved letters are from the material itself.

Especially the letters "mem" and "samech" in the Tablets, which stood miraculously. Therefore, the connection of the engraved letters to the Holy of Holies is understandable, but what is the connection of the written letters to the Holy of Holies?

2. The purpose of the Holy of Holies is that its concept — time and space beyond time and space — should illuminate also outside the Holy of Holies, in the Priests' Courtyard, the Israelites' Courtyard, the Women's Courtyard, the Temple Mount, and even outside the Temple Mount, so that even the nations of the world — wherever they are, not only when they come to the Temple — should know that time and space are beyond time and space. Because of this, "strangers will stand and shepherd your flocks."

Therefore, the written letters were also placed in the Holy of Holies. This serves as the intermediary so that the light of the Holy of Holies should also extend into the reality and existence outside.

3. Chassidus explains the impact of the service of Rosh Hashanah on the service of the entire year. Throughout the year, the primary service is according to reason and understanding, and even the self-sacrifice of the entire year has some connection to reason and understanding. However, the service of Rosh Hashanah is self-nullification that is entirely beyond reason and understanding.

4. One must know that although throughout the year the demand is not for the level of self-nullification that is beyond reason and understanding, nevertheless, even during the year when one stands in their own existence, their service must be in a manner that reflects the self-nullification of Rosh Hashanah — similar to the extension of the Holy of Holies also into the written letters, reaching even outside.

Through this, it is accomplished that the extensions which are drawn down on Rosh Hashanah descend throughout the entire year, into reality, even into the physical, in all that is necessary.

5. The preparation for this is — "You are standing today (the day of the great judgment) all of you, your heads, your tribes, from the hewer of your wood to the drawer of your water." Even if one is perhaps from your heads or your tribes, they connect with another Jew, even with the type of the hewer of your wood and the drawer of your water, and they become with them "all of you," all together, the same thing.

In that they make no distinctions from your heads and your tribes to the hewer of your wood and the drawer of your water, it gives them the strength to make no distinction between the service of Rosh Hashanah and the entire year, so that throughout the year the self-nullification of Rosh Hashanah shines within them.

Through this, they effect that the extension from above is heard everywhere, until "strangers will stand and shepherd your flocks."

Because by effecting the self-nullification of Rosh Hashanah within the "stranger" that is within them, which is the body and the animal soul, and also within the "stranger" that is within another Jew, they also effect within the nations of the world, who are the true strangers, that they should recognize the superiority of the Jews, and "they will shepherd your flocks."

Through this, one merits that the extension which was drawn down on Rosh Hashanah should descend throughout the year also in the physical, in all that is necessary for them, with visible and revealed good. One merits a good and sweet year, with visible and revealed good, within the entirety of Israel.

6. Jews hope that on Rosh Hashanah, the Almighty has certainly granted them a good and sweet year, for them and their households, in all details, with children, life, and abundant sustenance, with visible and revealed good.

However, there is no limit to goodness. For this, the Almighty has given the days between Rosh Hashanah and Yom Kippur — the Ten Days of Repentance — through the service during these days, one can effect that on Yom Kippur, the Almighty will grant even more and more, from His full and expansive hand, as only the Almighty can.

What is the service that is required during these days? We say in the machzor that it is — repentance, prayer, and charity, and through these three things, one effects that the Almighty should give from His full and expansive hand.

7. These three things, when looked at superficially, also exist among non-Jews, to differentiate. Among non-Jews, there is also "repentance, prayer, and charity." However, in truth, there is a significant and cardinal difference in these three things as they are among Jews compared to, to differentiate, among non-Jews. This difference is expressed even in the words themselves of repentance, prayer, and charity.

8. "Repentance" — in the Holy Tongue is called "charatah" (regret). However, among Jews, it is not referred to by the name "charatah," but rather by the name "teshuvah". The difference between "charatah" and "teshuvah" is a fundamental one: "Charatah" emphasizes a new thing. It expresses regret over having done something not good or having failed to do something good, and the desire to conduct oneself in a new way.

"Teshuvah," on the other hand, emphasizes returning. A Jew is inherently good and desires to do good. It is only due to various reasons, for which he is not entirely or only partially responsible, that he may have done something not good. However, in essence, he remains good. This is the meaning of "teshuvah" — that he returns to his root and source, to his innermost self, and reveals his innermost self so that it becomes the master of his life.

Therefore, "teshuvah" is relevant to everyone, even to a tzaddik (a righteous person). This means that he constantly strives to reach his innermost self and reveal it. And even for a wicked person, "teshuvah" is applicable, because no matter how far he has fallen, he always has the possibility to do "teshuvah," since he does not need to create something new; he only needs to return to his innermost self.

9. Prayer: The precise translation of "prayer" in the Holy Tongue is "bakashah" (request). However, among Jews, it is not referred to by the name "bakashah," but rather by the name "tefillah" (attachment). The difference between "bakashah" and "tefillah" is also a fundamental one: "Bakashah" means to ask, while "tefillah" means to attach oneself.

"Bakashah" emphasizes asking. One asks the Almighty to give — from above to below — that which is lacking. When there is nothing lacking or there is no desire for something, "bakashah" is not applicable. "Tefillah," however, emphasizes attaching oneself to the Almighty, from below to above. This is relevant to everyone and at all times.

Every Jew has a soul that is connected to the Almighty. However, because the soul descends into the body and is connected with it, the soul must engage with physical matters, such as eating and drinking, which can weaken its connection with the Almighty. Therefore, there are specific times in the day for "tefillah," in order to renew and strengthen the connection with the Almighty.

Therefore, even for those who lack nothing, the concept of "tefillah" exists — and with full strength — because "tefillah" is not merely about asking and requesting, but primarily about refreshing the bond and attachment with the Almighty.

9. Charity: The precise translation of "charity" in Lashon Kodesh is "chesed" (kindness). However, among Jews, it is not referred to as "chesed" but rather as "tzedakah." The difference between "chesed" and "tzedakah" is also a fundamental one: "Chesed" emphasizes that a person is a good individual, meaning that the recipient is not entitled to it, and the giver is not obligated to give it, but out of goodness, he gives. In contrast, "tzedakah" emphasizes justice, and this is in two ways: (a) He is obligated to give to the other; he knows that he is not giving from his own, for the Almighty has given it to him as a deposit so that he should give it to the other. (b) Just as he must rely on the Almighty to give to him, and the Almighty is certainly not obligated to him, he must and is obligated to act measure for measure, to give to the other, even though he is not obligated to him. Through this, he also arouses Above, so that the Almighty will give him more than he deserves, because he has given beyond his capacity.

And especially tzedakah that is related to the many, and particularly tzedakah for Torah institutions, where each individual who is educated in these institutions is a future foundation for a Jewish home, a future guide in his environment. When one gives tzedakah to such Torah institutions, one can approach the Almighty and say, "I have given beyond my capacity for Your affairs, as it were, so give more than is due for my matters."

10. These are the three things of teshuvah, tefillah, and tzedakah, through which one achieves a good sealing and a final good sealing. When one turns to the innermost self — teshuvah, attaches oneself to the Almighty — tefillah, and gives tzedakah with justice, then, in as much goodness as the Almighty has given on Rosh Hashanah, He gives even more on Yom Kippur, a good and sweet year with visible and revealed good.

11. In the calculation of the "Ten Days of Teshuvah," both the days of Rosh Hashanah and Yom Kippur are included. For the days between Rosh Hashanah and Yom Kippur are no more than seven days, it is therefore understood that the Ten Days of Teshuvah include Rosh Hashanah and Yom Kippur. The fact that all ten days are referred to by one name — the Ten Days of Teshuvah — is proof that all these days are one entity, with the beginning being Rosh Hashanah and the end being Yom Kippur. From this, it is understood that from the very first moment of Rosh Hashanah, the preparation for Yom Kippur already begins.

The mitzvah of the day on Rosh Hashanah is the shofar. The essence of Yom Kippur is the service of the Kohen Gadol. For the entire year, the service was also performed by other kohanim, but on Yom Kippur, the Kohen Gadol himself had to perform all the services.

In the service of the Kohen Gadol on Yom Kippur, there were two parts. One part was performed in golden garments — although the garments included other materials besides gold, they are referred to as golden garments — and the second part, in white garments, fine linen.

12. In the Beis Hamikdash, there were three sections: the Azarah, the Heichal or the Ohel Moed, and the Holy of Holies. The services in the Azarah and the Heichal were performed by the Kohen Gadol in golden garments, while the services in the Holy of Holies were performed in white garments.

The destruction of the Beis Hamikdash occurred only to the physical structure — the stones, gold, and silver. However, the spiritual Beis Hamikdash, which exists within every Jew, the Beis Hamikdash found in the soul of every Jew, remains intact and whole. Even a Jew cannot, G‑d forbid, destroy it, and certainly, a non-Jew cannot destroy it. As my revered father-in-law, the Rebbe, said: only our bodies were given over into exile and subjugation to foreign kingdoms, but our souls were not exiled nor subjugated.

In this spiritual Beis Hamikdash within every Jew, all the times of the year are present. When Yom Kippur arrives, every Jew, who is the Kohen Gadol in his own Beis Hamikdash, must perform all the services himself and not rely on another. In what he must do, there are two parts: the services in the Holy of Holies in white garments and the other services in golden garments.

13. The reason the kohanim in their service had to wear garments for honor and glory — and certainly on Yom Kippur, the service should have been in golden garments, except in the Holy of Holies — is explained by the Rambam. In holiness, one must use the finest and best things. Gold holds an important place and makes an impression on a person, so the service in the Beis Hamikdash, especially on Yom Kippur, should be in golden garments.

According to this, it is not understood why specifically in the Holy of Holies, the service was in white garments. The Holy of Holies is even holier, so there should certainly have been service in golden garments there.

The matter is: everyone must serve the Almighty according to all their capacities.

When one approaches a wealthy person for charity, he cannot claim that he will fulfill his obligation with Torah, prayer, learning Chassidus, and Nigleh — he must know that in the Beis Hamikdash, there had to be golden garments.

On the other hand, one must remember that one cannot fulfill their obligation only by maintaining yeshivas, etc. — golden garments — but must also have white garments, pure garments, spiritual matters that are pure and devoid of materialism and coarseness.

And each of these must be suited to its place. For the services outside the Holy of Holies, one must use golden garments, utilizing golden garments for Beis Hamikdash matters.

As it is stated in the Midrash: "Gold was not fit to be used and was only created for the sake of the Beis Hamikdash." The primary creation of gold was for the Beis Hamikdash, and because of this, it exists in the entire world. And every Jew understands that one must not make the primary into secondary and the secondary into primary.

However, when it comes to the Holy of Holies, the Holy of Holies of every Jew's soul, there

14. And this is the concept of the Ten Days of Repentance, which begin with the shofar of Rosh Hashanah and conclude with the service of the Kohen Gadol on Yom Kippur. At the beginning of the Ten Days of Repentance, one takes a shofar and blows it. The shofar is a horn from an animal, and the sounds produced are not "musical notes" but simple sounds: tekiah, shevarim, and teruah. When a Jew stands before the Almighty, there are no clevernesses. His connection with the Almighty is with a simple heartfelt outcry. He cries out from the depths of his heart, the innermost part of his heart, that he is the Almighty's child and the Almighty is his Father, and he asks that the Father grant him a good and sweet year.

The conclusion of the Ten Days of Repentance is the service of the Kohen Gadol in the aforementioned two parts. That is, he knows and decides to serve the Almighty both with golden garments and with white garments.

Regarding matters that are outside the Holy of Holies, he knows that since the Almighty has given him wealth and a Jewish soul, he must not hide behind white garments, pure garments, where every matter is a blemish. When approached for money, he cannot say — go to someone else because he is holy and pure. He knows that the Beis Hamikdash, the yeshiva, the synagogue, and the study hall need gold — he must give gold.

However, when it comes to the Holy of Holies, he is equal with everyone. He does not walk around in golden garments but in white garments, pure garments, free from materialism and coarseness. He knows that in the Holy of Holies, nothing was found, not even the showbread, which is holy bread, was in the Holy of Holies. There was nothing more than the Almighty, the Torah — the Ark and the Tablets — and the Kohen Gadol.

15. And this is the moral lesson for every Jew: The beginning of life, the beginning of service, and the beginning of the year must be with a simple outcry to the Almighty — beyond intellect. And afterwards, he must himself perform the services in the Beis Hamikdash, which he is entirely even now, in golden garments and in white garments.

And when he does so, his material and spiritual matters will go together, just as the order was with the Kohen Gadol. He did not first wear the golden garments and then the white garments, but he would alternate them. First the golden garments, then the white garments, then again the golden garments, and then again the white garments, and once more — golden garments. Because for Jews, material and spiritual are not separate.

16. On Yom Kippur, a Jew must contemplate and prepare to enter the Holy of Holies within himself. What is the meaning of the Holy of Holies? In the Holy of Holies of the Beis Hamikdash, there was nothing more than the Ark itself, and within the Ark were the Tablets. This means: the Holy of Holies is the place of the Tablets — Torah in a form of engraving — inscribed Torah. This is also the meaning of the Holy of Holies that exists within every Jew. The bond of a Jew with the Torah, the Torah of life, is a bond in a form of engraving.

17. When Yom Kippur arrives and a Jew must enter the Holy of Holies, he faces a question: How can I enter the Holy of Holies when I am entirely "unadorned"? To this, the answer is given: To enter the Holy of Holies, no golden garments, no adornments, no colors are required. However, white garments are required — pure garments, a pure and enlightened heart, and a pure and enlightened mind.

And every Jew has this after the immersion on the eve of Yom Kippur, an immersion that washes away the undesirable and inappropriate things.

18. Just as the Kohen Gadol, after the entire service in golden garments and white garments, would say a short prayer, and with those few words, he would beseech a good year for himself, for his tribe, and for all Jews in the entire world, also in material matters, so too every Jew, while performing the service in the Holy of Holies within himself, with a few counted words at counted moments, brings happiness for all the days of the entire year.

And just as the prayer of the Kohen Gadol was for all Jews, so too is the prayer of every Jew on Yom Kippur, as he comes dressed in white garments with a pure heart and good intention, he accomplishes — not only for himself and his family, but for all Jews, for Israel are guarantors for one another — to draw down a good and sweet year both spiritually and materially.