005 —מה טובו

Mah Tovu Ohalecha Yaakov, etc.

To understand our Sages' statement: Anyone who calls Avraham by the name Avram transgresses a prohibition, as it says: 'Your name shall no longer be called Avram.' Shouldn't the same apply to one who calls Yaakov by the name Yaakov? The answer is that in that case, the verse restored the name, etc.^[1][2]

The idea is that it is impossible to reach the level of Yisrael without first attaining the attribute and level of Yaakov. See Parshas Vayishlach, page 174a.

Regarding Yaakov, it is written: 'He has deceived me these two times.'^[3] To understand this, we must first address the question: Why did the soul descend into this world in order to later receive reward in Gan Eden? After all, before its descent, it was already in Gan Eden and enjoyed the radiance of the Shechinah. What is the advantage gained through its descent?

There are several answers to this. But the true answer is as our Sages say: 'One hour of teshuvah and good deeds in this world is better than all the life of the World to Come.'^[4] And as our Sages say: 'In the place where baalei teshuvah stand, even the completely righteous cannot stand.'^[5]

Souls before descending into a body are certainly completely righteous. But their advantage in descending into a body is that they become baalei teshuvah, which places them far above the level of the righteous.

(See also the discourse 'Eileh Masei' regarding 'Asher bara Elokim la'asot,' and the discourse 'Ve'atah Yigdal Na'—this is the concept of 'standing' and 'walking.' Also see the discourse 'Mi Manah Afar Yaakov,' and 'Es Korbani Lachmi,' etc.)

There are three types of teshuvah:

The first is teshuvah tata'ah—to turn away from evil completely, so as not to sin in thought, speech, or action. One must do teshuvah, regret the past, and uproot one's desire from evil, not wanting to be separated from G‑d's unity and oneness, as explained above.

This teshuvah is accomplished through prayer, by saying 'Baruch Atah Hashem Elokeinu'—drawing the aspect of 'Elokeinu' (our G‑d) into our midst. This is the concept of 'memale kol almin' (G‑d fills all worlds). As it says in Parshas Vayelech (Devarim 31:17): 'Because there is no G‑d in my midst, these evils have found me.'^[6]

(See also Zohar I, page 160: 'And they rule over him, etc., and who causes this, etc.' And in Midrash Rabbah, Parshas Naso, section 10, on 'And many evils will find him,' and in Parshas Va'eschanan, 289a.)

It is written: 'Your sins have separated between you and your G‑d' (Yeshayahu 59:2).^[7] Thus, sin is a barrier between a person and Elokeinu.

Elsewhere it is explained that 'Elokeinu' refers specifically to the name Elokim. This is because, in order for 'Elokim' to be 'in our midst,' which is the meaning of 'Elokeinu,' it is only possible through tzimtzum (contraction). As it says: 'He contracted His Shechinah between the two poles of the Ark,' etc.^[8]

At first glance, this is puzzling: Is it not written, 'The whole earth is full of His glory'^[9] and 'I fill the heavens and the earth'^[10]? There is no mention of tzimtzum there, so why do our Sages say that regarding the poles of the Ark, He contracted His Shechinah?

The explanation is that although it says, 'I fill the heavens and the earth,' nevertheless, His light does not shine there in a revealed way, but rather in a concealed manner, for He is called 'the concealed of all concealed.' But between the poles of the Ark, His light was revealed openly.

As explained elsewhere, in G‑dliness there is no concept of withdrawal or extension, only concealment and revelation. Truly, 'I fill the heavens and the earth,' but it is in a concealed manner. However, between the poles of the Ark, it shone in a revealed way. This is like, for example, in a person, thought illuminates even in the foot, as will be explained. But in the foot, it is concealed and encompassing, while in the brain, it shines openly and not just in a concealed or encompassing way. See this explained at length in the discourse 'Vayikach Korach.'

For G‑dliness to shine in a revealed way, it is only possible through tzimtzum, for this revelation is a contraction for Him, like speech is a revelation and a descent for the teacher. Similarly, for it to be called 'Elokeinu' (our G‑d) in truth, it is through tzimtzum. Therefore, this aspect is only mentioned regarding the name Elokim. This is the first type of teshuvah—to be 'Elokeinu' (our G‑d) within us.^[11]

(However, it must be said that it is written: 'For Hashem's portion is His people,'^[12] meaning that the soul of a person is a portion of the name Havayah, as explained in Tanya, Iggeres HaKodesh, chapter 4. If so, how can we say that only regarding the name Elokim do we say 'Elokeinu'?)

The explanation is that we say 'Hashem Elokeinu,' meaning that the name Havayah itself is truly our G‑d. In other words, every soul contains a portion of the name Havayah, as explained in Tanya, and in the discourse 'V'lo Avah Hashem Elokecha Lishmoa El Bilam,' and see the discourse on Parshas Nesachim. However, this drawing down is through the name Elokim, for Havayah is the light and vitality, and Elokim is the vessels through which the light is drawn, which are the letters, as explained in Tanya, part II, chapter 4.

See also the discourse 'Vayidaber Elokim, etc., Va'era El Avraham,' regarding when Hashem is great—when He is in the city of our G‑d, etc., until 'Vayidaber Elokim el Moshe Vayomer Elav Ani Havayah'—that through the aspect of Elokim, the name Havayah is revealed, etc. See also Zohar I, 96b, 161b; II, 96a; III, 62b, 94a, 286b.

And the words of the Ramaz there: 'In every place, they are connected to Him, whether in Beriah, Yetzirah, Asiyah, or Atzilus, for the portion of Hashem is the four letters of Havayah, which are the soul of the four worlds; each one has a part in their inner aspect.' And in Parshas Terumah, 134b: 'Although there is separation between Beriah, Yetzirah, Asiyah, and Atzilus, this is only in the aspect of the vessels of the worlds, but not in the inner light that spreads within them, for its secret is the name Havayah: Yud in Atzilus, Hei in Beriah, Vav in Yetzirah, and Hei in Asiyah.'

We must consider: If so, how can we say that every Jew has a portion of the name Havayah, which is the level of Atzilus itself, whether the higher Atzilus or Atzilus within Beriah, Yetzirah, Asiyah? Surely, most souls are from Beriah, Yetzirah, Asiyah and not from Atzilus within Beriah, Yetzirah, Asiyah. See also Ramaz, beginning of Parshas Mishpatim, discourse 'Mah Tosafot Leneshama.'

Nevertheless, their root is all from Atzilus itself. The meaning of souls of Beriah, Yetzirah, Asiyah is that the soul in the body is only from Beriah, Yetzirah, Asiyah, but its root is from Atzilus. As explained in the commentary on 'Yonasi BeChagvei HaSela.' Even the soul as enclothed in the body is from the name Havayah. As explained in Eitz Chaim, Shaar HaShemos, Shaar 44, chapter 4, that the inner vessels of Beriah are names of Havayah, and souls are drawn from the inner aspect of the vessels.

In any case, this explains the meaning of 'Elokeinu'—that the name Havayah itself is our G‑d, our strength and vitality. See also the discourse 'Kedosh Yisrael LaHashem.'^[13]

Summary: The meaning of 'Vayaakveni,' the three types of teshuvah. The first is to turn away from evil, so that 'your sins have separated,' and then one becomes 'Elokeinu.' This is through 'Baruch Atah Hashem Elokeinu.' The meaning of 'Elokeinu' and 'He contracted His Shechinah.' The meaning of 'Hashem's portion is His people' and 'Hashem Elokeinu.'

2) And regarding 'your sins have separated,' as explained in Tanya, Iggeres HaKodesh, chapter 5: It is written, 'And He breathed into his nostrils,' which is a drawing from the innermost vitality, the aspect of the portion of Hashem. Just as when a person blows, if there is an obstruction in the way, the breath does not reach its destination at all.

So too, if there is an obstruction between the body and the supernal breath. But in truth, nothing physical or spiritual can obstruct before Him; rather, as it says in Yeshayahu: 'Your sins have separated.' The reason is that they are against the will of the Creator, who gives life to all. See there.

See also the discourse 'Es Korbani Lachmi' regarding 'soiled garments.' As our Sages say: 'It wraps around him,' etc.^[14] And in Reishis Chochmah, Shaar HaAnavah, chapter 6, in the middle of the chapter, 'And when a person remembers,' etc., 'they are a barrier between Israel and their Father in Heaven, and this is the secret of 'if your sins have separated.' End quote.

See also the explanation of 'barrier' in the discourse 'Ve'asisa Tzitz,' and regarding 'in all their troubles' in Shemos Rabbah, Parshas 2, regarding the burning bush. See also Zohar II, 69b, 131a. And see the commentary on 'Yonasi BeChagvei' regarding 'I will clothe the heavens with darkness.'

And the phrase 'they cause separation' is understood: When the influence is drawn through a coarse and thick garment, there is no revelation of G‑dliness in the world, for this thick garment completely conceals the body. See the commentary on 'Eileh Masei.' And see Tanya, Iggeres HaKodesh, chapter 6, regarding 'because of your transgressions, your mother was sent away.' And Zohar III, Parshas Acharei, 74b. This is the meaning of 'your sins have separated'—they cause the Shechinah's influence to be enclothed in the ten sefirot of nogah, and this is the separating barrier.

The idea is: 'Yaakov is the rope of His inheritance.' When a person lowers himself to follow physical desires, whether forbidden or even permitted, which derive from the chambers of the klipot, he causes above, correspondingly, the Shechinah's influence to be enclothed in the ten sefirot of nogah. When he does teshuvah and uproots his desire from worldly vanities, he causes above, correspondingly, the Shechinah to return to its source. This is the meaning of 'Baruch Atah Hashem Elokeinu'—then there is no separation between a person and Elokeinu. See Tanya, Iggeres HaKodesh, chapter 8, that this is the meaning of 'He will cleanse'—He cleanses those who return, to wash and purify their souls from soiled garments, etc.

The second teshuvah: This is teshuvah in the aspect of 'do good.' That is, even if one has completely turned away from evil, but is lax in mitzvos and doing good, not exerting oneself in Torah and prayer, this is laziness. Regarding this it is said (Tehillim 14): 'There is none who does good, not even one.'^[15] And the Baal HaMeor explains^[16] in Shaar Kiryat Arba, chapter 145, that this causes the withdrawal of the supernal good, which is the foundation.

The idea is as it says: 'Say to the righteous that it is good.'^[17] The attribute of the tzaddik is the connection and attachment, drawing from 'sovev kol almin' (the encompassing light) to shine and illuminate within 'memale kol almin' (the filling light), called the unification of the Holy One, blessed be He, and His Shechinah.

See Tanya, chapter 41. See also the discourse on 'Ve'his'halechti Besochechem.' See also the discourse 'Ki Heharim Yamushu.' See Zohar III, 110b, on 'Ve'aseh Tov Shechein Eretz,' and the Ramaz there.

This is the meaning of 'Oved Elokim' (one who serves G‑d), explained in Tanya, chapter 15, from the term 'worked skins.' In this way, one rectifies the concealment caused by the tzimtzum of the name Elokim, by exerting oneself in doing good, fighting against one's nature and inclination.

In this way, one draws down the supernal unification of 'Hashem is a sun and a shield, Hashem Elokim'—so that the shield and covering do not conceal. This is the concept of combining Ad-nai with Havayah, etc., and sweetening the severities with kindness, which is the essence of the unification.

Therefore, when one does not do good as one should, it causes the strengthening of judgments. As it says in Zohar III, 110b: 'Then a fire burns and consumes the world with its flames,' but through the supernal unification, which draws the light of the Infinite One from sovev kol almin into memale kol almin, even the severities of memale kol almin are sweetened. As it says in Zohar III, 42b: 'Rabbi Yossi said, etc., she has nothing in her mouth,' see the Ramaz's commentary.

The higher the soul's level, the greater the blemish. That is, if one's soul is higher, then a sin of neglecting to do good is a greater fall than the actual sin of a common person who does not turn away from evil.

It is written: 'For man is a tree of the field.'^[19] The Zohar III (222b) explains that the root of a person's soul is like a tree, as in 'the field which Hashem has blessed,'^[20] and see the Ramaz's commentary.

For example, a fruit tree has fruits near the ground and fruits high up. The higher fruits, though loftier, when they fall, they fall farther from the tree than those that grow lower, which, even when they fall, do not fall as far. As our Sages say: 'From a high roof to a deep pit.' And similarly: 'According to his greatness is his fall.'

So it is with the fruits of the Tree of Life, which are souls. 'Yisrael arose in thought'—the higher the level, the greater the fall below.

Similarly, with the vessels of the World of Tohu, the higher their root, the lower they fell. Thus, the plant gives life to the animal, and the animal to the human. In their root, they were higher, so when they fell, they fell lower. See the discourse 'Rashei HaMatos.'

Therefore, the blemish of a lofty soul, a Torah scholar, when he fails in doing good, his sin is greater than the actual sin of a common person. This is also implied in the Gemara (Yoma, chapter Yom HaKippurim, 86a): 'Like me, who walks four cubits without Torah and tefillin,'^[21] see there. Therefore, the teshuvah for neglecting to do good must be even greater.

This does not contradict our Sages' statement: 'If a person transgressed a positive commandment and repented, he is immediately forgiven, unlike a negative commandment, for which teshuvah suspends and Yom Kippur atones.' It would seem that for a positive commandment, teshuvah is not as necessary as for a negative commandment?

This is explained in Tanya, Iggeres HaKodesh, that when our Sages say 'he is immediately forgiven,' it means the punishment is forgiven, but the light is still lacking. Therefore, one should not be lenient regarding positive commandments, see there.

But to do teshuvah so that the missing light from neglecting a positive commandment is restored, one must do a powerful teshuvah: 'From the depths I call to You.' This teshuvah is expressed in the prayer: 'Baruch Atah Hashem'—the request of teshuvah for neglecting to do good is to connect and cleave to the name Havayah, which is sovev kol almin and makif (encompassing), higher than Elokeinu, which is memale kol almin.

This is because positive and negative commandments are dependent on the name Havayah. Therefore, to draw down the light that comes through mitzvos is to cleave to the name Havayah itself. As explained in Tanya, Iggeres HaKodesh, chapter 8: 'After a spirit passes and purifies them, then the soul can return to Hashem Himself and ascend higher and higher to its source, and cleave to Him in wondrous unity, as it was united with Him before it was blown into existence.' See there. This is as it was included in the name Havayah itself.

(According to what was explained above, that 'Elokeinu' also means 'Hashem Elokeinu,' for 'Hashem's portion is His people,' what then is the difference between the first and second levels, the first being to cleave to the name Havayah itself?)

The explanation is based on the discourse 'Vayidaber Elokim, etc., Ushmi Havayah Lo Nodati Lahem.' The meaning is the aspect of the name Havayah before it is revealed in the attributes, etc., and so was Yaakov's intention in his prayer: 'And Hashem will be for me Elokim,' meaning Havayah alone will be for me as Elokim.

Additionally, there are two combinations: Havayah within Ad-nai, where Ad-nai dominates—this is the first level. But Ad-nai within Havayah, where Havayah dominates—this is the second level here.

This second teshuvah, in doing good, is to perform mitzvos with joy and a good heart, not as a mechanical routine. See the discourse on 'Asri LaGefen' regarding 'He washed his garments in wine,' etc., and the discourse 'Lachen Emor LeBnei Yisrael.'

Summary: The meaning of 'separated,' in Tanya, Iggeres HaKodesh, chapter 4, and in Reishis Chochmah, Shaar HaAnavah, chapter 6, 'I will clothe the heavens with darkness.' Yaakov is a rope. 'He will cleanse.' The second teshuvah is in doing good. The aspect of 'good' connects sovev kol almin and memale kol almin. 'Oved Elokim.' 'Tree of the field.' This teshuvah is to be included in the name Havayah itself, and to perform mitzvos with joy, etc.

3) The third teshuvah is that even if one has completely turned away from evil and does good completely, there is an even higher teshuvah. As it says (Malachi 3:7): 'Return to Me and I will return to you'—as explained elsewhere regarding 'all his days in teshuvah'—not referring to sins, G‑d forbid, for if so, what does 'all his days' mean? Rather, the teshuvah is for the distance.

For even if one does good and fulfills mitzvos, one can still be in a state of 'something' and 'someone.' Even love can be in the state of 'there is someone who loves.' The main teshuvah is as it says: 'And the spirit will return to Elokim,' meaning one desires to return to one's source and root in the aspect of 'Yisrael arose in thought.' That is, to be included and cleave to the essence of the Infinite Light, which is far above memale kol almin and sovev kol almin, which are not within the realm of worlds at all. As the saying goes: 'He is exalted above the days of the world.'

Similarly, at the splitting of the sea it says: 'Until Your people pass, Hashem'—meaning above the name Havayah. For Havayah, the Yud is Chochmah, etc., and is called sovev kol almin. At the splitting of the sea, the revelation was from far above sovev kol almin, so that 'He turned the sea into dry land'—the hidden world became revealed. As explained in Zohar III, Parshas Shelach (158b), on 'Is Hashem among us or not'—that 'not' is the aspect of Atik, which is above the name Havayah. The root of the souls of Israel is from this level, as our Sages say: 'Know from where you came,' 'There is no mazal for Israel,' 'And streams from Lebanon,' 'Come from Lebanon, bride.'

This is the meaning of this lofty teshuvah, to desire to return and be included in the essence of the Infinite Light. This is 'Return to Me'—to Me literally. See Eitz Chaim, Shaar 41, chapter 3: In the aspect of yechidah in the soul, the Divine spark is clothed, which is like the crown called yechidah, and within it is clothed the lowest aspect of the Emanator, etc.

If so, this teshuvah is to return and be included in one's root, which is the crown, Atik Yomin. This is the third teshuvah, in the aspect of the soul, to return and be included in one's root in the aspects of chayah and yechidah, etc.

This teshuvah is connected to Torah, for Torah is called 'the parable of the Ancient One,' which is a parable and garment for the aspect of the Ancient One of the world, which is the essence of the Infinite Light, not within the realm of worlds at all. As explained in Tanya, Iggeres HaKodesh, in the discourse 'David Zmiros Karis Lehu,' and in the discourse 'Va'eheyeh Etzlo Amon.'

Therefore, our Sages say (Sanhedrin 99b): 'Whoever engages in Torah brings peace to the heavenly and earthly hosts.' 'Heavenly hosts' means, as explained elsewhere, that he unites sovev and memale, for Torah draws down a higher aspect than sovev and memale. See the discourse 'Bayom HaShemini Atzeres' regarding 'Great is Torah, for it brings to action.' Also, through mitzvos, the drawing down is in a makif (encompassing) way, but through Torah, the revelation is in an inner way, as it says: 'Your Torah is within my innards,' 'Your holiness is within you,' and our Sages say: 'It is as if the Holy One dwells within his innards.'

This is also the meaning of our Sages in Midrash Eichah: 'The Holy One forgave idolatry, immorality, and murder, but did not forgive the rejection of Torah.' Just as a person has external and internal organs, and life depends on the internal organs, not the external ones, so above, mitzvos are called the 248 limbs of the King, which are the external organs, but Torah, which is His wisdom, is the true internal organ, for the Infinite Light is only clothed in Chochmah. Therefore, He did not forgive, etc.

This is what is written at the giving of the Torah: 'Anochi Hashem Elokecha'—meaning Hashem Elokecha is sovev and memale, but 'Anochi Mi SheAnochi' is the essence of the Infinite Light, which is revealed and drawn down to be Hashem Elokecha, for the aspect of the name Havayah is drawn from Anochi itself.

As it says: 'From the depths I call to You, Hashem'—'from the depths' means from the essence of the Infinite Light, from which is drawn down to be Hashem Elokecha, through Torah study, which is also from the depths, as it says: 'Your thoughts are very deep.' And as it says in Vayikra Rabbah, Parshas 3: 'Happy is the person who has words of Torah and keeps them, etc., as it says: 'Deep waters are counsel in the heart of man' (Mishlei 20), and 'From the depths I call to You,' and 'A prayer for the poor,' etc.

This is achieved through first doing teshuvah, so that one studies Torah for its own sake. As explained elsewhere regarding 'Show me Your appearance, let me hear Your voice,' etc., and regarding not blessing on the Torah first, and regarding 'May my prayer be close to my bed,' so that Torah study follows the arousal of the heart in prayer.

This is 'Baruch Atah Hashem Elokeinu'—'Atah' means His very essence, higher than the name Havayah, is drawn down to be Hashem Elokeinu.

Summary: The third teshuvah is to the essence of the Infinite Light, higher than sovev and memale: 'Until Your people pass, Hashem.' This is 'Return to Me'—to Me literally. This is through Torah study. The internal organs. This is 'Anochi Hashem Elokecha.'

4) All three types of teshuvah are called 'b'chor' (firstborn), for the three letters of 'b'chor' are units, tens, and hundreds. Beis is units, chaf is tens, reish is hundreds.

This is because the three types of teshuvah correspond to the three levels: souls of Asiyah, Yetzirah, Beriah, which are generally nefesh, ruach, neshamah, which must be refined, rectified, and elevated through these three types of teshuvah.

The first teshuvah, turning away from evil, is the level of nefesh and Asiyah, which is closer to actual sin, since the world of Asiyah is close to the realm of the klipot and externals, which is the evil inclination. Therefore, the nefesh of Asiyah can commit an actual sin, as it says: 'A soul that sins.' Its teshuvah is to uproot its desire from evil, and by uprooting its desire, it arouses above that no vitality should be drawn to the externals from the supernal will.

The second teshuvah is the level of ruach and Yetzirah.

The third teshuvah is the level of neshamah. Therefore, one must return from greater depths of the heart, for its fall is greater than the other two. As the Baal Shem Tov said: The foreign thoughts of the completely righteous cause more damage than the severe sins of the common person.^[22]

This is: 'And around Him it is very stormy' (Tehillim 50), and our Sages say: 'The Holy One is exacting with those close to Him to a hair's breadth.' (Yevamos 121b). See the reason for this in Pardes, Shaar 29, Shaar HaTaamim, chapter 3, and in Tikkunei Zohar, beginning of Tikkun 19 (37a).

This is the meaning of the three letters of 'b'chor'—units, tens, hundreds. In Beriah, which is neshamah, the sefirot are each composed of ten, and ten times ten is a hundred, so they are in the aspect of hundreds. In Yetzirah, they are only composed of ten, and in Asiyah, they are only a single point. As explained in Eitz Chaim, Shaar 47, chapter 5: In Asiyah, it is only a point. Also, in Shaar HaPartzufim, Shaar 29, at the end, it is written: 'Point, sefirah, partzuf,' for the sefirot of Asiyah are extremely small, called a point relative to the sefirah, etc.

These three letters are also hinted at in the blessings: 'Baruch'—referring to the three draw-downs: 'Atah Hashem Elokeinu,' as above. And hinted at in the word 'barech,' 'bichorati,' etc. This is 'Sanctify to Me every firstborn'—that the three worlds of Beriah, Yetzirah, Asiyah, which are nefesh, ruach, neshamah, are elevated through these three types of teshuvah, and are refined from their shattering and elevated to the world of Atzilus. This is 'to Me.' See the discourse on 'Ve'erastich Li.'

This is 'One hour of teshuvah is better'—for there is an advantage to light that comes from clarified darkness, for through this, additional light is drawn down.

(And regarding these three types of teshuvah in nefesh, ruach, neshamah, it is said: 'He did not stop loving her until he called her daughter, until he called her sister, until he called her mother.' The advantage of light from darkness is that by transforming darkness to light, one draws additional light into Atzilus from 'He made darkness His hiding place,' and from 'Sanctify to Me every firstborn,' a flow is drawn from above in nefesh, ruach, neshamah, higher than Atzilus. See Eitz Chaim, Shaar Adam Kadmon, chapter 4. This is the meaning of 'If he sets his heart upon it, his spirit and soul will be gathered to Him.' See Zohar III, Pinchas, 242a, 226b, regarding the river Kevar.)

All this is achieved by taking the birthright from him. For Esav was the firstborn, as explained in the discourse 'Re'eh Re'ach Beni' and in 'Beshalach Paro,' and this is the meaning of 'he came out first,' etc. One must take the birthright from him through the above teshuvahs, by uprooting one's desire from worldly pleasures, both in turning away from evil—this is 'Sanctify yourself in what is permitted to you'—and in one's desire and will in doing good and Torah study. Through this uprooting of desire, one takes the birthright from him.

For the evil inclination and the klipot also receive vitality from the supernal will; otherwise, they would have no life. On the contrary, they raise themselves to draw from above the chain of creation, from 'abundant kindness,' where it says: 'If you are righteous, etc., and your many sins, etc.' This is: 'If you soar like an eagle,' as explained elsewhere in the discourse 'Vaye'avek Ish.' When a person removes his desire from worldly pleasures, not wanting them at all, he arouses above that Hashem's will is removed from giving them light and vitality from 'abundant kindness,' except in a contracted way, just enough for their existence.

This power is because 'Yisrael arose in thought,' so even when 'I am in exile,' he is on the river Kevar, the primordial thought.

This is: 'Hashem is your shadow'—just as a shadow follows a person, so too, Hashem is, as it were, your shadow, so that when a person removes his desire from evil, he arouses the same above. And when he sets his will and desire in doing good, he causes above the revelation of the inner will of the supernal will in the ten sefirot of holiness.

The concept of uprooting desire is as it says: 'Your brother came with cunning'—meaning that the brotherhood and attachment should not be in worldly matters, eating and drinking with true connection, but rather with cunning, as our Sages say: 'As if forced,' so that it is a descent for him, but his intention is only to clarify sparks, that he eats in order to have strength to pray, etc. (As explained in Shulchan Aruch, Orach Chaim, 231.)

Summary: Three types of teshuvah in nefesh, ruach, neshamah, which are units, tens, hundreds, point, sefirah, partzuf. This is Beriah, Yetzirah, Asiyah. 'Sanctify to Me'—that they are refined and included in Atzilus. The meaning of 'sanctify'—by uprooting one's desire, one arouses the same above. Through this, additional light is drawn down to 'Rochev Elokim,' 'the chariot of G‑d,' 'the river Kevar,' etc. Through teshuvah, these three aspects are drawn down: daughter, sister, mother, etc.

5) This is 'Mah Tovu Ohalecha Yaakov.' The two types of teshuvah, turning away from evil and doing good, are the aspect of Yaakov—Yud-akev (Yud in the heel), for they are the aspect of action, turning away from evil and doing good, thereby drawing the Yud into the heel. Also, Yaakov always refers to the lower seven sefirot, and Yisrael—'Li Rosh' (to me, a head)—is the aspect of the intellect, the three upper sefirot. As explained in Likkutei Torah, end of Parshas Vayetze.

In general, the lower seven are called Yaakov, and the upper three are neshamah. Therefore, the first two types of teshuvah, nefesh and ruach, are the aspect of Yaakov. This is 'He has deceived me these two times,' referring to the two types of teshuvah above. They are called 'your tents'—a tent is an encompassing light, for through mitzvos, makifim (encompassing lights) are drawn down, but they do not yet become internalized. For the light to be internalized is through Torah.

As is known regarding 'Sanctify us with Your commandments and give us our portion in Your Torah'—through mitzvos, there is kiddushin (betrothal), which is only an encompassing light from sovev kol almin, like a wedding ring. Through Torah, the drawing down is internal: 'On the day of his wedding, this is the giving of the Torah,' the drawing down of the supernal wisdom, etc.

Through turning away from evil, one draws down 'Elokeinu,' and through doing good, the revelation of the name Havayah. However, this revelation is in the aspect of makif and tent. This is 'Yaakov was a simple man, dwelling in tents'—the two tents above, the drawing down of Havayah Elokeinu, etc.

The meaning of 'Mah Tovu' is when one is in the aspect of 'mah' (what, humility) and nullification, not appearing as a 'something.' As it says: 'And walk humbly with your G‑d'—then they are 'good.' As it says: 'For it is good'—our Sages say: 'For it is good to be hidden,' the aspect of 'walk humbly,' etc.

(As explained elsewhere, the hidden kindnesses are the aspect of the Tree of Life, and from the chest downward, where there is revelation, is called the Tree of Knowledge, etc. See the commentary on 'Eileh Masei' regarding the 42 journeys, etc. See the discourse 'Yaval Hu' regarding 'the father of all who dwell in tents,' etc.)

Mishkenosecha Yisrael—the aspect of Yisrael^[23] is that He dwells in a truly internal way, not just in a tent or makif. This is through Torah study. As our Sages say^[24]: Since the destruction of the Temple, the Holy One has only the four cubits of halachah in His world. Thus, Torah is the aspect of internal indwelling, as in 'I will dwell among them.'

This is the meaning of Yisrael—'Li Rosh'—in the head is the revelation of the intellect and the general vitality of the soul in an internal way, whereas in the other limbs, it is only in a makif way.

Just as thought illuminates even in the foot, so that as soon as one desires and thinks to move the foot, it moves immediately, without delay. This is because thought illuminates even in the foot. Nevertheless, this illumination is only makif, for the foot does not grasp the essence of thought. But in the head and brain, thought shines in a truly internal way.

Similarly, Yaakov—Yud-akev—through action, the light of sovev kol almin shines in a makif way. But Yisrael—'Li Rosh'—through Torah study, the light of sovev kol almin is revealed in a truly internal way.

This is: 'Your name shall no longer be called, etc., for you have striven with Elokim'—meaning he dominates the name Elokim, as in 'You will decree a thing and it will be established,' as explained in Zohar III, Behar (110b). The name Elokim is a shield for the name Havayah, and through Torah study, one causes there to be no void or separating barrier, for 'whoever studies Torah, the Holy One studies and reviews with him.'^[25] Therefore, it is 'for you have striven,' etc.

The main difference between 'your tents' and 'your dwellings' is as explained: 'And you shall make goat-hair curtains for a tent over the Mishkan'—the Mishkan was ten curtains of twisted linen, techelet, argaman, etc.^[26] 'Shesh' (linen) refers to the six attributes from which kosher and non-kosher derive. This is also the concept of colors, as explained in Zohar II, Terumah 139a, and this is the concept of Torah. 'Tola'at shani' (scarlet wool)—its power is only in the mouth, etc. This is the concept of 'your dwellings, Yisrael.'

But the goat-hair curtains, which are called a tent, are from the clarifications that are refined from the kelipat nogah through turning away from evil and doing good, which are the first two types of teshuvah.

As it is written: 'And Esav my brother is a hairy man'^[27]—from the hair of the goats, the externals draw sustenance. But regarding Yaakov, it is written: 'And I am a smooth man.' 'Hashem's portion is His people,' as above. However, through clarifications in turning away from evil and doing good, one refines from the hair of the goats, as it says: 'And the skins of the kids of the goats she put on his hands,' etc.

From these, a protection is made, to be a tent and shield over the Mishkan, which is Torah, to protect it from the externals and to repel them. As the Gemara says in Yevamos, chapter 12 (105a): Rabbah, who engaged in Torah, lived forty years; Abaye, who engaged in Torah and acts of kindness, lived sixty years. Similarly, businesspeople protect Torah scholars who are supported by them, etc. See elsewhere regarding 'Your hair is like a flock of goats that descend,' etc.^[28] See also Zohar II, Terumah 160a, Pekudei 233b, regarding making goat-hair curtains for a tent over the Mishkan.

Additionally, regarding 'your tents,' as explained in Midrash Rabbah, Parshas Naso, section 12, near the end: 'Mah Tovu Ohalecha Yaakov'—this refers to the Tent of Meeting in the desert, in Shiloh, Nov, and Givon. But 'Mishkenosecha Yisrael' refers to the Temple in Jerusalem.

The idea is that the Tent of Meeting is called a temporary dwelling of the Holy One, but the Temple in Jerusalem was a permanent dwelling. As explained in the discourse 'Vayigash Elav Yehudah.' See Zohar II, Terumah 164b, Pekudei 241a, and Eitz Chaim, Shaar Miut HaLevanah, chapter 2.

So it is with the aspect of Yaakov and Yisrael. Businesspeople are called Yaakov, and when they set times for Torah, it is called a temporary dwelling. But Torah scholars who are always engaged in Torah are called permanent dwellers.

This is: 'He established a testimony in Yaakov and set Torah in Yisrael'—the Torah itself, which is supernal wisdom, called the supernal chamber of the Holy One, where the Infinite Light dwells constantly, is revealed in the aspect of Yisrael. But the aspect of testimony is only a ray from supernal wisdom, as in 'the gleanings of wisdom,' which is drawn into Yaakov, and therefore called a temporary dwelling.

See the discourse 'Rani Vesamchi' regarding testimony and Torah, and the discourse 'Torah Tzivah.' See also the discourse 'Vezos HaMitzvah'—Torah is also called a house, as it says: 'Do not read banayich (your children) but bonayich (your builders).' And in Eitz Chaim, Shaar 41, chapter 3: It can be said that tents are intermediate between a garment and a house. Similarly, when one only sets times for Torah, it is called a tent—intermediate between the makif of a garment and the higher makif of a house. But when one studies Torah constantly, it is called 'your builders.'

This is: 'Hashem loves the gates of Zion more than all the dwellings of Yaakov' (Tehillim 87:2). Our Sages say (Berachos 8a): 'Hashem loves the gates distinguished by halachah more than synagogues and study halls.' This is the advantage of the aspect of 'your dwellings, Yisrael' over 'your tents, Yaakov.' As it says: 'He declares His word to Yaakov, His statutes and judgments to Yisrael.'^[32] This is the concept of testimony and Torah. See also Midrash Rabbah, Parshas Bo, section 15 and 19, and Mishpatim, section 30, regarding 'He declares His word,' etc.

It can also be said, as explained in the discourse 'Habbaim Yashresh Yaakov Yatzitz Ufarach Yisrael'—the aspect of growth in the future is the aspect of Yisrael, and so the revelation of the inner Torah, which is the inner and essence of supernal wisdom, will be in the future.

6) Returning to the matter of the three types of teshuvah, it would seem that in the books only two types are mentioned: teshuvah tata'ah and teshuvah ila'ah. For teshuvah is 'teshuv hei,' and there is a lower hei and an upper hei, which are the two types of teshuvah above. As explained in Reishis Chochmah, Shaar HaTeshuvah, chapter 2.

The explanation is based on the Zohar II, Mishpatim (106b), brought in Reishis Chochmah: 'When one is attached to the Tree of Life, then he is called a baal teshuvah. For the Congregation of Israel is called teshuvah, and he is called a baal teshuvah. The earlier ones said: a true baal teshuvah. And even the completely righteous cannot stand in the place where baalei teshuvah stand.'

The commentary there explains: 'When he is attached to Zeir Anpin, he is called baal, meaning he influences the lower hei. And it says: For the Congregation of Israel, which is malchus, is also called teshuvah, and he is called baal teshuvah, meaning he causes a supernal drawing into malchus, and this is drawing from sovev kol almin into memale kol almin through doing good. Therefore, he is called a true baal teshuvah, influencing this teshuvah.'

Thus, it is understood that in the aspect of teshuvah tata'ah, which is 'teshuv hei' (the lower hei), there are two levels: the teshuvah of turning away from evil and the teshuvah of doing good. Through turning away from evil, one causes the lower hei to return to the vav. That is, through sins, one causes the lower hei to be enclothed in nogah, as explained above regarding 'because of your transgressions, your mother was sent away.' But through turning away from evil, this is rectified. As explained in Reishis Chochmah. This is also understood from what is explained below regarding 'Hashem is your shadow.'

But to draw an additional light from the Infinite One into her from sovev kol almin, this is through doing good, which draws from above to below. This is indicated by the vav of the name Havayah, which is called the Tree of Life, and then one is called a baal teshuvah, for he causes the unification of vav and hei, which is the unification of sovev and memale.

The third teshuvah is 'teshuv hei' (the upper hei), which is above sovev kol almin. For binah is called 'before Havayah,' which is above Zeir Anpin, called Havayah and sovev kol almin. Also, the revelation of Atik is in binah. It is known from the Arizal that the unification of vav and hei is through Torah and mitzvos, but the unification of yud and hei is only through self-sacrifice. Therefore, this teshuvah is above doing good, etc. Nevertheless, it is explained here that this teshuvah is through Torah, for Torah emerges from chochmah and binah, meaning it is the intellect of Abba, etc.

In truth, in this higher teshuvah, there are also two levels as in the lower teshuvah: first, 'teshuv hei' (the upper hei) to the yud, and second, when one is called a baal teshuvah. This is what is said: 'The earlier ones said a true baal teshuvah,' and the commentary explains: he ascends to Abba and is called an influencer to binah.

This is as explained elsewhere regarding teshuvah: 'Teshuv hei' with the filling of yud, which is the meaning of 'From the depths I call to You'—two depths, etc. Binah is great love for self-sacrifice in 'Echad,' and chochmah is supernal awe, etc.

Nevertheless, only three levels of teshuvah are mentioned here, for Abba and Imma are two friends who never separate, so they are considered one level in general.

As explained above, these three teshuvahs are hinted at in the three letters of 'b'chor,' and this fourth level is hinted at in the entire word 'b'chor,' which hints at supernal chochmah, called 'b'chor'—the first of all supernal holiness, as explained in Zohar I, Bereishis 13b: 'Sanctify to Me every firstborn'—this is the yud, which is the holy firstborn of all supernal holiness, and in Parshas Va'eschanan, 262a.

The two aspects above are: first, 'teshuv hei' (the upper hei) to the yud, which is from below to above, and then, when one is called a baal teshuvah, which is from above to below, from Atik to Abba and from Abba to Imma.

Similarly, it is explained in Zohar III, Vayikra (16a) on 'He will return and have mercy on us'—who will return? Atik will be revealed in Zeir Anpin. This is the drawing from above to below. See the discourse 'Ki Tishma' regarding 'to do what is right in the eyes of Hashem.'

This is the meaning of 'the first to open the womb,' as explained in Zohar I, Bereishis 13b: 'The first to open the womb is the thin path that descends from the yud, which opens the womb to produce fruit,' etc. This is explained in the discourse 'Lech Lecha': For the revelation below from supernal chochmah comes from Atik, from the tip of the yud to the lower tip, and from there to the upper hei, so that all lights are revealed, etc.

Also, 'And I will open for you supernal gates,' etc., 'like the opening of the ulam,' etc.—an arousal from above, higher than the arousal from below, in the aspect of 'My blessing,' which is the dew of the heavens—the dew is an arousal from above, from a place where arousal from below does not reach.

See elsewhere regarding 'Sanctify to Me every firstborn' in Midrash Rabbah, end of Parshas Bo, and Shir HaShirim, end of 'Mah Yafu Pa'ameich.' Also, in Koheles, on 'What advantage is there to the doer.' See also the discourse 'Va'era El Avraham' regarding birth, and from there, the concept of 'the first to open the womb' is also understood.

Summary

This maamar explains the three levels of teshuvah—turning from evil, doing good, and cleaving to G‑d's essence—and their connection to the soul's journey through action, intention, and Torah study. Each level refines and elevates the soul, transforming darkness into greater light and drawing down deeper Divine revelation.