001 —שובה ישראל

Shuvah Yisrael etc.

Behold, there are two levels: Yaakov and Yisrael. And it is written: "Lo Yaakov ye'amer etc." (Yaakov will no longer be said...)^[5]

The idea is as follows: It is known that the purpose of the creation of the worlds is to make a dwelling for Him, blessed be He, in the lowest realms—that is, through subduing and transforming the sitra achra and turning darkness into light etc.

For the word "olam" (world) comes from the root "he'elem" (concealment), which is the darkness and hiddenness that conceals and hides the Infinite Light of the Blessed One that dwells within it, and it appears as a separate existence. This darkness will be transformed to light in the future, as it says: "Ki ayin b'ayin yir'u etc." (For eye to eye they will see...)^[6] And this comes through our actions and service during the days of exile, through the aspects of subduing and transforming the soul from one side to the other—by fulfilling what is written: "Veyadata hayom vahashevosa el levavecha ki Hashem hu HaElokim etc." (And you shall know today and take it to your heart that Hashem is G‑d etc.)^[7]—for through this knowledge alone, which is "today to do them"^[8], one merits the days of Moshiach: "tomorrow to receive their reward"—in the aspect of actual seeing: "Ki ayin b'ayin yir'u etc." See also the discourse beginning "Ki tishma b'kol."

The concept of "Hashem hu HaElokim" (Hashem is G‑d) is the idea of the higher and lower unifications (the combining of the Name Havayah with Elokim and Adnai, and the combining of Elokim and Adnai with Havayah) that are in the Shema: "Echad"^[9], and "Baruch shem kevod malchuso l'olam va'ed." (See also the discourse on "Tze'enah uRe'enah" about "S'u yedeichem.") Through this, one comes to "Ve'ahavta etc."^[10], and to be in the state of subduing and transforming etc.

Therefore, we recite Shema twice daily, evening and morning, because this unification of "Hashem hu HaElokim bashamayim mima'al ve'al ha'aretz etc."^[11] must be present. Corresponding to these two levels, which are heaven and earth, we recite Shema twice, evening and morning.

(See what is written about evening and morning, the attribute of night and the attribute of day, in the discourse "Tachas asher lo avadeta." This is also the idea of "Ki E-l de'os Hashem"^[12]—there are two perspectives. From below to above it is called "yesh me'ayin" (something from nothing), which is the attribute of night. From above to below, it is the opposite: above is existence and below is considered as nothing, which is the attribute of day. See also the discourse beginning "Ve'haya mispar b'nei Yisrael.")

Just as in the world there are heaven and earth, so too in the soul of a person there are these two levels, for the soul is comprised of four aspects: intellect and thought, speech and action (see Zohar III, Pinchas 226b on "Ein ma'aseh vecheshbon etc.").

The intellect and thought are the aspect of heaven, and speech and action are the aspect of earth. Although thought is also a garment for the soul like speech and action, nevertheless, thought is united and fused with the intellectual soul, and it cannot have intellect without the letters of thought. It is like the worm whose clothing comes from itself^[13].

In contrast, speech and action are separate from the soul, and the soul does not always clothe itself in them, only at times when one speaks or acts etc. Therefore, they are called "earth."

There must be subduing and transforming in the soul from one side to the other, both in the aspect of heaven and in the aspect of earth, so that all four aspects are dedicated to Hashem alone. That is, intellect and speech should be filled with Torah, for Torah comes from wisdom etc.: "Vedibarta bam etc." (And you shall speak of them etc.) And the aspect of action is explained in the second paragraph: "Ve'asavta deganecha" (You shall gather your grain)—this is the act of tzedakah etc.

The lower unification is the aspect of Yaakov—Yud-akev. The Yud is the aspect of wisdom and self-nullification that extends to the heel and end of the level, to be subduing and transforming. This is when a person is still in a state of battle in this subduing and transforming, where the attribute of Elokim and contraction, the world of separation, dominates in him and is the main thing in the soul, but he draws down the aspect of Yud—that is, the combination of Havayah with Elokim and Adnai, for "Hashem b'chachma etc." (Hashem with wisdom etc.)

But Yisrael—"Ki sarisa im Elokim" (for you have struggled with G‑d)—means that the Name Havayah has already prevailed over the Name Elokim, that is, the combination of Elokim and Adnai within Havayah, and he is above the aspect of Elokim, which is contraction etc. "And with men"—these are the powers that extend from the Name Elokim, which are the agents of judgment and accusation etc. (See Zohar I, Vayishlach 174a)

2) It is written: "Vayar kol ha'am vayiplu al pneihem vayomru Hashem hu HaElokim" (And all the people saw and fell on their faces and said, 'Hashem is G‑d')—twice. (I Kings 18) (See also Midrash Rabbah Koheles near the end, and Zohar III 65a, 264a, Zohar I 45a, Tanna D'vei Eliyahu ch. 17, Yerushalmi Taanis 3:4. See Rashi on Shoftim 5:3 on "Shimu melachim" and on Carmel they said it twice.) To understand why it is repeated twice.

The idea is that "Hashem hu HaElokim" has two explanations: The first is that Havayah is the revelation of the Infinite Light in a manner of drawing down and expansion, which is from the aspect of Havayah and chesed: "zachar chasdo"—to bring all existence into being. He Himself is also Elokim and contraction—that He contracted Himself to create separate, limited worlds with many differentiated levels and species. Although this contraction is a great contraction compared to the Infinite Light that is not limited, nevertheless, it is itself Havayah. For through this, the aspect of Havayah is drawn down to bring all existence from nothing to something, for without the contraction, the worlds would not exist at all, they would be nullified in their source and as if they never were. Thus, even the contraction is itself Havayah and the drawing down of chesed, and they are united in a complete and true unity.

(See more on this in the discourse "Vayedaber Elokim etc. Ani Hashem va'era el Avraham etc." and in the discourse "Veyadata hayom.")

The second explanation is that the aspect of Havayah and the drawing down of chesed that brings all existence into being, which is why it is called Havayah (from the root "to be"), and the Yud at the beginning of the word indicates that He constantly brings into being, this aspect is only Elokim and contraction relative to His very Essence, so to speak. As it says: "Ani Hashem hu shmi"—the aspect of Havayah is only a name. Like, for example, the name of a person, Avraham, is only for others to call him, but the name has no comparison or relation to the essence and being of the person, it is not from his essence or comparable at all. So too, this drawing down of Havayah and chesed from the Infinite Light to enliven the worlds and bring them into being from nothing to something, has no comparison to Him at all, like the analogy of the ray of the sun from the sun itself etc.

For He alone, blessed be He, is holy and separate from the category of worlds, and even His Name is exalted in a state of aloneness—only His glory and radiance of His Name is upon the earth etc., a mere glimmer of a glimmer. And even that is in the aspect of "al" (above). And the aspect of Havayah does not apply to Him. For the idea of Havayah—Yud is wisdom etc.—does not apply to Him, not even "You are wise but not with a knowable wisdom," only relative to the chain of descent in which wisdom and understanding were formed, and He, blessed be He, is their source, as it says: "Ki imcha mekor chayim" (for with You is the source of life)—He is the source of wisdom and understanding, but He does not actually clothe Himself in wisdom. For it is written: "Chochma me'ayin timatze" (wisdom is found from nothing)—from the aspect of nothing, meaning that the creation of wisdom is not from the chain of descent and the actual enclothement of the Infinite Light, but from an aspect that is nothing and null, a mere glimmer etc. as explained elsewhere. (See the discourse "Lo tihyeh meshakelah.") And this glimmer is itself a great and awesome contraction compared to the Infinite Light itself, so to speak.

This is what Yaakov said in his prayer: "Im yihyeh Elokim imadi u'shemarani etc. v'shavti v'shalom el beis avi az v'hayah Hashem li l'Elokim" (If G‑d will be with me and guard me etc. and I return in peace to my father's house, then Hashem will be my G‑d)—meaning that after Elokim is with me in the aspect of subduing and transforming, and after all the levels until "v'shavti v'shalom" etc., then he will reach a great and wondrous level, which is nullification and absorption in the Infinite Light itself, which is far above the aspect of Havayah, to the extent that Havayah is considered as Elokim.

(See more on this in the discourse "Ani Hashem Elokeichem" on the parsha of Tzitzis, and the discourse "V'shavti v'shalom." See also Midrash Rabbah Vayetze 70 regarding "the Holy One took the conversations of the Patriarchs and made them the key to the redemption of their children." See also the discourse "V'chol banecha.")

3) Yaakov said it in the order of ascent from below to above, which is the level of the righteous who walk before Hashem from level to level. But one who has strayed from the path and sinned against the soul, having damaged a prohibition or neglected a positive commandment, cannot draw down the aspect of Havayah into Elokim in the higher and lower unification, to be in a state of subduing and transforming, since he has damaged the Name Havayah. For the mitzvos are called "mitzvos Havayah"—as it says in the Zohar: they are suspended from His Name like grapes on a vine, from the right (positive commandments) and from the left (prohibitions).

In the bedtime Shema we say: "If I have damaged the letter Yud and have become liable to stoning," and in the confession on Yom Kippur we mention stoning, burning, etc.—not only for the most severe sins that are actually punishable by stoning (such as idolatry), for the Torah is in a state of chain of descent, having both physical and spiritual aspects. Just as there is physical stoning for severe physical sins, so too there is spiritual stoning for a sin that the Sages equated with severe sins. As our Sages said in Avodah Zarah: "Jews outside of Israel etc."^[14]

The idea of idolatry in the physical sense is bowing to the sun and moon because from them comes the influence of sustenance. As it says: "Mi'meged tevuos shemesh u'mi'meged geresh yerachim" (from the precious crops of the sun and the precious yield of the moons)—even though the influence comes through them, they are only agents of the influence, and one who bows to them considers them as independent entities, as if they are the source of the influence.

The physical bowing is bending one's head and body. There is also a spiritual bowing, which is when one subjugates and nullifies his intellect to something that is drawn from the sun and moon, which are the sources of crops, worrying about livelihood through some scheme, as if that scheme is the main source of the influence.

Even though it is written: "U'virechacha Hashem Elokecha b'chol asher ta'aseh" (Hashem your G‑d will bless you in all that you do)—it says "Hashem Elokecha"—that one should not be separate from His G‑dliness etc. But when one considers the scheme as the main source of influence, he is in a state of separation etc. For this, he is liable to spiritual stoning. For stoning is with stones, and this causes him to have a heart of stone, so that he cannot open his heart to contemplate the aspect of Havayah etc.

Similarly, anyone who gets angry etc. and arrogance etc. are as if he worships idolatry, for they are the opposite of self-nullification. Thus, he damages the letter Yud, which is the aspect of self-nullification, the aspect of wisdom etc. Similarly, neglecting positive commandments that are associated with the Yud—neglecting Torah, for Torah comes from wisdom etc. (See RaMaK, beginning of Ki Sisa, and Parshas Shoftim 274b)

The letter Hei of the Name is the aspect of contemplation in the length and breadth of the greatness of the Infinite Light, to inflame his heart etc. That is, like the letter Hei, which has length and breadth, and corresponding to this is burning, where his heart burns with a foreign fire and material desires etc., and so on with many details of sins and neglect of mitzvos, all of which damage the Name Havayah, each according to his own soul. Therefore, he cannot draw down the Name Havayah into Elokim, which is contraction, in the higher and lower unification, to be in a state of subduing and transforming.

The advice for this is: "Vayitz'aku el Hashem" (and they cried out to Hashem)—for to draw down Havayah, one must first have a cry from the depths of the heart, from the innermost heart, to be nullified and absorbed in the Infinite Light itself, which is above the aspect of Havayah: "Ki Ani Hashem hu shmi" as above, but from His very Essence, He is called "Anochi—Mi she'anochi," which cannot be grasped by any name.

About this it is said: "Anochi anochi hu mocheh fesha'echa lema'ani" (I, I am He who erases your transgressions for My sake). And it is written: "Lifnei Hashem titharu" (before Hashem you shall be purified)—above the aspect of Havayah. There is the ascent of all the souls of Israel on Yom Kippur. This is through the aspect of compassion, the attribute of Yaakov, which spans from one end to the other, from the lowest descent to the highest ascent, from the very beginning of all levels, the aspect of Anochi, which is above Havayah.

This compassion is to arouse mercy on the Divine spark in one's soul, after one considers the exaltedness of the Infinite Light in His glory and essence, who is exalted above Havayah: "Ki Havayah b'chachma." And "kulam b'chachma asisa" (You made them all with wisdom) is considered as physical action. Therefore, the compassion is great for the Divine spark in his soul, how it has descended so wondrously from such a high place etc.

This is the compassion we request: "Elokei olam b'rachamecha harabim etc."—in Your great mercy. That is, You know how great the mercy is, beyond measure, and our souls cannot grasp the enormity of the mercy for this great descent from the Infinite Light, since our souls are limited and created beings, something from nothing, and do not feel this descent from the Infinite Light. (See the discourse "K'nesher ya'ir.")

This is: "Vatitpalel Chanah al Hashem u'vacho tivkeh" (Chana prayed upon Hashem and wept greatly)—for through weeping, which is the arousal of compassion, she prayed "al Hashem"—specifically above the aspect of Havayah. See more on this in Parshas Mishpatim on "Lo tihyeh meshakelah va'akara etc."

This is: "Shuvah Yisrael ad Hashem Elokecha"—meaning until Havayah becomes Elokecha and contraction through teshuvah, which is the arousal of compassion. For the essence of teshuvah is in the heart, that the teshuvah should be so great and deep within the heart, from the depths of the heart, until the heart returns to be nullified and absorbed in the Infinite Light itself, which is far above the aspect of Havayah, only "Lifnei Hashem titharu," and "Anochi anochi hu mocheh etc." See the discourse on "Ki hamitzvah hazos asher anochi metzavecha" in Parshas Nitzavim.

4) The order of teshuvah is not according to the order and progression of levels from below to above as mentioned, but is a leap above the order of progression. The reason is explained in the verse: "Ki shalta b'avonecha" (for you have stumbled in your sin). As it says: "Kashal b'avoni kochi"—meaning the soul. And as it says: "Kol asher timtza yadcha la'asos b'koachcha etc."^[15] (See Zohar III, Pinchas 226a) The soul is called a "ner" (candle), as it says: "Ner Hashem nishmas adam"—and a sin extinguishes etc.—meaning it extinguishes the candle etc. (See the discourse "Acharei Hashem Elokeichem teleichu.") Therefore, the soul does not have the strength to stand in the battle of subduing and transforming, and to draw down Havayah into Elokim in the higher and lower unification, after its strength has been weakened and it has stumbled due to the sin that extinguished its candle. Therefore, it must leap like an ox to the heights.

This is: "Ki tetzei lamilchama al oyvecha"—specifically "al" (upon). Therefore, first: "Shuvah Yisrael ad she'Havayah yihiyeh b'bechinas Elokecha," and afterwards: "Kechu imachem devarim"—these are Torah and mitzvos. As it says in Midrash Rabbah Parshas Tetzaveh ch. 38. "V'shuvu el Hashem"—to draw down the aspect of Havayah into Elokim in the higher and lower unification through subduing and transforming. For this is the purpose of man's creation in this world, to guard and to do according to the order of progression.

(Therefore, our Sages said: "With whom did He consult? With the souls of the righteous." See Zohar III, Emor 244b on "Bas avi hi etc." and the aspect of "bas avi hi" as explained in the discourse on "Yehuda atah" in the explanation of "b'nei avicha.") To ascend from level to level from below to above.

But teshuvah is for the moment, when the soul must leap like an ox, not according to the order and path of progression. But afterwards, when one returns to Hashem and He has compassion on him, then the Name Havayah is drawn down, the aspect of bringing all existence into being with renewed vitality etc., to repair all the blemishes and fill all the lacks, whether he neglected a positive commandment or damaged a prohibition, then the Name Havayah is drawn down into Elokim in the higher and lower unification, to be in a state of subduing and transforming.

This is what is said in the Thirteen Attributes of Mercy: "Vayikra Havayah Havayah"—meaning that Havayah calls and draws down the aspect of Havayah. That is, through the aspect of "Hashem Elokecha"—that Havayah is in the aspect of Elokim, one draws down Havayah into Elokim, in the higher and lower unification.

And these two Havayahs are written in two verses, as it says: "Hashem rachum vechanun," and it says: "Chanun verachum Hashem."

The meaning: "Hashem rachum vechanun"—that from the aspect of Havayah comes down compassion and kindness to bring worlds into being from nothing and to contract into the attribute of Elokim, which is also the attribute of kindness as above.

And "chanun verachum Hashem"—meaning that the bringing into being and drawing down of kindness, which is only contraction compared to the Infinite Light itself, is caused by "chanun verachum." From the aspect of "Anochi mi she'anochi" (I, who I am)—the Thirteen Attributes of Mercy are drawn down, and through them, Havayah Havayah is called and drawn down as above. (See more on this in the discourse "Va'eschanan el Hashem.")

This is: "Ki imcha haselicha lema'an tivareh"—for with You is forgiveness, so that You may be feared. For in the aspect of forgiveness on Yom Kippur, which is the revelation of the Supreme Will: "Lifnei Hashem titharu"—the Thirteen Attributes of Mercy are drawn down to reveal the aspect of awe, which is the Yud of the Name Havayah. As it says in the Zohar: "Yud al reisha d'vei sharya dechilu" (the Yud rests on the head, which is awe). The Hei is the aspect of love. And they are: "Hanistaros laHashem Elokeinu"—the hidden things are love and awe; and the revealed, Vav-Hei, are the Torah and mitzvos. Torah is the Vav, the drawing down, "kol kol Yaakov." Hei is the aspect of practical mitzvos in action etc. This is the revelation of the Name Havayah, to renew the bringing into being etc. as above.

See more on "Ki imcha haselicha lema'an tivareh" on "Shuvah Yisrael ad etc.," and on "Tiku bachodesh." See Zohar Emor 101a.

This is: "Halach yeilech u'vacho etc."—for Israel are called in their root above: "Zera kodesh matzavtah" (holy seed is its foundation)^[16], whose foundation is in the holy mountains above. (See Zohar I 15a and Zohar HaRakia, beginning of Bereishis on "HaNitzanim nir'u etc.") The drawing down of the seed is the drawing down and descent of their souls below.

(See Midrash Rabbah, beginning of Vayigash, on "Bemoshech hazera zeh Yosef." See also the discourse on "V'samti kadkod." See also Midrash Rabbah Vayishlach 89, which refers to Yaakov. It is all one concept, as it says: "Eileh toldos Yaakov Yosef." See also the discourse on "V'yikchu eilecha parah" on "Eitz erez v'eizov."

And since they return and ascend in the supreme holiness from below to above, "halach yeilech" from level to level in an ascent without limit or interruption, rising ever higher, through the aspect of "u'vacho"—the arousal of compassion. "U'vacho tivkeh"—through this, they are "al Hashem" as above.

And afterwards: "Ba yavo berinah nosei alumosav"—he returns and draws down from above to below additional and increased light, renewing the bringing into being, to draw down the aspect of the Name Havayah into Elokim, to be in a state of subduing and transforming in all matters, both in turning from evil and in doing good. About this it is said: "Kechu imachem devarim v'shuvu el Hashem"—these are many words, that there should be a drawing down of Havayah in them. This is: "Nosei alumosav"—like sheaves and bundles that are from the same species as the grain, but have increased and multiplied, so too is the power of teshuvah.

(See the discourse on "Beshalach Paroh" about "V'zeratiha li ba'aretz etc. nataticha sorek etc." See what is written on "V'hinei anachnu me'almin alumim." And on the meaning of "berinah" in the discourse "V'shavti v'shalom" and "V'hayah etc." With this, the Midrash Aggadah brought by Rashi (Shoftim 5): At Sinai it was said "Anochi Hashem Elokecha," on Carmel it was said twice "Hashem hu HaElokim" in the days of Eliyahu. The idea is that at Sinai, the Jews were righteous, and through Torah and mitzvos they drew down the Name Havayah into Elokim as above. But on Mount Carmel, through teshuvah, they reached "ad Hashem Elokecha." That is, through returning to be nullified in the Essence of the Infinite Light, which is above the Name Havayah as above. Therefore, they said twice "Hashem hu HaElokim," which is the two explanations above.

As the Midrash in Koheles says: "Another explanation: 'Zevuvei mavet yavi'ish etc.'"^[17]—referring to the generation of Eliyahu, yesterday they spoke against Him etc., and today they speak and say "Hashem hu HaElokim, Hashem hu HaElokim." This is called "yabia shemen rokeach"—the oil mixed with spices that has a good fragrance, and it is like what our Sages said on "Reach begadav"—"reach bogedav," as explained in Midrash Rabbah Toldos 65. This is also the drawing down from the Thirteen Attributes of Mercy, like "keshemen hatov etc. yoreid al hazakan etc." See the discourses "Mi yitencha k'ach li" and "Zos chanukas hamizbeach," and on "yabia" in the discourse on the meaning of blessings. This is also the idea that at Sinai it was said "Anochi," and at Tavor it was said twice "Anochi"^[18] as Rashi explains. The idea is that through mitzvos one draws down Havayah from the aspect of Anochi, to be Elokecha, but through teshuvah it is said "Anochi Anochi hu mocheh fesha'echa"—twice Anochi, corresponding to the two depths of the heart, "mima'amakim kerasicha" (from the depths I called You), as explained in the discourse on "Ki hamitzvah hazos asher anochi metzavecha hayom" etc., and this is above the drawing down that comes through mitzvos.

This is why on Mount Tavor they merited this level, that is, through teshuvah, and from this also comes the repetition of "Hashem hu HaElokim" twice, for one depends on the other.

See about Tavor and Carmel in Midrash Rabbah Vayechi, beginning of 99, and in Targum Yonasan (Shoftim 5 and Tehillim 68:16), and in Gemara Megillah 29a. This is like what is mentioned in Zohar I, Vayetze 158a about the mountains of separation, which are "turei d'peruda," the mountains of separation, and from there it is separated and becomes four heads. See also Midrash Rabbah Bereishis 16 and Shir HaShirim on "Ad sheyafuach hayom etc."

The ascent from the mountains of separation to be absorbed in Oneness is the concept of teshuvah. This is what is explained elsewhere on "Verav shalom verav lehoshia," and therefore, from this comes the ascent afterwards, not in order, and this is what is written at the end of Shir HaShirim: "Berach dodi etc. al harei besamim"—the aspect of fragrance, "vericho b'yiras Hashem." This is also the idea of "yabia shemen rokeach" as above.

Nevertheless, the Torah was given specifically at Sinai, which alludes to the aspect of the righteous, as it says in Targum Yonasan (Shoftim there) that it is the weakest and smallest of all the mountains, which is the aspect of humility and self-nullification, "venafshi ke'afar lakol tihyeh" (may my soul be as dust to all), and through this specifically, "p'sach libi b'Torasecha" (open my heart in Your Torah), unlike Mount Tavor and Carmel, which are mountains of separation, called "harim gavnunim" (hunchbacked mountains), from the phrase "o giben o dak"^[19], that when a sinner damages one mitzvah, he becomes lacking a limb etc., as explained in the discourse on "Ki hamitzvah hazos" about "tamim tihyeh" etc. But through teshuvah, "in the place where ba'alei teshuvah stand etc." Therefore, it is said about them afterwards, "twice Anochi" etc. as above.

Nevertheless, as explained above, teshuvah is for the moment, to leap like an ox etc., but afterwards, one must draw down through Torah and mitzvos. This is the concept of Sinai, which is the aspect of the fixed order of drawing down. And in Midrash Rabbah Vayetze 68 on "V'hinei sulam mutzav artzah etc."—this is Sinai, which is also "v'rosho magia hashamayma." This is as Yaakov said: "Im yihyeh Elokim imadi etc. v'hayah Hashem li l'Elokim." This is the level of the righteous as above, and through this, one can also reach this level, as it says regarding the mitzvah of teshuvah: "Mi ya'aleh lanu hashamayma etc." See the discourse "Yonasi b'chagvei hasela."

The idea is that teshuvah is not only for sins, but for any distance from Hashem, as explained in the discourse on "Ha'azinu hashamayim" regarding "all his days in teshuvah," and the closer one comes to Hashem, the more humble he must be, as in "Vatisatzav achoso merachok Hashem nira elai."

As explained in the discourse on "Beha'aloscha es haneros" about why in the Amidah prayer we say "Selach lanu ki chatanu" after Shema, after accepting the yoke of Heaven and mitzvos and "Ve'ahavta," for it is specifically after accepting the yoke of Heaven and lengthening on "Echad" that one understands there is sin and transgression, and then says "Selach lanu" etc. See also on "Ma tovu" about the three levels of teshuvah in Nefesh, Ruach, Neshamah, that all need teshuvah. See Zohar III, Acharei 73a on "three levels are bound together etc." See what is explained on "V'lo tashbis melach" and that Torah is both hidden and revealed, and therefore, although at Sinai it was said only once "Anochi Hashem Elokecha," nevertheless, the Torah is hidden, and the second aspect of the explanation of "Hashem hu HaElokim" is also hinted at, which is through teshuvah. Therefore, it says specifically "Shuvah Yisrael," which is the inner aspect of Yaakov, and in the Shema one says "Shema Yisrael," and then in the Amidah says "Selach lanu ki chatanu" as above, which is the idea of "Shuvah Yisrael." And one can also say that "Shuvah Yisrael" means return to be in the aspect of Yisrael, which is above Yaakov, and return so much that Havayah becomes Elokecha as above.

Summary

This maamar teaches that the soul contains both Yaakov (struggle) and Yisrael (victory), and that through teshuvah—returning to G‑d with deep compassion—one can transcend spiritual limitations and draw down Divine unity, transforming darkness into light and fulfilling the purpose of creation.