003 —שובה

Shuvah Yisrael Ad Havayah Elokecha etc.

Shuvah Yisrael Ad Havayah Elokecha ("Return, O Israel, to the L‑rd your G‑d").

To understand the meaning of the word "ad" (until), and why it does not say "shuvah laHashem" (return to Hashem)?

The matter is as follows. The term "shuvah" (return) has two interpretations. The first is its literal sense: return yourself. The second is like "shuvah Hashem et shviteinu" (Hashem returns our captivity), which is a transitive verb, acting upon something else.

To understand this, we must first introduce what is written: "Dirshu Hashem behimatzo, kera'uhu bihyoto karov" (Seek Hashem when He is found, call Him when He is near), which our Sages interpret as referring to the Ten Days of Teshuvah, when He is found and near. As it is written: "Shuvu elai va'ashuvah aleichem" (Return to Me and I will return to you).

At first glance, the concept of His being near and "I will return to you" does not seem applicable to the Holy One, blessed be He, Who fills all worlds. As it is written: "I fill the heavens and the earth," and "there is no place devoid of Him."

It makes sense regarding a person to say "return to Me," since he has distanced himself from closeness to G‑d to cleave to Him, and has been drawn after the opposite. But regarding the Holy One, blessed be He, Who fills the whole earth with His glory, it does not apply to say that He has become distant, for He always fills all worlds.

The explanation is as follows: it is like the analogy of two people standing close to each other, side by side. When they face each other, they are truly close. But if one turns his face away from his friend, though they are physically close, they become distant.

So too, regarding idol worship it is written: "Vesartem va'avadtem elohim acherim" (You will turn away and serve other gods), which is the aspect of "achorayim" (backside). And with all sins, it is likewise in a spiritual sense: one who transgresses any sin draws sustenance from the "achorayim" of holiness and does not draw down the flow from the "pnimiyus" (inner aspect).

But through teshuvah—"va'ashuvah aleichem"—it is in the aspect of "panim" (face), drawing down the flow from the inner aspect.

To understand how the terms "face" and "back" apply to Him, for it is also written: "U'ra'isa et achorai u'fanai lo yeirau" (You shall see My back, but My face shall not be seen), indicating that even within holiness itself there is an aspect of "achorayim" (backside).

(See what is written on this in the discourse "Zachor et asher asah lecha Amalek" in Parshas Tetzaveh.)

From my own flesh I perceive. In a person, there are thought, speech, and action, all of which are expressions of the soul's vitality. In action, there is the power of the doer in the deed. However, the extension of vitality in action is an external aspect compared to the vitality in the soul; speech is more internal, and thought is even more internal. And within thought itself, there is an even deeper inner aspect.

There is mere thought, which is external compared to thought that touches the soul itself. Like one who thinks about something upon which his life depends—such thought is from the depth of the heart, where the innermost vitality and essence reside.

All these aspects are extensions of the soul's vitality. But the soul itself, which is above the extension of vitality within the body, does not undergo any change.

Similarly, by way of analogy, there are thought, speech, and action before Him. Although it is said: "For My thoughts are not your thoughts." And even in speech, from a person's speech nothing is created, whereas "By the word of Hashem the heavens were made," "For He spoke and it came to be."

Nevertheless, the Torah speaks in human language. Thought, speech, and action regarding the Holy One, blessed be He, refer to what is written: "Berativ, yitzartiv, af asitiv" (I created it, I formed it, I also made it). (See what is written on this in the discourse "Mi manah".)

"Berativ" refers to the aspect of thought, for creation is something from nothing, just as thought is from nothing, for the letters of thought do not exist before the thought arises, and the letters of thought are in a state of concealment. Similarly, the aspect of creation is the concealed worlds that are not revealed.

(Like the analogy of the letters of thought, which are not separated, whereas the letters of speech, the breath goes outward. See what is written in the discourse "Az yashir" in Parshas Beshalach.)

"Yitzartiv" refers to the world of speech, for speech reveals what was hidden in thought. It is called "yitzartiv" from the word "tzurah" (form), for it shapes the formless matter that was concealed, and the form is a revelation for the matter.

"Af asitiv" is the world of action. It is called "af" (also), for the investment of thought in action is not like its investment in speech, where it is truly united, whereas action is a separate thing.

All this is in the extension of vitality, being the revelation of the worlds, which are only a ray and illumination. But in the Essence of the Infinite One Himself, no thought can grasp Him: "For I, Hashem, have not changed." Thus, there are many levels of "achorayim" and externality compared to the inner aspect invested within them, and inner within inner, up to the highest levels.

(Kitzur: Explanation of the concept of "pnimiyus" and "achorayim". Berativ, yitzartiv, af asitiv.)

2) On Shabbos it is written: "For six days Hashem made etc., and on the seventh day He rested." At first glance, this is difficult, for He renews the world every day, even on Shabbos, providing vitality and sustenance. If He were to withdraw for a moment, G‑d forbid, the world would revert to nothingness. Therefore, we say even on Shabbos: "He renews in His goodness."

The explanation is: it is written, "For six days Hashem made"—specifically, meaning that the extension and drawing down of vitality is through the aspect of action. But on Shabbos, He rested from investing in action, and also did not invest in speech, which are the ten utterances by which the world was created.

Therefore, it is written: "From pursuing your affairs and speaking words," and our Sages said: "Your speech on Shabbos should not be like etc." This is because man was created "in the image of G‑d," and so one must rest on Shabbos because Hashem rested, and Hashem rested from the aspect of speech. "For six days Hashem made"—through the ten utterances, and on the seventh day He rested from them. Rather, the investment of the Infinite Light to create and enliven the creations and renew them from nothing on Shabbos is through thought alone, which is the world of Beriah. Therefore, an extra soul is drawn on Shabbos, from the world of Beriah.

(See Zohar I, Parshas Noach, 74b, on the verse "sha'ar hachatzer hapenimit," and in the name of Pri Etz Chaim. See also the discourse "VeHayah midei chodesh bechodsho" about the world of souls. From there, vitality is also drawn into this physical world, which is in the aspect of action.)

Therefore, our Sages said: "Speech is forbidden, thought is permitted"—but this is not in a manner of investment, rather the aspect of action is nullified compared to the aspect of thought mentioned above.

For this reason, there are different versions in the blessing of Yotzer on Shabbos. Some do not say "Mah rabu ma'asecha etc." (How great are Your works), because on Shabbos there is no investment in action. However, the main version is to say even on Shabbos "Mah rabu ma'asecha," for even the aspect of thought is considered action relative to the Holy One, blessed be He. Even wisdom, as it is written: "Kulam bechachmah asita" (You made them all with wisdom), but "You are wise" means He invests in the aspect of wisdom, yet even this is not known wisdom, etc.

The term "rest" used regarding Hashem—"for on it He rested"—is analogous to a person who rests and ceases from his work. During the act, his intellect and thought are invested in the deed, but afterward, when he rests, his intellect and thought return to their source, and the deed itself is included within them.

In his intellect and thought, there is also the aspect of action, i.e., the action within the intellect, when one contemplates with his intellect about the deed he has done. Thus, the vitality that was extended and the intellect and thought invested in the deed return and are included in their source, which is the intellect and thought.

Similarly, on Shabbos, the vitality that was drawn during the six days of creation ascends to the aspect of thought.

(That is, the revealed worlds receive vitality from the place where the concealed worlds receive. It is called the inner courtyard facing east. The concealed worlds ascend even higher, etc.)

Therefore, Shabbos is the same letters as "tashuv" (return). The concept of Shabbos and teshuvah are one and the same: the return of things to their source and root.

For teshuvah is not only from actual sins, but rather, teshuvah is to return the soul, which has descended and become invested in physical matters, to its source and root—to cleave to Him, to nullify one's will before the supernal will.

Therefore, the Ten Days of Teshuvah and Yom Kippur were instituted even for complete tzaddikim, for this is the purpose of man.

The essence of teshuvah is as it is written: "Lecha amar libi bakshu panai etc." (To You my heart said, seek My face), meaning the inner aspect of the heart, for the heart says, seek My face.

(See the discourse "Ki tishma bekol" about the inner courtyard and the inner keys.)

This is the aspect of higher teshuvah from the depth of the heart. Like a person who deeply contemplates in his mind and heart and thought about something upon which his life depends, touching the very soul—so should one set his heart to love Hashem from the depths of one's being and deep heart.

As it is written: "Mi li bashamayim ve'imcha lo chafatzti ba'aretz, kalah she'eri u'levavi etc." (Whom have I in heaven? And with You I desire nothing on earth; my flesh and my heart fail etc.). This is a great love beyond reason and knowledge.

For love that is derived from reason and understanding, from contemplation of the intellect and spirit of understanding, does not have such depth to be "kalah she'eri u'levavi etc." It is only a great love that is beyond reason and knowledge, where one does not wish to be separated from His unity, for "the portion of Hashem" is truly with him. Therefore, every Jew has the power to give up his life for the One.

This is the aspect of teshuvah and the return of things to their source. Just as there is thought, speech, and action in the limbs, so too there are all these aspects in the intellect.

(The aspect of action in the intellect is like the concept of practical intellect mentioned in the Rambam's Shemonah Perakim, i.e., the intellect in action—how to do skilled work, which is the lowest aspect of intellect, called action in intellect, as explained elsewhere.)

The analogy above applies above as well. The aspects of thought, speech, and action exist in Beriah, Yetzirah, and Asiyah, and the thought, speech, and action within Chochmah are the Beriah, Yetzirah, and Asiyah of Atzilus. Generally, Atzilus is the aspect of Chochmah, but within Atzilus itself there is also Beriah, Yetzirah, and Asiyah. (See the explanation on the verse "Ve'atah yigdal na".)

The aspect above intellect is what is called in Etz Chaim "Adam of Beriah," called the primordial thought. (See Zohar I, Noach 65a, and what is written in the explanation on the verse "Es Shabsosei tishmoru" and on "Ra'isi vehinei menoras zahav".)

All these aspects are in their source and root, which is above intellect. Through teshuvah from the depth of the heart, which is above intellect, even the vitality in thought, speech, and action is elevated and included above intellect.

(Kitzur: The concept of "on the seventh day He rested"—the vitality is drawn from the aspect of thought, which is the inner courtyard. Therefore, Shabbos is the same letters as "tashuv" (return). Seek My face—the inner aspect of the heart.)

3) Through this, it is drawn down to be "Es panecha Hashem avakesh" (Your face, Hashem, I seek)—the inner aspect of the supernal. "Ya'er Hashem panav eilecha" (May Hashem shine His face upon you). The aspect of "face" above is the Infinite Light itself, which is above wisdom. It is called "face" by analogy to a person, whose main vitality is in his face, where all the senses are revealed—sight, hearing, smell, and speech. In contrast, the back has only a small and limited vitality, to the point that it is considered inanimate compared to the vitality in the face.

So too above, where the Infinite Light is revealed in great measure, it is called "face" compared to "back" and externality, where only a small and limited vitality is revealed. The externality of the higher becomes the internality of the lower, and there are many levels, each more internal than the previous, up to the highest levels.

"Es panecha Hashem" is the revelation of the Infinite Light itself, which is the essence of vitality, incomparable to anything else. Even the aspect of supernal wisdom is considered, relative to the Infinite Light itself, as physical action and inanimate.

This is what King David requested: "Es panecha Hashem avakesh" (see Ramaz on Parshas Emor, 93b), to have in his soul the revelation of the Infinite Light itself. "Ya'er Hashem panav eilecha"—the shining of the face from the supernal will, which is above wisdom.

For wisdom is the aspect of the letter yud, which is a point, a contraction. The entire order of the chain of worlds is the extension of the greatness of the Infinite Light through countless levels and worlds. "In the place of His greatness, there you find His humility," for "when is He called great? When He is in the city of our G‑d," i.e., in the combinations of letters. For letters are extensions, from the word "ata" (to come).

This is the meaning of "vechacham be'achor yeshevenah" (a wise man turns it to the back) (Mishlei 29:11). All the praise of His greatness and extension in wisdom is the aspect of "back" compared to the inner aspect, which is the supernal will, the Infinite Light.

This is "u'ra'isa et achorai" (you shall see My back), for Moshe merited Torah, and Torah comes from wisdom. But "ufanai lo yeirau" (My face shall not be seen), for the revelation of the Infinite Light itself, which is above Torah and is its source, is not revealed in a manner of seeing and comprehension, for no thought can grasp Him at all. Rather, through teshuvah: "ki imcha haselichah" (for with You is forgiveness).

The aspect of forgiveness is truly with You, for it is drawn from there. As it is written: "Mima'amakim keraticha Hashem" (From the depths I called You, Hashem), meaning, "I called You" as one calls his friend from one place to another. So too, one calls and draws the revelation of Hashem from the depths, from "yishet choshech sitro" (He makes darkness His hiding place), the most hidden of all hidden. From there I called You, to reveal the aspect of Hashem. For the aspect of the depths itself cannot be revealed except through Hashem, which is a contraction and extension, etc. (as explained elsewhere).

This calling and drawing is due to "kemayim hapanim lapanim" (as water reflects a face to a face), so too the depths of the heart below arouse the depths above.

Just as from above to below, the aspect of the depths cannot be revealed except through contraction and extension, so too from below to above, "kemayim hapanim lapanim"—from below to above, there must also be contraction, which is withdrawal and self-nullification, not acting for oneself. From this, one reaches the level of the depths, and from there comes the forgiveness of sins.

For the blemish is in Torah, which is His wisdom, and so wisdom decrees this positive commandment and this prohibition. But above wisdom, there is no blemish, for "she seizes with her hands, but she is in the king's palace." One who transgresses Torah, which is wisdom, must draw from a higher place, above wisdom, which is the aspect of the depths.

Just as, by way of analogy, if the source of water is blocked, one must dig deeper to repair it. So too, "You fill all names, and You are the completeness of all."

"You fill all names" means the entire Torah is the names of the Holy One, blessed be He. Just as by calling a person's name, he turns to the caller, so too the Torah is a name for Hashem, to call and draw the revelation of His G‑dliness through Torah. For the 248 positive commandments are the 248 limbs of the King, through which the Infinite Light is drawn. Just as in a person's limbs, the blood is the soul. Therefore, through Torah, the Infinite Light is drawn.

But one who has strayed and blemished the Torah—this is his rectification: to return to Hashem from the depths, from the depth of the heart. As it is written: "They cried to Hashem in their distress." Then he draws from the supernal depth, the Infinite Light itself. For He fills all names and is the completeness of all. Through this, all deficiencies and blemishes are completed and filled.

This is "ki avi ve'imi azavuni vaHashem ya'asfeini" (for my father and mother have forsaken me, but Hashem will gather me in). For the soul is divided into ten faculties and levels: seven emotional attributes and three intellectual ones. These are drawn from above, from "Lecha Hashem hagedulah vehagevurah etc."—the seven attributes. And the intellect: "For Hashem gives wisdom, from His mouth come knowledge and understanding."

The general attributes are love and awe—called son and daughter. For in love it is said: "He remembered His kindness," and in awe: "A woman who fears Hashem."

(This is what our Sages said: "A daughter first is a good sign for sons." For the beginning of service is to draw upon oneself the aspect of awe. See Zohar on the verse "Bezot yavo Aharon etc." and as explained elsewhere.)

The intellectual faculties are called father and mother, who give birth to the attributes. It is known that the attributes are born from the intellect.

One who has strayed and blemished the Torah, which is His wisdom, is called "avi ve'imi azavuni" (my father and mother have forsaken me). But nevertheless, "vaHashem"—the revelation of the Infinite Light itself—"ya'asfeini" (will gather me in).

This means He will gather and collect all parts of the soul, above their division. For division is from wisdom and below, but above wisdom, they are in a state of inclusion. (See what is written on the verse "vaHashem yageh chashchi".)

This is through "kemayim hapanim lapanim," when the soul is also in a state of inclusion, in true self-sacrifice, which is above reason and knowledge, as explained above. This is what we request: "Al tastir panecha mimeni" (Do not hide Your face from me), the inner aspect mentioned above.

"Al tet be'af avdecha" (Do not turn Your servant away in anger), meaning, do not turn Your servant to the aspect of "af asitiv" (I also made it), which is extension, the external aspect of vitality, but rather from the inner aspect: "ki imcha haselichah" (for with You is forgiveness).

(Kitzur: The concept of "es panecha Hashem avakesh"—the shining of the face above wisdom. "Vechacham be'achor yeshevenah." This is the aspect of "ufanai lo yeirau." Nevertheless, "ki imcha"—truly with You—is forgiveness. "Ki avi ve'imi azavuni vaHashem ya'asfeini".)

4) The ultimate purpose of teshuvah from the depth of the heart, to "seek My face and Your face, Hashem," as explained above, is what is written: "ki imcha haselichah lema'an tivareh" (for with You is forgiveness, so that You may be feared). The main revelation of forgiveness is to reveal the aspect of His awe, to fulfill "set a king over yourself."

This is the ultimate purpose of creation. As it is written: "VehaElokim asah sheyir'u milfanav, sof davar hakol nishma et haElokim yira etc. ki zeh kol ha'adam" (G‑d made it so that they should fear Him; the end of the matter, everything having been heard: fear G‑d, for this is the whole of man).

This means that man, "in the likeness of the throne, as the appearance of a man above," refers to the Torah, which is 248 positive commandments—the 248 limbs of the King—and 365 prohibitions—corresponding to the 365 sinews. All these aspects were drawn down below for the revelation of the attribute of awe, which is the nullification of one's will before the supernal will.

Both in "turn from evil" and "do good," to do everything contrary to one's own will and nature, to transform one's heart from one extreme to the other. As it is written: "And Hashem commanded us to do all these statutes to fear etc."

(In Koheles Rabbah on the verse "Yadati ki kol asher ya'aseh haElokim," Rabbi Yudan said: Great is awe, for heaven and earth were created only in the merit of awe, as it is written: "VehaElokim asah sheyir'u milfanav." Rabbi Yirmiyah said: Great is awe, for the two books that Shlomo wrote were sealed only with awe, as it is written (at the end of Mishlei 31): "Sheker hachen vehevel hayofi, isha yirat Hashem hi tithallel" (Grace is false and beauty is vain, a woman who fears Hashem, she shall be praised). And in Sifra it is written: "Sof davar hakol nishma et haElokim yira." See about "yirat Hashem hi tithallel" in Sanhedrin 20a, and in Shemos Rabbah, Parshas Shemos, on the verse "vatir'en hamiyaldot." And in Sefer Chassidim, section 158.)

The ultimate purpose of the creation of the worlds, from nothing to something, is so that there should be a "something" that is nullified. This is the attribute of His kingship, for there is no king without a people, etc. "Your kingship is the kingship of all worlds," for the worlds and concealment are only from His kingship. The ultimate purpose is not the concealment, but that His kingship be revealed.

When the glory of His kingship is revealed, the "something" is nullified to His kingship, which is united with Him in the Infinite Light itself. All this is because so it arose in His will, to have satisfaction from the nullification of the "something" and the subjugation of the other side.

This is "tzchok asah li Elokim" (G‑d has made laughter for me), for the attribute of Elokim and the contraction to create something from nothing is for the sake of the laughter that will be in the future. "Kol hashomea yitzchak li" (everyone who hears will laugh for me), in the future, with the nullification of the "something": "veniglah kevod Hashem etc." (the glory of Hashem will be revealed).

This is through our Torah study and service throughout the days of exile, for the main intention of the mitzvos, in "turn from evil" and "do good," is to nullify your will as above. Through this, the nullification of the "something" is accomplished, little by little, every day.

But on Rosh Hashanah and the Ten Days of Teshuvah, which are the general root of the year, one must draw down the general nullification for the entire year. For this, one must draw from the supernal face: "es panecha Hashem avakesh," "mima'amakim keraticha Hashem," which is from the Infinite Light above wisdom and Torah.

This is the reason for the blessing on mitzvos, which our Sages instituted to say before every mitzvah: "Baruch Atah etc."—because one must draw down the aspect of "Melech ha'olam" (King of the world) through the performance of mitzvos, for "asher kidshanu bemitzvosav" (Who sanctified us with His commandments), and the nullification of the "something" is drawn down, so that the glory of His kingship is revealed. The world should not conceal the vitality within it, so that it appears to physical eyes as an independent entity, but rather, it should be "Melech ha'olam," that the revelation of the world is as a King. Every creature should understand that the world is only a King, and King and world are truly one.

As it is written in Etz Chaim, this physical earth is malchus of malchus of Asiyah. That is, its constant creation from nothing at every moment is through the radiance and influence of malchus of malchus of Asiyah. Therefore, it is nullified in its existence, in perception and knowledge, from above to below. (See at length in Shaar HaYichud VeHaEmunah in Tanya.)

The creation of the world is only for "there is no king without a people, etc." For this reason, we begin by saying "Baruch Atah," meaning that it should be blessed and drawn from the source of blessings, from the Infinite Light, this nullification. It is known that the nullification of the lowest physical "something" is through the highest and most sublime drawing.

(See Parshas Bereishis, in the discourse "lehavin hata'am etc." and in "ulehavin betosefes be'ur" about "vayitzer etc." See also Parshas Tetzaveh, in the discourse "ve'asisa bigdei kodesh," and the ultimate and final blessing, etc. See also Parshas Tzav, 26b, that it comes from a high place, which is the secret of "Baruch Shem Kevod Malchuso etc.")

Therefore, to reach this level, that the revelation of His kingship be in the nullification of the physical "something," one must first precede with the higher teshuvah: "es panecha Hashem avakesh" and "mima'amakim keraticha Hashem," as water reflects a face, through the depth of the heart, to give up one's soul for the One.

This is the concept of the higher unity at the beginning of Shema: "Hashem Elokeinu Hashem Echad"—that all before Him is as nothing and truly naught. Afterwards, the lower unity: "Baruch Shem Kevod Malchuso le'olam va'ed," where the "something" is revealed but nullified to the "nothing" through the revelation of the glory of His kingship.

Similarly, in the blessing on mitzvos: "Baruch Atah," we first say "Hashem Elokeinu," meaning that He should be our G‑d, and we should be nullified to Him like a foot to the head.

So too, "Yisrael li rosh u'bara kra'a d'avuha"—this nullification is in the aspect of true unity, united and included in the Infinite Light, giving up one's soul to elevate it above as it was before its descent, when it was included in its Emanator in complete unity.

From this, it is then drawn down to be "Melech ha'olam," the nullification of the "something" like a servant before a king. "For the children of Israel are servants to Me, they are My servants"—specifically to Me, even the aspect of servant is in the aspect of "to Me" and "My servant." (See the discourse on "Ve'atah yigdal na" in Parshas Shelach.)

(Kitzur: The explanation of "ki imcha haselichah lema'an tivareh"—the ultimate purpose of the above-mentioned supernal drawing is "so that You may be feared." "VehaElokim asah sheyir'u milfanav"—this is the nullification of the "something." This is the concept of the blessings on mitzvos.)

5) This aspect, which is the revelation of the glory of His kingship, to be something from nothing, so that the "something" is nullified to the "nothing," is called "ad" (until), for "ad" means eternity, as in "lo tevoshun velo tichalmu ad olmei ad" (you will not be ashamed or humiliated for all eternity), "le'adei ad yimloch" (He will reign forever).

In something that is truly within time, there is no aspect of eternity. And in something that is above time, in the aspect of the Infinite, the term eternity and worlds does not apply, for this term only applies to something within the framework of time, that it continues for a long time. But what is not within the framework of time, there is no concept of duration at all, for past, present, and future are all one. The term eternity only applies to the aspect of His kingship, which is within the framework of time—"Melech, malach, yimloch" (He is King, He was King, He will be King), as explained in Tanya, part II, chapter 7. Nevertheless, it is the radiance of the Infinite Light, which, as its name implies, has no end, etc. Similarly, in a person's service, through the revelation of the Infinite Light upon his soul, His kingship is established forever within a person, so that the revelation of the glory of His kingship is in the nullification of one's will for all his days, never faltering.

And this is the meaning of "Shuvah Yisrael ad" (Return, O Israel, until). To return the aspect of "ad"—the revelation of the glory of His kingship—to its source and root, which is the Infinite Light itself. For the radiance of the Infinite Light in the revelation of His kingship, which shines and is revealed as "King of the world," so that the world does not conceal, etc., depends on a person's service in revealing the Infinite Light upon his soul.

As our Sages said: "They were exiled to Edom, and the Shechinah is with them." So too, when one is drawn after his body and animal soul from the kelipah and sitra achra, the spark of G‑dliness within him is in exile within the body, etc.

The main thing is to return it to the aspect of "ad"—that this radiance be within him eternally and forever, never faltering. Not that the awe of Hashem be only at intervals, but that the revelation of the glory of His kingship be constant. For a radiance that is only at intervals is called "dodim" (lovers)—only the lower unity. But it should be like the higher unity, "two friends who never part."

(As it is written: "A tent that will not be uprooted, nor will its pegs be moved forever" (Yeshayahu 33:20). As explained in Likkutei Torah on Zechariah, on the verse "On that day it will be," that the aspect of vav-hei will be on the level of yud-hei, etc., and thus the tent will not be uprooted. See also Shaar HaMa'amorim, sixth gate, end of chapter 47. See also Zohar I, Bereishis 53a, Vayechi 249a, and end of Ki Sisa 194a.)

Now, there are currently ascents and descents in the aspect of malchus, which is why it is called "Ohel Mo'ed" (Tent of Meeting), a term of set time. The first Temple stood for 410 years, etc. But in the future, there will be no changes, only "it will not be uprooted."

This is through the revelation of the aspect of the Infinite Light. (See the discourse "Veyadata hayom" about "umala haaretz de'ah etc.")

This is "navah shaanan ohel bal yitz'an" (a tranquil abode, a tent that will not be uprooted), for "navah shaanan" is the drawing from "Ani Hashem lo shaniti" (I, Hashem, have not changed). As stated in the Idra Rabba (137a): "Navah shaanan" is said about Atik Yomin. From this aspect, it will be drawn that the tent will not be uprooted, nor will its pegs be moved.

"Yated" (peg) is what connects and binds the tent to the earth (as Rashi explains at the end of Parshas Terumah).

This is the meaning of "ki kol bashamayim uva'aretz" (for all is in heaven and earth), which unites heaven and earth. (See the discourse "ki heharim yamushu" about "uvrit shlomi lo tamut.")

This is "ki koh amar ram venisa shochein ad" (for so says the High and Exalted One, Who dwells forever). As it is written: "Hashem yimloch le'olam va'ed" (Hashem will reign forever and ever).

This is the meaning of "yehei shmei rabba mevorach le'alma ul'almei almaya" (may His great Name be blessed forever and ever). The meaning of "His great Name" is the Infinite Light itself. Therefore, through this, the blessing and drawing will be forever and ever, in the aspect of "it will not be uprooted," etc.

All this is through the power of teshuvah. This is "Shuvah Yisrael ad." (See about "Shuvah Yisrael" in Vayeshiv Rabbah, section 84.)

Ki kashalta ba'avonecha. Through sin, one stumbles, like a person who stumbles with his foot and falls headlong. So too, when they were exiled to Edom, the Shechinah is with them.

The advice is: "Kechu imachem devarim" (Take words with you), referring to the arousal of the Thirteen Attributes of Mercy during the Ten Days of Teshuvah, which are supernal mercies, simple mercies, from the aspect of "Vaya'avor Hashem al panav" (Hashem passed before him). This is the aspect of higher teshuvah from the depth of the heart: "They cried to Hashem in their distress," until it touches the very soul, upon which one's life depends. This is the illumination that is above reason and understanding, and so too the Thirteen Attributes of Mercy are above wisdom and understanding.

"They asked wisdom: the soul that sins, how will it be atoned for? Wisdom answered: the soul that sins shall die." For wisdom decrees this positive commandment and this prohibition, and one who transgresses what wisdom decrees deserves such and such punishment, as written in the Torah, for Torah comes from wisdom.

But the Thirteen Attributes of Mercy are to have mercy and favor, even if one is not worthy, "and he will be forgiven"—for they are above wisdom and understanding.

Therefore, it is said: "Kechu imachem devarim" (Take words with you), for the words are with you. For the essence of teshuvah is in the heart, from the depths of a person, above intellect and contemplation.

Teshuvah does not come from contemplating these matters that one sets to heart. Like the two blessings before Shema, which were instituted to fulfill the Shema—"one and you shall love"—through contemplating how the angels sanctify and how "with an eternal love You have loved us."

(This aspect of contemplation is called "devarim" (words), as in "v'ten bilibeinu binah lehavin etc.," to understand one thing from another. The inner thing is the aspect of Memalei Kol Almin, and from this, the aspect of Sovev Kol Almin, etc. See the discourse "Hashamayim kisei".)

But in teshuvah from the depth of the heart, the words do not arouse, i.e., the understanding and comprehension, for this teshuvah is above comprehension and understanding. Rather, the words are only to bring this depth of the heart from concealment to revelation.

Imru elav kol tisa avon. For You are everything and the totality of all, i.e., the Infinite Light itself, which is above wisdom. For from wisdom and below, there is division into particulars—wisdom and attributes. But above wisdom, there is no division. Therefore, "tisa avon" (You bear sin), for the blemish of sin does not reach there. The blemish is only in the aspect of wisdom, as explained above.

Uneshalmah parim sefaseinu. For teshuvah is greater than all sacrifices. For regarding a sacrifice it is said: "A sacrifice to Hashem," "a fire-offering of pleasing aroma to Hashem." The sacrifice is that the animal is offered on the altar in place of the animal soul of the person—soul for soul.

Now that we have no sacrifices, prayer takes the place of sacrifice. Michael stands and offers the souls of Israel. Michael, the great priest, is the aspect of great love that comes from above, to give up one's soul for the One.

All year, this drawing is through the order of the worlds, through the angels, Michael, the great priest. But during the Ten Days of Teshuvah, "Seek Hashem when He is found" is written, which is the drawing of the Infinite Light itself, not through the order of the worlds.

(See the discourse "Ani ledodi" about "the shepherd among the lilies.")

Only through the aspect of higher teshuvah, from the depth of the heart, as explained above. Therefore, the matter of sacrifices is accomplished by us ourselves.

(This is why on Yom Kippur it is forbidden to wear shoes. As the Shelah writes, the shoe and sandal allude to the angels Metatron and Sandalfon, called the "shoe of the Shechinah." On Yom Kippur, it is above this aspect, etc. For Metatron and Sandalfon tie bonds for their Creator from the prayers of Israel, elevating the prayers. As explained elsewhere on the verse "How beautiful are your footsteps in shoes," etc. This is like the lion that consumes the sacrifices, etc. But on Yom Kippur, there is no need for the prayers to be elevated by the angels; the Holy One, blessed be He, Himself receives them. See elsewhere in the discourse "Kenesher ya'ir" and "Ve'aryeh ke'vakar yochal teven," etc.)

There is a greater ascent, level after level, in the aspect of "mima'amakim" (from the depths).

During the Ten Days of Teshuvah until Yom Kippur, when "before Hashem you shall be purified," one reaches the aspect of "the face of Hashem," the inner aspect mentioned above.

Although it is written "ufanai lo yeirau" (My face shall not be seen), meaning that the face itself does not come to revelation, nevertheless, the revelation is drawn from there—"mima'amakim keraticha" (from the depths I called You), to reveal the aspect of Hashem. Even "ufanai lo yeirau" is in the aspect of drawing downward. But in the aspect of ascent, "es panecha Hashem avakesh" (Your face, Hashem, I seek).

Summary

This maamar teaches that teshuvah is not only for correcting sins, but for every Jew to return their soul to its Divine source, achieving true unity with G‑d. Through deep inner teshuvah, one draws down the Infinite Light, transforming the world and oneself, and revealing G‑d's kingship eternally.