011 —מאמרים מלוקט חלק א - ש"פ האזינו, שבת תשובה, ה'תשל"ו

B"H, Shabbos Parshas Haazinu, Shabbos Teshuvah, 5736.

Shuvah Yisrael Ad Havayah Elokecha Ki Kashalta Be'Avonecha, Kechu Imachem Devarim etc. Imru Elav Kol Tisa Avon etc. U'neshalmah Parim Sefaseinu ("Return, O Israel, to the L‑rd your G‑d, for you have stumbled in your iniquity. Take words with you etc. Say to Him: Forgive all iniquity etc. and let us render for bulls the offering of our lips").

The verse says "Shuvah Yisrael"—Return, O Israel—rather than "Shuvah Yaakov," even though the topic is teshuvah (return), which would seemingly relate more to the name Yaakov, associated with the lower level. "Yisrael" refers to the higher state, as in "for you have striven with G‑d and with men and prevailed"^[2], while "Yaakov" comes from "heel" and refers to a lower state^[3]. The question is thus: Why does the verse use "Yisrael"? Especially since it continues, "for you have stumbled in your iniquity," which refers to intentional sins, and even unintentional sins are not relevant to the level of Yisrael^[4]. Why then does it say "Shuvah Yisrael"? Furthermore, what is added by "Take words with you"? Since teshuvah includes confession, why is this phrase necessary? And why, after teshuvah, does it say "forgive all iniquity"—if one has already repented, surely forgiveness has been granted? Also, why does it conclude with "let us render for bulls the offering of our lips," which seems to be a lesser level than the previous stages?

The essence of teshuvah is a leap^[10], as explained elsewhere, transcending order and progression. Teshuvah can happen in a single moment^[11], unlike other spiritual advancements that require time, especially the loftier ones^[12]. Teshuvah, though lofty, is achieved instantly, because it is performed with extraordinary strength^[13], as a leap beyond gradation. This leap is not just a jump to a higher level within holiness, but a leap from one extreme to the other: from the lowest point to the highest, especially in teshuvah from love, where intentional sins become merits^[14]. These new merits surpass even those of the righteous.

It is known that the Alter Rebbe^[15] explains the saying, "The purpose of wisdom is teshuvah and good deeds," that teshuvah is mentioned before good deeds because only through teshuvah do one's deeds become truly good and radiant. Since teshuvah is a leap, this influences all aspects of Torah and mitzvos, even to the point that "all your deeds should be for the sake of Heaven"^[17] is performed in a manner beyond order and limitation. Torah study, too, must be preceded by self-nullification, as in "Let my soul be as dust to all; open my heart to Your Torah"^[20]. Even within Torah study itself, each level must be preceded by nullifying the previous one, as in the story of the sage who fasted to forget the Babylonian Talmud in order to attain the Jerusalem Talmud^[21]. Similarly, mitzvah observance must also transcend limitation, as in "You shall love the L‑rd your G‑d with all your heart, soul, and might"^[22]. The love of "with all your might" is beyond measure^[23], and this applies not only to mitzvos but to all one's actions. However, the leap in Torah and mitzvos is within holiness, while in teshuvah, the leap is from the opposite extreme, from the lowest to the highest.

The power for this leap in teshuvah comes from the level of Yisrael. Although "Yisrael" shares the letters of "Li Rosh" (I have a head)^[27], and the head is connected to the body and feet^[28], the head is "mine"—nullified to Him. This enables the leap beyond measure. Therefore, the verse says "Shuvah Yisrael," because the power for return comes specifically from the level of Yisrael. Since every Jew possesses this level, even one who has stumbled in sin, as our sages say^[29], "A Jew, even if he sins, remains a Jew," everyone has the power to do teshuvah. This essential level is the core of every Jew, and it influences even the lower level of Yaakov. Thus, "for you have stumbled in your iniquity" refers only to a misstep, not a fundamental flaw, and the level of Yisrael remains whole. Nevertheless, teshuvah is required, and because of one's lofty status, even a minor blemish is significant, as explained in Tanya^[31] and Shabbos^[32] regarding a stain on a scholar's garment, and in Tanya regarding a stray thought.

The verse continues, "Take words with you," because to properly repair the misstep, it is not enough to nullify one's ego through confession. The ultimate purpose of teshuvah is the service of Torah and mitzvos^[34], as explained in Likkutei Torah^[35]. These "words" are specifically measured. In Torah Sheba'al Peh, study must be with understanding^[36], so it is inherently measured. Even in Torah Shebichtav, where comprehension is less central, the letters, crowns, and cantillation marks must be precise.

The verse then says, "Say to Him: Forgive all iniquity." The goal of teshuvah is not just forgiveness, but that sins themselves become merits. Thus, even after "Shuvah Yisrael," one must say "forgive all iniquity"—not just that sins are erased, but that they are uplifted and transformed into merits, as explained at length in Torah Or^[39]. This is achieved through "say to Him: all," for the Holy One is "all" and includes everything, thus uplifting even the sins.

It continues, "let us render for bulls the offering of our lips." Through complete teshuvah, one achieves perfection in the realm of sacrifices, even after stumbling in sin. "The offering of our lips" is not just a substitute for sacrifices, but brings perfection to the sacrifices themselves, as prayer is the spiritual counterpart to sacrifices and is even loftier^[40]. Even when the Temple stood and sacrifices were offered, the service of the heart was required, especially the inner devotion of the kohanim^[41]. Thus, "let us render for bulls the offering of our lips" comes after "Shuvah Yisrael," as this is the elevation achieved through teshuvah, reaching ever higher, even to the level of "the face of the L‑rd," as in "Seek My face; Your face, L‑rd, I will seek"^[42]. In drawing down from above, it says, "You shall see My back, but My face shall not be seen"^[43], but through elevation from below, one reaches "Your face, L‑rd"^[44].

Just as in service, Torah and mitzvos are generally performed within limitation, but through teshuvah, there is also the aspect of transcendence. The leap of teshuvah is even higher than the transcendence within Torah and mitzvos. Similarly, in reward, beyond the three levels in Gan Eden, which are progressive, there is a leap from strength to strength^[45]. Yet even these ascents are only a radiance and revelation, while ultimately, the essence will be drawn down, which is beyond ascent and descent, the "day that is entirely Shabbos"^[47].

This is the meaning of "Shuvah Yisrael" in the haftarah of Shabbos Teshuvah: the service of Shabbos Teshuvah repairs all the Shabbosos of the past year and influences all the Shabbosos of the coming year. As explained in the writings of the Arizal^[48], each day between Rosh Hashanah and Yom Kippur rectifies the corresponding day of the previous year, and so too for the coming year^[49]. The mitzvah of teshuvah is to resolve never to return to sin^[50], until, in the words of the Rambam^[51], "He who knows the secrets of the heart testifies that he will never return to this sin." Just as in awe of Heaven there are many levels, yet all are connected^[52], so too in teshuvah, even the lowest level is connected to the highest, until the soul returns to G‑d as it was given^[53]. Thus, on Shabbos Teshuvah, we say "Shuvah Yisrael... and let us render for bulls the offering of our lips," for through the teshuvah of Shabbos Teshuvah, which affects all the Shabbosos of the year, we reach the highest level, and as the Rambam writes^[55], "Israel does teshuvah and is immediately redeemed, and the third Temple will be built, where we will offer the required sacrifices according to Your will"^[57], may it be speedily in our days.

Summary

The Rebbe teaches that the power of teshuvah comes from the soul's essential level of Yisrael, enabling a leap from the lowest state to the highest. Through true return, even sins are transformed into merits, uplifting all aspects of Torah, mitzvos, and the service of G‑d.