012 —מאמרים מלוקט חלק א - יום ה', וא"ו תשרי ה'תשל"ז

B"H, Thursday, 6 Tishrei 5737.

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

The verse says, Shuvah Yisrael Ad Havayah Elokecha^[1], and it is well known the precision here, that it says "ad Havayah Elokecha"—seemingly, it should have said "to Havayah Elokecha"^[2]. Also, why does it mention both names, Havayah and Elokim^[3]? Furthermore, the verse continues, "for you have stumbled in your iniquity"—it is self-understood that teshuvah (return) is for sin and iniquity, so what is the verse adding with "for you have stumbled in your iniquity"^[4]?

2) The idea is that in a person's service there are two general aspects: "turn from evil" and "do good"^[5]. It is known^[6] that the service of "turn from evil" is mainly associated with the name Elokim, and the service of "do good" with the name Havayah. The explanation is, as stated in Shulchan Aruch^[7], that when mentioning the name Havayah, one should intend that He was, is, and will be, and when mentioning the name Elokim, one should intend that He is mighty and powerful, with the ability in the higher and lower realms. The difference between these two is that the ability in the higher and lower realms refers to G‑dliness as it relates to the worlds, which is generally "memale kol almin" (fills all worlds), while "He was, is, and will be as one"^[8] refers to G‑dliness beyond the worlds, "sovev kol almin" (encompasses all worlds). The definition of "world" is space and time^[9], and this applies even to spiritual worlds, which are defined by spiritual space and time^[10]. Since the "memale" light is relative to the worlds, it also has a concept of space and time, [and it is known^[11] that in the light of the kav, which is generally the "memale" light, there are aspects of above and below (space), before and after (time)], which is the root of space and time in the worlds. That Havayah is "He was, is, and will be as one," above the division of time, is because Havayah is the light above the worlds. Yet, from the fact that we say Havayah is "He was, is, and will be as one" [where past, present, and future are time], it is understood that even Havayah has some connection to time^[12] (worlds), for Havayah also means "the One who brings into being"^[13], as the creation of all worlds is from the name Havayah. However, the worlds as created from Havayah are not as limited, so past, present, and future are as one. Thus, Havayah and Elokim correspond to "sovev kol almin" and "memale kol almin"^[14]. The creation from the "memale" light, since it is relative to the worlds and their source, is in a manner of enclothement, so the worlds created from it are a true existence^[15], for enclothement means it becomes invested to bring about the worlds, and the creation from the "sovev" light, since the worlds have no comparison to it, is in a manner of "automatic" effect, like an action that comes from will^[16] (will is a metaphor for "sovev"), where the will is only a cause for the action and does not become invested in it^[17]. Therefore, the worlds created from the "sovev" light are not a true existence^[15], just as will itself is not an existence but only a revelation of the essence [like the will in a person's soul, which is only an inclination and extension of the soul]; similarly, the creation from will is not that worlds are created, but that through creation, the will is fulfilled^[18]. This is the connection of "sovev" and "memale" lights to the names Havayah and Elokim: "memale" is called Elokim from the word "koach" (power)^[19], for it is like a power whose function is to act^[20]. But since the existence of the worlds is through the Divine power creating them every moment from nothing to something^[21], the intent of the name Elokim is that He has the ability in the higher and lower realms, and His rule and control (Elokim also means rulership^[22]) over them is even after they are created, and His control is over their very existence (whether to create them or not). The "sovev" light is called Havayah, "He was, is, and will be as one," for since the creation from "sovev" is that through creation the will is fulfilled, there is no difference between past, present, and future^[23]—"He was, is, and will be as one."

This is the connection between the two services of "turn from evil" and "do good" to the two names, Elokim and Havayah. It is known^[24] that "turn from evil" also includes the caution not to neglect positive commandments (for neglecting a positive commandment is a prohibition, evil), but in "turn from evil," since the caution in fulfilling mitzvos is out of fear^[25] of transgressing the King's command, his fulfillment of mitzvos is only as much as he is obligated. The novelty in the service of "do good" is that his fulfillment of mitzvos is (not just because he is compelled, to avoid transgressing, but) in a manner of action, "do good." As explained in Likkutei Torah^[26], "do good" means he exerts himself in Torah and mitzvos, even beyond his nature and habit^[27]. Thus, the service of "turn from evil" is associated with the name Elokim, and "do good" with Havayah, for the fear of transgressing the King's command, even to the point of subduing his inclination (even when his inclination burns like fire^[28]), comes from feeling that He rules over him—Elokim. The service of "do good," where one exerts himself in Torah and mitzvos beyond his nature and habit, comes through the revelation of the "sovev" light, which is above nature—Havayah, above the natural order.

3) The connection of the service of "do good" to the "sovev" light in more detail: as explained above, even the "sovev" light has some connection to the worlds, but the relationship of the worlds to the "sovev" light is (not their existence, but) that through them, the will is fulfilled. Similarly, in the service of "do good," since it is motivated by love of Havayah and a desire to cleave to Him^[29], his service of G‑d is connected with his own being, his love and will. But his love for Havayah is such that this (love of G‑d) becomes his entire being^[30], so his service is not limited by his natural boundaries. This is the advantage of the service of "seek peace," which is Torah study, over "do good," for Torah is called "the parable of the Ancient One"^[31], a parable and garment for the Essence of the Infinite, which is not at all within the realm of worlds^[32], and therefore, the self-nullification in Torah study is absolute^[33]. As explained in Torah Or^[34], the difference between Torah and mitzvos is that in mitzvah observance, the person is like a servant fulfilling the King's command, and the servant's existence is not the same as the master's. Even when the mitzvah is fulfilled with love and delight, there is still someone who loves^[35]. In contrast, in Torah study, it is the King Himself. When Torah study is done with self-nullification, then "I will place My words in your mouth"^[36], literally My words. That is, (it is not the person speaking, but) the word of Havayah, which is halachah^[37], speaks through his throat.

4) Similarly, in the service of love of G‑d, there are three levels: "with all your heart," "with all your soul," and "with all your might." It is explained elsewhere^[38] that the love of "with all your heart" comes through contemplation of the Divine light that is invested in created beings to enliven them, which is generally the "memale" light. By contemplating that the vitality of everything is G‑dliness, and this is understood even by the animal soul, one comes to love Havayah "with all your heart," with both inclinations^[39]. The love of "with all your soul" comes through contemplating that the light that enlivens the worlds is only a ray and is incomparable to the Infinite, which is generally the "sovev" light. This brings to the love of "with all your soul," loving Havayah to the point of self-sacrifice, even to give up one's life^[39]. The love of "with all your might" comes through the revelation of the Essence of the Infinite, which is not at all within the realm of worlds, and through this revelation, the love is beyond all measure and limitation. Although the love of "with all your soul" is also to the point of self-sacrifice, which is beyond measure and limitation, the self-sacrifice^[40] in "with all your soul," which is generally at the level of "chai"^[41], is in a way that he wants to give up his soul [and even this desire is like^[42] a desire based on reason, since all matters are incomparable to the Infinite]. The love of "with all your might," which is generally at the level of "yechidah"^[41], is not from his own will but because he cannot be separated, G‑d forbid, from G‑d's unity^[43]. This kind of self-sacrifice is true self-nullification, since it is not from his own will (his own existence) but from G‑dliness. This is like what was explained above (section 3) about the advantage of the service of "seek peace" over "do good."

It can be said that this is why in the second paragraph of Shema it only says "with all your heart and with all your soul"^[44], because the love of "with all your might," being achieved through the revelation of the Essence of the Infinite, is not for everyone^[45]. What is demanded from everyone is the love that comes from the "memale" and "sovev" lights. Similarly, regarding the three aspects of "turn from evil," "do good," and "seek peace," in many places only the first two are mentioned.

5) It is known^[46] that through teshuvah, there is forgiveness of sins, and the true meaning of forgiveness is that a person becomes pleasing before G‑d as before the sin, because through teshuvah one draws down a new will from the Essence of the Infinite, which is above the will for Torah and mitzvos. This drawing down is through doing teshuvah in a manner of "with all your might," beyond all measure and limitation. It is known^[47] that through the love of "with all your might," one "does the will of the Omnipresent," and this means making the will, for through this love, one reaches the Essence of the Infinite above will, and thereby draws down a new will^[48]. And as is known^[49] that a person's service must be similar to the drawing down, it can be said that the two aspects of "doing the will of the Omnipresent"—that the drawing down is from the Essence of the Infinite above will, and that the will drawn from there is higher than the will as it is on its own—are achieved through the two aspects in the love of "with all your might." Since this love is above will (as explained above in section 4, that the self-sacrifice in "with all your might" is not that he wants to give up his soul, but that he cannot be separated, G‑d forbid, from G‑d's unity), it therefore reaches the Essence of the Infinite^[50]. And through the love of "with all your might," there is also an elevation in the love of "with all your heart" and "with all your soul," so that the will drawn from the Essence is higher as well.

6) This is the meaning of "Shuvah Yisrael Ad Havayah Elokecha"—that the mention of both names, Havayah and Elokim, is because the purpose and service of every Jew is with these two names. Since teshuvah means to return and go back to one's place, both names, Havayah and Elokim, are mentioned. The reason it says "ad Havayah Elokecha" (and not "to Havayah Elokecha") is, as explained by the Alter Rebbe^[51], that the measure of teshuvah^[52] is until Havayah becomes your Elokim. That is, teshuvah must be in a manner of "with all your might," beyond all measure and limitation, so that the drawing down is from the Essence of the Infinite above Havayah, and this (that the drawing down is from the Essence above Havayah) is revealed when Havayah becomes your Elokim—your strength and vitality. For in order for there to be a union of "sovev" (Havayah) and "memale" (Elokim), the drawing down must be from the Essence above Havayah^[53]. The verse continues, "for you have stumbled in your iniquity," which is the reason why teshuvah must be in this manner: since you have stumbled in your iniquity, the service of "with all your heart" and "with all your soul," which correspond to the names Elokim and Havayah, is not enough, and the service of "with all your might" is needed, so that the drawing down is from the Essence above Havayah.

7) Another explanation in "Shuvah Yisrael Ad Havayah Elokecha" is that teshuvah must be until Havayah becomes only like Elokim and a contraction relative to the Essence above Havayah^[51]. The difference between the two explanations is: according to the first, that Havayah becomes your Elokim—your strength and vitality—what is drawn down and revealed are the names Havayah and Elokim, but their union is through drawing from the Essence above both. According to the second, that Havayah becomes only like Elokim and a contraction relative to the Essence above Havayah, the light itself (above Havayah) is drawn down and revealed. That Havayah becomes like Elokim and a contraction relative to the Essence above Havayah is only when this light is revealed.

It can be said that the difference between these two explanations is similar to the difference between the blowing of the shofar and the recitation of the verses of shofar. As explained in the series of 5666^[54], Malchiyos and Zichronos are in the "memale" and "sovev" lights, and the drawing down through the shofar is from the Essence above both, even from the hidden Essence, and through this drawing down, the union of "sovev" and "memale" is achieved. The drawing down^[55] through the recitation of the verses of shofar is even higher than that through the blowing of the shofar. The drawing down through the shofar is only the "sovev" and "memale" lights, but since it is from the Essence [and even above the hidden Essence], they are united. Through the recitation of the verses of shofar, the hidden Essence itself is drawn down, similar to the revelation that will be in the future. This is^[56] why in the verses of shofar we say verses about the shofar at Matan Torah and conclude with the shofar of the future, for in the future there will be the revelation of the hidden Essence. Similarly, this was the revelation at Matan Torah.

8) The shofar of the future is higher than the shofar at Matan Torah, as stated in Pirkei D'Rabbi Eliezer^[57] about the two horns of the ram of Yitzchak, that the right horn is greater than the left; with the left, the Holy One, blessed be He, sounded at Sinai, and with the right, He will sound in the future. Even within the shofar of the future, there are several levels: "And the L‑rd G‑d will sound the shofar," and "He will sound the great shofar"^[58]. "And the L‑rd G‑d" are names, but these names (Havayah-Adnus with the vowels of Elokim) are extremely lofty, as explained at length in Likkutei Torah^[59]. This revelation will be at the beginning of the redemption. Afterwards, "He will sound the great shofar"—it says simply "He will sound" without specifying who, because this sounding is a drawing and revelation from the "hidden of all hidden"^[60]. It can be said that the reason we say in the verses of shofar on Rosh Hashanah also the verse "He will sound the great shofar" is because through the service of Rosh Hashanah, we draw down even this aspect. Based on this, we can say that the reason in the haftarah of Shabbos Shuvah we say "Shuvah Yisrael Ad Havayah Elokecha," where Havayah here also includes the aspect of Havayah-Adnus with the vowels of Elokim, which is an extremely lofty level, and yet it says that teshuvah must be until Havayah becomes only like Elokim and a contraction relative to the Essence above Havayah, is because through the service of Rosh Hashanah we also draw down the aspect of "He will sound the great shofar," and relative to this level, even the name Havayah-Adnus is considered like Elokim.

9) It is known from Igeres HaTeshuvah^[61] that the higher teshuvah is with great joy. From this, it is understood all the more so regarding the teshuvah of Shabbos Shuvah, that within the higher teshuvah itself, there is an extremely lofty level, to the point that even Havayah-Adnus is considered like Elokim, and it must be with great and intense joy. Since joy breaks all boundaries^[62], through the joy of the Ten Days of Teshuvah, and especially on Shabbos Shuvah, all limitations and restrictions are broken—"Answer me in the breadth of G‑d"^[63]. This is drawn down for the entire year, in spiritual matters, so that the service in Torah and mitzvos will be with expansiveness and in a manner of "you shall burst forth"^[64], and also in material matters—children, life, and abundant sustenance, until the true expansiveness that will be with the coming of Moshiach, and "the city will be expanded" etc., in the future Yerushalayim will be expanded^[65], Yerushalayim will spread throughout all of Eretz Yisrael, and Eretz Yisrael will spread throughout all the lands^[66], with the coming of Moshiach speedily in our days.

Summary

This maamar explores the verse "Shuvah Yisrael Ad Havayah Elokecha," teaching that teshuvah must reach beyond the Divine names Havayah and Elokim, connecting to the Essence of G‑d. Through this, one achieves true forgiveness, boundless joy, and ultimate spiritual expansiveness.