בס"ד. ש"פ האזינו, שבת תשובה, ה'תשל"ז*
B"H, Shabbos Parshas Haazinu, Shabbos Teshuvah, 5737.[*]
Shuvah Yisrael Ad Havayah Elokecha etc. Kechu Imachem Devarim VeShuvu El Havayah ("Return, O Israel, to the L‑rd your G‑d... Take with you words and return to the L‑rd").
The verse says 'Shuvah Yisrael,' which means a proper teshuvah (return). Since there is a positive commandment to confess when doing teshuvah[2], and confession is a fundamental part of teshuvah[3], the phrase 'Shuvah Yisrael' already includes confession. What, then, is added by 'Kechu Imachem Devarim' (take with you words)? Similarly, the continuation 'VeShuvu El Havayah' implies that even after the teshuvah of 'Shuvah Yisrael,' another level of teshuvah is required.
2) This can be explained by first introducing what was explained earlier[5]: The phrase 'Shuvah Yisrael Ad Havayah Elokecha' (even though it could have said 'to Havayah Elokecha') is, as the Alter Rebbe explains[6], that teshuvah must reach until Havayah becomes your Elokecha. Another explanation[7] is that 'Ad' refers to a level called 'Ad' (until). There are two aspects here: 'Ad v'ad bichlal' (until and including) and 'Ad v'lo ad bichlal' (until but not including). 'Ad v'ad bichlal' usually refers to levels within the chain of creation, where all levels are relative to each other, so even when one is on a lower level, there is still a connection to the higher levels, up to the highest. 'Ad v'lo ad bichlal' refers to a level beyond the chain of creation, where even the highest level within creation cannot reach that which is beyond, only up to but not including.
3) Based on this, we can explain the connection between teshuvah and the concept of 'Ad' (Shuvah Yisrael Ad), because teshuvah contains two aspects. One is that through teshuvah, a person repairs and completes what was lacking, which mainly applies to the levels within the chain of creation (since a person is a composite of intellect and emotions), corresponding to 'Ad v'ad bichlal.' The other is that in order to repair and complete these matters, one must reach a level beyond the chain of creation (the 'not-person' within the person[9]), corresponding to 'Ad v'lo ad bichlal.' This is also reflected in the verse's continuation (after 'Shuvah Yisrael Ad') 'Havayah Elokecha,' since Havayah and Elokim represent the transcendent and immanent aspects. Through 'Shuvah Yisrael Ad,' where the teshuvah is such that it arouses the 'not-person' within (Ad v'lo ad bichlal) and draws this into the 'person' aspect, Havayah becomes your Elokecha—your strength and vitality—so that the transcendent light shines openly within the inner dimensions.
4) It was explained earlier[10] that in the interpretation of 'Shuvah Yisrael Ad Havayah Elokecha'—that teshuvah must reach until Havayah becomes your Elokecha—there are two points: that Havayah becomes your strength and vitality, and that Havayah is only like Elokim, a contraction relative to the Infinite Light beyond Havayah. The two aspects of 'Ad'—'Ad v'ad bichlal' and 'Ad v'lo ad bichlal'—correspond to these two interpretations of 'Havayah Elokecha.' In general, the two aspects of 'Ad' are within the sefirah of Kesser [which is, in general, above the chain of creation]. 'Ad v'ad bichlal' is in Arich, the root of emanated beings, while 'Ad v'lo ad bichlal' is in Atik, the lower aspect within the Emanator.
This can be understood based on the well-known idea[12] that through comprehension of the immanent light that is enclothed within the worlds (which is only a ray, as evidenced by its enclothement), one comes to know that there is a light that is wondrous and beyond the worlds, from which the enclothed ray derives. Since through understanding the enclothed light one comes to knowledge of the transcendent light, even though this knowledge is only negative knowledge (knowing that this light is beyond the worlds and the enclothed ray), nevertheless, since even negative knowledge is still knowledge and comprehension[13], therefore, even the transcendent light is included in 'Ad v'ad bichlal.' [Similarly, in a person's service, since the intellect itself compels that with intellect alone one cannot achieve everything, and that proper service requires acceptance of the yoke beyond intellect, therefore, even this acceptance (which comes because intellect compels it) is included in 'Ad v'ad bichlal.'] 'Ad v'lo ad bichlal' refers to a light that cannot be grasped even by negative knowledge[14] [and in a person's service—acceptance of the yoke that comes from the soul itself].
Based on this, we can explain the connection between the two interpretations of 'Shuvah Yisrael Ad' (whether it refers to 'Ad v'ad bichlal' or 'Ad v'lo ad bichlal') and the two interpretations of 'Shuvah Yisrael Ad Havayah Elokecha'—until Havayah becomes your strength and vitality, or until Havayah is only like Elokim, a contraction relative to the Infinite Light beyond Havayah. The interpretation of 'Shuvah Yisrael Ad' as 'Ad v'ad bichlal,' the light that can be grasped through negative knowledge (which in general is the transcendent light), corresponds to the interpretation of 'until Havayah becomes your strength and vitality,' where the light revealed through teshuvah is the transcendent light (Havayah). The interpretation of 'Shuvah Yisrael Ad' as 'Ad v'lo ad bichlal,' the light that cannot be grasped even by negative knowledge, corresponds to the interpretation of 'until Havayah is only like Elokim, a contraction relative to the Infinite Light beyond Havayah,' where the light revealed through teshuvah is even higher than the transcendent light.
4) On a deeper level, the reason the verse adds 'Havayah Elokecha' after already saying 'Shuvah Yisrael Ad' is because the idea of 'Havayah Elokecha,' that Havayah is only like Elokim, a contraction relative to the Infinite Light beyond Havayah, is even higher than 'Ad v'lo ad bichlal.' This can be understood based on what was explained earlier[15] that in the Havayah of the verse 'Shuvah Yisrael Ad Havayah Elokecha' is also included Havayah with the vowels of Elokim, which is a very lofty level, as explained in Likkutei Torah[16] (on the verse[17] 'so shall the L‑rd G‑d cause righteousness to sprout etc.') about the greatness of the two names Ad-nai and Havayah (with the vowels of Elokim). Nevertheless, it says 'Ad Havayah Elokecha,' meaning that even this Havayah is only like Elokim, a contraction relative to the Infinite Light beyond Havayah, because even Havayah (with the vowels of Elokim) is only a name. As explained in Likkutei Torah[18] regarding the two levels of shofar that will be in the future, 'and the L‑rd G‑d will sound the shofar etc.' and 'a great shofar will be sounded'[19], the shofar of 'the L‑rd G‑d will sound' is called a simple shofar, since even Ad-nai Havayah (with the vowels of Elokim) are only names, whereas regarding the great shofar it says 'a great shofar will be sounded,' without specifying who sounds it, because this blast is a drawing and revelation from the most hidden of all hidden. It is explained in Likkutei Torah there that this is the difference between Rosh Hashanah and Yom Kippur: the shofar of Rosh Hashanah is like 'and the L‑rd G‑d will sound the shofar,' but on Yom Kippur it says[20] 'before Havayah you shall be purified,' which is above Havayah[21], and even more[22], 'for on this day He will atone for you'[20], 'He will atone' without specifying who atones[21], similar to 'a great shofar will be sounded.' This is why in the haftarah of Shabbos Teshuvah we say 'Shuvah Yisrael Ad Havayah Elokecha,' since Shabbos Teshuvah already contains a reflection of the elevation of Yom Kippur[23], and relative to this elevation, even Havayah with the vowels of Elokim is only like Elokim, a contraction.
Based on this, we can further explain why after saying 'Shuvah Yisrael Ad,' which includes even 'Ad v'lo ad bichlal,' the verse adds 'Havayah Elokecha,' because even the concept of 'Ad v'lo ad bichlal,' although it cannot be grasped even by negative knowledge (as explained above in section 3), nevertheless, from the fact that it must be excluded and called 'Ad v'lo ad bichlal,' it is understood[24] that there is some connection. This is similar to the concept of the 'Master of Will' from whom forgiveness is drawn (as explained earlier[25]), which in general is the idea of the names Ad-nai Havayah with the vowels of Elokim, through which all blemishes are repaired[26]. Although forgiveness is drawn from Him because He is not compelled by His will[27], still, the will has some connection to Him (as evidenced by the fact that He is called the 'Master of Will'), and therefore forgiveness is needed for having acted against the will[28]. However, regarding the Essence of the Infinite Light, which is even higher than the 'Master of Will,' there is no concept of blemish at all. As explained elsewhere[29] regarding the idea that the essence of the day atones[30], the atonement that comes from the essence of the day is not an action, but rather, on this day the essential bond of the soul with the Essence is revealed (which is higher even than the 'Master of Will'), and at this level, there is no concept of blemish at all. Therefore, after saying 'Shuvah Yisrael Ad,' the verse adds 'Havayah Elokecha,' because since Shabbos Teshuvah is a preparation for Yom Kippur, the teshuvah of Shabbos Teshuvah must reach not only 'Ad,' 'Ad v'lo ad bichlal,' through which all blemishes are nullified, but also to arouse and reveal the point of Jewishness, the bond of the essence of the soul with the Essence (higher even than the 'Master of Will'), and at this level, even Havayah with the vowels of Elokim is only like Elokim, a contraction, and it is revealed that undesirable matters exist only externally, but internally[31] (because of the bond between Israel and the Holy One), there were never any undesirable matters to begin with.
5) It can be said that even on Yom Kippur there are two aspects: the revelation of the essence of the soul that is bound with the Essence, and the fact that this is revealed in the particular levels of the soul, down to the level of nefesh, so that atonement (in the above manner) is achieved even in those levels of the soul where blemish is possible. This is why Yom Kippur is a day with five prayers[32], corresponding to the five names of the soul: nefesh, ruach, neshamah, chayah, and yechidah[33]. The idea of a day with five prayers is that the revelation of the essence of the soul, which comes from the essence of the day, is revealed in its particular levels. The difference between the five prayers is not only in the place (level) where the essence of the soul is revealed, but also in the manner of revelation. In the Ne'ilah prayer, the level of yechidah, the revelation is greater than in the previous four prayers. Similarly, among the four prayers themselves, there are differences in the manner of revelation. The same applies to the higher levels: the fact that Yom Kippur is a day with five prayers is because on Yom Kippur there is an elevation of Malchus into Atik (as explained in the Siddur[34]), and this occurs throughout the day, yet there are many levels within it, and the main elevation is at Ne'ilah (as explained in the Siddur[35]).
The levels of Yom Kippur are divided into two general categories: 'Shabbos Shabbason hi'[36] (feminine) and 'Shabbos Shabbason hu'[37] (masculine). Both are in Atik, but Atik has two interpretations. In general, the higher aspect of Kesser (and especially its three heads) is called Atik, but the main aspect of Atik is the Infinite Light within the three heads[38]. The difference between these two levels is that 'Shabbos Shabbason hi' (feminine) is in Atik, in its three heads (which include also Radla), while 'Shabbos Shabbason hu' (masculine) is in the Infinite Light within Radla[39]. Based on this, we can further explain why after saying 'Shuvah Yisrael Ad,' which includes even 'Ad v'lo ad bichlal,' the verse adds 'Havayah Elokecha,' because 'Ad v'lo ad bichlal' is in Atik (as brought earlier from Likkutei Torah), and the idea that Havayah is considered like Elokim relative to the Infinite Light beyond Havayah is with respect to the Infinite Light within Radla.
6) It can be said that the advantage of Yom Kippur being a day with five prayers, even though the day itself (the revelation of the bond of the essence of the soul with the Essence) is higher than the five prayers (the revelation in the particular levels of the soul), is because when the essence of the soul is revealed in its particular levels, so that atonement occurs in the very place where the blemish was, there is an advantage over the level of the essence of the soul. Although in the levels of nefesh, ruach, neshamah, and especially nefesh (as they are on their own), blemish is possible, nevertheless, they are atoned. [Moreover, the atonement that comes from the essence of the day is such that it is revealed that there was never any blemish in them to begin with, as explained above.] Similarly, the main novelty of atonement is atonement for actual sins. The atonement for the sins of the righteous, such as a sense of self that for their level is like casting off the yoke[40] (since such a sense of self is due to the nature instilled by the Holy One[41]), is not as novel. The main novelty and advantage is atonement for actual sins, in which is revealed the unbreakable bond between Israel and the Holy One, that even when they acted against His will, nevertheless (through teshuvah and atonement) they are pleasing before Him as if they had never sinned[42]. This is what our Sages said[43], 'In the place where penitents stand, even the perfectly righteous cannot stand,' and it can be said that this statement is to be understood simply[44], and the main advantage of penitents is in those who have actually sinned. Based on this, we can understand what the Tzemach Tzedek brings[45] (from Taamei HaMitzvos by the RaShaSh[46]), that the Arizal would recite detailed confessions because all Israel are one body. One might have thought that the Arizal's confessions were for the most subtle matters relevant to him[47] [similar to what was explained above about the sense of self], and that the explanation that the Arizal's confessions were (also) for actual sins is because all Israel are one body. It can be said that only with this explanation is it understood that the Arizal also had the advantage of penitents in the literal sense[48].
7) Furthermore, the main novelty and advantage of penitents is in the service of Torah and mitzvos after teshuvah, because the service of teshuvah is to leap over the ox[49], not in the order and manner of the chain of creation. Therefore, the revelation of the essential bond of the soul with the Essence that comes through teshuvah and atonement, although it is revealed in those levels where the blemish occurred (generally the levels of nefesh, ruach, neshamah), is as if these levels are being elevated upward (to the levels of chayah, yechidah, and even the essence of the soul). The main novelty and advantage of teshuvah is that through teshuvah, even the service of Torah and mitzvos is with greater strength[50]. The service in Torah and mitzvos is in an orderly fashion [most mitzvos have a set measure, as explained in Tanya[51], and all the more so Torah study, which is with understanding and comprehension], but through the service of Torah and mitzvos after teshuvah, which is with greater strength, the revelation of chayah, yechidah (and possibly even the essence of the soul) in nefesh, ruach, neshamah is as if these levels are below. Moreover, through the service of Torah and mitzvos, the world becomes a dwelling place for Him, and the purpose of making a dwelling in the lower realms is fulfilled, as is known regarding the statement 'With whom did He consult? With the souls of the righteous'[52]. Even though it says 'the souls of the righteous' (even though in the place where penitents stand, the perfectly righteous cannot stand), the ultimate purpose of creation is that there be a dwelling for Him in the lower realms, and this is accomplished through the service of the righteous, the service of Torah and mitzvos. However, the perfection of the service of Torah and mitzvos is when it comes after teshuvah, for then the service of Torah and mitzvos is with greater strength, and through this, there is an increase in the revelation of G‑dliness (in the person, and through this) also in the world, and the purpose of a dwelling in the lower realms is fulfilled even more completely.
8) This is the meaning of 'Shuvah Yisrael Ad Havayah Elokecha etc. Kechu Imachem Devarim etc.,' that the verse adds 'Kechu Imachem Devarim' after saying 'Shuvah Yisrael Ad Havayah Elokecha,' because due to the great elevation in the service of teshuvah, especially the teshuvah of 'Shuvah... Ad Havayah Elokecha,' which is 'Ad v'lo ad bichlal,' and even more so—'Havayah Elokecha,' through which the essence of the soul bound with the Essence is revealed (higher even than the 'Master of Will'), even though one is on the highest level and seemingly not connected to rectifying blemishes [especially since to rectify this, one must descend from one's level], nevertheless, the verse says 'Kechu Imachem Devarim,' that there must be confession, in order to erase the core of the kelipos[53].
Another explanation of 'Kechu Imachem Devarim' is that 'devarim' refers to Torah and mitzvos[54]. Even regarding the rectification of sins, although there is the advantage that through this the revelation of the essence of the soul is drawn (also) into the lower levels where blemish is possible, nevertheless, this is not enough. There must also be 'Kechu Imachem Devarim,' Torah and mitzvos, so that the elevation is also in the lower levels of the soul as they are below (not only as an elevation), and even more so, that through this there is also refinement and purification in the world, making a dwelling for Him in the lower realms.
This is also the meaning of the verse's continuation, 'VeShuvu El Havayah,' that after the teshuvah of 'Shuvah Yisrael Ad Havayah Elokecha,' which is an ascent from below to above, there must be 'VeShuvu El Havayah,' to draw down the light from above to below through Torah and mitzvos, which are the ways of Havayah[55]. Through this, all blessings are drawn down not only in spiritual matters but also in physical matters—children, life, and abundant sustenance. As the Alter Rebbe said[56], 'The Aibershter gives Jews materiality, and Jews make from the materiality spirituality,' making a dwelling for Him in the lower realms, and through this, 'and the L‑rd will be King'[57].
Summary
The maamar explores two levels of teshuvah—repairing within creation and reaching beyond it—showing how true return draws the essence of the soul into all aspects of life. The Rebbe teaches that through confession, Torah, and mitzvos, we bring G‑dliness into the world and fulfill the purpose of creation.