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").[1]
The verse says "Shuvah Yisrael" (Return, O Israel), which refers to proper teshuvah. Since there is a positive commandment to confess (when one does teshuvah)[2], and confession is a fundamental part of teshuvah[3], the phrase "Shuvah Yisrael" already includes verbal confession. What, then, is added by "Kechu Imachem Devarim" (Take with you words)[4]? Similarly, the continuation "VeShuvu El Havayah" (and return to the L‑rd) implies that after the teshuvah of "Shuvah Yisrael," there is a need for an additional level of teshuvah.
2) This can be understood by first explaining what was discussed earlier[5]: The phrase "Shuvah Yisrael Ad Havayah Elokecha" (even though it would seem it should say "to Havayah Elokecha") is, as explained by the Alter Rebbe[6], that teshuvah must reach the point where Havayah becomes your Elokecha. Another explanation[7] is that "ad" (until) refers to a level called "Ad"[8]. There are two aspects here: "ad v'ad bichlal" (up to and including) and "ad v'lo ad bichlal" (up to but not including). "Ad v'ad bichlal" generally refers to levels within the chain of creation (hishtalshelus), where all levels are relative to each other, so even when one is at a lower level, there is already a connection to the higher levels, up to the highest. "Ad v'lo ad bichlal" refers to a level beyond hishtalshelus, where even the highest level within creation cannot reach the level above creation.
Based on this, we can explain the connection between teshuvah and the concept of "Ad" (Shuvah Yisrael Ad), for teshuvah contains two aspects. One is that through teshuvah, a person repairs and completes what he was supposed to do, which mainly relates to the levels within hishtalshelus (since a person is made up of intellect and emotions), "ad v'ad bichlal." The other is that in order to repair and complete these matters, one must reach a level beyond hishtalshelus (the "not-person" within the person[9]), "ad v'lo ad bichlal." It can be said that this is also what the verse continues (after "Shuvah Yisrael Ad") with "Havayah Elokecha," since Havayah and Elokim represent the transcendent and immanent Divine lights. Through "Shuvah Yisrael Ad," where the teshuvah arouses the "not-person" aspect ("ad v'lo ad bichlal") and draws it into the "person" aspect, Havayah becomes your Elokecha—your strength and vitality—so that the transcendent light shines openly within the inner faculties.
3) It was explained earlier[10] that in the interpretation of "Shuvah Yisrael Ad Havayah Elokecha," where teshuvah must reach the point that Havayah becomes your Elokecha, there are two aspects: that Havayah becomes your strength and vitality, and that Havayah becomes only like Elokim and a contraction relative to the Infinite Light above Havayah. It can be said that the two aspects of "ad"—"ad v'ad bichlal" and "ad v'lo ad bichlal"—correspond to these two interpretations of Havayah Elokecha. The point is that, generally, the two aspects of "ad" are within Kesser [which, in general, is above hishtalshelus]. "Ad v'ad bichlal" is in Arich, the root of the emanated beings. "Ad v'lo ad bichlal" is in Atik, the lower aspect of 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 is evident from the fact that it is enclothed), one comes to realize that there is a light that is wondrously beyond the worlds, from which the enclothed ray is drawn. Since through understanding the enclothed light one comes to knowledge of the transcendent light, even though this knowledge is only "negative knowledge" (knowing what it is not), it is still considered knowledge and comprehension[13], so even the transcendent light is included in "ad v'ad bichlal." [Similarly in a person's service: since the intellect itself compels that intellect alone is insufficient, and that proper service requires acceptance of the yoke beyond intellect, therefore even this acceptance (which comes from the intellect's compulsion) is included in "ad v'ad bichlal."]. The concept of "ad v'lo ad bichlal" is the 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"—whether Havayah becomes your strength and vitality, or Havayah becomes only like Elokim and a contraction relative to the Infinite Light above Havayah. The interpretation of "Shuvah Yisrael Ad" as "ad v'ad bichlal," the light that can be known through negative knowledge (generally the transcendent light), corresponds to the interpretation that 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 that Havayah becomes only like Elokim and a contraction relative to the Infinite Light above 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 stating "Shuvah Yisrael Ad" is because the concept of Havayah being only like Elokim and a contraction relative to the Infinite Light above 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 vocalization of Elokim, which is an extremely lofty level, as explained in Likkutei Torah[16] (on the verse[17] "so shall the L‑rd G‑d cause righteousness to spring forth" etc.) about the greatness of the two names Ad-nai and Havayah (with the vocalization of Elokim). Nevertheless, the verse says "Ad Havayah Elokecha," meaning that even this Havayah is only like Elokim and a contraction relative to the Infinite Light above Havayah, because even Havayah (with the vocalization 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 "He will sound the great shofar"[19], the shofar of "and the L‑rd G‑d will sound the shofar" is, since even Ad-nai Havayah (with the vocalization of Elokim) are only names, a regular shofar, whereas regarding the great shofar it says "He will sound the great shofar," without specifying who is sounding it, because this blast is a drawing and revelation from the most hidden of all hidden. Likkutei Torah explains 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," while on Yom Kippur it says[20] "before the L‑rd you shall be purified," above Havayah[21], and even more so[22], "for on this day He will atone for you"[20], "He will atone" without specifying who is atoning[21], similar to "He will sound the great shofar." This is why in the haftarah of Shabbos Teshuvah we say "Shuvah Yisrael Ad Havayah Elokecha," where Havayah refers even to Havayah with the vocalization of Elokim, because on Shabbos Teshuvah there is already a reflection of the elevation of Yom Kippur[23], and relative to this elevation, even Havayah with the vocalization of Elokim is only like Elokim and 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 "ad v'lo ad bichlal," though it cannot be grasped even by negative knowledge (as explained above in section 3), nevertheless, the very fact that it must be excluded and called "ad v'lo ad bichlal"[24] shows that there is some connection. Similar to the concept of the "Master of Will" from whom forgiveness is drawn (as explained earlier[25]), which in general is the concept of the names Ad-nai Havayah with the vocalization of Elokim, through which all blemishes are repaired[26]. Even though forgiveness is drawn from Him because He is not compelled by His will[27], there is still some connection to will (as is evident from the fact that He is called the "Master of Will"), and therefore forgiveness is needed for having acted against the will[28]. In contrast, regarding the Essence of the Infinite Light above even the "Master of Will," there is no concept of blemish at all. As explained elsewhere[29] regarding the concept that the essence of the day atones[30], the atonement that comes from the essence of the day is not an action, but rather that on this day the essential bond of the soul's essence with the Divine Essence is revealed (which is above even 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 v'lo ad bichlal," through which all blemishes are nullified, but also awaken and reveal the point of Jewishness—the essential bond of the soul's essence with the Divine Essence (above even the "Master of Will"), for which even Havayah with the vocalization of Elokim is only like Elokim and a contraction. Through this, it is revealed that undesirable matters exist only externally, but in the inner dimension[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 soul's essence that is bound with the Divine Essence, and the fact that this is revealed within the specific levels of the soul, down to the level of nefesh, so that atonement (in the above manner) is also revealed 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 point of Yom Kippur being a day of five prayers is that the revelation of the soul's essence, which comes from the essence of the day, is revealed in the specific levels of the soul. The difference between the five prayers is not only in the place (level) where the soul's essence 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, there are differences among the four earlier prayers themselves, both in the place and in the manner of revelation. Likewise, in the higher realms, the fact that Yom Kippur is a day of five prayers is because on Yom Kippur, Malchus rises to Atik (as explained in the Siddur[34]), and this occurs throughout the day, yet there are many levels within this, with the main ascent 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 there are two interpretations of Atik. Generally, the higher aspect of Kesser (especially the three "heads" within it) 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 Radla), while "Shabbos Shabbason hu" (masculine) is in the Infinite Light within Radla[39]. Based on this, we can add further explanation to why after saying "Shuvah Yisrael Ad," the verse adds "Havayah Elokecha": "ad v'lo ad bichlal" is in Atik (as brought above in section 3 from Likkutei Torah), and the idea that Havayah is considered like Elokim relative to the Infinite Light above Havayah is in relation to the Infinite Light within Radla.
6) It can be said that the advantage of Yom Kippur being a day of five prayers, even though the day itself (the revelation of the essential bond of the soul's essence with the Divine Essence) is higher than the five prayers (the revelation within the specific levels of the soul), is that when the soul's essence is revealed within its specific levels, so that atonement occurs where the blemish was, there is an advantage over the level of the soul's essence. Although in the levels of nefesh, ruach, neshamah, and especially nefesh (as they are on their own), blemishes are possible, nevertheless, they are atoned for. [Moreover, the atonement from the essence of the day is such that it is revealed that, in the inner dimension, there was never any blemish 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 "there is one who loves" and the like, which for their level is like casting off the yoke[40] (since for such sins it cannot be said that they are against the will of the Holy One [for this nature was implanted by G‑d[41]]), the atonement for this is not such a novelty. The main novelty and advantage is atonement for actual sins, where the unlimited strength of the bond between Israel and the Holy One is revealed, so 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 the meaning of our Sages' statement[43] "In the place where baalei teshuvah stand, even the completely righteous cannot stand"—and it can be said that this statement is to be understood simply[44], and the main advantage of baalei teshuvah is in those who have actually sinned. Based on this, we can understand what the Tzemach Tzedek brings[45] (from the book Taamei HaMitzvos by the Arizal[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 regarding the "self" of "there is one who loves"], but the explanation that the Arizal's confessions were (also) for actual sins, because all Israel are one body, means that through this explanation, it is understood that the Arizal also had the advantage of baalei teshuvah in the literal sense[48].
7) Additionally, the main novelty and advantage of baalei teshuvah is in the service of Torah and mitzvos after teshuvah, because the service of teshuvah is to leap over the fence[49], not in the order and manner of hishtalshelus. Therefore, the revelation of the essential bond of the soul's essence with the Divine Essence through teshuvah and atonement, even though the revelation is in those levels where there was blemish (generally the levels of nefesh, ruach, neshamah), is as if those levels are elevated upward (to the levels of chayah, yechidah, and even the soul's essence). 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 usually orderly [most mitzvos have a defined measure, as explained in Tanya[51], and certainly Torah study, which is with understanding and comprehension], but when the service of Torah and mitzvos after teshuvah is with greater strength, the revelation of chayah, yechidah (and it can be said even the soul's essence) in nefesh, ruach, neshamah is as if those levels are below. Moreover, through the service of Torah and mitzvos, the world itself becomes a dwelling for Him, and thus the purpose of making a dwelling for Him in the lower realms is fulfilled, as is known regarding "With whom did He consult? With the souls of the righteous"[52], that even though the place where baalei teshuvah stand is higher than the righteous, the ultimate purpose of creation is that there be a dwelling for Him in the lower realms, which is accomplished through the service of the righteous, the service of Torah and mitzvos. However, the perfection of this service is when it comes after the precedence of 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 thereby) also in the world, and the purpose of making a dwelling for Him in the lower realms is more completely fulfilled.
8) This is the meaning of "Shuvah Yisrael Ad Havayah Elokecha etc. Kechu Imachem Devarim etc."—the addition of "Kechu Imachem Devarim" after "Shuvah Yisrael Ad Havayah Elokecha" is because, due to the great elevation of 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 soul's essence bound with the Divine Essence is revealed (above even the "Master of Will"), even though one is at the highest level and seemingly not connected to rectifying blemishes [especially since to rectify, one must descend from his level], nevertheless, it says "Kechu Imachem Devarim"—there must be verbal confession to erase the very existence of the kelipos[53].
Another explanation of "Kechu Imachem Devarim" is that "devarim" refers to Torah and mitzvos[54]. Even in the matter of rectifying sins, although there is the advantage that through this the revelation of the soul's essence is drawn (also) into the lower levels where blemish is possible, nevertheless, this is not sufficient; 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 (and not only in an upward manner). Moreover, through this, there is refinement and purification in the world itself, and a dwelling for Him is made in the lower realms.
This is also what the verse continues with "VeShuvu El Havayah"—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 material matters—children, life, and abundant sustenance—as the Alter Rebbe said[56], "The Aibershter gives Jews materiality, and Jews make from the materiality spirituality," and thus make a dwelling for Him in the lower realms, and thereby "the L‑rd will be King"[57].
Summary
The Rebbe teaches that teshuvah contains both ascent beyond all spiritual levels and the practical work of Torah and mitzvos. True return to G‑d means reaching the deepest bond with the Divine and then drawing that revelation into daily life, transforming the world into a dwelling for G‑dliness.