014 —מאמרים מלוקט חלק א - ש"פ האזינו, שבת שובה ה'תש"מ

B"H, Shabbos Parshas Haazinu, Shabbos Shuvah 5740.^[*]

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

It is well known that our Rebbeim have analyzed the wording of this verse: why does it say "ad Hashem Elokecha" — "ad," meaning "until" — rather than "l'Hashem Elokecha," with the letter lamed, meaning "to"?^[1] Also, why are both Names, Hashem and Elokecha, used?^[2] Especially since it says here "Shuvah Yisrael," where the name Yisrael refers to the highest level among the Jewish people, as the Jewish people are generally divided into two levels: Yaakov and Yisrael. The name Yisrael is based on "for you have struggled with G‑d and with men and have prevailed"^[3], which implies that the verse is speaking about the completeness of teshuvah.^[4] This is also evident from the fact that the haftarah for Shabbos Shuvah is "Shuvah Yisrael," indicating that the teshuvah of Shabbos Shuvah is a lofty level of teshuvah ila'ah (higher teshuvah). Shabbos shares the same letters as "tashuv" (return), which is the concept of teshuvah ila'ah^[5], and within teshuvah ila'ah itself (which has many levels), Shabbos represents the highest level, for one must always (even on weekdays) be in a state of teshuvah ila'ah^[6]. Thus, Shabbos is the highest level within teshuvah ila'ah. Especially on Shabbos Shuvah, which rectifies and elevates all the Shabbosos of the year [as explained in the writings of the Arizal^[7] regarding the seven days between Rosh Hashanah and Yom Kippur, each corresponding to a day of the week, and on Shabbos Shuvah, all the Shabbosos of the year are rectified and elevated], for the teshuvah of Shabbos Shuvah is even higher than the teshuvah of all other Shabbosos, and this teshuvah is similar to Yom Kippur^[8], about which it is written^[9] "For on this day, he shall atone for you, etc., before Hashem you shall be purified"—"before Hashem" specifically, higher than the Name Hashem^[10], and even more so, it says "he shall atone for you" without specifying a Name, referring to the One who has no known Name and is not grasped by any Name, etc.^[11] So why does it say here "Ad Hashem Elokecha"?

2) It is known^[12] that the explanation is that "Shuvah Yisrael Ad Hashem Elokecha" refers to the unification of Hashem and Elokim, as it is written^[13] "And you shall know, etc., that Hashem is Elokim," which is the loftiest knowledge, as explained in the Zohar^[14]. Therefore, it says "Shuvah Yisrael Ad Hashem Elokecha," because the concept of teshuvah is connected to this knowledge, as it is written^[15] (regarding the teshuvah at Mount Carmel) "and they said, Hashem is Elokim, Hashem is Elokim." The phrase "Hashem is Elokim" is repeated twice because through the service of teshuvah, which is higher than the service of the righteous, the concept of "Hashem is Elokim" is drawn down twice. As the Midrash says^[16], at Sinai it was said^[17] "Anochi Hashem Elokecha," and at Carmel it was said twice "Hashem is Elokim, Hashem is Elokim." It is explained in Likkutei Torah^[18] that at Sinai, the Jews were on the level of tzaddikim, and through the service of tzaddikim (Torah and mitzvos), the concept of "Hashem is Elokim" is drawn down once, whereas at Mount Carmel, through teshuvah, it is drawn down twice. Similarly, at Matan Torah it says "Anochi Hashem Elokecha," "Anochi" once, but regarding teshuvah it says^[19] "Anochi, Anochi Hu, etc., for My sake, etc.," "Anochi" twice, because through the service of Torah and mitzvos, the level of "Anochi" is drawn down once, but the drawing down through teshuvah is even higher than that of Torah and mitzvos^[20]. This is also the meaning of "Anochi, Anochi Hu, etc., for My sake," which is translated as "for the sake of My Name," up to His great Name^[21], and even higher, the level of "He and His Name alone," before the tzimtzum (contraction).

3) The idea is that in "Hashem is Elokim" there are two explanations and concepts^[22]. The first is that even the tzimtzum (concealment) of Elokim is Hashem. Hashem is from the root "mehaveh" (to bring into being)^[23], for all creation is from the Name Hashem, but in order for creation to exist as a separate entity, it is through the Name Elokim, which conceals and hides the Name Hashem, as it is written^[24] "For a sun and a shield is Hashem Elokim." This is "Hashem is Elokim," that although creation in actuality and revelation is from the Name Elokim, as it is written^[25] "In the beginning, Elokim created the heavens and the earth," and the Name Elokim appears thirty-two times in the account of creation^[26], which causes the world to be a separate entity, nevertheless, the command is "And you shall know, etc., that Hashem is Elokim," that even the Name Elokim, which conceals and limits, is Hashem, for Hashem and Elokim are entirely one, and therefore (as it is regarding the Holy One, blessed be He) there is no concealment at all^[27], and through the service of Torah and mitzvos, the revelation of the Name Hashem is drawn into the world. This is the meaning of "which Elokim created to do"^[28], "to do" means to rectify^[29], that one must rectify the concealment of the Name Elokim and draw the revelation of the Name Hashem into the world, as it is written (afterwards^[30]) "on the day that Hashem Elokim made earth and heavens," where the Name Hashem is also mentioned. For through the service of man, to work and to guard (Torah and mitzvos^[31]), the revelation of the Name Hashem is drawn into the world, and it becomes "these are the generations of the heavens and the earth, etc."^[30], "generations" written in full^[32], and even "these are the generations of Peretz," which is higher than "these are the generations of the heavens and the earth," for through the service of Torah and mitzvos, all the concealments and limitations of the Name Elokim are broken, and a dwelling is made for Him, blessed be He, in the lower worlds. The second concept in "Hashem is Elokim" is that even the Name Hashem (as it is above its enclothing in the Name Elokim) is only like Elokim and a tzimtzum relative to His Essence, so to speak, as it is written^[33] "I am Hashem, that is My Name," that the level of Hashem is only a Name, a ray and a glimmer alone, which is a great and powerful tzimtzum compared to the Infinite Light itself, so to speak.

4) These two concepts are drawn down through the two types of service: that of the righteous and that of baalei teshuvah. When a person is in the state of "Elokim made man upright"^[34], through his service in Torah and mitzvos, he draws the revelation of the Name Hashem into the Name Elokim (the first concept in "Hashem is Elokim"), as explained above. But if he sinned and damaged and deviated from the path, he cannot draw from the level of Hashem (since he damaged the Name Hashem), and he must draw from a level higher than the Name Hashem^[35]. This drawing down is accomplished through the service of teshuvah. For all higher matters are drawn down specifically through service. Even the drawing down of the Infinite Light that is above the chain of worlds, where no arousal from below can reach, does not rest and reveal itself (in an inner way) unless there is completeness in the actions of those below^[36], for the Holy One, blessed be He, only rests in a complete place^[37]. This drawing down (of the Infinite Light above the chain of worlds) is through the service above the chain of worlds (in man), the service of teshuvah. When one does teshuvah, especially the kind where intentional sins become merits^[38], which is teshuvah from love, from the depths of the heart, with great love as explained in Tanya^[39], through this he arouses a level higher than the Name Hashem, for which even Hashem is considered as Elokim, the second concept in "Hashem is Elokim." [And this is the advantage of simple teshuvah over the teshuvah of Shabbos (tashuv), for the teshuvah (and elevation) of Shabbos is only the concept of "and Elokim finished,"^[40] that the attribute of tzimtzum and concealment of the Name Elokim is finished and the revelation of the Name Hashem is drawn down^[41], but to arouse a level higher than the Name Hashem, this is accomplished through simple teshuvah, especially through such teshuvah where intentional sins become merits, for through clarifying and transforming the sins, there is an increase of light. And certainly from what is stated in the Zohar^[42] that the giving of the Torah was accomplished specifically through Yisro's admission, "Now I know that Hashem is greater than all the gods"^[43], even though at Matan Torah it says "Anochi" only once, how much more so the concept of "Anochi, Anochi" twice, whose drawing down is through clarifying and transforming darkness specifically. And as explained in Tanya^[44], the ultimate perfection that will be in the days of Moshiach, a dwelling for Him, blessed be He, in the lower worlds, depends (mainly) on our actions and service during the time of exile specifically.] And after the arousal from above the Name Hashem (through teshuvah), one must draw down^[45] from above to below into the level of Hashem as "mehaveh" (bringer into being), and even as Hashem is enclothed in the Name Elokim, the first concept in "Hashem is Elokim." This is why in teshuvah it says twice "Hashem is Elokim"—first, the ascent from below to above, until even Hashem is considered as Elokim (the second explanation in "Hashem is Elokim"), and then the drawing down from above to below into Hashem as "mehaveh," and as enclothed in the Name Elokim (the first explanation in "Hashem is Elokim"), from which actual creation comes, "In the beginning, Elokim created the heavens and the earth"^[25], and not only the drawing down into the ten sefirot (as the Zohar^[46] explains that "In the beginning, etc." refers to the ten sefirot), but also into the heavens and the earth and all their hosts literally.

5) These are also the two concepts^[47] in the blowing of the shofar (which alludes to teshuvah^[48]): that the sound of the shofar is an inner voice (the innermost of the heart), and at the same time, one must blow a physical shofar specifically, for on Rosh Hashanah all things return to their original state, and through the shofar, a new drawing down from the Essence is aroused. The shofar is the level of Binah, which is above the chain of worlds, the level of will, which is even higher than Binah, and even higher, a new drawing down from the innermost and Essence of the Infinite, and from there it is drawn into the innermost will, into the innermost Binah, etc., until into the innermost of the worlds, and from there it is drawn afterwards even into the externality of the worlds, as explained in the Siddur^[49] in the discourse on the meaning of shofar blowing according to the Baal Shem Tov. Therefore, the shofar has these two concepts: through the inner voice of the shofar, the innermost of the heart, one arouses the Essence, and through blowing the physical shofar, and specifically a shofar from an animal, and even more so, the horn of the shofar must be detached (not connected to the animal), like a mineral, through this, the drawing down reaches even into action, even into the mineral level. As we say in the Rosh Hashanah prayers, "And every creature shall know that You are its Maker," that even in action (as explained in the writings of the Arizal^[50], "every creature" refers to the world of action), and even the mineral in action, shall know that You are its Maker.

6) This is also the meaning of "Shuvah Yisrael Ad Hashem Elokecha," "ad" meaning "until" in the sense of eternity^[51], for the concept of eternity applies specifically within the framework of time (for what is above time is even above past, present, and future as one^[52]), but within time, it is in the aspect of eternity. Therefore, "ad" is in the aspect of Malchus, which is^[53] within the framework of time. And Yisrael is the aspect of Zeir Anpin. The meaning of "Shuvah Yisrael Ad Hashem Elokecha" is that Yisrael must return until Malchus is in the state of "ad" and the aspects of Yisrael and "ad" (Zeir Anpin and Malchus, the aspects of the chain of worlds) to Hashem Elokecha, that is, to the Essence of the Infinite, for which Hashem is considered as Elokim^[54], and from there it must be drawn down into the aspect of Hashem Elokecha, Hashem as "mehaveh," and specifically as enclothed in the Name Elokecha, so that Elokecha becomes your strength and vitality. This is also why on Ne'ilah of Yom Kippur we say seven times "Hashem is Elokim," for during the Ten Days of Teshuvah [when teshuvah is most beautiful and is accepted immediately^[55]], the main teshuvah is on Yom Kippur, as the Rambam writes^[56], "Yom Kippur is the time of teshuvah for all, etc., and it is the time of forgiveness and pardon for Israel, etc.," and on Yom Kippur itself, the main teshuvah is during the Ne'ilah prayer (the end of the day), when the gates are closed and Israel and the King are alone^[57], therefore we say then seven times "Hashem is Elokim," which contains these two concepts. The concept of ascent (from below to above) into the Essence of the Infinite, and as is known, the concept of "Hashem is Elokim" (which is said at Ne'ilah) is when Zeir Anpin (Hashem) ascends to Atik, so that Hashem is considered as Elokim^[58], and the concept of drawing down from above to below (Hashem as "mehaveh" and even as enclothed in the Name Elokim), and this is why it is said seven times, to draw down into the seven lower sefirot. And it may be said that this is also why we say then "Shema Yisrael Hashem Elokeinu Hashem Echad" once, "Baruch Shem Kevod" three times, and "Hashem is Elokim" seven times: "Shema Yisrael, etc." once is the ascent from below to above^[59], "Baruch Shem Kevod"^[60] three times, and "Hashem is Elokim" seven times is the drawing down from above to below into all ten sefirot (three intellectual and seven emotional attributes).

7) This can be connected with the verse "U'VeYom Simchaschem etc. U'Tekatem BaChatzotzros etc."^[61], and there is the well-known teaching of the Maggid^[62] that the two trumpets (chatzotzros) are "two half-forms," and it is explained in the maamar^[63] that the concept of two half-forms is in the realm of revelations (form indicates revelation), where it is appropriate to say that the Holy One, blessed be He, and Knesses Yisrael are two halves that complete each other. But in the Essence, Israel and the Holy One, blessed be He, are truly one (and it is not appropriate to say they are two halves). Similarly, this is also the case with the two half-forms within the soul^[64]: the part of the soul above, the head of the soul, and the part of the soul in the body (the levels of Nefesh, Ruach, Neshamah), the heel of the soul, which is only in the realm of revelations within the soul, for even the head of the soul is up to the level of Chayah, which has a connection to the heel of the soul (the soul in the body), and therefore it is called "mazal" because it drips and influences the soul that is enclothed in the body. But the level of Yechidah, and especially the essence of the soul, which includes all the powers and is even higher, carries all the powers, is above the concept of source and connection to the realm of revelations, and it (specifically^[65]) is found in all levels of the soul^[66], even in the heel, and even in the heel in the body, and even in the four cubits (outside the body)^[67], and therefore a person's four cubits acquire for him^[68], as explained elsewhere^[69]. This is the advantage of the shofar over the trumpets, as our Sages say^[70] "the shofar is long and the trumpets are short, for the mitzvah of the day is with the shofar," because the service of the shofar is with the essence of the soul, which is truly one with the Essence, above the concept of two halves.

8) This is also the meaning of "the shofar is long," for the concept of length applies both above and below, for the service of the shofar reaches the Essence (the essence of the soul and the Essence of the Infinite), which is above all revelations (length above), and it is found, as explained above, even in the heel (length below), and through this, the purpose of making a dwelling for Him, blessed be He, in the lower worlds is fulfilled, in both aspects: for Him, for His Essence, and in the lower worlds. However, there must also be the realm of revelations, just as in the dwelling of a king of flesh and blood, in addition to the main thing, a dwelling for the essence of the king, there must also be a beautiful dwelling and beautiful vessels, so there must also be trumpets, and because of the dearness of this, both sounds (trumpets and shofar) are heard^[71], but the mitzvah of the day is with the shofar, because the main service on Rosh Hashanah is the service from the essence of the soul, which is one with the Essence.

9) This is why during the Ten Days of Teshuvah (the ten days between Rosh Hashanah and Yom Kippur) we read the haftarah "Shuvah Yisrael Ad Hashem Elokecha," for these days are analogous to Rosh Hashanah and Yom Kippur. Just as Rosh Hashanah is the "head" from which vitality flows to all the days of the year, and afterwards the conduct of the entire year follows the manner and decision of Rosh Hashanah (as explained at length in Atteres Rosh), so too Yom Kippur, which is also called Rosh Hashanah^[72], and even more so, Yom Kippur is the level of the soul and the innermost^[73]. Similarly, the seven days between Rosh Hashanah and Yom Kippur are like a head from which flows to all the days of the year. And as explained in the writings of the Arizal (as above), it can be said similarly^[74] that from the first day of the week among these seven days, it flows to all the Sundays of the year, from the second day to all Mondays, etc., and from Shabbos Shuvah to all the Shabbosos of the year. Therefore, just as the two concepts of ascent and drawing down are present in the shofar of Rosh Hashanah and in saying seven times "Hashem is Elokim" at Ne'ilah on Yom Kippur, so too in the teshuvah of the days of teshuvah between them [especially on Shabbos Shuvah, the head of all Shabbosos of the year, Shabbos is the same letters as tashuv], both these concepts are present. Therefore, we say then "Shuvah Yisrael Ad Hashem Elokecha," which includes both concepts: the ascent of the level of Yisrael (Zeir Anpin) and the level of "ad" (Malchus) to Hashem Elokecha, that is, to the Essence of the Infinite, for which Hashem is considered as Elokim, and afterwards the drawing down from the Essence of the Infinite to the level of Hashem Elokecha, that is, to Hashem as He becomes Elokecha, your strength and vitality. All this is accomplished through simple teshuvah, the teshuvah that comes from the essence of the soul, the "core" of Yechidah [and from this is drawn teshuvah in the level of Yisrael, the head of the soul, down to the heel of the soul], and through this comes redemption from exile, personal redemption^[75], and afterwards also the general redemption with the coming of Moshiach Tzidkeinu, who will bring the righteous to teshuvah^[76], and this too is connected to the level of Yechidah, as is known that Moshiach is the level of Yechidah^[77], "He redeemed my soul in peace, etc., He redeemed me and my children from among the nations"^[78], in the true and complete redemption through Moshiach Tzidkeinu, speedily and in our days.

Summary

The Rebbe teaches that the verse "Shuvah Yisrael Ad Hashem Elokecha" reveals the power of teshuvah to reach the essence of the soul and draw down G‑dliness into the world. This process is especially potent during the Ten Days of Repentance, culminating in the ultimate redemption through Moshiach.