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 noted the precision in the phrase "Ad Hashem Elokecha"—why does it say "to Hashem your G‑d" and not simply "to Hashem your G‑d"? Also, why are both Divine names, Hashem and Elokecha, used here?^[1] Especially since it says "Shuvah Yisrael," where the name Yisrael refers to the highest level among the Jewish people, as Jews are generally divided into two levels: Yaakov and Yisrael. The name Yisrael is associated with "for you have struggled with G‑d and with men and have prevailed"^[4], which indicates that the verse is speaking about the ultimate level of teshuvah.^[5] This is also evident from the fact that the haftarah for Shabbos Shuvah is "Shuvah Yisrael," as the teshuvah of Shabbos Shuvah is a lofty level of teshuvah ila'ah (higher teshuvah). Shabbos, whose letters spell "tashuv" (return), represents teshuvah ila'ah^[6], and within teshuvah ila'ah itself—which has many levels—Shabbos is the highest, since one must always be in a state of teshuvah ila'ah, even during the weekdays^[7]. This shows that Shabbos is the highest level within teshuvah ila'ah. Especially on Shabbos Shuvah, which elevates and rectifies all the Shabbasos of the year, as explained in the writings of the Arizal^[8] regarding the seven days between Rosh Hashanah and Yom Kippur, which correspond to all seven days of the week. On each day, one rectifies and elevates that day of all the weeks of the year, and on Shabbos Shuvah, one rectifies all the Shabbasos of the year. The teshuvah of Shabbos Shuvah is even higher than the teshuvah of all other Shabbasos, and this teshuvah is similar to Yom Kippur, about which it is written, "For on this day, He will atone for you... before Hashem you shall be purified"—"before Hashem" specifically, which is higher than the name Hashem^[11]. And even more so, it says, "He will atone for you" without specifying a name, referring to the One who has no known name and is not grasped by any name^[12]. So why does it say here, "Ad Hashem Elokecha"?

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

3) The concept is as follows: In "Hashem is Elokim," there are two explanations. The first is that even the tzimtzum (concealment) of Elokim is Hashem. Hashem is from the root "to bring into being," as all existence comes from the name Hashem. However, for creation to exist as a separate entity, this is through the name Elokim, which conceals and hides the name Hashem, as it is written, "For a sun and a shield is Hashem Elokim." Thus, "Hashem is Elokim" means that even though creation in actuality and revelation is from the name Elokim, as it is written, "In the beginning, Elokim created the heavens and the earth," and Elokim is mentioned 32 times in the account of creation, which causes the world to be a separate entity, the command is "And you shall know... that Hashem is Elokim"—that even the name Elokim, which conceals, is Hashem, for Hashem and Elokim are truly one. Therefore, in truth (from G‑d's perspective), there is no concealment at all, 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"—to do, to rectify, meaning we must rectify the concealment of the name Elokim and draw the revelation of the name Hashem into the world, as it says (later), "On the day that Hashem Elokim made earth and heaven," where the name Hashem is also mentioned. Through man's service, to work and to guard (Torah and mitzvos), the revelation of the name Hashem is drawn into the world, and "these are the generations of the heavens and the earth..."—"generations" written in full, and even more so, "these are the generations of Peretz," also written in full, which is even higher than "these are the generations of the heavens and the earth," because through Torah and mitzvos, all the concealments of the name Elokim are broken, making a dwelling for Him in the lowest realms. The second explanation in "Hashem is Elokim" is that even the name Hashem (as it is above being vested in the name Elokim) is only like Elokim and a tzimtzum relative to His very Essence, as it is written, "I am Hashem, that is My name," meaning that the name Hashem is only a name, a mere ray and illumination, which is a great and powerful contraction compared to the Infinite Light itself.

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 as "Elokim made man upright," 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 has sinned and damaged and strayed from the path, he cannot draw from the level of Hashem (since he has damaged the name Hashem), and must draw from a level higher than the name Hashem. This drawing down is accomplished through the service of teshuvah. For all things above are drawn down specifically through service. Even the drawing down of the Infinite Light that is beyond the chain of worlds, which is not affected by arousal from below, does not rest and reveal itself (in an inner way) unless there is completion in the actions of those below, for the Shechinah only rests in a complete place. This drawing down (of the Infinite Light beyond the chain of worlds) is accomplished through service that is itself beyond the chain of worlds (in man), the service of teshuvah. When one does teshuvah, especially such that intentional sins become merits—which is teshuvah from love, from the depths of the heart, as explained in Tanya—he thereby arouses a level higher than the name Hashem, for to that level, even Hashem is considered like Elokim, the second concept in "Hashem is Elokim." [This is the advantage of simple teshuvah over the teshuvah of Shabbos (which is "tashuv"), for the teshuvah and elevation of Shabbos is only the concept of "and Elokim finished," meaning the attribute of concealment and hiding of the name Elokim is finished and the revelation of the name Hashem is drawn down. But to arouse a level higher than the name Hashem, this is accomplished through simple teshuvah, especially when intentional sins become merits, for through the transformation of darkness, there is an increase of light. All the more so, as the Zohar says, that the giving of the Torah was accomplished specifically through the admission of Yisro: "Now I know that Hashem is greater than all the gods," even though at Matan Torah it says "Anochi" only once, how much more so the concept of "Anochi, Anochi" twice, whose drawing down is accomplished through the refinement and transformation of darkness. As explained in Tanya, the ultimate completion that will be in the days of Moshiach—a dwelling for Him in the lowest realms—depends mainly on our actions and service during the time of exile.] And after the arousal from above that is higher than Hashem (through teshuvah), one must draw down from above to below into the level of Hashem, meaning "to bring into being," and even into Hashem as it is vested in the name Elokim, the first concept in "Hashem is Elokim." This is why in teshuvah it says "Hashem is Elokim" twice: first, the ascent from below to above, to the point where even Hashem is considered like Elokim (the second explanation), and then the drawing down from above to below into Hashem as it is vested in Elokim (the first explanation), from which actual creation comes, "In the beginning, Elokim created the heavens and the earth," and not only the drawing down into the ten sefirot (as the Zohar explains that "In the beginning..." refers to the ten sefirot), but also into the heavens and earth and all their hosts in the literal sense.

5) These are also the two concepts in the blowing of the shofar (which alludes to teshuvah): that the sound of the shofar is an inner voice (the inner aspect of the heart), and at the same time, one must blow a physical shofar specifically. On Rosh Hashanah, all things return to their source, 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 that is even higher than Binah, and even higher—a new drawing down from the innermost Essence of G‑d, from which it is drawn into the innermost will, the innermost Binah, and so on, until the innermost aspect of the worlds, and from there, it is drawn afterward even into the external aspect of the worlds, as explained in the Siddur in the discourse on the meaning of the shofar according to the Baal Shem Tov. Therefore, the shofar has these two aspects: through the inner voice of the shofar, the inner aspect of the heart, the Essence is aroused, and through the blowing of a physical shofar, specifically from an animal, and even more so, the horn must be detached (not attached to the animal), representing the inanimate, and through this, the drawing down reaches even the inanimate. As we say in the Rosh Hashanah prayers, "And every creature shall know that You are its Maker," even in the world of action (as explained in the writings of the Arizal, "every creature" refers to the world of action), and even the inanimate in action shall know that You are its Maker.

6) This is also the meaning of "Shuvah Yisrael Ad Hashem Elokecha"—"ad" (until) implies eternity, and eternity is relevant specifically within the framework of time (for what is above time is even beyond past, present, and future as one), but within time, it is in the aspect of eternity. Therefore, "ad" is in the aspect of Malchus, which is within the framework of time. 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" (eternity), and the aspects of Yisrael and "ad" (Zeir Anpin and Malchus, the aspects of the chain of worlds) reach Hashem Elokecha, meaning the Essence of the Infinite, for which Hashem is considered like Elokim, and from there, it must be drawn down into Hashem Elokecha—Hashem as "to bring into being," and specifically as it is vested in Elokim, so that Elokecha becomes your strength and vitality. This is also why, at the Ne'ilah prayer of Yom Kippur, we say "Hashem is Elokim" seven times, for during the Ten Days of Teshuvah (when teshuvah is most beautiful and is immediately accepted), the main teshuvah is on Yom Kippur, as the Rambam writes: "Yom Kippur is the time of teshuvah for all... and is the time of forgiveness and pardon for Israel..." 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, so we say then "Hashem is Elokim" seven times, which contains these two concepts: the ascent (from below to above) to the Essence of the Infinite, and as is known, the concept of "Hashem is Elokim" (said at Ne'ilah) is that Zeir Anpin (Hashem), when it rises to Atik, is considered like Elokim, and the drawing down from above to below (Hashem as "to bring into being" and as it is vested in Elokim), and this is why it is said seven times, to draw down into the seven lower sefirot. It can be said that this is also why we say then "Shema Yisrael Hashem Elokeinu Hashem Echad" once, "Baruch Shem..." three times, and "Hashem is Elokim" seven times: "Shema Yisrael..." once is the ascent from below to above, "Baruch Shem..." 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 to the verse, "U'VeYom Simchaschem etc. U'Tekatem BaChatzotzros etc."^[63], and it is known from the Maggid's teaching that the two trumpets (chatzotzros) are "two half-forms," and it is explained in the maamar that the concept of two half-forms is in the realm of revelations (form indicates revelation), where it is possible 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 possible to say they are two halves). The same is true regarding the two half-forms within the soul: the higher part of the soul (the head) and the part of the soul in the body (the feet), which is only in the realm of revelations within the soul. Even the head of the soul is up to the level of Chayah, which has a connection to the feet of the soul (the soul in the body), and is therefore called "mazal" because it drips and influences the soul clothed in the body. But the level of Yechidah, and especially the essence of the soul, which includes all the faculties and is even higher, carries all the faculties, is above the concept of source and connection to the realm of revelations, and it (specifically) is found in all levels of the soul, even in the heel, and even in the heel of the body, and even in the four cubits outside the body, which is why a person's four cubits acquire for him, as explained elsewhere. This is the advantage of the shofar over the trumpets, as our Sages say: 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 being long, for the concept of length applies both above and below, because the service of the shofar reaches the Essence (the essence of the soul and the Essence of G‑d), which is above all revelations (length above), and is also found, as explained, in the heel (length below), and through this, the purpose of making a dwelling for Him in the lowest realms is fulfilled, in both aspects: for Him, His Essence, and in the lowest realms. However, there must also be the realm of revelations, as in the dwelling of a king of flesh and blood, where, in addition to the main thing—a dwelling for the king's essence—there must also be a beautiful dwelling and beautiful vessels, so there must also be trumpets, and because of the love for this, both sounds (trumpets and shofar) are heard, 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), the haftarah is "Shuvah Yisrael Ad Hashem Elokecha," because these days are similar 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 the conduct of the entire year follows the conduct and decisions of Rosh Hashanah (as explained at length in Atteres Rosh), so too Yom Kippur is also called Rosh Hashanah, and even more so, Yom Kippur is the soul and inner aspect. 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 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 Shabbasos of the year. Therefore, just as there are two aspects—elevation and drawing down—in the shofar of Rosh Hashanah and in saying "Hashem is Elokim" seven times 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 Shabbasos of the year, Shabbos whose letters spell "tashuv"], these two aspects are present. Therefore, we say then, "Shuvah Yisrael Ad Hashem Elokecha," which includes both aspects: the elevation of the aspect of Yisrael (Zeir Anpin) and the aspect of "ad" (Malchus) to Hashem Elokecha, meaning the Essence of the Infinite, for which Hashem is considered like Elokim, and then the drawing down from the Essence of the Infinite to Hashem Elokecha, meaning Hashem as He becomes 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, teshuvah is drawn into the aspect of Yisrael, the head of the soul, and even to the feet of the soul], and through this comes redemption from exile, the personal redemption, and afterward also the general redemption with the coming of Moshiach Tzidkeinu, who will bring even the righteous to teshuvah, which is also connected to the aspect of Yechidah, as is known that Moshiach is the level of Yechidah, and it will be "He redeemed my soul in peace... He redeemed me and my children from among the nations," in the true and complete redemption through Moshiach Tzidkeinu, speedily and in our days.

Summary

This maamar explores the unique power of teshuvah during the Ten Days of Repentance and Shabbos Shuvah, teaching that true return reaches the essence of the soul and draws down the highest Divine light. Through this, both personal and collective redemption are achieved, culminating in the coming of Moshiach.