015 —מאמרים מלוקט חלק א - ש"פ האזינו, שבת שובה ה'תשמ"א

B"H, Shabbos Parshas Haazinu, Shabbos Shuvah 5741.

Shuvah Yisrael Ad Havayah Elokecha Ki Kashalta BeAvonecha ("Return, O Israel, to the L‑rd your G‑d, for you have stumbled in your iniquity").

The Alter Rebbe explains that the phrase "Shuvah etc. Ad Havayah Elokecha" (even though it would seem it should say "LeHavayah Elokecha") means that the measure of teshuvah is until Havayah becomes your Elokecha. We need to understand: someone who is expected to do such an elevated teshuvah must already be on a lofty level even before this teshuvah, as is clear from the term "Yisrael"—for the name Yisrael comes from "Ki Sarisa Im Elokim VeIm Anashim VaTuchal" (for you have struggled with G‑d and with men and have prevailed), meaning he rules over the concealment of the name Elokim and over the powers that extend from it (anashim). How then is it possible for such a person to have sin that requires teshuvah? Although it is known that teshuvah is not only for transgressions but also to return the soul to its source ["VeHaRuach Tashuv El HaElokim Asher Netanah"], and this teshuvah applies even to complete tzaddikim, the verse explicitly says "Shuvah Yisrael etc. Ki Kashalta BeAvonecha"—how can iniquity apply to someone on such a level? Furthermore, why does the verse continue with "Kechu Imachem Devarim V'Shuvu El Havayah"—after already saying "Shuvah Yisrael etc.," what does this add? Also, why does it then say "Imru Elav Kol Tisa Avon etc.," implying that even after the teshuvah of "Shuvah Yisrael etc." and "Shuvu El Havayah," there is still a need for more teshuvah? And why is iniquity mentioned in the first and third teshuvahs ("Ki Kashalta BeAvonecha," "Tisa Avon"), but not in the second?

2) The explanation is based on what is explained in Likkutei Torah, that there are three levels in teshuvah: teshuvah of "turn from evil," teshuvah of "do good," and teshuvah of "seek peace," which refers to Torah, for one who occupies himself with Torah brings peace above and below, and the entire Torah was given to make peace in the world. The three teshuvahs in these verses ["Shuvah Yisrael etc.," "Shuvu El Havayah," "Imru Elav Kol Tisa Avon"] correspond to these three: "turn from evil," "do good," and "seek peace." This is also why these verses begin the haftarah of Shabbos Shuvah, for on Shabbos Shuvah all three levels are required. As the Rebbe Rayatz related, by the Tzemach Tzedek on Shabbos Shuvah there were three candles for teshuvah, and he said, "There are three teshuvahs," which the Rebbe Rayatz explained as the three levels described in Likkutei Torah. This is why in the first teshuvah it says "Shuvah etc. Ki Kashalta BeAvonecha," but not in the second ("Shuvu El Havayah"), because the first is "turn from evil" ("Ki Kashalta BeAvonecha"), while the second is "do good." Also, in the first teshuvah the name Elokim is mentioned ("Ad Havayah Elokecha"), in the second only Havayah ("Shuvu El Havayah"), and in the third it says "Imru Elav," for the "turn from evil" teshuvah is that Havayah becomes our Elokim, the "do good" teshuvah is to connect and cleave to the name Havayah as it is above Elokim, and the "seek peace" teshuvah is to be included in the Essence of the Infinite, which is above even Havayah.

3) The difference between the "turn from evil" teshuvah and the "do good" and "seek peace" teshuvahs is that "turn from evil" is to remove sins that separate between you and your G‑d, while "do good" and "seek peace" are about drawing down a higher light. The drawing down that comes from above on its own, because He is the Essence of Good and the nature of good is to do good, is measured and limited, but through our service, the drawing down is without limit. As is known regarding "Eleh Toldos Peretz" (Toldos written full), which is even higher than "Eleh Toldos HaShamayim VeHaAretz BeHibaram" (also written full)—the world was created in its fullness, but the fullness of Peretz, which will be in the coming of Moshiach through our deeds and service, is that Moshiach (descended from Peretz, called the "Poretz") will break all boundaries. Within this itself, the drawing down through Torah study ("seek peace") is higher than through mitzvah observance ("do good"). Besides the fact that mitzvos draw down a surrounding light and Torah draws down an inner light, the drawing down itself is higher: mitzvos draw down the encompassing light, while Torah draws down the Essence of the Infinite, which is even higher than the encompassing light.

4) Based on the above, that "Shuvah Yisrael Ki Kashalta BeAvonecha" is the "turn from evil" teshuvah, it is understood that even someone on the level of Yisrael can have "Kashalta BeAvonecha"—not just some deficiency [which applies even to tzaddikim], but even sins that separate (albeit in the subtlest way), and therefore he too needs the "turn from evil" teshuvah. This idea—that even tzaddikim (Yisrael) need the "turn from evil" teshuvah—is also understood from the fact that teshuvah is a mitzvah [as the Alter Rebbe writes in Igeres HaTeshuvah, "the mitzvah of teshuvah"], which means that the mitzvah of teshuvah applies to every Jew, even complete tzaddikim. And since the mitzvah of teshuvah is, as the Alter Rebbe writes there, abandoning the sin ("turn from evil"), it follows that in addition to the fact that even complete tzaddikim must have the teshuvah of "VeHaRuach Tashuv El HaElokim Asher Netanah" [as explained in Likkutei Torah (on our parsha), that the root of the soul is in the level of Elokim (Asher Netanah), which is the "Tzur" above Havayah, a concealment that is not in existence, and the drawing down of the soul from this level is in a manner of "Netanah," for "one who gives, gives generously," and the teshuvah of "VeHaRuach Tashuv El HaElokim Asher Netanah" is returning and elevating the soul to its source, so that even as the soul is in the body (for the mitzvah of teshuvah, like all mitzvos, applies specifically to souls in bodies), it should be in a state of complete bittul as it was in its source, in the level of Elokim Asher Netanah], they must also have simple teshuvah. But how is this possible, for in Atzilus (even in one's personal Atzilus) it says, "No evil dwells with You," and since the teshuvah of tzaddikim is (as above from Likkutei Torah) to Elokim Asher Netanah, above the levels of "You created it, You formed it, You breathed it into me" (Bri'ah, Yetzirah, Asiyah) and even above "You placed it in me" (Atzilus), how can there be a need for "turn from evil" teshuvah at such a level?

5) Seemingly, this could be explained based on Likkutei Torah, that one whose soul is on the level of Ruach ("do good") and certainly one who is on the level of Neshamah ("seek peace"), if he is lacking in this service, it is considered a blemish. Moreover, because he is on a higher level, his subtle blemish is greater than an actual sin of a simple person. As the Maggid said, the "moisture" of complete tzaddikim causes more damage than severe sins of an ignoramus, like a stain on the garment of a Torah scholar. According to this, one might say that the mitzvah of teshuvah (abandoning sin) for complete tzaddikim is teshuvah for lacking in "do good" or at least in "seek peace," and even this is considered abandoning sin, since the blemish caused by this is even greater than an actual sin of a simple person. However, the very fact that there are three concepts ("turn from evil," "do good," and "seek peace") proves that the service of "do good" and "seek peace" is an addition and elevation in holiness itself, and even if one is lacking in this service, it is not a matter of evil (not even in subtlety). Therefore, we still need to understand what is the mitzvah of teshuvah (abandoning sin) for tzaddikim, about which it says "Shuvah Yisrael etc. Ki Kashalta BeAvonecha," that even someone on the level of Yisrael must also have the "turn from evil" teshuvah.

6) This can be understood based on the saying of our Sages: "One who gestures with a ring before the King, etc."—for before the King, one must be in a state of complete bittul, and when one gestures with a ring before the King, he is presenting himself as an entity before the King. From this we understand that even when one serves Havayah, but his service is with a sense of self, it is like gesturing with a ring before the King, G‑d forbid. Accordingly, even complete tzaddikim must have the "turn from evil" teshuvah, because even when a tzaddik serves G‑d with awe and love in delight, if he is not completely nullified, but is still an entity who fears and loves (there is "one who loves" and "one who fears," as explained in Tanya), then his acceptance of the yoke of Heaven is not complete, and relative to his level, it is like casting off the yoke. Therefore, even complete tzaddikim must have the "turn from evil" teshuvah. This is the meaning of "Shuvah Yisrael Ad Havayah Elokecha Ki Kashalta BeAvonecha"—the teshuvah for the stumbling in iniquity at the level of Yisrael ("there is one who loves") is through the revelation of Havayah specifically. For regarding the name Elokim, since creation from Elokim is through enclothement ("Bereishis Bara Elokim"), the created beings that come from it have a sense of self, and their bittul is only "bittul hayesh" (nullification of existence). In contrast, regarding the name Havayah, since creation from it is in a manner of "automatically" ("Yehalelu Es Shem Havayah Ki Hu Tziva VeNivrau"), the created beings have no sense of self, but are completely nullified. Thus, the teshuvah for "Kashalta BeAvonecha" at the level of Yisrael ("there is one who loves") is that Havayah becomes your Elokecha, that through the revelation of Havayah, until it becomes your Elokecha—your strength and vitality—one comes to complete bittul.

7) It is explained in Likkutei Torah that the meaning of "Shuvah Yisrael Ad Havayah Elokecha" is that the teshuvah must be until Havayah is only like Elokim and a tzimtzum (contraction) relative to the Essence of the Infinite, which is above Havayah. Similar to the explanation of "Havayah Hu HaElokim" that we say at Ne'ilah on Yom Kippur, that Zeir Anpin (Havayah), when elevated to Atikah, is considered like Elokim. This can be understood based on the known idea that even regarding the name Havayah, since it is the source of creation (Havayah means "Mehaveh"—the One who brings into being, even though the creation is in a manner of "automatically"), there is still some sense of existence for the created beings, and true bittul is only relative to the Essence of the Infinite, which is not a source for worlds at all. Thus, the teshuvah for "Kashalta BeAvonecha" ("there is one who loves") is "Ad Havayah Elokecha" (as explained in Likkutei Torah), that Havayah is Elokim and a tzimtzum relative to the Essence of the Infinite, that through the revelation of the Essence of the Infinite [Atikah, which is removed and separated from the reality of worlds], one reaches ultimate bittul.

We can add that the aspect of yeshus ("there is one who loves") in its literal sense has already been rectified through the teshuvah of the month of Elul, "U'Vachsa Es Aviha VeEs Imah Yerach Yamim" (referring to the month of Elul, the month of mercy, when the King is in the field), especially in the days after Chai Elul, which brings vitality into all the matters of Elul, and especially in the days of Selichos, when we say "Lecha Havayah HaTzedakah VeLanu Boshes HaPanim," a bittul of awe of shame, which is the highest level of awe, and especially on Erev Rosh Hashanah, which is a preparation for Rosh Hashanah, and especially on Rosh Hashanah itself, when the service is accepting the yoke of Heaven, "Crown Me over you." The teshuvah of Shabbos Shuvah is for yeshus in its most subtle form. Therefore, Likkutei Torah explains that the meaning of "Shuvah Yisrael Ad Havayah Elokecha" [which we say on Shabbos Shuvah] is that Havayah should be only Elokim and a tzimtzum relative to the Essence of the Infinite, for to eliminate yeshus in its most subtle form requires the revelation of the Essence of the Infinite, which is above Havayah.

8) After saying "Shuvah Yisrael etc. Ki Kashalta BeAvonecha," which is the "turn from evil" teshuvah [as it applies at the level of Yisrael], the verse adds "Kechu Imachem Devarim V'Shuvu El Havayah, Imru Elav Kol Tisa Avon," that these two teshuvahs are the "do good" and "seek peace" teshuvahs. This can be understood by first explaining what is stated in Likkutei Torah, that the three teshuvahs of "turn from evil," "do good," and "seek peace" correspond to the three levels of nefesh, ruach, and neshamah. The "turn from evil" teshuvah (which is for sin and iniquity) is at the level of nefesh, for sin and iniquity pertain only to nefesh, as it says, "HaNefesh HaChoteis" (the soul that sins). Also, the teshuvah (of "turn from evil") is at the level of nefesh, for this teshuvah is accepting the yoke of Heaven and mitzvos [not to rebel against His kingship or transgress His commandments], and acceptance of the yoke is at the level of nefesh. The "do good" teshuvah, which is for lack of arousal of love and awe [for the drawing down through mitzvah observance is through love and awe, which are the wings that allow the mitzvos to ascend, and even the perfection of mitzvah observance itself is specifically through love], is at the level of ruach, for the emotions of the heart (love and awe) are ruach. The "seek peace" teshuvah, which is for lack of Torah study with understanding and comprehension, and more specifically for lack of comprehension of G‑dliness, and especially for when the G‑dly matter is not felt in one's mind (even when contemplating a G‑dly matter, it is not felt in the mind), is at the level of neshamah, "Nishmas Shaddai Tevinem" (the soul of Shaddai gives them understanding). This is why in the "do good" teshuvah it says "Kechu Imachem Devarim," and in the "seek peace" teshuvah it says "Imru Elav," for speech (devarim) pertains to emotions (since speech is the breath that comes from the heart), and thus is ruach, "ruach memalela" (a speaking spirit), while "imru" (saying) is in the heart, thought, which is neshamah. This is also why it says "Imru Elav Kol," for "kol" (all) implies inclusion, for "seek peace" is the concept of inclusion.

9) The reason it says in this teshuvah (of the level of neshamah) "Tisa Avon" (forgive iniquity) can be understood based on the Zohar, which says (in the responsive reading) "their nefesh is holy, their ruach is holy, their neshamah is holy of holies," for the reason neshamah is called holy of holies is because it includes within itself even the holiness of nefesh and ruach. And since nefesh and ruach as included in neshamah are on a higher level [just as the vegetative, animal, and speaking aspects in man are higher than those in the world, and so too the worlds of Beriah, Yetzirah, and Asiyah as they are in Atzilus, and likewise the ten sefirot of Atzilus as they are hidden in what is above Atzilus], therefore, through the teshuvah of neshamah, there is elevation even in nefesh and ruach, not only as they are included in neshamah but also as they are in their own place. Therefore, in the teshuvah of the level of neshamah it says "Tisa Avon," for through this teshuvah, there is elevation even in the "turn from evil" teshuvah. From this we understand that for the service of "turn from evil" (nefesh) and "do good" (ruach) to be as they should, it is through Torah study (neshamah), especially through the study of the inner dimension of Torah, the secrets of Torah and the secrets of secrets, for the inner dimension of Torah, called "Setimah DeOraysa," connects and unites the inner dimension of Israel with the inner dimension of the Holy One, blessed be He. Although the drawing down of the Essence in Torah is in all parts of Torah, even in the revealed part, and even in the mere reading of the letters (even if one does not understand what he is saying), as explained in the series of discourses beginning with "Taf Resh Ayin Beis," it is explained there that the revelation of the Essence is specifically in the inner dimension of Torah [for the inner dimension of Abba is the inner dimension of Atik, and therefore the revelation of the inner dimension of Atik is specifically in the inner dimension of Abba]. Especially in the inner dimension of Torah as it was revealed in Chassidus by the Baal Shem Tov, and all the more so as it was revealed by the Alter Rebbe in Chassidus Chabad, in a manner of "Yisparnesun" (they are nourished). Through Torah study, especially the inner dimension of Torah, there is elevation even in the service of "turn from evil" and "do good."

10) Just as the teshuvah of "Shuvah etc. Ki Kashalta BeAvonecha" is not for actual sins, G‑d forbid, for all Israel are presumed to be kosher, especially after the teshuvah of Elul and the days of Selichos, and especially after Rosh Hashanah, when all Israel are found meritorious in judgment, and even on Erev Rosh Hashanah it is already certain that they will be found meritorious, for "Your people are all righteous," and especially after the sounding of the shofar, when the concept of wealth is achieved [as is known from our Sages that "it becomes wealthy at its end" refers to immediately after the shofar blowing], the teshuvah of Shabbos Shuvah (after Rosh Hashanah) is only for the yeshus of "there is one who loves" (and even this—in its most subtle form), as above (section 7). Similarly, the teshuvahs of "do good" and "seek peace"—even though these matters were already done previously, the teshuvah of Shabbos Shuvah is that mitzvah observance should be with even greater hiddur (beauty), and likewise Torah study, especially the inner dimension of Torah as revealed in Chassidus, especially Chassidus Chabad, including the spreading of its wellsprings outward, until "the earth will be filled with the knowledge of Havayah as the waters cover the sea," so that it will be a year of Torah, a year of teshuvah, a year of prayer, and all the blessings in all the letters: a year of light, a year of blessing, a year of redemption, etc., and especially the main blessing—the complete redemption through our righteous Moshiach, very soon.

Summary

This maamar explores the three levels of teshuvah—turning from evil, doing good, and seeking peace—corresponding to nefesh, ruach, and neshamah. The Rebbe teaches that even the most refined souls must engage in teshuvah, each on their own level, to reach true bittul and connection to G‑d.