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

B"H, Shabbos Parshas Haazinu, Shabbos Shuvah 5748.

Shir HaMa'alos MiMa'amakim Kerasi'cha Hashem ("A Song of Ascents. From the depths I called You, Hashem").

This psalm was established to be recited every day during the Ten Days of Teshuvah, beginning with Rosh Hashanah^[1][2] (which is the first day of the Ten Days of Teshuvah), and many discourses on Rosh Hashanah begin with this verse. It is brought in the discourses^[3] that regarding the meaning of "MiMa'amakim" (from the depths), there are two opinions in the Zohar^[4]: Rabbi Yitzchak explains that "MiMa'amakim" refers to the depths within a person, that this prayer comes from the depths of one's soul^[5]—from the depths of King David's soul, and likewise from every Jew who recites this psalm. Rabbi Abba, however, explains that it refers to the supernal depths, a hidden place above. The discourses continue^[6] that the meaning of "MiMa'amakim" is twofold, corresponding to these two opinions. According to Rabbi Yitzchak, the "depth within depth" is the depth of the heart^[5], while according to Rabbi Abba, it is the deepest of the deep among the supernal levels. The main interpretation, however, is that it refers to the supernal levels—that through "Kerasi'cha" (I called You), one reaches a depth beyond all gradations, and from there, "Kerasi'cha"—one draws down—Hashem. The connection between the two interpretations (that both are true and not contradictory) is that the ability to draw from this depth, which is beyond all division, comes through the depth of the heart, achieved through the service of teshuvah, as explained in the discourses. It is clear that this is the essence of this psalm (Shir HaMa'alos MiMa'amakim): the prayer of teshuvah.

To understand how, through the service of teshuvah, one draws from the depth beyond depth above, we must first preface what is explained in the Rosh Hashanah discourses of 5698^[7] (fifty years ago): there are two levels in teshuvah—the concept of teshuvah and the essence of teshuvah. The concept of teshuvah is repentance for specific matters, or even for general matters, but even when teshuvah is not for a sin or transgression^[8], its purpose is to ascend in one's service itself^[9], to continually increase in the perfection of one's service until each particular act is as it should be, and through perfecting all the particulars, one's overall service is as it should be. However, the essence of teshuvah is that from the place where one stands, in one's spiritual state, one rises (literally moves oneself) to a higher place—a new state and condition that is incomparable to the previous one. This means ascending to a level so lofty that it cannot even be called "higher" or "lower," for the term "higher" implies the existence of a "lower" to which it is relative, whereas the essence of teshuvah is a level that is beyond the categories of higher and lower, not at all related to the previous state (in a positive sense)^[10], to the point that one becomes a new entity, created from absolute nothingness. When one stands in such a new state that is utterly incomparable, this affects all the details of one's service, so that everything is rectified as it should be. Since one is in a new state, all one's actions are good, as the Sages say^[11], and the order is precise: "Teshuvah and good deeds"—through teshuvah, there is ultimate perfection in one's deeds^[12], ultimate perfection in goodness, and ultimate perfection in the Jewish people who perform good deeds. And this is^[13] "Shir HaMa'alos MiMa'amakim Kerasi'cha Hashem"—that through teshuvah from the depth of the heart, depth within depth, which is the essence of teshuvah, one calls and draws down from above, from the deepest of the deep, to a depth that is beyond all gradations. Through this, all the prayers in this psalm are fulfilled in the simplest sense: the highest depth above, a depth beyond even the plural "depths," to a level beyond all definition of depth, descends all the way down and is revealed openly—even within time, immediately. There will be the nullification of all limitations and the true revelation of the Infinite below, and even more so, for in Him there is no concept of higher and lower—everything is one. This is established and accomplished by the depth of Israel and the supernal depth becoming one, "MiMa'amakim Kerasi'cha"^[14], so that Israel and the Holy One, blessed be He, are entirely one^[15].

Summary

This maamar teaches that through teshuvah from the depths of the heart, a Jew connects to the deepest Divine source, transcending all spiritual levels. Such teshuvah transforms the person and draws G‑dliness into the world, uniting Israel and Hashem as one.