שובה ישראל Shuva Yisrael

שובה ישראל Shuva Yisrael 91 FOREWORD REPENTANCE AND RETURN he days between Rosh HaShanah and Yom Kippur are referred to Aseres TYemei Teshuvah (“the Ten Days of Teshuvah”).Teshuvah is usually translated as “repentance.” However, its literal meaning — and the conception emphasized by Chassidus — is “return”. Repentance implies a reversal of one’s conduct — a recognition of past shortcomings, and a firm resolution to change in the future. The two are interrelated; the awareness of our weaknesses impels us to reorient. The concept of teshuvah as “return” emphasizes the fundamental spiritual potential of every person. Chassidic thought teaches that within each of us resides a Divine soul, an actual spark of G-d.1 This infinite G-dly potential represents the core of our souls, our genuine “I”. From this perspective, sin and evil are superficial elements that can never affect our fundamental nature. Teshuvah means returning to and rediscovering our true selves, establishing contact with this G-dly inner potential and making it the dominant influence in our lives. Seen in this light, our motivation to do teshuvah is not an awareness of our inadequacies, but rather a sensitivity to this infinite potential within our souls. WHERE THE RIGHTEOUS CANNOT TREAD Our Sages state2 that “the perfectly righteous cannot stand in the place of baalei teshuvah,” penitents. The righteous relate to G-d by carrying out His will, observing the Torah and its mitzvos and integrating them into their lives. Thus they connect to a revealed level of G-d’s will that has adapted itself to the limited structures of the Spiritual Cosmos. Nevertheless, after a person has sinned, he can no longer draw down G-dliness through the accustomed channels of G-d’s will. Nevertheless, “No Jew is 1. Tanya, ch. 2. 2. Berachos 34b, as cited by Rambam (Mishneh Torah, Hilchos Teshuvah 7:4). 92 שובה ישראל, ה'תשל"ז willing — and no Jew is able — to remain separate from G-dliness.”3 Although an individual may have failed to establish a connection with G-d through the observance of the mitzvos or has separated himself through sin, since the fundamental core of his being is G-dliness, he has an innate desire to return and reestablish his bond with Him. The intensity of the bond with G-d motivated by this inner desire surpasses the ongoing connection with Him that the righteous maintain through their observance of the Torah and its mitzvos. STRUCTURE AND G-DLINESS THAT TRANSENDS ALL STRUCTURE The maamar that follows develops the above concepts, explaining that the Divine service expected of man follows the charge to “turn away from evil,” and to “do good.” “Turning away from evil” also entails observing the positive commandments – for failing to fulfill the commandments one is required to observe is evil. Nevertheless, such a person serves G-d with a limited commitment, doing only what is demanded of him. As such, he draws down G-dly light that conforms to the structures of the Spiritual Cosmos, the light that is memale kol almin. “Doing good” implies a deeper commitment. The person goes beyond his nature and transforms his fundamental motivation. He lives not to fulfill his own desires but to carry out G-d’s will. As such he draws down a level of G-dly light that transcends the structures of the Spiritual Cosmos, the light of sovev kol almin. Nevertheless, although such a person carries out his service because he loves G-d, his own identity is not eclipsed. On the contrary, he sees his service as the ultimate fulfillment of his love for G-d. Similarly, although the light that is sovev kol almin transcends the limits of the worlds, it nevertheless, relates to them. Indeed, the very name sovev kol almin implies a connection with them. As mentioned above, a baal teshuvah touches the essential core of the Jewish soul, and thus arouses Atzmus Or Ein Sof, the very Essence of G-d’s light. And at that level all revelation, even that associated with the light is sovev kol almin, pales. Nevertheless, as the maamar emphasizes, the goal of teshuvah is not merely for a Jew to tap this essential G-dly core, but rather to use its intensity and power to energize his endeavors to “turn away from evil” and “do good.” 3. HaYom Yom, entry for 21 Sivan and entry for 25 Tammuz. בס"ד. יום ה', וא"ו תשרי ה'תשל"ז* 93 א( שובה ישראל עד הוי' אלקיך א, וידוע הדיוק בזה שאומר עד הוי' אלקיך, דלכאורה הול"ל להוי' אלקיך ב. וגם מה שמזכיר כאן ב' השמות הוי' ואלקים ג. גם צלה"ב מה שממשיך בכתוב כי כשלת בעוניך, הרי זה שתשובה )שובה( היא על חטא ועון מובן מעצמו, ומה מחדש הכתוב בכי כשלת בעוניך ד. — 1 — Return, O Yisrael, to G-d, your L-rd.”1“ ׁשּובָה יִׂשְרָ אֵל עַד הֲוַיָהאֱֹלקֶ יָך, As is well known, the use of the Hebrew word וְ יָדּועַ הַּדִ ּיּוק ּבָזֶה ׁשֶ אוֹמֵ ר in the phrase “to G-d, your L-rd” requires עד עַד הֲוַיָהאֱֹלקֶ יָך, clarification. ”.translated as “to,” is “until ,עד The literal meaning of the word .להוי' אלקיך Seemingly, the verse should have read ּדְ הלִכְאוֹרָ הֲוָה לֵיּה -This is the manner in which “to G-d, your L-rd” is ordi לְמֵ ימַ ר לַהֲוָיָהאֱֹלקֶ יָך. narily written in Hebrew.2 Also requiring explanation is the mention of the וְ גַם מַ ה ּׁשֶמַזְּכִיר ּכָאן ב' -two names of G-d, Havayah and Elokecha, the pos הַּׁשֵ מוֹת הֲוַיָה וֶאֱֹלקִ ים. sessive form of the name Elokim.3 Moreover, explanation is necessary regarding ּגַם צָרִ יְך לְהָבִ ין מַ ה the continuation of the verse, “because you have ּׁשֶּמַמְׁשִ יְך ּבַּכָתּוב ּכִי ”.stumbled in your sins כָׁשַ לְ ּתָ ּבַ עֲ וֹ ינֶ ָך, Seemingly, it is self-understood that teshuvah הֲרֵ יזֶה ׁשֶּתְ ׁשּובָה return”) comes“ ,שובה reflected in the charge) )ׁשּובָה( הִ יא עַל חֵטְ א .because of sin and transgression וְעָוֹן מּובָן מֵעַצְ מוֹ, 1. Hoshea 14:2, the beginning of the Haftarah read on Shabbos Shuvah. See also the maamar entitled Shuvah Yisrael, Shabbos Shuvah, 5737 (Toras Menachem, Sefer HaMaamarim Melukat, Vol. 1, p. 96ff.), delivered as a continuation of the present maamar. 2. See the second maamar entitled Shuvah Yisrael (ibid., p. 66b); the maamar of this title in the series of maamarim entitled Yom-Tov shel Rosh HaShanah, 5666 (p. 17), et al. 3. See the maamarim of this title from 5659 (Sefer HaMaamarim 5659, p. 18); 5695 (Sefer HaMaamarim Kun- treisim, Vol. 2, p. 328a); 5698, (Sefer HaMaamarim 5698, p. 34), and other sources which raise this question 94 שובה ישראל, ה'תשל"ז What new concept is the verse teaching by saying ּומַה מְחַּדֵ ׁשהַּכָתּוב because you have stumbled in your sins”?4“ ּבֶּכִיכָׁשַלְּתָ ּבַעֲוֹנֶיָך. SUMMARY ”,in the verse, “Return, O Yisrael, to G-d, your L-rd עד The use of the Hebrew word translated as “to,” is ,עד requires clarification, because the literal meaning of the word “until ” Also requiring explanation is the mention of the two names of G-d, Havayah and Elokecha, the possessive form of the name Elokim. Moreover, explanation is necessary regarding the continuation of the verse, “because you have stumbled in your sins ” Seemingly, it is self-understood that teshuvah comes because of sin and transgression 4. See the sources mentioned in the previous footnote. See the maamar of this title from 5704 (Sefer HaMaamarim 5704, p. 15) and other sources which raise this question 95 SHUVAH YISRAEL 5737 ב( והענין הוא, דבעבודת האדם שני ענינים בכללות. סור מרע ועשה טוב ה. וידוע ו שהעבודה דסור מרע שייכת )בעיקר( לשם אלקים, והעבודה דעשה טוב לשם הוי'. והענין הוא, כדאיתא בשו"ע ז שכשמזכירים שם הוי' צריך — 2 — The explanation of this matter isbased on the idea וְהָעִ נְיָן הּוא, -that man’s Divine service comprises two funda ּדְ בַעֲבוֹדַתהָָאדָם ׁשְ נֵי :mental components עִ נְ יָ י נִ םּבִ כְ ל לָ ּו ת . Since teshuvah atones for shortcomings in one’s Divine service, it follows that to understand teshuvah, it is necessary first to understand the nature of the Divine service for which it atones. In general terms, Divine service involves turn[ing] away from evil” and “do[ing] good.”1“ סּור מֵרָ ע וַעֲשֵ ׂה טוֹב. As is well known,2 the type of Divine service וְ יָדּועַ ׁשֶהָ עֲבוֹדָהּדְ סּור מֵרָ ע -associated with “turn[ing] away from evil” is (pri ׁשַ ּיֶכֶת)ּבְעִּקָ ר( םלְׁשֵ אֱֹלקִ ים, marily) connected with G-d’s name Elokim, which as explained below, refers to the G-dliness that main- tains the existence of the worlds [whereas the Divine service associated with “do[ing וְהָ עֲבוֹדָה ּדַ עֲשֵ ׂה ,good” is connected with G-d’s name Havayah טוֹב לְׁשֵם הֲוַיָה. which refers to the G-dliness that transcends the worlds. :To explain this concept וְהָעִ נְיָן הּוא, -As stated in the Shulchan Aruch,3 when mention ּכִדְ אִ יתָאּבְ ׁשֻלְחָןעָרּוְך ing G-d’s name Havayah, one should have the ׁשֶּכְׁשֶּמַזְּכִירִ ים ׁשֵ ם -intent that He is past, present, and future simul הֲוַיָה צָרִ יְך לְכַּוֵןׁשֶ הּוא ,combines the past, present י-ה-ו-הtaneously. The name הָ יָה הֹוֶה וְיִהְ יֶה, which ,היה and future forms of the three-letter root means “be.” His Being thus combines past, present, and future at once. 1. Cf. Tehillim 34:15. 2. The maamar entitled Mah Tovu, Likkutei Torah, Bamidbar, p. 73b, c. This maamar is a classic discourse, explaining three levels of teshuvah: one associated with “turn[ing] away from evil,” the second with “do[ing] good,” and the third with “seek[ing] peace ” 3.

Load more