שובה ישראל Shuva Yisrael

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 ם ּבִ 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 maintains 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. The Alter Rebbe’s Shulchan Aruch, Orach Chayim, 5:2-3. 96 שובה ישראל, ה'תשל"ז

לכוין שהוא הי' הוה ויהי', וכשמזכירים שם אלקים צריך לכוין שהוא תקיף ואמיץ אשר לו היכולת בעליונים ובתחתונים. ומהחילוק שבין שני ענינים אלה הוא, דזה שלו היכולת בעליונים ובתחתונים הוא בהאלקות שבערך העולמות, דבכללות הוא ממלא כל עלמין, וזה שהוא הי' הוה ויהי' כאחד ח הוא בהאלקות שלמעלה מעולמות,

And when mentioning His name Elokim, one ּוכְׁשֶּמַזְּכִירִ ים םׁשָ אֱֹלקִ ים should focus on the intent that He is strong and צָרִ יְך לְכַּוֵןׁשֶ הּוא ּתַקִ יף powerful, having the capacity to do as He desires וְאַּמִ יץ ראֲׁשֶ לוֹהַּיְכֹלֶת in the higher and lower realms, i.e., in this physical ּבָ עֶ לְ יוֹ נִ יםּובַ ּתַ חְ ּתוֹ נִ ים. world as well as in the spiritual worlds above. -connotes “might”; thus, Elokim refers to G-d as He mani א-ל The two-letter root fests Himself as “the Mighty One.” The difference between these two conceptions is ומהחילוק ׁשֶּבֵין ׁשְ נֵי that עִ נְיָנִים אֵּלֶה הּוא, highlighting His capacity to do as He desires in the ּדְ זֶה ׁשֶ ּלוֹ הַּיְכֹלֶת ּבָעֶלְיוֹנִים higher and lower realms places the focus on the ּובַּתַחְ ּתוֹנִים הּוא ּבְהָאֱֹלקּות .level of G-dliness that relates to the worlds ׁשֶ ּבְ עֵרֶ ְך הָ עוֹ לָמוֹ ת, Although He is Master of all worlds, that very title implies that this is a level of G-dliness with regard to which the worlds have at least some degree of relevance. Only when something is of some degree of importance is it relevant to speak of one’s having the potential to do with it as he desires, or to be its master.

As a whole, this refers to G-d’s light that is memale דבכללות הּוא מְמַ ּלֵא kol almin, pervading all the worlds, i.e., that aspect ּכָל עָלְמִ ין, of G-dliness that provides the inner vitality for all existence.

-By contrast, highlighting the fact that He is simulta וְ זֶהׁשֶ הּוא הָ יָה הֹוֶה neously past, present, and future4 וְיִהְ יֶהּכְַאחַ ד refers to that level of G-dliness that transcends the הּוא ּבְהָאֱֹלקּות ,worlds, as will be explained immediately below ׁשֶ ּלְ מַ עְ לָ ה מֵ עוֹ לָמוֹ ת,

4. Tanya, Shaar HaYichud VehaEmunah, ch. 7 (p. 82), based on the Raya Mehemna, Parshas Pinchas (Zohar, Vol. III, p. 257b); Pardes, Shaar (Shaar Eser Velo Tesha), ch. 9. It is possible that this is also the intent in the Shulchan Aruch, op. cit. 97 SHUVAH YISRAEL 5737

סובב כל עלמין. והענין הוא, דגדר העולם הוא מקום וזמן ט, דכמו כן הוא גם בעולמות הרוחניים שהם מוגדרים בגדר דמקום וזמן, אלא שהמקום והזמן שבהם הוא מקום וזמן רוחני י. וכיון שאור הממלא הוא אור שבערך העולמות,

-the level that is sovev kol almin, the aspect of G-dli סוֹבֵב ּכָל עָלְמִ ין. ness that transcends and encompasses all the worlds. :To explain the concept וְהָעִ נְיָן הּוא, Theterm “world” refers to a realm defined by space ּדְ רגֶדֶ הָ עוֹלָם הּוא and time.5 This does not apply only to our material מָ ק ם וֹ ּו זְ מַ ן, world. The spiritual worlds, as well, are defined by space ּדִ כְמוֹּכֵן הּוא ּגַם ּבָעוֹלָמוֹת and time. True, space and time in those higher realms הָרּוחָ נִּיִ ים ׁשֶהֵם מֻגְדָרִ ים are not the same as time and space in our material ּבְ גֶדֶרּדְ מָ קוֹם ּוזְמַ ן, world.

Instead, space and time in those realms refers to אֶּלָא ׁשֶהַּמָקוֹם וְהַּזְמַ ן spiritual space and time.6 ׁשֶּבָהֶם הּוא מָ קוֹם ּו זְ מַ ן ר ּו חָ נִ י.

To cite an example, while resting one Shabbos, the Arizal experienced a vision. He told his students that it would take him 60 (or according to another version 80) years to explain what he saw. Now, the fact that he mentioned a measure of time indicates that his vision shared a connection to certain limits. However, those limits were far above those of this material world.

Since G-d’s light that is memale kol almin is a light וְ כֵיוָןׁשֶ אוֹר הַּמְמַ ּלֵא הּוא that relates to the worlds and enclothes itself within אוֹר ׁשֶּבְ עֵרֶ ְך הָ עוֹלָמוֹת, them, it is understood that a parallel to space and time מּובָן, ׁשֶ ּגַםּבְ אוֹרהַּמְמַ ּלֵא .exists within the light that is memale kol almin יֵׁשּדֻגְמַת מָ קוֹם ּוזְמַ ן, What is meant by space and time in a spiritual sense?

5. Tanya, Shaar HaYichud VehaEmunah, loc. cit. 6. See the detailed explanation in Sefer HaMaamarim 5654, p. 291; the series of maamarim entitled BeShaah Shehikdimu, 5672, Vol. 2, p. 920ff. 98 שובה ישראל, ה'תשל"ז

מובן, שגם באור הממלא יש דוגמת מקום וזמן, ]וכידוע יא שבאור הקו, שבכללות הוא אור הממלא, ישנם הענינים דמעלה ומטה )מקום( קדימה ואיחור )זמן([, שהוא השרש דמקום וזמן שבעולמות. וזה שהוי' הוא הי' הוה ויהי' כאחד למעלה מהתחלקות הזמן, הוא, כי הוי' הוא האור שלמעלה מעולמות.

As is well known,7 within the light of the kav, the] וְ ]כַּיָדּועַ ׁשֶּבְ אוֹר הַּקַ ו, vector of Divine light that emanated directly after the tzimtzum harishon, “the firsttzimtzum, ”

which, is generally identified with G-d’s light that ׁשֶּבִכְלָלּות הּוא ,is memale kol almin אוֹרהַּמְמַ ּלֵא, -there exist parallels to (space), for there is a hier יֶׁשְ נָם הָעִ נְיָנִים ּדְ מַעְ לָה archy, levels above – i.e., of a higher order – other ּו מַ ּטָ ה )מָ ק וֹ ם ( levels, and levels below. For example, – some sefiros and worlds are more refined than others and are hence described as “higher” and “loftier.” Similarly, there are

parallels to (time). There is an order, i.e., what comes קְדִ ימָה וְאִ חּור )זְמַ ן([, first and what comes later,]in which the sefiros emanate and in which the emanation of some is dependent on others. This hierarchy and order exist in a loftier manner within the kav

-which is the origin of space and time in the spir ׁשֶ הּואהַ ּׁשֹרֶׁש ּדְ מָ קוֹם itual worlds and, ultimately, the origin of space and ּוזְ מַ ןׁשֶ ּבָ עוֹ לָמוֹ ת. time as they exist in our material world.

-G-d’s name Havayah reflects His being past, pres וְ זֶהׁשֶ הֲוַיָה הּוא הָ יָה ent, and future simultaneously, transcending the הֹוֶה וְיִהְ יֶה ּכְאֶחָד לְמַעְ לָה ,distinctions of time מֵהִתְחַּלְקּות הַּזְמַ ן, הּוא, because Havayah is identified withG-d’s light that ּכִי הֲוַיָה הּוא הָאוֹר transcends the worlds, a light that is neither limited ׁשֶ ּלְ מַ עְ לָ ה מֵ עוֹ לָמוֹ ת. nor defined, a level of existence that is not structured according to the gestalt that shapes our existence.

7. See the series of maamarim entitled BeShaah Shehikdimu, 5672, loc. cit.; Sefer HaMaamarim 5708, p. 160ff. 99 SHUVAH YISRAEL 5737

אלא שאעפ"כ, מזה שאומרים שהוי' הוא הי' הוה ויהי' כאחד ]דהי' הוה ויהי' הו"ע הזמן, אלא שהוא למעלה מהתחלקות[, מובן, שגם הוי' שייך לזמן יב )עולמות(, דזהו גם מה שהוי' הוא לשון מהוה יג, דהתהוות כל העולמות היא משם הוי'. אלא שהעולמות כמו שמתהווים משם הוי' אינם מוגבלים כ"כ, ולכן, העבר ההוה והעתיד

-Nevertheless, from the very statement that Hava אֶּלָא ׁשֶ ַאף-עַל-ּפִ י-ּכֵן, מִ ּזֶה ,yah is past, present, and future simultaneously ׁשֶ אוֹמְרִ ים ׁשֶ הֲוַיָה הּוא הָ יָה הֹוֶהוְיִהְ יֶהּכְַאחַ ד -i.e., although past, present, and future are mea] ]ּדְ הָ יָה הֹוֶה וְיִהְ יֶה הּוא sures of time, Havayah reflects a level at which these עִ נְיַןהַּזְמַ ן, אֶּלָאׁשֶ הּוא [,exist as one, without distinction לְ מַ עְ לָ ה מֵ הִ תְ חַ ק ּלְ ּו ת[, -it is self-understood that Havayah is also asso מּובָן, ׁשֶ ּגַם הֲוַיָהׁשַ ּיְָך ciated with time, (and therefore to the worlds, for לִ זְ מַ ן )עוֹ לָמוֹ ת(, time is one of the components of the worlds’ existence). Chassidus explains8 that although G-d’s name Havayah represents “past, present, and future simultaneously, above the distinctions of time…. nevertheless, it is the root of these divisions of time… and is called ‘the source of time.’”

Indeed, this concept is reflected in the very name ּדְ זֶהּו ּגַם מַ ה ֶ ּׁשהֲוַיָה Havayah, for Havayah relates to the word הּוא לָׁשוֹן מְ הַּוֶה, mehaveh, which means “brings into being.”9 For the creation of all the worlds comes about ּדְ הִתְהַ ּוּות ּכָל הָ עוֹלָמוֹת .through G-d’s name Havayah הִיא מִּׁשֵם הֲוַיָה. Nevertheless, as the worlds are brought into אֶּלָאׁשֶהָ עוֹלָמוֹת ּכְמוֹ being from G-d’s name Havayah, they are not ׁשֶּמִתְהַּוִ ים מִּׁשֵם הֲוַיָה limited to a great degree, i.e., they are not bound אֵינָם מֻגְּבָלִים ּכָלּכְָך, by the natural framework of existence that prevails within the worlds. .Therefore, past, present, and future exist at once וְ לָכֵן, הֶעָבָר הַהֹוֶה וְהֶעָתִ יד הֵם ּכְאֶחָד.

8. See Ateres Rosh, Shaar Rosh HaShanah, ch. 4. 9. Tanya, Shaar HaYichud VehaEmunah, ch. 4. See the sources in the Zohar and the Pardes cited in note 4 above. 100 שובה ישראל, ה'תשל"ז

הם כאחד. וזהו שהוי' ואלקים הוא סובב כל עלמין וממלא כל עלמין יד, דההתהוות שמאור הממלא, מכיון שהוא בערך העולמות ומקור אליהם, היא בדרך התלבשות.

Thus, although G-d’s name Havayah also recognizes the structure of time, it views time from the standpoint of the Creator. On this level, creation exists not as an entity unto itself but merely as an expression of G-d’s creative power.

On this basis, the relationship between G-d’s names וְ זֶהּו ׁשֶ הֲוַיָה וֶאֱֹלקִ ים Havayah and Elokim and His lights that are sovev הּוא סוֹבֵב ּכָל עָלְמִ ין kol almin and memale kol almin, respectively, can ּומְמַ ּלֵא ּכָל עָלְמִ ין, be understood.10

As the worlds are brought into being from G-d’s ּדְ הַהִתְהַ ּוּות ׁשֶּמֵאוֹר ,light that is memale kol almin הַ ּמְ מַ ֵ ּל א , since that light is on the level of the worlds and מִ ּכֵיוָןׁשֶ הּוא ּבְ עֵרֶ ְך ,is the direct source of their existence הָ עוֹלָמוֹת ּומָ קוֹר אֲלֵיהֶם, it therefore relates to them according to the motif הִיא ּבַּדֶרְֶך הִתְ לַּבְ ׁשּות. of hislabshus; it “enclothes” itself, as it were, in them. Just as a garment is tailored to fit the person who wears it, so too is this light structured according to the characteristics of the worlds that it brings into being. To explain by way of analogy to human relations: When two people whose minds work differently want to communicate with one other, the communicator has two choices: (a) to adapt his manner of presentation to accommodate his listener’s pattern of thinking and thus, enable the listener to understand him easily; (b) to communicate according to his own thinking pattern, with the hope that the other person be capable of adapting to it. Hislabshus reflects the first approach. The Divine light recognizes the structure of the worlds that it will bring into being, and actively invests11 itself in bringing them into being by taking on the characteristics that define those worlds. In more specific terms: Since the world is structured according to the pattern dictated by the Ten Sefiros, these ten Sefiros come into being within G-d’s light.

10. Likkutei Torah, Bamidbar, loc. cit., p. 73d; et al. See also the maamar entitled Lecha Amar Libi, 5720, sec. 6 (Toras Menachem, Sefer HaMaamarim Melukat, Vol. 4, p. 286, and the sources mentioned there). 11. Indeed, the English term “invests” is similarly derived. Both investment and hislabshus involve a person “putting himself into,” “investing himself” in the activity on which he focuses. 101 SHUVAH YISRAEL 5737

ולכן העולמות שנתהוו ממנו הם מציאות טו, כי ענין ההתלבשות הוא שהוא מתלבש להוות את העולמות, וההתהוות שמאור הסובב, מכיון שאין להעולמות

Therefore, the worlds that come into being viathis וְ לָכֵן הָ עוֹלָמוֹתׁשֶ ּנִתְהַ ּוּו ,light are conscious of and feel their own existence מִּמֶ ּנּו הֵם מְצִ יאּות, because the motif of hislabshus calls for the light’s ּכִי עִ נְיַן הַהִתְ לַּבְ ׁשּות tailoring itself to the worlds’ characteristics in הּוא ׁשֶ הּוא מִתְ לַּבֵׁש .order to bring them into being לְ הַ ּו וֹ ת אֶ ת הָ עוֹלָ מוֹת, Chassidus12 explains that since G-d’s name Elokim (the light that is memale kol almin) brings existence into being following the motif of hislabshus, the bittul of the created beings that it brings into existence is merely bittul hayeish, a level of bittul that does not take them beyond their own existence entirely. Since the Divine light that brings them into being acknowledges their importance by tailoring itself to them, as it were, even when they rise above their self-concern, that self-transcendence has its limits.

In contrast, as the created beings are brought into existence by G-d’s name Havayah (the light that is sovev kol almin), their being comes about bederech mimeila, as will be explained immediately below. Accordingly, their bittul is all-encompassing, bittul bemetzius.

Existence as brought about by the light that is וְהַהִתְהַ ּוּות ׁשֶּמֵאוֹר הַּסוֹבֵב, sovev kol almin, G-d’s light that is simple and unde- fined, follows a different motif. Since the worlds are not at all comparable to this מִ ּכֵיוָן ׁשֶאֵין לְהָ עוֹלָמוֹת ,light עֶרֶ ְך אֵלָיו, they are brought into being “as a matter of הִיא ּבְאֹפֶןּדִ בְדֶרְֶך מִּמֵ ילָא, c ou r s e .” “As a matter of course” is a translation of the Hebrew term, bederech mimeila. What is meant is an action performed by a person without any intent on his part, like a person whose mind is focused on one thing but whose hands are busy doing something else; he gives no thought to what his hands are doing. They are acting on their own, as it were. When a person’s mind is focused on performing a given action, he first prepares himself internally, organizing his thoughts and feelings in preparation for performing that act. None of this applies to an act performed “as a matter of course.”

12. The maamar Mah Tovu, Likkutei Torah, op. cit. 102 שובה ישראל, ה'תשל"ז

ערך אליו, היא באופן דבדרך ממילא, בדוגמת פעולה הבאה מהרצון טז )דרצון הוא משל על סובב(, שהרצון הוא רק סיבה להפעולה ואינו מתלבש בה יז.

To refer back to the analogy involving communication between two people: An act performed “as a matter of course” can be compared to one person’s saying what he wants to say, giving no thought as to how the listener will accept it. He is speaking his mind, expressing his thoughts as they exist in his own conception, without regard to whether or not the listener can relate to them. Similarly, in the analogue there is a contrast between the two verses that describe G-d’s creation of the world: “In the beginning G-d created,”13 and “He commanded and they were created.”14 The former employs the active voice, and the latter, the passive. Chassidus notes15 that the first verse uses G-d’s name Elokim. which refers to the manner by which G-d actively invests Himself in creation. The second verse, by contrast, indicates that existence comes into being without His investing or adapting Himself. It can be likened to an act that is motivated by ּבְדֻגְמַתּפְ עֻּלָה the power of will.16 הַ ּבָ ָאה מֵ הָ רָ צוֹ ן For will is an analogy for G-d’s light that is sovev) )ּדְרָ צוֹןהּוא מָׁשָ ל kol almin.) To use chassidic terminology, will is a ko’ach עַל סוֹבֵב(, makkif, an encompassing power, and the light that is sovev kol almin is an encompassing light.

The person’s will motivates him to act, but it does ׁשֶהָרָ צוֹן הּוא רַ ק not enclothe itself within the act.17 סִּבָהלְהַּפְ עּולָה וְאֵינוֹ מִתְ לַּבֵׁשּבָּה.

Simply put, when someone wants to go to another place, he must activate his power of movement in order to reach his destination. Desire alone will never bring him to that place. Similarly, will is merely the motivating force behind any act and not

13. Bereishis 1:1. 14. Tehillim 148:5. 15. See Torah Or, Megillas Esther, p. 96c, et al. 16. See the series of maamarim entitled Yom-Tov shel Rosh HaShanah, 5666, p. 198. See also Sefer HaMaamarim Kuntreisim, Vol. 1, p. 99b ff., which states: “Existence is brought into being from [G-d’s] name Havayah as a matter of course (bederech memeila)…. When it arose in His will that the worlds come into being, their existence was brought about…. In this way, their existence came about as a matter of course.” 17. The series of maamarim entitled Yom-Tov shel Rosh HaShanah, 5666, op. it. 103 SHUVAH YISRAEL 5737

ולכן העולמות שנתהוו מאור הסובב אינם בבחי' מציאות טו, כי כמו שהרצון עצמו אינו מציאות והוא רק גילוי העצם ]וע"ד הרצון שבנפש האדם שהוא רק הטיית והמשכת הנפש[, עד"ז הוא גם בנוגע לההתהוות שמהרצון יח, שענינה הוא )לא זה שמתהווים עולמות, אלא( זה שע"י ההתהוות נשלם הרצון. וזוהי השייכות דאור

the active power that in fact causes the act to be performed. Thus, the power of will always remains removed, bound up with the person himself, without adapting itself to the desired object. Therefore, the worlds that come into being from וְ לָכֵן הָ עוֹלָמוֹתׁשֶ ּנִתְהַ ּוּו the light that is sovev kol almin are not conscious מֵ אוֹר הַּסוֹבֵב אֵינָם of their own existence.12 They are nothing more than ּבִ בְ חִ נ י ַ ת מְ צִ י א ּו ת , the expression of G-d’s will. Just as will is not an entity in its own right, but ּכִי ּכְמוֹׁשֶהָרָ צוֹן עַצְ מוֹ ,rather merely the expression of the essence אֵינוֹ מְצִ יאּות וְ הּוא רַ ק ּגִּלּוי הָעֶצֶם -for example, within the soul of man, will is noth] וְעַל ]ּדֶרֶ ְך הָרָ צוֹן ׁשֶּבְ נֶפֶׁש ing other than the expression of the soul as it is הָָאדָם ׁשֶ הּוא קרַ הַּטָ יַת [,drawn down into revelation מְוְהַ ׁשָ כַ ת הַ ּנֶ פֶ ׁש[, A person’s other soul-powers have a definition. For example, intellect is the objective appreciation of the truth; kindness is the desire to help another. Will, in contrast, is nothing more than the soul saying, “I desire.” so too, does it hold true with regard to existence עַל ּדֶרֶ ְךזֶה הּוא ּגַםּבַּנוֹגֵעַ as it is brought into being via G-d’s will,18 where לְהַ הִ תְ הַ ּו ּו ת ׁשֶ ּמֵ הָ רָ צוֹ ן, the objective is (not that the worlds be brought ׁשֶעִ נְיָנָּההּוא )ֹלא זֶה (into being, but ׁשְּמִתְהַּוִ ים עוֹלָמוֹת, אֶּלָא( that through the worlds’ existence, G-d’s desire will זֶה ׁשֶעַליְדֵ יהַהִתְהַ ּוּות .have been fulfilled נִ ׁשְ ַ ל ם הָ רָ צ ֹ ו ן . To explain via an example from the human realm: When someone desires to achieve a particular objective – for example, to master 100 pages of Talmud – he sees that objective only as an expression of his will. He will not be satisfied until that

18. See similar statements in the series of maamarim entitled BeShaah Shehikdimu, 5672, Vol. 1, sec. 49; Sefer HaMaamarim 5678, p. 305; the maamar entitled BaLeilah Hahu, 5720 (Sefer HaMaamarim 5720, p. 93). 104 שובה ישראל, ה'תשל"ז

הסובב ואור הממלא להשמות הוי' ואלקים, דאור הממלא נקרא בשם אלקים מלשון כח יט, כי הוא בדוגמת כח שענינו הוא לפעול כ. אלא שמכיון שמציאות

objective is fulfilled in its entirety. Mastering 90 pages will not at all sate that desire. On the surface, viewing the matter objectively, although mastering 90 pages is not quite not the same as mastering 100, it is of value; he will have gained much knowledge. Thus, from the standpoint of knowledge, 90 pages indeed are significant. Nevertheless, from the standpoint of will, unless he has mastered the full 100 pages that he had set as his goal, he will not be satisfied at all, because his objective will not have been attained. Similarly, since existence is brought into being from G-d’s will, it does not have any independent meaning; it exists only to fulfill and satisfy His will. On this basis, the correlation between the lights וְ זוֹהִי הַּׁשַ ּיָכּות ּדְ אוֹר that are sovev kol almin and memale kol almin and הַּסוֹבֵב וְ אוֹרהַּמְמַ ּלֵא between G-d’s names Havayah and Elokim can be לְהַּׁשֵ מוֹת הֲוַיָה וֶאֱֹלקִ ים, understood.

The light that ismemale kol almin is identified ּדְ אוֹר הַּמְמַ ּלֵא נִקְרָאּבְׁשֵ ם with G-d’s name Elokim, which is derived from the אֱֹלקִ יםמִּלְׁשוֹן ּכֹחַ , (,כח) ”,meaning “power ,א-ל root ”.of the land – אילי – as in the verse,19 “He captured the mighty ones That light ,(ko’ach ,כח) resembles the concept of power ּכִי הּוא ּבְדֻגְמַת ּכֹחַ which is a potential to achieve.20 ׁשֶעִ נְיָנוֹהּוא לִפְעֹל. Every potential is not an entity in and of itself it exists solely in order to accomplish a purpose. For example, man’s power of intellect endows him with the potential to understand concepts; his power of love endows him with the potential to establish bonds with others. Implied is that a power is intended to bring about something outside of itself. So, too, does identifying G-d’s name Elokim with power indicate

19. Yechezkel 17:13. This prooftext is cited in many sources in Chassidus (see, for example, the sources mentioned in the following note). Sefer HaMaamarim 5688, p. 69, also quotes the ruling of the Alter Rebbe, cited in note 3 above, that “when one mentions [G-d’s] name Elokim, he should have the intent that He is strong and powerful.” 20. Sefer HaMaamarim 5679, p. 360; Sefer HaMaamarim 5688, loc. cit.; Sefer HaMaamarim Kuntreisim, Vol. 1, p. 97a¸ et al. 105 SHUVAH YISRAEL 5737

העולמות הוא עי"ז שכח האלקי מהווה אותם בכל רגע ורגע מאין ליש כא, לכן הכוונה בשם אלקים היא אשר לו היכולת בעליונים ותחתונים, שהממשלה והשליטה שלו )אלקים מלשון שררה כב( על העליונים והתחתונים היא גם לאחר שנתהוו, והשליטה עליהם היא גם בנוגע לעצם מציאותם )אם להוות אותם אם לאו(. ואור הסובב נקרא

that it does not describe G-d’s light as it is self-contained and reflects Him, but as it functions outside of Him, as it were, in relation to the worlds, bringing them into being. As such, one might think that the worlds’ existence has a certain degree of importance – for there is a dimension of G-dliness that is defined in relation to them. Nevertheless, since the existence of the worlds אֶּלָא ׁשֶּמִ ּכֵיוָן ׁשֶּמְצִ יאּות comes about through G-d’s bringing them הָ עוֹלָמוֹת הּוא עַל יְדֵ י זֶה into being from absolute nothingness at every ׁשֶּכֹחַ הָאֱֹלקִי מְ הַּוֶה אוֹתָ ם .moment,21 they have no independent existence ּבְ כָלרֶ גַע וְרֶ גַע מֵ ַאיִן לְיֵׁש, Therefore, the intent that one should have when לָכֵן הַּכַּוָנָה םּבְׁשֵ אֱֹלקִ ים mentioning G-d’s name Elokim is that “He has the הִ יא ראֲׁשֶ לוֹהַּיְכֹלֶת capacity to do as He desires in the higher and lower ּבָ עֶ לְ יוֹ נִ ים וְ תַ חְ ּתוֹ נִ ים, re a l m s .” 3 Since the worlds have no independent existence, they are totally subservient to His will. Hence, the name Elokim also indicates .that sovereignty and dominion are His ׁשֶהַּמֶמְׁשָ לָהוְהַּׁשְ לִיטָהׁשֶ ּלוֹ Indeed, the name Elokim implies “sovereignty”).22) )אֱֹלקִ יםמִּלְׁשוֹן ׂשְרָרָ ה( Not only does the G-dly potential identified with this name bring the worlds into existence, He is sovereign over the higher and lower realms even after they עַלהָעֶלְיוֹנִים וְהַּתַחְ ּתוֹנִים have come into being. Moreover, His הִיא ּגַם לְַאחֵרׁשֶ ּנִתְהַ ּוּו, :dominion over them involves their very existence וְהַּׁשְ הלִיטָ עֲלֵיהֶם הִ יא ּגַם ּבַ ּנוֹ גֵ עַ לְ עָ םצֶ מְ צִ יאּותָ ם

whether or not He will continue to bring them) )אִם לְהַ ּווֹת אוֹתָם אִ ם לָאו(. into being).

21. Tanya, Shaar HaYichud VehaEmunah, ch. 1. 22. Rashi, Sanhedrin 2b, cited in Or HaTorah, Shmos, Vol. 3, p, 750. 106 שובה ישראל, ה'תשל"ז

בשם הוי', הי' הוה ויהי' כאחד, דמכיון שההתהוות שמאור הסובב ענינה הוא זה שע"י ההתהוות נשלם הרצון, הרי אין חילוק בזה בין עבר הוה ועתיד כג, הי' הוה ויהי' כאחד.

This reflects the difference between G-d’s creation of the world and a mortal act. Once a person fashions an object, it exists independent of him and he no longer has any control over its being. In contrast, even after G-d created the world, its entire existence is still dependent on Him. Were he to withhold His creative energy – the Divine light and life-force that brings it into being and maintains its existence – it would simply cease to be.23 Nevertheless, although the worlds have no existence independent of the G-dly light that brings them into being and maintains them, the existence of the worlds has significance with regard to the light identified with His name Elokim. Indeed, that name identifies Him as the Ruler over these worlds. In contrast,

G-d’s light that is sovev kol almin is identified with וְ אוֹר הַּסוֹבֵב נִקְרָ א ,His name Havayah ּבְׁשֵם הֲוַיָה, which connotes how He is past, present, and future הָ יָה הֹוֶה וְיִהְ יֶה ּכְאֶחָד, simultaneously. Since the purpose of bringing the worlds into ּדְמִ ּכֵיוָןׁשֶהַהִתְהַ ּוּות ׁשֶּמֵאוֹר being from the light that is sovev kol almin is that הַּסוֹבֵבעִ נְיָנָּההּוא זֶה ׁשֶעַל through bringing them into being G-d’s will is ייְדֵ הַהִתְהַ ּוּות נִׁשְ לַם הָרָ צוֹן, carried out, from this perspective, there is no difference between הֲרֵ יאֵין חִ ּלּוק ּבָזֶה ּבֵין ;past, present, and future עָבַר הֹוֶה וְעָתִ יד, .He is past, present, and future at once הָ יָה הֹוֶה וְיִהְ יֶה ּכְאֶחָד. Since, from the perspective of G-d’s will, the world and its structures have no significance, it follows that time has no independent importance. What is the point of the past? That it reflect G-d’s will. The same holds true regarding the present and the future: they exist only to grant expression to G-d’s will. Hence, from this perspective, there is no difference between the three; all time exists as one.

Similar concepts apply with regard to space, the other dimension of existence. The differ- ences between what is higher and lower stem from G-d’s light that is memale kol almin.

23. See Tanya, Shaar HaYichud VehaEmunah, ch. 1. 107 SHUVAH YISRAEL 5737

וזהו הקשר דשני העבודות דסור מרע ודועשה טוב לב' השמות אלקים והוי'. דהנה י ד ו ע כד שבסור מרע נכלל גם הזהירות שלא לעבור על מ"ע )דביטול מ"ע הוא איסור, רע(, אלא שבסור מרע, מכיון שהזהירות שלו בקיום המצוות הוא מפני שירא כה

His light that is sovev kol almin, in contrast, encompasses all the worlds equally, without differentiating between one world and another.24 For from the standpoint of G-d’s will, all the worlds exist for the same purpose: to fulfill His desire for a dwelling for Himself in this material world. -On this basis, it is possible to understand the con וְ זֶהּו הַּקֶׁשֶרּדִ ׁשְ נֵי הָ עֲבוֹדוֹת ,nection between the two thrusts in Divine service ּדְ סּור מֵרָ עּודְ וַעֲׂשֵ ה טוֹב “turn[ing] away from evil” and “do[ing] good,” .and between the two names Elokim and Havayah לְב'הַּׁשֵ מוֹת אֱֹלקִ ים וַהֲוָיָה. ”As is well known,25 “turn[ing] away from evil ּדְהִ ּנֵהיָדּועַ ׁשֶּבְ סּור מֵרָ ע -also includes utmost caution not to violate a pos נִכְלָל ּגַםהַּזְהִ ירּות ׁשֶ ֹּלא .itive commandment לַעֲבוֹר עַל מִצְ וַת עֲׂשֵ ה For failing to perform a positive commandment) )ּדְ בִ ּטּול מִצְ וַת עֲׂשֵ ה (.violates a prohibition; it is evil הּוא אִ ּסּור, רַ ע(, [The point is that, from the perspective of “turn[ing אֶּלָא ׁשֶּבְ סּור מֵרָ ע, away from evil,” since the motivating factor behind one’s scrupulous מִ ּכֵיוָןׁשֶהַּזְהִ ירּות ׁשֶ ּלוֹ observance of the mitzvos is his fear of violating ּבְקִ ּיּום הַּמִצְ וֹת הּוא – the commandment of the King מִּפְ נֵיׁשֶ ּיָרֵ א לַעֲבוֹר עַל צִ ּוּוי הַּמֶלְֶך,

On this basis, we can understand why Tanya 26 states that “fear is the source for ‘turn[ing] away from evil’ ” (and not that “fear is the source for observing the 365 negative commandments,” as stated previously in that text).27 For by that choice of words the Alter Rebbe is emphasizing that fear is also the source for the motivation to “turn away from evil” which prompts a person to observe positive commandments.25

24. Likkutei Torah,Vayikra, p. 31a, et al. 25. See Likkutei Sichos, Vol. 7, p. 183, note 39. 26. The beginning of ch. 41. 27. Ch. 4. 108 שובה ישראל, ה'תשל"ז

לעבור על ציווי המלך, קיום המצוות שלו הוא רק עד כמה שמחוייב. והחידוש בהעבודה דעשה טוב הוא, שקיום המצוות שלו הוא )לא רק מפני שהוא מוכרח בזה, בכדי שלא לעבור על הציווי, אלא( באופן דעשי', ועשה טוב. וכמ"ש בלקו"ת כו דענין ועשה טוב הוא שמייגע את עצמו בתומ"צ, ועד ליגיעה יותר מטבעו ורגילותו כז.

his observance of the mitzvos extends only to the קִ ּיּום הַּמִצְ ווֹת ׁשֶ ּלוֹהּוא limits of his obligations, i.e., what he is required to רַק עַד ּכַּמָה שֶ ּׁמְ חֻּיָב. do.

The novel dimension of the Divine service of וְהַחִ ּדּוׁש ּבְהָ עֲבוֹדָ ה -do[ing] good” is that his observance of the mitz“ ּדֶ העֲׂשֵ טוֹב הּוא, ׁשֶּקִ ּיּום vos is הַּמִצְ וֹתׁשֶ ּלוֹהּוא not only because he must observe lest he violate) )ֹלא רַק מִּפְ נֵיׁשֶ הּוא ,G-d’s commandment מֻכְרָ ח ּבָזֶה, ּבִכְדֵיׁשֶ ֹּלא לַעֲבוֹר עַל הַּצִ ּוּוי,

-but also) due to his being committed to their obser אֶּלָא( ּבְאֹפֶן דַ עֲׂשִ ּיָה, .vance; he seeks to do good וַ עֲ שֵ ׂ ה טוֹב. ”As stated in Likkutei Torah,28 “do[ing] good ּוכְמוֹ ׁשֶ ּכָתּוב ּבְלִּקּוטֵ י involves laboring strenuously in the study of the ּתוֹרָה ּדְ עִ נְיַן וַעֲשֵ ׂה Torah and in the observance of its mitzvos טוֹב הּוא ׁשֶּמְ יַּגֵעַ אֶ ת עַ צְ מוֹ ּבַ הּתוֹרָ ּומִ צְ וֹ ת, to the extent that he toil beyond his nature and וְעַד לִיגִיעָה יוֹתֵ ר ,established habit מִ ּטִ בְ ו ע ֹ ּו רְ י גִ ל ּו ת ֹ ו . conducting himself “as ‘a servant of G-d,’ as explained in Tanya, ch. 15.”29 A person who observes mitzvos solely an account of his obligation is concerned with fulfilling his duty and carrying out his responsibility, i.e., his focus is on what he must do. By contrast, one who observes mitzvos because he “do[es] good” focuses on the mitzvah, on the good that he thereby brings into the world and on the satisfaction that it brings to his Creator. To explain this difference using the context of a Talmudic statement:30 Our Sages

28. Likkutei Torah, Bamidbar, p. 73d, 29. Ibid, 30. See Toras Menachem, Vol. 23, p. 47. 109 SHUVAH YISRAEL 5737

וזהו שהעבודה דסור מרע שייכת לשם אלקים והעבודה דועשה טוב לשם

state:31 “Hillel obligates the poor; Rabbi Elazar ben Charsum obligates the rich.” Our Sages are explaining that when a poor man is being judged as to whether he fulfilled his obligation for Torah, he may seek to excuse himself, saying that because of his poverty, he was faced with internal and external pressures that prevented him from studying the Torah. In response, the example of Hillel is cited as a standard: Although Hillel was extremely poor, he dedicated himself to Torah study. When a rich man is being judged, he may rationalize his behavior by claiming that his preoccupation with his business held him back from Torah study. In response, the example of Rabbi Elazar ben Charsum is cited: Although he was prodigiously wealthy, he diligently devoted himself to Torah study. Our Sages’ reasoning requires explanation: If the person had free time and yet did not study, there is no need to cite the examples of Hillel and Rabbi Elazar ben Charsum; he is liable because he did not use those free moments for Torah study. And if he had no free time, how can he be held liable? The resolution is that we are speaking about an instance in which, on account of either his wealth or his poverty, the person did not have free time. Nevertheless, when one truly loves something, he makes time for it. Similarly, as in the examples of Hillel and Rabbi Elazar ben Charsum, because of a person’s love for the Torah, he should have made time for Torah study. Or to couch the concept in different terms: If a person was told: The mitzvah remains a mitzvah; the connection with G-d exists; and as a result, G-dly light will be drawn down into the world, but you are not obligated to fulfill it. One whose observance is motivated solely by “turn[ing] away from evil” might not perform the mitzvah; after all, he is not under obligation to do so. One who seeks to “do good,” in contrast, will persevere in its observance, since he is concerned with the mitzvah and not with his personal responsibility.

On this basis, we can understand the connection וְ זֶהּוׁשֶהָ עֲבוֹדָהּדְ סּור between “turn[ing] away from evil” and G-d’s מֵרָ ע ׁשַ ּיֶכֶת םלְׁשֵ אֱֹלקִ ים name Elokim, and the connection between the וְהָ עֲבוֹדָהּדְ וַעֲׂשֵ ה Divine service of “do[ing] good” and His name טוֹב לְׁשֵם הֲוַיָה, Havayah:

31. Yoma 35b. 110 שובה ישראל, ה'תשל"ז

הוי', כי זה שהוא ירא לעבור על מצות המלך, ועד שמפני היראה שלו הוא כובש את יצרו )גם כשיצרו בוער כאש כח( מפני שהוא ירא לעבור על מצות המלך, הוא ע"י שמרגיש שהוא ית' מושל ושולט עליו, אלקים. והעבודה דועשה טוב, שמייגע עצמו בתומ"צ יותר מטבעו ורגילותו,

The reason that a person is afraid to violate the ּכִי זֶהׁשֶ הּוא יָרֵ א לַעֲבוֹר ,King’s commandment עַלמִצְ וַתהַּמֶלְֶך, even to the extent that, because of his fear, he וְעַד ׁשֶּמִּפְ נֵיהַּיִרְ ָאה ׁשֶ ּלוֹ succeeds in overcoming his natural inclination הּוא ּכוֹבֵׁש אֶת יִצְ רוֹ even when his natural inclination burns like fire) )ּגַם ּכְׁשֶּיִצְ רוֹ ּבוֹעֵרּכְאֵׁש( within him)32 is because he is afraid to violate the King’s מִּפְ נֵיׁשֶ הּוא יָרֵ א לַעֲבוֹר ,commandment עַלמִצְ וַתהַּמֶלְֶך, Themaamar is not speaking about fear of punishment, but rather of the awe and respect due G-d because He is King. This comes about because he feels that G-d rules הּוא עַל יְדֵי ׁשֶּמַרְ ּגִיׁש ׁשֶ הּוא .over him and has authority over him יִתְ ּבָרֵ ְךמוֹׁשֵל וְ ׁשוֹלֵט עָלָיו, .This is the awareness associated with His name Elokim אֱֹלקִ ים. Why does he serve G-d? Because he feels G-d’s authority and is aware of his responsibility to Him. These are feelings that stem from His name Elokim. Moreover, the commitment of a person who is motivated by such an approach will be limited; it will not extend beyond the scope of his obligations, since the name Elokim is characterized by limits.

In contrast, Divine service associated with וְהָ עֲבוֹדָהּדְ וַעֲׂשֵ ה טוֹב, “do[ing] good,” i.e., he labors strenuously in the study of the Torah and ׁשֶּמְ יַּגֵעַעַצְ מוֹ הּבַּתוֹרָ ּומִצְ וֹת in the observance of its mitzvos beyond the limits יוֹ תֵ ר מִ ּטִ בְ עוֹ ּורְ גִ ילּותוֹ, of his nature and his habits, committing himself to doing good solely because it is G-d’s will,

32. See Tanya, ch. 30 (p. 38b). 111 SHUVAH YISRAEL 5737

הוא ע"י גילוי אור הסובב שלמעלה מעולמות, הוי' שלמעלה מטבע.

is motivated by the revelation of the light that is הּוא עַל ייְדֵ ּגִּלּוי אוֹר sovev kol almin, which transcends the limitations הַּסוֹבֵבׁשֶּלְמַעְ לָה מֵ עוֹלָמוֹת, of the worlds, the light associated with .G-d’s name Havayah, which transcends nature הֲוַיָה ׁשֶּלְמַעְ לָה מִּטֶבַע.

SUMMARY

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.” As is well known, the type of Divine service associated with “turn[ing] away from evil” is connected with G-d’s name Elokim, the name that refers to the Divine light that is memale kol almin, the G-dliness that enclothes itself in the worlds and maintains their existence. The Divine service associated with “do[ing] good,” by contrast, is connected with G-d’s name Havayah, which refers to the G-dly light that is sovev kol almin, the G-dliness that transcends the worlds.

These concepts are reflected in the ruling of the Shulchan Aruch that when mentioning G-d’s name Havayah, one should have the intent that He is past, present, and future simultaneously and when mentioning His name Elokim, one should focus on the intent that He is strong and powerful, having the capacity to do as He desires in the higher and lower realms.

To explain the concept: The term “world” refers to a realm defined by space and time. In the spiritual realms, these concepts also exist. There is a hierarchy of spiritual realms, i.e., different levels – this constitutes “space” in a spiritual sense – and an order of emanation – “time” in a spiritual sense.

G-d’s name Havayah reflects His being past, present, and future simultaneously, transcending the distinctions of time, even in a spiritual sense. Nevertheless, the very statement that Havayah is past, present, and future simultaneously implies that Havayah is also associated with time and therefore, with the limits of the worlds. This concept is reflected in the very name Havayah, for Havayah relates to the word mehaveh, which means “brings into being.” Nevertheless, as the worlds are brought into being from G-d’s name Havayah, they are not limited to a great degree, i.e., they reflect G-d’s power to create, not the ordinary limits of creation. G-d’s name Elokim, by contrast, brings the worlds into being according to their own structures. It therefore relates to them according to the motif of hislabshus; the Divine light 112 שובה ישראל, ה'תשל"ז

“enclothes” itself, as it were, in them. Just as a garment is tailored to fit the person who wears it, so too is this light structured according to the characteristics of the worlds that it brings into being. In contrast, as the created beings are brought into existence by G-d’s name Havayah (the light that is sovev kol almin), their being comes about bederech mimeila, “as a matter of course,” i.e., without tailoring itself to them.

The difference between these two approaches is reflected in a contrast between the power of will and the other powers of the soul. A person’s will motivates him to act, but it is not the power that performs the act itself. So too, the Divine light that is sovev kol almin (associatd with His name Havayah) motivates the creation of all existence, but it is the light that is memale kol almin (associated with the name Elokim) that actually brings about the creation.

The powers of the soul that bring about action all have a definition. Will, by contrast, is nothing more than the expression of the soul. Similarly, existence as it is brought into being from G-d’s will, the light that is sovev kol almin, does not have any independent meaning; it exists only to fulfill and satisfy His will.

In contrast, from the perspective of the light that is memale kol almin, the existence of the worlds has a certain importance. Indeed, the ruling cited above – that when mentioning G-d’s name Elokim one should have the intent that “He has the capacity to do as He desires in the higher and lower realms” – indicates that the worlds are significant. For referring to Him as Ruler of the worlds implies that are important to Him.

These concepts are reflected in our Divine service. “Turn[ing] away from evil” connotes an approach where man fulfills his obligations, a service with limits – relating to G-d’s name Elokim (memale kol almin). “Doing good” refers to serving G-d out of love, an unbounded commitment, relating to His name Havayah (sovev kol almin). 113 SHUVAH YISRAEL 5737

ג( וביאור השייכות של העבודה דועשה טוב לאור הסובב בפרטיות יותר, הנה נתבאר לעיל, שגם אור הסובב יש לו שייכות לעולמות, אלא שענינם של העולמות לגבי אור הסובב הוא )לא המציאות שלהם, רק( זה שעל ידם נשלם הרצון. ועד"ז הוא בהעבודה דועשה טוב, דמכיון שהעבודה דועשה טוב הוא מפני שהוא

— 3 — To explain in greater detail the connection ּובֵאּור הַּׁשַ ּיָכּות ׁשֶ ל ”between the Divine service of “do[ing] good הָ עֲבוֹדָהּדְ וַעֲׂשֵ ה טוֹב לָאוֹר :and the light that is sovev kol almin הַּסוֹבֵב ּבִפְרָטִ ּיּות יוֹתֵר, In the previous section, the maamar explained the positive connection between the two, that just as G-d’s name Havayah transcends the limits of the worlds, so too a person’s commitment to “do good” takes him beyond his personal limits. Here, it adds a further point. It was explained above that the light that is הִ ּנֵה נִתְ ּבָאֵר לְעֵיל, ,sovev kol almin has a connection to the worlds ׁשֶ ּגַם אוֹרהַּסוֹבֵב יֵׁש as implied by its name, which means “encompassing לוֹ ׁשַ ּיָ כּות לָ עוֹ לָמוֹ ת, all the worlds,” except that the relationship of the worlds to the אֶּלָאׁשֶעִ נְיָנָם ׁשֶל הָ עוֹלָמוֹת light that is sovev kol almin is לְגַּבֵי אוֹרהַּסוֹבֵב הּוא -not on account of their existence, i.e., not in accor) )ֹלא הַּמְצִ יאּות ׁשֶ ּלָהֶם, רַ ק( dance with the structure and definition of their being, who they are, as it were, but rather) .that through them, G-d’s will is carried out זֶהׁשֶעַל םיָדָ נִׁשְ לַם הָרָ צוֹן. Implied is that although the worlds indeed exist, their existence is not for the sake of – and therefore not defined by – their own identities, but rather for the sake of – and therefore defined by – G-d’s will. ”:Similarly, in the Divine service of “do[ing] good וְעַל ּדֶרֶ ְך זֶה הּוא ּבְהָ עֲבוֹדָהּדְ וַעֲׂשֵ ה טוֹב,

Since a person carries out the Divine service of ּדְמִ ּכֵיוָן ׁשֶהָ עֲבוֹדָהּדְ וַעֲׂשֵ ה do[ing] good” because he loves G-d and desires“ טוֹב הּוא מִּפְ נֵיׁשֶ הּוא אוֹהֵב to cleave to Him,1 אֶת הֲוַיָה וְחָפֵץ הלְדָבְקָ ּבוֹ,

1. Tanya, ch. 4. 114 שובה ישראל, ה'תשל"ז

אוהב את הוי' וחפץ לדבקה בו כט, הרי עבודתו את ה' קשורה עם מציאותו של האדם, האהבה והרצון שלו. אלא שהאהבה שלו להוי' היא באופן שזה )אהבת ה'( נעשה כל ענינו ל, שלכן עבודתו את ה' היא באופן שאינו מתחשב עם הגבלת הטבע שלו.

his Divine service is therefore associated with his יהֲרֵ עֲבוֹדָ תוֹ אֶ ת ה' קְ ׁשּורָ ה own being and with עִם מְצִ יאּותוֹ ׁשֶל הָָאדָ ם, his love and desire for G-d. His identity is not הַָאהֲבָהוְהָרָ צוֹןׁשֶ ּלוֹ. eclipsed. On the contrary, it is enhanced; he feels more of a person because he is inspired by spiritual emotions.

It is only that his love for G-d is so overwhelming אֶּלָא ׁשֶהַָאהֲבָהׁשֶ ּלוֹ לַהֲוָיָה -that it (his love of G-d) takes over his entire per הִיא ּבְאֹפֶןׁשֶ ּזֶה )ַאהֲבַת sonality. To quote Rambam:2 ה'( הנַעֲׂשָ ּכָל עִ נְיָנוֹ, What is the proper [degree] of love? That a person love G-d with a very great and exceeding love to the extent that his soul is bound up in the love of G-d. Thus, he will always be obsessed with this love as if he were lovesick. When a person genuinely loves G-d, he redefines his own identity. He therefore serves G-d in a manner that displays ׁשֶ ּלָכֶן עֲבוֹדָ תוֹ אֶ ת ה' הִ יא no concern for the limits of his own nature. He ּבְאֹפֶן ׁשֶאֵינוֹ מִתְחַּׁשֵ ב devotes himself to serving Him with no consideration עִם הַגְּבָלַת הַּטֶבַעׁשֶ ּלוֹ. for the bounds of his own character or habits.

As the Rebbe Rayatz states:3 With regard to fear, the person who fears and the object of his fear are two separate entities. In contrast, with regard to love, the person’s existence becomes identified with the object that he desires and for which he yearns. As the Baal Shem Tov taught,4 “In the place where a person’s desire is focused, there he truly is.”

As a result of such love, “Just as it is impossible for fire and water to exist simultaneously in one container, neither can the love of G-d and the love of worldly things rest together in the heart of one who believes.” Since genuine love redefines a person’s identity, there is no way he can truly love two mutually exclusive entities at once.5

2. Hilchos Teshuvah 10:3. 3. Sefer HaMaamarim 5711, p. 323. 4. Kesser Shem Tov (5759 edition), Hosafos, sec. 48; see the development of the concept in Toras Menachem, Sefer HaMaamarim Melukat, Vol. 4, p. 154. 5. Based on the above, it is possible to explain why laboring in Divine service beyond the limits of one’s nature 115 SHUVAH YISRAEL 5737

וזוהי המעלה בהעבודה דבקש שלום, שהוא עסק התורה, על העבודה דועשה טוב, כי התורה נקראת משל הקדמוני לא, שהיא משל ולבוש לבחי' קדמונו של עולם, היינו

Thus, while a person who serves G-d out of love has redefined his identity, that love has yet to eclipse his identity entirely. This parallels the manner in which the light that is sovev kol almin transcends the limits of the worlds, and yet relates to – and indeed is the ultimate source of – the worlds. There is a higher rung of Divine service that reflects an even loftier level of G-dliness. On this basis, it is possible to understand the וְ זוֹהִיהַּמַ עֲלָה ּבְהָ עֲבוֹדָ ה [advantage of the Divine service of “seek[ing ּדֶ ּבַּקֵׁשׁשָ לוֹם, ׁשֶ הּוא ,p e a c e ,” 6 which is identified with Torah study עֵסֶק הַ ּתוֹרָ ה, over the Divine service of “do[ing] good,” which עַל הָ עֲבוֹדָהּדְ וַעֲׂשֵ ה טוֹב, is identified with the love for G-d. The verse asks, “Who is the man who is eager for life…?” In response, it then mentions – in progressively ascending order – three modes of Divine service that grant man true life: a) “turn[ing] away from evil,” b) “do[ing] good,” and c) “seek[ing] peace.” “Seeking peace,” Torah study, is thus the loftiest of these three modes of service. For the Torah is referred to as “the primeval ּכִי הַ ּתוֹרָ ה נִקְרֵ אתָ a n a l o g y,” 7 מְׁשַל הַּקַדְ מוֹנִי, i.e., it is an analogy for and a garment of “the ׁשֶהִיא למָׁשָ ּולְבּוׁש לִבְחִ ינַת ”,Primary Being of the world קַדְ מוֹנוֹׁשֶ ל עוֹלָם,

and habit is an outgrowth of the Divine service of “do[ing] good.” For it is through loving G-d (the source for “doing good”) that a person goes beyond his own identity to the extent that his entire life is taken over by his love for G-d. * There is no contradiction between this and the statements in Tanya, ch. 4 (cited above) that “one who genuinely observes [mitzvos] loves G-d and desires to cleave to Him,” because “the intent is not that he observe mitzvos because of the benefit that he will receive – this includes spiritual benefit, including the feeling of closeness to G-d – but rather because through this he will cleave to G-d” and thus rise above his own identity (Sefer HaMaamarim 5708, p. 82). 6. Cf. Tehillim 34:15. 7. I Shmuel 24:14; see Rashi’s commentary on the verse. See also Rashi’s commentary to Shmos 21:13. 116 שובה ישראל, ה'תשל"ז

לעצמות אוא"ס שאינו בגדר עלמין כלל לב, ולכן, הביטול דעסק התורה הוא ביטול

,that is to say, for the Essence of the Or Ein Sof הַיְנּו לְעַצְ מּות אוֹר אֵין סוֹף which is entirely above the framework of the ׁשֶאֵינוֹ ּבְ רגֶדֶ עָלְמִ ין ּכְלָל, worlds.8 Kadmon, translated as “Primary Being,” refers to the Essence of G-d and implies that: His [existence] does not have a beginning — in contrast to everything other than Him, about which this cannot be said. Instead, all other existence consists of new entities [whose] prior [state] was non-being and which were brought into being by Him…. Describing Him as kadmon (primary) implies that He exists before everything…. Thus we are not speaking about chronological precedence. Instead, the intent is that He existed alone, before the existence of time…. When He created the world, He also created time…. It and the entire world are new entities, and G‑d existed before them…. G‑d’s precedence is an unlimited precedence, for He is mechuyav hametziyus.9

Therefore,i.e., because the Torah reflects the Essence וְלָכֵן, of G-d, the bittul involved in Torah study is complete הַּבִ ּטּול ּדְ עֵסֶק הַ ּתוֹרָ ה bittul. When a person studies the Torah, he should הּוא ּבִ ּטּול ּבְתַכְלִית. realize that he is reciting G-d’s “words that I placed in your mouth.”10 As the Alter Rebbe explains,11 The speech [of a person’s studying the Torah] should not be a separate entity, as if it is his own. Instead, “My tongue shall repeat Your sayings.”12 [He should realize that] the Torah is “Your sayings,” and that it is merely that “my tongue” is reciting them, like one repeating the words that another person says.

8. Likkutei Torah, Bamidbar, p. 74a. 9. Derech Mitzvosecha, mitzvas haamanas Elokus, sec. 11 [translated in Selections from Derech Mitzvosecha, Vol. II, p. 321ff.]. For an explanation of the term mechuyav hametziyus, see ibid., p. 7. 10. Yeshayahu 59:21. 11. Torah Or, p. 67b (translated in Selections from Torah Or and Likkutei Torah, Vol. 2, p. 162). 12. Tehillim 119:172. 117 SHUVAH YISRAEL 5737

בתכלית לג. וכמבואר בתו"א לד החילוק בין תורה למצוות, שבקיום המצוות, האדם המקיים את המצוות הוא כמו עבד המקיים מצות המלך, דמציאות העבד אינה מציאות האדון. וגם כשקיום המצוות שלו היא מאהבה בתענוגים, אעפ"כ יש מי ש א ו ה ב לה. משא"כ בלימוד התורה ה"ה המלך עצמו. דכאשר עסק התורה הוא

Accordingly, our Sages teach us:13 “Who are our kings? Our Rabbis,” for when one studies the Torah, he is not a servant carrying out the will of the King; he is the King Himself.14 The words he recites are G-d’s words, not his own and they are endowed with His essential power, as our Sages explain, for the Torah is identified with the level of Anochi that transcends the name Havayah, (as explained below in this maamar).

In this vein, Torah Or 14 explains the difference וְ כַּמְ בָֹאר ּבְ תוֹרָ ה אוֹר :between studying the Torah and fulfilling its mitzvos הַחִ ּלּוק ּבֵין ּתוֹרָ ה לְמִצְ וֹת, With regard to the observance of the mitzvos, a ׁשֶּבְקִ ּיּום הַּמִצְ וֹת, הָָאדָ ם person who fulfills the mitzvos is like a servant הַּמְקַ ּיֵםאֶ ת הַּמִצְ וֹתהּוא ּכְמוֹ who carries out the command of the king. The עֶבֶדהַּמְקַ ּיֵםמִצְ וַתהַּמֶלְֶך, servant and the king are two separate entities, for .the servant’s being is not that of the king ּדִמְצִ יאּות הָעֶבֶד אֵינָּה מְצִ יאּות הָָאדוֹן. In addition, even when one’s observance of the וְגַם ּכְׁשֶּקִ ּיּום הַּמִצְ וֹתׁשֶ ּלוֹ mitzvos is motivated by “the love of delight,” an הִיא מֵ ַאהֲבָה ּבַּתַ עֲנּוגִים, awesome level of love and connection with G-d,

there still exists “one who loves.”15 The person ַאף-עַל-ּפִ י-ּכֵן יֵׁש .who loves G-d feels himself as an independent entity מִי ׁשֶ אוֹהֵב. Although his love for G-d consumes his entire being, there exists a being consumed by that love. The lover and the beloved are distinct entities.

By contrast, in Torah study the person studying is מַה ּׁשֶאֵיןּכֵן ּבְלִּמּוד הַ ּתוֹרָ ה .the King Himself יהֲרֵ הּוא הַּמֶלְֶך עַצְ מוֹ. When one studies the Torah with an approach of ּדְ כַאֲׁשֶר עֵסֶק הַ ּתוֹרָ ה ,bittul הּוא ּבְבִ ּטּול,

13. Gittin 62a. 14. Torah Or, pp. 27b, 56a. 15. Torah Or, p. 56a. 118 שובה ישראל, ה'תשל"ז

בביטול, אזי ואשים דברי בפיך לו, דברי ממש. היינו )שלא האדם הוא המדבר, כי אם( שדבר הוי' זו הלכה לז היא המדברת מתוך גרונו.

then, “I will place My words in your mouth,”16 אֲזַי וָאָׂשִ ים ּדְ בָרַיּבְפִ יָך, -i.e., the words of Torah that a person studies are actu ּדְ בָרַימַּמָ ׁש. ally “My words,” ,i.e., (it is not the person who is speaking הַיְנּו)ׁשֶ ֹּלא הָָאדָ ם הּוא הַּמְדַ בֵּר,

but rather) it is “‘the word of G-d,’ this refers to ּכִי אִ ם( ׁשֶּדְ בַר הֲוַיָה זוֹ .halachah”17 that is being spoken from his throat הֲלָכָההִיא הַּמְדַ ּבֶרֶ ת Our Sages state:18 “The Divine Presence spoke from מִ ּתוֹ ְך ּגְ רוֹ נוֹ. Moshe’s throat.”19 The maamar is emphasizing that this statement applies, albeit not in a conscious manner, whenever anyone studies the Torah. It is G-d’s words, and not his own, that emanate from his throat.

SUMMARY

There is another dimension of the parallel between the Divine service of “do[ing] good” and the light that is sovev kol almin. As explained above that the light that is sovev kol almin has a connection to the worlds. So too, when serving G-d out of love, a person’s identity is not eclipsed. On this basis, it is possible to understand the advantage of the Divine service of “seek[ing] peace,” which is identified with Torah study, over the Divine service of “do[ing] good.” When a person studies the Torah with bittul, he rises above his identity entirely. The words he utters are G-d’s words. A person who fulfills the mitzvos is like a servant who carries out the command of the king. By contrast, in Torah study the person studying is the King Himself.

16. Yeshayahu 51:16. 17. Shabbos 138b. 18. See Zohar, Vol. III, pp. 7a, 232a (in the Raya Mehemna), 265a; Shmos Rabbah 3:15; Vayikra Rabbah 2:3; Mechilta, Yisro, to Shmos 18:19. 19. Hence, we find times when Moshe uses the pronoun “I” though he is speaking about G-d. 119 SHUVAH YISRAEL 5737

— 4 — The preceding sections explain the three distinct approaches to a Jew’s Divine service: “turn[ing] away from evil, “do[ing] good, and “seek[ing] peace,” which are identified with the service of fear, the service of love, and the absolute bittul of Torah study, respectively. To summarize: A person’s fear and awe of G-d will lead him to seek to carry out His will precisely. He will hence refrain from performing any act that runs contrary to His will, and will fulfill everything He commands him to do. One’s love of G-d will cause him to lose consciousness of his own desires. Instead, he will be entirely focused on G-d, devoting himself wholeheartedly to fulfilling His will. To contrast these two approaches: When a person’s Divine service is motivated by fear, he feels a need to fulfill his obligations towards G-d. When it is motivated by love, the person desires to do whatever G-d wants, because his desires are one with G-d’s. “Seeking peace” represents an altogether different approach. The person rises above his personal identity entirely, becoming nothing more than a medium via which to reveal the Torah, G-d’s truth. The words he speaks are not his own, but G-d’s. These three approaches correspond to three levels of G-dly light: memale kol almin, the G-dly light that enclothes itself within the worlds and grants them life (identified with G-d’s name Elokim); sovev kol almin, the G-dly light that transcends the worlds and views them as nothing more than a medium for the fulfillment of His will (identified with the name Havayah); and the Essence of His light, a level at which nothing else exists but Him and in which all existence reflects Him (a level defying any given name or description). The approach of fear, “turning away from evil,” relates to the light that is memale kol almin, because in both instances, a person’s individual identity and the identity of the worlds remain intact. As mentioned, because of fear, a person focuses on his obligations, and the light that is memale kol almin adapts itself to the worlds. The approach of love, “doing good,” relates to the Divine light that is sovev kol almin, because in both instances, the identity of the person and that of the worlds are redefined. The person is not concerned with his own desires, and existence is not defined by its ordinary limits. Here, the entire focus, both of the person and of existence as a whole, is to carry out G-d’s will. The third approach, that of Torah study, relates to the Essence of His light, that dimension of G-dliness where He is the totality of all existence. Neither the person’s self nor the existence of the worlds enter into the picture at all. All that exists is G-d and the Torah as it is wholly one with Him. 120 שובה ישראל, ה'תשל"ז

ד( והנה עד"ז הוא בהעבודה דאהבת ה', שיש בה ג' מדריגות. בכל לבבך, בכל נפשך, ובכל מאדך. ומבואר בכ"מ לח, שהאהבה דבכל לבבך היא ע"י ההתבוננות באור האלקי המתלבש בנבראים להחיותם, דבכללות הוא אור הממלא. דע"י שמתבונן שהחיות של כל דבר הוא אלקות, וההתבוננות שלו היא באופן שזה יהי' מובן גם בהשכל דנפש הבהמית, עי"ז יבוא לאהבה את הוי' בכל לבבך

While the love of G-d is generally identified with the second level of G-dly light, nevertheless,

there are parallels to these three levels within the וְהִ ּנֵה עַל ּדֶרֶ ְך זֶה הּוא Divine service of loving G-d. We are commanded ּבְהָ עֲבוֹדָהּדְ ַאהֲבַת ה', to love Him ׁשֶ ּיֵׁשּבָּה ג' מַדְרֵ גוֹת. with all your heart, with all your soul, and with“ ּבְ כָללְבָבְ ָך, ּבְ כָל all your might.”1 נַפְׁשְ ָך, ּובְ כָל מְ אֹדֶ ָך. It is explained in many sources2 that the love for ּומְ בָֹאר ּבְ כַּמָה מְ קוֹמוֹת, -G-d “with all your heart” can be attained by con ׁשֶהַָאהֲבָהּדִ בְ כָל לְבָבְ ָך templating the G-dly light that enclothes itself הִ יא עַליְדֵ יהַהִתְ ּבוֹנְנּות ,within the created beings to grant them life ּבָאוֹר הָאֱֹלקִ י הַּמִתְ לַּבֵׁש ּבַ ּנִ בְ רָ אִ י ם לְ הַ חְ י וֹ תָ ם,

which on the whole is identified with the light that ּדְ בִכְלָלּות הּוא אוֹרהַּמְמַ ּלֵא. is memale kol almin. By contemplating the concept that the life-energy ּדְעַל יְדֵי ׁשֶּמִתְ ּבוֹנֵן ׁשֶהַחַ ּיּות – of all existence is G-dliness ׁשֶל ּכָל ּדָ בָר הּוא אֱֹלקּות, and if a person’s contemplation is carried out in a וְהַהִתְ ּבוֹנְנּות ׁשֶ ּלוֹ הִ יא manner that it is also understood by the intellect ּבְאֹפֶן ׁשֶ ּזֶהיִהְ יֶהמּובָן ּגַם of the animal soul ּבְהַ ֵכֶל ּׂשּדְ נֶפֶׁש הַּבַהֲמִ ית, ”,he will come to love G-d with “all your heart – עַל ייְדֵ זֶה יָבוֹא לְַאהֲבָה אֶת הֲוַיָהּבְ כָל לְבָבְ ָך

1. Devarim 6:5. 2. Toras Chayim, Shmos, p. 539a (Vol. 2, p. 364b in the new printing); Sefer HaMaamarim 5650, p. 356ff.; Sefer HaMaamarim Kuntreisim, Vol. 2, p. 388b. 121 SHUVAH YISRAEL 5737

בשני יצריך לט. והאהבה דבכל נפשך היא ע"י ההתבוננות שהאור המחי' את העולמות הוא הארה בלבד ושהארה זו היא באין ערוך לגבי אוא"ס, דבכללות הוא אור הסובב, עי"ז יבוא להאהבה דבכל נפשך, שאהבתו את הוי' היא באופן דמסירת

which is interpreted by our Sages,3 as meaning “with ּבִ ׁשְ ֵ נ י יְ צָ רֶ י ָך . both your inclinations,” that even man’s natural inclination be channeled toward the love of G-d. It is written:4 “And you shall love G‑d, your L‑rd... because He is your life.” Every human being possesses a natural desire to live, and he will do anything and everything necessary to maintain and enhance his life. The natural soul also shares this desire. When one realizes – and takes to heart – that G-dliness is true life, the source of the existence of all things, he will seek to align himself with G-dliness with powerful love.5 This love stems from the awareness of the G-dly light that maintains the worlds and enclothes itself within them. Just as this G-dly light adapts itself to the limits of the world, so too, the love it engenders does not take a person beyond his own personal limits. On the contrary, one’s love for G-d begins with the realization that “This is what is good for me, what will make my life better.” It is only that the person is able to realize that it is G-dliness and not the desires of this world that make his life truly good.

Loving G-d “with all your soul” reflects a higher וְהַָאהֲבָהּדִ בְ כָלנַפְׁשְָך הִ יא level. It stems from contemplating on and gaining עַל ייְדֵ הַהִתְ ּבוֹנְנּות ׁשֶהָאוֹר the awareness that the G-dly light that gives life to הַּמְחַ ּיֶה אֶת הָ עוֹלָמוֹת ,all of existence is only a ray הּוא הֶָארָה ּבִלְבַד and that this ray is incomparable to G-d’s infinite וְׁשֶ ההֱָארָ זוֹהִיא ּבְאֵין .light עֲרוְֹך לְגַּבֵי אוֹר אֵין סוֹף,

On the whole, this contemplation focuses on G-d’s ּדְ בִכְלָלּות הּוא אוֹר הַּסוֹבֵב, light that is sovev kol almin. It will bring a person to the level of loving G-d עַל יְדֵ י זֶה יָבוֹא ”,with all your soul“ לְהַָאהֲבָהּדִ בְ כָלנַפְׁשְ ָך,

3. Berachos 54a; Sifri (quoted by Rashi) to Devarim, loc. cit. 4. Devarim 30:20. 5. See Torah Or, p. 53a; Derech Mitzvosecha, p. 46a; et al. 122 שובה ישראל, ה'תשל"ז

נפש אפילו נוטל את נפשך לט. והאהבה דבכל מאדך היא ע"י גילוי עצמות אוא"ס שאינו בגדר עלמין כלל, שע"י גילוי זה, האהבה היא למעלה ממדידה והגבלה. והגם שגם האהבה דבכל נפשך היא אפילו נוטל את נפשך וענין המס"נ הוא למעלה

a love for G-d that will motivate him to total ׁשֶ ַאהֲבָתוֹ אֶת הֲוַיָה הִ יא ,self-sacrifice ּבְאֹפֶןּדִמְסִ תירַ נֶפֶׁש,

Thus, our Sages3 interpret these words as implying אֲפִ ילּו נוֹטֵל אֶ תנַפְׁשְ ָך. “even when your soul will be taken.”

On this level, the person redefines his identity; he gives up his existence for G-d’s sake. Whether he actually sacrifices his life for the sanctification of G-d’s name or lives a life of self-sacrifice, he no longer views himself as the focus of his existence. His life revolves entirely around fulfilling G-d’s will.

This level of love cannot be shared by the animal soul. The animal soul is neither prepared to, nor is it capable of, thinking of existence beyond its own self. It seeks its own satisfaction alone. Although it is willing to learn that the ultimate satisfaction lies in G-dliness, it is not capable of going entirely beyond its own identity. Therefore, it relates only to G-d’s light that is memale kol almin, the light that makes possible the worlds’ existence.

The G-dly soul, in contrast, is able to transcend itself and appreciate His light that is sovev kol almin, i.e., to comprehend that all existence can and should transcend its own identity.

Loving G-d “with all your might” represents an וְהַָאהֲבָהּדִ בְ כָל מְ אֹדֶ ָך even higher rung.

It comes about via the revelation of the Essence הִיא עַל יְדֵ יּגִּלּוי עַצְ מּות of the Or Ein Sof that transcends the framework אוֹר אֵין סוֹף ׁשֶאֵינוֹ .of worlds entirely ּבְ רגֶדֶ עָלְמִ ין ּכְלָל, ,As a result of this revelation ׁשֶעַל ייְדֵ ּגִּלּוי זֶה,

-the love for G-d evoked is beyond the person’s indi הַָאהֲבָה הִיא לְמַעְ לָה .vidual, natural limits and bounds מִ ּמְ דִ י דָ ה וְ הַ גְ ּבָ ָ ל ה .

True, the love of G-d “with all your soul” extends וַהֲגַםׁשֶ ּגַם הַָאהֲבָה ”,even to the point that “your soul will be taken ּדִ בְ כָל נַפְׁשְָך הִ יא אֲפִ ילּו ,i.e., it includes mesirus nefesh, sacrificing one’s very life נוֹטֵל אֶ תנַפְׁשְ ָך 123 SHUVAH YISRAEL 5737

ממדידה והגבלה, הנה המס"נ מ שבהאהבה דבכל נפשך, שהוא בכללות בבחי' ח י ' מא, היא באופן שהוא רוצה למסור את נפשו ]ויתירה מזו שרצון זה הוא דוגמת מב הרצון שע"פ טעם, מצד זה שכל הענינים הם באין ערוך לגבי אוא"ס[.

and mesirus nefesh is obviously an expression of וְעִ נְיָן הַּמְסִ ירַ תנֶפֶׁש הּוא love beyond a person’s natural, individual limits and לְמַעְ לָהמִּמְדִ ידָה וְהַגְּבָלָה, bounds, for every person has a fundamental desire to live. Nevertheless, there is a difference between mesirus nefesh evoked by the love for G-d “with all your soul” and that evoked by the love for Him “with all your might.”

The mesirus nefesh6 evoked by the love “with all הִ ּנֵההַּמְסִ תירַ נֶפֶׁש your soul” as a whole relates to the level of the soul ׁשֶּבְהַָאהֲבָה ּדִ בְ כָל referred to as chayah.7 נַפְׁשְ ָך,ׁשֶ הּוא ּבִכְלָלּות ּבִ בְ י חִ נ תַ חַ ּיָ ה ,

As the Midrash relates,8 the soul has five levels:nefesh, ruach, neshamah, chayah, and yechidah. Nefesh, ruach, and neshamah refer to those levels of the soul of which a person is aware, and that are within his conscious control. Chayah and yechidah, by contrast, refer to the soul’s encompassing powers, powers whose existence a person is not aware of and that are thus beyond his conscious control. On the contrary, they control him, motivating his inner self and prompting his thoughts and feelings. The level of chayah thus takes a person beyond his personal identity. It

expresses itself in a manner in which the person הִיא ּבְאֹפֶןׁשֶ הּוא ר וֹ צֶ ה .desires to sacrifice his life לִמְ סוֹר תאֶ נַפְ ׁשוֹ Moreover, this desire is somewhat similar to a] וִ ]יתֵירָה מִ ּזוֹ ׁשֶרָ צוֹן זֶה הּוא ,desire motivated by reason ּדֻגְמַתהָרָ צוֹןׁשֶעַל ּפִי טַעַם, -since it is motivated by the realization that all exis מִ ּצַד זֶהׁשֶ ּכָל הָעִ נְיָנִים .tence is incomparable to the Or Ein Sof הֵם ּבְאֵין עֲרוְֹך לְגַּבֵי אוֹר אֵין סוֹף[.

6. The concepts explained are also found in the maamar entitled Padah BeShalom, 5739, sec. 4 (Toras Men- achem, Sefer HaMaamarim Melukat, Vol. 2, p. 41). 7. The Mitteler Rebbe’s Shaarei Teshuvah, Vol. 1 (Shaarei Tefilah), p. 55a. 8. Bereishis Rabbah 14:9; see Etz Chayim, Shaar 42, Derushei Abiah. 124 שובה ישראל, ה'תשל"ז

והאהבה דבכל מאדך, שהיא בכללות בבחי' יחידה מא, היא לא מצד הרצון שלו אלא מפני שאינו יכול להפרד ח"ו מאחדותו ית' מג. דמס"נ באופן זה הוא אמיתית

There is a fundamental difference between a desire motivated by a rationale and a desire that stems from one’s inner will, beyond reason. A desire motivated by a rationale is only as strong as that rationale. A desire stemming from the person’s inner will, by contrast, is far stronger, since it is a reflection of the person himself.

Since the person’s willingness to sacrifice his life stems from the intellectual realization that all existence is as nothing in relation to G-d, it bears a resemblance to a desire stemming from a rationale. In reality, however, this type of love is not entirely comparable to such a desire, for this love stems not from reason, but from the soul, i.e., it reflects the soul’s inherent desire to bond with G-d. It is only that it is aroused through meditation and thought.9

The love of G-d “with all your might,” which as וְהַָאהֲבָה ּדִ בְ כָל a whole stems from the level of yechidah,7 by מְ אֹדֶ ָך,ׁשֶהִיא ּבִכְלָלּות ,contrast ּבִ בְ חִ י ַנ ת יְ חִ י דָ ה , ,is not motivated by the person’s will. Instead הִ יא ֹלא מִ ּצַד הָרָ צוֹן ׁשֶ ּל וֹ אֶ ּלָ א

it comes about because the person cannot think מִּפְ נֵי ׁשֶאֵינוֹ יָכוֹל .of separating himself from G-d’s oneness לְהִ ּפָרֵד חַס וְׁשָ לוֹם מֵ ַאחְ דּותוֹ יִ תְ ּבָ רֵ ְך.

As Tanya 10 states: “It is utterly impossible for him to deny the one G-d.” When a person sacrifices his life because he wants to, his personal identity is involved. Although this is certainly a refined level of self, there is nevertheless a conscious “I.” Thus, when Rabbi Akiva was being tortured and subsequently killed in sanctification of G-d’s name, he told his students that throughout his entire lifetime he had longed for the opportunity to express his love for G-d in this manner.11 He saw mesirus nefesh as a personal goal, the most complete expression of his lifelong quest for spiritual fulfillment. Mesirus nefesh of this type stems from the level of chayah. Themesirus nefesh stemming from the level of yechidah is of an entirely different nature.12 It is not that “I

9. Kuntreis HaAvodah, sec. 5 (p. 18ff.), et al. See also Toras Chayim, Shmos, loc. cit. 10. Tanya, ch. 18; see also the series of maamarim entitled Yom-Tov shel Rosh HaShanah, 5666, p. 267. 11. Berachos 61b. 12. See the contrast between the mesirus nefesh of Rabbi Akiva and that of Avraham Avinu as explained in Basi LeGani, 125 SHUVAH YISRAEL 5737

ענין הביטול, מכיון שהמס"נ היא לא מצד הרצון )מציאות( שלו אלא מצד האלקות. וע"ד שנת"ל )סעיף ג( מעלת העבודה דבקש שלום על העבודה דועשה טוב.

want to sacrifice my life for G-d,” but that “It is impossible not to.” When a person’s self-sacrifice is motivated by the level of chayah, he has a choice, as it were, and he makes a conscious decision to sacrifice his life. When a person’s self-sacrifice is motivated by the level of yechidah, he has no choice; he sacrifices his life because that is his entire being and identity. It is impossible for him to live otherwise. This is what distinguishes the mesirus nefesh of a Jew from the self-sacrifice of a non-Jew. Many non-Jews have sacrificed their lives for their ideals and their values. They had spiritual or moral goals for which they felt it worth sacrificing their life. Thus, their self-sacrifice still had a dimension of self. The mesirus nefesh that is the spiritual heritage of a Jew, by contrast, takes him totally beyond his own self. He gives up his life not because he wants to, but because he can’t do otherwise. His inner G-dly core compels him to do so.13 Mesirus nefesh of this nature represents the true ּדִמְסִ ירַ תנֶפֶׁש ּבְאֹפֶן זֶה .expression of bittul הּוא אֲמִּתִ ית עִ נְיַן הַּבִ ּטּול, Bittul does not mean that one considers himself as nothing. The true concept of bittul is that one’s identity is subsumed within something greater, like a candle whose light is subsumed within a torch.14 For his mesirus nefesh does not stem from his מִ ּכֵיוָן ׁשֶהַּמְסִ תירַ נֶפֶׁש הִ יא .own will (his own being), but from G-dliness ֹלא מִ ּצַד הָרָ צוֹן )מְצִ יאּות( ׁשֶ ּלוֹ אֶּלָאמִ ּצַדהָאֱֹלקּות.

This resembles the higher qualitypossessed by the וְעַל ּדֶרְֶךׁשֶ ּנִתְ ּבָאֵר -Divine service of “seek[ing] peace” when com לְעֵיל )סְעִ יף ג( מַ עֲלַת pared to the Divine service of “do[ing] good,” as הָ עֲבוֹדָה ּדֶ ּבַּקֵׁש ׁשָ לוֹם עַל .(explained above (sec. 3 הָ עֲבוֹדָהּדְ וַעֲׂשֵ ה טוֹב. As explained, “do[ing] good” reflects the individual’s love for G-d and his desire to cleave to Him. When involved studying the Torah in the manner characterized by “seek[ing] peace,” the person’s identity is entirely subsumed in the Torah he studies. He is speaking G-d’s word, not his own.

5711 (Lessons in Sefer HaMaamarim, Vol. 1, p. 41ff.). 13. See also Toras Menachem, Sefer HaMaamarim Melukat, Vol. 2, p. 41; Likkutei Sichos, Vol. 20, p. 76ff. 14. See Likkutei Torah, Devarim, p. 98b. 126 שובה ישראל, ה'תשל"ז

ויש לומר, דזהו הטעם שבפרשה שני' דק"ש נאמר רק בכל לבבכם ובכל נפשכם מד, כי האהבה דבכל מאדך, להיותה באה ע"י הגילוי דאוא"ס שאינו בגדר עלמין כלל, אינה

It is possible to explain that this is the reason וְ יֵׁשלוֹמַר, ּדְ זֶהּו הַּטַעַם that the second passage of the Shema mentions ׁשֶּבְפָרָ ׁשָה ׁשְ נִּיָהּדְקִרְ יַאת only loving G-d “with all your heart and with all עׁשְמַ נֶאֱמַר רַק ּבְ כָל your soul,”15 with no mention of loving Him “with לְבַבְ כֶםּובְ כָל נַפְׁשְ כֶם, all your might,”

”,because loving G-d “with all your might ּכִי הַָאהֲבָהּדִ בְ כָל מְ אֹדֶ ָך, being motivated by a revelation of the Or Ein Sof לִהְ יוֹתָּהּבָָאה עַל יְדֵ י ,that transcends the worlds entirely הַּגִּלּוי ּדְ אוֹר אֵין סוֹף ׁשֶאֵינוֹ ּבְ רגֶדֶ עָלְמִ ין ּכְלָל, .is not within everyone’s grasp אֵינָּה לְכָל אֶחָד וְ ַאחַ ת. Our Sages16 taught: “You shall gather your grain.”17 What does this verse teach? “Since it is written:18 ‘This Torah scroll shall not depart from your mouth,’ one might think that the words should be taken literally [i.e., one’s entire day should be devoted to Torah study. Hence,] it is [also] written: ‘And you shall gather your grain,’ [which teaches that] one should follow the way of the world, [i.e., devote time to gainful employment,]” these are the words of Rabbi Yishmael. Rabbi Shimon bar Yochai declared: “Is it possible that a man will plow in the plowing season, sow in the sowing season, harvest in the harvest season, thresh in the threshing season, and winnow in the season of the wind? If so, what will become of the Torah? Instead, when Israel carry out the will of the Omnipresent, their work is performed by others, as it says,19 ‘Strangers will arise and pasture your herds.’ And when Israel do not carry out the will of the Omnipresent, they must carry out their work themselves, as it written, ‘You shall gather your grain.’”… Abbaye commented: “Many followed the course of behavior recommended by Rabbi Yishmael and were successful. [Others followed the course of behavior recommended] by Rabbi Shimon bar Yochai and were not successful.”

15. Devarim 11:13. 16. Berachos 35b. 17. Devarim 11:14. 18. Yehoshua 1:8. 19. Yeshayahu 61:5. 127 SHUVAH YISRAEL 5737

ל כ א ו " א מה. וזה שדורשים מכאו"א היא האהבה שמצד אור הממלא ואור הסובב. ועד"ז הוא בנוגע לג' הענינים דסור מרע ועשה טוב ובקש שלום, שבכו"כ מקומות נזכרו רק שני הענינים דסור מרע ועשה טוב.

Our Rabbis question:20 How can it be said that “You shall gather your grain” is speaking about a time when the Jews are not carrying out G-d’s will?” The preceding verse15 speaks about loving G-d, “with all your heart and with all your soul.” They explain that since this passage does not mention loving G-d “with all your might,” the Jews are considered as not carrying out His will. Thus, loving G-d “with all your might” is identified with “carrying out G-d’s will,” as will be explained in sec. 5

From our Sages’ conclusion that “Many followed the course of behavior recommended by Rabbi Yishmael and were successful. [Others followed the course of behavior recommended] by Rabbi Shimon bar Yochai and were not successful,” it is apparent that loving G-d “with all your might,” and thus “carrying out G-d’s will,” is relevant only to a select few.

-What is demanded of every person – and there וְ זֶה ׁשֶ ּדוֹרְ ׁשִ ים מִ ּכָל fore, what is demanded in the second paragraph אֶ חָ ד וְ ַא חַ ת of the Shema which is associated with reward and punishment.

is loving G-d “with all your heart and with all your הִיא הַָאהֲבָה ׁשֶּמִ ּצַד אוֹר s ou l ,” i.e., the love of G-d associated with His light הַּמְמַ ּלֵא וְ אוֹר הַּסוֹבֵב. that is memale kol almin and sovev kol almin. Similarly, with regard to the three approachess וְעַל ּדֶרֶ ְך זֶה הּוא ּבַּנוֹגֵעַ of “turn[ing] away from evil, do[ing] good, and לְג' הָעִ נְיָנִים ּדְ סּור מֵרָ ע ”,seek[ing] peace וַעֲשֵ ׂה טוֹב ּובַּקֵׁש ׁשָ לוֹם, -in many places only the two types of Divine ser ׁשֶּבְ כַּמָה וְ כַּמָה מְ קוֹמוֹת [vice – “turn[ing] away from evil” and “do[ing נִזְּכְרּו רַק ׁשְ נֵי הָעִ נְיָנִים good” – are mentioned. “Seek[ing] peace” is not ּדְ סּור מֵרָ ע וַעֲשֵ ׂה טוֹב. mentioned, because it is a higher rung of Divine service that is not within everyone’s reach.

SUMMARY

Parallels to the three approaches to Divine service: “turn[ing] away from evil,

20. The Maggid of Mezritch (Or Torah, Parshas Ekev, sec. 73ff.; in the 5740 printing, sec. 166); Maharsha in his Chiddushei Aggados to Berachos, loc. cit. 128 שובה ישראל, ה'תשל"ז

“do[ing] good, and “seek[ing] peace,” exist within the love of G-d. We are commanded to love Him, “with all your heart, with all your soul, and with all your might.”

The love for G-d “with all your heart” is attained by contemplating the G-dly light that enclothes itself within the created beings to grant them life, which on the whole is identified with the light that is memale kol almin. Just as this G-dly light adapts itself to the limits of the world, so too, the love it engenders does not take a person beyond his own personal limits.

Loving G-d “with all your soul,” a love for G-d that motivates total self-sacrifice, stems from contemplating on G-d’s light that is sovev kol almin. On this level, the person redefines his identity.

Loving G-d “with all your might” stems from the revelation of the Essence of the Or Ein Sof that transcends the framework of worlds entirely. The love for G-d evoked is beyond the person’s individual, natural limits and bounds.

This represents an even higher rung than the love of G-d “with all your soul.” True, loving G-d “with all your soul” includes mesirus nefesh, sacrificing one’s very life, and mesirus nefesh is obviously an expression of love beyond a person’s natural limits. However, ultimately, the person’s love for G-d is so great that he desires to sacrifice his life. It does not take him beyond his own identity. By contrast, the mesirus nefesh stemming from the love of G-d “with all your might,” is not motivated by the person’s will. Instead, it comes about because he cannot think of separating himself from G-d’s oneness. Mesirus nefesh of this nature represents the true expression of bittul. This resembles the higher quality possessed by the Divine service of “seek[ing] peace” when compared to the Divine service of “do[ing] good.”

The love of G-d “with all your soul” stems from the level of chayah. In contrast, the love of G-d “with all your might” stems from the level of yechidah.

The above explains the reason why the second passage of the Shema mentions only loving G-d “with all your heart and with all your soul,” with no mention of loving Him “with all your might,” because loving G-d “with all your might” is not within everyone’s grasp. What is demanded of every person is loving G-d “with all your heart and with all your soul.” The love of G-d “with all your might,” by contrast, is a rung that only a select few can attain. 129 SHUVAH YISRAEL 5737

ה( והנה י ד ו ע מו דזה שע"י התשובה נעשה סליחת עוונות, דאמיתית ענין הסליחה הוא שהאדם יהי' מרוצה לפניו ית' כמו קודם החטא, הוא, כי ע"י התשובה ממשיכים רצון חדש מאוא"ס בעל הרצון, שלמעלה מהרצון דתומ"צ.

— 5 — This maamar focuses on the theme of teshuvah. Nevertheless, since teshuvah is intended to compensate for shortcomings in a Jew’s Divine service, it was necessary to first clarify the three fundamental categories of that Divine service: “turn[ing] away from evil, do[ing] good, and seek[ing] peace.” Having defined these three categories, the maamar now goes on to explain the nature of teshuvah itself. -It is well known1 that through teshuvah, forgive וְהִ ּנֵה יָדּועַ ּדְ זֶה ׁשֶעַל .ness for one’s sins is granted יְדֵ יהַּתְ ׁשּובָה נַעֲׂשֶ ה סְלִיחַ ת עֲוֹנוֹת, The ultimate expression of forgiveness is that the ּדַ אֲמִּתִ יתעִ נְיַן ההַּסְלִיחָ הּוא person becomes as desired in G-d’s eyes as he was םׁשֶהָָאדָ יִהְ יֶה מְ רּוצֶה לְפָנָיו .before having committed the sin יִתְ ּבָרֵ ְך ּכְמוֹ קוֹדֶ ם הַחֵטְ א, This is possible הּוא, because through teshuvah, a new will is evoked ּכִי עַל ייְדֵ הַּתְ ׁשּובָה מַמְׁשִ יכִים רָ צוֹן חָדָ ׁש ,from Or Ein Sof, the Master of the will מֵ אוֹר אֵין סוֹף ּבַעַל הָרָ צוֹן, a will that transcends G-d’s desire for the Torah ׁשֶּלְמַעְ לָה מֵהָרָ צוֹן .and its mitzvos ּדְ התוֹרָ ּומִ צְ וֹ ת. As explained in Chassidus,2 “The source of the potential for teshuvah lies in the fact that the Essence of Or Ein Sof is not, Heaven forbid, limited in His will. Although the desire for the mitzvos stems from the inner dimension and essence of Or Ein Sof, He is not limited or compelled by [His own] will, Heaven forbid.” The intent is that as G‑d’s will unfolds, the distinction between good and evil, between what He desires and what He does not desire, is revealed. This distinction is, however, entirely dependent on His will. Within the mortal sphere, when we perceive – or imagine – that an article is good, we desire it; if we do not perceive

1. Derech Mitzvosecha, p. 39b; Sefer HaMaamarim Kuntreisim, Vol. 1, p. 126a ff.; see also Likkutei Torah, Vayikra, p. 26c. 2. The maamar entitled Shuvah, 5671. 130 שובה ישראל, ה'תשל"ז

והמשכה זו היא ע"י שעשיית התשובה שלו היא באופן דבכל מאדך, למעלה ממדידה והגבלה. כידוע מז שע"י האהבה דבכל מאדך עושין רצונו של מקום, ופירוש עושין רצונו של מקום הוא שעושים את הרצון. כי ע"י האהבה דבכל

its value, we do not desire it. Its value is dependent on its own inherent attributes. The qualities possessed by the object determine our relationship to it. From G-d’s perspective, nothing exists outside of or independent of Him, nor does He define His relationship to an entity according to the qualities it possesses. Rather, it is solely G‑d’s desire for an entity that causes that entity to be deemed good. Conversely, the fact that He does not desire an entity causes it to become the opposite of good. G‑d Himself, however, is not dependent on His will. Even if a person has violated G-d’s will and thus made himself undesirable in His eyes, he can turn to G-d in teshuvah, relating to Him as He stands above His will, thereby calling forth a new will that transcends His will for Torah and its mitzvos.

Thisnew and more-profound will is drawn forth by וְהַמְׁשָ כָה זוֹ הִ יא עַל יְדֵ י teshuvah that is motivated by love for G-d on the ׁשֶעֲׂשִ ּיַתהַּתְ ׁשּובָהׁשֶ ּלוֹ ”,level of “with all your might הִיא ּבְאֹפֶןּדִ בְ כָל מְ אֹדֶ ָך, .a love that surpasses all natural limits and measures לְמַעְ לָהמִּמְדִ ידָה וְהַגְּבָלָה. A Jew’s soul is “an actual part of G-d Above,”3 By going beyond the limits of his own identity and giving expression to his inner G-dly essence, a person evokes this higher will, an expression of G-d’s essential light, which is truly limitless.

As is well known,4 through loving G-d “with all ּכַּיָדּועַ ׁשֶעַל ייְדֵ הַָאהֲבָה Literally, this .עושין רצונו של מקום your might,” one is ּדִ בְ כָל מְ אֹדֶ ָך עוֹׂשִ ין term means “doing, i.e., carrying out, the will of the רְ צוֹנוֹׁשֶל מָ קוֹם, Omnipresent.” However, according to Chassidus,5 the interpretation of the ּופֵרּוׁש עוֹׂשִ ין רְ צוֹנוֹ is that G-d’s will is עושין רצונו של מקום expression ׁשֶל מָ קוֹם הּוא made,”6 i.e., a new Divine will is generated by the Jew’s“ ׁשֶ עוֹׂשִ ים אֶת הָרָ צוֹן. love for Him “with all his might,” from its very source.

3. Tanya, ch. 2. 4. See the explanations of the passage from Berachos 35b in the previous section. 5. Or Torah, Parshas Ekev, sec. 73ff.; in the 5740 printing, sec. 166; see Maharsha’s Chiddushei Aggados to Berachos, loc. cit. ”.means both “do” and “make עושה For .6 131 SHUVAH YISRAEL 5737

מאדך, מגיעים באוא"ס שלמעלה מרצון, ועי"ז, ממשיכים משם רצון חדש מח. וע"פ הידוע מט שעבודת האדם שעל ידה נעשית ההמשכה צריכה להיות מעין ההמשכה,

For through loving G-d “with all your might,” one ּכִי עַל ייְדֵ הַָאהֲבָה taps into the essence of his soul and בְ ּדִ ָ כ ל מְ אֹ דֶ ָך ,

-establishes a bond with the Or Ein Sof that tran מַּגִיעִ ים ּבְ אוֹר אֵין סוֹף .scends His revealed will ׁשֶּלְמַעְ לָה מֵרָ צוֹן, Through thisbond a new – and higher – will is וְעַל ייְדֵ זֶה, מַמְׁשִ יכִים evoked from that source.7 מִּׁשָם רָ צוֹן חָדָ ׁש. Based on the well-known concept that man’s וְעַל ּפִי הַ ּיָדּועַׁשֶ עֲבוֹדַ ת -Divine service via which spiritual energy is elic הָָאדָם ׁשֶעַליָדָ ּה נַעֲׂשֵ ית .ited from Above must reflect that spiritual energy הַהַמְׁשָ כָה צְרִ יכָה לִהְ יוֹת מֵ עֵ ן י הַ הַ מְ ׁשָ כָ ה,

In this vein, the Maggid8 and the Alter Rebbe interpret9 the adage of the Mishnah,10 “Know what is above you,” as meaning “Know [that] what is Above” – i.e., in the higher realms, “[is from] you” – i.e., dependent upon man’s Divine service.11 Similarly, our Sages teach12 that G-d requites man’s conduct “measure for measure.” Developing that concept, on the verse,13 “G-d is your shadow, at your right hand,” the Baal Shem Tov comments:14 A shadow follows the movements of one’s limbs. Similarly, every action that we perform spirals upward to the spiritual realms, generating intense light in those realms. The energies aroused above are then drawn down into this world, shaping what will take place in this realm.

7. See Likkutei Torah, Devarim, p. 99c; Imrei Binah, Shaar HaKerias Shema, sec. 86; Chinuch (in the Mittel- er Rebbe’s Shaarei Teshuvah), sec. 49 (p. 56a ff.); Or HaTorah, Devarim, Vol. 2, p. 496. See also the series of maamarim entitled BeShaah Shehikdimu, 5672, Vol. 1, sec. 70 ff., et al. 8. Or Torah, sec. 480 in the Kehot printings. 9. Cited in HaYom Yom, entry 13 Iyar. 10. Avos 2:1. 11. See the elaborate explanation in the maamar entitled Basi LeGani, 5729, sec. 9 (Toras Menachem, Sefer HaMaamarim Melukat, Vol. 2, p. 325ff.) and the sources cited there. 12. Nedarim 32a. 13. Tehillim 121:5. 14. Kesser Shem Tov, p. 344; Kedushas Levi, Parshas Beshalach. 132 שובה ישראל, ה'תשל"ז

יש לומר, דשני הענינים בעושין רצונו של מקום, שההמשכה היא מאוא"ס שלמעלה מבחי' רצון ושגם הרצון שנמשך משם הוא למעלה יותר מהרצון כמו שהוא מצד עצמו, נעשים ע"י דוגמת שני ענינים אלה בהאהבה דבכל מאדך. דע"י שהאהבה דבכל מאדך היא למעלה מרצון )וכנ"ל סעיף ד שהמס"נ דבכל מאדך היא לא שהוא רוצה למסור נפשו אלא שאינו יכול להפרד ח"ו מאחדותו ית'(, לכן היא מגעת

It is possible to explain the two ramifications of יֵׁשלוֹמַר, ּדִ ׁשְ נֵי הָעִ נְיָנִים ,serving G-d in a manner of “doing,” i.e., generating ּבְ עוֹׂשִ ין רְ צוֹנוֹׁשֶל מָ קוֹם, “the will of the Omnipresent” as follows:

a) that Divine energy is elicited from the Or Ein ׁשֶהַהַמְׁשָ כָה הִיא מֵ אוֹר אֵין ;Sof that transcends His revealed will סוֹף ׁשֶּלְמַעְ לָה מִּבְחִ ינַת רָ צוֹן

and b) that the will drawn down from this level וְׁשֶ ּגַם הָרָ צוֹןּׁשֶ ּנִמְׁשְָךמִּׁשָ ם is higher than His will as it emanates according הּוא לְמַעְ לָה יוֹתֵר מֵהָרָ צוֹן – to its ordinary manner of expression ּכְמוֹׁשֶ הּוא מִ ּצַד עַצְ מוֹ,

result from the two corresponding elements in נַעֲׂשִ ים עַליְדֵ יּדֻגְמַת ׁשְ נֵי ”.the love for G-d “with all your might עִ נְיָנִים אֵּלֶהּבְהַָאהֲבָה בְ ּדִ ָ כ ל מְ אֹ דֶ ָך .

-Since the love of G-d “with all your might” tran ּדְ עַל יְדֵי ׁשֶהַָאהֲבָה ּדִ בְ כָל scends a person’s personal will מְ אֹדֶָך הִיא לְמַעְ לָה מֵרָ צוֹן

as stated above, sec. 4, mesirus nefesh prompted) )וְ כַּנִזְּכָר לְעֵיל סְעִ יף ”by the love of G-d “with all your might ד ׁשֶהַּמְסִ תירַ נֶפֶׁש בְּדִ ָ כ ל מְ אֹ דֶ ָך

is not expressed in a person’s desire to sacrifice הִ יאֹלא ׁשֶ הּוא רוֹצֶה his life לִמְ סוֹר נַפְ ׁשוֹ

-but rather in the fact that he simply cannot sepa אֶּלָא ׁשֶאֵינוֹ יָכוֹל ,(rate himself, G-d forbid, from His oneness לְהִ ּפָרֵד חַס וְׁשָ לוֹם מֵ ַאחְ דּותוֹ יִ תְ ּבָ רֵ ְך(,

Since his essence is “an actual part of G-d from Above,” there is no way he can exist apart from Him. As such, he identifies not with G-d’s will, instead 133 SHUVAH YISRAEL 5737

בבעל הרצון נ. וזה שע"י האהבה דבכל מאדך נעשה עילוי גם בהאהבה דבכל לבבך ובכל נפשך, עי"ז, גם הרצון שנמשך מבעל הרצון הוא נעלה יותר.

on account of this, he bonds with the Master of לָכֵן הִיא מַ ּגַעַת .the will,15 the Essence of Or Ein Sof ּבְ בַ עַ ל הָ רָ צוֹ ן. And, as a consequence of the fact that the love of וְ זֶהׁשֶעַל ייְדֵ הַָאהֲבָה G-d “with all your might” elevates the love of G-d ּדִבְ כָל מְ אֹדֶ ָךנַעֲׂשָה עִ ּלּוי with all your heart” and the love of G-d “with all“ ּגַם ּבְהַָאהֲבָה ּדִ בְ כָל ”,your soul לְבָבְ ָך ּובְ כָלנַפְׁשְ ָך, the will elicited from “the Master of the will” is עַל ייְדֵ זֶה, ּגַם הָרָ צוֹן .subsequently also on a higher level ׁשֶ ּנִמְׁשְָך מִ ּבַעַל הָרָ צוֹן הּוא נַעֲלֶה יוֹתֵר.

To explain the above: At all times, a person’s will is an expression of his soul. Nev- ertheless, in most instances, the essential power of the soul is not felt in the person’s will. Instead, it functions as a separate power. To illustrate using the example of lesser soul-powers in day-to-day life: Ordinarily, there are clear limits to the speed at which a human being can run, or to the amount of weight he can lift. When, however, he senses that his life or the lives of his loved ones are threatened or en- dangered, he is capable of performing feats way beyond ordinary human capacity, achieving speeds or lifting objects that would otherwise be unthinkable. What is happening? There exists within a person’s soul, even his animal soul, unlimited potential; when the soul’s essence is touched, that latent potential comes to the fore enabling him to perform these otherwise impossible feats. A similar motif operates within our higher soul-powers. Moments of heightened stress or urgency can prompt a person to depths of feeling or thought far beyond his usual capacity; he feels that he is functioning on a far-higher frequency. This pattern also operates within the power of will. Ordinarily, like all our other powers, it functions within its normal bounds. At times, however, it is charged with the power of the essence; when such a will is evoked, all other potentials within the soul are also infused with greater energy and intensity. Similar concepts apply Above. Just as will enables the soul’s energy to be channeled to the limited framework of the soul’s powers, so too, G-d’s will is the medium

15. See Likkutei Torah, Devarim, loc. cit., that explains that the love for G-d “with all your might” reflects the bittul of one’s will. 134 שובה ישראל, ה'תשל"ז via which the light of Or Ein Sof is channeled into the structured pattern of the Sefiros. When a higher will, a will that reflects and is charged with the power of His Essence, is evoked, all the Sefiros are infused with this deeper energy.

SUMMARY

Through teshuvah, a new will is evoked from Or Ein Sof, the Master of the will, a will that transcends G-d’s desire for the Torah and its mitzvos. This new and more-profound will is drawn forth by teshuvah that is motivated by love for G-d on the level of “with all your might,” a love that surpasses all natural limits and measures. Loving Literally, this term .עושין רצונו של מקוםG-d “with all your might” is identified with being means “doing, i.e., carrying out, the will of the Omnipresent.” However, Chassidus interprets that expression as meaning “making G-d’s will.” By loving G-d “with all your might,” a person taps into the essence of his soul and establishes a bond with the Or Ein Sof that transcends His revealed will and evokes a new and higher will.

The two ramifications of “generating a new will of the Omnipresent:” a) that Divine energy is elicited from the Or Ein Sof that transcends His revealed will; and b) that the will drawn down from this level is higher than His will as it emanates according to its ordinary manner of expression result from the two corresponding elements in the love for G-d “with all your might”:

Since the love of G-d “with all your might” transcends a person’s personal will he bonds with the Master of the will, the Essence of Or Ein Sof, and, as a consequence, the will elicited from “the Master of the will” is subsequently also on a higher level. 135 SHUVAH YISRAEL 5737

ו( וזהו שובה ישראל עד הוי' אלקיך, דזה שנאמרו כאן ב' השמות הוי' ואלקים הוא, כי ענינו ועבודתו של כל אחד מישראל הוא בב' שמות אלה. וכיון שענין התשובה הוא שישוב ויחזור למקומו, לכן נאמר כאן ב' השמות דהוי' ואלקים.

— 6 —

On this basis, it is possible to resolve the questions וְ זֶהּוׁשּובָה יִׂשְרָ אֵל raised at the beginning of the maamar regarding the עַד הֲוַיָהאֱֹלקֶ יָך, verse, “Return, O Yisrael, to G-d, your L-rd.” Four questions were raised:1 a) Why does the verse mention two names of G-d, Havayah and Elokim? b) Why is Elokecha, the possessive form of Elokim, used? translated here ,עד G-d, your L-rd,”? The literal meaning of עד“ c) Why does it state as “to,” “until,” is seemingly not appropriate. d) Why does the verse state that the rationale for the need to repent is “because you have stumbled in your sins”? Seemingly, it goes without saying that teshuvah comes to rectify sin and transgression. Based on the explanations in the preceding sections, these questions can be resolved: The verse mentions both the names Havayah and ּדְ זֶה ׁשֶ ּנֶאֶמְ רּו ּכָאן ב' Elokim הַּׁשֵ מוֹת הֲוַיָהוֶאֱֹלקִ ים הּוא, because the spiritual character and the Divine ּכִי עִ נְיָנוֹוַעֲבוֹדָ תוֹׁשֶ ל service of every Jew is defined by these two ּכָל אֶחָדמִ ּיִׂשְרָ אֵל הּוא .names of G-d ּבְ ב' ׁשֵ מוֹת אֵּלֶה. Since teshuvah entails returning to one’s true וְ כֵיוָן ׁשֶעִ נְיָןהַּתְ ׁשּובָה הּוא ,place ׁשֶ ּיָׁשּוב וְ יַחְ זֹר לִמְ קוֹמוֹ, both names are mentioned, because both Havayah לָכֵן רנֶאֱמַ ּכָאן ב' הַּׁשֵ מוֹת and Elokim relate to the ongoing Divine service with ּדַ הֲ וַ יָ הוֶ אֱ ֹלקִ ים. which a Jew is to serve G-d. As explained above, Havayah and Elokim reflect the two distinct aspects of Di-

1. The order of the questions as they appear here differs slightly from the order in which they were raised in sec. 1. 136 שובה ישראל, ה'תשל"ז

וזה שאומר עד הוי' אלקיך )ולא להוי' אלקיך( הוא, כפירוש אדמו"ר הזקן נא, ששיעור התשובה נב הוא עד שהוי' יהי' אלקיך. והיינו, שהתשובה צריכה להיות באופן דבכל מאדך, למעלה ממדידה והגבלה, שעי"ז היא ההמשכה מאוא"ס שלמעלה מהוי',

vine service: “do[ing] good” and “turn[ing] away from evil.” These two modes of service reflect the fundamental spiritual character of every Jew. As such, they are incumbent upon every Jew (in contrast to the Divine service of “seek[ing] peace,” which is relevant only to a select few, as explained above in sec. 4.)

To resolve the second question: The reason the verse וְ זֶהׁשֶ אוֹמֵ ר עַד הֲוַיָהאֱֹלקֶ יָך is (להוי' אלקיך and not) עד הוי' אלקיך states )וְ ֹלאלַהֲוָיָה אֱֹלקֶ יָך( הּוא, because, as the Alter Rebbe explains,2 ּכְפֵרּוׁש ַאדְ מוֹ"ר הַ ּזָקֵ ן, defines the required measure for teshuvah.3 עד ׁשֶּׁשִ יעּור הַּתְ ׁשּובָה הּוא By and large, mitzvos have a required measure, e.g., one must eat at least a k’zayis, an olive-sized volume, of matzah; a sukkah has its minimum dimensions; tzitzis and tefillin must be of a certain size and so on. Since teshuvah is a spiritual endeavor rather than a physical activity, its required measure cannot possibly be defined in terms of physical dimensions; its required measure is of a spiritual nature. The Divine service of teshuvah must be carried out

.until Havayah is your Elokim,” i.e., Elokecha“ עַד ׁשֶ הֲוַיָהיִהְ יֶהאֱֹלקֶ יָך. This means that teshuvah must be characterized by וְהַיְנּו,ׁשֶהַּתְ ׁשּובָה צְרִ יכָה ”,the service of G-d carried out “with all your might לִהְ יוֹת ּבְאֹפֶןּדִ בְ כָל מְ אֹדֶ ָך, a spiritual thrust that surpasses all boundaries לְמַעְ לָהמִּמְדִ ידָה וְהַגְּבָלָה, and limitations. When a Jew exhibits the boundless Divine service of “with all your might,” energy is elicited from Or Ein Sof that transcends ׁשֶעַל יְדֵ י זֶה הִ יא .G-d’s name Havayah as a result הַהַמְׁשָ כָה מֵ אוֹר אֵין סוֹףׁשֶּלְמַעְ לָה מֵהֲוָיָה,

2. The first the maamar entitled Shuvah, Likkutei Torah, Devarim, p. 65a. 3. This is the wording appearing in the maamar entitled Shuvah Yisrael, 5704 (Sefer HaMaamarim 5704, p. 15). Similar wording is found in the maamar of this title delivered in 5698 (Sefer HaMaamarim 5698, p. 34). 137 SHUVAH YISRAEL 5737

דענין זה )שההמשכה היא מאוא"ס שלמעלה מהוי'( מתגלה בזה שהוי' הוא אלקיך כחך וחיותך. כי בכדי שיהי' החיבור דסובב )הוי'( וממלא )אלקים( הוא ע"י שההמשכה היא מאוא"ס שלמעלה מהוי' נג. וזהו שממשיך בכתוב כי כשלת בעוניך,

This Divineresponse, (the generation of energy ּדְ עִ נְיַן זֶה)ׁשֶהַהַמְׁשָ כָה from Or Ein Sof that transcends G-d’s name הִיא מֵ אוֹר אֵין סוֹף (,Havayah ׁשֶ ּלְ מַ עְ לָ ה מֵ הֲ וָ יָ ה( .is revealed through Havayah becoming Elokecha מִתְ ּגַּלֶהּבָזֶה ׁשֶ הֲוַיָה הּוא אֱֹלקֶ יָך

Elokecha is interpreted as “your strength and your ּכֹחֲָך וְחַ ּיּותֶָך. vitality,” i.e., the G-dly light that enclothes itself and is internalized within a person and which gives him life.

For the possibility of a fusion between the light that ּכִי ּבִכְדֵיׁשֶּיִהְ יֶה is sovev kol almin that is above the limitations of the הַחִ ּבּור ּדְ סוֹבֵב )הֲוַיָה( worlds (as alluded to by G-d’s name Havayah), with ּומְמַ ּלֵא )אֱֹלקִ ים( the light that is memale kol almin, the G-dly light that defines the limitations of the worlds (as alluded to by G-d’s name Elokim) comes about as a result of energy being elicited הּוא עַל יְדֵיׁשֶהַהַמְׁשָ כָה -from Or Ein Sof that transcends the name Hava הִיא מֵ אוֹר אֵין סוֹף yah, i.e., from the very Essence of Or Ein Sof. The ׁשֶ ּלְ מַ עְ לָ ה מֵ הֲ וָ יָ ה. G-dly lights that are sovev kol almin, and memale kol almin embody two opposite expressions of G-dliness. As such, how is it possible for the two to merge and function in unison, as one? Only when a light that is loftier than both of them shines forth.4 Thus, our Sages comment5 on the verse6 “He makes peace in the celestial heights”:

4. See the explanations further on in the maamar, (which are based on concepts from the series of maamarim entitled Yom-Tov shel Rosh HaShanah, 5666) (sections 7-8) regarding Malchiyos, Zichronos, and Shofros. See also the maamar entitled Mah Tovu, Likkutei Torah, Bamidbar, p. 74a, which explains that involvement in Torah study (“seek[ing] peace”) – which is “an analogy and a garment” for the level of G-dliness referred to as “the Primary Being of the world” (see sec. 3 above), a rung above His light that is sovev kol almin, peace and bonding is established between the light that is sovev kol almin and the light that is memale kol almin. 5. Midrash Tanchuma, Parshas Vayigash, sec. 6. 6. Iyov 25:2. 138 שובה ישראל, ה'תשל"ז

שהוא טעם על זה שהתשובה צריכה להיות באופן זה, דמכיון שכשלת בעוניך, לכן אין מספיק העבודה דבכל לבבך ובכל נפשך שמצד השמות אלקים והוי', וצריכה להיות העבודה דבכל מאדך, בכדי שתהי' ההמשכה מאוא"ס שלמעלה מהוי'.

Michael is the archangel of water, Gavriel, the archangel of fire, and G-d brings about peace between them. Such a fusion of opposites can only occur as a result of a revelation of G-dly light that transcends them both. This revelation of G-dliness causes them to forgo their own individual identities and dedicate themselves solely to carrying out G-d’s will, even when doing so requires them to harmonize with other and even opposite forces. Similarly, with regard to the matter under discussion, the only way in which the transcendent light associated with G-d’s name Havayah can adapt itself to be internalized within the structure created by His name Elokim, and the only way in which the structure created by Elokim can be sensitized to adapt itself to accept that light, is when the Essence of the Or Ein Sof, which transcends them both, shines forth. On this basis, it is also possible to understand the וְזֶהּו ׁשֶּמַמְׁשִ יְךּבַּכָתּוב meaning of the continuation of the verse, “because ּכִי כָׁשַלְּתָ ּבַעֲוֹנֶיָך, you have stumbled in your sins.” It provides the explanation why teshuvah must ׁשֶ הּוא טַעַם עַל זֶה be performed specifically in this manner, i.e., why ׁשֶהַּתְ ׁשּובָה צְרִ יכָה the teshuvah must be motivated by the service of G-d לִהְ יוֹת ּבְאֹפֶן זֶה, “with all your might.” Since it goes without saying that sin can only be rectified through teshuvah, the verse need not teach that. Instead, the intent is ”,that “because you have stumbled in your sins ּדְמִ ּכֵיוָן ׁשֶ ּכָׁשַלְּתָ ּבַעֲוֹנֶיָך, it is therefore not sufficient to serveG-d merely לָכֵן אֵין מַסְּפִיק הָ עֲבוֹדָ ה ”,with all your heart and with all your soul“ ּדִבְ כָללְבָבְ ָך ּובְ כָלנַפְׁשְ ָך i.e., Divine service that stems from His names Elokim ׁשֶּמִ ּצַדהַּׁשֵ מוֹת .and Havayah אֱ ֹלקִ ים וַ הֲ וָ יָ ה, Rather, it is necessary to serve Him “with all your ּוצְרִ יכָה לִהְ יוֹת הָ עֲבוֹדָ ה ,m i g ht ,” in an utterly boundless manner בְ ּדִ ָ כ ל מְ אֹ דֶ ָך , in order that, as a result, energy from Or Ein Sof ּבִכְדֵי ׁשֶּתִהְ יֶה הַהַמְׁשָ כָה .that transcends the name Havayah be evoked מֵ אוֹר אֵין סוֹף ׁשֶ ּלְ מַ עְ לָ ה מֵ הֲ וָ יָ ה. 139 SHUVAH YISRAEL 5737

Further explanation of the above statements is called for: In sections 4 and 5, it was explained that the Divine service of “seek[ing] peace” and the love of G-d “with all your might” are lofty rungs not attainable by most people. In this section, it is explained that the outcry, “Return, O Yisrael, to G-d, your L-rd,” charges a Jew to repent in teshuvah motivated by the service of “with all your might.” Seemingly, this is a contradiction in terms. Not only is such a person not among those select few possessing the capacity of carrying out the service of “seek[ing] peace”; he is a sinner who has estranged himself from G-d! As such, how can he be expected to serve G-d “with all your might”? In resolution: Serving G-d “with all your might” is an expression of the yechidah, the essential dimension of a Jew’s soul that is bound up with G-d’s Essence. Every Jew possesses this potential. When tapped and its power unleashed, nothing – neither sin nor shortcomings in his Divine service – can prevent its expression. Few are those who in mundane, day-to-day life have the capacity to access the level of yechidah. However, when a Jew, whoever he may be, finds himself in a situation in which he is challenged and asked to deny his connection with G-d, his yechidah will surface.7 For “No Jew is willing – and no Jew is able – to sever himself from G‑dliness.”8 The same motif applies with regard toteshuvah. Since “No Jew is willing – and no Jew is able – to sever himself from G‑dliness,” the separation between him and G-d brought about by his sin will spur his yechidah into expression, motivating a yearning and thirst to return to G-d.9 Moreover, out of His unbounding love for the Jewish people, G-d calls out “Return, O Yisrael,” thereby enabling all Jews to access their yechidah with greater ease.

SUMMARY

On the basis of the explanations in the previous sections, it is possible to resolve the questions raised at the beginning of the maamar regarding the verse, “Return, O Yisrael, to G-d, your L-rd.”

The verse mentions both the names Havayah and Elokim because the spiritual character and the Divine service of every Jew is defined by these two names of G-d. Since teshuvah entails returning to one’s spiritual core, both names are mentioned.

7. See Tanya, chs. 18-19. 8. HaYom Yom, entry for 21 Sivan and entry for 25 Tammuz. 9. See Tanya, ch. 7. 140 שובה ישראל, ה'תשל"ז

is because, as the Alter (להוי' אלקיך and not) עד הוי' אלקיך The reason the verse states defines the required measure for teshuvah. Teshuvah must be עד ,Rebbe explains carried out “until Havayah is your Elokim. That is possible only when teshuvah is characterized by the service of G-d carried out “with all your might,” a spiritual thrust that surpasses all boundaries and limitations. When a Jew exhibits the boundless Divine service of “with all your might,” energy is elicited from Or Ein Sof that transcends G-d’s name Havayah. This Divine response enables Havayah, G-d’s infinite light, to become Elokecha, “your strength and your vitality,” i.e., the G-dly light that enclothes itself and is internalized within a person and which gives him life. For the fusion of these two dimensions of G-dliness is possible only as a result of energy being elicited from Or Ein Sof that transcends the name Havayah, i.e., from the very Essence of Or Ein Sof.

On this basis, it is also possible to understand the meaning of the continuation of the verse, “because you have stumbled in your sins.” “Because you have stumbled in your sins,” it is therefore not sufficient to serve G-d merely “with all your heart and with all your soul,” i.e., Divine service that stems from His names Elokim and Havayah. Rather, it is necessary to serve Him “with all your might,” in an utterly boundless manner, in order that, as a result, energy from Or Ein Sof that transcends the name Havayah be evoked. 141 SHUVAH YISRAEL 5737

ז( ועוד פירוש בשובה ישראל עד הוי' אלקיך, שהתשובה צריכה להיות עד שהוי' יהי' רק בחי' אלקים וצמצום לגבי אוא"ס שלמעלה מהוי' . והחילוק בין שני הפירושים הוא, דלהפירוש בעד הוי' אלקיך שהוי' יהי' אלקיך כחך וחיותך, מה

— 7 —

There is an additional interpretationof the verse וְעוֹד ּפֵרּוׁשּבְ ׁשּובָה ”,Return, O Yisrael, to G-d, your L-rd“ יִׂשְרָ אֵל עַד הֲוַיָהאֱֹלקֶ יָך, that a Jew’s teshuvah must be so consummate that ׁשֶהַּתְ ׁשּובָה צְרִ יכָה he perceives לִהְ יוֹת עַד

Havayah as merely Elokim – a level associated with ׁשֶ הֲוַיָה יִהְ יֶה רַק ּבְחִ ינַת contraction. Although the name Havayah is usually אֱֹלקִ ים וְצִמְ צּום לְגַּבֵי אוֹר associated with infinite revelation,1 when compared אֵין סוֹףׁשֶּלְמַעְ לָה מֵהֲוָיָה. to the Or Ein Sof, the very Essence of His light, all revelation, even that associated with Hava- yah pales. For all revealed levels of light represent a descend – and thus a “contraction” – when compared to the Essence of the Or Ein Sof.2 On the surface, this interpretation of the verse “Return, O Yisrael…” and the interpretation given above in sec. 6 – that one must return “until” Havayah becomes Elokecha – share a common motif: that through teshuvah a Jew calls forth the Essence of Or Ein Sof. And when the Essence of Or Ein Sof is activated: a) the two opposites, Havayah and Elokim, can be fused, and b) it is possible to realize that in truth, Havayah is also a contraction when compared to the Essence of the Or Ein Sof. From a deeper perspective, however, there is a difference between the two interpretations: :The difference between the two explanations is וְהַחִ ּלּוק ּבֵין ׁשְ נֵי הַּפֵרּוׁשִ ים הּוא, According to the interpretation of ad Havayah ּדִ לְהַּפֵרּוׁש ּבְעַד הֲוַיָהאֱֹלקֶ יָך Elokecha, i.e.,

1. See section 2 above. 2. See sections 3 and 6 above. 142 שובה ישראל, ה'תשל"ז

שנמשך בגילוי הוא השמות הוי' ואלקים אלא שהחיבור דב' השמות הוא ע"י המשכה מאוא"ס שלמעלה מהוי' ואלקים. ולהפירוש בעד הוי' אלקיך שהוי' יהי' רק בחי' אלקים וצמצום לגבי אוא"ס שלמעלה מהוי', האור עצמו )שלמעלה מהוי'( נמשך בגילוי.

”that Havayah will be Elokecha, “your strength ׁשֶ הֲוַיָהיִהְ יֶהאֱֹלקֶ יָך ”,and “your vitality ּכֹחֲָך וְחַ ּיּותֶָך, what is elicited on a revealed level are מַהּׁשֶ ּנִמְׁשְַךּבְ גָלּוי הּוא ,the names Havayah and Elokim הַּׁשֵ מוֹת הֲוַיָה וֶאֱֹלקִ ים

i.e., levels of G-dly light that relate to the framework of existence that prevails in Seder HaHishtalshelus, the Spiritual Cosmos. As mentioned above, Havayah is associated with the G-dly light that is sovev kol almin and Elokim is associated with the G-dly light that is memale kol almin. It is only that the fusion of these two names is אֶּלָא ׁשֶהַחִ ּבּור דב' accomplished הַּׁשֵ מוֹת הּוא

,by eliciting energy from the Essence of Or Ein Sof עַל ייְדֵ הַמְׁשָ כָה מֵ אוֹר .which transcends both Havayah and Elokim אֵין סוֹףׁשֶּלְמַעְ לָה מֵ הֲ וָ יָ הוֶ אֱ ֹלקִ ים.

As explained above, in order for Havayah, which transcends the structure of the Spiritual Cosmos defined by Elokim to be drawn down within that structure, it is essential that there be an influx of Divine energy from the Essence of Or Ein Sof. Without the input from the Essence of the Or Ein Sof, the infinite power of Havayah could not be contained within the defined structure brought about by Elokim. Nevertheless, what is revealed is not the Essence of Or Ein Sof, but the revealed levels of G-dliness associated with Havayah and Elokim.

By contrast, according to the second interpretation ּולְהַּפֵרּוׁש ּבְעַד הֲוַיָהאֱֹלקֶ יָך ,עד הוי' אלקיך of the phrase

which posits that Havayah is only considered as ׁשֶ הֲוַיָה יִהְ יֶה רַק ּבְחִ ינַת Elokim, a level associated with contraction, when אֱֹלקִ ים וְצִמְ צּום לְגַּבֵי אוֹר compared to Or Ein Sof, which transcends the אֵין סוֹףׁשֶּלְמַעְ לָה מֵהֲוָיָה, level of G-dliness associated with the name Havayah, the light that is (above Havayah) is itself evoked הָאוֹרעַצְ מוֹ )ׁשֶּלְמַעְ לָה .and revealed מֵהֲוָיָה( נִמְׁשְָךּבְ גִּלּוי. 143 SHUVAH YISRAEL 5737

דזה שהוי' נעשה בחי' אלקים וצמצום לגבי אוא"ס שלמעלה מהוי' הוא דוקא כשאור זה מאיר בגילוי. ויש לומר, דהחילוק בין שני הפירושים הוא ע"ד החילוק שבין תקיעת שופר לאמירת פסוקי שופרות. דהנה מבואר בהמשך תרס"ו נד, שמלכיות וזכרונות הם באור הממלא ואור הסובב, וההמשכה שע"י שופר היא מאוא"ס שלמעלה מממלא

Not only is there a fusion of Havayah and Elokim, but an entirely new and transcendent light is elicited, a light so unique that the light identified with Havayah is now deemed as Elokim in comparison to it.

For the perception that Havayah becomes Elokim ּדְ זֶהׁשֶ הֲוַיָהנַעֲׂשֶה ּבְחִ ינַת a level of contraction) when compared to the Or) אֱֹלקִ ים וְצִמְ צּום לְגַּבֵי אוֹר Ein Sof that transcends the name Havayah אֵין סוֹףׁשֶּלְמַעְ לָה מֵהֲוָיָה is possible specificallywhen this utterly transcendent הּוא ּדַוְקָאּכְׁשֶ אוֹר .light radiates in a revealed manner זֶהמֵאִ יר ּבְ גָלּוי. It is possible to say וְ יֵׁש לוֹמַר, that the difference between the two interpretations ּדְהַחִ ּלּוקּבֵין ׁשְ נֵי הַּפֵרּוׁשִ ים parallels the difference between sounding the הּוא עַל ּדֶרֶ ְך הַחִ ּלּוק ׁשֶּבֵין shofar and reciting the verses of Shofros in the ּתְקִ יעַת ׁשוֹפָר לַאֲמִ ירַ ת .Mussaf Shemoneh Esreh of Rosh HaShanah ּפְ יסּוקֵ ׁשוֹפָרוֹת. It is explained in the series of maamarim entitled ּדְ הִ ּנֵה מְ בָֹאר Yom-Tov shel Rosh HaShanah, 5666,3 ּבַהֶמְׁשֵ ְך תרס"ו, that the verses of Malchiyos and Zichronos reflect ׁשֶּמַלְכֻּיוֹת וְזִכְרוֹנוֹת הֵם the G-dly lights that are memale kol almin and ּבְ אוֹר הַּמְמַ ּלֵא וְ אוֹר הַּסוֹבֵב, sovev kol almin respectively, whereas the energy elicited by the sounding of the וְהַהַמְׁשָ כָה ׁשֶעַל יְדֵ י shofar originates in Or Ein Sof, which transcends ׁשוֹפָר הִיא מֵ אוֹר אֵין סוֹף the G-dly lights that are memale kol almin and sovev ׁשֶּלְמַעְ לָהמִּמְמַ ּלֵא וְ סוֹבֵב, kol almin,

drawing down even that G-dly light that is bound up וְעַד לְהַהַמְׁשָ כָה with His Essence. This essential light isconcealed מֵ הֶ עְ לֵ ם הָ עַ צְ מִ י,

3. The series of maamarim entitled Yom-Tov shel Rosh HaShanah, 5666, p. 537ff. 144 שובה ישראל, ה'תשל"ז

וסובב, ועד לההמשכה מהעלם העצמי, שע"י המשכה זו נעשה היחוד דסובב וממלא. וההמשכה נה שע"י אמירת פסוקי שופרות היא למעלה יותר גם מההמשכה שע"י תקיעת שופר. דההמשכה שע"י תקיעת שופר היא רק אור הסובב ואור הממלא, אלא שע"י שההמשכה היא מאוא"ס ]ולמעלה יותר מהעלם העצמי[, הם מתחברים ומתאחדים. וע"י אמירת פסוקי שופרות נמשך העלם העצמי עצמו,

from all perception, for the Essence of G-d is beyond all revelation. Through eliciting the energy described above unity ׁשֶעַליְדֵ יהַמְׁשָ כָה זוֹנַעֲׂשֶ ה is established between the G-dly lights that are הַּיִחּוד דְ ּסוֹבֵבּומְמַ ּלֵא. memale kol almin and sovev kol almin. As explained in sec. 6, the union of these two polar expressions of G-dliness can occur only through the revelation of a yet-higher light that transcends them both. -However, the G-dly energy elicited by the recita וְהַהַמְׁשָ כָה ׁשֶעַל יְדֵ י tion of the verses of Shofros אֲמִ ירַת ּפְ יסּוקֵ ׁשוֹפָרוֹת is of an even loftier degree of transcendence than הִיא לְמַעְ לָה יוֹתֵ ר the G-dly energy elicited by sounding the shofar.4 ּגַםמֵהַהַמְׁשָ כָה ׁשֶעַל יְדֵיּתְקִ יעַת ׁשוֹפָר. For the G-dly energy elicited and manifest via ּדְ הַהַמְׁשָ כָה ׁשֶעַל יְדֵ י sounding the shofar calls forth only the G-dly lights ּתְקִ יעַת ׁשוֹפָר הִיא רַ ק אוֹר .that are sovev kol almin and memale kol almin הַּסוֹבֵב וְ אוֹרהַּמְמַ ּלֵא, It is only that since the elicitation of this G-dly אֶּלָא ׁשֶעַל יְדֵיׁשֶהַהַמְׁשָ כָה ,energy originates in Or Ein Sof הִיא מֵ אוֹר אֵין סוֹף and indeed, from a loftier level, theG-dly light that] ]ּולְמַעְ לָה יוֹתֵ ר [,is bound up with His Essence and is hence concealed מֵ הֶ עְ לֵ ם הָ עַ צְ מִ י[, these two expressions of G-dliness merge and become הֵם מִתְחַּבְרִ ים ּומִתְ ַאחֲדִ ים. united. By contrast, through the recitation of the verses וְעַליְדֵ יאֲמִ ירַתּפְ סּוקֵ י of Shofros, G-dly energy is elicited from the very ׁשוֹפָרוֹתנִמְׁשְָך הֶעְ לֵם G-dly light that is bound up with His Essence and הָ עַ צְ מִ י עַ צְ מ וֹ , which is hence concealed.

4. Ibid., p. 541ff. 145 SHUVAH YISRAEL 5737

בדוגמת הגילוי שיהי' לעתיד. וזהו נו מה שבפסוקי שופרות אומרים פסוקי שופרות דמ"ת ומסיימים בענין השופר דלעתיד, כי לע"ל יהי' הגילוי דהעלם העצמי. ועד"ז הי' הגילוי דמ"ת.

This parallels the revelationof G-dliness that will ּבְדֻגְמַת הַּגִּלּוי .take place in the Ultimate Future ׁשֶ ּיִ הְ ֶי ה לֶ עָ תִ י ד. -On this basis, we can understand5 why the Shof וְ זֶהּו מַה ּׁשֶּבִפְ סּוקֵ י ros verses recited on Rosh HaShanah include verses ׁשוֹפָרוֹתאוֹמְרִ ים ּפְ סּוקֵ י that mention the sounding of the shofar at the ׁשוֹפָרוֹת ּדְ ןמַּתַ ּתוֹרָ ה Giving of the Torah and conclude with the description of the sounding ּומְ סַּיְמִ ים ּבְעִ נְיַן .of the shofar in the Ultimate Future הַּׁשוֹפָר ּדִ לְעָתִ יד, For, in the Ultimate Future, the G-dly light that ּכִי לֶעָתִ יד לָבֹא יִהְ יֶה is bound up with His Essence and which is hence at הַּגִּלּוי ּדְ הֶעְ לֵם הָעַצְמִ י. present concealed, will be revealed. This is comparable to the revelationthat transpired וְעַלּדֶרֶ ְך זֶה הָ יָה at the time of the Giving of the Torah.6 הַּגִּלּויּדְ ןמַּתַ ּתוֹרָ ה. Since the verses of Shofros allude to eliciting the G-dly light that is bound up with G-d’s Essence, they describe the Giving of the Torah and the Ultimate Future, the two occasions in which this G-dly light was, and will be, manifest.

SUMMARY

There is an additional interpretation of the verse “Return, O Yisrael, to G-d, your L-rd,” that a Jew’s teshuvah must be so consummate that he perceives Havayah as merely Elokim – a level associated with contraction. Although the name Havayah is usually associated with infinite revelation, when compared to the Or Ein Sof, the very Essence of His light, all revelation, even that associated with Havayah, is perceived as a contraction.

On the surface, this interpretation of the verse “Return, O Yisrael…” and the interpretation given above in sec. 6 – that one must return “until” Havayah becomes Elokecha – share a common motif: that through teshuvah a Jew calls forth the Essence of Or Ein

5. See ibid., p. 543. 6. See Tanya, ch. 36, et al. 146 שובה ישראל, ה'תשל"ז

Sof. And when the Essence of Or Ein Sof is activated: a) the two opposites, Havayah and Elokim, can be fused, and b) it is possible to realize that in truth, Havayah is also a contraction when compared to the Essence of the Or Ein Sof.

From a deeper perspective, however, there is a difference between the two interpretations: According to the interpretation of ad Havayah Elokecha, i.e., that Havayah will be Elokecha, “your strength” and “your vitality,” what is elicited on a revealed level are the names Havayah and Elokim, i.e., levels of G-dly light that relate to the framework of existence that prevails in Seder HaHishtalshelus, the Spiritual Cosmos. As mentioned above, Havayah is associated with the G-dly light that is sovev kol almin and Elokim is associated with the G-dly light that is memale kol almin. It is only that the fusion of these two names is accomplished by eliciting energy from the Essence of Or Ein Sof, which transcends both Havayah and Elokim.

which posits that ,עד הוי' אלקיך According to the second interpretation of the phrase Havayah is only considered as Elokim, a level associated with contraction, when compared to Or Ein Sof, which transcends the level of G-dliness associated with the name Havayah, the light that is (above Havayah) is itself evoked and revealed. An entirely new and transcendent light is elicited.

The difference between the two interpretations parallels the difference between sounding the shofar and reciting the verses of Shofros in the Mussaf Shemoneh Esreh of Rosh HaShanah. The G-dly energy elicited and manifest via sounding the shofar calls forth the G-dly lights that are sovev kol almin and memale kol almin. Nevertheless, since the elicitation of this G-dly energy originates in Or Ein Sof these two expressions of G-dliness merge and become united. By contrast, through the recitation of the verses of Shofros, G-dly energy is elicited from His very Essence.

This parallels the revelation of G-dliness that will take place in the Ultimate Future. Therefore, the Shofros blessings contain verses describing the Ultimate Redemption. 147 SHUVAH YISRAEL 5737

ח( והנה השופר דלעתיד הוא נעלה יותר מהשופר דמ"ת, כדאיתא בפרקי דר"א נז בענין ב' קרניו של אילו של יצחק, דקרן הימין גדול מהשמאל, בשל שמאל תקע בו הקב"ה על הר סיני ובשל ימין עתיד לתקוע בו לעתיד לבוא. וגם בשופר דלעתיד עצמו ישנם כמה דרגות, ואד' הוי' בשופר יתקע, ויתקע בשופר גדול נח. דאד' הוי' הם

— 8 —

Now, the sounding of the shofar that will take place וְהִ ּנֵה הַּׁשוֹפָר ּדִ לְעָתִ יד - in the Ultimate Future will reflect a loftierrevela הּוא נַעֲלֶה יוֹתֵ ר tion than that reflected by the sounding of the shofar מֵהַּׁשוֹפָרּדְ ןמַּתַ ּתוֹרָ ה, that took place at the Giving of the Torah. This is indicated by the statement in Pirkei D’Rabbi ּכִדְ אִ יתָא ּבְפִרְ קֵ י Eliezer1 ּדְרַּבִ י אֱלִיעֶזֶר -concerning the two horns of the ram that was sac ּבְעִ נְיַן ב' קַרְ נָיו ׁשֶ ל :rificed in place of Yitzchak at the Akeidah אֵילוֹׁשֶל יִצְחָ ק, The right hornof that ram is more prestigious ּדְ קֶרֶ ןהַ ּיָמִ ין ּגָדוֹלמֵהַּׂשְ מֹאל, than the left. The Holy One, blessed be He, sounded the left ּבְׁשֶלׂשְ מֹאל עּתָקַ ּבוֹ ,horn at Mount Sinai הקב"ה עַל הַר סִ ינָי and He will sound the right horn in the Ultimate ּובְׁשֶ ל יָמִ ין עָתִ יד לִתְ קוֹעַ .Future ּבוֹ לֶעָתִ יד לָבוֹא. Moreover, regarding the shofar to be sounded in וְ גַםּבְ ׁשוֹפָר ּדִ לְעָתִ יד עַצְ מוֹ the Ultimate Future, there are several levels. For example, it is written,2 יֶׁשְ נָם ּכַּמָה ּדַרְ גוֹת, The L-rd, G-d, will sound the shofar,” and in“ וַא-ּדְ נַי הֲוַיָהּבְ ׁשוֹפָר יִּתָקַ ע, another source, it is written,3 ”.A great shofar will be sounded“ וַּיִתְקַעּבְ ׁשוֹפָר ּגָדוֹל.

1. Ch. 31. 2. Zechariah 9:14. This verse and the verse quoted immediately thereafter are among the verses recited in the Shofros blessings. 3. Yeshayahu 27:13. 148 שובה ישראל, ה'תשל"ז

שמות, אלא ששמות אלה )אד' הוי' בניקוד אלקים( הם נעלים ביותר, כמבואר בארוכה ב ל ק ו " ת נט. דגילוי זה יהי' בהתחלת הגאולה. ולאח"ז יתקע בשופר גדול, יתקע סתם ולא נאמר מי הוא התוקע, כי תקיעה זו היא המשכה וגילוי מבחינת סתימא דכל סתימין ס.

,A-donai and Havayah are names of G-d ,אד' הוי' ּדְ אַ-דְ נַי הֲוַיָה הֵם ׁשֵ מוֹת, However, these two names (A-donai and Havayah אֶּלָאׁשֶּׁשֵ מוֹת אֵּלֶה as they are vocalized with the nikkud of Elokim)4 )אַ-דְ נַי הֲוַיָהּבְ נִּקּוד ,are of a uniquely sublime nature אֱֹלקִ ים( הֵם נַעֲלִים ּבְ יוֹתֵר, as explained at length in Likkutei Torah.5 ּכַּמְ בָֹאר ּבַאֲרֻ ּכָה יּבְלִּקּוטֵ ּתוֹרָ ה. This revelation will take place at the onset of the ּדְ גִּלּוי זֶה יִהְ יֶה ,Future Redemption ּבְ הַ תְ חָ לַ ת הַ א ּגְ ּו לָ ה. ”.after which “a great shofar will be sounded יּולְַאחֲרֵ זֶה יִּתָקַ ע ּבְ ׁשוֹפָר ּגָדוֹל,

”The verse states that a greatshofar “will be sounded יִּתָקַע סְתָם וְ ֹלא נֶאֱמַ ר ,without mentioning who will sound it מִ יהּוא הַ ּתוֹקֵעַ, because this sounding of the shofar elicits and ּכִי ּתְקִ יעָה זוֹ הִ יא -reveals the dimension of G-dliness that is at pres הַמְׁשָ כָה וְגִּלּוי מִּבְחִ ינַת ent concealed beyond all concealment,6 i.e., His סְתִ ימָא ּדְ כָל סְתִ ימִ ין. Essence, which transcends all revelation.7

4. The nikkud (vocalization signs) of a word determine its pronunciation. G-d’s name Havayah has an ordinary nikkud with which it would be pronounced. However, when it appears after the nameA-donai , the tradition (mesorah) is that it be vocalized with the nikkud used for G-d’s name Elokim (i.e., the first letter with a chataf segol, the second with a cholem, and the third with a chirik). When it is read with this vocalization, it calls forth a higher level of spiritual energy than usual. 5. Likkutei Torah, Devarim, p. 47d ff. That source speaks aboutthe mystical levels associated with G-d’s names Havayah and A-donai that appear in the verse (Yeshayahu 61:11): “Just as the earth will produce vegetation… so too will A-donai Havayah….” In the maamarim associated with Rosh HaShanah (Likkutei Torah, Devarim, p. 59c) that speak about the verse, “The L-rd, G-d, will sound the shofar,” reference is made to that previous source. 6. Likkutei Torah, Devarim, p. 59d; Toras Menachem, Sefer HaMaamarim Melukat, Vol. 1, p. 10. 7. Although G-d’s Essence transcends revelation, since it is not bound (Heaven forbid) by any limitations, we cannot say that it must remain concealed. Certainly, it can come into a state of revelation (see Likkutei Sichos, Vol. 5, p. 245). It is only that when the His Essence is revealed, its revelation transcends and remakes the ordinary mediums for revelation, as explained above in sec. 5. 149 SHUVAH YISRAEL 5737

ויש לומר, דזה שבפסוקי שופרות דראש השנה אומרים גם הפסוק יתקע בשופר גדול, הוא, כי ע"י העבודה דר"ה ממשיכים גם ענין זה. ועפ"ז יש לומר, דזה שאומרים בההפטורה דשבת תשובה שובה ישראל עד הוי' אלקיך, שבהוי' זה נכלל גם הענין דהוי' אד' בניקוד אלקים שהוא דרגא נעלית ביותר, ואעפ"כ אומרים שהתשובה צריכה להיות עד שהוי' יהי' רק בחינת אלקים וצמצום לגבי אוא"ס שלמעלה מהוי',

,It is possible to explain that the reason the verse וְ יֵׁש לוֹמַר,ּדְ זֶה ׁשֶּבִפְ סּוקֵ י -The great shofar will be sounded,” is includ“ ׁשוֹפָרוֹתּדְ רֹאׁש הַּׁשָ נָה ed among the Shofros verses recited on Rosh אוֹמְרִ ים ּגַםהַּפָסּוק HaShanah יִּתָקַעּבְ ׁשוֹפָר ּגָדוֹל,

is because this most sublime level is also drawn הּוא, ּכִי עַל יְדֵ י down through a Jew’s Divine service on Rosh הָ עֲבוֹדָה ּדְ רֹאׁש הַּׁשָ נָה .HaShanah מַמְׁשִ יכִים ּגַם עִ נְיַן זֶה. On this basis, it is possible to say וְעַל יּפִ זֶה יֵׁש לוֹמַר, that mentioning the verse “Return, O Yisrael, to ּדְ זֶהׁשֶ אוֹמְרִ ים ּבְהָהַפְ טוֹרָ ה Havayah Elokecha” in the Haftarah of Shabbos ּדְ ׁשַּבַת ּתְ ׁשּובָהׁשּובָה ,Teshuvah יִׂשְרָ אֵל עַד הֲוַיָהאֱֹלקֶ יָך, the name Havayah that is mentioned ׁשֶּבַהֲוָיָה זֶה also includes that aspect of Havayah A-donai that נִכְלָלּגַם הָעִ נְיָן ּדַ הֲוַיָה ,is vocalized with the nikkud of Elokim אַ-דְ נַי ּבְ נִּקּוד אֱֹלקִ ים .which is a very lofty rung ׁשֶ הּוא ּדַרְ ּגָא נַעֲלֵית ּבְ יוֹתֵר, Nevertheless, we are instructed וְ ַאף-עַל-ּפִ י-ּכֵן אוֹמְרִ ים that our teshuvah must be carried out to the ׁשֶהַּתְ ׁשּובָה צְרִ יכָה extent לִהְ יוֹת עַד ,that Havayah will be considered only as Elokim ׁשֶ הֲוַיָה יִהְ יֶה רַק ּבְחִ ינַת a level associated with contraction, when compared אֱֹלקִ ים וְצִמְ צּום לְגַּבֵי אוֹר to the Or Ein Sof, which transcends the level of אֵין סוֹףׁשֶּלְמַעְ לָה מֵהֲוָיָה, G-dliness associated with the name Havayah.

For the Divine service of a Jew on Rosh HaShanah ּכִי עַל ייְדֵ הָ עֲבוֹדָהּדְ רֹאׁש draws down the sounding of the great shofar, as הַּׁשָ נָהמַמְׁשִ יכִים ּגַם עִ נְיַן ;well יִּתָקַעּבְ ׁשוֹפָר ּגָדוֹל, 150 שובה ישראל, ה'תשל"ז

כי ע"י העבודה דר"ה ממשיכים גם ענין יתקע בשופר גדול, ולגבי דרגא זו, גם השם הוי' אד' כאלקים יחשב.

and, in relation to that level, even the lofty rung of ּולְגַּבֵיּדַרְ ּגָא זוֹ, ּגַםהַּׁשֵ ם the name Havayah A-donai is considered merely הֲוַיָה אַ-דְ נַי ּכֵאֹלקִ ים יֵחָׁשֵ ב. a contraction, like G-d’s name Elokim.

SUMMARY

The sounding of the shofar that will take place in the Ultimate Future will reflect a loftier revelation than that reflected by the sounding of the shofar that took place at the Giving of the Torah. Moreover, regarding the shofar to be sounded in the Ultimate Future, there are several levels. For example, it is written, “The L-rd, G-d, will sound the shofar,” mentioning two names of G-d and it is also written, “A great shofar will be sounded,” without mentioning who will sound it, because this sounding of the shofar elicits and reveals essential G-dly light. The verse, “The great shofar will be sounded,” is included among the Shofros verses recited on Rosh HaShanah because this most sublime level is also drawn down through a Jew’s Divine service on Rosh HaShanah. Similarly, mentioning the verse “Return, O Yisrael, to Havayah Elokecha” in the Haftarah of Shabbos Teshuvah instructs us that our teshuvah must be carried out to the extent that Havayah will be considered only as Elokim, a level associated with contraction, when compared to the Or Ein Sof. 151 SHUVAH YISRAEL 5737

ט( והנה ידוע מ"ש באגרת התשובה סא תשובה עילאה היא בשמחה רבה. ומזה מובן במכ"ש בנוגע להתשובה דשבת תשובה, שבתשובה עילאה עצמה היא דרגא נעלית ביותר, ועד שגם הוי' אד' כאלקים יחשב, שצריכה להיות בשמחה רבה ועצומה. וכיון ששמחה פורצת גדר סב, הנה ע"י השמחה בעשרת ימי תשובה, ובפרט בשבת תשובה, פורצים כל המדידות וההגבלות, ענני במרחב י"ה סג, וזה

— 9 — It is well known that, as stated in Iggeres וְהִ ּנֵה יָדּועַ מַהּׁשֶ ּכָתּוב HaTeshuvah,1 ּבְאִ ּגֶרֶת הַּתְ ׁשּובָה the higher rung of teshuvah is characterized by ׁשֶּתְ ׁשּובָה עִ ּלָָאה הִ יא .abundant joy ּבְ ׂשִ מְ חָ ה רַ ּבָ ה . – From this it is understood ּומִ ּזֶה מּובָן and how much more so does this pertain to the ּבְמִ ּכָל ׁשֶ ּכֵןּבַּנוֹגֵעַ ,teshuvah of Shabbos Teshuvah לְהַּתְ ׁשּובָה ּדְ ׁשַּבַתּתְ ׁשּובָה, when the higher rung of teshuvah manifest by a ׁשֶּבִתְ ׁשּובָה עִ ּלָָאה עָצְמָ ה ,Jew is of the loftiest nature הִיאּדַרְ ּגָא נַעֲלֵית ּבְ יוֹתֵר, to the extent that Havayah A-donai is considered וְעַדׁשֶ ּגַם הֲוַיָה אַ-דְ נַי as Elokim, a rung associated with contraction – that ּכֵאֹלקִ ים יֵחָׁשֵ ב, the teshuvah of such a day must

.be carried out with abundant and prodigious joy ׁשֶּצְרִ יכָהלִהְ יוֹתּבְׂשִמְחָ ה רַ ּבָה וַעֲצּומָ ה.

Since “joy breaks through barriers,”2 וְ כֵיוָןׁשֶּׂשִמְחָ הּפוֹרֶ צֶת ּגָדֵ ר, it follows that through the joy experienced during הִ ּנֵה עַליְדֵ יהַּׂשִמְחָ ה ,the Ten Days of Teshuvah ּבַעֲׂשֶרֶ ת יְמֵיּתְ ׁשּובָה, ,and on Shabbos Teshuvah in particular ּובִפְרָט ּבְׁשַּבַתּתְ ׁשּובָה, all boundaries and limitations will be broken ּפוֹרְ צִ ים ּכָל הַמְדִ ידוֹת .through הַוְ הַ גְ ּבָ לוֹ ת ,

1. Tanya, Iggeres HaTeshuvah, ch. 11 (p. 101a). 2. See the series of maamarim entitled Samach Tisamach, 5657, p. 49ff. Sefer( HaMaamarim 5657, p. 223ff.) 152 שובה ישראל, ה'תשל"ז

נמשך על ובכל השנה, בענינים הרוחניים, שהעבודה בתומ"צ תהי' בהרחבה ובאופן דופרצת סד, וגם בענינים הגשמיים בבני חיי ומזוני רויחי, ועד להרחבה האמיתית שתהי' בביאת משיח צדקנו, ורחבה גו' למעלה עתידה ירושלים להיות מ ו ר ח ב ת כ ו ' סה, עתידה ירושלים שתתפשט בכל ארץ ישראל ועתידה ארץ ישראל

-And as a result, “G-d will answer me with bound עָנָנִי ּבַּמֶרְ בחָ יָ"ּה, less relief.”3 -ThisDivine blessing will be drawn down and contin וְ זֶה נִמְׁשְָך עַל ּובְ כָלהַּׁשָ נָה, ue over the course of the entire year being manifest ,in one’s spiritual matters ּבָעִ נְ יָ נִ יםהָ רּוחָ נִ ּיִ ים, i.e., that one’s Divine service of studying the Torah ׁשֶהָ עֲבוֹדָ הּבַּתוֹרָ ה ,and observing the mitzvos will be in abundance ּומִצְ וֹתּתִהְ יֶה ּבְהַרְ חָבָה ;breaking through4 all obstacles ּובְ אֹ פֶ ן ּדְ ּו פָ רַ צְ ּתָ , and these generous blessings will also be elicited and וְ גַםּבָעִ נְיָנִיםהַּגַׁשְמִ ּיִ ים drawn down into a Jew’s material concerns, in ּבְבָנֵי חַ ּיֵי ּומְ זוֹנֵי רְ וִ יחֵ י, ample beneficence regarding children, long life and health, and sustenance, including the ultimate and true prosperity that וְעַד לְהַרְ חָבָה הָאֲמִּתִ ית will be manifest at the time of the coming of our ׁשֶּתִהְ יֶהּבְבִ יַאת .righteous Mashiach מְׁשִ יחַצִדְ קֵ נּו, It will expand… above,”5“ ּורְ חָבָה גו' לְמַעְ לָה interpreted by our Sages6 to mean that Jerusalem will עֲתִ ידָ היְרּוׁשָ לַיִם .expand in the Ultimate Future לִהְ יוֹת מֻרְ חֶבֶת כו', Indeed, in that future era, Jerusalem is destined עֲתִידָ היְרּוׁשָ לַיִם ׁשֶּתִתְ ּפַּׁשֵ ט ,to spread out over all of Eretz Yisrael ּבְ כָל ץאֶרֶ יִׂשְרָ אֵל

3. Tehillim 118:5. 4. Cf. Bereishis 28:14. 5. Yechezkel 41:7. 6. Shir HaShirim Rabbah 7:4. 153 SHUVAH YISRAEL 5737

שתתפשט בכל הארצות סו, בביאת משיח צדקנו בקרוב ממש.

and Eretz Yisrael is destined to expand over all וַעֲתִ הידָ ץאֶרֶ יִׂשְרָ אֵל lands,7 ׁשֶּתִתְ ּפַּׁשֵט ּבְ כָל הָאֲרָ צוֹת, .with the coming of Mashiach ּבְבִ יַאת מְׁשִ יחַצִדְ קֵ נּו ּבְקָ רוֹבמַּמָ ׁש.

SUMMARY

The higher rung of teshuvah is characterized by abundant joy. Thus the teshuvah of Shabbos Teshuvah, when the teshuvah manifest by a Jew is of the loftiest nature, must certainly be carried out with prodigious joy.

Since “joy breaks through barriers,” it follows that such joyful teshuvah will break through all boundaries and limitations. As a result, “G-d will answer me with boundless relief.” This Divine blessing will be drawn down and continue over the course of the entire year, being manifest in both one’s spiritual and material concerns. And it will include the ultimate and true prosperity that will be manifest at the time of the coming of Mashiach.

7. Sifri, at the beginning of Devarim, Pesikta Rabasi, Parshas Shabbos VeRosh Chodesh, Yalkut Shimoni, Yesha- yahu, sec. 503. 154 שובה ישראל, ה'תשל"ז

*( יצא לאור בקונטרס וא"ו תשרי – תש"נ, "לקראת ו' תשרי, יום היָארצייט של הרבנית הצדקנית מרת חנה תנצב"ה )אמו של – יבלח"ט – כ"ק אדמו"ר שליט"א(, נסתלקה שבת תשובה בעת עלות המנחה שנת תשכ"ה, אשר השנה מלאו עשרים וחמש שנים מיום ההסתלקות שלה.. יום ה', וא"ו תשרי ה'תש"נ".

א( הושע יד, ב. – התחלת וראשית ההפטורה דשבת שובה. וראה לקמן )ע' צו ואילך( מאמר ד"ה שובה ישראל מש"פ האזינו – שהוא המשך למאמר זה. ב( לקו"ת דרושים לשבת שובה ד"ה שובה הב' )סו, ריש ע"ב(. רד"ה זה תרס"ו )המשך תרס"ו ע' יז(. ובכ"מ. ג( רד"ה זה תרנ"ט )סה"מ תרנ"ט ע' יח(, תרצ"ה )סה"מ קונטרסים ח"ב שכח, א(, תרח"צ )סה"מ תרח"צ ע' לד(. ועוד. ד( מקומות שבהערה הקודמת. ד"ה זה ה'תש"ד )סה"מ ה'תש"ד ע' 15(. ועוד. ה( תהלים לד, טו. ו( לקו"ת בלק ד"ה מה טובו )עג, ב. שם, ד(. ז( אדה"ז או"ח ס"ה ס"ב-ג. ח( שעהיוה"א פ"ז )פב, א(, מרע"מ פ' פינחס )רנז, סע"ב(. פרדס שער א )שער עשר ולא תשע( פ"ט. ואפשר שכ"ה הכוונה גם בשו"ע שם. ט( שעהיוה"א שם. י( ראה בארוכה סה"מ תרנ"ד ע' רצא. המשך תער"ב ח"ב ע' תתקכ ואילך. יא( ראה המשך תער"ב שם. סה"מ ה'תש"ח ס"ע 160 ואילך. יב( להעיר מעטרת ראש שער ר"ה פ"ד: "הי' הוה ויהי' כא' שהוא למעלה מבחי' התחלקות הזמן דעבר הוה עתיד", "מ"מ הרי הוא שרש התחלקות הזמן.. ונק' מקור הזמן עכ"פ". יג( שעהיוה"א רפ"ד. וראה גם זהר ופרדס שבהערה 8. יד( לקו"ת בלק שם )עג, ד ואילך(. ובכ"מ. וראה גם ד"ה לך אמר לבי ה'תש"כ ס"ו )תורת מנחם – ספר המאמרים ח"ד ע' רפו(. וש"נ. טו( ראה ד"ה הנ"ל שם, דהנבראים שמתהווים משם אלקים )ממלא(, מכיון שהתהוותם היא בדרך התלבשות, הביטול שלהם הוא רק ביטול היש, והנבראים שמתהווים משם הוי' )סובב(, מכיון שהתהוותם היא באופן דבדרך ממילא, הביטול שלהם הוא ביטול במציאות. טז( ראה המשך תרס"ו ע' קצח. ולהעיר גם מסה"מ קונטרסים ח"א צט, סע"ב ואילך "ההתהוות דשם הוי' היא בדרך ממילא.. כשעלה ברצונו ית' שיהיו עולמות נתהווה מציאות העולמות.. שבזה ההתהוות היא בדרך ממילא". יז( המשך תרס"ו שם. יח( ראה עד"ז המשך תער"ב ח"א פמ"ט. סה"מ תרע"ח ע' שה. ד"ה בלילה ההוא תש"כ )סה"מ תש"כ ע' 93(. יט( בכ"מ בדא"ח, דאלקים הוא לשון כח כמ"ש )יחזקאל יז, יג( ואת אילי הארץ לקח )מקומות שבהערה הבאה(. ובסה"מ תרפ"ח ע' סט, מובא גם )בהמשך לפסוק זה( מ"ש בשו"ע רבינו ז"ל )שבהערה 7( וכשמזכיר שם אלקים יכוין שהוא תקיף ואמיץ. כ( ראה סה"מ עטר"ת ע' שס. תרפ"ח שם. קונטרסים ח"א צז, א. ועוד. כא( שעהיוה"א פ"א. כב( פרש"י סנהדרין ב, סע"ב. הובא באוה"ת יתרו ע' תשנ. כג( וע"ד חילוקי המדריגות מעלה ומטה שבעולמות, שהם מצד אור הממלא, משא"כ אור הסובב הוא סובב כל עלמין בשוה )לקו"ת ר"פ אמור. ובכ"מ(. כד( ראה לקו"ש ח"ז ע' 183 הערה 39. כה( ראה לקו"ש שם, דמ"ש בתניא רפמ"א "שהיראה היא שרש לסור מרע" )ולא "לשס"ה ל"ת" כבפ"ד( כי היראה היא שרש גם ל"סור מרע" שבמ"ע. כו( בלק שם )עג, ד(. כז( וע"ד "ענין עובד אלקים המבואר בסש"ב פט"ו" – לקו"ת שם. כח( ראה תניא פ"ל )לח, ב(. כט( תניא רפ"ד. ל( להעיר מסה"מ ה'תשי"א ע' 323, דביראה, האדם הירא והדבר שירא ממנו, הם שני ענינים. משא"כ באהבה, 155 SHUVAH YISRAEL 5737

מציאותו של האדם האוהב הוא הדבר שכוסף ומשתוקק אליו. ולכן, "כשם שאי אפשר שישכנו האש והמים בכלי אחד, כן לא תשכון בלב המאמין אהבת הוי' ואהבת עוה"ז". ועפ"ז יש לומר, דזה שהיגיעה יותר מטבעו ורגילותו היא בהעבודה דועשה טוב דוקא, הוא, כי ע"י אהבתו את הוי' )השרש דוע"ט( הוא יוצא ממציאותו* וכל ענינו הוא אהבת ה'.

*( ואין סתירה לזה ממ"ש בתניא רפ"ד )נעתק לעיל בפנים( "והמקיימן באמת הוא האוהב את שם הוי' וחפץ לדבקה בו" – כי "אין הכוונה שמקיים את המצוות מצד הטוב המגיע לו מזה, כ"א שעי"ז יהי' דבוק באלקות" )סה"מ ה'תש"ח ע' 82(.

לא( שמואל-א כד, יד. וראה פרש"י עה"פ. פרש"י משפטים כא, יג )ד"ה והאלקים אנה לידו הב'(. לב( לקו"ת שם )עד, א(. לג( ראה תו"א וארא שבהערה הבאה, דזה שבעסק התורה ה"ה המלך עצמו )ראה לקמן בפנים( הוא כי התורה היא מבחינת אנכי שלמעלה מהוי'. לד( וישב כז, ב. וארא נו, א. לה( תו"א וארא שם. לו( ישעי' נא, טז. לז( שבת קלח, ב. לח( תו"ח שמות תקלט, א ]בהוצאה החדשה – תצוה ח"ב שסד, ב[. סה"מ תר"ן ע' שנו ואילך. סה"מ קונטרסים ח"ב שפח, ב. לט( ואתחנן ו, ה. ברכות נד, א במשנה. ספרי )הובא בפרש"י( עה"פ. מ( בהבא לקמן – ראה גם )עד"ז( ד"ה פדה בשלום ה'תשל"ט סעיף ד )תורת מנחם – ספר המאמרים ח"ב ע' מא(. מא( שערי תשובה לאדמו"ר האמצעי ח"א )שער התפלה( נה, א. מב( אבל לא ממש. כי אהבה זו היא מצד הנשמה, ורק שמתעוררת ע"י ההתבוננות – קונטרס העבודה פ"ה )ע' 18 ואילך(. ובכ"מ. וכ"מ גם בתו"ח שבהערה 38. מג( המשך תרס"ו ע' רסז. וראה גם תניא פי"ח "שאי אפשר כלל". מד( עקב יא, יג. מה( להעיר מברכות לה, ב "הרבה עשו כר"י ועלתה בידן, כרשב"י ולא עלתה בידן". דמזה מוכח שענין "עושין רצונו של מקום" הוא רק ביחידי סגולה – והרי "עושין רצונו של מקום" הוא כשישנה גם האהבה דבכל מאדך, כדלקמן ס"ה. מו( סהמ"צ להצ"צ לט, ב. סה"מ קונטרסים ח"א קכו, א ואילך. וראה עד"ז לקו"ת אחרי כו, ג. מז( או"ת להה"מ )הוצאת קה"ת( פ' עקב נג, סע"ג ואילך )בהוצאת קה"ת ה'תש"מ ואילך – סי' קסו(. וראה גם חדא"ג מהרש"א לברכות שם. מח( ראה בכ"ז לקו"ת ברכה צט, ג. אמרי בינה שער הק"ש פפ"ו. חינוך )שבשערי תשובה לאדמו"ר האמצעי( פמ"ט )נו, א ואילך(. אוה"ת עקב ע' תצו. ראה ס"ע תערב ואילך. ועוד. מט( ראה בארוכה ד"ה באתי לגני ה'תשכ"ט ס"ט )לקמן ח"ב ע' שכה ואילך(. וש"נ. נ( להעיר מלקו"ת ברכה שם, שבכל מאדך הוא "ביטול רצון". נא( לקו"ת דרושים לשבת שובה ד"ה שובה הא' )סה, א(. נב( כ"ה הלשון ברד"ה שובה ישראל ה'תש"ד )סה"מ ה'תש"ד ע' 15(. וכ"ה גם ברד"ה זה תרח"צ )סה"מ תרח"צ ע' לד(. נג( ראה לקמן בפנים )מהמשך תרס"ו( בענין מלכיות זכרונות ושופרות. וראה גם לקו"ת בלק שם )עד, א(, שע"י עסק התורה )בקש שלום(, שהיא משל ולבוש לקדמונו של עולם שלמעלה מסובב, נעשה השלום והחיבור דסובב וממלא. נד( ע' תקלז ואילך. נה( שם ע' תקמא ואילך. נו( שם ע' תקמג. נז( פל"א. 156 שובה ישראל, ה'תשל"ז

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