English translation — מאמר שובה ישראל תשל"ו

B"S.

Shabbos Parshas Haazinu,

Shabbos Shuva,

5736

(Unedited talk)

"Return, Yisrael, to Hashem your G-d, for you have stumbled in your iniquity."

"Take words with you... and say to Him, 'Forgive all iniquity... and let us render the calves of our lips.'"

And the precise point in the discourses of our Nesi'im is known, regarding what is written "Shuva Yisrael,"

for seemingly,

since it speaks about the matter of teshuvah, it should have said "Shuva Yaakov" and not "Shuva Yisrael," which is a name of superiority.

For Yisrael is an expression of "for you have striven with G-d and with men and have prevailed,"

and also the reason for calling the name Yisrael is "for you have striven,"

but Yaakov is from the term "heel," and also the reason for calling the name Yaakov is because "his hand was grasping the heel of Esav,"

and not merely a heel in general, but the heel of Esav,

and if so, it should have said "Shuva Yaakov," and why does it say "Shuva Yisrael"?

And especially according to what is stated, "and He saw no iniquity in Yisrael"

(in contrast to Yaakov).

And moreover, this is even more so from what the verse continues, "for you have stumbled in your iniquity,"

for "iniquity" refers to intentional sins,

and behold, even regarding unintentional sins it is stated in Igeres HaKodesh

from the teaching of the Arizal

that unintentional sins are due to the overpowering of the Nefesh HaBahamis

[this being the reason for Rashi's statement in Tractate Shevuos

that even an unintentional sinner requires atonement],

and if so, behold, even the matter of unintentional sins is not relevant to the level of Yisrael,

and all the more so the matter of "you have stumbled in your iniquity,"

intentional sins,

and why does it say "Shuva Yisrael" and not "Shuva Yaakov"?

And also, one must understand what is written, "Take words with you,"

for seemingly, when it says "Shuva Yisrael," the intention is for teshuvah as it should be,

and since it is a mitzvah to confess

(when one does teshuvah),

behold, "Shuva Yisrael" also includes the matter of confession,

for although the essence of teshuvah is in the heart,

nevertheless, confession is also among the essentials of teshuvah,

if so, what does "Take words with you" add?

And also, one must understand what is written, "say to Him, 'Forgive all iniquity,'"

for seemingly, since he has already done teshuvah

("Shuva Yisrael"),

behold, certainly he is forgiven for his transgressions,

and why is it necessary to say and request, "Forgive all iniquity"?

And also, one must understand what is written afterwards, "and let us render the calves of our lips," which enumerates lofty levels

(first, "Shuva Yisrael...,"

and then "Take words with you...,"

and then "say to Him...,"

until it comes to "and let us render the calves of our lips"),

that after all the preceding matters, it only comes to "and let us render the calves of our lips," which is only in place of the offerings, and not the actual offerings themselves.

And the explanation is,

behold, the general concept of teshuvah is a concept of a leap

as mentioned above

(in the sichos),

above order and gradation and hishtalshelus.

For this is that teshuvah is in one hour and in one moment,

for matters that are in gradation require time for this,

and the more elevated the matters are, the more time is required,

and as [the statement] a person does not attain the mind of his teacher until forty years,

that due to the greatness of the elevation of the matter

(of the mind of his teacher)

it requires an extraordinary amount of time.

However, the concept of teshuvah

(despite it being an elevated matter)

is in one hour and in one moment,

because the service of teshuvah is with supernal power,

in a manner of a leap without gradation.

And the leap in the concept of teshuvah is that it leaps from an opposite matter,

meaning not only that it is in a manner of incomparable [ascent], like the incomparable ascents within holiness itself,

but rather,

that it leaps from an opposite matter.

For this is also in simple teshuvah,

that initially he was on the opposite side, and in one moment he becomes a baal teshuvah.

And especially in teshuvah from love, that intentional sins become for him as merits,

which is a leap from the very lowest extreme to the very highest extreme,

for initially he had not merely simple transgressions but rather intentional sins,

the lowest extreme,

and through teshuvah they become as merits,

that these merits

(which are made from intentional sins)

are more elevated even than the merits of the righteous,

the highest extreme.

And behold, the explanation of the Alter Rebbe is known

regarding the statement of our sages of blessed memory,

"The culmination of wisdom is teshuvah and good deeds,"

that the reason why it precedes teshuvah to good deeds is because through the precedence of teshuvah, the deeds are good deeds and illuminate.

For the service of teshuvah also affects the service of Torah and mitzvos.

Therefore,

since the service of teshuvah is in a way of a leap without gradation,

behold, this causes that likewise in the service of Torah and mitzvos, and even in the service of "all your deeds shall be for the sake of Heaven,"

that even this service will be in a manner above order and gradation,

similar to the concept of the leap in teshuvah.

And as is explained at length in the Hemshech of 5666 in the maamar preceding the discourse "Shuva Yisrael"

and is also explained in the previous maamar

(the discourse "Zeh HaYom")

that the study of Torah must be preceded by bittul,

as it is said, "and let my soul be like dust to all,"

(and specifically through this)

"open my heart in Your Torah."

And even within the gradations of Torah study itself

(when the gradations are incomparable),

there must first be a bittul of the attainment of the previous level,

and like Rebbi Zeira who fasted one hundred fasts to forget the Babylonian Talmud in order to attain the Jerusalem Talmud.

And likewise in the fulfillment of mitzvos,

that there must also be in this the service that is above measure and limitation,

as it is said,

"And you shall love the L-rd your G-d with all your heart and with all your soul and with all your might,"

that it is not sufficient that the fulfillment of mitzvos be with the love of "with all your heart" and "with all your soul," which is love within limitation, but rather there must also be the love of "with all your might," which is above measure and limitation.

And this concept is incomparably higher than the simple fulfillment of mitzvos,

for the service of "with all your might" is the matter of "doing the will of the Place,"

as is known from the teaching of the Maggid

(meaning that he does the will),

and from this it is understood that it is incomparably higher than the fulfillment of mitzvos

(simple),

for the fulfillment of mitzvos

(simple)

is that the will already exists and the person only fulfills the will,

but unlike this, in the love of "with all your might," he does the will of the Place.

And this concept

(of "with all your might")

must be not only in the matter of fulfillment of mitzvos but also in the service of "all your deeds shall be for the sake of Heaven,"

for there is another interpretation of "with all your might,"

as our sages of blessed memory said,

"With all your might" means "with all your money,"

which is the matter of "all your deeds,"

and also this interpretation of "with all your might" is connected to the aforementioned interpretation of "with all your might,"

meaning that also in "with all your money,"

"all your deeds,"

there must be "and you shall love the L-rd your G-d" not only with all your heart and not only with all your soul but also with all your might,

above measure and limitation.

However, the concept of the leap without gradation in Torah, mitzvos, and all your deeds for the sake of Heaven

(which is effected by the concept of the leap in teshuvah)

is that within holiness itself, the ascent is in an incomparable manner,

but unlike this, in teshuvah the leap is from the opposite side.

And even that the leap is from the very lowest extreme to the very highest extreme,

as mentioned above.

And behold, the power for the service of teshuvah, which is in a manner of a complete leap as above, is from the aspect of Yisrael.

And although Yisrael is the letters

(of "Li")

"Rosh" [head],

and the concept of the head is that it has a connection to the body and the foot,

nevertheless, Yisrael is the letters "Li Rosh"

(that "Rosh" is "Li" – nullified to Him

(and according to the simple meaning of the language and the concept of "sarisa" – dominion and victory of war)),

and from this aspect can be the concept of the leap that is above measure.

And this is "Shuva Yisrael,"

for the power for "shuva" is specifically from the aspect of Yisrael.

And since this aspect exists in every single Jew,

even in one who has stumbled in his iniquity,

as our sages of blessed memory said,

"Yisrael, even though he sinned, he is Yisrael,"

and even that it exists even in one who is like the one from whom they learn "Yisrael, even though he sinned, he is Yisrael,"

therefore every single Jew has the power for teshuvah.

And from this aspect, the concept of teshuvah can also be in the aspect of Yaakov,

for the primary and essential name of every single Jew is Yisrael,

meaning that this aspect is the primary and essential [aspect] within him,

therefore it also affects the aspect of Yaakov.

And this is also what [the verse] continues, "for you have stumbled in your iniquity,"

for behold, the statement of our Nesi'im is known,

that just as one must know his own deficiencies, so too must he know his own virtues,

and therefore it says "for you have stumbled," etc., that it is only a matter of stumbling,

that when his foot trips on a stick or a stone, this causes a stumble in the head,

and the aspect of Yisrael is in perfection.

Nevertheless, the concept of teshuvah must be in all its force, because since he is of the aspect of Yisrael,

behold, relative to his level, he requires teshuvah even for this matter.

And on the contrary,

from the perspective of his elevated level,

behold, even a minor matter affects more than a great flaw in the aspect of Yaakov,

and in the manner that is said in Tanya

and in Shabbos

regarding a stain on the garment of a Torah scholar, which is called "builders,"

and in the manner explained in Tanya

regarding a thought in the mind, that this affects much more than the matter of speech, etc.

And he continues with the verse, "Take with you words," etc.

For in order to properly rectify the stumbling

(that which he stumbled with his foot),

the matter of repentance—the nullification of selfhood that is brought about through it—is not sufficient; this is effected through confession of words,

the matter of the letters, as explained in Sefer HaMitzvos of the Tzemach Tzedek.

For the ultimate purpose of repentance is the service of Torah and mitzvos

(and as above regarding the matter of repentance and good deeds),

and to this he adds, "Take with you words" of Torah and mitzvos, as explained in Likkutei Torah on the verse.

And these words are specifically in measurement.

For it is not necessary to mention regarding the Oral Torah, since the study of the Oral Torah must specifically be with understanding and comprehension,

it is therefore necessarily in measurement,

but even the Written Torah, although in the Written Torah the matter of comprehension is not so relevant,

nevertheless, even in the Written Torah there must be measurement,

and on the contrary,

the measurement of the Written Torah is greater than the measurement of the Oral Torah,

for in the Written Torah, the letters, the crowns, and the cantillation notes must be with utmost precision.

And he continues with the verse, "Say to Him, 'All will You bear iniquity.'"

And the explanation is,

that the ultimate matter of repentance is not only that sins be forgiven, but that the very intentional sins be transformed into merits,

and this is why even after "Return, O Israel," it must be said, "Say to Him, 'All will You bear iniquity,'"

"Tisa avon" is the matter of "Nosei avon" (He bears iniquity),

not only that He will suppress our iniquities and cast all their sins into the depths of the sea,

but that He also "bears iniquity,"

that He carries and elevates the iniquity,

that the sins become merits, as explained at length in Ohr HaTorah.

And this matter

("Tisa avon")

is accomplished through "Say to Him, 'All,'"

"All" is that which He is—He is All and includes everything,

and therefore "Tisa avon,"

that He bears even the iniquity and transforms it into merits.

And he continues with the verse, "And we will render [the words of] our lips as bulls,"

meaning that through the completeness of the repentance of "Return, O Israel," etc., they effect completeness in the matter of the offerings after "you have stumbled in your iniquity,"

for the interpretation of "And we will render [the words of] our lips as bulls" is not only that our lips are a substitute for bulls, but rather that our lips effect completeness in the "bulls,"

for "our lips" is the matter of prayer,

the matter of offerings in a spiritual sense,

which is higher than the matter of physical offerings,

and analogous to this, even in the time of the Temple when there was the offering of sacrifices in their simple sense, even then there needed to be the matter of Israel standing, Levites at their platform, and priests in their service, and particularly the service of the priests—it was "in secrecy and with a willing heart."

And this is what is written, "And we will render [the words of] our lips as bulls" after "Return, O Israel," etc.,

for this matter

("And we will render [the words of] our lips as bulls")

is the elevation that is brought about through repentance,

that which reaches elevation after elevation,

above even the matter of offerings,

until it reaches the level of the "Face of Hashem."

And as it is written,

"Seek My face—Your face, Hashem, I will seek,"

that through "Seek My face," which is the matter of repentance,

through this, "Your face, Hashem, I will seek."

For in the manner of drawing down from above to below, it is written,

"And you will see My back, but My face shall not be seen,"

but in the manner of elevation,

they reach the level of "Your face, Hashem."

And behold, just as it is regarding divine service,

that although the service of Torah and mitzvos

(in their own right)

is within limitation, it also contains the aspect of the non-gradual

(which is effected through the service of teshuvah),

and there is also the matter of the leap of teshuvah, which is above even the aspect of the non-gradual that is in the service of Torah and mitzvos,

so too is it regarding the reward,

that in addition to the three levels

(Beriah, Yetzirah, Asiyah)

in Gan Eden, which are levels of gradual descent,

the reward of "they shall go from strength to strength"

is of ascents that are beyond comparison.

But even these ascents are only illumination and revelation,

and afterward will be the drawing down of the Essence, which is above the matter of ascents and descents,

to the point that it cannot be said of this that it is above the matter of ascents, for it is not in the category of ascent and descent,

but rather a day that is entirely Shabbos.

And this is "Return, O Israel," etc., which is said in the haftarah of Shabbos Teshuvah,

that the service of Shabbos Teshuvah rectifies all the Shabbosos of the past year and also affects all the Shabbosos of the coming year.

And as explained in the writings of the Arizal,

that the first day

(of the week)

of the seven days between Rosh Hashanah and Yom Kippur rectifies all the days of the first day of the past year,

and likewise regarding the second day, etc., until the day of Shabbos.

And just as it is regarding the rectification of the past year,

so too is it regarding the coming year,

for the mitzvah of teshuvah from the Torah is that he should no longer return to folly, etc., and not transgress again, etc.,

meaning a good acceptance for the future,

until

[in the language of the Rambam]

the Knower of mysteries testifies concerning him that he will never return to this sin again

(slightly missing).

And just as in the matter of fear it is known that although there are many levels,

fear of punishment,

fear of G-d,

fear of the Exalted, etc., up to the level of fear as it is in the aspect of the point of the yud,

nevertheless all the levels of fear are connected and bound with each other,

so too is it regarding teshuvah,

that even teshuvah in the most lowly manner is connected and bound with the most supernal level of teshuvah,

up to the level of teshuvah of "and the spirit shall return to G-d who gave it,"

as explained in Likkutei Torah on this portion.

And this is what is said on Shabbos Teshuvah: "Return, O Israel, etc., and let us render the bulls of our lips,"

that through the teshuvah of Shabbos Teshuvah, which affects all the Shabbosos of the year, they come to the level of "and let us render the bulls of our lips," which is a very exalted level, as above,

and in the language of the Rambam,

"Israel do teshuvah and immediately they are redeemed, and the Third Beis HaMikdash will be built, and there 'we will make

before You the obligatory offerings as Your will commands,'"

speedily, indeed.