English translation — מאמר שובה ישראל תשל"ז

With the help of Heaven.

Shabbos Parshas Haazinu,

Shabbos Teshuvah,

the year 5737*

"Return, O Israel, to Hashem your G-d... Take words with you and return to Hashem."1

And it needs to be understood,

that when it says "Return, O Israel," the intention is repentance as it should be,

and since it is a positive commandment to confess

(when one repents)2,

to the extent that confession is among the essentials of repentance3,

then "Return, O Israel" also includes verbal confession,

so what is added by "Take words with you"?4

Likewise, the continuation "and return to Hashem" must be explained,

for from this it is implied that after the repentance of "Return, O Israel,"

there needs to be yet another repentance.

2)

And this will be understood by prefacing what was explained above5,

that what is written "Return, O Israel, until Hashem your G-d"

(even though ostensibly it should have said "to Hashem your G-d"),

is,

according to the explanation of the Alter Rebbe6,

that the repentance must be until Hashem becomes your G-d.

And there is another explanation7

regarding "Return, O Israel, until,"

that "until" refers to a level above that which is called "until"8.

And also in this there are two levels,

"until and including" and "until but not including."

"Until and including" is

(generally)

in the levels within the order of the chain of descent,

where all the levels in the chain of descent are relative to one another,

therefore,

even when one is in a lower level, he already has a connection to the levels above it,

and up to the highest level,

"until and including."

And "until but not including" is in that which is above the chain of descent,

for even when one is in the highest level within the chain of descent,

he will not thereby reach the level that is above the chain of descent,

"until but not including."

And based on this, we can explain the connection of repentance to the aspect of "ad"

("Return O Israel until [ad]"),

for in repentance there are two matters.

One is that through repentance he rectifies and fills that which he should have done,

and this is

(primarily)

in the aspects of the chain of descent

(for man is a configuration of intellect and emotions),

"ad" and "ad bikhlal" [including the end].

And the other is that in order to be able to rectify and fill these matters,

he must reach an aspect that is above the chain of descent

(the "not-man" within man),

"ad" and "lo ad bikhlal" [not including the end].

And it can be said

that this is also what the verse continues

(after saying "Return O Israel until [ad]")

"Hashem your Elokim,"

for Hashem and Elokim are the Surrounding and the Filling,

and through "Return O Israel until [ad],"

that his repentance is in a manner that arouses the aspect of "not-man" within him

("ad" and "lo ad bikhlal")

and draws this into revelation within his "man" configuration,

through this "Hashem your Elokim" will be your strength and vitality,

so that the Surrounding light that is above the chain of descent will shine within him in revelation, in his innerness.

3)

Now, it was explained above,

that in the interpretation of "Return O Israel until [ad] Hashem your Elokim,"

that the repentance must be until Hashem becomes your Elokim,

there are two matters:

that Hashem will be your Elokim, your strength and vitality,

and that Hashem will only be an aspect of Elokim and contraction relative to the Ein Sof that is above Hashem.

And it can be said

that the two matters in

("Return O Israel")

"ad,"

"ad" and "ad bikhlal" and "ad" and "lo ad bikhlal,"

correspond to the two interpretations

(matters)

in "Hashem your Elokim."

And the explanation is,

that what was explained above, that the two matters in "ad" are the chain of descent and above the chain of descent,

is in general,

but in particular,

even within that which is above the chain of descent there are the two matters of "ad."

As it is stated in Likkutei Torah,

that the two matters of "ad" are in Keter

[for Keter,

in general,

is above the chain of descent].

"Ad" and "ad bikhlal" is in Arich,

the root of the emanated beings.

And "ad" and "lo ad bikhlal" is in Atik,

the lower aspect of the Emanator.

And this will be understood based on the known principle,

that through comprehension of the Filling light that is invested in the worlds,

which is only an illumination

(as is proven from this very fact that it is in investment),

one comes to the knowledge that there is a light that is hidden from the worlds,

from which the illumination that is in investment is drawn,

and since through comprehension of the illumination invested in the worlds one comes to the knowledge of the light hidden from the worlds,

even though the knowledge of this light is only knowledge of negation,

that one knows that this light is hidden from the worlds and from the illumination invested in them,

nevertheless,

since even knowledge of negation is knowledge and comprehension,

therefore even the light hidden from the worlds is included in "ad" and "ad bikhlal."

[And similarly in the service of man,

for since the intellect itself compels that with intellect alone one cannot pass through,

and in order for the service to be proper,

it is specifically through acceptance of the yoke that is above intellect,

therefore,

even the acceptance of the yoke

(which comes from the fact that the intellect compels)

is included in "ad" and "ad bikhlal."]

And the matter of "ad" and "lo ad bikhlal" is regarding the light to which even knowledge of negation does not apply

[and in the service of man – regarding the acceptance of the yoke that stems from the soul].

And based on this, we can explain the connection between the two interpretations of "Shuva Yisrael ad" —

(whether this "ad" means "up to and including,"

or whether this "ad" means "up to but not including") —

with the two interpretations of "Shuva Yisrael ad Hashem Elokecha":

[the interpretation] that Hashem will be your G-d, your strength and vitality, and [the interpretation] that Hashem will be only a level of Elokim and contraction relative to the Ein Sof that is above Hashem.

For the interpretation of "Shuva Yisrael ad" that it is "ad" meaning "up to and including,"

the light to which negative knowledge applies,

which generally is the Or HaSovev (Encompassing Light),

corresponds to the interpretation that "Hashem will be your G-d, your strength and vitality,"

[meaning] the light that is revealed through teshuvah is the Or HaSovev

(Hashem).

And the interpretation of "Shuva Yisrael ad" that it is "ad" meaning "up to but not including,"

the light to which even negative knowledge does not apply,

corresponds to the interpretation that "Hashem will be only a level of Elokim and contraction relative to the Ein Sof that is above Hashem,"

[meaning] the light that is revealed through teshuvah is the light that is above even the Or HaSovev.

4)

And on a deeper level, it can be said

that the reason the verse adds "Hashem Elokecha" after already saying "Shuva Yisrael ad,"

is that the concept of "Hashem Elokecha" —

that Hashem is only a level of Elokim and contraction relative to the Ein Sof that is above Hashem —

is higher even than "ad lo biChlal."

And this will be understood based on what was explained above15

that in the word "Hashem" in the verse "Shuva Yisrael ad Hashem Elokecha," there is also included "Hashem" vocalized as "Elokim,"

which is an exceedingly lofty level,

as explained in Likkutei Torah16

(on the verse17

"Ken Adonai Hashem Yatzmiach Tzedakah...")

the greatness of the elevation of the two names Adonai and Hashem

(vocalized as Elokim).

And nevertheless it is written "ad Hashem Elokecha,"

that even this Hashem is only a level of Elokim and contraction relative to the Ein Sof that is above Hashem,

because even Hashem

(vocalized as Elokim)

is only a name.

And as explained in Likkutei Torah18

regarding the two levels of the shofar that will be in the future,

"And Adonai Hashem will blow the shofar... and He will blow a great shofar,"19

[explaining] that the shofar of "And Adonai Hashem will blow the shofar,"

since even Adonai Hashem

(vocalized as Elokim)

are only names,

is a plain shofar,

but regarding the great shofar it is written "He will blow a great shofar,"

"He will blow" is stated plainly, and it does not say who is the blower,

because this blowing is an efflux and revelation from the aspect of the Hidden of All Hidden.

And it is explained in Likkutei Torah there,

that correspondingly is the difference between Rosh HaShanah and Yom HaKippurim,

that the shofar of Rosh HaShanah is like "And Adonai Hashem will blow the shofar,"

and on Yom HaKippurim it is written20

"Before Hashem you shall be purified,"

above Hashem,21

and moreover,22

"For on this day He will atone for you,"20

"He will atone" is stated plainly, and it does not say who is the atoner,21

like "He will blow a great shofar,"

"He will blow" is stated plainly.

And this is what is said in the haftarah of Shabbos Shuvah,

"Shuva Yisrael ad Hashem Elokecha,"

that this "Hashem" also refers to Hashem vocalized as Elokim,

because on Shabbos Shuvah there already exists a taste of the elevation of Yom HaKippurim,23

and relative to this elevation, even Hashem vocalized as Elokim is only a level of Elokim and contraction.

And based on this, we can explain that after the verse says "Shuva Yisrael ad,"

in which is included even "ad lo biChlal,"

it adds "Hashem Elokecha,"

because even the concept of "ad lo biChlal,"

although even negative knowledge does not apply to it

(as above, section 3),

nevertheless, from the fact that it is necessary to negate and say "ad lo biChlal,"

it is understood24

that it has some connection.

And this is like the concept of the Baal HaRatzon (Master of Will) from whom forgiveness is drawn

(as explained above25),

which generally is the concept of the names Adonai and Hashem vocalized as Elokim, through which all defects are filled,26

for although the fact that forgiveness is drawn from Him for that which they did contrary to the will is because He is not compelled in the will,27

nevertheless, the will has a connection to it

(as is proven from the fact that He is called "Baal HaRatzon"),

and therefore the forgiveness must be for that which they did contrary to the will.28

But regarding the Essence of the Ein Sof, which is above even the Baal HaRatzon,

defect is inherently inapplicable.

And as explained elsewhere29

regarding the concept that "the essence of the day atones,"30

that the atonement that comes from the essence of the day is

(not in a manner of action,

but rather)

that on this day the connection of the essence of the soul with Atzmus is revealed

(which is above even the Baal HaRatzon),

[such that] relative to this level, defect is inherently inapplicable.

And this is that after it says "Shuva Yisrael ad," it adds "Hashem Elokecha,"

for since Shabbos Shuvah is a preparation for Yom HaKippurim,

therefore the teshuvah of Shabbos Shuvah must be not only "ad,"

[even] "ad lo biChlal,"

through which all defects will be nullified,

but rather it is also necessary to arouse and reveal the point of Yiddishkeit,

the connection of the essence of the soul with Atzmus

(which is above even the Baal HaRatzon),

relative to which even Hashem vocalized as Elokim is only a level of Elokim and contraction,

and through this it is revealed that the undesirable matters are only in externality,

but in internality31

(from the perspective of the connection of Yisrael and the Holy One, Blessed be He),

there were inherently no undesirable things.

5)

And it can be said,

that also on Yom Kippur there are these two matters,

the revelation of the essence of the soul that is connected to the Atzmus,

and that this matter is revealed in the particular levels of the soul,

down to the level of Nefesh within it,

through which atonement is revealed

(in the aforementioned manner)

also in the levels of the soul in which defect is applicable.

And this is that Yom Kippur is a day that is obligated in five prayers,

the five prayers correspond to the five names of the soul,

Nefesh, Ruach, Neshamah, Chayah, and Yechidah,

and the matter of a day obligated in five prayers is that the revelation of the essence of the soul,

which is from the essence of the day itself,

is revealed in its particular levels.

And it can be said,

that the difference between the five prayers is not only in the place

(the level)

in which the essence of the soul is revealed,

but also in the revelation itself.

For in the Neilah prayer,

the aspect of Yechidah,

the revelation is greater than in the four prayers before it.

And likewise regarding the four prayers themselves,

the difference is also in the manner of the revelation.

And likewise in the aspects above,

that Yom Kippur is a day obligated in five prayers is because on Yom Kippur there is the ascent of Malchus into Atik

(as explained in the Siddur),

that this matter is throughout the entire day,

and nevertheless,

there are in this several levels,

and the main ascent is at Neilah

(as explained in the Siddur).

Now the levels of Yom Kippur are divided into two general levels.

"Shabbos Shabbason hi" (it is a Sabbath of solemn rest, feminine)

(feminine language)

and "Shabbos Shabbason hu" (it is a Sabbath of solemn rest, masculine)

(masculine language).

For the two levels are in Atik,

except that there are two interpretations of Atik.

That in general,

the upper aspect of Kesser

(and specifically the three heads within it)

is called by the name Atik,

but the essential matter of Atik is the Ein Sof that is within the three heads.

And the difference between the two aforementioned levels is,

that "Shabbos Shabbason hi"

(feminine language)

is in Atik,

in its three heads

(in which Rada"la is also included),

and "Shabbos Shabbason hu"

(masculine language)

is in the Ein Sof of Rada"la.

And based on this, an additional explanation can be given regarding that after it says "Shuva Yisrael ad Hashem Elokecha,"

for "ad" (until) and not including "ad" is in Atik

(as brought above in section 3 from Likkutei Torah),

and that "Hashem as Elokim is considered" regarding the Ein Sof that is above Havayah, it can be said that this is regarding the Ein Sof of Rada"la.

6)

And it can be said,

that this that they say the virtue of Yom Kippur is,

that it is a day obligated in five prayers,

even though the day itself

(the revelation of the connection of the essence of the soul with Atzmus)

is more elevated than this being obligated in five prayers

(the revelation in the particular levels of the soul),

it is,

because this that the essence of the soul is revealed in its particular levels,

through which there is atonement in the place where there was initially the defect,

has an advantage over the level of the essence of the soul.

For although in the aspects of Nefesh-Ruach-Neshamah and particularly the aspect of Nefesh

(as they are in themselves)

defects are applicable, nevertheless they are atoned for.

[And furthermore,

that the atonement from the essence of the day is in a manner that it is revealed that in their innerness there was no defect from the outset,

as above].

And likewise regarding the matter of atonement itself,

that the main novelty in atonement is atonement for simple sins.

For atonement for the sins of tzaddikim,

the matter of "there is one who loves" and the like, which relative to their level is like casting off the yoke,

since regarding these sins it cannot be said that they are the opposite of the will of the Holy One, blessed be He

[for this selfhood is due to the nature that the Holy One, blessed be He, implanted],

therefore,

the atonement for this is not such a novelty.

And the main novelty and

(consequently)

the advantage is in atonement for simple sins,

for in this is revealed the unlimited power of the bond of Yisrael and the Holy One, blessed be He,

that even when they did the opposite of His will, nevertheless

(through repentance and atonement)

they are pleasing before Him, blessed be He, as if they had never sinned.

And this is that our sages, of blessed memory, said,

"In the place where penitents stand, even the completely righteous cannot stand,"

it can be said that this statement of our sages does not depart from its simple meaning,

and the main advantage of penitents is in simple penitents.

And based on this, what the Tzemach Tzedek brings

(from the book Taamei HaMitzvos of the AriZal) will be understood,

that this that the AriZal was accustomed to recite specific confessions is,

because all of Yisrael are one body,

for ostensibly it could be said that the confessions of the AriZal were about matters of extreme subtlety that were applicable even to him

[and in the manner explained above regarding the selfhood of "there is one who loves"],

and this that they explain that the confessions of the AriZal were

(also)

for simple sins because all of Yisrael are one body,

it can be said,

for according to this explanation specifically it is understood that by the AriZal there was also the advantage of simple penitents.

7)

And one may add,

that the primary innovation and superiority of the penitents is in the service of Torah and mitzvos that follows repentance,

for the service of repentance is to leap over the root

not in the order and manner of the chain of descent.

Therefore,

the revelation of the essential connection of the essence of the soul with the Awtsmoos, which comes about through repentance and atonement,

even though the revelation is in those levels in which the flaw occurred,

which generally are the aspects of Nefesh-Ruach-Neshamah,

it is as if the Nefesh-Ruach-Neshamah are in a manner of elevation upward

(to the levels of Chayah and Yechidah,

and even to the essence of the soul).

And the primary innovation and superiority of repentance is that through repentance,

even the service of Torah and mitzvos is with greater power.

For the service of Torah and mitzvos is in an ordered sequence

[since

(most)

mitzvos have a limited measure, as explained in Tanya,

and certainly the study of Torah, which is in understanding and comprehension],

and through the service of Torah and mitzvos after repentance being with greater power,

the revelation of Chayah and Yechidah

(and one could say also of the essence of the soul)

in the Nefesh-Ruach-Neshamah is as if the Nefesh-Ruach-Neshamah are below.

And beyond this,

that through the service of Torah and mitzvos, the world also becomes a dwelling place for Him, blessed be He,

and through this the intention of a dwelling place in the lower realms is completed,

as is known regarding the matter of "in whom He consulted, in the souls of the righteous,"

that this which they said "in the souls of the righteous"

(even though in the place where penitents stand, even completely righteous individuals cannot stand),

for the ultimate purpose of creation is that there be a dwelling place for Him, blessed be He, in the lower realms,

and this is accomplished through the service of the righteous,

the service of Torah and mitzvos.

However, the perfection in the service of Torah and mitzvos is when it comes after the precedence of repentance, for then the service of Torah and mitzvos is with greater power,

and through this there is an addition in the revelation of G-dliness

(within man,

and through this)

also in the world,

and through this the intention of a dwelling place in the lower realms is more fully completed.

8)

And this is "Return, O Israel, unto Hashem your G-d... take words with you,"

that which it adds "take words with you" after saying "Return, O Israel, unto Hashem your G-d,"

is,

because of the greatness of the elevation in the service of repentance,

and particularly in the repentance of "Return... unto Hashem your G-d,"

that the repentance is in the aspect of "unto" and not including,

and beyond this—"Hashem your G-d,"

through which the essence of the soul, which is connected with the Awtsmoos, is revealed

(which is above even the Master of Will),

and even though it is found in a most exalted level,

and seemingly is not relevant to the rectification of flaws

[and particularly that to rectify this one must descend from his level],

nevertheless it says "take words with you,"

that there must be verbal confession,

in order to eradicate the body of the husks.

And another interpretation of "take words with you,"

that "words" are Torah and mitzvos.

That even regarding the matter of rectifying sins,

although there is in this the advantage that through it the revelation of the essence of the soul is drawn down

(also)

into the lower levels in which flaw is relevant,

nevertheless,

even this is not sufficient,

and there must be "take words with you,"

Torah and mitzvos,

for through this there will be elevation also in the levels of the soul as they are below

(and not in a manner of elevation upward),

and beyond this,

that through this there is also clarification and refinement of the world,

and it becomes a dwelling place for Him, blessed be He, in the lower realms.

And this is also what the verse continues: "and return to Havayah,"

that after the teshuvah of "Return, O Israel, unto Havayah your G-d," which is an elevation from below to above,

there must be "and return to Havayah,"

to draw down the light from above downward through Torah and mitzvos, which are the way of Havayah.

And through this,

they draw down all the influences not only in spiritual matters but also in physical matters,

in children, life, and ample sustenance,

as the Alter Rebbe said,

"The Almighty gives Jews physicality, and Jews make from that physicality spirituality,"

and they make a dwelling place for Him, blessed be He, in the lower realms,

and through this—"And Havayah shall be King over all the earth."