English translation — בראשית ג

1.

It stands in the Midrash¹

: "Everything that was created in the six days of creation requires making" — "this²

is that which is written³

which God created to make,

which He created and made is not written here, but rather to make, to say that everything needs fixing".

One must understand: How does this Midrash accord with the statement of our Sages⁴

"The world was created <b>in its fullness</b>",

that "the things were created

(that are in the world)

<b>in</b> <b>their fullness</b>"<b>⁵</b>

— not lacking anything that "requires making,

fixing"⁶?

At first glance one could answer based on the words of the midrash&lt;sup&gt;5&lt;/sup&gt;

that "although the things were created in their fullness, once Adam sinned they &lt;b&gt;became corrupted"&lt;/b&gt;&lt;b&gt;&lt;sup&gt;7&lt;/sup&gt;&lt;/b&gt;

— and the verse "which God created to do" is stated regarding the seventh day

("for on it He &lt;b&gt;rested&lt;/b&gt; from all His work which He created etc."),

which was &lt;b&gt;after&lt;/b&gt; the sin&lt;sup&gt;8&lt;/sup&gt;

the Tree of Knowledge&lt;sup&gt;9&lt;/sup&gt;.

This is however not an answer

(sufficient),

because the verse says "which &lt;b&gt;created&lt;/b&gt; God to do" — that the need "to do — requires repair" is

(&lt;b&gt;not&lt;/b&gt; a result of the &lt;b&gt;later&lt;/b&gt; sin,

which caused a &lt;b&gt;corruption&lt;/b&gt; in the world,

but)

from the aspect of the &lt;b&gt;creation&lt;/b&gt; &lt;b&gt;itself&lt;/b&gt; — the "&lt;b&gt;created&lt;/b&gt;" was in a manner that "requires repair".

2.

And one can say one of the explanations in this:

The concept of "God created to do" — that "everything requires rectification" — was innovated on the seventh day,

but not from the aspect of the <b>corruption</b> of the sin of the Tree of Knowledge

(the deed of human beings,

which was the opposite of "God <b>created</b> <b>to do</b>"),

but from the aspect of the <b>day</b> of the Sabbath day.

4.

5.

In the "same" world that

(and as)

"God created" — there is a difference in its state as it is in the six days of creation and as it is on the seventh day: according to the level and state of the six days of action, the world is "in its &lt;b&gt;fullness&lt;/b&gt;",

it is a &lt;b&gt;perfect&lt;/b&gt; world; when the seventh day comes,

the state

(elevation)

of the day of Shabbat gives a possibility to become elevated and stand on a higher level,

then the

(same)

world

(that "God created")

— is &lt;b&gt;lacking&lt;/b&gt;

(regarding the possibility of the seventh day)

and "needs correction".

As the Alter Rebbe explains in Tanya&lt;sup&gt;10&lt;/sup&gt;

— that "the essence of teshuvah&lt;sup&gt;11&lt;/sup&gt;

is in the heart, and the heart has within it many aspects and levels",

and therefore even though "he has already done proper teshuvah",

when one becomes elevated to a higher level,

a higher manner of teshuvah is required.

Why we say the blessing "Forgive us" in the Shemoneh Esrei prayer ..

and not before the prayer" — because after one lifts oneself up to a higher level

(through Shema and prayer)

one perceives that one needs to do repentance

(in a higher manner)].

3.

And it is that one can seemingly distinguish,

and the proof is not analogous to the case — in this matter of repentance the explanation is,

that although one has already done a "proper repentance"

(according to the person's current state)

— however the blemish

(from the sin)

has not yet been erased entirely; it is only that relative to his current state the blemish is not apparent,

but when he is elevated to a higher level — there even a finer blemish is noticeable and therefore one needs to have a repentance in a higher manner&lt;sup&gt;13&lt;/sup&gt;.

but when the same stain is on a silk garment it ruins the garment¹⁴].

So this is seemingly not a proper example and explanation for our subject,

where the creation was from the outset created by the <b>Upper One</b>,

in a manner of <b>very</b> <b>good</b><b>¹⁵</b>

and "upon its fullness" — without a defect and deficiency,

as above.

— But this is not so: also in the matter of repentance there is the order of service of "all his days in repentance"&lt;sup&gt;16&lt;/sup&gt;,

that the need for repentance "all his days" is not only because the blemish of the previous act of transgression has not yet been entirely erased

(and regarding the current higher level, a blemish from the transgression still &lt;b&gt;remains&lt;/b&gt;)

— Heaven forbid to suspect &lt;b&gt;every&lt;/b&gt; &lt;b&gt;Jew&lt;/b&gt; that he has not yet done complete repentance and there still exists a blemish from a sin&lt;sup&gt;17&lt;/sup&gt;

— rather even if "he did repentance &lt;b&gt;properly&lt;/b&gt;" and completely in a manner that the blemish has been entirely erased,

still the matter of repentance is applicable and must be&lt;sup&gt;18&lt;/sup&gt;.

that also by righteous people there is the matter of repentance,

and one of the accomplishments of Moshiach is,

that "He comes to bring &lt;b&gt;the righteous&lt;/b&gt; back in repentance"&lt;sup&gt;20&lt;/sup&gt;].

4.

The explanation in this: when one is elevated to a higher level, a higher manner of service is required,

because relative to his higher level, his previous <b>service of G‑d</b> is not complete

(although the service was complete relative to the previous level).

A simple example of this — from the commandment of charity: the obligation of charity is according to the value of the assets that the person possesses,

it is understood,

that when his wealth becomes greater, he cannot content himself with the amount that he previously gave to charity

(although then,

in his state at that time,

he fulfilled with it the commandment of charity <b>in its completeness</b>),

rather he must give charity according to his situation <b>now</b><b>²¹</b>

And since the existence of Torah and mitzvos of a Jew is a "continuous action" — in the language of the Tanya²²

that the "unity" that is effected through Torah and mitzvos is a "unity ...

<b>eternal</b> forever and ever" — therefore,

at the time when the Jew is elevated to a higher level,

"he takes with him" the Torah and mitzvos that he fulfilled in the past: and in order to elevate the <b>previous</b> Torah and mitzvos of his

(which, relative to his current state, lack in their perfection)

the matter of teshuvah is required²³.

in the saying of "Forgive us" in the Shemoneh Esrei prayer — which was instituted even for tzaddikim who have no sins,

and for baalei teshuvah who have already done teshuvah completely:

The request "forgive us" is not

(only)

for past sins,

but also for the &lt;b&gt;service&lt;/b&gt; of &lt;b&gt;G&lt;/b&gt;d from before,

which at this hour requires correction.

Because in the prayer of Shemoneh Esrei,

when one is &lt;b&gt;"standing before the King"&lt;/b&gt;&lt;sup&gt;25&lt;/sup&gt;

— which means a state of &lt;b&gt;ultimate&lt;/b&gt; self-nullification,

so that even the motion of "gesturing with a finger

(if it is)

before the King"&lt;sup&gt;26&lt;/sup&gt;

is called a rebellion against the kingdom — one hears that the &lt;b&gt;service of G&lt;/b&gt;d beforehand is not everything,

lacking

(in service).

— When one is not in a state of "standing before the King",

but in His country

(on His mission)

is &lt;b&gt;the&lt;/b&gt; service a perfect service with all completeness,

And on the contrary — then it is the will of the King Himself that one should &lt;b&gt;not&lt;/b&gt; stand in &lt;b&gt;complete&lt;/b&gt; self-nullification,

so that one should be capable of doing and carrying out the King's command regarding His country;

Standing however before the King one feels as if in the service before this the absolute nullification to the King was lacking,

and for the deficiency that was "renewed" while one stands before the King one says "forgive us"].

And likewise in our matter: In the six days of creation the world was in perfect completeness

("in its fullness")

according to the state of "the days of action";

But when the seventh day came and a higher holiness was drawn into the world — then the world,

as "Elokim created"

(as &lt;b&gt;complete&lt;/b&gt; in the six days of creation),

in a state

(of "deficient")

that "requires correction".

5.

The aforementioned matter is also an additional explanation in the necessity of studying Chassidus in our times:

It is known the question: Since in the earlier generations one could be a keeper of Torah and commandments and a servant of G-d in completeness — without study of the inner dimension of Torah

(and its dissemination),

what is the necessity that in our generations we must have the study of the teachings of Chassidus and the conduct in the ways of Chassidus

(and in particular — their dissemination)?

And it is also already known²⁷

the answer to this,

that since the darkness of the exile becomes greater,

one must have a higher light in order to be able to break through also <b>that</b> darkness,

and therefore the soul was revealed

(hidden)

of Torah which arouses and <b>reveals</b> the deeper,

hidden powers of the soul

("the hidden of the soul").

But there can be those who claim,

that they can get along without the light of Pnimiyut HaTorah; they are immersed in the study of Torah,

separated from the darkness of the exile,

and consequently — the deeds of their fathers are in their hands,

and the matters of Nigleh d’Torah are sufficient for them to be a keeper of Torah and mitzvot like their grandfathers etc.

Regarding this the instruction is,

that even according to &lt;b&gt;his opinion&lt;/b&gt;&lt;b&gt;&lt;sup&gt;28&lt;/sup&gt;&lt;/b&gt;

that it is within his ability to attain his grandfather’s perfection in the service of G-d

(without the light of Pnimiyut HaTorah)

— but this is for him

(in &lt;b&gt;this&lt;/b&gt; generation)

not a complete service&lt;sup&gt;29&lt;/sup&gt;.

Because in those generations,

before the inner dimension of the Torah was revealed,

this was indeed a perfect service and a service &lt;b&gt;in its completeness&lt;/b&gt; — but &lt;b&gt;now&lt;/b&gt;,

after it has already been &lt;b&gt;revealed&lt;/b&gt; in the world the light of the inner dimension of the Torah and the power has been given to serve the Most High with &lt;b&gt;the hidden aspects of the soul&lt;/b&gt; — the earlier manner of service

(from before the revelation of Chassidus)

is in the category of "&lt;b&gt;deficient&lt;/b&gt;"

(relative to the completeness that one can &lt;b&gt;now&lt;/b&gt; attain).

And therefore it is an absolute necessity³⁰

to disseminate the wellsprings of the teachings of Chassidus in every place,

until they reach every Jew,

That this is the immediate preparation for the fulfillment of the prophecy "For the earth shall be filled&lt;sup&gt;31&lt;/sup&gt;

with knowledge of the Lord as the waters cover the sea."

(From the talk of Shabbos Parshas Toldos 5744)