This is known to be a very deep Ma’amer and discusses Teshuva on, a very intellectual and organized fashion. In general the Ma’amer educates and guides us on the various levels the soul ascends to and reveals in the process of Teshuva. Additionally the Ma’amer explains how Teshuva is not only for the sinner, but also for the Tzadik-the righteous person. This is because the true essence of Teshuva, as the word means-is to return. This “return” is needed both for the sinner and for the righteous. This is because the divine soul once it leaves its source from which it came, G-d’s Essence, it wishes to “return” to it. Thus Teshuva is not only about correcting the defect brought about through sin, but also of the Teshuva-the return of the soul to its source, which is G-d.
This “return”, the Ma’amer explains, is by the soul itself ascending and increasing in the degree of the revelation of G-dliness found deeper within itself. In this Teshuva-return, the soul must traverse and ascend all worlds and levels to reach G-d’s Essence. This brings a greater manifestation of G-dliness, which is revealed in all realms and in all worlds. Ultimately, even G-d’s Essence is revealed reaching even to the lowest world. Thus through Teshuva G-d’s desire for a dwelling place on earth is fulfilled.
It is, for this reason, you will find that the Ma’amer will discuss and elaborate on various names and levels of G-dliness. This is to describe and better understand where the soul must be, and where the soul must go in its spiritual journey to reveal G-d’s Essence.
The Ma’amer first begins to explain levels found in the chain of creation and then to above the chain of creation. From there, it tells of levels which though above the chain of creation, are still associated with creation. The Ma’amer then explains that the soul must ascend higher even than those levels.
The soul then ascends even further, until reaching the “contact point”, where the Ohr Ein Sof-Essence of G-d is revealed into all existence. For the divine soul, it is the Ohr Ein Sof-Essence of G-d as it “shines” into the Yechida of the soul. For the existence of the worlds, it is the Ohr Ein Sof-Essence of G-d as it “shines” into the Rad”Lo-Atik of Keter.
Regarding this work, an attempt was made to use R’ Yoel Kahan’s a”h shiurim and explanations by listening to a recorded audio of his on it. However, this does not mean that it is necessarily what he meant. The reader is encouraged to listen to the audio himself and decide. In the audio shiur on this Ma’amer, R Yoel a”h comments on an idea that the Rebbe is innovating herein understanding how far G-d is removed from intellect and in how the Rebbe explains in Tanya, Shaar HaYichud Chapter Nine (See Chapter Four in the Ma’amer and source #24). The concept of an association to a level which though this association is beyond the knowledge that comes through negation, yet it still has some sort of association to the lower level and must be negated. This is because any form of association to other levels of knowledge or other limitations, must be transcended in order to reach the Atzmus-The Essence G-d.
This concept applies as well, as we will see in the Ma’amer with regard to “knowing”. How there are four levels in knowledge or above knowledge:
- Yedias Hachiuv-Human knowledge
- Yedias Hashlila-Above human knowledge.
- Yedias Elokus-G-dly knowledge.
- Atzmus-The unknown or not knowable even to Elokus so to speak, for it has no association to knowledge at all. For Atzmus is not in the realm of knowledge.
The idea is that Yedias Elokus, though above human knowledge even of Shlila, is still associated with knowing. This too must be negated in order to reach Ein Sof and Atzmus.
Please note that while not all sources are explained in this work, some have been incorporated into it. However, they have been added after the text of the Ma’amer, and the reader is encouraged to look them up.
The Ma’amer is divided into two segments. The first segment explains the Teshuva of the Yid as he corrects the sin and returns his G-dly soul to its source. The second segment is of the Yid taking this Teshuva and utilizing it in the practice of Torah and Mitzvot. Dividing the Ma’amer into two segments was done to better explain the flow and how the Ma’amer segues from one topic to the next.
However, the reader is encouraged to see the addendum for a more lengthy explanation of the concepts in the Ma’amer.
A special thank you and blessing to all who encouraged and supported this work. As well as to all those who will study it G-d willing-Berocha Vahatzlcha Bkol, Bgur, Bchesed UbRachamim. I pray this work gives the Rebbe some nachas.
Bebrocho Lchasiva Vchasima Tova, Shono Tova Umasuka with Victory and True Peace in Eretz Yisroel.
Yitzchok Vov Tishrei 5785-Teh Shnas (Limmud) P’nimyus HaTorah-Chassidus.
The Hebrew text of the Ma’amer was published with permission from Kehot Publishing House. Thank You.
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