For it is the intellect itself which understands its limitation, and comprehends the necessity for that which is above the intellect. Thus, this level of “above the intellect” service becomes part of the “intellect service”, and is included in the level of “Ad and the Ad is included”. The Rebbe once gave an example of this idea, how even when one jumps up, i.e. is going above their capacity, one cannot jump above their own head i.e. above their understanding. Because when one jumps up his head is jumping up with him. One can't jump over their own head. Thus, the intellect is jumping up with them. Here in our case the “above intellect” service of this person cannot be included in the level of “Ad and the Ad is not included”, for it is his own mind that agrees and is dictating the need for him to go above his own intellect.
And the concept of “Ad and the Ad is not included” in the Ohr divine light which has no association in it also even to the knowledge of negating and is above of Sovev as well.
[And in the service of man - in the acceptance of the yoke of G-d which is due to the Neshomo soul and not logic]. The level of “Ad and the Ad is not included” is where the acceptance of the yoke of G-d is not due to logic but due to the Neshomo - the G-dly soul itself, whose nature is inseparable from G-d and needs no explanations.
And according to this there is a need to explain the connection of the two meanings in Shuva Yisroel Ad (that this goes upon refers to the level of “Ad and the Ad is included” or that it goes upon refers to the level of “Ad and the Ad is not included”).
With the two meanings in the verse of Shuva Yisroel Ad Havaya Elokecho,
How the “Ad” that Havaya becomes your Elokecho, strength and vitality, and the “Ad” that Havaya will be only the category of Elokim and concealment compared to the Ohr Ein Sof which is above Havaya - each of these concepts correspond to the two respective levels of Ad.
For the meaning of Shuva Yisroel Ad which is “Ad and Ad is included”,
This is the Ohr divine light which has associated in it the knowledge of negation, which in general is the light of the Sovev, for through the logic of negating, one becomes aware of Sovev’s existence.
This is in accordance with the meaning of Ad that Havaya will become your Elokecho - your G-d strength and vitality.
That the Ohr-divine light which is being revealed through the Teshuva is the Ohr-light of the Sovev (Havaya) which can be included in the level of “Ad and the Ad is included”. Through the knowledge of negation, Havaya (Sovev) now has an association with Elekecho (Memala). And Havaya (Sovev) permeates creation like Elekecho (Memala).
And the meaning in “Shuva Yisroel Ad which is Ad and the Ad is not included”, is a level which even through negation remains unknown to the intellect.
This is the Ohr-light which the knowledge of negation is also not associated with, it is above knowing even through negation.
This is in accordance with the explanation of Ad that Havaya will only be as the category of Elokim and Tzimtzum-concealment compared to the Ohr Ein Sof-infinite light which is above Havaya.
That the Ohr-divine light which is being revealed through the Teshuva is the Ohr divine light which is above also of the Ohr-divine light of Sovev. For Teshuva draws down and reveals not only Sovev, but the Ohr Ein Sof. The Ohr Ein Sof transcends both Havaya and Elokecho, and both are but a Tzimtzum and concealment compared to it. Thus, it was explained how the two levels of “Ad” correspond to the two concepts in “Havaya Elekecho”. How Havaya becomes your Elekecho, your strength etc. and how Havaya is equal to Elekecho, for both are limited before Ohr Ein Sof.
Chapter Four
And for a greater depth in understanding why Havaya Elokecho is added after “Ad” in the verse there is to say,
That this the verse adds the words Havaya Elokecho after it already said “Return Yisroel Ad” which this "Ad" implies even levels which are above the chain of creation
It is because the matter of Havaya Elokecho,
That Havaya is only in the category of Elokim and Tzimtzum - a contraction and concealment compared to the Ohr Ein Sof which is above of Havaya. The higher explanation of the Alter Rebbe in Havaya-Elokecho.
This concept that Havaya is but Elokecho - a concealment to Ohr Ein Sof is higher even than the level of “Ad and the Ad is not included”. Though the level of “Ad and the Ad is not included” refers to above the chain of creation, and even above “Yedias Hashlio” - the “knowledge through negation”. The adding of “Havaya-Elokecho” after the word “Ad”, is to indicate that even the name of Havaya as it is in a very high level i.e. Bnikud Elokim, is also considered as Elokecho before Ohr Ein Sof. And just saying “Ad”, even if referring to “Ad and the Ad is not included”, only indicates the “Havaya” and “Elokecho” as they are Sovev and Memala respectively; and not the higher level of “Havaya as it is Bnikud Elokim”. Thus the verse adds “Havaya-Elokecho” after the word “Ad” to indicate that not only is Havaya Elokecho as they are in their respective levels considered a Tzimtzum before Ohr Ein Sof, but even Havaya Bnikud Elokim is considered as a Tzimtzum and as a Elekecho before the Ohr Ein Sof.
And this will be understood according to what is explained above that in the divine name Havaya in the verse “Return Yisroel Ad Havaya Elokecho” includes in it also the divine name Havaya with the Nikud - the vowels of Elokim spelled as Havaya but pronounced as Elokim.
Which is an exceedingly high level, the level of “Havaya Bnikud Elokim” is higher than the two levels of “Ad” and of Havaya-Elokecho as they correspond to the two levels of “Ad”.
As explained in Likutei Torah (on the verse “So Adon-ai Havaya will sprout for the righteous” etc.) the great quality of the two names of Adon-ai and Havaya (with the Nikud - vowels of Elokim) which is above Havaya and Elokim respectively and even when Havaya is drawn down into Elokim.
And nevertheless it is written in the verse “Ad Havaya Elokecho” after “Ad” - “until” to indicate that even the level of Havaya with the Nikud of Elokim is also only like Elokecho - a concealment before the Ohr Ein Sof. And this level that even “Havaya Bnikud Elokim” is considered a Tzimtzum before Ohr Ein Sof, is not included in the two levels of “Ad” mentioned earlier.
That also this level of Havaya Bnikud Elokim is only in the category of Elokim and a Tzimtzum-contraction a concealment compared to the Ohr Ein Sof-infinite light which is above of Havaya.
Because also Havaya with the vowels of Elokim is but a Shem, a divine name of G-d alone and not the Ohr Ein Sof or His Essence.
As explained in Likutei Torah in the concept of the two levels of the Shofar-ram's horn which will be blown in the time to come, the future times of Moshiach.
And it is written regarding this “Adon-ai Havaya in a Shofar Yiska - G-d shall sound the ram’s horn etc.” and “Vitoka - it shall be sounded in a Shofar Gadol - a great ram’s horn, on that day.
That the Shofar of “Adon-ai Havaya” is written “In a Shofar Yiska - G-d shall sound”,
Since that also Adon-ai Havaya (with the vowels of Elokim) are only Shemot divine names of G-d and not the Ohr Ein Sof, nor His Essence,
It, the Shofar is described in the verse as a Shofar - stam - plainly without describing it as “great”.
Not so regarding the “great” Shofar it is written: “Yitoka B’Shofar Gadol” - “it shall be sounded in a Shofar Gadol - a great ram’s horn”,
“Yitoka” shall be sounded - stam - plainly and it does not say who it is that is sounding the Shofar.
For this Tekiah - sounding of the Shofar is the drawing down and manifestation from the category level of Stima D’chol Stimen - “The Concealment of All Concealments”, concealed even to the concealed; the unknown - as if unknown even to itself.
And it is explained in Likutei Torah there mentioned earlier. When mentioning Adon-ai Havaya in the verse as stam - plain Shofar is written. Because Adon-ai Havaya, though very high levels, are still names of G-d. However, with the “Great Shofar” - no divine name is said as to who will sound it, for it transcends all divine names and refers to G-d’s Essence.
That on this same path of explanation is the difference between Rosh Hashanah and Yom Kippur.
That the Shofar of Rosh Hashanah is on the path similar to “And Adon-ai-Havaya in a Shofar Yiska - G-d will sound”, where names of G-d are mentioned.
And in Yom Kippur it is written “Lefnai - before Havaya you will be purified”, above of the level of Havaya,
And even more than this,
For on this day of Yom Kippur - Yichaper - atonement shall be made for you to purify you of all your sins.
“Yichaper” - “atonement shall be made” is written stam - simply plainly and it does not say who is granting the atonement for the atonement is coming from G-d’s Essence which transcends His names.
This is similar to the path of “it will be "Yitoka" - "To sound with a Great Shofar”, to sound is written stam - simply plainly - “to sound“ without saying who it is who will be "sounding" it.
And this is what we say in the Haftorah of Shabbos-Teshuva,
“Return Yisroel Ad Havaya Elokecho”,
That this Havaya is going on refers to also to the Havaya with the vowels of Elokim,
Because in Shabbat Teshuva there is in it already a similar quality as of the day of the atonement where the atonement is from G-d’s Essence, which transcends all divine names.
And compared to this quality even Havaya with the vowels of Elokim is only in the category of Elokim a Tzimtzum - contraction and concealment of G-d’s Essence,
And according to this it can be explained that after it says: “Return Yisroel Ad” - “upto” and/or even “until’.
Which in this is included also the level of “Ad and the Ad is not included”.
Is added “Havaya Elokecho”, in the verse,
Because also the concept of “Ad and the Ad is not included”.
Though it is not associated in it, also the knowledge of the negation (as above paragraph 3) the level of “Ad and the Ad is not included” does not include in it the knowledge through negation for “Ad and the Ad is not included” is above the knowledge obtained even through negation.
Nevertheless from this, how it is necessary to negate and say “Ad and the Ad is not included”. The need to say “Ad” - “until”, itself is an indication of an association that must be negated. Though this negation is not like Yedias Hashlila - knowledge that becomes known through negation. For through this level of “Ad” no knowledge becomes known by adding this additional negation of “Ad”. Yet by saying “Ad” - “until” this itself indicates an association that we may have associated with it, which must be negated.
It is understood, that there is to the level of “Ad and the Ad is not included” some sort of association to that which is known by way of negation. The adding of “Havaya Elokecho” after “Ad” in the verse indicates that the level of Havaya (Bnikud) Elokim is higher even then the level of “Ad and the Ad is not included”. Higher than any need to even negate that association and say “Ad” - “until” - and no further for it is self understood.
R’ Yoel in the audio of the shiur spoke of this as a Chidush of the Rebbe, how there can be an association to something though that association is beyond the knowledge of "knowing through negation”, for any form of negation shows on association. Only Ohr Ein Sof is beyond any association, even of negation or of any description because it is beyond any realm. This is a Chidush of the Rebbe in Peshat in Tanya regarding the concept of the incorrectness of describing a very deep intellectual concept as so intellectually challenging, that it is impossible for one to grasp it with their hand; and the laugher that it elicits when one attempts to describe the depth of a concept as such. That the laughter is not due to the concept being too deep for the intellectual capacity of the hand, but the fact that a hand and an intellectual concept are of different realms and thus one laughs in reaction to this comparison. If there was any comparable association possible between the “grasping” of the hand and the “comprehension” of the depth of a concept, no laughter would ensue. It is because a “hand” has no association to intellect at all as a “brain” does, even a brain of an average capacity. Therefore, one laughs at this comparison for it is absurd. If the comparison would be of the same realm but of different levels, no laughter would ensue as in example comparing one level of “brain” to another. R’ Yoel commented that this is actually a very Dakus - sublime, fine idea the Rebbe is innovating here. The idea of an association that is beyond the knowledge through negating, but yet an association that needs negating. The purpose of this is to show how the Essence of G-d is beyond any comprehension, association, or comparison of any sort, but rather is as He is to Himself. For more on this see source 24 and the addendum.
And upon a similar path of explanation is in the concept of the Ba'al HaRotzon the Master of the Will from whom is drawn down the forgiveness (as explained above in Chapter 2 how forgiveness is attained). See note 25 which explain the relationship between that which is negated to that which it is negated from. How negation indicates some sort of association.
Which in general is the concept of the Shemot-divine names of Adon-ai Havaya with the vowels of Elokim which through them is made full - whole - all defects. Havaya Bnikud Elokim as Ba'al HaRatzon both make whole and atone for sin. And both are on a higher level than all levels of “Ad”. Yet they both have an association to lower levels and to sin for in their levels: a) atonement is needed b) defects exist. Thus, they are of the level that is above knowledge of negation, however, an association still exists that needs to be negated.
For though this that it is drawn down from Him the forgiveness upon that was done which was the opposite of the divine will this is due because He - the Ba'al HaRotzon - G-d who is the Master of the will is not compelled in the His will and thus, He is able to forgive a desecration of it. And as the “Master” of the Ratzon-will He is able to forgive a breach in it.
Nevertheless regarding the Ratzon-His will there is an association to Him G-d (as is apparent from this that He is called with the name Ba'al HaRotzon - the Master of the Will) and on this level He does not transcend the Ratzon-will entirely. See note 27 how the Ba'al HaRatzon is not limited or known through His will, even by way of negation, but He is still associated with it.
And therefore it is necessary that there should be forgiveness upon what was done that was the opposite of the will of the Ba'al HaRatzon. The fact that an act of forgiveness is necessary for one who went against “the will”, is indicative that this divine level is not completely removed from the level of “the will”. Which means that there is a Ratzon - “will” that was broken, it is only that G-d being the Ba'al - Master of the Ratzon-will is He able to forgive its breach.
Not so regarding Atzmus - the Essence of the infinite light which is above even of the Ba'al HaRatzon - there is not - to Atzmus - any association with a defect from the start. And because no defect occurred, no act of forgiveness is needed.
As explained in another place in the concept of “The day of Yom Kippur itself does atone” - makes amends.
That the atonement that comes due to the day of Yom Kippur itself is,
(Not in a fashion of an action to forgive which indicates a defect occurred that must be undone, but rather)
That on this day of Yom Kippur the bond of the essence of the G-dly soul with the Essence of G-d is revealed (which is above even of the Ba'al HaRatzon and no defect occurred through sin from the start where forgiveness would be needed),
That regarding this level - of Atzmus - it is not associated with any defect from the start.
And this is that after it says in the verse: “Return Yisroel Ad - until” is added the words “Havaya Elokecho”.
For since that Shabbos Teshuva is a prelude to the day of Yom Kippur - the day of atonement.
Therefore the return of Shabbos Teshuva is necessary to be not only the level of “Ad” - “until”.
The “Ad and the Ad is not included” which transcends the order of creation.
Which through this all the defects are nullified
Only it is necessary to also arouse and reveal the quintessential point of Jewishness.
The bond of the essence of the G-dly soul with the Essence of G-d (which is above even of the Ba'al HaRatzon - Master of the will),
Which, compared to it - G-d’s Essence even Havaya with the vowels of Elokim is only in the category of constraint and concealment.
And through this is revealed that the matters which are undesirable to G-d’s will - sins are only external as well as the defect that they affected.
However, inwardly (due to the bond of Yisroel and the Holy One Blessed is He),
From the start there never was any undesirable things.
The Ma’amer thus explained how the level of “Ba'al HaRatzon” similar to the level of “Ad and the Ad is not included”, still has some sort of association to sin or to divine names even of “Havaya Bnikud Elokim”. This means that the Ohr Ein Sof and Atzmus have not been reached yet. And the Teshuva still must go “higher” to Atzmus - G-d’s Essence, which is above all limitations. Even though the sin has already been atoned for, the person doing Teshuva must go higher. This is because Teshuva is not only about atonement, but to reveal G-d’s Essence.
Ma’amer - Midpoint and Review
The Ma’amer explained until here the soul’s journey going from sin to forgiveness, and what levels are reached and traversed to achieve this.
- The Ad - up to and the Ad is included - the chain of creation.
- The Ad - until and the Ad is not included - above the chain of creation.
- Havaya Elokecha - Havaya - Sovev is manifested into Elokim - Memala.
- Havaya Elokecha - Havaya - Sovev is equal to Elokim - Memala.
- Havaya Bnikud Elokim - Havaya and Elokim are combined but still a Shem.
- Bal HaRatzon - not bound by the will but still associated with it.
- Ohr Ein Sof - Which when revealed causes Havaya to be equal to Elokim.
- Etzem - G-d’s Essence - above of all of the above - where no sin or limits exists or is able to occur.
In the Teshuva process, each of these levels beginning with “Ad” ultimately leads to the revealing of Etzem. Teshuva first begins with correcting the lower levels, where sin does cause a defect, and then goes to the level of Essence where sin does not exist. Teshuva is a step by step process of removing all the layers of the Tzimtzum until only G-d's Essence exists and is revealed. This is the true definition and goal of Teshuva - To reveal Etzem. First to reveal G-d’s Essence into the Ba'al Teshuva, and thereby into all of creation. In other words, Teshuva is not just about sin, it is about Gilu Elokus. To be Megala Atzmus first into the Ba'al Teshuva, and then into the world. That is the real ultimate goal of Teshuva, to reveal Atzmus and make for Him a dwelling on earth.
Second Segment of the Ma’amer
Having explained previously how G-d can forgive a transgression of His will, for He is its master. And higher still is G-d’s Essence where no transgression even occurred to begin with. The Ma’amer will turn its attention to the five prayers said on Yom Kippur and the Vidui - confession related to this. The Ma’amer will go on to explain the need for saying Vidui - confession in a Tzadik who did not sin, and seems to have no sin to confess. This will lead us to understand the true concept of Teshuva. That Teshuva is not only the forgiveness of sin, but the revealing of the Nefesh Elokis - the G-dly soul in the Jew, and in addition to show that this is a Jew’s true essence. Once this revelation is accomplished there is no sin, for it never existed in that realm. Furthermore, in the Teshuva process once the essence of the Jew i.e. G-dliness is revealed, it is upon the Jew to manifest that essence into the body i.e. the levels of the soul where the sin did occur. The point of this is to show that the Nefesh Elokis as it is in its Yechida state is not only the essence of the Jew in its higher levels of self, and source; but is the essence of the Jew as well in the lower levels outside of its source. Even in a body with physical desires, where the Jew feels separate from G-d, and even sinned there, the essence of the Jew is still G-dliness. Because for a Jew there is only one essence, in all aspects of himself and in every level whether high or low, the essence of a Jew remains and is G-dliness. This singular G-dly Essence is the essence of the Jewish Soul in all parts of the Jewish Soul at all times and all levels of the Jew.
