Chapter One
“Return Yisroel Ad-until Havaya is Elokecho-your G-d etc. take with yourselves words and return to Havaya” (1).
And it is necessary to understand, for when it says in the verse “Return Yisroel” the intention is to a Teshuva-a return to G-d that is suitable.
And since it is a positive commandment to confess one's sins, (When one does Teshuva-returns to G-d) (2).
And even to the point that the confession is a principal integral part of the Teshuva process of returning to G-d itself (3).
It is thus in the words of “Return Yisroel” that it also includes the confession of words, as part of the Teshuva.
And what then is being added in the verse with “take with yourselves words” (4)-and confess, for is already included in the Teshuva.
So too it is necessary to understand the continuation of the verse - what it says: “And Return to Havaya”, after saying in the beginning of the verse “Return Yisroel until Havaya is Elokecho”.
From this it is implied that after the Teshuva return of “Return Yisroel etc. said in the beginning of the verse it is necessary that there be another Teshuva-return and therefore it is said once more: “And Return to Havaya”. What then is the meaning of this additional “Teshuva”-“Return”?
Chapter Two
And this will be understood by first introducing what was explained earlier (5) in the Ma’amer of Shuva Yisroel-Vov Tishrei of this year.
This which it is written: “Return Yisroel Ad-“until”-Havaya is Elokecho your G-d. (Though seemingly it should have said: "Return Yisroel, “Le”-to Havaya your G-d”), “Le”-“to” Havaya, instead of “Ad”-“until” Havaya, for the word “Ad”-“until” indicates a limit.
This is, according to the explanation of the Admor Hazaken (6) the Alter Rebbe, that the Teshuva-return to G-d must be Ad-“until”, that Havaya will be Elokecho your G-d. The word “Ad”-“until” is telling us that the Teshuva-return of the Jew to G-d must be of the degree that is “Ad”-“until”-Havaya becomes Elokecho your G-d. The divine name Havaya which transcends creation should permeate you like the divine name of Elkecho. However, in this teaching of “Ad Havaya Elokecho”, there are two concepts. The first is that Havaya becomes Elokecho, your G-d, your strength and your vitality. Meaning that the Havaya which transcends creation (Sovev), is drawn down and is revealed into the level of Elokecho (Memala), which permeates creation. The second and higher concept in the words “Ad Havaya Elokecho”, is that Havaya becomes equal to Elokecho. Havaya is not only revealed and drawn down into Elokecho, but Havaya becomes Elokecho.
Regarding the word “Ad” used in the verse, it can be translated as “up to” and/or “until”. Depending on how the word is used, it can mean completely different ideas. When “Ad” is used as “up-to”, it is used to to set the boundaries or limits of the maximum amount of something, as in “up to” and no further, i.e. a limit. However, when “Ad” is used as “until”, it is to connect an action or reach an event at a specified juncture in time or level beyond, as in “Ad”-“until” even up to this i.e. no limit. The Ma’amer will use both concepts of “Ad”-the “up to” and the “until”. It will use the concept of “up to” when referring to reaching within the chain of creation and no further. And it will use the concept of “until” when referring to reaching levels even above the chain of creation and beyond. The Ma’amer will explain how both of these concepts of “Ad” are included in the teaching of the Alter Rebbe in the words of the verse: "Return Yisroel Ad Havaya Elokecho”. Thus, in the Alter Rebbe's teaching that Havaya is your Elokecho, your G-d, your strength and your vitality; the “Ad” means “up to” and no further, for Havaya is also associated with the chain of creation. While in the Alter Rebbe's teaching that Havaya is equal to Elokecho, the “Ad” means “until”, i.e. even to include that which is above the chain of creation, for Havaya too is limited and only a name of G-d. In this second concept of “Ad Havaya Elekecho”, the reaching of “Ad” is not only to reveal Havaya into Elokecho, but to reveal how Havaya is equal to Elokecho. This is because the reaching of “Ad” here is to “until” revealing the Ohr Ein Sof-the infinite divine light which is above all divine names, above of Havaya (Sovev-transcending) and above of Elokecho (Memala-permeating). And due to this revelation of the Ohr Ein Sof-the infinite divine light, both Havaya-the level of the transcendental and Elokecho-the level of permeation are equal. Indeed, it is specifically through Teshuva that this higher level of “Ad” is reached.
The Ma’amer will now explain these two concepts of Havaya and Elokecho, as well as the two explanations in the word “Ad”-“up to” and “until” of the Alter Rebbe. Additionally how Teshuva-the return, must include both levels of “Ad”. The level of “Ad” where the “Ad” means “up to” and no further, which includes only the chain of creation. And the level of “Ad” where it means “until”, and includes even that which is above the chain of creation.
Another Explanation
And another explanation (7) in the meaning of “Return Yisroel Ad” is that it refers to the level of “Ad”.
Which “Ad” is upon the aspect that is above in the spiritual worlds which is called with the name of “Ad” (8).
And also in this the concept of “Ad” there are two levels,
The “Ad and Ad is included”-it includes only the chain of creation,
And the “Ad and Ad is not included”-it includes even that which is above the chain of creation. The words “and Ad is not included” means to include even that which is not included in the chain of creation, as will be explained further.
And the meaning of "Ad and the Ad is included" refers to (in a general way) the levels of the chain of creation
For all the levels in the chain of creation they are in a comparable value one to the other. All levels in the chain of creation are relative to each other and linked together. Which means: a) higher and lower levels are relative to each other, b) the lowest level can ascend and reach the highest level. Meaning all the levels in the chain are of a comparative value and not infinitely greater than the other.
And therefore, because they all are of a comparable value to each other.
Also, even when one is found in the lower level of the chain it already has an association to the levels above it. The difference between higher and lower is not of a completely different realm or quality, but of similar realms and of a relative nature. Therefore, with regard to the level of “Ad and the Ad is included”-the lowest level is connected to and is of a comparable value to the highest level.
And even up to the highest level, it is “Ad”-“up to” and the “Ad”-“up to” is included for the higher level is comparable and associated with the lower level.
And the level of “Ad and the Ad is not included” refers to that which is above the chain of creation.
That is also when he is found in the highest level in the chain of creation
One will not reach through this, to the level which is above the chain of creation, “Ad and the Ad is not included”. As was explained earlier, the two ideas of “Ad”: The lower level of “Ad” is the manifestation of G-dliness that is associated with the chain of creation and is called “Ad and the Ad is included”. It includes the highest levels of the chain of creation. The higher level of “Ad” is the manifestation of G-dliness that transcends the chain of creation and is called “Ad and the Ad is not included”-it refers to even that which is “not included” in the chain of creation. Teshuva must reveal both of these levels of “Ad”, the “Ad” of “up to” and the “Ad” of “until” as the Ma’amer will explain.
An example of this idea, how the lowest and highest levels are still comparative and can assist each other, can be found in the human intellect. All human intellect has a commonality between them. Because even the highest level of the human intellect is not infinitely greater than the lowest level, for both are limited by being human. This limitation is in two aspects. First, the human being who is studying is a limited being in his intellectual capacity. Second, the subject matter itself being studied is limited, for it is explaining nature which is limited. Because the study of all that is outside of G-d is limited in its comprehension, one area of study can assist understanding in another area of study. However, with regard to the study of G-d and Torah, no matter how great the human mind is, it cannot fathom G-d’s mind. Nor can the study of various types of worldly knowledge assist in understanding Him, for He transcends all forms of intellect and worldly limitations.
Interestingly, we can find in the study of Torah itself how one area of study may be higher than another. The Talmud relates that Rabbi Zeira fasted in order to forget the Babylonian Talmud before he began to study the Jerusalem Talmud. He did so because he felt that the Jerusalem Talmud is at an incomparably higher level than the Babylonian, though both are Torah. Moreover, he felt that the Babylonian approach he had learnt earlier would disturb his ability to absorb the Jerusalem new approach properly, so he fasted to forget. However, it is important to note that he did not fast to actually forget the Torah he studied, but rather, fasted to forget the pleasure in the Babylonian approach of Torah study. The Babylonian approach is dialectic as compared to the Jerusalem Talmud, which is more direct.
And according to this it is possible to explain the association of Teshuva-repentance to the categories of "Ad" (Shuva Yisroel Ad).
For in Teshuva-return repentance there are two concepts. There are two steps in Teshuva and both relate to the two levels of “Ad”. The first is the actual Teshuva, to correct the sin and fault brought about through sinning. The second is to get the power to do so, which is accomplished by drawing down a higher divine level. This enables the correction to occur.
How through the Teshuva-return repentance he corrects the sin and fills in completes what was necessary to be done and was not done earlier by either committing a sin or by omitting a Mitzvah.
This is (mainly) in the categories of the chain of creation (because man who committed the sin is a picture-an image of intellect and emotions concepts in the chain of creation) which is the level of “Ad and the Ad is included”.
And this, in order to be able to correct and fill these matters, defects due to sin.
One must reach the category which is above the chain of creation (the level of “Lo-Adam-Not Man” which is in man (9)). To reach the level of “Not Man”, above the intellect and emotion in man and reveal it into the level of “Man”-the intellect and emotion in him where the defect occurred, in order to correct it.
“Not Man” is the level of “Ad and Ad is not included”. Because man’s sin is in the area of his intellect and emotion, which is in the chain of creation. In order to correct this he must draw down into himself that which is above his intellect and emotion. To draw down and reveal the level of “Ad and the Ad is not included”-above the chain of creation into himself. This is because a level which has been made to be lacking can only be corrected by that which is above the level of where the deficiency exists. Hence, a higher level must be drawn down to correct the lower one.
And there is to say to explain with the above that,
This is also why it continues in the verse (after having said “Return Yisroel Ad”) the words Havaya Elokecho. If the word “Ad” includes levels even above the chain of creation, what does “Havaya Elokecho” after “Ad”, add?
It is because Havaya and Elokecho are the levels of Sovev and Memala-the divine light that permeates and transcends creation.
And through Shuva Yisroel the return to G-d of the level of “Ad” including the level of “Ad and the Ad is not included” which is above the chain of creation.
It is then that his Teshuva-return is in a mode that arouses the category of the “Lo Adam”-“Not Man”-which is above intellect and emotion in him.
The (Ad and Ad is not included) which is above the chain of creation is revealed in Teshuva.
And the Teshuva draws this down into being manifested into the level of Tziur Adam-image of man, the intellect and emotions that is within him. To reveal the level of Lo Adam into the level of Adam. To manifest the transcending of intellect and emotion into the intellect and emotion. Teshuva reveals and draws down the level of “Ad and not including Ad” into the level of “Ad and including Ad”. The transcendental to be drawn down and be revealed into the levels of permeating-the above limitation into the limited.
And through this revelation it will be Havaya Elokecho Havaya will become your strength and your vitality. Havaya (Sovev), which is above creation, becomes your Elokecho (Memala), and is revealed into the creation.
That the divine light of Sovev to transcend which is above the chain of creation will shine in him, revealed inwardly permeating him, to become his Elokecho. This then explains why “Havaya Elokecho” is said after having said “Ad”. To indicate how specifically by reaching the higher level of “Ad” we achieve the “Havaya” to become our “Elokecho”, our strength and vitality.
Chapter Three
And behold it was explained above (10), that the explanation of “Return Yisroel Ad-Havaya is Elokecho“,
That the Teshuva-repentance must be on the level of “Ad”-until that the divine name of Havaya which transcends creation will be as Elokecho the divine name that permeates creation.
And in this teaching there are are two concepts,
That Havaya is your Elokecho, your strength and your vitality. Havaya becomes the strength and vitality of the created being.
And another concept is that Havaya will be considered only as the category of Elokem and a Tzimtzum-a concealment compared to the Ohr Ein Sof-the infinite divine light which is above of Havaya. Not only will Havaya be drawn down and be manifested into Elokecho, but Havaya will be considered equal to Elokecho. This is due to the manifestation of the Ohr Ein Sof-the infinite divine light that Teshuva brings-where both Havaya and Elokecho are considered as a concealment and limitation of G-d’s light compared to the Ohr Ein Sof-the infinite divine light.
And there is to say explain regarding this,
That the two concepts that are in (Return Yisroel) Ad,
The “Ad and the Ad is included” and the “Ad and the Ad is not included”. The levels of “Ad”-“up to” where the “Ad is included” i.e. the chain of creation and the level of “Ad” of “until” and the “Ad is not included”-i.e. above the chain of creation.
They are in accordance with the two explanations (concepts) mentioned earlier in the name of the Alter Rebbe regarding Havaya and Elokecho.
And the concepts is as will be explained,
That which was explained above is the two concepts which are in “Ad” how they are referring to the chain of creation and above the chain of creation. The “Ad” of “up to” and including “Ad” is the levels of the chain of creation and the “Ad” of “until” and not including “Ad” is the levels above the chain of creation.
This distinction in “Ad” is in general terms.
However, in the specifics when getting into the details of the various levels of “Ad”, even levels above the chain of creation can be included in the lower level of “Ad”-“The Ad and the Ad is included” (as will be explained).
For also in that which is above the chain of creation there are the two concepts in “Ad”. And both levels of “Ad”, even the lower one can be found above the chain of creation.
As is written in Likutei Torah (11),
The two concepts which are in “Ad”-as part of the chain of creation and above the chain of creation they are both found in Keter [for though Keter, in general, is above the chain of creation]. There is, however, in Keter, two levels: Arich, a lower level in Keter, and Atika higher level in Keter.
The level of “Ad-up to and Ad is included” is in Arich the lower level of Keter which though it transcends creation is still the root-source to the Natzolim-Emanations-spiritual created beings and spiritual worlds. Thus Arich though part of Keter it is closer to Atzilut-the world of emanation and can be included in the lower level of “Ad and the Ad is included”.
And “Ad-until and Ad is not included” is in Atik, Atik being further removed from the world of Atzilut-the world of emanation. It does not even act as a source for Atzilut, it is the higher level of “Ad”, the “Ad and the Ad is not included”.
For Atik is the lower category in the Matzil-the Emanator and the Ohr Ein Sof-the infinite divine light manifests directly into it.
And this will be understood by way of what is known (12). How Arich, though part of Keter, can still be included in the level of “Ad and the Ad is included”. While Atik in Keter specifically is the level of “Ad and the Ad is not included”.
This is for that through the understanding of the Ohr divine light of the Memala which is enclothed in the worlds.
Understanding that it is but an Ohr-divine light which is a radiance alone from G-d (as obvious from this itself that that is enclothed). The “enclothment” of the divine light, which means to limit itself to the form of the vessel it enters. This “enclothment” cannot be with the Ohr of Ein Sof which remains infinite, as the Essence does. Hence, this divine light of “enclothment” can only be referring to a radiance of the Ohr Ein Sof.
And from understanding that it is but a radiance-one comes to the knowledge that there is a Ohr divine light which is Mufla-wondrous and removed from the worlds By understanding how the Ohr-light of Memala is but a divine radiance which permeates creation, and is finite by design, this teaches us that there is a higher divine Ohr-light, the Sovev, which transcends creation. This insight will eventually lead to the understanding that there is more than Sovev, the Ohr Ein Sof-the infinite divine light which is above Sovev.
Which from this from the Sovev is drawn down the radiance divine light that is enclothed into the creation. How the Memala is but a radiance from Sovev. Therefore, through understanding the divine manifestation of Memala, one comes to an awareness of Sovev existence. And even though it is not a true understanding of Sovev, only that Sovev exists and transcends Memala, it still is considered a form of knowledge. And therefore the level of Sovev can be included in the level of “Ad and the Ad is included”.
And since through understanding the radiance that is enclothed in the worlds, one comes to the knowledge of the Ohr-divine light which is wondrous and removed from the worlds.
Though the knowledge of this Ohr-divine light is only a knowledge of the negating, and not a full understanding of what it is but rather what it is not i.e. it is not Memala.
That he knows that this light is wondrous and removed from the worlds and from the divine radiance that does enclothe itself into them-the worlds.
Nevertheless, since knowledge of the negating is also a form of knowledge and comprehension (13). Though the knowing through negation is not a direct comprehension of what it truly is, yet it is still a form of knowing.
Therefore also the light which is wondrous above, of the worlds is included in the lower level of the “Ad and the Ad is included”. Understanding through negation comprehends that Sovev exists, though it does not comprehend the form of its existence. Yet this understanding, even of negation, indicates that Sovev is not completely removed from the intellect. This idea is reflected as well in the service of G-d. Between one who serves G-d with logic or one who serves G-d above his logic, but uses logic to explain why there is a need for an above logic service.
[And on this same path it is in the service of the man, for since that the intellect itself compels that “with the intellect alone one cannot go through it”. Logic itself dictates that with logical one one cannot achieve true service of G-d.
And that in order that the service of G-d should be as appropriate, it is specifically through the acceptance of the yoke of G-d which is above of the intellect, therefore, also the acceptance of the yoke of G-d (which is derived from this that the intellect compels, it) is included in the level of “Ad
