Chapter Seven
ז) ויש להוסיף, שעיקר החידוש והמעלה שבבעלי תשובה הוא בהעבודה דתומ"צ שלאחרי התשובה,
And there is to add to this, that the main innovation and quality that is in a Ba'al Teshuva, is in the service of Torah and Mitzvah after the return, which is on a higher level than before.
כי עבודת התשובה היא לדלג שור שלא כסדר ודרך השתלשלות.
Because the service of the return of the Ba'al Teshuva is to skip the row (49) the orderly performance of Torah and Mitzvot for he must correct that which was lacking. Thus, the Teshuva - return itself is not in the order and path of the chain of creation but above it, reaching the Essence of G-d Himself.
ולכן, גילוי התקשרות העצמית דעצם הנשמה עם העצמות שע"י התשובה והכפרה,
And therefore, the revelation of the essential bond of the essence of the G-dly soul with the Essence G-d through the return and the atonement,
עם היות שהגילוי הוא בדרגות אלו שבהם הי' הפגם,
Even though the revelation of this essence of the G-dly soul is in these levels, which in them was the defect beforehand.
שבכללות הוא הבחינות נר"נ,
Which in general is the categories of the Na”Ran of the soul,
הרי זה כמו שהנר"נ הם באופן של העלאה למעלה (להדרגות חי' יחידה, ועד לעצם הנשמה).
This is how the Na”Ran is in a mode of elevation to the above (to the levels of Chai and Yechida and even up to the essence of the G-dly soul).
ועיקר החידוש והמעלה דתשובה הוא בזה שע"י התשובה,
And yet the main innovation and the unique quality of Teshuva - the return is that through the Teshuva - the return,
גם העבודה דתומ"צ היא בחילא יתיר.
Is that also the service of the Torah and Mitzvot which is specifically on earth is now after Teshuva with greater vigor then before.
שהעבודה בתומ"צ היא בסדר מסודר [ד(רוב) המצוות יש להן שיעור מצומצם כמבואר בתניא,
That the service in the Torah and Mitzvot is generally practiced in an orderly fashion and in an order - proper sequence [for (the majority) of the Mitzvot have an exact measure in how they must be done as explained in Tanya (51).
ועאכו"כ לימוד התורה שהוא בהבנה והשגה],
And even more so order is needed by the study of the Torah which is with understanding and comprehension],
וע"י שהעבודה דתומ"צ שלאחרי התשובה היא בחילא יתיר,
And through this the service of Torah and Mitzvot which is after Teshuva - the return it is now practiced with even greater vigor. However, it is necessary that this “greater vigor” must be brought into an orderly performance of Torah and Mitzvot.
הגילוי דחי' יחידה (וי"ל גם דעצם הנשמה) בנר"נ הוא כמו שהנר"נ הם למטה.
That the revelation of Chai and Yechida in in the G-dly soul (and there is to say as well the revelation of the essence of the G-dly soul) brought about through Teshuva is now in the Na”Ran as the Na”Ran is below in the body and not as it was ascending to be cleansed during the Teshuva process, is the quality added here.
ויתירה מזו, שע"י העבודה דתומ"צ נעשה גם העולם דירה לו ית',
And even more than this, is that through the service of the Torah and Mitzvot in the body and lower realms with a “greater vigor” the world as well is made into a dwelling place for Him the blessed One.
ועי"ז נשלמת הכוונה דדירה בתחתונים,
And through this the intent of G-d for a dwelling in the lower realms is completed,
וכידוע בענין במי נמלך בנשמותיהן של צדיקים,
And as is known in the matter of “with whom did G-d consult, before creating the world if to create it was with the souls of the righteous” (52). For the Tzadik - the righteous and not the Ba'al Teshuva, represents the performance of Torah and Mitzvot in an orderly and continuous fashion.
דזה שאמרו בנשמותיהן של צדיקים
For this is what it says “with soul of the righteous” G-d consulted with before creation, for it is the Tzadikim specifically who make the dwelling place for G-d on earth. The Tzadik is he which represents the continued observance of Torah and Mitzvot without any interruption, that is ultimately desired. It is only that the Ba'al Teshuva brings into the Tzadik the “greater vigor”. Meaning all Jews, the Ba'al Teshuva too, must ultimately achieve the level of the Tzadik. Which is a continuous and uninterrupted practice of Torah and Mitzot on earth. For only through a continuous and uninterrupted practice of Torah and Mitzot on earth, is G-d’s desire for a dwelling place on earth fulfilled.
(אף שבמקום שבעלי תשובה עומדין אין צדיקים גמורין יכולין לעמוד בו),
(And even though it is taught that in the place - level that the Ba'al Teshuva stands, the completely righteous are not able to stand in it). That the Ba'al Teshuva is on a higher level than the Tzadik.
כי תכלית כוונת הבריאה היא שיהי' דירה לו ית' בתחתונים,
Still, G-d consulted with the souls of the Tzadikim before creation and not the souls of the Ba'al Teshuva. Because the goal of the intent of the creation is that there should be a dwelling place for the Blessed One in the lower realms, the lowest worlds - this earth.
וזה נעשה ע"י עבודת הצדיקים, עבודה דתומ"צ.
And this is done specifically through the service of the Tzadikim - the righteous in the service of Torah and Mitzvot in an orderly and constant manner.
אלא שהשלימות בהעבודה דתומ"צ הוא
However, there is still a need for the service of the Ba'al Teshuva for it is that the perfection in the service of Torah and Mitzvot is
כשהיא באה לאחרי קדימת התשובה שאז העבודה דתומ"צ היא בחילא יתיר,
Specifically when it comes after the prelude of the Teshuva - one who returns after sinning for then after Teshuva the service of Torah and Mitzvot is with greater vigor.
ועי"ז מיתוסף בהגילוי אלקות (שבאדם, ועי"ז) גם בעולם,
And indeed through the Teshuva of the Ba'al Teshuva the revelation of Elokus - G-dliness (which is in man and through this) is added to also in the in the world as the Torah and Mitzvot he is doing on earth and with earthly objects are being performed with “greater vigor”.
ועי"ז נשלמת יותר הכוונה דדירה בתחתונים.
And through this becomes more complete the intention of G-d and His primary desire of the dwelling He desires to be made for Himself in the lower realms which is the primary purpose of creation.