Beruflich Dokumente
Kultur Dokumente
תדנ״ט
THE POWER
OFRETURN
YOM TOY SHEL ROSH HASHANAH 5659
-DISCOURSETHREE-
a chasidic discourse by
The Lubavitcher Rebbe
Rabbi Menachem M . Schneerson
זצוקללה״ה נבג״ט זי״ע
additional annotation by
Rabbi Ari SoUisb
Rabbi Avraham D. Vaisfiche
Orders:
291 Kingston Avenue / Brooklyn, N ew York 11213
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ISBN 0-8266-0741-1
preface
7
introduction
13
appendices
109
bibliography
113
The publication of the series
T h e B en ״O n i F ou n d ation
ב״ה
PREFACE
^^ל׳׳ני;׳ __
IN TRO D U CTIO N
1. A lthough our S ^ e s em ploy an the present discourse w ill explain, our
thropom orphic term inology here, Sages wished to impress upon us both
speaking o f G -d as “considering” and the benefit that w ould have been gar
“deciding,” one must remember that nered had G -d (theoretically) created
their statement is not to be under the world using only H is attribute o f
stood in a literal, physical sense, G-d justice (without H is attribute o f mer
forbid; for G -d does not “change H is cy), and the w orld’s ultimate need for
m ind” as a mortal m ight. Rather, as a synthesis o f both attributes.
14 THE POWER OF RETURN
4. Interestingly, in this discourse the lim ited and constrained, than he does
author devotes m ore tim e to discuss to discuss the second, loftier, and un
the first type o f love, the one that is bounded type.
TRANSLATION
AND
COMMENTARY
18
שג ת שוג ה רנ ״ ט,ג ס ״ ד
ו צ רי ך ל ה בין מ ה שנ א מ ר ג בי ת שו ב ה ב׳ ה ש מו ת ד הוי׳
ו כן ע תי ב ו ש ע ת ע ד הוי׳ אל?ןיך שן א מ ר ג ם כן ב׳,ו א ל קי ם
ו צ רי ך ל ה בין מ ה שןי כי ם הב׳ ש מו ת ד הוי׳ ו א ל קי ם,ש מו ת
.ל עגון ה ת שו ב ה
ו ל ה בין ז ה צ רי ך ל ה ביו מ ת חי ל ה מ ה ך אי ת א כ מ ך ר ש
:רבהT “
ב ת ח ל ה ע ל ה ב מ ח ש ב ה ל ב רו א א ת ה עו ל ם ב מ ד ת ה דין
י ־ ־ : T T V : • T T : T T T • : •
ד ח ל א הו א י ת ב ר ך מ קו ר ה טו ב,ו ג ת ב א ר ל עי ל ה קו שן א
ו ה ח ס ד ו א ם כן ל מ ה ע ל ה מ מ ח ש ב ה ל ? רו א כ מ ד ת ה דין׳ ו ח ל א
Chasidus explains the difference be 3. The literal translation o f the word te-
tween Havaya and Ehkim thus: Havaya shuvah is “return,” and refers to the pro
refers to G-d the Infinite, transcending cess of repentance.
creation and nature, time and space
completely— the level o f Divinity that 4. Deuteronomy 4:30, 30:2.
brings everything into existence ex ni-
hilo. The name Elokim represents the 5. Bereshit Rahbah 12:15. See also Rashi
level o f G-d which conceals the Infinite ibid.
Light and life-force, as this Infinite
6. In the first discourse in this series.
force is too intense for finite creatures to
See Yom Tov Shel Rosh Hashanah 5659,
endure. Elokim is the power o f G-d that
Discourse One (Kehot, 2000), p. 24.
makes the world appear as though it ex
ists naturally and independently by it 7. Pardes Rimonim, Shaar 2 ch. 6;
self. Elokim therefore has the same nu Shelah, Toldot Adam— Beit Habechirah,
merical value as the Hebrew word for ch. 13; Sefer Hachinuch, mitzvah 452;
“nature”— hateva. Meor Einayim, Vayeshev.
20 THE POWER OF RETURN
מ צ ד ט ב ע ה טו ב ל ה טי ב הי ה צ רי ך ל חיו ת וז חי ל ת ע ליי ת
.ה מ ח ש ב ה ל ס רו א ע מ ד ת ה ח ס ד ו ה ר ח מי ם כר
ו ב מ ד ר ש א מ ר מ ש ל ע ל זה ל מ ל ך ש הי ה לו כו סו ת ד קי ם
•י - T T V יV V : V ־ T T ־ T T : • :
ל פי ש ה ם, לנ ח ב א ר ל עי ל ך כו סו ת הם נ ש מו ת י ש ר א ל.כר
דבעזם ש כו ס ח רי ב ע ל, לעוד.כ לי ם ל ק ב ל ב תו כן או ר ה תו ך ה
מ צ ד מ ע ל ת, ב מו כן נ ש מו ת יקוראל,הכו ם שו ת ה ע ל לדו
, ה רי ה ם מ קז פי עי ם ב תו ר ה,נ קז מ תן ב ב חי נ ת ע צ מיו ת אין סו ף
.לעל ש ם ז ה נ ק ר אי ם כו ס כר
:ו מ ע ת ה צ רי ך ל ה בין מ ה ש א מ ר ב מ ד ר ש
T : ־ : “ T V “ י • T : י • T X “
א מנ ם כ ל לו ת ע נין ה מ ש ל הז ה הו א ל הו רו ת ע ל ה הנ ה ג ה
T T : • * ־ ־ : V - T T - ״ ־ ; • T : T : T
מ ל מ ע ל ה אי ך עזי חי ה ס ך ר לאופן ה ע בו ד ה ךנ עז מו ת י ש ר א ל
,ל מ ט ה
uid to “the owner o f the cup”— see fol the source o f the souls is much loftier
lowing footnote. than that o f Torah.
12. See Forces in Creation {Yom Tov Shel 13. Since man is made in the image o f
Rosh Hashanah, Discourse Two), p. 82 G -d (Genesis 1:27), understanding the
ff., and footnotes 210 and 219: “...th e methodology G-d employed in creating
cup also contains the power o f ‘trans the world sheds insight into how we are
mission’.... Israel becomes the ‘giver’ in to approach our spiritual service.
its relationship with the Torah, eliciting
the Essence o f G -d__ ” I.e., just as one 14. Genesis 5:32.
who drinks from a cup gains from the
cup, similarly, the Torah receives a 15. The Hebrew word cham literally
greater level o f G-dly light from the means “hot.” Kabbalah explains that the
souls o f Israel. And this is possible since three sons o f Noach correspond to the
22 THE POWER OF RETURN
fire; similarly the warmth and flaming fire of the soul stems
specifically from the attribute oigevurah within the soul.“^
Now we can appreciate the Midrash— I f I fill them with
hot liquid [they w ill crack]•. If G-d were to create the world
with only the attribute of judgment, the world would “shat
ter” and break. The world could not bear intense judgment
and gevurah, because there is no person so righteous on the face
o f the earth, that he does [only] good and never sins.'^ Con
sequentially, [had the world been created with only judg
ment] people would surely bring upon themselves judgment
and punishment.‘®This is especially true given that from the
perspective of strict judgment. Even the heavens are not pure in
His sight]'^ and also. He attributes senselessness to His angehE
And if G-d were to create the world with only the attrib
ute of mercy, with no judgment, to this is the metaphor [in
the Midrash]— I f I fill them with cold liquid [they w ill congeal]-.
Cold [liquid] corresponds to the attribute of mercy, as the
verse says. Like a cooling snow on a harvest day... Ramaz on
[Zohar] Shelach, p. 157a, explains that snow is the aspect of
His garment was white as snowE the source of kindness,^® [a
level concerning which is stated] “there is no ‘left side’ in
atik.”^*
CL/
4 c L ^ fc t: c C riir u <.l l u ׳ tit^lLu u i i a l . , □ '
L.11 d r u RQiL Hi ULX tU(.ru
liuOK^D ׳L£KL icULC t t t i J L \n C'XtU' LG..L^
HQ t i r l (ij'^L cl xlcI׳ is L c l ulx 1:U 1.cu c!k u
1 ^ז^ ס א1. א אLUL u l O k ^ q !!,ci. iu L
;^ < .0 CL/
i f i K t i x u u l LiUfc iQ M<.a c,h i c l U a itK d jjiiC fc L
QLC ■^ ׳ א מ סUsAli a^<.1 u iU L w la
iid c L ij u z u l ik il iu ^ c k u u ׳c^ x a 1 א ש- ^ M u
UUL׳ ku L iQ Q (ltU kQ U 4 i E U < .Q ' ^ < ;,א uktc^i
U l ׳L HQ C LLTl 4 u L C I U K < .l ׳U U C L ^ t t U X S U L i^ L ^ a
His garment was white as snow.... In no ‘left side’ in atik.” In Atik, a level
Daniel’s vision, G-d— ^Who is referred where G-d Him self is manifest, there is
to as the One o f Ancient Days— is sitting no concept o f a “left side”—-“left” being
in judgment, and wearing garments that indicative o f the attribute o f gevurah
are as white as snow (to “whiten” the and judgment— for from G-d Him self
sins o f His people— Rasht). there emanates only pure goodness and
According to Kabbalah, the term kindness. Indeed, as the discourse stated
atik yomin refers to an extremely lofty earlier, “G-d is the source o f goodness
level o f G-dliness, a level spoken o f as and kindness,” and “the nature o f the
being a manifestation o f G-d Himself. benevolent is to bestow goodness.”
Hence the phrase atik yomin■. G-d Him (For more on atik, see below, foot
self is “Ancient,” “Primordial,” “Ever notes 48 and 240; for more on why ge-
lasting,” having neither a beginning nor vurah is associated with the “left,” see
an end (G-d forbid). footnotes 50, 57 and 223 below. See
The Zohar therefore says, “there is also Appendix 1.)
TRANSLATION AND COMMENTARY 25
וז הו ה מ ש ל אם י תן ל תו כן צו נן היינו שי ה ר א א ת ה עו ל ם
א ב ל, ש אזי א ף ע ל פי שי ת קיי מו ו ל א י ש ר רו,? מ ד ת ה ר ח מי ם
ו ב נ ? ש ל הו א שיו כ ל. פי רו ש ש ל א י היו נ קיי ם,י היו מ ק רי סין
ו מ ק ר א מ ל א הו א,ש ל א י פ ח דו מן ה עונ ש ל היו ת שן ח ט א
T
) ק ה ל ת ח׳ י״א( א ש ר אין נ ע ש ה פ תג ם מ ע ש ה ה ר ע ה מ ה ר ה
: T T T - T : ■ y _ I .. V *: V V י
נ ע ש ה פ תג ם מ ע ש ה ה ר ע ה כ ר הו א סי ב ה ל ע שיי ת ה ר ע ח ס
־ T T - y . T T T - T : ־ T ־: “
ו ל הי פ ך כ ש מ ש ל מי ם ל עו שי ר ע כ ר ע ת ם הו א סי ב ה,ו ש לו ם
T ■ T T T : T ■־ : ■ : ־ : V : • • ד י: T :
ו כ מו,ו ל כן מ צי נו כ תו בי ם ה מז הי רי ם ע ל י ר א ת ה עונ ש
: V T ־ : • ־ . . . _ - . . . y I .. y .
ש כ תו ב )יך?;ןה ה׳( ה או תי ל א תי ר או כ ר א ש ר ש ר תי חו ל
ג בו ל לן ם כר הנו תן ג ש ם יו ר ה ו מ ל קו ש ? ע ת ם כ ר עונו תי כ ם
25. ZE’EYR ANPIN. Lit., “small face.” 28. I.e., Michael is referred to as “Angel
Z e ’eyr anpin is the Kabbalistic collective o f Snow” since, as the angel o f kindness,
term for the six supernal middot of he cools off the severity and judgment
chesed through yesod (in the world o f that issues forth from the attribute o f ge-
Atzilui), and is often referred to by the vurah.
abbreviation “zd.”
29. In the metaphor this means that the
Now, za contains a “left” element, the
cold fluid would congeal around the
attribute o f gevurah and judgment. It is
sides o f the cups, and consequently, the
this element o f judgment that is abated
cups would not be clean.
by a revelation from atik yomin, which
consists entirely o f mercy and kind- 30. Even the sea, which is not liable for
ness— His garment was as white as snow. punishment, follows G-d’s will and dose
not overstep the boundaries G-d has set;
26. 3:24. how much more so, then, should Israel
— who is liable for punishment— listen
27. Song o f Songs 3:11. to G-d {Rasht).
26 THE POWER OF RETURN
rain— in its proper time ... Your sins have overturned these, and
your transgressions have kept goodness away from you?'
The Torah also’^ employs the fear of punishment to en
courage and promote our fulfillment of mitzvot, as it is writ
ten: I f you will follow my statutes... then I will provide your
rains in their tim e... But i f you w ill not listen to M e. ..
S E L F -S E R V IN G FEAR
Although, in general, the idea of worship predicated on fear
of punishment is self-serving, since the person [desists from
sinning because he] is afraid of losing his own “existence,”
nevertheless, this self-serving fear is not a wholly bad motive,
for we are thus admonished: W ill you not fear Me? Likewise,
various verses exhort us to observe the Torah and m itzvot by
brandishing the threat of punishment. It is necessary to say,
then, that such motivation is not altogether bad. Rather, fear
of punishment stems from kelipat nogah?‘' which is partially
good and partially bad. Inasmuch as it deters a person from
evil, the fear is beneficial.
At times, a person must awaken within himself a fear of
punishment—when one sees that his inclination to practice
evil is getting the better of him, G-d forbid. To refrain from
transgressing— needless to say a Biblical prohibition, but even
31. G-d commands the prophet hearts, 'Let usfear the Lord our G-d, Who
Jeremiah to admonish Israel for not supplies rain-—early rain and late rain—
fearing Him, and to warn o f the in its proper time, and Who preserves for
punishments that will befall them if us the weeks appointed for the harvest.
they sin; Hear this, O nation that is Your sins have overturned these, and your
foolish and without a heart. They have transgressions have kept goodness away
eyes but cannot see; they have ears, hut from you__
cannot hear! Will you not fear Me?— the
word o f G-d— W ill you not tremble before 32. Though both sets o f verses appeal to
me? For I have set sand as boundary Israel’s fear o f punishment, the verses
against the sea, as a permanent law that from Jeremiah also emphasize that fear
cannot be broken. Its waves rage forth but o f punishment is but one aspect o f a
cannot succeed, they roar hut cannot cross larger commandment to fear G-d {W ill
it. But this people has a wayward and you not fear Me?). This is perhaps why
rebellious heart; they have turned astray the discourse cites these verses before
and left, and they d id not say in their those from Leviticus, though normally
TRANSLATION AND COMMENTARY 27
ך ה מן הי די ם1 ו כן ב ת/ ה טו א ל ה ו ח ט א תי כ ם מ ן עו ה טו ב כ ו
ו?;זךזים ב קיו ם ה מ ^ו ת ע ל י די פ ח ד ה עונ שי ם רכמו ש כ תו ב
ע ת ם כר ו א ם ל א תקזקער5 אם ? ח קו תי ת ל כי ו נ ת תי גקז מיכ ם
.כר
,ה עונ ש T
ל פ ע מי ם י ר א ת
־ : ־ • T : •
ב ע צ מו : ־ ;
ל עו ר ר•• :
האדם
T T T
ו צ רי ך
י • T :
לא,?’ יו ח ס ו ש לו ם ל ע שו ת אי סו רV כ ש רו א ה שי צ רו מ ח ג ב ר
,רי סו פ רי ם. ב. ד. . ל. . א ל א א פי לו אי סו ר ק ל ש,מ ב עי אי סו ר תו ר ה
. . 1-. . . _ _ . .. T •
Torah verses would have precedence. BCabbalah to denote evil and the source
o f sensual desires in human nature.
33. Leviticus 26:3-4; 14. The Torah Kelipat nogah, the “translucent shell,”
then proceeds to detail the punishments contains some good and, unlike the
that will be meted out should Israel fail three impure kelipot, which are entirely
to fulfdl the mitzvot. evil, is “neutral” and can be utilized for
The discourse has thus explained holiness (see Eitz Chaim, Shaar 49).
why neither the attributes o f judgment Man’s animal soul (see below, footnote
nor mercy could be used exclusively in 62) stems from kelipat nogah, and as
the creation o f the world. A world creat such, can be harnessed for holy matters.
ed solely with the attribute o f judgment The three impure kelipot, however, can
would crumble and destroy itself, as no only be elevated by man’s total rejection
one would escape its exacting pun o f them (see Tanya, chapter 7).
ishment. On the other hand, a world Fear o f punishment, as the discourse
created solely with the attribute o f mer explains, stems from kelipat nogah. On
cy would be filled with sin and evil, as its own, this type o f fear is self-serving,
no one would fear punishment. as the person thinks only about himself
But it can also be utilized for a positive
34. KELIPAT NOGAH. Kelipah, or “shell,” end, deterring the person from the prac
is the symbol frequently used in tice o f evil.
28 THE POWER OF RETURN
35. In truth, there is no such thing as a 36. GEHINOM. Purgatory, where a soul
“light” or “severe” prohibition. As our may be sent after death to become pur
Sages tell us (Avot 2:1), “Be as careful in ified from the sins committed during its
[the performance o f a seemingly] minor lifetime on earth. It is usually tern-
mitzvah as o f a major one, for you do porary, and does not last more than
not know the reward given for a mitz- twelve months (see Shabbat 33b, and
vah.” This is because every mitzvah is a Rashi s.v. Mishpat Resha’inr, Rosh Ha-
manifestation o f Divine will, and in shanah 17a; Reshit Chochmah, Shaar
“will” there are no distinctions. Ap Hayirah, 13:13 IF.).
plying the terms “light” and “severe” to
m itzvot is merely the result o f our mor 37. See Ramban on Job, Introduction,
tal perception— one that is subjective cited in Iggeret Hateshuvah, Chapter 12:
and flawed. “Even the sufferings o f Job for seventy
s^auo JO sso] 3qj j o ‘•3‘ ךJ}3sa1 !{iBsp jo
•auamqsjund jo jEaj Su 1,uas-jps ST JO Xcp aip^ JO JE3J 3q1 J3A3J 3TS
asזAU^qנo ue uiojj paAuap si נEq נpooS leq- ג8נזס0 5 זגu q ■6£-£ p n u re s H JD ‘Gi
aqa ‘גx^נuo סתג כui— pooS Xpuajaqui
lou Suiqaauios uiojj paAuap ipaBiuiain ■■•ju»un 9qpup£
SI גEq נpooS si jfpSou j o pooS^^ aqj^ qpAv piqi) sXes ji se ‘qjE3p jo XEp 3qa puiui ■)‘
syiq puE p -r) גסpa^נpuaJגns Xpiayduioa גסSuTjq p|T10qs 3q ‘ ססגj 1 ;pooS ‘snoTJoi
SI qaiqAV נEq —נssauqoq aנnןosqE ‘pooS 31A SI 3q JI - ••■?ף3 ףm o i u04n ■ ‘((־piqi
aנn ןosqB si ^^ssauiyoq j o pooS_^ aqj^ !־p sXes גsE ‘Euj3q5 ^q 1 ג3 כזג9 גpjnoqs
3q ‘Tou j i ;pooS ‘snoiJoioiA si 3q j j
p u 10 3 נסp | i 0 ^ supscf noiCuodn 2fv3<ls• ■••• '(‘ ׳piqi) sXbs זג
^q נm ojj נ80 ןaq Xeiu aq נEq נos ‘pJEAva גSE ‘qEJOj^ iCpms ppioqs 3q ‘lou j i !pooS
pooS siq uiiq sXEd [p-g ] ‘^uII^נJq snouo131A SI 3q JI ‘ ' ׳ ־uis lou op p u v 3ףן
siq SuiJUQ^^ '01■ I ^ 0 1 0 0 0 3 ג3• ](וזנQp- su ip s j) sXes tu3xj^ זגse ‘uopEuqo
ui pA3 siq asujESE ajoasq ut uoiaBuiioui-
■momcf3QJO pooS siq Xoidius sXea^p ppioqs 3u q :qsi
נu^uIqsזund 3q נui saAaqaq ^ !0 ^ גנ3 כuos qEq jEq uom iqg •n jo 3uibu aqa ui pres-
-jad qsiAvaf Xj 3a3 se ‘(pזq 0 נJ p - ^ ) qנE^p EU1Bq[j JEq lAaq •Eg )0cf3vx3g •gg
jajjE pawnaui aq qiAv נEq נm3tucjstund
^q נJO JE3J כq נס נSuזJ^נJaJ se 1 נs נ3 נdJ^נ ----- ( UiOUt(f3f
-U1 asjnoDsip jn o ‘^נA3Avoq ‘3 נ3! 4 '(־piqi UT ^ p a i J q U3A3 j u o s E J O S u u a j j n s a q a
'X0cj3vx3g נסSJ0נEנu^^JUI0^ aas) ajq נ סu o s i J E d u l o a o u X ןa נn ןo s q B a A s q sjBaX
42. Sanhedrin 39b. See Tanya, chapter protecting a person from sin; med
31, for further elucidation o f this con itating upon the supernal attribute o f ge-
cept. In our context it means that the vurah, or more specifically, the divine
fear o f punishment itself, which derives punishment that stems from gevurah,
from kelipat nogah, is the most ap helps one avoid the temptation o f sin.
propriate tool to overcome evil (which N ow the discourse explains that uti
originates in kelipah and sitra achara). lizing the attribute o f gevurah within
one’s soul helps a person attain a much
43. SITRA ACHARA. Lit., “the other loftier level o f divine service. For it is
side,” i.e., that which is “opposite” the one’s attribute o f gevurah that allows
side o f holiness; usually referring to the for— indeed, calls for— a true and com-
source o f evil and impurity. piece introspection into one’s soul, an
examination o f one’s spiritual integrity.
44. As explained above, divine pun And when one finds he is lacking— for
ishment stems from the attribute o f ge- who can be deemed perfect in G-d’s
vurah, severity. Fearing this punishment eyes?— the brokenness he feels spurs
helps deter a person from sin. him to reach deeper into himself, into
the infiniteness o f the soul’s essence, un
45. The discourse has heretofore ex leashing a commitment to G-d that is
plained that the benefit o f gevurah is in likewise unbounded, infinite, in nature.
TRANSLATION AND COMMENTARY 31
ו ב מ ה שי כו ל ל ה צי ל א ת ע צ מו מ ה ר ע ג מו ר צ רי ך ל ה צי ל
־ - ; י « T T ־T •־ : “ V • - : TV - :
ה רי י ך א ת ה עונ ש ש מ צ ד ה ג בו ר ה שו מ ר מן,ו אי ך שי הו ה
,ה ח מ א כר
, עו ד ז א ת,ו ל ב ד ז א ת ש ע ל י די ה ג בו ר ה ש מו ר מן ה ח מ א
ש ב ע בו ד ה גו פ א ב אי ם ע ל י די ז ה ל ע בו ד ה נ ע ל ה ה ר ב ה יו ת ר
.. T ־: ־־ T ־: ־ V • ־: ־ • T T T ־: T V
.מן ה ע בו ד ה ש ע ל י די ? חי נ ת מ ד ת ה ח ס ד ו ה ר ס מי ם כר
א ל מ ל א די נ א א ש ת כ ח ב ע ל מ א ל א,תי ב ת הו א ד א ע תי ק א
T : T T: ־ ־ : • T ־ • • T : • ׳T • ־ T
46. Numbers 18:23. The verse reads: a method o f divine service that utilizes
The Levite himself shall perform the ser the attribute o f gevurah. And it is specif
vice in the Tent o f Meeting, and they [the ically through the divine service o f ge-
Levites] shall bear their iniquity [o f those vurah (“the service o f the Levites”) that
Israelites who trespass on the Tent o f one can attain revelation o f G-d’s Es
Meeting!, an eternal decree for your gen sence (“H im self’).
erations... This verse speaks o f the Le- ATIK (or ATIKA KADISHA). Lit., the
vites exclusive service in the Tabernacle, “Ancient O ne,” or the “Holy Ancient
and their responsibility in ensuring that O ne.” The origin o f this term is Daniel
no Israelites trespass on the Tabernacle 7:9, 13 and 22 (cf. Chagigah 14a), and
(see Kashi’s commentary on verse). it abounds in Sifra Detzeniyuta and the
Idrot. Atik is essentially a term applied
A7. Zohar III: 178b. to Ein Sof, the Essence o f G-d Himself,
in the sense o f being the First Gause, or
48. In this verse, the word himself the Most Ancient Being; also called Ati-
superfluous (see footnote 46). The Zohar ka dechol Atikin— the “Most Ancient of
solves this by explaining that the service all Ancients,” or A tik Yomin— the “One
o f the Levites elicits a revelation o f G-d o f Ancient Days” (see, e.g., Zohar
“Himself,” or, in !Cabbalistic terminolo III:288a ff.).
gy, the lofty realm o f atik (see below).
Now, as the discourse will explain, 49. Synonymous with the service o f the
the service o f the Levites corresponds to Levites.
32 THE POWER OF RETURN
50. Whereas the Kohen is the “man of har to mean that it is divine service pred
chesed,” the Levite symbolizes gevurah, icated on the attribute o f gevurah (the
as explained in many sources in Kab “Levites”) that is the truest form o f di
balah and Chasidus. Cf., for example, vine service, and elicits a revelation o f
Likkutei Torah, Nasso 22b: “In most Himself, atik.
sources it is evident that the Levites are LEFT VECTOR. Kabbalah conceives
from gevurah, as stated in Pardes, Shaar the attribute o f chesed as being part o f
Erkei Hakinuyim s.v. Levi, and in Me- the “right side,” or “vector,” o f the su
orei Or, Lamed:lA.” See also Likkutei pernal composition (partzuf o f the sef-
Torah, Korach 54a ff.; Va’etchanan, 8b. irot, and the attribute o f gevurah as be
The discourse thus explains the Zo- ing part o f the “left side,” or “vector,” o f
TRANSLATION AND COMMENTARY 33
מ ה ש אין כן אם הן ה ר ק כ כ חי נ ת ח ס ד ו ר ס מי ם כ לי דין
לא היו ב אי ם כ ל ל ב ע בו ד ת ם ל מ ע ל ה ו מ ד רי ג ה זו כ מו ע ל י די
■ ־: ־ : T • ־: ־ T ־: ־: T T ־:־־ T : • T T
this composition. (See Mystical Concepts number of reasons. Among them: light
in Chassidism, ch. 3 {Sefirot), section 8; must remain attached to its source in or
ch. 8 {Partzufim)) der to exist; light is not affected by its sur
roundings; the effusion o f light causes no
51. Had G-d created the world utilizing
depletion in the luminary. See Mystical
just chesed, the divine attribute o f kind
Concepts in Chassidism, ch. 1 (Anthropo
ness, man, too, would just have the ca
morphism and Metaphor^, section 3.)
pacity to serve G-d with the soul-power
o f chesed, and would never be able to ex
53. The idea that divine service pred
perience the lofty sort o f spiritual service
icated on gevurah and judgment is the
that stems from gevurah and judgment.
loftiest, truest form o f divine service and
52. LIGHT. Obviously, this does not refer elicits the greatest spiritual light will be
to physical light. In the langut^e of the expounded upon below, in chapters 4
mystics, light refers to the effusion of and 5.
G-dly “energy.” (The mystics prefer light
as the metaphor for G-d’s “energy” for a 54. Cf. Psalms 34:15 and 37:27.
34 THE POWER OF RETURN
55. Gevurah-based divine service elicits ways rebuff (a student) with the left hand
the lofty light o f atik, granting man the and embrace with the right.” The in
awareness o f a “higher belief,” a realm o f tention is not to completely reject the
divinity that is otherwise unknown to student, but rather, since he is o f a lowly
man. stature, it is necessary that he be rebuffed
so that he will be able to receive a higher
56. Song o f Songs 2:6; 8:3.
knowledge. The very act o f rebuffing ul
57. Sotah 47a; Sanhedrin 107b; Zohar timately brings the student closer to his
II: 119b ff. master, and elevates him from his low
SMOL DOCHAH, in the Hebrew. See liness {Sefer Halikkutim, Yemin uSmol, p.
Sotah, Sanhedrin ibid.: “One should al 776 ff.).
TRANSLATION AND COMMENTARY 35
In our context, this concept can be spiritual service, predicated on the soul-
used to interpret the verse. His left arm power o f chesed, whereby one draws
is under my head׳, through intense intro close to G-d through studying Torah
spection, in which one recognizes one’s and performing mitzvot, as will be ex
distance from G-d and therefore rebuffs plained further (see chapters 3 and 4).
oneself i^'left arm"), one experiences the This type o f service is not as lofty as
revelation o f the ''head," or essence, o f that which is spurred by the “left arm
one’s soul. One is spurned to go beyond [that] rebuffs.”
the rational limits o f his divine service,
59. Zohar III:168a.
and feels a boundless yearning for G-d.
This spiritual service is related to te- 60. See Tanya, chapter 29. This declara
shuvah, as will be explained further (see tion is an example o f smol dochah■. re
p. 82 fif.). buffing the body to the point where it
becomes “broken” and “crushed,”
5 8 . YEMIN MEKAREVET, in the Hebrew. which allows the light o f the soul to
This phrase connotes a rational, orderly penetrate the body.
36 THE POWER OF RETURN
61. AHAVAH MESUTERET, in the He G-d through constant awareness o f Him
brew. The essential qualities o f the soul, and fulfillment o f His will.
which is “truly a part o f G-d above” The two souls struggle for dominion
{Tanya, ch. 2), are love and fear o f G-d. over the body, and it is man’s task to
In its pure and pristine state, the soul is grant reign to the G-dly soul, and fur
bound up with its root and source in the thermore, to have the G-dly soul trans
Creator in a most conscious manner, form the animal soul and harness its en
and is permeated with the highest degree ergy for holiness. See Tanya, chapters 1,
o f love and awe natural to it. When it 2, 9, and 12.
descends into this world and is in
corporated in a physical body with ma 63. In Sefer Hamaamarim 5 6 5 9 p. 220,
terial thoughts and desires, the tre Rabbi Menachem M . Schneerson, the
mendous, glowing love and fear o f G-d Lubavitcher Rebbe, notes the following
becomes obscured by the physical sur for the example o f the nut: See Zohar
roundings in which the soul finds itself. 1:19b; II:233b; Likkutei Torah, Shir
Consequently, these essential qualities o f Hashirim 4a-b; Sefer Hachakirah p. 94b
the soul remain concealed in the heart ff
and mind, in the form o f “hidden” love
and awe. 64. Song o f Songs 6:11; I:19b.
62. ANIMAL SOUL. Nefesh habahamit, in 65. Song o f Songs, as the commentators
the Hebrew. In Tanya, Rabbi Schneur explain, employs the passionate dialog
Zalman o f Liadi speaks o f man as having between a man and woman who have
two levels o f consciousness, which derive been separated and now long to be re
from the G-dly soul and the animal soul. united as a metaphor for the loving re
The animal soul stems from kelipat no- lationship between G-d and the Jewish
gah and seeks only self-gratification. The people during exile.
G-dly soul, which is “literally a part o f The verse cited in our discourse— /
G-d” {Tanya, ch. 2), seeks to cleave to went down to the nut grove— is under-
TRANSLATION AND COMMENTARY 37
ו ל כן נ א מ ר א ל ג י נ ת אגוז ו י ד ת י׳ ו י ר י ד ת הן ש מ ה ב גו ף
ת פ ש ה ב ה מי ת הי א כ מו ? רי ה א גוז ה מו ס ת ר ונ ע ל ם ב ק לי פ ה
.ק ש ה כר
69. RE’UTA DELIBA. Lit., “desire o f the 70. Shemot Rabbah 36:1. Cf. Menachot
heart.” This refers to a yearning for G-d 53b: “Just as an olive only produces its
that lies in one’s heart, stemming from oil when it is crushed, the same is true
the understanding and knowledge o f the o f Israel__ ”
38 THE POWER OF RETURN
the verse, A leafy olive tree, beautiful with shapely fruipA “Why
is Israel compared to an olive? Just as an olive yields oil when
crushed, the same is true of Israel..
This is the ultimate intent of the “left arm [that] rebuffs”:
In itself, it is not a true end, G-d forbid. Rather its purpose is
to enable a person to attain the aspect of beautiful with shapely
fru it—the revelation of the [soul’s] hidden love [of G-d], and
the aspect of re’uta deliba.
The crushing does not necessarily need to come from on
High, G-d forbid; it suffices that a person demeans and hum-
hies himself Regarding this the Sages remarked, “Only with a
sense of earnestness may one begin to pray,”^^ referring to the
quality of surrender and humility.^'* It is precisely in this way
that a person will reach a more transcendent, sublime level
through his prayer.
71. Jeremiah 11:16. The verse in full ened the resolve o f the Jewish people,
reads: G -d has called your name, “A leafy and inspired the people to a commit
olive tree, beautiful with shapely fruit. ” ment to Torah and m itzvot that defied
logic— a commitment to stand strong in
72. Simply understood, the Midrash is their faith even though it would en
saying that there have been periods o f danger their lives. This fierce devotion
terrible persecution for the Jewish peo- to G-d, to the point o f self-sacrifice,
pie; times when the nations have wished stems from the essence o f one’s soul, the
to “crush” the Jewish spirit, G-d forbid. dimension o f man that cannot, under
Yet, this persecution itself, far from hav any circumstances, be “separated” from
ing its intended effect, actually embold G-d. And this essence— the “oil” o f
TRANSLATION AND COMMENTARY 39
פ רי ת ל א ה ל מ ה נ מ ש לו י ש ר א ל לזי ת א ל א מ ה הזי ת הז ה ע ל
- V - ־ T V ־ ־ : •־ : : • T T T : • ־ • :
man— comes to the fore precisely when the inspiration o f the soul to come to
one is “crushed” (see Nurturing Faith the fore and permeate one’s very being
(Kehot, 2005)). with its spiritual impulses.
Our discourse employs this concept
in a more universal sense, applying it to 73. Mishnah, Berachot 5:1.
every person in every situation: When
one “crushes” oneself—meditating 74. See Rashi to Berachot 30b, s.v. koved
deeply upon one’s spiritual short rosh. I.e., before a person begins praying
comings, to the point that one feels to G'd he must surrender his ego, and
broken—-one breaks down the barrier of be humbled before W hom he stands.
one’s body and animal soul, allowing
40 THE POWER OF RETURN
2.
THREE DEGREES OF LOVE
To explain the superiority of spiritual service that is ac
companied by surrender and humility— it is known that there
are three degrees of [G-dly] love; With all your heart, with all
your soul, and with all your mightP
The first two types of love— wth all your heart, and with
all your soul—correspond to the instruction to love the L-rd
your G -d... for He is your lifeP Regarding this it is stated, See,
I have placed before you today the life and the good, and the
death and the evil.... A nd you shall choose lifeP
For everything in this world is comprised of a “physical”
element and a “spiritual” element. The “spiritual” element is
the G-dly vitality that enlivens and creates the physical be-
BODYAND SOUL
Take, for example, animals and people: it is the soul within
the animal or person that enlivens the body and makes it an
“animal” or “person.”^’ For once the soul departs, the body
leaves the realm of the “living” and loses its life force. More
over, the body decomposes and becomes dust. This is because
the body’s very existence is also dependent upon the life force
that enlivens it.*״
[The body decomposes] even though the life force of the
body—i.e., the energy that enlivens the actual [physical mat
ter of the] body and keeps it in existence— is not from the
75. Bechol levavcha, bechol nafihecha, 76. Ibid. 30:20. This is a natural, ra
u ’vechot me’odecha in the Hebrew. These tional love: meditating upon the fact
three terms, from the Shema (Deu that G-d is the true source o f life will in
teronomy 6:5), describe three types o f evitably awaken within the person a
G-dly love, one deeper than the next, love for G-d.
that are to be incorporated into one’s
divine service. In our discourse, Rabbi 77. Ibid. 30:15, 19.
Shalom DovBer groups the first two lev
els o f love into one general category, 78. Life and death thus correspond re
and then demonstrates the superiority spectively to the “spiritual” and the
o f the third level. “physical” elements o f creation.
JB1{1 jnos 3t|j SI ■ ! נXjipnjuids ‘ss3u1|p-Q
•pos ^pmiJids^^ aqj j o 39UBjjodu11 | bj SI ‘3JOJ3J3HAV piTB Xt[M ‘3JIUBU j(j3A SJI
-lA 3q1 ajBjjsnpi sjobj oau 3s3qj^ •{33u31si 3snBD3q jn q ‘p -f) uiojj suiaas XjsiBuiijjn
-x3 £13a s Xpoq aqj) jsixa oj Xpoq 3qa ji 3snBD3q isnf jou ,/] p ־0 ״si ]nos iBqj^
jo J3JJBU1 jBOisXqd [BnjDB aqj SuiMOjp •]nos auiAip JO X ] p 3 ^ ־q j qsipu
jo j o sp jnq ‘(Xpoq 3qj Sutjvmtup) 3jq 3qj qjiAS pasnjuoD 3q jo u p p o q s 3J3q
Xpoq 3qj SuiAiS lo j X]uo jou sjqisuods JO SurJfBads 9jb 3av jBqj p o s 3qj^)
-3j SI p o s 3qj ‘snqj^ •3sodu1033p oj su13 •3DU3JSIX3 JO JU3UI3]3 ^JBnjIJlds^^
-3q X]M0]s Xpoq 3qj puB ‘sssussapji] oj 3qj p a u u a j ajoj3J3qj si puB ‘p-^J m o jj
SJJ3A3J Xpoq 3qj :jn330 sSuitp oau ‘Xpoq SUI3JS XjipjIA pUB SS3UI]3A1] | p SB ‘30JOJ
3qj S3AB3] ]UOS iu1U3AI]U3 3qj U 3I]^ ־Qg 3JI] B 3q OJ p3J3p1SUOD SI ]HOS
siqjL ■ssapji] ‘pE3p 3q p p o A j jajjB ui p o i
( iJ Z ‘PlCuPJ^ 93§ •JOJB3J3 3qj JB3J -sXqd 9q1 ‘p o s siqj j n o q j i ^ ■J1 sajBUii
pUB 3AO] OJ pUB ‘3UIAJP 3qj Uodn 3JBJI -UB pUB SU3A1p3 JBqj 3DJOJ 3JI] B ]‘ ״nOS^^
-p3UI OJ ‘p 5 )־JOJ UJB3X OJ UBUI S3Aljp B SBq sjsrea j^ q j §u1qaXj9Ag ־SinO S 6 ־/
8 1 . OR PENIMl, in the Hebrew. The vious point. Although the body begins
term “inner light” refers to any manner to decompose with the departure o f the
o f influence that becomes p a rt o f the re soul, indicating that there is a re
cipient; an influence that transforms the lationship between them (see previous
recipient. The enlivening soul that is two footnotes), that is not to say that
vested within the body is thus termed the actual physical matter o f the body
an “inner light,” as it becomes one with derives its existence directly from the en
the body and infuses it with “life,” livening soul. Rather, the body has its
transforming a dead corpse into a live own, distinct life force that keeps it in
being. Nonetheless, the actual physical existence. As Rabbi Schneur Zalman o f
matter o f the body has an independent Liadi writes {Tanya, Shaar Hayichud
source o f life— see following footnote. Veha’emunah, ch. 6): “The soul and the
body are actually separate from each
82. The discourse now qualifies its pre other in their very sources. The source
TRANSLATION AND COMMENTARY 43
ו א י ך שי הו ה ה רי,מ כ ל מ קו ם ? ה מ ש ך ץמן ה רי הו א נ ? ם ד
,אין קיו מו מ צ ד ע ע מו ?י אם מכ ח א ל קי ה מ קיי ם או תו
.ו ? ה ? ת ל ק ה כ ח נ ? ם ד ןנ ך ק ב הגו ף
ע ה ג ם ד ל פי זה ג ם כן אינו מו בן ל מ ה אינו נ ? ס ד תי כ ף
? ש מ ס ת ל ק הנ פ ש׳ י ש ל ו מ ה מ שו ם שג ם ל א ח ר ה ה ס ת ל קו ת
o f the body and its essence does not G-dly life force that causes it to exist.
come into being from the soul__ ”
Nonetheless, as the discourse will ex 86. The discourse now explains why if
plain, when the enlivening soul departs, the body has its own distinct life force,
the body begins to decompose, for its does it begin to decompose after the
life force also begins to depart. soul departs from the body— for since
even its own life force is ultimately elic
83. Only the body’s movement, anima ited by the soul, the soul’s departure
tion, etc., is derived from the enlivening causes the body’s life force to begin to
soul— but not its most elementary ex depart. (For more on this topic see Lik-
istence. That is derived from the body’s kutei Sichot, vol. 18, p. 409, footnote
own unique life force. 71.)
84. See Torah Or, Megillat Esther 90b; 87. If the life force o f the body that
Vekacha 5637, chapter 89. keeps it in existence is elicited through
the soul, then when the soul departs,
85. The body does not exist on its own; the body should also immediately lose
its basic, physical existence is due to a its existence and revert to nothingness.
44 THE POWER OF RETURN
soul departs, the “spirit" the soul remains upon the body, to
varying degrees: for three days, seven days, thirty days, twelve
months, etc., as mentioned in Jewish literature.'*'* See Jerusalem
Talmud, Moed Katan 3:5; Bereishit Rabbah 100, on the verse
His soul mourns for him?'^ Thus, for these periods of time the
body continues to exist."“ The luz bone,"* however, endures
forever, because its life force never leaves, as is known).
Plants, likewise, possess germinating souls that vitalize
them."^ Minerals also contain a life force that vitalizes them
and keeps them in existence, ensuring that they do not lose
their being, returning to nothingness, as they were before crea
tion."**
THE SPIRITUAL AND THE PHYSICAL
Accordingly, the spiritual element and the G-dly life force is
termed life and goodl’^ since it is the aspect of life that remains
alive and existent forever."’ (Concerning this, see Uveyom Sim-
Why, then, does the body retain its exist, and the soul ascends and de
physical properties for some time after scends. After twelve months, the body
death, and only decompose in a slow, disintegrates completely and the soul as
protracted process? cends and does not descend further.”
ו עין מ ה ש כ תו ב בי רו ש ל מי מו ע ד ק טן פ ר ק ג׳ חל ב ה ה׳
ו ב מד ר עז ר ב ה ב ר א שי ת פ ר ש ה ק׳ ע ל פ סו ק ונ פ שו ע ליו
T T : ־ : י T ־ י T : - • •;־ T - T : • :
ו כן ב דו מ ם.יש בו נ פ ש ה צו מ ח ת ה מ חן ה או תו. ו כן ב צו מ ח
י ש בו חיו ת ה ת חן ה ו ת קיי ם או תו ש ל א י ת ב ט ל י שו תו ו ל א
.ו תזו ר ל היו ת אין ו א פ ס ב מו קו ד ם ה ב רי א ה כר
identifies luz as being “similar to an al function o f this force is to ensure the
mond.” basic existence o f these minerals, so that
Regarding the luz enduring forever, they retain their quality o f “being.” See
Bereshit Rabbah 28:3 states: “Hadrian Tanya, Shaar Hayichud Veha’emunah,
asked R. Yehoshua ben Chananya, ch. 1, citing Arizal.
‘From where will G-d reconstruct man
in the Future [Resurrection]?’ H e re 94. I.e., in the aforementioned verse
plied, ‘From the luz o f the spine.’ ‘How (Deuteronomy 30:15), See, I have placed
do you know?’ retorted Hadrian. ‘Bring before you today the life and the good, and
me one, and I’ll show you.’ H e ground it the death and the evil....
in a mill, but it did not grind. H e burned
it in a fire, but it did not burn. He sub 95. The discourse has already es
merged it in water, but it did not dis tablished that it is the spiritual, G-dly
solve. He placed it on a sheet and began life force that creates and enlivens the
banging it with a hammer. The sheet physical matter, and that ■without this
split, the hammer cracked, but the bone life force, the physical matter dies and
remained intact.” See also 11:28b. ceases to exist. It follows, then, that the
physical element o f creation can be clas-
92. This “soul” enlivens them and fa sifted as temporal, existing only so long
cilitates their growth. as the spiritual allows it to. The spiritual
soul, however, is eternal׳, its energy does
93. The life force o f the mineral king not dissipate, G-d forbid, after it has
dom differs from that o f the vegetable finished giving the body life, but returns
kingdom in that it does not spur growth to its source on High, to be hound up in
or movement o f any kind. Rather, the the bond o f life, with G -d (I Samuel
46 THE POWER OF RETURN
25:29). This is because the soul is a per- 97. Job 19:26. By examining the man-
feet reflection o f its G-dly source, which net in which one’s own soul enlivens
is Absolute, Immutable, Eternal (see dis one’s body, one can gain an appreciation
course cited in following footnote). o f how the G-dly life force enlivens all o f
Thus, when the verse employs the creation. See also On the Essence ofChas-
term life it refers to the spiritual life idus (Kehot, 2003), p. 24, footnote 10.
force, which is true, eternal life.
98. I.e., all o f creation, which is com
96. This appears to be a reference to prised, in general, o f four worlds. See
Uveyom Simchatchem Uvemo ’adechem Mystical Concepts in Chassidism, ch. 4
5656, which elaborates upon this topic {Worlds}■, The Four Worlds (Kehot,
{SeferHamaamarim 5656, pp. 254-261). 2003). See also Appendix 2.
TRANSLATION AND COMMENTARY 47
? ש ם ש ה א ד ם מ ר גי ש ?נ ? שו שי ש.ו מ ? ש רי א חז ה א לו ק ה
ו ? ה ס ת ל ק הנ פ ש, ו ה עי ק ר הו א ה חיו ת,בו חיו ת ה מ חן ה או תו
מן ה גו ף נקז א ר ? א ?ן דו מ ם׳ וג ם ה גו ף כ ל ה ךנ? םד כנן כ ר
ל עי ל׳
שן ש ב ה ם חיו ת א ל קי,כ מו כן יו בן ? ? ל לו ת ה עו ל מו ת
רק מ צ ד ה או ר, ו מז ה כ ל חיו ת ו קיו ם ה עו ל מו ת,ה מ חן ה או ת ם
ו א ם הי ה מ ס ת ל ק ה חיו ת ח ס ו ש לו ם,ו ה חיו ת ה א ל קי ש ב ה ם
T : ־ ך. ך. . . V T V •י V: T ־־ •־:
ו ל כן כ ל הנ ב ר אי ם ו ה עו ל מו ת ב ט לי ם ל ה או ר ו ה חיו ת
T ; • • • : T T : • T : • ־ T * - T :
ה א ל קי ה מ חן ה ו מ הו ה או ת ם׳ ל היו ת ו כ ל מ צי או ת ם ו קיו מ ם
ל כן ה ם ב ט לי ם ל ה או ר,ו חיו ת ם הו א מ ה או ר ו ה חיו ת ה א ל קי
T : • •• : •• •• יT •י ־.*: T “ ־ : T •־ T ־ :
א ש ר ? פי או פן ת נו ע ת חיו ת,ו ? מו ה גו ף ש ב ט ל א ל הן פ ש
ו מ כ ל ש כן שנ קז מ עי ם.הנ פ ש כן הי א ת נו ע ת א ? רי הגו ף
ש מי ש ל ו שו ל ט ע ל כ ל כ חו ת הנ פ ש ל פי,ל ה ר צון ש בג פ ש
.ש הי א מ קו רן ו כ ל ה כ חו ת ? ט לי ם אליו
99. The discourse has thus far described pan or function o f the body (as are the
how the physical element o f creation ten particular faculties o f the soul). It is
has no inherent existence, and how it is the first state o f movement from the
completely void o f life and vitality with pure soul, a perfect reflection o f the
out the G-dly life force. This being said, soul’s essence. W hen a person wants
it is understood that even as the physical something, it means that his soul— his
matter “exists,” i.e., even as it is being essential soul, his entire soul— is drawn
enlivened by the G-dly life force, it is to that thing. Therefore, since the pow
entirely subordinate to that force, as will er o f will is so united with the pure soul,
be demonstrated on both the human it supersedes the particular faculties and
and cosmic levels. “controls” them: they automatically fol
low the soul’s will and do whatever is in
100. Will (ratzori) is a general soul- their capacity to fulfill this will.
power, not limited to any particular
48 THE POWER OF RETURN
101. Just as a person’s will dominates 104. See Bava Batra 25a.
the particular faculties o f his soul (his
105. See Tanya, gloss on chapter 42; Or
intellect and emotions), it also dom
inates his physical body as well. The Hatorah, Massei, p. 1398 ff.
foot “listens” to what the soul wishes, 106. Rambam {Hilchot Yesodei Hatorah
even if it is to do something that is 3:1) describes the heavens as consisting
against its own nature (like being sub o f nine galgalim, or “spheres.” For a de
merged in hot water). This is because tailed description o f the ninth sphere,
the physical body is completely sub see ihid., laws 6-7.
servient to the soul and its desires.
107. Rambam ibid, explains that the ce
102. The discourse now connects the lestial bodies (stars, planets, etc.) are
two ideas mentioned here— that the found within the first eight spheres o f
physical body exists only because o f a the heavens. Above these spheres is a
spiritual life force that vivifies it; and ninth sphere. The ninth sphere en
that the physical body is completely compasses all o f the other eight spheres,
subservient to the soul— by saying that and controls their orbit. N ow , some o f
the hody receives its vitality from the the celestial bodies naturally orbit to
soul only through its subservience to it. ward the east within their own par
ticular sphere. However, since the ninth
103. Nehemiah 9:6. sphere orbits toward the west and con-
TRANSLATION AND COMMENTARY 49
ו כ מו ש כ תו ב ו צ ב א ה ש מי ם,ו ביו ת ר נ ר א ה ז ה ב צ ב א ה ש מי ם
. - T - T : T V : • ־ T ־ T : ־ V V : • •־ :
,וכן כ ל ה כו כ בי ם סו ב בי ם ב ה ג ל ג ל ה ט׳ מ מז ר ח ל מ ע ר ב
T - : - ־ T : • • ־ - ־: : • : • T ־ t •**:
,ע ם חיו ת ש הי לו ך ע צ מן מ צ ד ט ? ע ם הו א מ מ ע ר ב ל מז ר ח
מ כ ל מ קו ם הרי ח ם מ ס ? בי ם מ מן ך ח ל מערב• ו חיינו מ ?ני
כי דו ע ב ח ר.ש ש כינ ה הו א ב חי נ ת מ ל כו ת ד א צי לו ת ב מ ע ר ב
trols the orbit o f the other eight spheres, sidered to be a created world, but rather
all o f the celestial bodies ultimately or an emanated world.
bit likewise from east to west. Now, it is in A tzilu t that G-d’s at-
Take, for example, a person walking tributes— known as the ten sefirot— are
eastward while on board a ship traveling first manifest. The lowest o f these sefirot
westward. Although his own movement is malchut (usually translated as sov
is taking him toward the east, he is ereignty or kingship). Malchut serves as
nonetheless in reality traveling toward a bridge between A tzilu t and the lower
the west at that very moment {Sefer worlds o f Beriah, Yetzirah and Asiyah,
Hachakirah, p. 9a, quoting Nechmad transmitting to them the G-dly life
Vena’im 1:13). force that enlivens and animates them.
In a sense then, malchut is considered to
1 08. MALCHUT = SHECHINAH. In Kab be the “source o f life” for all the created
balah and Chasidus, malchut o f Atzilut beings o f the lower worlds, and, to crea
is associated with the Shechinah, Divine tion, is representative o f the Shechinah.
Presence.
To explain: O f the four supernal 109. Since the Shechinah— malchut of
worlds, A tzilu t is the loftiest. It is a G-dly Atzilut— is found in the west (Bava Batra
world. In Atzilut, there is no feeling o f ibid.), all o f the celestial bodies therefore
self or being, just an awareness o f some orbit to the west, expressing their com
thing higher, something beyond— plete subservience to the G-dly life force
G-dliness. A tzilut is therefore not con {Shechinah, malchut) that enlivens them.
50 THE POWER OF RETURN
110. VAV KETZAVOT, in the Hebrew. 11. R. Moshe Cordovero, Pardes, Shaar
Everything physical has its roots in the Erkei Hakinuyim, Maariv. See Or Ha-
spiritual realm. The same is true o f the torah, Massei, p. 1396 fF., which dis
six directions that define physical space cuses this issue at length.
(up, down, front, back, right, left)—
they are rooted in the six supernal direc 112. Creation is divided into four pri
tions. The kabbalists explain that each o f mary elements, or kingdoms; mineral
these six supernal directions is associated {domem), vegetable (tzomeacH), animal
with one o f the sefirot o f Atzilut. U p is (chat), and human (medaber). Just as
associated with netzach, down with hod, man’s body is completely subservient to
front— i.e. east— ^with tiferet, back— i.e. the life force o f his soul, so too every
west— ^with malchut, right with chesed, creature— regardless o f which kingdom
and left with gevurah (cf. Tikkunei Zo- it may belong to— is subservient to the
har, intro). Hence, west is associated G-dly life force within it. So even
with malchut, the place o f the Shechinah. though the subservience o f earthly crea
See Imrei Binah, Id ff.; Maamarei Ad- tures to their source o f life is not as vis
mur Hazaken 5562, pp. 142-3. ually apparent as that o f their heavenly
TRANSLATION AND COMMENTARY 51
? מו ש כ תו ב י ך א ת ה׳,ו ע ל י די ן ה הו א דו ק א עי ק ר חיו ת ם
ש ע ל י די הי ך א ה ן ה ?י טו ל דו ק א ע ל י די ז ה ה ם,ל חיי ם כר
מ ?ני, ו ל כן ה מ ל א כי ם חיי ם יו ת ר מ בני אד ם.חיי ם ו קןי מי ם
ו ל א נ קנ ס ה מי ת ה כי אם ע ל.שי ש ב ה ם ? חי נ ת ה ?י טו ל יו ת ר
א ב ל אם הי ה ה א ד ם ב ב חי נ ת בי טו ל,י די ח ט א ע ץ ה ד ע ת
• “ • : • T T T T T ־ T ־: •■־ י ■־ : :
counterparts, it can be just as strongly “Four died with the bite o f the
sensed and felt. snake...”— i.e., they died not o f their
own sins, but because death was decreed
113. Proverbs 19:23. See also ibid. on mankind when the snake persuaded
10:27: The fear o f G -d will increase Chava to eat o f the Tree o f Knowledge.
days....
117. As created by G-d, primordial man
114. Subservience to G-d— bittul— is (Adam) was in perfect harmony with his
the channel through which the creations Creator, and expressed a complete sub
receive the G-dly life force; without this servience to G-d’s will. Adam’s sin in
subservience, they cannot receive G-dly eating o f the Tree o f Knowledge— an
vitality (see Likkutei Torah, Shelach, act that was expressly forbidden to him
45c). See also above, footnote 102. by G-d— signaled an end to this per
fection, and marked the first time a per
115. This statement is cited in the name son had willingly disregarded the will o f
o f R. DovBer, the Maggid o f Mezritch, G-d.
in Seder Tefillot M ikol Hashanah, 82c,
and Derech Mitzvotecha, 16b. 118. It was explained before that the
G-dly life force that enlivens creation is
116. See Genesis 2:17, and com eternal (see footnote 95, above). Had
mentaries there. See also Shabhat 55b: Adam not sinned, his body would have
52 THE POWER OF RETURN
.ב עו ל ם כר כנז כ ר ל עי ל
•־ : T : ■ “ T T
יש או ר. ו הנ ה כ שי ה בו נן ה א ד ם ? כ ל זה אי ך ש ? כ ל ד ב ר
ו הנ ? ך אי ם,ו חיו ת ה א ל קי ו ה עי ק ר הו א ה או ר ה א ל קי ש בו
ו ל מ קו ר ם
T י : • :
ה א ל קי עזבהם ול ש רעז ם
T : T : V T V •י V: T
ל ה או ר T :
ב א מ ת ב ט לי ם
•־ ־ : V Vt %•
world will no longer be physical and cor a time o f “rest,” over which nothing
poreal, but rather completely subsumed transcends {Torah Or, 96a).
in G-dliness. Thus, the purely physical
elements o f creation will “lie fallow,” and 119. A person cannot see his soul with
the world as we know it now will be no his eyes. Yet, as explained earlier, one
more {Likkutei Torah, Bamidhar, 4c; Be- can tangibly sense that he possesses a soul
shaah Shehikdimu 5672, vol. 2, p. 685). that enlivens his body, and that his hody
Alternatively, “lie fallow” means that is subservient to the light and vitality o f
the world then will be in a state o f his soul. This is sensed so strongly by a
“rest.” Throughout the course o f the six person that it is as , / 11 c would see it with
millennia, the Jewish nation has had his eyes. Similarly, a person can sense
ups and downs, peaceful times and dis just as strongly that there is a G־dly life
turbed times. Each descent was for the force that enlivens the world and all o f
purpose o f a subsequent higher ascent. the created beings, and that everything is
However, the seventh millennium is the subservient to this G-dly force.
climax o f all ascents; it is an era so ex
alted that there is none higher. It is thus 120. See above, and footnote 95.
54 THE POWER OF RETURN
ע ל י די ^ ר ו צ ה לי ה נו ת מ ה ד ב ר,? מו כן כ ל א ח ד ו א ח ד
ו ל הי פ ך ? עז רו צ ה,הג קזמי מ צ ד ע ? מו ח רי הו א מ פ רי ד או תו
ו חיינו,ב ה א ל קו ת ש ל ה ד ב ר הג קז מי ח רי הו א מ ע ל ה או תו
. ו ל ה בו אי ך עזהוא ב ט ל כר1יה נ ר א ה ונ.שיח
to G-dliness, and as such, utilizes phys the G-dliness within the tree, as man
ical entities for no higher purpose, then ifested in G-d’s desire that it not be eat
he is debasing the physical world, “separ en from. They thus visibly separated the
ating” (at least on an external, visible physical tree from its G-dly purpose/life
level) material existence from its bond force. And since man’s actions have uni
with its Creator (see Zohar 1:195b; Lik- versal ramifications, as [G -d] also in
kutei Torah, Bamidbar, 5b). stilled the world in man s heart, it caused
an all-encompassing dichotomy
123. Cf. Ecclesiastes 3:11. Chasidus in through-out creation, so that when one
terprets this verse to mean that the pow looks at a physical entity one does not
er o f elevating or debasing the world has immediately recognize the G-dliness
been instilled in man’s heart (see pre within it.
vious footnote).
125. I.e., he wants the soul’s vitality to
124. By eating o f the Tree o f Knowl extend into and enliven his body.
edge, Adam and Eve essentially shunned
56 THE POWER OF RETURN
the Source of all life, since the vitality of the world and all of
the creations stems from G-dliness, and it is the primary [ele
ment of existence], one will yearn for G-d and love Him.*“
PRACTICAL APPLICATION
This means that while engaged in all worldly activities, such
as eating and drinking, doing business, and the like, a person
will not want the physical element [of the object or action]
but the G-dliness therein.
In other words, one’s intent [in engaging in physical af
fairs] should be solely to energize his Torah study and prayer,
as the saying, “wine and aroma stimulate the intellect, and
“until I partook of some ox’s meat, my mind was not clear.”'**^
One’s motive for eating and drinking should be to enable him
to study and pray. Automatically, then, he will be careful to
abstain from anything superfluous to him,‘“ anything that
serves only to gratify his cravings. And since one desires only
G-dliness— to engage in physical pursuits simply for sake of
Heaven, as explained above— he is therefore satisfied with
what is absolutely necessary.‘^״
The same applies to business affairs. O ne’s intentions
should be to earn a living so that his mind and heart are free
to be involved in Torah study and prayer, and so that he can
perform mitzvot, such as charity. Consequently, he will con
duct his business affairs in a manner that neither distracts
from, nor interferes with, his Torah study and prayer.
All the above is attained through contemplation, pon
dering well until it becomes true to him how G-dliness is the
primary [element of existence], while the physical element, in
and of itself, is veritable naught and nothingness. Then the
aforementioned love is awakened,“” in accordance with what
was explained above.
126. Truly contemplating and realizing sion quoted in Tanya, chapter 7, and
that G-dliness is the vitalizing “soul” o f elsewhere in Chasidus. (These refer
creation will awaken within the person ences were provided by Rabbi Men-
an immense yearning and love for G-d. achem M. Schneerson, the Lubavitcher
Rebbe, in Bati Legani 5712.)
127. Yoma 76b, according to the ver
TRANSLATION AND COMMENTARY 57
ו שת^ה ו ה ע ס ק מ ש א ו מ תן ו כ דו מ ה ל א י ך צ ה א ת ה ד ב ר
הג קז מי מ צ ד ע ע מו כי אם א ת ה א ל קו ת ש בו כר.
ו ק מו כן ב ע ס ק מ ש א ו מ תן ע רי כ ה ל היו ת ה כוונ ה ש ע ל
י די ש! ךוי ח י היו מו חו ו ל בו ?נוי ם ל ע סו ק ב תו ר ה ו ע בו ד ה
ויו כ ל ל ק!י ם מ עו ת כ מו מ עו ת ע ד ק ה ו ב מי לו ת ה ס די ם כר,
ו מ מי ל א ! ע סו ק כ ע מ ק מ ש א ו מ תן כ או פן ש ל א ! מ רי ד וי ב ל ב ל
או תו מ תו ר ה ו ע בו ד ה כר. T ־־ :־ T •
128. Although this exact phrase does suits, since the physical is only to he
not appear in the Talmud, it is a par used “for the sake o f Heaven”— toward
aphrase o f Bava Kama 72a (according to a spiritual, G-dly end.
Tosfat) and Eruvin 64a.
131. I.e., the love o f G-d far He is your
129. I.e., anything beyond his niost ha- life.
sic needs.
132. I.e., he will not indulge in material
130. When one approaches his physical pursuits, but rather will conduct his af
affairs with this attitude, he will not feel fairs in a manner consistent with his
the desire to indulge in material pur love o f G-d.
58 THE POWER OF RETURN
133. O ne’s natural character traits are 135. As explained above, the physical
not inherently evil—that is the realm of element has no life or existence o f its
the evil inclination. Nonetheless, they own— it exists solely due to the G-dly
are inherently physical, trained toward life force that enlivens it. It can there
the material in and o f itself. fore not even be termed “secondary” to
the G-dly life force, since “secondary”
134. See above, p. 44 ff., and footnote means that it too has some value (just
95. that it is not “primary”), whereas the
TRANSLATION AND COMMENTARY 59
ו ע ל י די ז ה י ב ט ל ג ם כן א ת הי צ ר ה ר ע ו מ דו ת ה ט ל עי ם
שלו ,ש רו צ ה י מ מ או ה ?יהדברים הג קז מיי ם ? מו ש הן מ צ ד
ע ^ מ ם כר ,הנ ה ע ל י די ח ה ה בו ג נו ת ו ה א ה ב ה הנז כ ר ל עי ל
אם כי ה ט ב עיי ם ,שליא י ר צ ה ב הג קז מי ה מ דו ת יהבטלר
ב ה רו חני כר.
• T T :
ו ב א מ ת ג ם הנ פ ש ה ב ה מי ת ו הי צ ר ה ר ע ו בין ז א ת ש אינו
צ י י ד ל ר צו ת ? הג קז מיו ת ,א ס רי ש ה ם מו ת מ צ ד ע צ מ ם
ןהעיקןר הו א ה חיו ת ה א ל קי ,אם כן צ רי ך ל ך צו ת א ת העיקןר
ו ל א ה ט פ ל כר .ו אינו שןי ך ל ק רו א א ת ה ג ש מיו ת ב ש ם ט פ ל
ג ם בן מ א ח ר ש הו א אין ו א פ ס מ צ ד ע צ מו כר.
ו מ א ח ר ש רו צ ה ב ה א ל קו ת ש ב ה ך ב רי ם הג קז מי ם מ מי ל א
ל א יו מ ש ך א ס רי ה ד ב רי ם ה מו ת רי ם לו ש ה ם רק ל מ ל או ת
ת אוו ת נ פ שו כר ,כי אם מ ה עז מוכ ר ח לו ל צו ר ך קיו מו ב ב די
שיו כ ל ל ע בו ד א ת ה׳ כר.
ו ל פ ע מי ם צ רי ך ל ה ת ע נ ג ב ד ב רי ת ענו גי ם ,היינו כ שי ש
בז ה מ צו ה ,ו כ מו ש ב ת ויו ם טו ב ש מ צו ה ל ע נ גו ב א כי ל ה
T • : . T : • V : T ־ : V T T : •
ו ? ת ן ה כר ,שי ת ע נ ג מ צ ד ה מ עו ה ל א מ צ ד ה ך ב ר ת ע נו ג
ב ע צ ם כר.
physical element has no intrinsic value. gloss in the margin that seems to in
And since this is something so logical dicate to the transcriber that the fol
that even the animal soul and evil in lowing two par^raphs (until the words
clination can understand, the effects o f “Similarly, due to the aforementioned
this meditation— i.e., the love o f G-d lo v e ...”) should be omitted. N one
for He is your life— can be felt by them theless, we have included these par
as well, as will be explained further. agraphs here, as they have appeared in
previous Hebrew editions o f the dis-
136. At this point in the original manu
script Rabbi Shalom DovBet adds a
60 THE POWER OF RETURN
137. I.e., the love o f G-d for He is your o f Divine life force in the world o f Yet-
life. zirah), the Prophet Ezekiel describes the
actions o f the holy Chayot (angels) as ve-
138. In other words, since the person’s hachayot ratzo v'shov— “and the Chayot
love o f G-d is predicated on his recogni run and return” (Ezekiel 1:14).
tion that G-dliness is the true source o f Kabhalah and Chasidus explain that
all life, he naturally desires that this life the Chayot are in constant flux, in ratzo
force be manifest. (running) and shov (returning). Ratzo re
fers to their yearning to “run” from their
139. Deuteronomy 6:5; see above, foot
current standing, to rise up and draw near
note 75.
to their G-dly source, the higher world o f
140. RATZO and SHOV. In his vision o f Beriah, shov refers to their “return” to
the Divine Chariot (the manifestation their place in the lower world o f Yetzirah,
• 0 -נ1ן9;1^קן
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ixuL Gli. Gc<; cG ik ׳11 אאלEU<.CLr ^LC>עא^ ׳- נו1-ג11<א
i.X U k ' a ; s u uLr tU ^ L i-U C X D C U IL CL, C E iC U
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3.
LIMITED LOVE
Now, this divine service with the aforementioned love em
braces only the revealed faculties*^^ of the soul, those of in
tellect and emotions. Since this love is spawned by com
prehension and contemplation, the love is an “emotion that
is based on intellect”— a limited type of love that is bound
to the particular form of intellect that spawned it.‘‘*'‘
In general, this love does not lend itself to the idea of
“boundlessness,” i.e., to [lead a person to] a state of kelot
hanefesh,''^^ as it is a love defined by the verse as, to love [the
L-rd your G-d] for He is your life—and kebt hanefesh is the
antithesis of life.’'*'^ Thus, this love in general is limited.
Likewise, the specifics of this love are also limited, since the
love always reflects the intellect [that gives rise to it].
Now, all the above is a result of contemplating the G-dly
light that relates to the worlds and is vested within the worlds
.ג
ו הנ ה כ ל לו ת ה ע בו ד ה ב ב חי נ ת א ה ב ה הנז כ ר ל עי ל הו א
: T : • ־ T ־: ־ ־ • T ־: T T : •• • :
o f the soul.” This term refers to an in plains, a love like this cannot be
tense, otherworldly passion— a passion spawned by contemplating how G-d is
so powerful that “the soul almost expires your life— see following footnote.
from its great yearning” {Ibn Ezra on
Psalms 84:3). In the context o f one’s love 146. As explained above, love that is
o f G-d, kelot hanefesh means that the per based on intellectual perception will be
son thirsts so strongly for G-dliness that necessarily limited to the strengths and
he desires that his soul actually be com weaknesses o f that perception. In our
pletely consumed within its G-dly context, the love o f G-d engendered by
source, even though that would spell the contemplating how G־dliness is the true
end o f its (independent) existence. [I.e., life force o f all o f creation will extend
if in fact his soul were to be completely only as far as the perception itself,
consumed within G-dliness, not only spawning within the person a love and
would his body cease to live, but even his desire to be close to his source o f life.
soul (as an independent soul) would cease This contemplation will not, however,
to exist— see Tanya, beg. o f ch. 19.] This spawn a love o f kelot hanefesh, where
love is thus a “boundless” love, a love one desires to be completely subsumed
that has no rational limits; indeed, he is within G-dliness, to the point o f ceasing
willing to sacrifice his most basic identity to exist, as this is in direct contrast with
for this love. what he is contemplating— namely, that
Obviously, then, as the discourse ex G-dliness is his life.
64 THE POWER OF RETURN
147. I.e., the G-dly light that is vested true o f the G-dly energy that creates and
within the worlds and enlivens them. enlivens, termed “light.” It is only a re
flection o f G-d, and has no hearing
148. The G-dly light that enlivens crea whatsoever on His Essence (see Torah
tion is merely a glimmer o f G-dliness. Or, 56b; Likkutei Torah, Shir Hashirim,
G-d Him self—His very Essence and Be- 8a).
ing— however, is completely beyond
creation, and cannot be spoken o f as be 150. Zohar II:20a; 276b {Supplements).
ing the “life” o f the worlds, as the dis See also Likkutei Torah, Teitzei, 35a.
course will proceed to explain. Scripture (Genesis 1) describes the
process o f creation as occurring through
149. The G-dly light and life force that G-d’s “speech”: G -d said, “Let there be
emanates from G-d to create and enliven light, ” and there was light... G -d said,
the worlds is but a glimmer o f G-dliness, “Let there be a firmament in the midst o f
and is likened (in Chasidic doctrine) to the w a t e r s . a n d it was so__ Indeed,
the rays o f the sun. The sun’s rays are our Sages taught {Avot 5:1), “The world
representative o f certain qualities o f the was created by means o f ten (Divine) ut
sun (e.g., light and heat), but are not the terances” (a reference to the ten times
sun itself. The light we see on earth is Scripture employs the phrase G -d said in
merely a reflection o f the sun’s essential its account o f creation). Thus, the G-dly
luminescence, etc. This is why the rays life force that creates and enlivens the
do not affect the sun in any way (as we worlds is termed “G-d’s speech.”* Now,
see that clouds blocking the sun’s rays do
not diminish the power o f the sun); * [In Tanya (ch. 21), Rabbi Schneur
since the rays are just a reflection, they Zalman of Liadi explains why creation is
cannot affect the sun itself. The same is described as occurring through G-d’s
TRANSLATION AND COMMENTARY 65
א ב ל כ ל ז ה הו א ? חי נ ת ה א ר ה ל ב ה ש אין ע רו ך כ ל ל
לג בי מ הו תו ו ע צ מו תו י ^ ב י ה ו כן דו ע ך כ ל ? חינ ת ש ר ש
שג ם.ו?;קור ה עו ל מו ת הו א רק ? חי ב ת זיו ו ה א ך ה ל בד
? ש ר ש ו מ קו ר ה ך א שון הו א ? חי נ ת מ ח ש ב ה א ח ת׳ ו כ מ א מ ר
ש ע ל ז ה או מ ר ב רו ך,ב מ ח ש ב ה א ח ת נ ב ר או כ ל ה עו ל מו ת
י T •• V ־ V ׳ T T T : ; ־ ־ - T T :
. ש הו א ב חי נ ת א מי ר ה א ח ת ל ב ד כר,ש א מ ר ו הי ה ה עו ל ם
T : ־ ־־ T • -r * • : V T T TT : “ T V
ו כ ש ם ש מ ח ש ב ה א ח ת ב א ד ם אינ ה נ ח עז ב ת כ ל ל לג בי
- : T . T •• T T T “ ־ T T ־: “ V •־ ;
קזחרי ? ט ל ה לג מ רי ג ם לג בי כ ח,מ הו ת ל ע ? מו ת ה א ד ם
שי כו ל ל ח שו ב בו מ ח ש בו ת ה ר ב ה ע ד אין,ה מ ח ש ב ה עזבאד ם
י •׳ ־ . . . . . T ־: ־ : - TV T T T V T T ־: ־ ־
just as a mortal’s speech stems from his a great many time” {Iggeret Hakodesh,
thought, as “a person can speak only 19, end), similarly, G -d’s speech stems
such words that he has already spoken from his supernal “thought.”
previously and that were in his thought Hence, the statement, “With a
single thought were the worlds created”:
the primordial source o f the worlds—
speech: “In the case o f the Holy One, which were created with G -d’s speech— is
blessed be he. His speech is not, heaven merely one supernal thought, and this sin
forfend, separated from His blessed Self, gle thought “bears no comparison what
for there is nothing outside of Him, and soever to His Essence and Being.”
there is no place devoid o f Him. There
fore, His blessed speech is not like our 151. Liturgy, Baruch She’amar.
speech, G-d forbid... His blessed speech is
called ‘speech’ only by way of an anthro 152. As cited above (footnote 150), the
pomorphic illustration, in the sense that, world was created with “ten utterances.”
as in the case o f man below, whose speech Why, then, do we say, “Blessed is H e who
reveals to his audience what was hidden spoke, and the world came into being,”
and concealed in his thoughts, so, too, it is which implies that the world was created
with the blessed Ein Sof, Whose emitted with but one utterance? Rabbi Shalom
light and life-force— as it emerges from DovBer therefore explains that this one
Him, from concealment into revelation, utterance refers to the “single thought’'
to create worlds and to sustain them— is with which the world was created. (This
called ‘speech.’ These emanations are, in “single thought” is described in the lit
deed, the ‘ten utterances’ by which the urgy in terms o f speech— “Blessed is He
world was created.” See also Shaar Hay- who spoke. . . ”— since it is the source o f
ichud Veha’emurtah, ch. 11 and 12.] G-d’s speech, the “ten utterances.”
66 THE POWER OF RETURN
153. There is no limit to the amount o f source o f the worlds, the “single
thoughts a person can think. Therefore, thought” with which the worlds were
a single thought relative to one’s general created: it is completely insignificant in
faculty o f cognition is like the number relation to G-d’s Essence and Being.
one relative to infinity— there is no
quantitative comparison between the 154. OR EIN SOF, in the Hebtew. The
two. The difference between a single Kabbalists term G-d’s infinite expression
thought and the essence o f the soul, how and revelation— the Infinite Light—as Or
ever, is not merely quantitative, but Ein Sof. See above, footnote 10.
qualitative, as the essence o f the soul is
155. Liturgy, morning service.
not limited to the realm o f thought. A
single thought is completely insignificant, 156. Malachi 3:6.
both quantitatively and qualitatively, in
relation to the essence o f the soul. 157. There is a principle in Kabbalah
The same is true o f the primordial and Chasidus that “accotding to the
TRANSLATION AND COMMENTARY 67
כ ך ע ל א ח ת, ו מ כ ל ש כן לג בי מ הו ת ו ע ע מו ת הנ פ ש כר,קץ
כ מ ה ו כ מ ה ש איו מ ח ש ב ה א ח ת זו נ ח ש ב ת כ ל ל לג בי מ הו ת
כי א ת ה הו א קו ד ם שנ ב ר א ה עו ל ם.ו ע ע מו ת או ר אין סו ף
, ו אני הוי׳ ל א שני תי כלל,ו א ת ה הו א ל א ח ר עזנ ב ר א ה עו ל ם
T : • • T • ־: - T T T : ־ V ; ־ ־ T - :
ו ע ל י די ה ע בו ד ה הנז כ ר ת ל עי ל ב כ חי נ ת כ כ ל ל ב כ ך ו כ כ ל
ה ב א ה מ צ ד ה ה ח בו ג נו ת ב כ חי נ ת הזיו ו ה א ר ה ה שןי כ ה,נ?קזך
. ה רי הו א מ מ שי ך ר ק גילרי ? חינ ה זו ל ב ד כר,ל עו ל מו ת
ע בו ד ה ד א ה ב ה ד ב כ ל מ א ד ך הו א ב ב חינ ת מ הו ת-IT
־ • יV
אבל ה
: T : • T : T T -
ו אינו ג ם :
,ל מ ע ל ה
T T :
נ שאר
- : : ־
הו א הנ ש מ ה ה רי
•• ־: T T : ־
א ב ל עי ק ר
r- . T
.ב כ חי נ ת מ קי ף ע ל הן ש מ ה ה מ לו ב ש ת ב גו ף
awakening from below is the awakening faculties o f his soul, as it is a love born of
from above.” In other words, a person’s intellectual contemplation and limited to
divine service elicits a G-dly revelation that perception; the contemplation that
that directly corresponds to his manner sparks this love relates only to a mere
o f divine service. So when a person awak “glimmer” o f G-dliness— the G-dly light
ens within himself a love o f G-d by con that creates and enlivens the worlds— and
templating how G-dliness is the true life not to G-d Himself; and the G-dly revela
force and energy o f the worlds, he sub- tion that is elicited by this love is likewise
sequendy elicits a revelation o f this very limited to this G-dly light.
level— namely, the G-dly light that is as
sociated with the worlds (which, as ex 158. There are three levels or parts o f the
plained above, is but a “glimmer” o f soul: 1) The lowest part o f the soul that
G-dliness). In order to elicit a revelation is vested within and becomes one with
o f G-d’s Essence, however, one must the body (as an “inner light”— see above,
perform a much deeper type o f divine footnote 81), and infuses it with life; 2)
service, as the discourse will proceed to The higher part o f the soul that remains
explain. removed from the body and only “en
In summary, the first level o f G-dly compasses” it from above, as it is too
love {with all your heart and with all your pure to be vested within a coarse, phys
soul) is inherendy limited in all respects: ical body. Nonetheless, that fact that this
in man, the love only affects the revealed part o f the soul (at least) encompasses the
68 THE POWER OF RETURN
body indicates that it does have some These five names refer to the five lev
what a relationship with the body; 3) els o f the soul. In rough translation: Ne-
The deepest part o f the soul— the soul’s fesh (“Vitality”) is the lowest grade and
essence— that is so pure that it is com life force o f the body, the natural soul
pletely removed from the body, and does and simple life o f man. Rttach (“Spirit”),
not even “encompass” it from above. the next grade, is the spiritual faculty
vivifying man’s emotional attributes. Ne-
159. Liturgy, Hoshaanot for Sukkot.
shamah (“Soul”) is the divine force viv
160. The soul has been given five names: ifying the intellect. Chaya (“Living”) is
Nefesh, Ruach, Neshama, Chaya, Yechi- an even more refined G-dly level. Yechi-
dah (see Bereshit Rahhah 14:9; Devarim dah is the G-dly spark itself clothed in
Rabbah 2:37). Although these names ap the most refined spark o f the soul. Yechi-
pear in some editions o f the Midrash dah is the innermost point o f the soul,
and liturgical hymns in a different order, “united” and one with G-d, Yachid (lit.
this is the specific order as stated in the “Single,” or “One-and-Only”). It repre
writings o f the Arizal and in Chasidic lit sents total bittul, self-nullification, noth
erature. See.Zohar\:8\x, 206a. ingness. Since every one o f Israel possess-
TRANSLATION AND COMMENTARY 69
ה ע בו ד ה הי א ב ס חי ב ת ? לו ת,ו ס ש מ אי ר ו מ ו ג ל ה ס חי ב ה זו
ס ס חי ב ת כ ליון ו ש פי כ ת כ ל ש הן ? ש בסלה ,הן פ ש מ מ ש
שנ ת ב ט ל כ ל,ה ע ע מו ת ס מ הו ת ו ע ע מו ת אין סו ף ב רו ך הו א
ל שון סאיד,ע ע ם מ הו ת ה ו ס צי או ת ה ממ ש• וז הו ס כ ל ס א ך ך
ו מ מי ל א הו א ב ב חי נ ת בי טו ל כ ל,ש אינו ב ג ד ר ה ג ב ל ה כ ל ל
T • - . . . .ץ
• .. . ך
. . y ^ _ V V : ••V
.ס צי או תו לג ס רי
ד ס א ה ב ה ו ך צו א זו ס רי הו א,ס כ חו ת הנ פ ש ש כ ל ו מ דו ת
ך ע ם היו תו,ס ס חי ב ת ציו ר מ הו ת ו ס ר מ ה ע ל כ ל פבים כר
ס ס חי ב ת כו ס ף ו ת שו ק ה ל א ל קו ת כ ר מ כ ל מ קו ם ל א בךנבטל
ד מ א ח ר ש ה א ה ב ה הי א, ו ה א ב ה א ת לי א.כ ל מ צי או תו בז ה כר
• T ־: - T V - - . T : T ; T : V T * : T
es each o f these five soul-levels— four ob which is beyond borders, beyond limita
scure and one predominant— Yechidah tion. So the love o f G-d that is hechol
in this sense is expressed in mesirat ne- m e’odecha is a love that is completely
fesh, literal self-sacrifice, martyrdom if unlimited {Torah Or 39c; 86b), a love
need be. See also On the Essence o f Chas- o f kelot hanefesh.
idus, p. 40 If. (Kehot, 2003).
164. I.e., the love o f G-d with all your
161. See E itz Chaim, Shaar 42 {Shaar heart.
Derushei ABYA), ch. 1, quoted in Lik-
kutei Torah, Re’eh, 27a.. See also ibid., 165. In other words, in this love there
25a. still exists (in his perception) two in
dependent “beings”: him and G-d. He
162. When the essence o f the soul that
has a great love for G-d, but he is con
is bound with the Essence o f G-d sur scious o f the fact that it is he that feels
faces to man’s consciousness, his love o f
this love— he still exists. See Tanya, ch,
G-d is o f the level o f kelot hanefesh— he
35; Likkutei Torah, Balak, 74a.
completely loses all awareness o f his
own existence and ego, and feels only 166. Any love o f G-d that is not o f the
the G-dliness that shines in his soul. level o f kelot hanefesh— \.e., any love that
is “limited”— is based on what the per
163. The word m e’o d refers to that son feels or perceives he will gain for hav-
70 THE POWER OF RETURN
However, the love [of G-d] with all your might is un
restricted— one completely departs from the boundaries and
faculties [of his soul]."^^ One is then in a state of “nullification
of essence”; his entire existence is utterly nullified. This is par
ticularly so since the yearning generated by this type of true
love is not that one desires the revelation of G-dliness within
his soul.'®* In truth, this yearning is of a state of complete lack
o f awareness o f sel^—he does not at all sense that he is ex
periencing some form of yearning.'®' Just as a spark is drawn
involuntarily to a torch, likewise, in this state of yearning, it is
as if one is drawn involuntarily [to G-d] without any choice
or will whatsoever.
This is the divine service in the realm of the very essence
and being of the soul, as it exists far beyond having any as
sociation with the body— not even in an “encompassing”
state"'”—^which is utterly subjugated to the blessed Ein Sof.
And this yearning is directed towards the Essence and Be
ing of the blessed Ein S of Who is far beyond having any as
sociation with the worlds. [Indeed,] even the “single thought”
[of creation] bears absolutely no relationship to Him, as men-
tinned earlier.' ״
For, as explained above, the soul’s root and source is in
the Essence and Being of Ein S of It therefore has this capacity
of yearning, to pour itself out into the lap of its Father, ^ ״to
tally nullifying its entire being, to be absorbed into the Es
sence and Being of G-d."יי
ing this love (see footnote 144 above). personal enhancement, i.e., G-dly rev
Since the love is predicated on his benefit, elation, but rather to be completely con
it is obviously not one in which his very sumed within G-dliness, to fully sur
being is nullified3.nd surrendered. render one’s existence to G-d.
167. As the discourse will clarify below, 169. W hen a person truly experiences
the faculties o f the soul are referred to as the rapturous love o f kelot hanefesh, he
its “boundaries,” since they restrict the loses all feelings o f “self.” H e is so utter
soul in a certain form o f expres ly consumed with the yearning for G-d
sion— see below, footnote 177. that he does not even feel that there is a
“he”— a distinct individual— that is
168. W ith this love one yearns not for having this yearning.
TRANSLATION AND COMMENTARY 71
כי ב א מ ת ה ר צו א הו א ב ? חי נ ת ח ע ד ר ה ה ך ג ש,א ל קו ת ?נ ? שו
ו ם מו. ש אי נו מ ד גי ש ? ל ל ש הו א ב ? חי נ ת איז ה ר צו א,? ע ? מו
כ מו כן ? חי נ ת ך צו א,הני צו ץ הנ מ ש ף מ א ליו א ל האבוקןה כר
.זו הו א ? מו קזנ מ שך מ א ליו מ לי שו ם ? חי ר ה ו ר צון כ ל ל כר
וזו הי א ה ע בו ד ה ב ב חי נ ת מ הו ת ו ע צ מו ת הנ עז מ ה כ מו
: T T : ־ : * ־: ־ ־ ־ : • T ־: T • :
ו ה ר צו א הו א ל ב חינ ת מ הו ת ו ע ע מו ת אין סו ף ב רו ך הו א
שג ם ב חי נ ת,ש ל מ ע ל ה מ ע ל ה מ ג ך ר שןי כו ת א ל ה עו ל מו ת
. כ ר ל עי לJכנז
. . . - ה מ ח עזב ה א ח ת אין ע רו ך א ליו כ ל ל כר
־. . ך. . ך. ״ I _. I ״ - - T T ־ “
170. See above, footnote 158. yearning is not for the limited G-dly
light that is o f the level that relates to
171. In contrast with the first level o f the worlds (a mere “glimmer” o f
G-dly love, which is limited in all re G-dliness), but rather for G-d Him-
spects (see above, footnote 157), the self— "His Essence and Being."
love o f G-d with all your might is com
172. I.e., G-d. Cf. Lamentations 2:12.
pletely unlimited. Within man, this love
See Tanya, chapter 50.
involves the very essence o f his soul,
which is beyond the natural, human 173. The soul can experience such an
limitations o f intellect and emotion. His immense love o f G-d (a love o f kelot
love o f G-d is therefore unbounded in hanefesh) since it is rooted in the very
its scope; he yearns to be completely Essence o f G-d. The nature o f the soul,
and utterly consumed within G-dliness, then, is to teturn unyieldingly to its
to the point o f kelot hanefesh. And his source, G-d H im self
72 THE POWER OF RETURN
4.
FROM GEVURAH
However, in order for the light of the soul’s essence to be re
vealed, so that one m a y experience the aforementioned in
tense love and yearning of with all your might, this is specif
ically through the medium of the body and the animal soul,
which cover and conceal the light of the [G-dly] soul. For
when a person is sorely distressed by this (he is terribly trou
bled by the manifold concealments and obfuscations'^'*),
then— specifically— the light o f the innermost core and es
sence of the soul is revealed, to place him in a state of intense
emotional yearning for G-dliness. This is analogous, as is
known,' ’’׳to a stream whose waters flow ever so slowly. Once
their movement is blocked, however, the waters become
forceful, surging forth thunderously. Similarly, it is specif
ically through the concealments and obfuscations caused by
the physical body, which cover the light of the soul [that the
essence of the soul becomes revealed].
For its part, the soul continually loves and yearns for
G-dliness; but the body and animal soul cover and conceal
the soul. Nonetheless, when a person contemplates (when he
actually realizes'^^) the powerful concealment and obfuscation
that distances him completely from G-d, becoming deeply
disturbed about this, then— specifically— the soul is awak
ened to a state of intense emotional excitement, breaking be
yond confining boundaries (not only beyond the boundaries
imposed by the physical body, but also beyond the boun
daries and “limbs” of the soul,'’^ i.e., its faculties), and is
drawn to G-d with absolute kelot hanefesh.
CL•
Aua Lic.utu CL) ttw ^ r ctu<.cu c<:,;.u utCjiTi
i\. E^CL au'CEijU ki^i, tiictU tu Lu tU
EtUfcClX UUU5iS«qtLr׳ Ciau U^EijU LiC(1<׳.Q
^G!i.SL diX.L ^<:1 111 א ׳׳LL^X C/dniLL ulAciU
Ink) LTL^U iaudiTL ^EUuud axi,4tu
tc!61j<.uQ CL* m tu c^KUEi-ci (1 אRL ux^a
iusix CL/ lura^ LEiiKfcLr מ54<.!ש..ס
iutAciu t i f i l A itiu liu UfcX WuL e Eu <
.cu xiicu
178. II Kings 5:16. The verse cited ap be “standing” before G-d. Like a servant
pears in a passage describing a miracle who stands in the king’s presence, the
performed by tbe prophet Elisha. Once, soul “stands” with complete sub
an Aramean army commander named servience in the presence o f G-d.
Naaman who was afflicted with tzaraat (There are other verses in the book o f
came to Elisha to be cured. Elisha told Kings that use the same phrase, before
Naaman to bathe seven times in the Jor Whom I have stood. These are: I Kings
dan River, whereupon he was cured 17:1 and 18:15, and II Bvings 3:14. See
completely. When Naaman wished to Zohar I:233b and III:68b. See also Lik-
repay Elisha’s kindness with gold and kutei Sichot, vol. 25, p. 147, footnote 53.)
silver, Elisha refused, uttering these
words: As G -d before Whom I have stood 179. See Sotah 39a: Amidah— “stand-
lives, [I swear that] I will not accept [your ing,” connotes shetikah— “silence,” as in
tribute]. the verse fiob 32:16): / waited and d id
Focusing on the phrase before Whom not speak; they stood still and d id not re
I have stood, the mystics explain that the spond anymore. The Talmud translates
soul, prior to its descent to be garbed amdu— “they stood still,” as shatku—
within a physical body, is considered to “they were silent” (see Rashi there).
TRANSLATION AND COMMENTARY 75
ב כ די ל ב א,וז הו ת כ לי ת ה כוונ ה בי רי ד ת הנ ש מ ה ב גו ף
.ל ב חינ ת ר צו א הנן כ ר ל עי ל ד ? כ ל ^איךף
מ ?ני ש ה ש ג ה הי א ? או פן,;נרוך ל ג בי ה א ה ב ה וי ך א ה ש ל מ ט ה
ש הג ש מ ה מ ש ג ת א ת ה א ל קו ת ל מ ע ל ה ב כ חי נ ת,א ח ר לג ח רי
ו מ מי ל א ה א ה ב ה וי ך א ה, ה ש ג ת ד גן ע דן כר1 ? מ,נ ע ל ה ?יו ת ר
.? או פן נ ע ל ה ה ך ? ה יו ת ר כר
.ב ל חי נ ת ג בו ל
thinking about a certain intellectual the the alul’s emergence is not a creation o f
ory or an emotional feeling, it is not sur a new being, since it is merely a revela
prising that his speech will reflect those tion from within the ilah where it was
particular thoughts or feelings. (And “hidden,” i.e., undefined.
not only are speech and thought similar The concept o f ilah ve’a lul also exists
in their specific content— i.e., one nor in the supernal realms. The G-dly light
mally speaks o f the particular subject and life force that enlivens all o f the
matter he was thinking about— they are worlds descends in progressive “steps”
also similar in their general “substance”: until it reaches our physical world. Each
both thought and speech consist o f “let o f these steps progresses in the manner
ters,” concepts and ideas.) The same is o f cause and effect. And although one
true o f every form o f ilah and alul. “step” is lower than the one above it,
Furthermore, the relationship be they all ultimately exists within the
tween ilah and alul is such that the alul same (spiritual) realm.
is contained within the ilah— albeit in
an undefined state— even before the 184. Souls are constantly ascending
alul emerges into being. The ilah pro from one spiritual level to another.
duces the alul\ it does not create it. Thus, Nonetheless, their ascent is progressive,
TRANSLATION AND COMMENTARY 77
.אין זה ב ב חי נ ת ב לי ג בו ל כי אם ה כ ל הו א ב ב חינ ת ג בו ל
.ו ל כן נ ק ר אי ם ב חי נ ת עו מ די ם כר
. ב ע ר ך ז ה לז ה כר,ב ח חינ ת ע ל ה ו ע לו ל
ש ע ל, ז ה נ ע ש ה ע ל י די י רי ד ת ה ב גו ף דו ק א,כנז כ ר ל עי ל
או ר ו מ ס תי רי ם מ ע לי מי ם ה ב ה מי ת ו הנ פ ש ש ה גו ף י די
ב עו צ ם בז ה ? ש מ ח בונן ,ה א ל קי ת הנ פ ש של האהבה
as each subsequent level is somewhat within the worlds to create and enliven
connected with the previous level. In a them (see footnotes 148 and 149).
certain sense, then, the soul has never
left its original “place,” since even the 186. The souls on High are “stationary”
higher level is connected with the lower — i.e., they only ascend in a progressive,
level. That is why the souls on High are limited fashion— since their spiritual set-
called “stationary.” vice is limited. The spiritual service o f
Only when the soul ascends to a level these souls consists o f contemplating
that is completely beyond its previous level G-dliness, or more specifically, the G-dly
is it deemed to have truly “moved.” light and life force that creates and enliv
ens the worlds (and can therefore be, on
185. MEMALEI KOL ALMIN. Memalei kol some level, “understood”). This life force
almin is “immanent” G-dly energy. It is is the G-dly energy o f memalei kol almin,
the G-dly light and life force that per which descends from level to level in an
meates all o f creation and is mutually in orderly fashion, in a manner o f “cause”
teractive and inter-responsive with the and “effect.” And since the spiritual ser
subject that it enlivens. But the G-dly vice o f these souls involves only the
light o f memalei kol almin is limited; as ex limited G-dly light that is emanated
plained above, it is only a mere “glimmer” downward in an orderly fashion, their as
o f G-dliness that is invested internally cent is likewise limited and orderly.
78 THE POWER OF RETURN
187. In the analogy o f the river men- with all your soul, is not as powerful,
tinned above, it is the obstacles that ul and thus the soul remains “stationary.”
timately unleash the most powerful cur
rents. Likewise, when a person reflects 188. MAREI DECHUSHBENA, in the H e
upon the various obstacles that impede brew. Tikkunei Zohar (Intro., lb , quot
the soul’s will and cause him to be “dis ed in Tanya, chapter 14) states that
tant” from G-d, this itself unleashes the there are numerous distinctions among
hill force o f one’s soul. the souls o f Israel. There are tzadikkim,
From all o f this it is understood that strong men who gain mastery over their
it is specifically through the divine set- nature, marei Torah (“masters o f T o
vice amidst the love o f G-d with all your rah”), marei uvdin tavin (“masters o f
might that the soul begins to truly good deeds”), and marei chushbena
“move.” The lower form o f G-dly love (“masters o f accounts”). Tanya, chapter
discussed above, with all your heart and 29, explains that a “master o f accounts”
TRANSLATION AND COMMENTARY 79
ב פ ר טי מ ח ש ב ה ד בו ר,ו ב פ ר ט כ ש הו א מ מ א רי ד חו ש בנ א
. ך. ך. . .. ך. . . T ; : : T • V : T : ■
מ ה ש בו ת ז רו ת׳ ו כן ? די בו ר ? רי בוי ך ב רי ם ? ט לי ם ו ד ? רי
א ף ג ם ל א ? ע שיי ת, ו ? ? ך ט ? מ ע ש ה.הו ל לו ת ו לי צ נו ת כר
ש ע ל י די ז ה,אי סו ר ח ס ו ש לו ם ?י א ם ? רי בוי ת אוו ת הי ת ר
ע ד שנ ט ? ט ם מו חו ו ל בו ו אינו ?לי,נ ? ע ? ה ו נ ה ג ש ם ? א ד
.לגי לוי א ל קו ת ?נ?עזו
רונ ם ל ב ר כ ה ג בי ר בי א ל עז ר בן
» ... ן. ן. . j כ. ז. תי נו
... .. ו כ מ א מ ר ר בו
. _ .. _ ך. ך. . . _ : ־ :
ע ר ך ך ב עי ל ? ק ר א ? ס ? ך א ה ח ד ש הז ה לכ ם ו ק ר א ה ח ר ש
ש ע ל י די רי בוי ה ת אוו ת הי ת ר ד ח מ ר א ד פ רו גי ת א,הי ה לבם
is one who keeps “a reckoning with his itual connotation, one who is truly a
soul regarding all the thoughts, utter “master o f accounts” not only knows
ances and actions that have come and about his shortcomings, but is deeply af
gone, since the day he came into being fected by them, so much so that his
until the present day, as to whether they “heart is contrite and broken.”
all came from the direction o f holiness,
189. Exodus 12:2.
or from the direction o f impurity (may
the Merciful One deliver us)— these be 190. Shabhat l47b . The Talmud relates
ing all the thoughts, utterances and ac that after leaving his colleagues, R. El-
tions that are not [dedicated] to G-d, azar ben Arach visited a place called
and His will and service.” Prugita and bathed in the River Diom -
In its literal meaning, the term “mas set. Indulging in the extraordinary local
ter o f accounts” refers to the proprietor, fine wine and the soothing salty waters
to whom each set o f figures represents o f the river, he found upon his return
either a profit or a loss that directly af that he had forgotten much o f his T o
fects him— as opposed to a hired ac rah knowledge. As a result, he read the
countant, who can view whatever bot Hebrew verse incorrectly. His colleagues
tom line eventuates with academic prayed for him, and his Torah knowl
detachment. Similarly, in its more spir edge was restored. {Maharal, however.
80 THE POWER OF RETURN
avers that his misreading was un 191. A country which produced choice
intentional. Even so, his colleagues in wine— Rashi, ad loc.
terpreted the resulting phrase as an
oblique sign that R. Elazar had for 192. The name o f a salty river— Rashi,
gotten much o f his Torah knowledge.) ibid.
In a deeper sense, R. Elazar’s reading
the verse as hacheresh haya libam {"'have 193. Makif, in Hebrew.
their hearts become deaf i!”) alludes to the
fact that his heart had become “deaf and 194. This person has sunken to such a
obstructed” because o f his indulgence in low spiritual level that it is not just that
physical delights, leaving him unable to his Torah study and prayer does not in
perceive and be sensitive to G-dliness. spire him— he does not even want to be
See also Kohelet R abbah l•J. inspired. H e has become so spiritually
TRANSLATION AND COMMENTARY 81
הי צי א ה מ ח ש ך ה גו ף׳ ו ה ה מ ש כ ה ל א ל קו ת ב חי נ ת הזז ת ע צ ם
.נ פ שו כר
insensitive that he does not even possess pray” is now explained in a new light: In
this most basic, general feeling for order for one to truly “pray”— i.e., to
G-dliness. attain the highest level o f divine service
in his prayer, the love o f G-d with all
195. Berachot 30b; see Rashi s.v. koved your might— one must first possess “ear
rosh. nestness,” the qualities o f surrender and
humility. During the Tikkun Chatzot
196. The midnight lament for the exile service which precedes the morning
o f the Shechinah, Divine Presence. See prayer, one must fully contemplate his
Tanya, chapter 26; Iggeret Hateshuvah, distance from G-d, so that he may feel
chapter 10. brokenhearted and completely humble.
This allows him to develop an un
197. The Sages’ dictum “only with a bounded yearning for G-d in his sub
sense o f earnestness may one begin to sequent prayer.
82 THE POWER OF RETURN
TESHUVAH
This is also the motif of teshuvah (repentance). Teshuvah [in
its most profound sense] involves an excitation of the soul’s
essence that transcends all reason and understanding, as it is
written, Out o f the depths I call to You, O L-rd^‘’^— [i.e., this
call stems] from the depths of the heart’s innermost core.'^^
Thus, “In the place where baalei teshuvah (penitents)
stand, perfect tzaddikim (righteous individuals) cannot
stand.”“ ״The difference, explained earlier, between the soul’s
service when on High and its service below after being vested
in a body, is the same general difference between the divine
service o f tzaddikim and that of baalei teshuvah. The service of
tzaddikim is orderly and measured, employing the intellectual
and emotional faculties.“ ' However, the service of baalei te-
shuvah is to leap over barriers“ ''— he completely leaves the
realm of boundaries, his entire being is moved with the very
essence of his soul.“ '
Hence, O ut o f the depths I call to You— from the depths of
the soul’s innermost core. And through this, / call to You— to
the innermost core and Essence of the blessed Ein Sofi°'^
All of this is brought about specifically by the distress that
comes from the opposite [of holiness]. For previously, his soul
was bound with the impurity of kelipat nogah, [and even lower,]
כי דו ע ש ה ח שו ב ה הי א ? חי נ ת,ין ה ח שו ב ה.?וז הו ג ם כן ע
ו כ מו,ו ד ע ת מהטעם הנ פ ש שיןימ^לה ע ? מו ת ה ה פ ע לו ת
מ כ חינ ת עו מ ק פני מיו ת,ש כ תו ב מ מ ע מ קי ם ק ר א תי ך הוי׳
.ג קו ד ת הלב
ו ל כ ן כ מ קו ם ש ב ע לי ת שו ב ה עו ה די ם אין צ די קי ם ג מו רי ם
ו כ מ ו ה ה כ ר ש ב ע בו ד ת הן ש מ ה כ מו ש הי א,י כו לי ם ל ע מו ד
,ל מ ע ל ה ל ע בו ד ת ה ל מ ט ה ב ה ת ל ב שו ת ה ב גו ף שנ ת ב א ר ל עי ל
: •• T ; • V י “ T : * : • ; T “ : T T “: ־ T : ־ :
כן הו א ה ה ? ר ש ? ד ר ך כ ל ל בין ע בו ד ת ה צ די קי ם ל ע בו ד ת
סךר ? כ חי נ ת הי א ה צ די קי ם ד ע בו ד ת .ה שו ב ה ה ב ע לי
ה ב ע לי אבל ע בו ד ת ,ש כ ל ו מ דו ת כ ד ב כ חי נ ת ,ו ה ך רג ה
ב ב חי נ ת, שיו צ א מ ג ד ר ה ? לי לג?!ךי,ה שו ב ה הו א ל ד ל ג שו ר
,הזז ת כ ל ע צ מו תו ? ע צ ם נ ? שו מ מ ש כד
ש ה רי,ו כ ל ז ה נ ע ש ה דו ק א ע ל י די ה מי צ ר ש מן ה הי פ ך
כ ח ש ך,מ קו ך ם הי ת ה נ ? שו ק שו ר ה כ טו מ א ה ד ק ל פ ת נוג ה
sistance to sin than the person who has ing is moved with feelings o f repentance.
never sinned, and his reward is pro To explain; One who transgresses
portionate to his effort {Rambam, Hil- the will o f G-d severs himself, to a cer
chot Teshuvah 7:4). tain degree, from G-d (see Tanya, ch.
24). This damage is such that it cannot
201. Although tzaddikim employ their be “repaired” with orderly, rational di
intellectual and emotional faculties for vine service. Rather, the penitent must
wholly spiritual endeavors, these fa make an unbounded spiritual “leap,” by
culties are nonetheless inherently limit digging deep within himself until he
ed, as explained above. Consequently,
awakens the essence o f his soul, which is
their divine service is also limited. bound with G-d’s Essence (see Likkutei
202. Lit., to “leap over a wall.” Cf. II Torah, Derushim LeShahbat Shuvah, 65a
Samuel 22:30; Psalms 18:30. ff.; Derushim LeYom Hakippurim, 69d).
203. The divine service o f the baal te- 204. As explained above, only the di
shuvah involves not his (limited) in vine service that stems from the soul’s
tellectual and emotional faculties, but essence has the power to reach G-d’s Es
the very essence o f his soul. His entire be sence (see footnote 171).
84 THE POWER OF RETURN
205. These last three descriptions appar eled there, crossing seven rivers during
ently correspond to the three impure the journey. While preparing to cohabit,
kelipot, which are entirely evil— see she blew a breath out o f her mouth, and
above, footnote 34. declared: ‘Just as this wind will never re
turn to its place, likewise, R. Elazar ben
206. Psalms 107:6, 28. Durdaya’s repentance will never be ac
cepted.’ H e left, and traveled until he sat
207. Lamentations 2:18.
between two mountains. There, he
208. Psalms 118:5. called out: ‘O mountains, beg [G-d to
have] mercy upon me!’ The mountains
209. Avoda Zara 17a: “It was said o f R. replied rhat they were not even able to
Elazar ben Durdaya that there was not ask G-d to have mercy upon themselves.
one harlot in the world that he did not H e proceeded to ask the same o f the
cohabit with. Once, he heard that there heavens and the earth, the sun and the
was a certain harlot in a city overseas moon, and the stars and constellations,
who would take a purse o f coins for pay but be received the same reply each time.
ment. H e took a purse o f coins and trav Finally, he realized, ‘It is only dependant
TRANSLATION AND COMMENTARY 85
ו צ ל מו ת ו ר ע ג מו ר׳ ו כ א ש ר יוז עו ר ר ? מ ר נ ? שו ל צ א ת מן
? א ד מ עו צ ם ה ס ט אי ם1ה ח ש ך ו ה ר ע ו מו ת׳ ו היי נו ב צ ר ל
ו ה עו נו ת ^ נ ג ע בנ ? שו מ מ ש׳ הנ ה ן ב א ל כ ל ל צעקןה וןעק!ה
ו כ מו וי צ ע קו א ל ה׳ ב צ ר ל ה ם.ג דו ל ה ו מ ר ה ב ב כי ה ו צו ם כר
• T ־־- V י - : : T • : • T T T :
, צ ע ק לב ם כר,כר
ו כ מו ש כ תו ב מן ה מי צ ר ק ר א תי ן״ ה כר׳ ו ה י י נ ו מן
ה מי צ ר ש צ ר לו מ א ד מ ה ס ט אי ם כר ע ל י די זה דו ק א ק ר א תי
ש ה ע ע ק ה יו צ א ת מ קו ר ת ה ל ב,ן״ ה ? ? חי נ ת צ ע ק ה ? שו ט ה
ו כ מו ר בי, ע ד שיו כ ל ל היו ת ב כ לו ת הנ פ ש מ מ ש,מ מ ש כר
.א ל עז ר בן דו ר די א שי צ א ה נ ש מ תו ב ב כי ה כר
T ־ : • T : ־ T : T V T • : יV T T : V
upon me!’ Placing his head between bis how the diflferent “cries” o f the shofar
knees, he wailed and cried until his soul (tekiah, a long, resounding blast; shev-
departed. A Heavenly voice then rang arim, three shorter blasts; teruah, nine
out: ‘R. Elazar ben Durdaya is destined very short sounds) correspond to the
to receive a portion in the World to different types o f cries o f the penitent.
Come!’ [Upon hearing the story o f this
211. Rosh Hashanah 33b-34a discusses
man,] Rabbi Yehuda Hanassi wept and
two opinions as to how the teruah should
said: ‘There are those who acquire their
be sounded. One opinion is “genucheigan-
[portion in the] World [to Come]
ach ” (as one who groans from his heart in
through many years’ toil, and there are
the manner o f the sick, who prolong their
those who acquire their [portion in the]
groan— Rasht). The other is “yelulei ya lil”
World [to Come] in a single moment.’”
(as one who weeps and laments with short,
close sounds— Rasht). To accommodate
210. One o f the reasons that the shofar
both opinions, the shevarim-teruah is
is sounded in a manner that mimics the
sounded, consisting o f three medium-
human cry (see following footnote) is in
length sounds (“groaning”) followed by
order to awaken a person to cry out to
nine shorter sounds (“weeping”).
G-d for repentance. More specifically.
Rabbi Shalom DovBer now explains 212. For more on this topic see Likkutei
86 THE POWER OF RETURN
Torah, Demshim LeRosh Hashanah, 213. Zechariah 9:14. See Likkutei Torah
58d. ibid., 59a.
TRANSLATION AND COMMENTARY 87
ו ? מו ע ל ד ר ך מ ש ל מי שי ש לו צ ע ר ג ד ו ל ר ח מנ א ל ? לן
ה נו ג ע לו ב ? ני מיו ת נ ? שו ,ח רי הו א צו ע ק צ קו ל פ שו ט ש אי
א פ ש ר ל ה ח ל ב ש ב די בו ר .ד כ א ש ר ה ע ?ין נו ג ע ר ק ? חי צו ניו ת
הכיחות ,מ ה ש כ ל ו ל מ ט ה ,אז י כו ל ל ד ב ר בז ה ,א ב ל כ א ש ר
נו ג ע לו ב ? ני מיו ת נ ? שו ח רי ז ה ב א ב צ ע ק ה ? שו ט ה כ קו ל
פ שו ט ש אי א ? ש ר ל ה ח ל ב ש כ די בו ר.
ו כ מו כן יו בן כ א ש ר ה מי צ ר מ ה ח ט אי ם ו ה עו נו ת שנ קז ק ע
כ ע מ קי ה ק לי פו ת ר ח מנ א ל צ לן מ גי ע לו כ פ ני מיו ת ו ק ו ד ת
נ פ שו כיו ת ר ,ש אין לו שו ם י שו ב כ ל ל אי ך שנ קז ק ע כ ל כך
כ ה טו מ א ה ו ס ט ר א א ח ר א ר ס ?׳| א ל??'ו׳ ו ר חו ק כ א ד כ א ד
כ א ל קו ת כ ת כ לי ת כר ,אזי אינו ן כו ל ל צ עו ק ג ם כ קו ל פעזוט
כ עו צ ם ה צ ע ר ו ה מי צ ר ש נ ג ע כ פ נ י כ יו ת נ פ שו .כי א ם גונ ח
ומ.יילל ,כ ח נ ו ע ו ת ק צ רו ת ל ב ד׳ כ פני ש אינו ן כו ל ל ה שי ב
רו חו א ליו ? ל ל כ צ ד ה צ ע ר ו ה כיוו ץ כיו ת ר כ י ׳ וז הו עו!ן
ש ב רי ם ת רו ע ה כר.
T : • T :
ו ה צ ע ק ה ד ת קי ע ה ש ב רי ם ת רו ע ה הי א כ חי נ ת י צי א ה כן
ה מי צ ר ,ו כ ה ש נ כ ש ך כ כ ל ע צ ם נ ? שו ל ע צ מו ת אין סו ף כר.
ו אז נ כ ש ך ב חי נ ת ה ח קי ע ה כ ל מ ע ל ה ,כ מו ש כ תו ב ו א ד׳ הוי׳
כ שו פ ר י ח ק ע ,שז הו ענ.ין כ ה ש כ תו ב א ח ר כ ך ע נ ני כ מ ך ח ב
י ״ה כר.
214. Psalms 118:5. The full verse reads, answered me with abounding reli^. Our
From out o f distress I called to G-d; G -d discourse has interpreted it thus: When
88 THE POWER OF RETURN
5.
THE LEFT FORCE REVISITED
In light of the above, we can understand the words, His left
arm is under my head^^^— for only through his left arm is it
possible for a person to reach his soul’s essence, its head}'^
As explained earlier, in order for the innermost core and
essence of the soul to be revealed amid an awakening of the
yearning [for G-d] with all your might, this is specifically
through [the process of] “humbling”— one humbles oneself
[for the fact] that he is distant from G-dliness. Likewise, [this
yearning is awakened] through a person’s distress over the nu
merous concealments and obfuscations,^'^ and especially
[through his distress] over his sins and transgressions.
All of this is an expression of the “left arm [that] re-
buffs”'’'׳: one humbling oneself is the idea of the “left arm,”
and likewise the distress and anger [over one’s spiritual plight]
is an expression of the “left arm.”
Now, the source [of this quality within man] is the Super
nal “left arm.”^'“ In other words, the divine service of the “left
arm [that] rebuffs” is awakened by a revelation of the Super
nal “left arm.”
To illustrate: During Rosh Hashanah and Yom Kippur,
our [divine] service is in the mode of the “left arm [that] re
buffs.” This is why on Rosh Hashanah the Jewish people act
as beggars and paupers,^‘‘^ humbling themselves thoroughly.
The same is true o f the confession during the Ten Days of
Repentance and Yom Kippur, when one declares, “I have
sinned; I have betrayed__And through this [self-
humbling], the Jewish people attain a genuine teshuvah that
emanates from the innermost core of their souls, returning^^’
ה.
ו ע ל פי כ ל הנז כ ר ל עי ל יו בן מ ה ש כ תו ב ש מ א ל 1ת ח ת
- - : T V - -י ; ־ ־ T : T • - :
ל ר א שי ,ך ב כ די ל בו א ל כ חי נ ת ר א ש ו ע י מ ו ת הנ ש מ ה ז הו ע ל
י די קז מ אלו מ ?ן א.
כ חי נ ת הוז ג לו ת שיח.יה ו ב כ די ל עי ל, נחבאר ו ה רי
פ ני מיו ת ו ע צ מו ת הנ ש מ ה ב ב חי נ ת ה ת עו ר רו ת ה ר צו א ד ב כ ל
• T : T T : • : T T : - :־ :
ש מ א ל דו ח ה ,שז הו עו !ן מה שי ש ר א ל עו שי ם א ת ע ע מ ם
כ ך שי ם ו ד לי ם ב ר א ש ה שנ ה ,ב כ חי נ ת ש פ לו ת ע ע מו תן לג מ רי
ח שו ב ה ויו ם מ כ ל ו כ ל כר ,ו כן ב הווי דוי ם ד ע ש ר ת י מי
ב ג ך נו כר ,ו ע ל י די ז ה ב אי ם א ש מנו ש או מ ר ה כ פו רי ם
ל ב חינ ת ת שו ב ה א מי תי ת ב פ ני מיו ת נ פ ש ם ,ל שו ב א ל ה׳
216. This idea was mentioned earlier in 219. Cf. daily Selichot liturgy recited be
the discourse. See above, pp. 34-35, and fore Rosh Hashanah: “W e knock at
footnote 57. Your doors like paupers and like beg-
”gets.
217. I.e., the “manifold concealments
and obfuscations” o f the G-dly soul, 220. O ne’s confesses his sins and there
caused by the body and animal soul. by feels distress over them.
218. I.e., G-d’s “left arm,” which refers 221. As mentioned above (footnote 3),
to the divine attribute o f gevurah (sever- the literal meaning o f the word teshuvah
ity). ”is “return.
90 THE POWER OF RETURN
222. I.e., that it is one’s immense dis following manner: chesed— the right
tress over his spiritual plight that touch arm; gevurah— the left arm..."
es the depths o f his being, and enables
him to attain a teshuvah that involves 224. Isaiah 52:10. The Hebrew word
the very essence o f his soul. See above, used to refer to '"arm" in this verse is ze-
end o f ch. 4, and footnote 214. roa. As the discourse will now dem
onstrate, zeroa refers more specifically to
223. See Tikkunei Zohar, Intro. (Patach the "left arm,” which alludes to the at
Eliyahu)•. “You have made for them a tribute o f gevurah.
number o f bodies which are called ‘bod
ies’ in comparison with the garments 225. Isaiah 62:8. The fact that the verse
which cover them, and they are de mentions the phrase powerful arm after
scribed [anthropomorphically] in tbe the phrase right hand indicates that the
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p^ נIכq3 SI נ1ן3 | ^ ןזp - 0 jo J3u1u11|§ siqj^ •cjvxnaaSjo sinqiniB 3q1 ‘ 3 ׳1 ‘ ״bujb
’( 6 f l P “ ® 8 p l S3I0ra00J ‘3A0qE 33s) s3u1 ןנ3^ ן, Siq SJB3A3J p - g ‘qBUBqSBJJ qso’g
-3q p3IB3J3 JO SJ3I3UIEJEd p3IIUII| 3ql UI UQ \UUV lC]OCf SfU ■pa'lVSOijL SVOf p-f) ‘3SJ3A
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JO |3A3| B ‘SppOM 31p JO | p SU3AI|U3 JO uoiaiugsp siqi ssijddB avou 3sjno3
pUE S3IB3JD lEqi SS3UI|p-0 JO ^^J3UIUJljS^^ -Sip 3qj^ •UIJB 3qa נסSJ3J3J J3IUJOJ
liLU U C L /
^Li-L CL/) X I CL/ ׳l ^ c l L litC L tu X I E tU < .fU
^ l ^ L iU L X E U iC U a tC L L U ((tC L ^CLXLC E^Ci^CL L tiU L ^
U //L « « L 1 . E / k X ^ k i c u ׳i x i m i l U/ iLlR
JICLTLE U A la Li/ XLJ {l i A ^ l ^ L ׳ E iU L S tU Q k U
l a ״CL SU1.CU 4 ^ א מ L(tEL
U x ^ u A f u CL/•
c!/^LC(ci 6 tfcK tL U UEG|(n CL/ ׳c c i c u tA tll a1i<i!<.«LLr
However, through the idea of His left arm, one attains the
level of love with all your might, which is a divine service that
engages the essence and being of the soul— my head—while in
a state of intense yearning for the Essence and Being of Ein
elicits through this love a G-dly revela elicits a revelation o f G-d’s very Es-
tion that is likewise limited. This form sence— His right arm embraces me.
o f G-dly love is synonymous with the {His right arm embraces me refers to
divine service in the mode o f the “right the lofty revelation o f G-d’s Essence
arm [that] draws close.” {G -d’s “right arm”) that follows one’s un
bounded divine service, and should not
229. See above, footnote 171. be confused with the form o f divine ser
vice o f the “right arm [that] draws close”
230. This is the continuation o f the detailed above. The latter is a limited
verse in Song o f Songs: His left arm is form o f divine service, marked by the
under my head, an d His right arm em love o f G-d with all your heart and with
braces me. The discourse now explains all your soul, and elicits the revelation of
that the divine service that stems from but a mere glimmer o f G-dliness.)
the “left arm [that] rebuffs,” which
reaches the essence {head) o f one’s soul, 231. Cf Tanya, end of ch. 37:
TRANSLATION AND COMMENTARY 93
ש הו א, ש הו א ה ע בו ד ה ד ב חי נ ת ע ע מו ת ו מ הו ת הנ פ ש,?;אדף
ב חי נ ת ריאעזי ב מו ש הי א ב ב חי נ ת ר צו א ב מ הו ת ו ע צ מו ת אין
.סו ף כר
ב ? חינ ה ת ח ב קני ב חי נ ת וי מינו מ ס שי ך ו ע ל י די ז ה
ש ע ל, ו ע מו שנ ת ב א ר ל עי ל,ו מ ך ריג ה ע ליונ ה ה ך ב ה יו ת ר כר
י די ב חי נ ת ה ר צו א ד ב כ ל ס א ד ף מ?!שיך גי לוי ב חי נ ת ע ע מו ת
ין מה ש כ תו ב מ מ ע מ קי ם. שן הו א ענ.אין סו ף ב רו ך הו א
ד א ח ר, ש קו ר א ע ל י די ז ה ל ב חי נ ת ה ע ע מו ת בגי לוי,ק ר א תי ך
שז הו.ך מן ה מי צ ר ק ל א תי ך׳ ה א ח ר כ ך ע נ ני ב מ ך ח ב ן״ה
ענ!ו ב חי נ ת ה ת קי ע ה ד א ד׳ הוי׳ ב שו פ ר י ת ק ע ש ב א א ח ר
.ה ת קי ע ה־ ש ב רי ם־ ת רו ע ה ש ל מ ט ה כר
T -־ : V T : • T : T •י : ־
“Through one’s Torah study one ‘calls’ throughout Rosh Hashanah and Yom
to the Holy One, blessed be He, to come Kippur are realized during the festivals
to him, to use an anthropomorphism, o f Sukkot and Shemini Atzeret, when
like a person calling to his companion to G-d’s Essence is manifest. This man
come to him, or like a child calling his ifestation o f the G-dly Essence takes on
father to com and join h im ....” two forms: 1) A manifestation that
Here, too, through one’s yearning for remains somewhat transcendent and re
G-d from the essence o f his soul he moved from the person, and can there
“calls” to G-d’s Essence “to come to fore be spoken o f as “encompassing”
him. ” him from above; 2) A manifestation
that becomes one with the person, part
232. As explained above, abounding re o f his very “being”— one that has en
lie f refers to the revelation o f G-d’s Es tered him “internally.” The first manner
sence. o f manifestation occurs during the fes
tival o f Sukkot; the second, during She-
233. See above, footnote 214. mini Atzeret. See Forces in Creation
( Yom Tov Shel Rosh Hashanah, Discourse
234. The effects o f our divine service Two), p. 70 ff., and footnote 176 there.
94 THE POWER OF RETURN
235. Job 28:23. Rashi explains that the understood by G-d Him self (see Forces
verse is referring to Torah; i.e., only in Creation, p. 72 ff.).
G-d understands the way o f Torah. Here, however, Rabbi Shalom Dov-
Gf. M albim, ad 10c; Maharal, Tiferet Ber explains that even this higher level
Yisrael, ch. 23. o f Torah can be revealed, when G-d’s
In the previous discourse it was ex Essence is manifest through the spiritual
plained that there are two dimensions o f service o f His left arm is under my head,
Torah: 1) G -d’s Torah”— the lowet lev the love o f G-d with all your might.
el o f Torah that is revealed to (and
learned by) man; 2) “His Torah”— the 236. Liturgy, Hoshaanot for Sukkot.
higher level o f Torah that lies within
His Essence, completely beyond any 237. This is the deeper reason why we
form o f revelation. Chasidus thus ex ־celebrate Simchat Torah (lit., “the re
plains that is specifically regarding this joicing o f the Torah”) on the festival o f
higher level o f Torah that the verse says. Shemini Atzeret, since it is then that
Only G -d understands her way. Torah as G־d’s Essence is manifest “internally”
it exists in G־d’s Essence can only be and there is a revelation o f the highest
TRANSLATION AND COMMENTARY 95
level o f Torah— Torah as it exists with es the gap between Creator and crea
in G-d’s Essence. tion, between the Emanator and the
emanations. In order to fuse these two
238. Ill: 178b; see above, p. 30ff.
“opposites,” keter is comprised o f two
239. In interpreting the verse (Numbers distinct dimensions, each o f which rep
18:23), The Levite himself shall perform, resents one o f the two realities it joins.
the Zohar states that through the con Keter’s deeper dimension is termed atik
summate service o f the Levites, who (or atikyomin), and represents the “low
serve G-d with the “left arm,” the level est aspect o f the Emanator.” Arich (or
o f H im self is elicited, which refers to arich anpiri) is the “external” dimension
atik. See above, pp. 30-31, and footnote o f keter, and represents the “highest as
48. pect o f the emanations” (see Likkutei
Torah, Berachah, 99a; Shir Hashirim, 7d
240. A tik is the deeper dimension o f ff.; Derech Mitzvotecha, 38b-39a).
keter, and is therefore termed the “low
est aspect o f the Emanator.” 241. Sefer Hamaamarim 5658, p. 184
To explain: The first and highest se- ff. There, Rabbi Shalom DovBer ex
firah is called keter (lit., “crown”), plains that the term atik signifies G-d
which is the intermediary, so to speak, Himself, in the sense o f being “An
between the Infinite Or Ein S of and the cient,” “Primordial” and “Everlasting”
finite worlds. It is the sefirah that bridg — see above, footnotes 24 and 48.
96 THE POWER OF RETURN
242. Pirkei d ’R abbi Eliezer, chapter 3. seif’ refers to G-d’s pure Essence, which
In the previous discourse. Rabbi Sha- is completely beyond the concept o f rev
lorn DovBer explains that “H im self’ and elation (see Forces in Creation, p. 56 ff.).
“His Name” refer to two distinct dimen And it is this lofty dimension of
sions. “His Nam e” refers to G-dly revela “H im self’— G-d’s pure Essence— that
tion, or to the capacity o f G-dly revela the Zohar says is elicited through the
tion that exists within G-d’s Essence spiritual service o f the Levites, a service
(i.e., ‘“G-d’s Name’ as it is contained that is marked by the “left: arm [that] re
within His Essence”), whereas “Him- buffs.”
TRANSLATION AND COMMENTARY 97
ו הו א ן ח י נ ת ה תו ר ה ? מו ש הי א,י קז ך א ל ^ ל מ ^ ל ה מ ה תו ך ה
ו ל מו שנו־נבאר ל עי ל ב ך רו ש ה מ ב חי ל,? ע ^ מו ת אין סו ף כר
.י חיי בו מיו מי ם
243. It was explained in the previous 244. I.e., this is a level o f Torah far be
discourse that the souls o f Israel possess yond the Torah that we know, a level of
a far loftier source than Torah— for T o Torah that is beyond revelation. N one
rah is rooted in “His Name,” while the theless, through this “consummate” di
souls o f Israel are rooted in “HimselP vine service, even this level o f Torah can
(see Forces in Creation, ibid.). (This be elicited. See above, footnote 235,
statement refers specifically to the level and Forces in Creation, p. 72 ff.
o f Torah that is in the realm o f “revela-
tion”— see following footnote.)
98 THE POWER OF RETURN
6.
CREATING WITH JUDGMENT
Now the statement of Midrash Rabbah will be understood:
“At first, G-d thought to create the world with the attribute
of j u d g m e n t . A l t h o u g h He is the source of mercy, He
nonetheless thought to create the world specifically with the
attribute o f judgment.
To explain: As is known, the ultimate purpose in creating
the world was because the Holy One, blessed be He, desired
to have an abode in the lower realms^^^; i.e., [He desired] that
the Essence of Ein 50/be elicited [and manifest] b e l o w . T h i s
is achieved through the decent of the G-dly soul into a body
and an animal soul, and through the subsequent service [of
G-d] with all your might—a yearning [for G ־d] that tran
scends all reason and understanding, and the service of te-
shuvah—^which elicits the revelation of His blessed Essence
into the Torah and mitzvot that follow, as explained above.
Now, as was already elucidated above, such [exalted] di
vine service can only be attained through the “left arm.”
Therefore, G-d at first thought to create the world [solely]
with the attribute of judgment, as divine service would then
have been carried out in this mode, engaging the very essence
and being of the soul.^‘*'’ Accordingly, this is the epitome of
goodness, since the intent is to bring one to a much greater
level of spiritual service. For spiritual service that is based on
the “right arm [that] draws close” involves only the external
facet and glimmer of the soul, and, in turn, elicits from on
High a revelation of a mere glimmer [of G-dliness]. This is
but a “stationary” mode o f divine service.” ״Spiritual service
245. Bereshit Rabbah 12:15, cited at the Yom Tov Shel Rosh Hashanah 5659, Dis
beginning o f our discourse. This M id course One, ibid.
rash was also cited in the first discourse
in this series. See Yom Tov Shel Rosh Ha- 247. Tanchuma, Naso 16; Shelah, Yoma,
shanah 5659, Discourse One, pp. 24-5. Hilchot Teshuvah, chapter 8; cf. Avodat
Hakodesh, section 4, chapter 34; Tanya,
246. This was questioned earlier, and in chapter 36.
TRANSLATION AND COMMENTARY 99
ו.
ש כ תו ב ב מ ד ר ש ר ב ה ב ת ח ל ה ע ל ה
T T T • ; • T - T : • : T V
ו מ ע ת ה יו בן מ ה
־־־ ־־י T "
ו ? ב ר נ ת ב א ר ל עי ל׳ ך ? ? די ל בו א ל ע בו ד ה הו א ע ל י די
? חי נ ת ^ מ א ל דו ק א כר ,ו ע ל כן ע ל ה ? מ ח ש ב ה ל ? רו א א ת
ה עו ל ם ? מ ד ת ה דין ,ש אז הן ה ה ע בו ד ה ? או פן כז ה ? ? חי נ ת
שן הי פ חי נ ת ת כ לי ת מ הו ת ו ע ע מו ת הן ש מ ה כר .ןנ?ןצא
ה טו ב ,ש ה כוונ ה הו א כ כ די ל בו א ל ע בו ד ה ע ליונ ה יו ת ר .ד ע ל
י די ? חי נ ת ן מין ? ק ך ב ת ה ע בו ד ה הי א ר ק ? ? חי נ ת חי צו ני ו ת
ו ה א ר ת הן 5ש ,ו מ ת שי ך מ ל מ ע ל ה גי לוי כ חי נ ת ה א ר ה ל ב ד
כר ,שז הו ? חי נ ת עו ת די ם ל ב ד .א ב ל ע ל י די ? חי נ ת קזמאל,
248. See Yom Tov Shel Rosh Hashanah with the attribute o f judgment, this
5666, p. 3 (new ed., 2005, p. 5): “Just would be the only attribute in man’s ex
as in the example o f a physical house, perience. Consequently, one’s divine
where a person’s entire essence dwells in service would invariably be in the mode
his house, similarly G -d’s intent in o f the “left arm [that] rebufft,” and
creating the world is that the Essence o f would thus be o f an exalted level, en
the Ein St^light be openly manifest be gaging the essence o f the soul.
”low.
250. See above, p. 74 ff., and footnotes
249. Had the world been created solely 184 and 187.
100 THE POWER OF RETURN
251. This concept is mentioned at the 252. I.e., not only is a cup a vessel that
beginning o f this discourse. See also receives, it is also a transmitter, giving o f
Yom Tov Shel Rosh Hashanah 5659, Dis its drink to the owner o f the cup.
course One, pp. 25-6; Forces in Creation,
253. As explained in the previous dis
p. 76 ff.
course, not only are the souls o f Israel
TRANSLATION AND COMMENTARY 101
ו בז ה נ ש ל ם ה כוונ ה מ ה ש נ ש מו ת י ש ר א ל נ ק ר אי ם כו ס,
. ; TI • •• T : ■ : • V - T T T ; • V T
ה ע בו ד ה
T : T־
הי ה T T
ה דין
ן . -
במדת ה עו ל ם
T T
נברא • T :
הי ה TT
ואם • :
ה ח מי די ת ב ב חי נ ת ך צו א ש ל מ ע ל ה מ ט ע ם ו ד ע ת ,ב ב חינ ת
בי טו ל כ ל ע ע מו תו ,ו ק מו ע^ין ה ח שו ב ה הנן כ ר ל עי ל ,עזזהו
ב חינ ה ו מ ד רי ג ה ע ליונ ה מאיד כר ,ו היו מ מ שי כי ם ב חי נ ת
- . . . . . - . .ן . .ך . .ך _ T * t
compared to “cups” in the sense that ed only through intense divine service,
they receive G-dly light from the Torah, )as our discourse now states.
they are also compared to “cups” in the
sense that they give to Torah, i.e., they 254. As mentioned at the beginning o f
elicit a revelation o f G-d’s Essence and the discourse (footnote 15), the attrib
the dimension o f Torah that exists with ute o f judgment is associated with ge-
in His Essence. And they possess this vurah.
power precisely because they are rooted
255. Pesachim 54a.
in G-d’s Essence. See Forces in Creation,
p. 82 ff. 256. See Zohar {Pinchas) 214b, cited
(Nonetheless, this revelation is elicit above.
102 THE POWER OF RETURN
א ב ל ע ל ח ט א ו עוןי ל א הי ה מו עי ל,כ מו ע בו ד ת ה ת שו ב ה
־ T T T : : “ T ־: T : : :־ •“ ־
ת שו ב ה כ ר. T :
ש שי תו ף מ ד ת ה ר ס מי ם,)ילכן שי ת ף ע מו מ ד ת ה ר ח מי ם
מו עי ל ש ל א 'ב ת ימי דו ת צ רי כ ה ל היו ת ה ע בו ד ה ב מ ד רי ג ה זו
T : ך. ך. . . ך. . . V *
•ד ל כ ל ח א ד ף דר?!א
ך מ ה שנ ת ב א ר ל עי ל ב ך רו עז ה מ ת חי ל י חיי בו,)ולש לו מ ר
ש ע ל י די קיו ם תו ר ה ו מ ^ו ת ב ? חי נ ת ק ב ל ת עו ל מ ל כו ת
ז הו ג ם כן ע ל י די ש שי ת ף, ש מי ם מ מ שי כי ם ? חי ב ת ה ע י מ ו ת
שז ה מו עי ל ל ה מקזיך ? חי ב ת ה ע ע מו ת ג ם,מ ד ת ה ר ח מי ם
.(ב ע בו ד ה ה עזייכ ה ל ע צ ם הנ ש מ ה כר
T T : ־ ־. ־V : T T ־ ־ T ־: T
ו עו ד ז א ת ל מ צו א לו ט ענ ה ון כו ת ? מו ל א או סי ף כ ר כי
. ו מ צ א א מ ת ל א לז כו תו כ עזי ע ש ה ת שו ב ה,י צ ר כר
T : V ־: ־V : ־ : T : ־ ־ T T V ••
כ ך אי ת א מ מ ך ר ש ר ב ה סו ף,ו ל כן ה ת שו ב ה נ ק ר א פ ש ר
פ ש ר הו א מ ל שון מי ם,פ ר ש ה כ״ ב ע שי תי ת שו ב ה ונ ת פ ש ר תי
water is mixed with hot water. This is the same idea as com-
billing the attribute of mercy with the attribute judgment.
And it is through this that the world endures.“ ’
HAVAYA ELOKECHA: MERCY WITH JUDGMENT
Hence, Return, O Israel, to Havaya Elokecha.^®* The verse
mentions both Divine names, Havaya Elokecha, for the reason
why teshuvah is effective is because G-d combined the attrib
ute of mercy with the attribute of judgment.^'’^ This is [why
the verse continues], for you have stumbled in your iniquity•!^^
Since there is sin, it is necessary to combine the attribute of
mercy.“ ■’
For teshuvah, per se, comes about through gevurah, [a
quality associated with] the name Elokim. Nevertheless,
through gemirah [alone], teshuvah would be powerless against
sin and transgression.^“ Accordingly, since you have stumbled
in your iniquity, and teshuvah is to make restitution for sin,
the teshuvah must come about through the two Divine names
of Havaya and Elokim— the attribute of mercy combined
with the attribute of judgment. By combining these two at
tributes, teshuvah becomes effective in securing forgiveness for
transgressions. And it is through this that the world endures.
265. This is the meaning o f the last 266. Hosea 14:2. This is the verse with
phrase o f the Midrash’s parable, cited at which our discourse opens.
the beginning o f our discourse: “He
mixed the cold liquid with the hot liq 267. As explained above, footnote 2, the
uid, poured it into the cups, and they Divine name Havaya connotes the at
remained intact.” See also Yom Tov Shel tribute o f mercy, while Elokim connotes
Rosh Hashanah 5659, Discourse One, p. the attribute o f judgment. The fact that
24. the verse mentions both names together
'2 ^Z a jo in o o j puB ‘3A0qB 335 oZZ •uis jo j psqiJDssjd
53 זDUBju3d3J jBqi sno u .q o su133s 3 זגduis
puB v iv a v u ‘asjnoDsip ^q גj o SuiuuiSbq 3 tp v 1 pauoia
‘S31UBU 3uia| q q jo q S3A|0AUJ 33UBJU3d -s3nb SBM. asnBp SIq גj o j p39u siqj^ '89Z
-3j XqM JOJ U0SB3J B j3qjBj jn q ‘ju 3 d
-3J OJ p33u pjnOAV 3UO Xq/A JOJ UOSB3J •sgjnqjjj
B SuipjAOjd JOU SI 3SJ3A 3qj ‘ ' 3 ־j ־g q j -x e OMx 3s3qj JO uojjEuiquioD z sajcoipui
QUe!<«־.Q CU
li^tcu tiiA k di,.utu isttctu• U<:, lu
(א;ו:,<!׳4□׳ Gin uuucifcQ ficim u ia ׳M il iu
iui^^kCU UM NU iUk lU C U4iGkU iUU/
li^kcu udx UU* (ijliiku L t M < J EiS1.Ctk׳
M ^<א.<^!י. א ׳ס1 גAit I 'U itUiCLf li^ctuu utu
ZttU Ul^^tCU mu Ait fcl(. tUfcCU UtCkLU' 4lUbא
TH E FOUR W ORLDS
109
APPENDIX 1
N O LEFT SIDE IN A T IK
APPENDIX 2
TH E FOUR W ORLDS
BIBLIOGRAPHY
FORCES IN CREATION
Yom Tov Shel Rosh Hashanah 5659 Discourse Two
By Rabbi Shalom DovBer of Lubavitch
Translated by Rabbis Moshe Miller and Shmuel Marcus
This is a fascinating journey beyond the terrestrial, into the myriad
spiritual realms that shape our existence. In this discourse. Rabbi
Shalom DovBer systematically traces the origins of earth, Torah and
souls, drawing the reader higher and higher into the mystical, cos
mic dimensions that lie beyond the here and now, and granting a
deeper awareness of who we are at our core.
THE PRINCIPLES OF
EDUCATION AND GUIDANCE
Klalei Hachinuch Vehahadrachah
By Rabbi Yosef Yitzchak of Lubavitch
Translated by Rabbi Y. Eliezer Danzinger
The Principles of Education and Guidance is a compelling treatise
that examines the art of educating. In this thought provoking analy
sis, Rabbi Yosef Yitzchak teaches how to assess the potential of any
pupil, how to objectively evaluate one’s own strengths, and how to
successfully use reward and punishment—methods that will help
one become a more effective educator.
ONENESS IN CREATION
By Rabbi Yosef Yitzchak of Lubavitch
Translated by Rabbi Y. Eliezer Danzinger
Said by Rabbi Yosef Yitzchak at the close of his 1930 visit to
Chicago, this discourse explores the concept of Divine Unity as
expressed in the first verse of the Shema. The discourse maintains
that it is a G-dly force that perpetually sustains all of creation. As
such, G-d is one with creation. And it is our study ofTorah and per
formance of the mitzvot that reveals this essential oneness.
GARMENTS OF THE SOUL Vayishlach Yehoshua 5736
By Rabbi Menachem M. Schneerson, the Lubavitcher Rebbe
Translated by Rabbi Yosef Marcus
Often what is perceived in this world as secondary is in reality most
sublime. "What appears to be mundane and inconsequential is often
most sacred and crucial. Thus at their source, the garments of the
human, both physical and spiritual, transcend the individual.
P le a se c o n s id e r o n e o f t h e s e o p p o r t u n it ie s
A N D MAKE AN EVERLASTING CONTRIBUTION TO
J e w ish s c h o l a r s h ip a n d C h a s id ic l if e .
F o r m o r e in f o r m a t io n p le a se c o n t a c t :
T h e C h a s id ic H e r it a g e S e r ie s
770 E a s t e r n P a r k w a y
B ro o kly n , N ew Y o r k11213
T el: 718.774.4000
E - m a i l : i n f o @ k e h o t o n l i n e .c o m
C O M IN G SO O N !
KUNTRES UMAYAN
By Rabbi Shalom DovBcr o f Lubavitch
Translated by Rabbi Zalman I. Posner
HACHODESH 5700
By Rabbi Yosef Yitzchak of Lubavitch
Translated by Rabbi Yosef Marcus
TH E C H A SID IC HERITAGE SERIES
DEDICATED BY
נדפס לזכות