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Maamarim Vayelech and Shuva. PDF Print E-mail
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Tuesday, 31 August 2010 13:16
Maamarim Vayelech and Shuva.
 
 
שובה ישראל ה'תשמ"א.
There are three Teshuvos in the Pesukim שובה ישראל גו.
1) שובה ישראל עד הוי' אלוקיך
2) קחו עמכם דברים ושובו אל הוי
3) אמרו אליו כל תשא עון גו
They correspond to the three תשובות found in לקוטי תורה ד"ה מה טובו which are:
1) סור מרע,
2) עשה טוב
3) בקש שלום.
This class explains at length the first of these three Teshuvos: סור מרע.
We explained "sin" even by perfect נשמות דאצילות. 
This class is for the very end of this מאמר and it explains the תשובה of עשה טוב and בקש שלום.
The highest level of the נשמה is called קדש קדשים, which connotes that it is not only holier than the lower levels of the נשמה but that within this highest of levels of תשובה there are the lower levels as well.
Therefore this highest תשובה is helpful inasmuch as it uplifts sin (the lowest levels) also.
This leads the Rebbe to emphasize the significance and power in learning Torah  for all levels (of life and) Teshuva.
Especially פנימיות התורה וחסידות.
 
שובה ישראל ה'תשמ"ב.
Teshuva also has two (basic) levels as discussed above about סובב כל עלמין and about יחידה
1) that comes down,
2) The way it is במקומו. 
This explains why its says שובה ישראל  rather than שובה יעקב. 
This class explored the rest of the Possuk:
עד הוי' אלוקיך many levels of Aliya beginning with connecting אלוקים to הוי'ה until הוי'ה connects to הוי' במקומו in עצמות.
כי כשלת בעוניך the basis for all Teshuvos (even the highest ones) is sins that set the person off course and cause the idea of לדלג שור. Thus every תשובה is connected to עוניך.
קחו עמכם דברים along with Teshuva is Torah and Mitzvos that are separate from but connect the Teshuva to the world. 
ושובו אל הוי'ה the idea of return bringing הוי'ה downwards.
 
שובה ישראל התשמ"ג. 
Little text was read in this class.
The idea explored (which is apparently the essence of the Ma'amar) is the idea that all levels of יראה are connected because at their root is ביטול.
In a similar vain all levels of תשובה  are connected even the lowliest of a sinner and the loftiest of a great Tzadik.
We attempted to explain why this is based on the idea that on the highest level (of essence) we are not joining with God but are really one with Him. 
This Ma'amar asks and answers five questions based on the  principle that all Teshuvos are one.
Two big ideas emerge:
1) Even Tzadikim can do Teshuva as all Teshuvos are one and nothing can stand in Teshuva's way. 
2)  Even the Rasha's Teshuva has an eternal unchanging element. 
 
 
Two meanings of 'Ad' 1) Malchus, 2) Our Elokim becomes Havaya. 
Only Havaya can affect Tshuva like this.
The free will needed to affect the Tshuva from the highest levels.  
 
Shuva Yisroel 5746. 
Snow and ice represent the great Tzimtzum. But snow represents the Tzimtzum on a level that allows what was before to reappear while ice represents the Tzimtzum that blocks it out totally.
This refers to two levels of the first Tzimtzum- that connects and that separates. 1) World and Torah, 2) two perspectives on the world and 3) two levels in Torah.
This will allow us to understand different levels of Teshuva (Panim vs. Oref) where each higher T'shuva makes the one below it like an Oref, facing away from the 'face' of Hashem..
There are so many levels of T'shuva and each earlier level is like Oref when compared to the level after it.
The idea is that in the Aseres Yemai T'Shuva, we should achieve 'Panim BiPanim'.
 
 
The Teshuva of a Yid who walks straight (Tzadik or Beinoni).
 
Higher Teshuva.