This concept, that “And the spirit shall return to G-d who granted it,”
{i.e., even as the soul exists on this earthly plane, it will be united with G-d
in complete unity, just as it was included in the essence of Or Ein Sof},
is achieved primarily through the service of teshuvah. [Although
previously, it was explained that through the three endeavors of Torah study,
divine service, and deeds of kindness, the soul is reconnected with its source,
a more complete dimension of this connection is established through the service
of teshuvah.] It is possible to explain that this is alluded to in the
above verse, “And the soul shall return,” for “return” tashuv,
shares the same root as teshuvah. The essence of the soul’s
return to its source (“to G-d which granted it”) comes about through teshuvah.
To explain: The service of the righteous ([as expressed in the three modes of
observance]: Torah study, divine service, and deeds of kindness) is limited. The
service of teshuvah, [by contrast,] reflects an unbounded potential. [In
the realm of time,] this is indicated by the fact that teshuvah is
accomplished “with one turn, in one moment.”1
Therefore, the soul’s return to its source which is accomplished through
teshuvah reflects a higher level of return than through [the three modes of
observance:] Torah study, divine service, and deeds of kindness (the service of
the righteous). On this basis, we can understand [the Talmud’s interpretation of
the phrase,] “Peace, peace, to the far and to the near,” as referring to “those
who were originally far removed, and then came close.” For the peace that
results from the service of teshuvah (one who comes close after being far
removed) surpasses the peace achieved by the service of the righteous (those who
were [always] close).
On this basis, [we can also comprehend] the continuation of the verse, “says
G-d, ‘I will heal him.’” For the advantage of the service of teshuvah
(peace to those far removed) resembles healing2 (“I will heal him”).
[To explain] this concept ([based on the Previous Rebbe’s]
maamar3): In regard to [the ordinary intake of] food
and drink, it is necessary [to ingest] a [relatively] large quantity of food to
bring about the strengthening of the connection between the soul and the limbs
of the body.
In regard to healing, by contrast, even one drop of medication has the power
to strengthen the connection between the soul and the body. The rationale for
this is that the power of medication is not bound by the same limitations as the
power of food. Therefore, [its influence] is not as dependent on quantity.
Similar concepts apply to teshuvah which has been described with the
simile of healing.4 The
reason why teshuvah is accomplished “with one turn, in one moment,” and
why with one thought of teshuvah, a person can be transformed from an
utterly wicked person to a completely righteous person,5 is because teshuvah is unlimited in nature.
In this context, we can understand the continuation of the verse, “says G-d.
‘I will heal him.’” (Although every activity performed is a result, not of
[man’s] own power, but rather of power granted by G-d, [in teshuvah and
healing, the Divine potential is revealed more openly].) For in regard to
healing and teshuvah, an infinite potential [is revealed].6
(And therefore, teshuvah is accomplished “with one turn, in one moment,”
and actual healing can be brought about by a single drop [of medicine].) In
these matters, there is a specific [divine] potential granted from above. [This
is indicated by the words] “says G-d.”
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