Chapter 2

teshuvah from Above:

We observe that the bodies of all creatures have a source from whence they spring. This is so regarding all four categories of the physical universe: inanimate, vegetative, animal and man. All vegetation, for example, has roots from which it derives its nourishment. These roots are found in the earth, a place lower than the actual plant. It is within these roots that G-d has implanted the power of growth.

This is similar to a building: the deeper the foundation, the stronger the building. So too with vegetation: the more deeply imbedded the roots, the stronger the growth.1 There are, of course, differences in the products of various plants, such as the different fruits that come from different fruit trees.

Just as this is so regarding the bodies of the various creatures, so too with their souls. The soul of every creature which G-d created has its particular source. It is from this source that it derives its own life, as well as its ability to enliven the physical body in which it is enclothed.

Verily, we observe that man’s soul enlivens him and enables him to think, speak, see, hear and walk; that all the limbs perform the functions G-d assigned them. Yet the existence of the body derives not only from the soul. Thus we observe that even after the soul leaves a body, the body continues to exist for a certain period of time. This proves that the body’s existence is not entirely dependent upon the presence of the soul.2

During the time the soul enlivens the body, it too must receive spiritual nourishment from its higher parts [or levels, which are too lofty to actually descend and vivify the body]. We find in the Midrash3 that the soul has five appellations, namely, Nefesh, Ruach, Neshamah, Chayah and Yechidah. This means that every Jew’s soul is composed of five distinct parts. The three parts termed Nefesh, Ruach and Neshamah actually enliven the person. Chayah and Yechidah, however, remain On High [and do not descend into the body to enliven it].4

Chayah and Yechidah are the roots of the [three lower] parts of the Jewish soul, namely Nefesh, Ruach and Neshamah, for Chayah and Yechidah are the very foundation of the three levels which enliven the body. They are similar to the roots which nourish a plant, or the foundation of a house. They differ only in that the root of a plant or the foundation of a house is below, while the source of the soul is Above.

It is from the source of the soul Above that there comes a sudden awakening within a Jew to do teshuvah. This arousal can come about even though no thought had been given to doing teshuvah, and the person is wholly unaware of the source of the awakening, nor does he know why he was so awakened. This awakening, when it comes, causes a person to become extremely upset with his former animalistic lifestyle, centered as it is on his physical life, with no thought given to Torah and mitzvos. Pondering this matter, he comes to realize that his conduct was even worse than an animal’s [for an animal lacks free will, while he was free to choose his own path].

Such realizations lead a person to become extremely contrite and broken hearted, sincerely regretting his past misdeeds. There awakens within him a strong desire to study Torah and observe mitzvos, and he firmly resolves that from this day on he shall lead a life of Torah and mitzvos, participate in communal prayer and establish set times for Torah study.

This is what the verse means when it says: “Come, let us return to G-d.” When one makes an accurate accounting of how the past year has been spent and does teshuvah, sincerely regretting past misdeeds and resolving to do good in the future, a person is thereby “vitalized through the two days,” and is inscribed [on Rosh HaShanah] for good. “On the third day” [Yom Kippur], his judgment is sealed for a good and sweet year spiritually and materially.

In summary: Soul and body are alike; just as the bodies of created beings have a source from whence they spring and receive nourishment aside from their very existence so too do souls. Furthermore, just as the roots of plants have an effect on the fruit they bear, so too with regard to the souls. Souls too have a source from whence they are vitalized and strengthened. The Nefesh, Ruach and Neshamah levels of every Jewish soul have their source in the higher parts of the soul [Chayah and Yechidah]. It is from these higher levels that the teshuvah awakening comes about, this awakening at times coming quite suddenly. Through teshuvah, we merit to be inscribed for good on Rosh HaShanah and sealed for good on Yom Kippur.