The explanation of this matter is based on the ideaוְהָעִנְיָן הוּא,
that man’s Divine service comprises two fundamental components:דְּבַעֲבוֹדַת הָאָדָם שְׁנֵי עִנְיָנִים בִּכְלָלוּת.
Since teshuvah atones for shortcomings in one’s Divine service, it follows that to understand teshuvah, it is necessary first to understand the nature of the Divine service for which it atones. In general terms, Divine service involves
“turn[ing] away from evil” and “do[ing] good.”1סוּר מֵרָע וַעֲשֵׂה טוֹב.
As is well known,2 the type of Divine service associated with “turn[ing] away from evil” is (primarily) connected with G‑d’s name Elokim, which as explained below, refers to the G‑dliness that maintains the existence of the worlds,וְיָדוּעַ שֶׁהָעֲבוֹדָה דְּסוּר מֵרָע שַׁיֶּכֶת (בְּעִקָּר) לְשֵׁם אֱלֹקִים,
whereas the Divine service associated with “do[ing] good” is connected with G‑d’s name Havayah, which refers to the G‑dliness that transcends the worlds.וְהָעֲבוֹדָה דַּעֲשֵׂה טוֹב לְשֵׁם הֲוָיָ׳.
To explain this concept:וְהָעִנְיָן הוּא,
As stated in the Shulchan Aruch,3 when mentioning G‑d’s name Havayah, one should have the intent that He is past, present, and future simultaneously. The name י-ה-ו-ה combines the past, present, and future forms of the three-letter root היה, which means “be.” His Being thus combines past, present, and future at once.כִּדְאִיתָא בְּשֻׁלְחָן עָרוּךְ שֶׁכְּשֶׁמַּזְכִּירִים שֵׁם הֲוָיָ׳ צָרִיךְ לְכַוֵּן שֶׁהוּא הָיָה הֹוֶה וְיִהְיֶה,
And when mentioning His name Elokim, one should focus on the intent that He is strong and powerful, having the capacity to do as He desires in the higher and lower realms, i.e., in this physical world as well as in the spiritual worlds above.וּכְשֶׁמַּזְכִּירִים שֵׁם אֱלֹקִים צָרִיךְ לְכַוֵּן שֶׁהוּא תַּקִּיף וְאַמִּיץ אֲשֶׁר לוֹ הַיְכֹלֶת בָּעֶלְיוֹנִים וּבַתַּחְתּוֹנִים.
The two-letter root א-ל connotes “might”; thus, Elokim refers to G‑d as He manifests Himself as “the Mighty One.”
The difference between these two conceptions is thatוּמֵהַחִלּוּק שֶׁבֵּין שְׁנֵי עִנְיָנִים אֵלֶּה הוּא,
highlighting His capacity to do as He desires in the higher and lower realms places the focus on the level of G‑dliness that relates to the worlds.דְּזֶה שֶׁלּוֹ הַיְכֹלֶת בָּעֶלְיוֹנִים וּבַתַּחְתּוֹנִים הוּא בְּהָאֱלֹקוּת שֶׁבְּעֵרֶךְ הָעוֹלָמוֹת,
Although He is Master of all worlds, that very title implies that this is a level of G‑dliness with regard to which the worlds have at least some degree of relevance. Only when something is of some degree of importance is it relevant to speak of one’s having the potential to do with it as he desires, or to be its master.
As a whole, this refers to G‑d’s light that is memale kol almin, pervading all the worlds, i.e., that aspect of G‑dliness that provides the inner vitality for all existence.דְּבִכְלָלוּת הוּא מְמַלֵּא כָּל עָלְמִין,
By contrast, highlighting the fact that He is simultaneously past, present, and future4וְזֶה שֶׁהוּא הָיָה הֹוֶה וְיִהְיֶה כְּאֶחָד
refers to that level of G‑dliness that transcends the worlds, as will be explained immediately below,הוּא בְּהָאֱלֹקוּת שֶׁלְּמַעְלָה מֵעוֹלָמוֹת,
the level that is sovev kol almin, the aspect of G‑dliness that transcends and encompasses all the worlds.סוֹבֵב כָּל עָלְמִין.
To explain the concept:וְהָעִנְיָן הוּא,
The term “world” refers to a realm defined by space and time.5 This does not apply only to our material world.דְּגֶדֶר הָעוֹלָם הוּא מָקוֹם וּזְמַן,
The spiritual worlds, as well, are defined by space and time. True, space and time in those higher realms are not the same as time and space in our material world.דִּכְמוֹ כֵן הוּא גַּם בָּעוֹלָמוֹת הָרוּחָנִיִּים שֶׁהֵם מֻגְדָרִים בְּגֶדֶר דְּמָקוֹם וּזְמַן,
Instead, space and time in those realms refer to spiritual space and time.6אֶלָּא שֶׁהַמָּקוֹם וְהַזְּמַן שֶׁבָּהֶם הוּא מָקוֹם וּזְמַן רוּחָנִי.
To cite an example, while resting one Shabbos, the Arizal experienced a vision. He told his students that it would take him 60 (or according to another version 80) years to explain what he saw. Now, the fact that he mentioned a measure of time indicates that his vision shared a connection to certain limits. However, those limits were far above those of this material world.
Since G‑d’s light that is memale kol almin is a light that relates to the worlds and enclothes itself within them,וְכֵיוָן שֶׁאוֹר הַמְּמַלֵּא הוּא אוֹר שֶׁבְּעֵרֶךְ הָעוֹלָמוֹת,
it is understood that a parallel to space and time exists within the light that is memale kol almin.מוּבָן, שֶׁגַּם בְּאוֹר הַמְּמַלֵּא יֵשׁ דֻּגְמַת מָקוֹם וּזְמַן,
What is meant by space and time in a spiritual sense?
[As is well known,7 within the light of the kav, the vector of Divine light that emanated directly after the tzimtzum harishon, “the first tzimtzum,”[וְכַיָּדוּעַ שֶׁבְּאוֹר הַקַּו,
which is generally identified with G‑d’s light that is memale kol almin,שֶׁבִּכְלָלוּת הוּא אוֹר הַמְּמַלֵּא,
there exist parallels to (space), for there is a hierarchy, levels above – i.e., of a higher order – other levels, and levels below. For example, – some sefiros and worlds are more refined than others and are hence described as “higher” and “loftier.” Similarly, there areיֶשְׁנָם הָעִנְיָנִים דְּמַעְלָה וּמַטָּה (מָקוֹם)
parallels to (time). There is an order, i.e., what comes first and what comes later, in which the sefiros emanate and in which the emanation of some is dependent on others. This hierarchy and order exist in a loftier manner within the kav]קְדִימָה וְאִחוּר (זְמַן)],
which is the origin of space and time in the spiritual worlds and, ultimately, the origin of space and time as they exist in our material world.שֶׁהוּא הַשֹּׁרֶשׁ דְּמָקוֹם וּזְמַן שֶׁבָּעוֹלָמוֹת.
G‑d’s name Havayah reflects His being past, present, and future simultaneously, transcending the distinctions of time,וְזֶה שֶׁהֲוָיָ׳ הוּא הָיָה הֹוֶה וְיִהְיֶה כְּאֶחָד לְמַעְלָה מֵהִתְחַלְּקוּת הַזְּמַן, הוּא,
because Havayah is identified with G‑d’s light that transcends the worlds, a light that is neither limited nor defined, a level of existence that is not structured according to the gestalt that shapes our existence.כִּי הֲוָיָ׳ הוּא הָאוֹר שֶׁלְּמַעְלָה מֵעוֹלָמוֹת.
Nevertheless, from the very statement that Havayah is past, present, and future simultaneously,אֶלָּא שֶׁאַף-עַל-פִּי-כֵן, מִזֶּה שֶׁאוֹמְרִים שֶׁהֲוָיָ׳ הוּא הָיָה הֹוֶה וְיִהְיֶה כְּאֶחָד
[i.e., although past, present, and future are measures of time, Havayah reflects a level at which these exist as one, without distinction,][דְּהָיָה הֹוֶה וְיִהְיֶה הוּא עִנְיַן הַזְּמַן, אֶלָּא שֶׁהוּא לְמַעְלָה מֵהִתְחַלְּקוּת],
it is self-understood that Havayah is also associated with time, (and therefore to the worlds, for time is one of the components of the worlds’ existence).מוּבָן, שֶׁגַּם הֲוָיָ׳ שַׁיָּךְ לִזְמַן (עוֹלָמוֹת),
Chassidus explains8 that although G‑d’s name Havayah represents “past, present, and future simultaneously, above the distinctions of time…. nevertheless, it is the root of these divisions of time… and is called ‘the source of time.’”
Indeed, this concept is reflected in the very name Havayah, for Havayah relates to the word mehaveh, which means “brings into being.”9דְּזֶהוּ גַּם מַה שֶּׁהֲוָיָ׳ הוּא לְשׁוֹן מְהַוֶּה,
For the creation of all the worlds comes about through G‑d’s name Havayah.דְּהִתְהַוּוּת כָּל הָעוֹלָמוֹת הִיא מִשֵּׁם הֲוָיָ׳.
Nevertheless, as the worlds are brought into being from G‑d’s name Havayah, they are not limited to a great degree, i.e., they are not bound by the natural framework of existence that prevails within the worlds.אֶלָּא שֶׁהָעוֹלָמוֹת כְּמוֹ שֶׁמִּתְהַוִּים מִשֵּׁם הֲוָיָ׳ אֵינָם מֻגְבָּלִים כָּל כָּךְ,
Therefore, past, present, and future exist at once.וְלָכֵן, הֶעָבָר הַהֹוֶה וְהֶעָתִיד הֵם כְּאֶחָד.
Thus, although G‑d’s name Havayah also recognizes the structure of time, it views time from the standpoint of the Creator. On this level, creation exists not as an entity unto itself but merely as an expression of G‑d’s creative power.
On this basis, the relationship between G‑d’s names Havayah and Elokim and His lights that are sovev kol almin and memale kol almin, respectively, can be understood.10וְזֶהוּ שֶׁהֲוָיָ׳ וֵאלֹקִים הוּא סוֹבֵב כָּל עָלְמִין וּמְמַלֵּא כָּל עָלְמִין,
As the worlds are brought into being from G‑d’s light that is memale kol almin,דְּהַהִתְהַוּוּת שֶׁמֵּאוֹר הַמְּמַלֵּא,
since that light is on the level of the worlds and is the direct source of their existence,מִכֵּיוָן שֶׁהוּא בְּעֵרֶךְ הָעוֹלָמוֹת וּמָקוֹר אֲלֵיהֶם,
it therefore relates to them according to the motif of hislabshus;הִיא בְּדֶרֶךְ הִתְלַבְּשׁוּת.
it “enclothes” itself, as it were, in them. Just as a garment is tailored to fit the person who wears it, so too is this light structured according to the characteristics of the worlds that it brings into being. To explain by way of analogy to human relations: When two people whose minds work differently want to communicate with one other, the communicator has two choices: (a) to adapt his manner of presentation to accommodate his listener’s pattern of thinking and thus enable the listener to understand him easily; (b) to communicate according to his own thinking pattern, with the hope that the other person be capable of adapting to it.
Hislabshus reflects the first approach. The Divine light recognizes the structure of the worlds that it will bring into being, and actively invests11 itself in bringing them into being by taking on the characteristics that define those worlds. In more specific terms: Since the world is structured according to the pattern dictated by the Ten Sefiros, these ten Sefiros come into being within G‑d’s light.
Therefore, the worlds that come into being via this light are conscious of and feel their own existence,וְלָכֵן הָעוֹלָמוֹת שֶׁנִּתְהַוּוּ מִמֶּנּוּ הֵם מְצִיאוּת,
because the motif of hislabshus calls for the light’s tailoring itself to the worlds’ characteristics in order to bring them into being.כִּי עִנְיַן הַהִתְלַבְּשׁוּת הוּא שֶׁהוּא מִתְלַבֵּשׁ לְהַוּוֹת אֶת הָעוֹלָמוֹת,
Chassidus12 explains that since G‑d’s name Elokim (the light that is memale kol almin) brings existence into being following the motif of hislabshus, the bittul of the created beings that it brings into existence is merely bittul hayeish, a level of bittul that does not take them beyond their own existence entirely. Since the Divine light that brings them into being acknowledges their importance by tailoring itself to them, as it were, even when they rise above their self-concern, that self-transcendence has its limits.
In contrast, as the created beings are brought into existence by G‑d’s name Havayah (the light that is sovev kol almin), their being comes about bederech mimeila, as will be explained immediately below. Accordingly, their bittul is all-encompassing, bittul bimetzius.
Existence as brought about by the light that is sovev kol almin, G‑d’s light that is simple and undefined, follows a different motif.וְהַהִתְהַוּוּת שֶׁמֵּאוֹר הַסּוֹבֵב,
Since the worlds are not at all comparable to this light,מִכֵּיוָן שֶׁאֵין לְהָעוֹלָמוֹת עֶרֶךְ אֵלָיו,
they are brought into being “as a matter of course.”הִיא בְּאֹפֶן דִּבְדֶרֶךְ מִמֵּילָא,
“As a matter of course” is a translation of the Hebrew term, bederech mimeila. What is meant is an action performed by a person without any intent on his part, like a person whose mind is focused on one thing but whose hands are busy doing something else; he gives no thought to what his hands are doing. They are acting on their own, as it were. When a person’s mind is focused on performing a given action, he first prepares himself internally, organizing his thoughts and feelings in preparation for performing that act. None of this applies to an act performed “as a matter of course.”
To refer back to the analogy involving communication between two people: An act performed “as a matter of course” can be compared to one person’s saying what he wants to say, giving no thought as to how the listener will accept it. He is speaking his mind, expressing his thoughts as they exist in his own conception, without regard to whether or not the listener can relate to them.
Similarly, in the analogue there is a contrast between the two verses that describe G‑d’s creation of the world: “In the beginning G‑d created,”13 and “He commanded and they were created.”14 The former employs the active voice, and the latter, the passive. Chassidus notes15 that the first verse uses G‑d’s name Elokim, which refers to the manner by which G‑d actively invests Himself in creation. The second verse, by contrast, indicates that existence comes into being without His investing or adapting Himself.
It can be likened to an act that is motivated by the power of will.16בְּדֻגְמַת פְּעֻלָּה הַבָּאָה מֵהָרָצוֹן
(For will is an analogy for G‑d’s light that is sovev kol almin. To use chassidic terminology, will is a ko’ach makkif, an encompassing power, and the light that is sovev kol almin is an encompassing light.)(דְּרָצוֹן הוּא מָשָׁל עַל סוֹבֵב),
The person’s will motivates him to act, but it does not enclothe itself within the act.17שֶׁהָרָצוֹן הוּא רַק סִבָּה לְהַפְּעֻלָּה וְאֵינוֹ מִתְלַבֵּשׁ בָּהּ.
Simply put, when someone wants to go to another place, he must activate his power of movement in order to reach his destination. Desire alone will never bring him to that place. Similarly, will is merely the motivating force behind any act and not the active power that in fact causes the act to be performed. Thus, the power of will always remains removed, bound up with the person himself, without adapting itself to the desired object.
Therefore, the worlds that come into being from the light that is sovev kol almin are not conscious of their own existence.12 They are nothing more than the expression of G‑d’s will.וְלָכֵן הָעוֹלָמוֹת שֶׁנִּתְהַוּוּ מֵאוֹר הַסּוֹבֵב אֵינָם בִּבְחִינַת מְצִיאוּת,
Just as will is not an entity in its own right, but rather merely the expression of the essence,כִּי כְּמוֹ שֶׁהָרָצוֹן עַצְמוֹ אֵינוֹ מְצִיאוּת וְהוּא רַק גִּלּוּי הָעֶצֶם
[for example, within the soul of man, will is nothing other than the expression of the soul as it is drawn down into revelation,][וְעַל דֶּרֶךְ הָרָצוֹן שֶׁבְּנֶפֶשׁ הָאָדָם שֶׁהוּא רַק הַטָּיַת וְהַמְשָׁכַת הַנֶּפֶשׁ],
A person’s other soul-powers have a definition. For example, intellect is the objective appreciation of the truth; kindness is the desire to help another. Will, in contrast, is nothing more than the soul saying, “I desire.”
so too, does it hold true with regard to existence as it is brought into being via G‑d’s will,18 whereעַל דֶּרֶךְ זֶה הוּא גַּם בַּנּוֹגֵעַ לְהַהִתְהַוּוּת שֶׁמֵּהָרָצוֹן,
the objective is (not that the worlds be brought into being, but)שֶׁעִנְיָנָהּ הוּא (לֹא זֶה שֶׁמִּתְהַוִּים עוֹלָמוֹת, אֶלָּא)
that through the worlds’ existence, G‑d’s desire will have been fulfilled.זֶה שֶׁעַל יְדֵי הַהִתְהַוּוּת נִשְׁלַם הָרָצוֹן.
To explain via an example from the human realm: When someone desires to achieve a particular objective – for example, to master 100 pages of Talmud – he sees that objective only as an expression of his will. He will not be satisfied until that objective is fulfilled in its entirety. Mastering 90 pages will not at all sate that desire.
On the surface, viewing the matter objectively, although mastering 90 pages is not quite not the same as mastering 100, it is of value; he will have gained much knowledge. Thus, from the standpoint of knowledge, 90 pages indeed are significant. Nevertheless, from the standpoint of will, unless he has mastered the full 100 pages that he had set as his goal, he will not be satisfied at all, because his objective will not have been attained.
Similarly, since existence is brought into being from G‑d’s will, it does not have any independent meaning; it exists only to fulfill and satisfy His will.
On this basis, the correlation between the lights that are sovev kol almin and memale kol almin and between G‑d’s names Havayah and Elokim can be understood.וְזוֹהִי הַשַּׁיָּכוּת דְּאוֹר הַסּוֹבֵב וְאוֹר הַמְּמַלֵּא לְהַשֵּׁמוֹת הֲוָיָ׳ וֵאלֹקִים,
The light that is memale kol almin is identified with G‑d’s name Elokim, which is derived from the root א-ל, meaning “power,” (כח,)דְּאוֹר הַמְּמַלֵּא נִקְרָא בְּשֵׁם אֱלֹקִים מִלְּשׁוֹן כֹּחַ,
as in the verse,19 “He captured the mighty ones – אילי – of the land.”
That light
resembles the concept of power (כח, ko’ach),כִּי הוּא בְּדֻגְמַת כֹּחַ
which is a potential to achieve.20שֶׁעִנְיָנוֹ הוּא לִפְעֹל.
Every potential is not an entity in and of itself; it exists solely in order to accomplish a purpose. For example, man’s power of intellect endows him with the potential to understand concepts; his power of love endows him with the potential to establish bonds with others. Implied is that a power is intended to bring about something outside of itself. So, too, does identifying G‑d’s name Elokim with power indicate that it does not describe G‑d’s light as it is self-contained and reflects Him, but as it functions outside of Him, as it were, in relation to the worlds, bringing them into being. As such, one might think that the worlds’ existence has a certain degree of importance – for there is a dimension of G‑dliness that is defined in relation to them.
Nevertheless, since the existence of the worlds comes about through G‑d’s bringing them into being from absolute nothingness at every moment,21 they have no independent existence.אֶלָּא שֶׁמִּכֵּיוָן שֶׁמְּצִיאוּת הָעוֹלָמוֹת הוּא עַל יְדֵי זֶה שֶׁכֹּחַ הָאֱלֹקִי מְהַוֶּה אוֹתָם בְּכָל רֶגַע וְרֶגַע מֵאַיִן לְיֵשׁ,
Therefore, the intent that one should have when mentioning G‑d’s name Elokim is that “He has the capacity to do as He desires in the higher and lower realms.”3לָכֵן הַכַּוָּנָה בְּשֵׁם אֱלֹקִים הִיא אֲשֶׁר לוֹ הַיְכֹלֶת בָּעֶלְיוֹנִים וְתַחְתּוֹנִים,
Since the worlds have no independent existence, they are totally subservient to His will. Hence, the name Elokim also indicates
that sovereignty and dominion are His.שֶׁהַמֶּמְשָׁלָה וְהַשְּׁלִיטָה שֶׁלּוֹ
(Indeed, the name Elokim implies “sovereignty”).22 Not only does the G‑dly potential identified with this name bring the worlds into existence, He is sovereign(אֱלֹקִים מִלְּשׁוֹן שְׂרָרָה)
over the higher and lower realms even after they have come into being. עַל הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים הִיא גַּם לְאַחֵר שֶׁנִּתְהַוּוּ,
Moreover, His dominion over them involves their very existence:וְהַשְּׁלִיטָה עֲלֵיהֶם הִיא גַּם בַּנּוֹגֵעַ לְעֶצֶם מְצִיאוּתָם
(whether or not He will continue to bring them into being).(אִם לְהַוּוֹת אוֹתָם אִם לָאו).
This reflects the difference between G‑d’s creation of the world and a mortal act. Once a person fashions an object, it exists independent of him and he no longer has any control over its being. In contrast, even after G‑d created the world, its entire existence is still dependent on Him. Were He to withhold His creative energy – the Divine light and life-force that brings it into being and maintains its existence – it would simply cease to be.23
Nevertheless, although the worlds have no existence independent of the G‑dly light that brings them into being and maintains them, the existence of the worlds has significance with regard to the light identified with His name Elokim. Indeed, that name identifies Him as the Ruler over these worlds. In contrast,
G‑d’s light that is sovev kol almin is identified with His name Havayah,וְאוֹר הַסּוֹבֵב נִקְרָא בְּשֵׁם הֲוָיָ׳,
which connotes how He is past, present, and future simultaneously.הָיָה הֹוֶה וְיִהְיֶה כְּאֶחָד,
Since the purpose of bringing the worlds into being from the light that is sovev kol almin is that through bringing them into being G‑d’s will is carried out,דְּמִכֵּיוָן שֶׁהַהִתְהַוּוּת שֶׁמֵּאוֹר הַסּוֹבֵב עִנְיָנָהּ הוּא זֶה שֶׁעַל יְדֵי הַהִתְהַוּוּת נִשְׁלַם הָרָצוֹן,
from this perspective, there is no difference between past, present, and future;הֲרֵי אֵין חִלּוּק בָּזֶה בֵּין עָבַר הֹוֶה וְעָתִיד,
He is past, present, and future at once.הָיָה הֹוֶה וְיִהְיֶה כְּאֶחָד.
Since, from the perspective of G‑d’s will, the world and its structures have no significance, it follows that time has no independent importance. What is the point of the past? That it reflect G‑d’s will. The same holds true regarding the present and the future: they exist only to grant expression to G‑d’s will. Hence, from this perspective, there is no difference between the three; all time exists as one.
Similar concepts apply with regard to space, the other dimension of existence. The differences between what is higher and lower stem from G‑d’s light that is memale kol almin. His light that is sovev kol almin, in contrast, encompasses all the worlds equally, without differentiating between one world and another.24 For from the standpoint of G‑d’s will, all the worlds exist for the same purpose: to fulfill His desire for a dwelling for Himself in this material world.
On this basis, it is possible to understand the connection between the two thrusts in Divine service, “turn[ing] away from evil” and “do[ing] good,”וְזֶהוּ הַקֶּשֶׁר דִּשְׁנֵי הָעֲבוֹדוֹת דְּסוּר מֵרָע וּדְוַעֲשֵׂה טוֹב
and between the two names Elokim and Havayah.לְב' הַשֵּׁמוֹת אֱלֹקִים וַהֲוָיָ'.
As is well known,25 “turn[ing] away from evil” also includes utmost caution not to violate a positive commandment.דְּהִנֵּה יָדוּעַ שֶׁבְּסוּר מֵרָע נִכְלָל גַּם הַזְּהִירוּת שֶׁלֹּא לַעֲבוֹר עַל מִצְוַת עֲשֵׂה
(For failing to perform a positive commandment violates a prohibition; it is evil.)(דְּבִטּוּל מִצְוַת עֲשֵׂה הוּא אִסּוּר, רַע),
The point is that, from the perspective of “turn[ing] away from evil,”אֶלָּא שֶׁבְּסוּר מֵרָע,
since the motivating factor behind one’s scrupulous observance of the mitzvos is his fear of violating the commandment of the King –מִכֵּיוָן שֶׁהַזְּהִירוּת שֶׁלּוֹ בְּקִיּוּם הַמִּצְוֹת הוּא מִפְּנֵי שֶׁיָּרֵא לַעֲבוֹר עַל צִוּוּי הַמֶּלֶךְ,
On this basis, we can understand why Tanya26 states that “fear is the source for ‘turn[ing] away from evil’ ” (and not that “fear is the source for observing the 365 negative commandments,” as stated previously in that text).27 For by that choice of words the Alter Rebbe is emphasizing that fear is also the source for the motivation to “turn away from evil” which prompts a person to observe positive commandments.25
his observance of the mitzvos extends only to the limits of his obligations, i.e., what he is required to do.קִיּוּם הַמִּצְווֹת שֶׁלּוֹ הוּא רַק עַד כַּמָּה שֶׁמְּחֻיָּב.
The novel dimension of the Divine service of “do[ing] good” is that his observance of the mitzvos isוְהַחִדּוּשׁ בְּהָעֲבוֹדָה דַּעֲשֵׂה טוֹב הוּא, שֶׁקִּיּוּם הַמִּצְוֹת שֶׁלּוֹ הוּא
(not only because he must observe lest he violate G‑d’s commandment,(לֹא רַק מִפְּנֵי שֶׁהוּא מֻכְרָח בָּזֶה, בִּכְדֵי שֶׁלֹּא לַעֲבוֹר עַל הַצִּוּוּי,
but also) due to his being committed to their observance; he seeks to do good.אֶלָּא) בְּאֹפֶן דַּעֲשִׂיָּה, וַעֲשֵׂה טוֹב.
As stated in Likkutei Torah,28 “do[ing] good” involves laboring strenuously in the study of the Torah and in the observance of its mitzvosוּכְמוֹ שֶׁכָּתוּב בְּלִקּוּטֵי תּוֹרָה דְּעִנְיַן וַעֲשֵׂה טוֹב הוּא שֶׁמְּיַגֵּעַ אֶת עַצְמוֹ בַּתּוֹרָה וּמִצְוֹת,
to the extent that he toil beyond his nature and established habit,וְעַד לִיגִיעָה יוֹתֵר מִטִּבְעוֹ וּרְגִילוּתוֹ.
conducting himself “as ‘a servant of G‑d,’ as explained in Tanya, ch. 15.”29
A person who observes mitzvos solely on account of his obligation is concerned with fulfilling his duty and carrying out his responsibility, i.e., his focus is on what he must do. By contrast, one who observes mitzvos because he “do[es] good” focuses on the mitzvah, on the good that he thereby brings into the world and on the satisfaction that it brings to his Creator.
To explain this difference using the context of a Talmudic statement:30 Our Sages state:31 “Hillel obligates the poor; Rabbi Elazar ben Charsum obligates the rich.” Our Sages are explaining that when a poor man is being judged as to whether he fulfilled his obligation for Torah, he may seek to excuse himself, saying that because of his poverty, he was faced with internal and external pressures that prevented him from studying the Torah. In response, the example of Hillel is cited as a standard: Although Hillel was extremely poor, he dedicated himself to Torah study.
When a rich man is being judged, he may rationalize his behavior by claiming that his preoccupation with his business held him back from Torah study. In response, the example of Rabbi Elazar ben Charsum is cited: Although he was prodigiously wealthy, he diligently devoted himself to Torah study.
Our Sages’ reasoning requires explanation: If the person had free time and yet did not study, there is no need to cite the examples of Hillel and Rabbi Elazar ben Charsum; he is liable because he did not use those free moments for Torah study. And if he had no free time, how can he be held liable?
The resolution is that we are speaking about an instance in which, on account of either his wealth or his poverty, the person did not have free time. Nevertheless, when one truly loves something, he makes time for it. Similarly, as in the examples of Hillel and Rabbi Elazar ben Charsum, because of a person’s love for the Torah, he should have made time for Torah study.
Or to couch the concept in different terms: If a person was told: The mitzvah remains a mitzvah; the connection with G‑d exists; and as a result, G‑dly light will be drawn down into the world, but you are not obligated to fulfill it. One whose observance is motivated solely by “turn[ing] away from evil” might not perform the mitzvah; after all, he is not under obligation to do so. One who seeks to “do good,” in contrast, will persevere in its observance, since he is concerned with the mitzvah and not with his personal responsibility.
On this basis, we can understand the connection between “turn[ing] away from evil” and G‑d’s name Elokim, and the connection between the Divine service of “do[ing] good” and His name Havayah:וְזֶהוּ שֶׁהָעֲבוֹדָה דְּסוּר מֵרָע שַׁיֶּכֶת לְשֵׁם אֱלֹקִים וְהָעֲבוֹדָה דְּוַעֲשֵׂה טוֹב לְשֵׁם הֲוָיָ׳,
The reason that a person is afraid to violate the King’s commandment,כִּי זֶה שֶׁהוּא יָרֵא לַעֲבוֹר עַל מִצְוַת הַמֶּלֶךְ,
even to the extent that, because of his fear, he succeeds in overcoming his natural inclinationוְעַד שֶׁמִּפְּנֵי הַיִּרְאָה שֶׁלּוֹ הוּא כּוֹבֵשׁ אֶת יִצְרוֹ
(even when his natural inclination burns like fire within him)32(גַּם כְּשֶׁיִּצְרוֹ בּוֹעֵר כְּאֵשׁ)
is because he is afraid to violate the King’s commandment,מִפְּנֵי שֶׁהוּא יָרֵא לַעֲבוֹר עַל מִצְוַת הַמֶּלֶךְ,
The maamar is not speaking about fear of punishment, but rather of the awe and respect due G‑d because He is King.
This comes about because he feels that G‑d rules over him and has authority over him.הוּא עַל יְדֵי שֶׁמַּרְגִּישׁ שֶׁהוּא יִתְבָּרֵךְ מוֹשֵׁל וְשׁוֹלֵט עָלָיו,
This is the awareness associated with His name Elokim.אֱלֹקִים.
Why does he serve G‑d? Because he feels G‑d’s authority and is aware of his responsibility to Him. These are feelings that stem from His name Elokim. Moreover, the commitment of a person who is motivated by such an approach will be limited; it will not extend beyond the scope of his obligations, since the name Elokim is characterized by limits.
In contrast, Divine service associated with “do[ing] good,” i.e.,וְהָעֲבוֹדָה דְּוַעֲשֵׂה טוֹב,
he labors strenuously in the study of the Torah and in the observance of its mitzvos beyond the limits of his nature and his habits, committing himself to doing good solely because it is G‑d’s will,שֶׁמְּיַגֵּעַ עַצְמוֹ בַּתּוֹרָה וּמִצְוֹת יוֹתֵר מִטִּבְעוֹ וּרְגִילוּתוֹ,
is motivated by the revelation of the light that is sovev kol almin, which transcends the limitations of the worlds, the light associated withהוּא עַל יְדֵי גִּלּוּי אוֹר הַסּוֹבֵב שֶׁלְּמַעְלָה מֵעוֹלָמוֹת,
G‑d’s name Havayah, which transcends nature.הֲוָיָ׳ שֶׁלְּמַעְלָה מִטֶּבַע.

Summary

Since teshuvah atones for shortcomings in one’s Divine service, it follows that to understand teshuvah, it is necessary first to understand the nature of the Divine service for which it atones. In general terms, Divine service involves “turn[ing] away from evil” and “do[ing] good.” As is well known, the type of Divine service associated with “turn[ing] away from evil” is connected with G‑d’s name Elokim, the name that refers to the Divine light that is memale kol almin, the G‑dliness that enclothes itself in the worlds and maintains their existence. The Divine service associated with “do[ing] good,” by contrast, is connected with G‑d’s name Havayah, which refers to the G‑dly light that is sovev kol almin, the G‑dliness that transcends the worlds.
These concepts are reflected in the ruling of the Shulchan Aruch that when mentioning G‑d’s name Havayah, one should have the intent that He is past, present, and future simultaneously, and when mentioning His name Elokim, one should focus on the intent that He is strong and powerful, having the capacity to do as He desires in the higher and lower realms.
To explain the concept: The term “world” refers to a realm defined by space and time. In the spiritual realms, these concepts also exist. There is a hierarchy of spiritual realms, i.e., different levels – this constitutes “space” in a spiritual sense – and an order of emanation – “time” in a spiritual sense.
G‑d’s name Havayah reflects His being past, present, and future simultaneously, transcending the distinctions of time, even in a spiritual sense. Nevertheless, the very statement that Havayah is past, present, and future simultaneously implies that Havayah is also associated with time and therefore, with the limits of the worlds. This concept is reflected in the very name Havayah, for Havayah relates to the word mehaveh, which means “brings into being.” Nevertheless, as the worlds are brought into being from G‑d’s name Havayah, they are not limited to a great degree, i.e., they reflect G‑d’s power to create, not the ordinary limits of creation. G‑d’s name Elokim, by contrast, brings the worlds into being according to their own structures. It therefore relates to them according to the motif of hislabshus; the Divine light “enclothes” itself, as it were, in them. Just as a garment is tailored to fit the person who wears it, so too is this light structured according to the characteristics of the worlds that it brings into being. In contrast, as the created beings are brought into existence by G‑d’s name Havayah (the light that is sovev kol almin), their being comes about bederech mimeila, “as a matter of course,” i.e., without tailoring itself to them.
The difference between these two approaches is reflected in a contrast between the power of will and the other powers of the soul. A person’s will motivates him to act, but it is not the power that performs the act itself. So too, the Divine light that is sovev kol almin (associated with His name Havayah) motivates the creation of all existence, but it is the light that is memale kol almin (associated with the name Elokim) that actually brings about the creation.
The powers of the soul that bring about action all have a definition. Will, by contrast, is nothing more than the expression of the soul. Similarly, existence as it is brought into being from G‑d’s will, the light that is sovev kol almin, does not have any independent meaning; it exists only to fulfill and satisfy His will.
In contrast, from the perspective of the light that is memale kol almin, the existence of the worlds has a certain importance. Indeed, the ruling cited above – that when mentioning G‑d’s name Elokim one should have the intent that “He has the capacity to do as He desires in the higher and lower realms” – indicates that the worlds are significant. For referring to Him as Ruler of the worlds implies that they are important to Him.
These concepts are reflected in our Divine service. “Turn[ing] away from evil” connotes an approach where man fulfills his obligations, a service with limits – relating to G‑d’s name Elokim (memale kol almin). “Doing good” refers to serving G‑d out of love, an unbounded commitment, relating to His name Havayah (sovev kol almin).