On this basis, it is possible to resolve the questions raised at the beginning of the maamar regarding the verse, “Return, O Yisrael, to G‑d, your L-rd.”וְזֶהוּ שׁוּבָה יִשְׂרָאֵל עַד הֲוָיָ׳ אֱלֹקֶיךָ,
Four questions were raised:1
a) Why does the verse mention two names of G‑d, Havayah and Elokim?
b) Why is Elokecha, the possessive form of Elokim, used?
c) Why does it state “עד G‑d, your L-rd”? The literal meaning of עד, translated here as “to,” “until,” is seemingly not appropriate.
d) Why does the verse state that the rationale for the need to repent is “because you have stumbled in your sins”? Seemingly, it goes without saying that teshuvah comes to rectify sin and transgression.
Based on the explanations in the preceding sections, these questions can be resolved:
The verse mentions both the names Havayah and Elokimדְּזֶה שֶׁנֶּאֶמְרוּ כָּאן ב' הַשֵּׁמוֹת הֲוָיָ׳ וֵאלֹקִים הוּא,
because the spiritual character and the Divine service of every Jew is defined by these two names of G‑d.כִּי עִנְיָנוֹ וַעֲבוֹדָתוֹ שֶׁל כָּל אֶחָד מִיִּשְׂרָאֵל הוּא בְּב' שֵׁמוֹת אֵלֶּה.
Since teshuvah entails returning to one’s true place,וְכֵיוָן שֶׁעִנְיַן הַתְּשׁוּבָה הוּא שֶׁיָּשׁוּב וְיַחְזֹר לִמְקוֹמוֹ,
both names are mentioned, because both Havayah and Elokim relate to the ongoing Divine service with which a Jew is to serve G‑d.לָכֵן נֶאֱמַר כָּאן ב' הַשֵּׁמוֹת דַּהֲוָיָ׳ וֵאלֹקִים.
As explained above, Havayah and Elokim reflect the two distinct aspects of Divine service: “do[ing] good” and “turn[ing] away from evil.” These two modes of service reflect the fundamental spiritual character of every Jew. As such, they are incumbent upon every Jew (in contrast to the Divine service of “seek[ing] peace,” which is relevant only to a select few, as explained above in sec. 4.)
To resolve the second question: The reason the verse states עד הוי' אלקיך (and not להוי' אלקיך) isוְזֶה שֶׁאוֹמֵר עַד הֲוָיָ׳ אֱלֹקֶיךָ (וְלֹא לַהֲוָיָ' אֱלֹקֶיךָ) הוּא,
because, as the Alter Rebbe explains,2כְּפֵרוּשׁ אַדְמוֹ"ר הַזָּקֵן,
By and large, mitzvos have a required measure, e.g., one must eat at least a k’zayis, an olive-sized volume, of matzah; a sukkah has its minimum dimensions; tzitzis and tefillin must be of a certain size, and so on. Since teshuvah is a spiritual endeavor rather than a physical activity, its required measure cannot possibly be defined in terms of physical dimensions; its required measure is of a spiritual nature. The Divine service of teshuvah must be carried out
“until Havayah is your Elokim,” i.e., Elokecha.שֶׁשִּׁיעוּר הַתְּשׁוּבָה הוּא עַד שֶׁהֲוָיָ׳ יִהְיֶה אֱלֹקֶיךָ.
This means that teshuvah must be characterized by the service of G‑d carried out “with all your might,”וְהַיְנוּ, שֶׁהַתְּשׁוּבָה צְרִיכָה לִהְיוֹת בְּאֹפֶן דִּבְכָל מְאֹדֶךָ,
a spiritual thrust that surpasses all boundaries and limitations. When a Jew exhibits the boundless Divine service of “with all your might,”לְמַעְלָה מִמְּדִידָה וְהַגְבָּלָה,
energy is elicited from Or Ein Sof that transcends G‑d’s name Havayah as a result.שֶׁעַל יְדֵי זֶה הִיא הַהַמְשָׁכָה מֵאוֹר אֵין סוֹף שֶׁלְּמַעְלָה מֵהֲוָיָ',
This Divine response, (the generation of energy from Or Ein Sof that transcends G‑d’s name Havayah,)דְּעִנְיָן זֶה (שֶׁהַהַמְשָׁכָה הִיא מֵאוֹר אֵין סוֹף שֶׁלְּמַעְלָה מֵהֲוָיָ')
is revealed through Havayah becoming Elokecha.מִתְגַּלֶּה בָּזֶה שֶׁהֲוָיָ׳ הוּא אֱלֹקֶיךָ
Elokecha is interpreted as “your strength and your vitality,” i.e., the G‑dly light that enclothes itself and is internalized within a person and which gives him life.כֹּחֲךָ וְחַיּוּתֶךָ.
For the possibility of a fusion between the light that is sovev kol almin that is above the limitations of the worlds (as alluded to by G‑d’s name Havayah) and the light that is memale kol almin, the G‑dly light that defines the limitations of the worlds (as alluded to by G‑d’s name Elokim)כִּי בִּכְדֵי שֶׁיִּהְיֶה הַחִבּוּר דְּסוֹבֵב (הֲוָיָ׳) וּמְמַלֵּא (אֱלֹקִים)
comes about as a result of energy being elicited from Or Ein Sof that transcends the name Havayah, i.e., from the very Essence of Or Ein Sof. The G‑dly lights that are sovev kol almin and memale kol almin embody two opposite expressions of G‑dliness. As such, how is it possible for the two to merge and function in unison, as one? Only when a light that is loftier than both of them shines forth.3הוּא עַל יְדֵי שֶׁהַהַמְשָׁכָה הִיא מֵאוֹר אֵין סוֹף שֶׁלְּמַעְלָה מֵהֲוָיָ'.
Thus, our Sages comment4 on the verse5 “He makes peace in the celestial heights”: Michael is the archangel of water, Gavriel the archangel of fire, and G‑d brings about peace between them. Such a fusion of opposites can only occur as a result of a revelation of G‑dly light that transcends them both. This revelation of G‑dliness causes them to forgo their own individual identities and dedicate themselves solely to carrying out G‑d’s will, even when doing so requires them to harmonize with other and even opposite forces. Similarly, with regard to the matter under discussion, the only way in which the transcendent light associated with G‑d’s name Havayah can adapt itself to be internalized within the structure created by His name Elokim, and the only way in which the structure created by Elokim can be sensitized to adapt itself to accept that light, is when the Essence of the Or Ein Sof, which transcends them both, shines forth.
On this basis, it is also possible to understand the meaning of the continuation of the verse, “because you have stumbled in your sins.”וְזֶהוּ שֶׁמַּמְשִׁיךְ בַּכָּתוּב כִּי כָשַׁלְתָּ בַּעֲוֹנֶיךָ,
It provides the explanation why teshuvah must be performed specifically in this manner, i.e., why the teshuvah must be motivated by the service of G‑d “with all your might.” Since it goes without saying that sin can only be rectified through teshuvah, the verse need not teach that. Instead, the intent isשֶׁהוּא טַעַם עַל זֶה שֶׁהַתְּשׁוּבָה צְרִיכָה לִהְיוֹת בְּאֹפֶן זֶה,
that “because you have stumbled in your sins,”דְּמִכֵּיוָן שֶׁכָּשַׁלְתָּ בַּעֲוֹנֶיךָ,
it is therefore not sufficient to serve G‑d merely “with all your heart and with all your soul,”לָכֵן אֵין מַסְפִּיק הָעֲבוֹדָה דִּבְכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ
i.e., Divine service that stems from His names Elokim and Havayah.שֶׁמִּצַּד הַשֵּׁמוֹת אֱלֹקִים וַהֲוָיָ',
Rather, it is necessary to serve Him “with all your might,” in an utterly boundless manner,וּצְרִיכָה לִהְיוֹת הָעֲבוֹדָה דִּבְכָל מְאֹדֶךָ,
in order that, as a result, energy from Or Ein Sof that transcends the name Havayah be evoked.בִּכְדֵי שֶׁתִּהְיֶה הַהַמְשָׁכָה מֵאוֹר אֵין סוֹף שֶׁלְּמַעְלָה מֵהֲוָיָ'.
Further explanation of the above statements is called for: In sections 4 and 5, it was explained that the Divine service of “seek[ing] peace” and the love of G‑d “with all your might” are lofty rungs not attainable by most people. In this section, it is explained that the outcry, “Return, O Yisrael, to G‑d, your L-rd,” charges a Jew to repent in teshuvah motivated by the service of “with all your might.” Seemingly, this is a contradiction in terms. Not only is such a person not among those select few possessing the capacity of carrying out the service of “seek[ing] peace”; he is a sinner who has estranged himself from G‑d! As such, how can he be expected to serve G‑d “with all your might”?
In resolution: Serving G‑d “with all your might” is an expression of the yechidah, the essential dimension of a Jew’s soul that is bound up with G‑d’s Essence. Every Jew possesses this potential. When tapped and its power unleashed, nothing – neither sin nor shortcomings in his Divine service – can prevent its expression.
Few are those who in mundane, day-to-day life have the capacity to access the level of yechidah. However, when a Jew, whoever he may be, finds himself in a situation in which he is challenged and asked to deny his connection with G‑d, his yechidah will surface.6 For “No Jew is willing – and no Jew is able – to sever himself from G‑dliness.”7
The same motif applies with regard to teshuvah. Since “No Jew is willing – and no Jew is able – to sever himself from G‑dliness,” the separation between him and G‑d brought about by his sin will spur his yechidah into expression, motivating a yearning and thirst to return to G‑d.8 Moreover, out of His unbounding love for the Jewish people, G‑d calls out “Return, O Yisrael,” thereby enabling all Jews to access their yechidah with greater ease.

Summary

On the basis of the explanations in the previous sections, it is possible to resolve the questions raised at the beginning of the maamar regarding the verse, “Return, O Yisrael, to G‑d, your L-rd.”
The verse mentions both the names Havayah and Elokim because the spiritual character and the Divine service of every Jew is defined by these two names of G‑d. Since teshuvah entails returning to one’s spiritual core, both names are mentioned.
The reason the verse states עד הוי' אלקיך (and not להוי' אלקיך) is because, as the Alter Rebbe explains, עד defines the required measure for teshuvah. Teshuvah must be carried out “until Havayah is your Elokim.” That is possible only when teshuvah is characterized by the service of G‑d carried out “with all your might,” a spiritual thrust that surpasses all boundaries and limitations. When a Jew exhibits the boundless Divine service of “with all your might,” energy is elicited from Or Ein Sof that transcends G‑d’s name Havayah. This Divine response enables Havayah, G‑d’s infinite light, to become Elokecha, “your strength and your vitality,” i.e., the G‑dly light that enclothes itself and is internalized within a person and which gives him life. For the fusion of these two dimensions of G‑dliness is possible only as a result of energy being elicited from Or Ein Sof that transcends the name Havayah, i.e., from the very Essence of Or Ein Sof.
On this basis, it is also possible to understand the meaning of the continuation of the verse, “because you have stumbled in your sins.” “Because you have stumbled in your sins,” it is therefore not sufficient to serve G‑d merely “with all your heart and with all your soul,” i.e., Divine service that stems from His names Elokim and Havayah. Rather, it is necessary to serve Him “with all your might,” in an utterly boundless manner, in order that, as a result, energy from Or Ein Sof that transcends the name Havayah be evoked.