There is an additional interpretation of the verse “Return, O Yisrael, to G‑d, your L-rd,”וְעוֹד פֵּרוּשׁ בְּשׁוּבָה יִשְׂרָאֵל עַד הֲוָיָ׳ אֱלֹקֶיךָ,
that a Jew’s teshuvah must be so consummate that he perceivesשֶׁהַתְּשׁוּבָה צְרִיכָה לִהְיוֹת עַד
Havayah as merely Elokim – a level associated with contraction. Although the name Havayah is usually associated with infinite revelation,1 when compared to the Or Ein Sof, the very Essence of His light, all revelation, even that associated with Havayah pales. For all revealed levels of light represent a descent – and thus a “contraction” – when compared to the Essence of the Or Ein Sof.2שֶׁהֲוָיָ׳ יִהְיֶה רַק בְּחִינַת אֱלֹקִים וְצִמְצוּם לְגַבֵּי אוֹר אֵין סוֹף שֶׁלְּמַעְלָה מֵהֲוָיָ'.
On the surface, this interpretation of the verse “Return, O Yisrael…” and the interpretation given above in sec. 6 – that one must return “until” Havayah becomes Elokecha – share a common motif: that through teshuvah a Jew calls forth the Essence of Or Ein Sof. And when the Essence of Or Ein Sof is activated: a) the two opposites, Havayah and Elokim, can be fused, and b) it is possible to realize that in truth, Havayah is also a contraction when compared to the Essence of the Or Ein Sof.
From a deeper perspective, however, there is a difference between the two interpretations:
The difference between the two explanations is:וְהַחִלּוּק בֵּין שְׁנֵי הַפֵּרוּשִׁים הוּא,
According to the interpretation of ad Havayah Elokecha, i.e.,דִּלְהַפֵּרוּשׁ בְּעַד הֲוָיָ׳ אֱלֹקֶיךָ
that Havayah will be Elokecha, “your strength” and “your vitality,”שֶׁהֲוָיָ׳ יִהְיֶה אֱלֹקֶיךָ כֹּחֲךָ וְחַיּוּתֶךָ,
what is elicited on a revealed level areמַה שֶּׁנִּמְשַָׁךְ בְּגִלּוּי הוּא
the names Havayah and Elokim,הַשֵּׁמוֹת הֲוָיָ׳ וֵאלֹקִים
i.e., levels of G‑dly light that relate to the framework of existence that prevails in Seder HaHishtalshelus, the Spiritual Cosmos. As mentioned above, Havayah is associated with the G‑dly light that is sovev kol almin and Elokim is associated with the G‑dly light that is memale kol almin.
It is only that the fusion of these two names is accomplishedאֶלָּא שֶׁהַחִבּוּר דב' הַשֵּׁמוֹת הוּא
by eliciting energy from the Essence of Or Ein Sof, which transcends both Havayah and Elokim.עַל יְדֵי הַמְשָׁכָה מֵאוֹר אֵין סוֹף שֶׁלְּמַעְלָה מֵהֲוָיָ' וֵאלֹקִים.
As explained above, in order for Havayah, which transcends the structure of the Spiritual Cosmos defined by Elokim, to be drawn down within that structure, it is essential that there be an influx of Divine energy from the Essence of Or Ein Sof. Without the input from the Essence of the Or Ein Sof, the infinite power of Havayah could not be contained within the defined structure brought about by Elokim. Nevertheless, what is revealed is not the Essence of Or Ein Sof, but the revealed levels of G‑dliness associated with Havayah and Elokim.
By contrast, according to the second interpretation of the phrase עד הוי' אלקיך,וּלְהַפֵּרוּשׁ בְּעַד הֲוָיָ׳ אֱלֹקֶיךָ
which posits that Havayah is only considered as Elokim, a level associated with contraction, when compared to Or Ein Sof, which transcends the level of G‑dliness associated with the name Havayah,שֶׁהֲוָיָ׳ יִהְיֶה רַק בְּחִינַת אֱלֹקִים וְצִמְצוּם לְגַבֵּי אוֹר אֵין סוֹף שֶׁלְּמַעְלָה מֵהֲוָיָ',
the light (that is above Havayah) is itself evoked and revealed.הָאוֹר עַצְמוֹ (שֶׁלְּמַעְלָה מֵהֲוָיָ') נִמְשָׁךְ בְּגִלּוּי.
Not only is there a fusion of Havayah and Elokim, but an entirely new and transcendent light is elicited, a light so unique that the light identified with Havayah is now deemed as Elokim in comparison to it.
For the perception that Havayah becomes Elokim (a level of contraction) when compared to the Or Ein Sof that transcends the name Havayahדְּזֶה שֶׁהֲוָיָ׳ נַעֲשֶׂה בְּחִינַת אֱלֹקִים וְצִמְצוּם לְגַבֵּי אוֹר אֵין סוֹף שֶׁלְּמַעְלָה מֵהֲוָיָ'
is possible specifically when this utterly transcendent light radiates in a revealed manner.הוּא דַּוְקָא כְּשֶׁאוֹר זֶה מֵאִיר בְּגִלּוּי.
It is possible to sayוְיֵשׁ לוֹמַר,
that the difference between the two interpretationsדְּהַחִלּוּק בֵּין שְׁנֵי הַפֵּרוּשִׁים
parallels the difference between sounding the shofar and reciting the verses of Shofros in the Mussaf Shemoneh Esreh of Rosh HaShanah.הוּא עַל דֶּרֶךְ הַחִלּוּק שֶׁבֵּין תְּקִיעַת שׁוֹפָר לַאֲמִירַת פְּסוּקֵי שׁוֹפָרוֹת.
It is explained in the series of maamarim entitled Yom-Tov shel Rosh HaShanah, 5666,3דְּהִנֵּה מְבֹאָר בְּהֶמְשֵׁךְ תרס"ו,
that the verses of Malchiyos and Zichronos reflect the G‑dly lights that are memale kol almin and sovev kol almin respectively,שֶׁמַּלְכֻיּוֹת וְזִכְרוֹנוֹת הֵם בְּאוֹר הַמְּמַלֵּא וְאוֹר הַסּוֹבֵב,
whereas the energy elicited by the sounding of the shofar originates in Or Ein Sof, which transcends the G‑dly lights that are memale kol almin and sovev kol almin,וְהַהַמְשָׁכָה שֶׁעַל יְדֵי שׁוֹפָר הִיא מֵאוֹר אֵין סוֹף שֶׁלְּמַעְלָה מִמְּמַלֵּא וְסוֹבֵב,
drawing down even that G‑dly light that is bound up with His Essence. This essential light is concealed from all perception, for the Essence of G‑d is beyond all revelation.וְעַד לְהַהַמְשָׁכָה מֵהֶעְלֵם הָעַצְמִי,
Through eliciting the energy described above unity is established between the G‑dly lights that are memale kol almin and sovev kol almin. As explained in sec. 6, the union of these two polar expressions of G‑dliness can occur only through the revelation of a yet-higher light that transcends them both.שֶׁעַל יְדֵי הַמְשָׁכָה זוֹ נַעֲשֶׂה הַיִּחוּד דְּסוֹבֵב וּמְמַלֵּא.
However, the G‑dly energy elicited by the recitation of the verses of Shofrosוְהַהַמְשָׁכָה שֶׁעַל יְדֵי אֲמִירַת פְּסוּקֵי שׁוֹפָרוֹת
is of an even loftier degree of transcendence than the G‑dly energy elicited by sounding the shofar.4הִיא לְמַעְלָה יוֹתֵר גַּם מֵהַהַמְשָׁכָה שֶׁעַל יְדֵי תְּקִיעַת שׁוֹפָר.
For the G‑dly energy elicited and manifest via sounding the shofar calls forth only the G‑dly lights that are sovev kol almin and memale kol almin.דְּהַהַמְשָׁכָה שֶׁעַל יְדֵי תְּקִיעַת שׁוֹפָר הִיא רַק אוֹר הַסּוֹבֵב וְאוֹר הַמְּמַלֵּא,
It is only that since the elicitation of this G‑dly energy originates in Or Ein Sof,אֶלָּא שֶׁעַל יְדֵי שֶׁהַהַמְשָׁכָה הִיא מֵאוֹר אֵין סוֹף
[and indeed, from a loftier level, the G‑dly light that is bound up with His Essence and is hence concealed,][וּלְמַעְלָה יוֹתֵר מֵהֶעְלֵם הָעַצְמִי],
these two expressions of G‑dliness merge and become united.הֵם מִתְחַבְּרִים וּמִתְאַחֲדִים.
By contrast, through the recitation of the verses of Shofros, G‑dly energy is elicited from the very G‑dly light that is bound up with His Essence and which is hence concealed.וְעַל יְדֵי אֲמִירַת פְּסוּקֵי שׁוֹפָרוֹת נִמְשָׁךְ הֶעְלֵם הָעַצְמִי עַצְמוֹ,
This parallels the revelation of G‑dliness that will take place in the Ultimate Future.בְּדֻגְמַת הַגִּלּוּי שֶׁיִּהְיֶה לֶעָתִיד.
On this basis, we can understand5 why the Shofros verses recited on Rosh HaShanah include verses that mention the sounding of the shofar at the Giving of the Torahוְזֶהוּ מַה שֶּׁבִּפְסוּקֵי שׁוֹפָרוֹת אוֹמְרִים פְּסוּקֵי שׁוֹפָרוֹת דְּמַתַּן תּוֹרָה
and conclude with the description of the sounding of the shofar in the Ultimate Future.וּמְסַיְּמִים בְּעִנְיַן הַשּׁוֹפָר דְּלֶעָתִיד,
For, in the Ultimate Future, the G‑dly light that is bound up with His Essence and which is hence at present concealed, will be revealed.כִּי לֶעָתִיד לָבֹא יִהְיֶה הַגִּלּוּי דְּהֶעְלֵם הָעַצְמִי.
This is comparable to the revelation that transpired at the time of the Giving of the Torah.6וְעַל דֶּרֶךְ זֶה הָיָה הַגִּלּוּי דְּמַתַּן תּוֹרָה.
Since the verses of Shofros allude to eliciting the G‑dly light that is bound up with G‑d’s Essence, they describe the Giving of the Torah and the Ultimate Future, the two occasions in which this G‑dly light was, and will be, manifest.

Summary

There is an additional interpretation of the verse “Return, O Yisrael, to G‑d, your L-rd,” that a Jew’s teshuvah must be so consummate that he perceives Havayah as merely Elokim – a level associated with contraction. Although the name Havayah is usually associated with infinite revelation, when compared to the Or Ein Sof, the very Essence of His light, all revelation, even that associated with Havayah, is perceived as a contraction.
On the surface, this interpretation of the verse “Return, O Yisrael…” and the interpretation given above in sec. 6 – that one must return “until” Havayah becomes Elokecha – share a common motif: that through teshuvah a Jew calls forth the Essence of Or Ein Sof. And when the Essence of Or Ein Sof is activated: a) the two opposites, Havayah and Elokim, can be fused, and b) it is possible to realize that in truth, Havayah is also a contraction when compared to the Essence of the Or Ein Sof.
From a deeper perspective, however, there is a difference between the two interpretations: According to the interpretation of ad Havayah Elokecha, i.e., that Havayah will be Elokecha, “your strength” and “your vitality,” what is elicited on a revealed level are the names Havayah and Elokim, i.e., levels of G‑dly light that relate to the framework of existence that prevails in Seder HaHishtalshelus, the Spiritual Cosmos. As mentioned above, Havayah is associated with the G‑dly light that is sovev kol almin and Elokim is associated with the G‑dly light that is memale kol almin. It is only that the fusion of these two names is accomplished by eliciting energy from the Essence of Or Ein Sof, which transcends both Havayah and Elokim.
According to the second interpretation of the phrase עד הוי' אלקיך, which posits that Havayah is only considered as Elokim, a level associated with contraction, when compared to Or Ein Sof, which transcends the level of G‑dliness associated with the name Havayah, the light that is above Havayah is itself evoked and revealed. An entirely new and transcendent light is elicited.
The difference between the two interpretations parallels the difference between sounding the shofar and reciting the verses of Shofros in the Mussaf Shemoneh Esreh of Rosh HaShanah. The G‑dly energy elicited and manifest via sounding the shofar calls forth the G‑dly lights that are sovev kol almin and memale kol almin. Nevertheless, since the elicitation of this G‑dly energy originates in Or Ein Sof, these two expressions of G‑dliness merge and become united. By contrast, through the recitation of the verses of Shofros, G‑dly energy is elicited from His very Essence.
This parallels the revelation of G‑dliness that will take place in the Ultimate Future. Therefore, the Shofros blessings contain verses describing the Ultimate Redemption.