Repentance and Return

The days between Rosh HaShanah and Yom Kippur are referred to Aseres Yemei Teshuvah (“the Ten Days of Teshuvah”).Teshuvah is usually translated as “repentance.” However, its literal meaning — and the conception emphasized by Chassidus — is “return”.
Repentance implies a reversal of one’s conduct — a recognition of past shortcomings, and a firm resolution to change in the future. The two are interrelated; the awareness of our weaknesses impels us to reorient.
The concept of teshuvah as “return” emphasizes the fundamental spiritual potential of every person. Chassidic thought teaches that within each of us resides a Divine soul, an actual spark of G‑d.1 This infinite G‑dly potential represents the core of our souls, our genuine “I”.
From this perspective, sin and evil are superficial elements that can never affect our fundamental nature. Teshuvah means returning to and rediscovering our true selves, establishing contact with this G‑dly inner potential and making it the dominant influence in our lives. Seen in this light, our motivation to do teshuvah is not an awareness of our inadequacies, but rather a sensitivity to this infinite potential within our souls.

Where the Righteous Cannot Tread

Our Sages state2 that “the perfectly righteous cannot stand in the place of baalei teshuvah,” penitents. The righteous relate to G‑d by carrying out His will, observing the Torah and its mitzvos and integrating them into their lives. Thus they connect to a revealed level of G‑d’s will that has adapted itself to the limited structures of the Spiritual Cosmos.
Nevertheless, after a person has sinned, he can no longer draw down G‑dliness through the accustomed channels of G‑d’s will. Nevertheless, “No Jew is willing — and no Jew is able — to remain separate from G‑dliness.”3 Although an individual may have failed to establish a connection with G‑d through the observance of the mitzvos or has separated himself through sin, since the fundamental core of his being is G‑dliness, he has an innate desire to return and reestablish his bond with Him. The intensity of the bond with G‑d motivated by this inner desire surpasses the ongoing connection with Him that the righteous maintain through their observance of the Torah and its mitzvos.

Structure and G‑dliness that Transcends All Structure

The maamar that follows develops the above concepts, explaining that the Divine service expected of man follows the charge to “turn away from evil” and to “do good.” “Turning away from evil” also entails observing the positive commandments – for failing to fulfill the commandments one is required to observe is evil. Nevertheless, such a person serves G‑d with a limited commitment, doing only what is demanded of him. As such, he draws down G‑dly light that conforms to the structures of the Spiritual Cosmos, the light that is memale kol almin.
“Doing good” implies a deeper commitment. The person goes beyond his nature and transforms his fundamental motivation. He lives not to fulfill his own desires but to carry out G‑d’s will. As such he draws down a level of G‑dly light that transcends the structures of the Spiritual Cosmos, the light of sovev kol almin.
Nevertheless, although such a person carries out his service because he loves G‑d, his own identity is not eclipsed. On the contrary, he sees his service as the ultimate fulfillment of his love for G‑d. Similarly, although the light that is sovev kol almin transcends the limits of the worlds, it nevertheless relates to them. Indeed, the very name sovev kol almin implies a connection with them.
As mentioned above, a baal teshuvah touches the essential core of the Jewish soul, and thus arouses Atzmus Or Ein Sof, the very Essence of G‑d’s light. And at that level all revelation, even that associated with the light that is sovev kol almin, pales. Nevertheless, as the maamar emphasizes, the goal of teshuvah is not merely for a Jew to tap this essential G‑dly core, but rather to use its intensity and power to energize his endeavors to “turn away from evil” and “do good.”