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ב״ה

• Someone once asked the Holy Rhuziner, ‘how do I know how to do tshuva for the aveira I did?’ so the Rhuziner said : ‘how did you know how to do the aveira?’ Said the sinner: ‘ ‘ I didn’t “know”, I just did it.’ so the Rhuziner replied: ‘so, in the same way just do tshuva!’.

• The main requirement of tshuva as commanded by the Torah is simply the abandonment of the sin (or the sinful behavior) itself. The person must resolve in perfect sincerity never to repeat that mistake again. [Tanya, Igeret Hatshuva, Chapter 1]

• The other parts of tshuva – confession, regret, acceptance for the future, etc. are all in order to solidify the tshuva process, giving it permanence in reality.

• The fact that tshuva is mainly the sincere abandonment of the sin, implies that the whole tshuva process can transpire within a very short time:

2 Examples:

• A The Gmara in Kiddushin 49b states “if a man who is known to be perfectly wicked (rasha gamur) marries a woman and says at the ceremony, | marry you on the condition that | am a tsaddik, then they are considered to be legally married. Howso? Since it’s possible that he experienced “right then there’ a deep pang (stirring) of Tshuva, transforming him from a ‘rasha gamur ‘ to a tsaddik !”
• B The Torah tells us that the sons of korach weren’t just involved in the sinful act of “machlokes” causing dissent within the Jewish people, but they were actually among the original planners of the rebellion against Moshe Rabbeinu and his authority. Then, before it was too late, they did Tshuva. Their Tshuva, however, was not openly discerned by others and didn’t cause them to openly separate themselves from the group of rebels. Rather, it was a deep stirring of Tshuva in their hearts which not only spared them of the punishment of Korach’s assembly, but actually created a safe haven for them underground, where they would sing praises to Hashem which would ultimately be incorporated in the Book of Tehillim! Their pang of Tshuva thus took them from the lowest place possible to the greatest of heights.     

[The Rebbe in his sicha of Pinchas 1977]

SOME ‘SHORTCUTS’ THAT CAN AROUSE US TO TSHUVA :

1. Ask Hashem! As we do 3 times a day in the Shmore Esrei: “cause us to return, our Father, to Your Torah; draw us near, our King, to Your service; and return us to You in wholehearted repentance. Blessed are You G-d, who desires repentance.”
2. Davening by Kivrei Tsaddikim [like the Alter Rebbe, Rachel Imeinu, Maras HaMachpela, Rashbi, etc.) can arouse a person to Tshuva.
3. Certain nigunim (chassidic songs) can arouse a person to Tshuva. Most notably: Rebbe Michel’e of Zlotchov’s nigun (which the Baal Shem Tov called: “The nigun which arouses great Heavenly compassion’); The After Rebbe’s ningun, ‘The Arba Bavos (4 movements); etc
4. HaYom Yom, Gimmel Tamuz : “My revered grandfather, the Rebbe Maharash, once said: ‘even when the sigh of a Jew is caused by an unfavorable material circumstance (Heaven forbid), this too is a significant act of Tshuva. All the more so, a sigh due to an unfavorable spiritual situation is most certainly a lofty level of Tshuva. It drags one out of the depths of evil, and brings him to a good place.’”
5. Teshuva Tata’a is these Bochurim Learning Chassidus The following is a diary entry from the 22nd of Cheshvan, 5711: Tonight at 12:30 am, the Rebbe left his room and entered the zal (beis midrash). When he saw two bochurim (yeshiva students), Nosson Gurary and Elye Gross, learning a maamar (Chassidic discourse), he turned to Rabbi Kazarnovsky and said: “If you want to see what teshuvah tata’a is, look at these bochurim learning Chassidus.” (Teshuvah Tata’a is referred to as the lower level of teshuva which precedes the higher level of teshuva, Teshuva Ila’a.) The Rebbe explained that he was recently asked by Rabbi Yitzchak Hutner (Rosh Yeshiva of Chaim Berlin) why Chabad Chassidim don’t perform tikkun chatzos. (the midnight prayer mourning the destruction of the Temple). The Rebbe replied that the Alter Rebbe says in Tanya that tikkun chatzos is not for everyone. When Rabbi Hutner asked, “How then do you reach teshuva tata’a without performing tikkun chatzos?” the Rebbe explained: “By learning Chassidus after chatzos (midnight).” (Yemei Bereishis p. 293)
6. Read books with inspiring Tshuva stories. especially about people in our generation.
7. Study the Machzor for Rosh Hashana and Yom Kippur, to familiarize yourself with what we say about the King we coronate on Rosh Hashana and the One to whom we are accountable.
8. In any area where we may have committed flaws in our behavior – study the halachos well that pertain to that area and try to become expert in them.
9. ‘Study the Rambam’s 10 chapters of the Laws of Tshuva.
10. Study the Alter Rebbe’s 12 chapters of Igeres HaTshuva.
11. Daven with simcha: The Torah warns that as a result of not serving Hashem with joy, the Jews will instead serve their enemies. The Alter Rebbe explains that these “enemies” are the ‘mekatregim” the accusatory forces in the Beis Din Shel Ma’ala ( the Heavenly Court) that threaten the Jew in the areas of parnasa, health and children. Those voices are silenced when the Jew davens with exuberance and simcha that come from recognizing Hashem. The Alter Rebbe would instruct people with troubles to daven with song and simcha, as doing so sweetens the ‘dinim’, the Heavenly verdicts that hang over a person, and eliminates all the adversaries in the Heavenly court. The Mittler Rebbe noted that this approach has been proven to work.
12. Make (realistic) resolutions (-“hachlatos tovos’) to change: The Rebbe cites the halacha [ Orach Chaim 571:3] regarding people who are in danger, who would like to fast as part of doing Tshuva in order to prevent the decree’, but due to circumstances they cannot fast, If they resolve to fast, even though they only fast later, after the dangerous decree has passed, their resolution itself has the power to avert the negative decree. The Rebbe would point out that with the decision itself (the positive resolution) the person changes even before he carries it out.
13. Try to do your Tshuva together with others (each in their own realm) coming together from time to time (such as in the format of a sincere farbrengen) whereby they can judge their fellow Jew’s tshuva progress (more objectively than their own). Consulting with one’s Mashpia can also accomplish the same.

2 Final Tips:

1. The Rebbe in the discourse ‘Marcela Befumei De Rova, 1985: “In our generation, the last before Moshiach, Tshuva through bitterness (feeling broken-hearted) is not relevant, since we don’t have the strength to deal with bitterness. Instead, we need extra encouragement and strengthening through doing Tshuva specifically with simcha. And we know the saying of our Rebbeim “think good and it will be good”, that the good thought itself brings with it ‘good! After all the suffering and refinement, our generation is in a higher position and is capable of ‘higher level Tshuva’, out of joy and does not need the ‘lower level Tshuva’, out of bitterness.”
2.   The Rebbe, in a letter in Igrois Koidesh IV, page 465 [written to someone who was upset about his performance during the previous year]: ” certainly you know that my Father-in-law, the Previous Rebbe, would call the month of Elul the month of spiritual stock-taking in which Hashem gives us the chance to take stock of the past year and to make resolutions for the coming year”. The Medrash states that what Hashem tells the Jewish people to do, He also does. It therefore follows that in the month of Elul – the month of rachamim – Hashem also does a stock-taking of all the good deeds done by the Jew during the previous months of the year (and from the undesirable deeds there is no need to do a stock-taking, since the Jew will certainly do Tshuva and erase them from the record). The good deeds, will remain forever, and Hashem who is the ultimate good, takes stock with a generous eye, giving the Jew For his good deeds, from His full, open, holy and Generous hand providing for all the needs of the Jewish person. And certainly Hashem takes into account the fact that there are those who also made good resolutions for the coming year and He consequently increases the merits and reward of those people.This past year, with Hashem’s help, you were able to increase your free loan fund , and you also donated Sifrei Torah, in addition to your support of religious educational institutions which all reflect merit as it connects with public matters besides your own personal conduct in Torah and Mitzvos which you perform as an individual. It therefore follows that Hashem has surely taken all this into account and will add to you from His attributes of chessed and rachamim inscribing and sealing for you a good and sweet year, which includes good health so that you can Flourish in your Torah studies, in giving tsedaka, and in davening with a minyan.

With blessings,

The Rebbe.

ב״ה

[Likutel Torah, Re’eh, Ma’amer Ani Ledodi Vedodi Li]

The question: It’s known that Elul is the time when Hashem reveals his 13 attributes of mercy – so why are the days of Elul, generally mundane week-days and not like Yom Tov or Shabbos when  Hashem displays a revelation of G-dliness causing us to react and behave differently in His presence, especially when revealing His 13 attributes of mercy, like on Yom Kippur – and yet we see there’s a big difference between our reciprocal behavior on Yom Kippur as opposed to our behavior on an average day in Elul?

The answer: We can understand this with the moshol (parable) of a King who before coming (back) to the city, the city-dwellers go out to greet him, receiving him in the field- where anyonewho wants may go out to receive his countenance, and he, for his part, receives them all in a friendly cordial manner, showing them all a smiling happy countenance. And on his way to the city, they follow him. And then when he enters the chamber of his palace, only those given permission may enter, only the chosen and elite among the people.

The moshol (parable):

– Since this moshol was presented by a Nosi BiYisroel (a central neshoma) who is a guide for the daily affairs of all Jews for all generations, the moshol was therefore certainly written in a way whereby it can be understood in all its details by every single Jew [and especially since the content of the moshol is about a King who descends to the field, the place of the common.folk].

[התוועדיות, תשמ”ז ח”ד עמ’ 316]

 – to date, the original source of this moshol has not been found, but it’s understood and obvious that since the Alter Rebbe brings it, and he’s an authority in both the revealed and inner parts of Torah-so through his “psak din’ regarding the moshol of the King in the field, the matter has effectively penetrated all the worlds.

[התוועדיות תשמ”ה ח”ה עמ’ 2805]

Of a king:– which type of King are we referring to? In truth, the concept of a king in a field descending to (even) the common folk applies exclusively to the Jewish king – but for the sake of ‘Free choice’, we extend the idea also to the kings of the nations. And since this concept is so lofty, therefore it can be reflected into the lowest realm.

[ד”ה אני לדודי תשד”מ]

Who before coming (back) to the city:

– the true place of a king would seemingly be in the royal chamber [in his palace], so why is he  in the field on his way back to the palace?

The answer: according to the lesson of the parable, the true place of the King is specifically in the field. When the King is in his royal chamber, the people recognize Him and relate to Him through seeing his ministers and royal trappings – these being onlyrevelations of the king. But, when the kingIs in the field, there we see the King Himself, and the tshuva of those with Him in the field reflects their essence and connects to His essence – as opposed to the tshuva of (even) Tsaddikim whichrelate to the trappings of the King and not His essence.

 Furthermore, the ultimate purpose of making a dwelling place for the King in the lowest world is specifically in the field – and the field would therefore naturally be the true place for Him to reveal His essence, and that is where His desire is.

So, in the month of Elul, the culmination of our year’s service to Hashem – brings about the revelation of the King in the field, since that was the purpose of all our efforts – to make a dwelling place for Him in the lowest world (ie. The field).

[לקוטי שיחות חלק ד’ עמ’ 622, וספר השיחות תש”נ ח”ב עמ’ 652 הערה 109]

The city-dwellers go out to greet him: – in order to be able to receive the revelation of the 13 attributes of mercy, one must go out of the wilderness and ascend to the level of “Field” in order to receive the King. Namely, one has to abandon certain habitual behavior and accept the yoke of Heaven.

[לקו”ש ח”ב עמ’ 622]

– Furthermore, not only those in the wilderness must ascend to the field, but even in the field itself there are various levels – the lowest being ‘a man of the field’ – and he too must leave his previous disposition and prepare to receive the King. [התוועדיות תשמ”ז ח”ד עמ’ 257]

– But, why are these people called the ‘city-dwellers’ aren’t they residents of the field or the wilderness – So why do we describe them as  city-dwellers who go out to the field to receive the king, there (in the field)?!

The answer: The the true place of the Jewish peope is near the King, in his palace – where he spends most of his year. Specifically being city-dwellers enables them to appreciate the revelation of the 13 attributes of mercy in the first place.  And that which causes them to  have to leave the city in order to find the King in the field is the (temporary) consequence of being in the exile of a body with an  animal soul.

[לקו”ש ח”ד עמ’ 1343]

– But according to the above, if the Jews are naturally city-dwellers (and close to the king), why is there a need to leave the city and meet the King in the field? Aren’t they leaving their higher level only to go to a lower level?

The answer: 1) the ‘going down’ is for the sake of going up to a much higher level-“yerida tsorech aliya”. Near the palace, the Jews serve Hashem through Torah and Mitzvos on a high level, but all through rhyme and  reason, But, when they descend into the field and there’s no clear distinction between them and ‘Esav, the man of the field’ and they can no longer find the logical reasons to love Hashem- that’s when the essential love between Hashem and His people surfaces (which is above rhyme and reason).

2) The Jews willingly go down to the field knowing  that Hashem’s true intention is to make a dwelling place for Himself in the lowest world- and especially knowing that  the King Himself can be found in the field and receives everyone with a smiling happy countenance – since there, specifically, is His true desire fulfilled (for a dwelling place) and not in the city.

 [התוועדיות תשמ”ז ח”ד עמ’259]

Receiving Him in the field: -in the field and not in the wilderness or desert since they represent the antithesis of G-dliness and are not receptive to the revelation of the 13 attributes of mercy.

– in the field and not in the ‘shuk (market-place) since the marketplace is man-made and it’s hard to recognize G-d’s influence there.- the field, however, is the perfect medium  since there man’s avoda (effort) connects to Hashem’s response. [8263218 anjen ut no]

  And we still say tachanun’ in Elul, even though the King is present, since we’re still on the level of ‘field work’ and need His intervention.

[התוועדיות תשמ”ז ח”ד עמ’ 257]

Where everyone who wants to may go out to receive his Countenance: -the Previous Rebbe adds here “and everyone is capable of receiving His countenance!! Namely: everyone is capable of approaching the King and requesting of Him all that he needs, and the king, for His part, receives them all with a (positive) pleasant contenance.

[התוועדיות תשמ”ט ח”ד, א]

And He receives them all in a friendly cordial manner: –Since the king is the heart of all His people, He receives them all. Furthermore, the field setting makeseveryone equal next to His essence. However, here it’s necessary for the people to want to approach Him, as when the King is in the field, He doesn’t arouse in His subjects the desire to come and see Him (since He is only passing by). As opposed to when He’s in the palace – there many wait days and even years to see His strength & glory’ [Igeres Hakodesh 22].  Nevertheless, the nesimas koach (ability) to come and receive Him, is the result of His proximity in the field.

[ד”ה אני לדודי, תשכ”ו]

and He receives them “all”: – regardless of their level – how much a Talmid Chacham or how many Mitzvos they’ve performed. But, rather because of their true virtue – being united with Hakadosh Boruch Hu în a deep state of love – regardless of their (external) spiritual level.

[ספר השיחות תשנ”א, חב’, עמ’ 822]

Furthermore, “receiving them all” implies even those who just “wish” to receive the king, but are in captivity to their Yetzer Hora, and even when they have an arousal to do Tshuva and accept the yoke of Heaven, it doesn’t reach fruition, remaining only in the potential state- even then He receives them with His pleasant countenance – and this enables them to overcome their hindrances and obstacles.  [ד”ה אני לדודי, תשכ”ו]

Showing them a smiling happy countenance: – Everything that Hashem does is an act of Tsedaka, and The Rambam states that Tsedaka should be given with ‘sever ponim yafos’  [545456454]

  And even though we don’t see (in the Moshol) that the King fulfills the requests of all his subjects yet we can say that there is a remez (allusion) to this end when it says that He receives them all with a pleasant countenance – reflecting the fact that certainly He fulfilled all their wishes in the most complete manner.

 [התוועדיות תשמ”ט ח”ד,]

And on His way to the city, they follow Him:– We’re speaking now in the month of Tishrei, and the power to follow the King into His palace comes from the Avoda of Elul.

[לקו”ש ח”ב עמ’ 320]

And then, when He enters the chamber of His palace, only the chosen & elite among the people enter with Him:  by doing the correct avoda of Elul, every Jew becomes a member of the chosen and elite.

(ד”ה אני לדודי, תשכ”ו}

ב״ה

NOTE: Generally speaking, the Ratzon (desire) to serve Hashem is already in ourselves and need only be activated and revealed. Thus, the Alter Rebbe says, at the end of Chapter 18 in Tanya: “Even the most worthless of worthless and the sinners of Israel, in the majority of cases will sacrifice their lives “Al Kiddush Hashem’ (for the santctity of G-d’s name) and suffer harsh torture rather than deny the one G-d, although they be boors and illiterate and ignorant of G-d’s greatness….” this is because (as the Alter Rebbe states) a Jew doesn’t want to be, and can’t be separated from G-dliness” [See HaYom Yom, 25th of Tamuz]. This idea is also expressed in Halacha [Rambam, Laws of Divorce 2:20]: ‘A man who should divorce his wife, but refuses to do so, the Jewish Beit Din at any location and at any time, may beat him until he says ‘I want to give the divorce’…… and why is this divorce valid if he gave it aginst his will? The answer: since he wants to be part of The Jewish People, and his true desire is to do all the Mitzvas – but his Yetzer Hara has ovepowered him, therefore when beaten by the Beit Din and his Yetzer Hora becomes weakened, then his true desire surfaces when he says ‘I want to give the divorce’ – so we can accept it as valid.”

Specific things we can do to arouse our will:

1. Listen to the Shofar’s 10 sounds in the month of Elul, to awaken and arouse the 10 powers of the soul.
2. Sing (or listen to) NIGUNIM that arouse the soul to tshuva and corect behavior. 2 examples would be the “4 movements” (Bavos) of the Alter Rebbe, and the ‘Nigun for the arousal of great supernal compassion” (Rachamim Rabim) as called so by the Ba’al Shem Tov, and composed by his student Rebbe Yechiel Michel of Zlotchov. Before departing the Ba’al Shem Tov instructed his students to sing the nigun and said: “I promise, for all generations, that anyone who sings this nigun with an arousal and feeling of Tshuva, I will hear him wherever I may be ( since there are special angels that bring messages and tidings to the souls above) and consequently I will sing the nigun along with the person down below arousing great supernal compassion upon that person who’s doing Tshuva.” [ The Previous Rebbe, Sefer Hasichos התש״ג, pg. 169]
3. Pray, asking Hashem to help arouse your desire. Example: In the blessing before Shma, in Shacharis, we say “Our Father, merciful Father who is compassionate, please have mercy on us and instil in our heart understanding to comprehend and discern, to pay attention, learn and teach, to observe, practice and fulfill lovingly all the teachings of Your Torah. Iluminate our eyes in your Torah, causing ou hearts to cleave to your commandments, and unify our hearts to love and fear Your Name”….
4. Surround yourself with people who have the right desires in life. Their desire to serve Hashem and their enthusiasm in life can be contagious.
5. Read books with stories that inspire, about people who overcame difficulties and tests in order to be observant.
6. Praying at the gravesites of great Tsaddikim (like Maaras Hamachpela, Rashbi, Dovid Hamelech, etc) or at other Holy Sites, can arouse one’s inspiration and desire.
7. Hiskashrus’- connection to the “thought, speech, and action” of a Tsaddik helps motivate and upgrade thought, speech and action. The Rebbe Rashab says specifically how to connect to the three: THOUGHT – by singing the nigunim which the Tsaddik composed or introduced, SPEECH – by learning the words of his Torah teachings. ACTION – by fulfilling his instructions -or-by telling over stories of his actions. The Rebbe Rayatz [sefer Hama’amarim התש״א, pg. 41] explains Similarly, that in the blessing ‘al hatsaddikim’ in the Shmone Esrei, we ask Hashem “and place ou portion with them, and may we never be ashamed”. ‘Our portion’ refers to the lower 3 levels of our soul: NEFESH, RUACH & NESHAMA, which can go astray in this world and be caught in darkness. But when we attach ‘our portion’ with “them”, namely that of the Tsaddikim, then their NEFESH, RUACH & NESHAMA illuminates ours, and automatically “may we never be ashamed”
8. Meditate upon the type of love of Hashem described in Tanya chapter 46, based on the verse [in Mishlei 27:19]:” Just as the Face of a person is reflected back by looking into the water, sois the heart of one person reflected back to the other person (who shows him affection)” Thus by contemplating how much care and affection Hashem gives us on a regular basis, we should feel motivated to show Him our reciprocal love in return. This is related to our awareness of Hashgacha Protis (Divine Providence) in our lives as expressed in the very first halacha in the Shulchan Aruch: “A person should get up like a lion early in the day to serve his creator, being aware that the King of all Kings is standing over him… and this should prompt him to get up quickly to serve his Master.
9. “Since the Beis Ha Mikdash was destroyed, there remains for Hakadosh Boruch Hu only the 4 cubits of halacha “[Gmara Brachos ba]. In other words, where does Hakadosh Boruch Hu reside primarily when there’s no Beis Ha Mikdash? Within The halachah . The Halachah is referred to as to the ‘inner will’ of Hashem. The more we study and fulfill halacha, the more we connect to (and reveal) His inner will in the world. This also helps us fulfill what it. says in Pirke Aves [2:4]: “Fulfill His will as if it were your own so that He may fulfill your will as if it were His own. Nullify your will before His will, so may nullify the will of others before your will.
10. Have a ‘mashpia’ (mentor) to whom you report from time to time regarding your goals and progress in Avodas Hashem. No matter who the mashpia is, they are likely to be me more objective about your behavior than you are, and knowing that you will report to someone once a month (for example) will motivate you much more in life (as opposed to not having to report to anyone.