Igrot Kodesh · Letter 7441 — Faith & Bitachon

By the grace of Hashem,

Days of Selichos* 5720,

bicentennial of the Hilloula* of the Baal Shem Tov*, Brooklyn, New York,

To the sons and daughters of Israel, in every place,

may Hashem grant you long life,

I greet you greatly and bless you,

The days of Selichos* conclude the year and the ten days of Teshuvah* introduce it. Both underscore the great importance of Teshuvah*, which ends and begins a year. As is known, Teshuvah* comprises two aspects (note 1: The Rebbe* notes at the bottom of the page: "Rambam*, Laws of Teshuvah, chapter 2, paragraph 2. Iggeres HaTeshuvah* of the Alter Rebbe*, chapter 1. Nevertheless, the regret of the past must be not only in thought, but also in speech, through confession. One will consult, on this subject, the Mitzvah of confession and Teshuvah in the Sefer HaMitzvos* of the Tzemach Tzedek*, as well as the Minchas Chinuch*, Mitzvah no. 364. Regarding the future, the Mitzvah of Teshuvah is merely an abandonment of the sin. This is how one should read, in particular, the Rambam, at the same reference, beginning of chapter 1, and the Shaarei Teshuvah* of Rabbeinu Yonah*, chapter 19. This is also indicated, among others, by the Choshen Mishpat*, at the end of chapter 34. One will also consult tractate Kiddushin* 49b. But one can still question this"): a deep regret of the past, on one hand, and a firm commitment for the future, on the other. The purpose of Teshuvah* is the return to the previous state, "in order to be accepted before Hashem, welcomed and cherished before Him as before the sin" (note 2: The Rebbe* notes at the bottom of the page: "Iggeres HaTeshuvah, chapter 2. See also the Rambam, Laws of Teshuvah, chapter 7, paragraph 4"). This means, first of all, that Teshuvah* must be accomplished in such a way that it leaves no trace of what occurred, not only in action, in behavior, but also in speech and in thought.

Furthermore, and this is precisely the novel aspect that Teshuvah* presents, it eliminates all the stains of the past, although the past no longer belongs to the field of human action. Indeed, Hashem is not at all subject to time. He is, was, and will be (note 3: The Rebbe* notes at the bottom of the page: "Zohar*, Volume 3, page 257b. Shulchan Aruch*, Orach Chaim*, chapter 5. Shaar HaYichud VeHaEmunah*, chapter 7") at the same instant. He therefore grants a particular force, a specific property to Teshuvah*, which itself becomes the "master" of the past, which transforms it — does not merely neutralize it, but rectifies it, inscribes it in the good. In the words of our Sages*: "Sins intentionally committed are transformed into merits."

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This power of Teshuvah*, which makes man master of his past, is possible, on one hand, as was said, because it takes its source at a dimension transcending time. But on the other hand, a Jew must use this power to penetrate his existence with it, until reaching the part of his soul that is higher than time and its manifestations — the deep dimension and the essence of the divine soul, which always remains faithful to Him (note 4: The Rebbe* notes at the bottom of the page: "Tanya, end of chapter 24. See also the Rambam, Laws of Divorce, end of chapter 2"), being a "veritable part of the Divine."

It is on the basis of this bond between a Jew and his Creator that the Alter Rebbe*, author of the Tanya* and the Shulchan Aruch*, formulated the following statement: "A Jew does not want and cannot separate himself from the Divine." Likewise, Hashem says: "I love you, Word of Hashem," without anything being able to modify this situation (note 5: The Rebbe* notes at the bottom of the page: "Malachi 1:2, according to the interpretation given by our Sages in the Midrash* Vayikra Rabbah*, beginning of chapter 7").

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Just as Teshuvah* penetrates man totally, from the essence of his soul to his concrete daily behavior, it also leads man, "measure for measure" (note 6: The Rebbe* notes at the bottom of the page: "See the teaching of the Baal Shem Tov regarding the verse: 'Hashem is your shadow,' in the talks of my father-in-law, the Rebbe, reproduced in the Tochen Inyanim, in Parshas Haazinu, whose text also appears in Likkutei Sichos*, Volume 2, page 421"), to the highest and deepest levels. Such a man is then attached to the Divine Presence, loved, pleasant, close, a friend (note 7: The Rebbe* notes at the bottom of the page: "Rambam, Laws of Teshuvah, chapter 7, paragraphs 6 and 7. See tractate Berachos* 34b"). He is inscribed and sealed for a good and sweet year, receives children, health, material prosperity, in all his needs, daily. With my blessing that you be inscribed and sealed for a good and sweet year, both materially and spiritually,

Menachem Schneerson,