God answers and does not pass on one of the topics in which the share of opponents of the Hasidim is the subject of repentance. Chassidut renews that repentance is not only for "'criminals," not only a sinner should repent, even a scholar, and a righteous person should repent. In the last chapters of the Igeret HaTeshuvah, which we learn this week, the Alter Rebbe explains the lofty degree of repentance, an answer to the fact that we are separated from Gd, already in substance even before actual sins. Top Answer .
Sometimes a roommate in a boarding school can quarrel, "'Why did you sit on my bed?" Or "'Why did you use toothpaste?" After the quarrel, they will usually ask forgiveness for the wrong act, but the main thing is missing. Because the injured party is not only harmed by the use of his personal things, the question he asks is, how did you ever get into a situation where you allow yourself to hurt me? How did you get into a situation where you do not consider me, what does it mean, what do you think of me in boarding schools that you do not count me like this?.
The same applies to repentance to God. We can ask for forgiveness and regret the bad deeds, but now we go deeper, how did we get to the point where something is being done against HaShem''s will? What does this mean about our inner life? Root of the problem ? The root of the problem is the feeling of being, the sense of separation from the Creator. This problem is not our fault because we did not create the world. God created the world in such a way that the world feels separate from Him.
Even the soul itself, after being "'blown up" by the Creator, is already a reality for itself - a reality that continues from the Creator, but a reality in itself.
The feeling of reality, the feeling of being, is the root of the problem. In other words, sin is not only a matter of unburdening and the fact that we did not do what the Creator demanded of us. At depth, sin testifies to the absence of essence. Man does not feel his inner essence, he does not feel that in his inner being he is one with God, and therefore he sinned. For this mistake he must repent. A supreme answer is to transcend even this feeling. If we look for an example of this feeling, we can find it in the Baalei Teshuvah who proudly tell about their past, and boast that they have given up their careers, etc., and "'do good to God" by repenting.
On the other hand, there are those who ashamed of their past and thus were so far from Hashem, and would not ask for respect for repentance. On the contrary, their feeling is that "'I have not yet become religious, I just started to get closer and there is still much to do".
God is superior, as the first God in the name of Hui symbolizes Bina. The forces of the soul can be divided into two main groups. Wisdom and intelligence in the first group, and measurements and kingdoms in the second group. The main difference between intellect and emotion is that the feeling is toward the other.
To love must have someone to love. The intellect, on the other hand, is also for the person towards himself, no need except to learn something. In general, the person''s being is mainly excited by heart and size and less by reason. The intellect is more objective and does not place the personal interest . So, when we want to reach the point where we do not feel our reality, to the point where the soul really returns to its roots? Not only the second God, the counting of the kingdom, which expresses the actions, but the soul itself will want to be back in the lap of her father as it was before creation? This will be done by understanding precisely, the first Lord in the name of O '.
Teshuva Simcha A supreme repentance must be made out of joy, and there is no contradiction here to the bitter feelings that preceded it in repentance.
The bitterness stems from the animal soul and the joy of the Divine soul. Moreover, the movement of repentance must be done with absolute certainty that God will indeed forgive us. This understanding that the Creator is a geek and forgives, and his, unlike human beings, do not suddenly get tired of forgiving us, is an understanding that brings immense joy. When you sin against another person and seek forgiveness, there is a limit to how many times you can repeat the same act and expect that the person will continue to forgive us.
Humans have a limited human nature, so after a few times they will no longer be willing to forgive, but the Creator is not limited. Therefore, even if we sin again he will always get us back. The assurance that the Creator accepts us back and receives our response brings us great joy.
In conclusion, the answer is a return to HaShem, both at the lower level of correction of deeds and in the higher level of correction of the entity. The work of repentance must be done with joy accompanied by a sense of security that Hashem will surely forgive us. The message concludes with the words: "'And knowledge of the wise, easy to know, and knowing of the things that will find good." These words are alluded to in all ten Sefirot: And knowledge? Count of knowledge; Wise? Counting of intelligence; Educated? Counting of wisdom; Nothing ? Counting the kingdom; Good ? The Sefirat HaYesod includes the six attributes .
The correct answer leads to perfection in the ten Sefirot. At a deeper level, here is a summary of the first three parts of the Tanya, with the hint that the sphere of knowledge appears first. Counting knowledge is the most important because it connects the mind with emotion. It is not enough to be educated and understanding, on the one hand, and on the other, it is not enough to be emotional. The point in Tanya is to act as the connection, and the connection will act precisely by knowledge.
The deep thought, the contemplation, not to settle for understanding? Need to know, "'get in" the matter. Knowledge is what works that education will be internal and really will change our emotions and bring us to correct the measurements. How do you become religious? At the meeting of 6 Tishrei 5742, the Rebbe signaled to Reuven Dunin to say ''to life'. Reuven went up to the table and walked over to the Rebbe''s table and said to Chaim from a cup that was there. Afterward, they asked Reuven why he had done this.
He wrote: In the year 5710 I wrote a note to the Rebbe asking, "'How do you repent?" The Rebbe answered me in private: "'First come up with Torah and mitzvot with joy and kindness, We''ll talk about Teshuva ". Every year I was there, I reminded the Rebbe of the note, but I did not get it.
Tishrei of that year I mentioned it again to the Rebbe and this time he answered me: "'We''ll talk about it at the meeting". And indeed, at the meeting of 6 Tishrei 5742, the Rebbe spoke at length about the subject of repentance, and I understood that now the Rebbe answers me.