Sponsored in loving memory of Joseph and Shirley Goldwasser by Avraham and Joyce Litzman, their children and grandchildren.
Day Seventeen
Binah (Divine Enlightenement) which is Teshuvah.
The Ramak stated previously: “Binah (Divine Enlightenment) functions to “sweeten all the Judgments” and to neutralize their bitterness; so too, Man engages in Teshuvah and rectifies every flaw.” We see that while Binah functions to “sweeten all the Judgments,” Man’s emulation is to “rectify every flaw.” How does he accomplish this? By engaging in Teshuvah. It seems clear from this that Teshuvah is the function of Man.
Subsequently, however, the Ramak writes: “One who contemplates Teshuvah all his days causes Binah to illuminate all his days; it thus emerges that all his days are spent in Teshuvah. That is, he merges himself with Binah, which is Teshuvah.” The contradiction is glaring: previously we understood that Binah “sweetens the Judgments,” whereas Teshuvah, performed by man “rectifies every flaw.” This indicates that there is a powerful distinction wherein it is Man’s function to perform Teshuvah! If so, we need to understand why the Ramak asserts that “Binah is Teshuvah”?
The answer lies in a proper understanding of the wonder that is Teshvah Elyonah/Supernal Repentance, which functions to elevate the bitterness of transgression to its sweet root. It is true that when a person’s heart stirs him to return to his Father in Heaven, he intends to elevate his soul to Binah. That “effort” is where Man’s role in his Teshvah Elyonah/Supernal Repentance finishes. Only Binah itself holds the astounding ability to elevate the bitterness to its sweet root. Accordingly, by raising Man’s soul to its holy source, Binah plays an integral role in the process of Teshuvah Elyonah. When a person “contemplates Teshuvah” he elevates his soul to Binah, which holds the key to elevate a bitter element to its sweet root.
Therefore, Binah functions in a dual capacity: vis a vis the Sefira of Binah, it “sweetens all the Judgments.” Simultaneously, regarding Mans’ Teshuvah, “Man engages in Teshuvah and rectifies every flaw.” Yet, Man has his limitations attaining the perfection of Teshuvah Elyonah, like the farmer planting the seed, as we mentioned above. Now, with Teshuvah Elyonah, one contemplates engaging in Teshuvah with the intention of awakening Binah’s light to shine upon him. This causes the sweetening of the bitter blemish, through its elevation to the sweet source of the soul’s sanctity. Hence, the Sefira of Binah, its effects, and Teshuvah Elyonah are all bound together.
Like a Beneficial River
It’s vital to point out that Binah serves as an independent, general force that does not necessarily interface with a given individual. A river, which flows unceasingly, provides water to the earth and its creatures. As the verse in Tehillim states (104:10-11): He Who sends springs into rivers; between the mountains they flow; to water all the beasts of the fields; the wild creatures quench their thirst. However, a person can only enjoy a river’s benefits if he is willing to go there. If not, then he obviously can’t tap into its resources, no matter how bountiful and life-saving they may be. So too, there is a continual outpouring from Binah which functions “to sweeten all the Judgments” – but only to the extent to which we avail ourselves of it.
To paraphrase the popular expression, “A man must not only lead himself to water, but also force himself to drink!”
We have the opportunity and the free-will choice to tap into the holiness of Binah whenever we choose. We initiate the process of Teshuvah Elyonah by intending to ascend to our holy root. At the very moment we choose to contemplate Teshuvah Elyonah, Binah’s light shines upon us and elevates our soul to its pure source.
