Day Twenty-Seven
Returning Everything to Its Source
The Ramak designates the Sefira (Divine Level of Spirituality) of Binah (Divine Enlightenmnt) as “Teshuvah,” which means “return,” because its primary function is to “return” everything to its root. The “sweetening of the Judgment” referred to by the Ramak is the return of the Divine Wrath back to its sweet source in Binah (Divine Enlightenment). So too, when man engages in Teshuvah Elyonah (Supernal Repentance), “he merges with Binah” (Divine Enlightenment) and ascends to the root of his holy soul.
Powerful
With the above in mind, let’s turn for a moment to the first chapter of Tomer Devorah, where the Ramak discusses the Sefira (Divine Level of Spirituality) of Keter (Crown) and the Thirteen Attributes of Supernal Compassion (Michah 7:18-20). One of these Attributes is He Will Again Show Us Compassion, which teaches that HaShem reveals even greater dimensions of love for a person after he repents than before he transgressed! The Teshuvah (Repentance) under discussion there is not Teshuvah Elyonah (Supernal Repentance), but “conventional” Teshuvah, which is a qualitatively different nature – not having direct access to Binah (Divine Enlightenment). We can thus understand that if “conventional” Teshuvah (Repentance) results in a greater revelation of the Shechinah (the Holy Divine Presence) than before, then Teshuvah Elyonah (Supernal Repentance), which traces back to the upper-tier of the Sefirot (Divine Levels of Spirituality), surely causes Binah (Divine Enlightenment) to cast its radiance upon a person with a far greater magnitude than previously.
The Advantages of Teshuvah Elyonah (Supernal Repentance) Over Conventional Teshuvah
Indeed, the virtue of Teshuvah Elyonah (Supernal Repentance) is far more sublimely encompassing and holy than that of “conventional” Teshuvah (Repentance). This is so despite the fact that the latter emulates the attributes of Keter (Crown), the most exalted and transcendent of the Sefirot (Divine Levels of Spirituality), higher even than Binah (Divine Enlightenment)! There are three factors that account for this anomaly.
First, “conventional” Teshuvah (Repentance) doesn’t involve establishing a connection with the Sefirot (Divine Levels of Spirituality). Even though in Chapter One the Ramak addresses the emulation of the attributes of Keter (Crown), the most eminent of the Sefirot (Divine Levels of Spirituality), the emulation does not facilitate a direct connection to the Sefirot (Divine Levels of Spirituality). On the other hand, the essence of Teshuvah Elyonah (Supernal Repentance) is to interface with the Sefirot (Divine Levels of Spirituality); with intention to awaken and to emulate them, particularly Binah (Divine Enlightenment). Through man’s engagement in Teshuvah Elyonah (Supernal Repentance), the Holy One causes the supernal Light of Binah (Divine Enlightenment) to shine upon him. This lofty level of Sanctity enables a person to free himself from the shackles of physical desire. Ascending to his holy root, he emerges created anew, purer than the loftiest Angel. With the coarseness of the body mastered by the refinement of the soul, his entire being becomes aglow with Divine light.
Second, conventional Teshuvah (Repentance) is very specific and restricted in nature, focusing on the rectification of individual misdeeds. In His boundless compassion, HaShem forgives the penitent, cleanses the blemish under consideration, and causes the Shechinah’s radiance to shine upon him with an even greater intensity than it did previously. On the other hand, with Teshuvah Elyonah (Supernal Repentance) a person ascends to the root of his soul, which resides eternally within Binah (Divine Enlightenment). This engenders a basic transformation of his entire essence wherein he emerges purified from the impurity of all his previous transgressions.
Third, when a person intends to ascend to his source in Binah (Divine Enlightenment), HaShem causes the other two upper-tier Sefirot of Keter (Crown) and Chochmah (Wisdom) to complement Binah’s (Divine Enlightenment) function. Thus, the unbounded compassion characterized by Keter (Crown) and the life-giving grace characterized by Chochmah (Wisdom) supplement Binah (Divine Enlightenment) and facilitate the unprecedented wonder that is Teshuvah Elyonah (Supernal Repentance).
