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The Joy of Repentance\Guilt-Free
Based on Tomer Devorah by the Holy Ramak
Authored and Published by the Salant Foundation
Distributed by Feldheim
Tomer Devorah Chapter Four
The Attribute of Binah
(1) How does one inculcate himself with the attribute of Binah? By engaging in Teshuvah — for there is nothing as paramount as Teshuvah, as it rectifies every flaw.
(2) Just as Binah functions to “sweeten all the Judgments” and to neutralize their bitterness; so too, man engages in Teshuvah and rectifies every flaw.
(3) 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.
(4) That is, he merges with Binah, which is Teshuvah.
(5) The days of his life will thereby be crowned with the Secret of Teshuvah Elyonah.
(6) And see, that Teshuvah contains within it the root of every Being, by virtue of the “Secret of the Jubilee Year.”
(7) And behold, the source of the External Evil Forces – the “Secret of the River Dinur,” which is joined to sanctity through the “Secret of the Forces of Judgment” – is also rooted therein (Binah) and spreads forth from there; and this outspreading is called “Flaring Wrath.”
(8) And through the Secret underlying the verse (Beresheis 8:21): “And God smelled the pleasant aroma” [of the offering made by Noach after exiting the Ark], this outspread [of Divine wrath] returns to its “source.”
(9) The Judgments are thereby sweetened, the flaring calmed, and “God relents concerning the Evil” (cf. Shemos 32:14).
(10) So, too, with Man: through the Secret of his Teshuvah, he affects this Secret.
(11) Thus, you should not say that Teshuvah is beneficial [only] to man’s sacred side; rather, it is also beneficial to his evil side, in accord with this attribute.
(12) Know [that this is so], for Kayin was evil, and he originated from the Nachash, (the Primordial Serpent who tempted Adam and Chava in the Garden of Eden). Nevertheless, God said to him (Beresheis 4:7): “Surely if you will make yourself good — Elevate!”
(13) [God conveyed to him], ‘Do not think that since you derive from the side of Evil there is no rectification for you - this is falsehood!’
(14) ‘Surely if you will make yourself good’ and implant yourself within the Secret of Teshuvah, then ‘Elevate!’ – you shall rise up to there through the Secret of the good that is rooted there.’
(15) For all bitterness is sweet in its Exalted root, and one can enter through his root in order to unite with his intrinsic goodness.
(16) Through this, Man transforms the past [negative] actions into Goodness, and the intentional transgressions become like merits to him!
(17) For behold, those actions which he committed were prosecuting him from the Left Side (the “Side of Exactitude and Severity”, reflected in strictness in justice and Judgment). [Yet] if he returns in perfect Teshuvah – behold, he brings and implants those actions on High.
(18) And all of those Accusers are not [merely] neutralized; rather, they make themselves good and implant themselves within holiness, as [would have been the case] with the [unrealized] betterment of Kayin.
(19) Indeed, had Kayin returned in Teshuvah and been rectified, Adam HaRishon’s intentional transgression – through which Kayin was born as a Nest of Impurity – would have been transformed for him (Adam) into merit, through the Secret of the Talmudic dictum (Sanhedrin 104a): “A son confers merit upon the father.”
(20) However, he (Kayin) didn’t want to return. Therefore, the entire Left Side is drawn from there.
(21) But all its branches are destined to be sweetened, and they will return and become sweetened. And this is precisely due to the reason I previously explained: a person implants within himself the Secret of Evil and sweetens it and gathers it into goodness. Therefore, one purifies the Negative Impulse and gathers it into goodness, and he becomes implanted in Exalted holiness.
(22) And this is the virtue of Teshuvah, for one who engages in it must contemplate it every day and perform some manner of Teshuvah, so that all of his days will be spent in Teshuvah.
~האדם ראוי שידמה לקונו~
A Prayer to Facilitate Teshuvah Elyonah
In order to enter a proper state of mind for engaging in the exalted Mitzvah of Teshuvah Elyonah, it’s conducive to offer a brief preliminary prayer. For example:
I hereby intend to joyfully fulfill the Mitzvah of the Creator, of Teshuvah Elyonah, in accord with the guidance of the Ramak in his holy Sefer Tomer Devorah, concerning Binah. With heartfelt love of the Creator and reverence of God, I stand in supplication before the Holy Infinite Divine Light, King of the Universe, hoping and intending to awaken Binah, that encompasses boundless dimensions of Sanctity, light, compassion, and freedom. I hereby intend to ascend with joy to the root of my soul which is stationed in Binah.
I accept on myself to rectify every blemish in my soul, and to renew its true Sanctity that is preserved in Binah, pulsating with powerful forces of infinite holiness. May Binah’s light awaken and open new vistas of holiness and light within my soul, to sweeten all the bitterness within me, and rectify all the misdeeds and improper thoughts that have been with me until now. May my entire being, my previous actions, and the Negative Impulse itself — transform into pure goodness, holiness, and light — elevating me and all the People of Israel.
May we merit to see the immediate liberation and freedom of the Shechinah from the dungeon of Galut. And may merit to see the great light of the Mashiach illuminate the entire world and fill the hearts of all mankind. Amen!
אני מתכוון לקיים בשמחה מצות הבורא יתברך שמו של תשובה ובמיוחד ״תשובה עליונה״ כפי הדרכת רבינו הרמ״ק בספרו הקדוש והטהור ״תומר דבורה,״ פרק רביעי, ״הבינה.״ אני עומד ומתחנן לפני האור האין סוף, ברוך הוא, מלך העולם, באהבת השם וביראת השם, והינני מתכוין לעלות בשמחה לשורש נשמתי שנשרש באור הבינה. ואני מקבל עלי לתקן את כל פגם בנשמתי, ולהתחדש לקדושת אמיתתו הנשמר בבינה, המעורר כוחות אין סופיים של קדושה. יהי רצון שאור הבינה יעורר ויפתח עולמות חדשים של קדושה ואור בתוך נשמתי, למתק כל המר בתוכי, ולתקן כל העברות והמחשבות הזרות שהיו לי עד עכשיו. יהי רצון שכל כולי, וכל מעשי, והיצר הרע עצמו — יחליפו לטוב, קדושה, ואור — ויעלני יחד עם כל ישראל. יהי רצון שנזכה לראות במהרה שיחרור השכינה מבית האסורים של הגלות. ושנזכה לראות באורו הגדול של משיח צדקנו שיאיר את העולם כולו, וימלא אורו את לבבות כל בני אנוש. אמן!
Reciting this prayer at the beginning of the day inspires one to be aware — and strive to fulfill — the Mitzvah of Teshuvah Elyonah throughout the course of the day. Alternatively, this prayer may be evoked at any time during the day when one is moved to engage in Teshuvah Elyonah.
Rabbi Yisrael Salanter
Rabbi Yisrael Salanter, of blessed memory, innovated a special technique to impart these foundational concepts into our subconscious (as well as all the other principles included in Tomer Devorah).
The technique entails repeating the concepts to yourself in a tune, for about five to ten minutes.
The musical tones make subconscious impressions, that will imprint these lofty concepts into our hearts.
We suggest utilizing Rabbi Salanter’s technique to strengthen the integration of these fundamental concepts of belief in the Creator into your heart.
[For the recording send an email to salantorg@gmail.com]
Rabbi Yisrael Salanter was born in Zagare, Lithuania about two-hundred years ago. His writings were incorporated into a volume by his disciple, Rabbi Yitzchak Blazer, and entitled Ohr Yisrael.
Rabbi Yisrael Salanter was a great Torah scholar and renowned Rosh Yeshivah. He initiated and developed the Torah ethical movement, and he asserted that this was the very heart and soul of the Torah. He dedicated his life to proliferating its practice and fulfillment.
His heartfelt sensitivity, sterling character traits, awareness of God, and Torah brilliance make him the classic Torah role model.
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