The Zohar/Rav Brandwein Writings
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Shabbos Shuvah 5764 (6th of Tshihrei, 5764)
Rabbi Avraham Brandwein of Yerushalayim
With the help of Heaven
The Shabbos between Rosh Hashanah and Yom Kippur is called “Shabbos Shuvah,” named for the Haftorah which is read from the Book of Hoshea, Chapter 14, which begins with the verse, “Shuva (Return) Israel “until” Hashem your Lord, for you have stumbled in your sins.” It is written in the Talmud, Tractate Yoma page 71, “Rabbi Yochanan says that the word “until” means (to return) “until” Hashem, but not (a further return) into (Hashem).”
We need to understand why is this so? Moreover, why is it not written, “Return “to” Hashem your Lord?” Also, the phrase, “For you have stumbled in your sins, should have been written, “That your sins have caused you to stumble.” Furthermore, it appears that “because you have stumbled” is the reason to return until Hashem your Lord. If so, what is the meaning of these things?
We need to understand a great rule: A person is unable to (G-d forbid) damage the Creator, Hashem, May He be Blessed, as it is written in Iyov, “If you sin, what have you done to Him?” So too, it is also impossible for a person to cause an increase in Hakadosh Baruch Hu, since Hashem is not dependent on the actions of a person. Hashem does not become larger or smaller from the actions of a person, as it is written, “ If you are righteous, what have you given Him?” Rather, the concept of any damage which is made to the emanations of Holiness, or in the opposite, for Holiness to raise up and increase, is all only speaking relative to the impact upon the person. If a person behaves as they should, then they receive Divine emanation. If, G-d forbid, a person does not behave properly, then the emanation does not shine to them. However, the Holiness itself is not impacted by the actions of the person, not for good and not for the opposite.
According to this, it is understood what is written in the Prophet, “For you have stumbled in your sins, for “you”, the person, through the sin, which is a crookedness and ruining (of the spiritual flow), you have caused that the emanation be unable to flow to you.
The root of the matter is also in the Sefiros, for they are divided in the following form: Kesser, Chochmah, Binah are called “the three first ones,” upon which a person can cause no damage, but it is where the main lights are found. Chessed, Gevurah, Tiferes, Netzach, Hod, Yesod, and Malchus, called “the seven lower ones,” the emotional attributes corresponding to the behavior of a person. When a person behaves appropriately, then all ten Sefiros shine, and if not, the lights of the first three Sefiros do not shine into the seven lower sefiros. However, it does not reach to damage the first three sefiros. When a person returns in Teshuvah, a person returns the Sefiros to be in order as they should be.
May it be His Will that we merit to a complete Teshuvah and to a final sealed judgment for the good.