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Page 32 – lower third of the page, 6 lines from the bottom – starts “ee-efshar...” (at the end of the line)
Although torah appears to be, an is chochmah, is is really higher than that. The rebbe explains that this can be seen by the fact that torah contains tshuvah...
Since it has this and torah directs us to it, thus torah itself is rooted in this lofty level.
The 3 impure shells/klippot cannot be addessed by the level of the chochmah of torah, cannot be addressed by korbanot (sacrifices). We say chochmah is like sight, yet it is the easiest to obstruct – any fine film can obscure the sight. Torah is a conduit that allows you to see kedusha, holiness, but if you are stuck in the 3 impure shells/klippot then when you open your eyes then this is what you see. The Holiness is hidden from you.
With tshuvah though a connection can be made from any position. This is sourced in the essence of ein sof that is above chochmah.
The nazis lost connection to their human quality. Their perception became divorced from their soul perspective.
Tshuvah comes from “soul of the soul” in the person. It has no features or content. It is essence to essence and bypasses all logic and modalities. It makes a single statement, “I am he” who is one thing with the King. This can break out even from the 3 completely impure shells/klippot.
When we look at the world, we look through it and see it represents its source – an infinite resource.
Torah itself is chochmah, but what does it represent? It is coming from atzmus. This is seen in the fact that there is an element in torah that is beyond torah, “do tshuvah!”
The Freddike Rebbe writes in his diary about the guidance he received from his father for Elul and Tishrei, while he was a young man. After a very stringent program after yom kippur he came to his father and asked him, “now that we finished y0m kippur, what do we do?” and the father answered, “now we do tshuvah!”
This is the inyan of chassidus. The alte rebbe originally wanted to call chassidim, “baal tshuvahs!”
The orot of tohu must be brought into the keilim of tikkun. The fiery impulse of tshuvah needs to be brought into a more settled understanding.
Adam was alone and Hashem created Chavah (Eve), who provided a level of opposition, but this is called “good”. Before her creation, Adam was alone and at peace with himself, but that was “peace” at the worldly level – that's not “good”. The unity comes with the source – you are different, but there is a source that unifies you – and that's good.
... וחיי עולם