In the upper spheres, this union [between the soul and G-d] is eternal. For G-d, blessed be He, and His Will transcend time, [and thus the union with G-d and His Will also transcends time and is eternal].

So too [even in this world] His revealed Will, as expressed in His Word - the Torah, is also eternal, as it is written: [10] "But the Word of our G-d shall stand forever"; and [11] "His words live and endure [eternally]"; and [12] "He will never alter or exchange His law."

[Since the revelation of G-d's Will as expressed in the Torah is beyond time, the union of the soul with G-d that Torah and mitzvot effect is likewise eternal].

Here below, however, this [union] is within the limits of time, [for in this world the soul is under the dominion of time], and [the soul is united with G-d] only while it is engaged in Torah study or in the performance of a mitzvah.

For if he engages afterwards in anything else he becomes separated, here below, from this Supernal union - [that is, if he occupies himself with absolutely unnecessary matters that are in no way useful in the service of G-d].

Nevertheless, when he repents and resumes his service of G-d through Torah study or prayer, and he asks forgiveness of G-d for not having studied Torah at the time [of his occupation in vain matters] when he could have done so, G-d forgives him.

As our Sages have said, [13] "If one neglected to perform a positive precept and repented, he is pardoned forthwith," [and is thus reunited even here below, with G-d and His Will].

For this reason [i.e., because such a request for forgiveness is immediately effective in reuniting the soul to G-d, so that it will not be parted from Him even momentarily], the Sages ordained that the blessing beginning "Forgive us ...," [in which we beg forgiveness] for the sin of neglecting the study of the Torah, be recited as often as three times daily, since no one escapes this sin even a single day.

This [blessing] is like the daily burnt-offering [sacrificed in the Holy Temple], that atoned for neglect of the positive precepts.

[Yet it may be argued:

Since this sin is repeated constantly, begging forgiveness for it is similar to saying, "I will sin and repent, sin and repent." Our Sages have said [14] that in such a case, G-d does not grant the sinner the opportunity to repent; why then should the request beginning "Forgive us ...." be effective in the case of neglecting Torah study?

The Alter Rebbe now differentiates between the two cases].

This is not the same as saying, "I will sin and repent, sin and repent," unless at the very time when one commits the sin he relies on subsequent repentance, and sins because of it, as explained elsewhere.

[Since he perverted the idea of repentance by using it as an excuse for sinning, he is not give the opportunity to practice it.

However, in our case of the oft-repeated sin of neglecting to study Torah, the offender does not rely on teshuvah at the time of his sin, and he is therefore granted the opportunity to ask for forgiveness thrice daily in the blessing of "Forgive us."

At any rate, we see that the union of the soul with G-d that is effected through the mitzvot is eternal. When one considers that he would gladly give up his life so as not to be (even momentarily) parted from G-d by practicing idolatry, he will realize that he surely ought to exert himself in performing the mitzvot which bind him to G-d forever.

The Alter Rebbe has thus demonstrated how being aware of one's willingness to sacrifice his life for G-d, affects both the areas of "turning away from evil" and "doing good," i.e., the observance of the negative and positive commandments respectively.

It follows that this awareness should constantly be on one's mind, so that he will always be ready to apply it to his performance of the mitzvot].

   

Notes:

10. (Back to text) Yeshayahu 40:8.

11. (Back to text) From the prayer following the morning Shema.

12. (Back to text) From the medieval hymn Yigdal, based on the Thirteen Principles of Faith formulated by Rambam.

13. (Back to text) Yoma 86a.

14. (Back to text) Ibid. 85b.