Likkutei Sichos Vol. 25 – Bereishis 3
1. It is stated in the Midrash[1]: "Everything that was created in the six days of Creation needs to be made," as[2] it is written[3], "which G‑d created to make" — "it does not say 'which He created and made,' but 'to make,' to tell us that everything needs tikkun, rectification."
This needs to be understood. How does this Midrash fit with the saying of Chazal[4], "The world was created in its fullness," that "things (in the world) were created in their full form"[5] — not lacking anything, so that they would "need to be made, need rectification"[6]?
At first glance one could answer according to the words of the Midrash that "although things were created in their full form, once Adam sinned they were spoiled"[7]; and the verse "which G‑d created to make" is, after all, said about the seventh day ("for on it He rested from all His work which He created …"), which came after the sin of the Tree of Knowledge.
But this is not a (sufficient) answer, for the verse says "which G‑d created to make" — meaning that the need "to make — needs rectification" is (not a result of the later sin, which caused damage in the world, but) due to the creation itself: the "creating" itself was done in a way that "needs rectification."
2. One of the explanations of this:
The idea of "G‑d created to make" — that "everything needs rectification" — came about anew on the seventh day; not, however, because of the damage of the sin of the Tree of Knowledge (an act of human beings, which was the opposite of "G‑d created to make"), but because of the day of Shabbos itself.
That is to say: in the "same" world of the days of Creation, the world is "in its fullness"; it is a complete world. But when the seventh day comes, the state (and elevation) of the day of Shabbos makes it possible to be raised up and to stand on a higher level. Then the (same) world (which "G‑d created") is lacking (relative to what the seventh day makes possible) and "needs rectification."
This is like what the Alter Rebbe explains in Tanya[10]: that "the essence of teshuvah is in the heart, and the heart has many aspects and levels," and therefore, even though "he has already done proper teshuvah," when one rises to a higher level, a higher form of teshuvah is required.
[In the same way it is explained[11] why the blessing "Forgive us" is said "in the Shemoneh Esreh prayer … and not before the prayer": after one has been raised to a higher level (through the Shema and prayer), one senses that one needs to do teshuvah (in a higher way).]
3. At first glance one could draw a distinction, and say that the proof does not match the case. With teshuvah, the meaning is that although one has already done "proper teshuvah" (according to one's present state), the blemish (of the sin) has not yet been wiped away completely. It is only that relative to one's present state the blemish is not noticeable; but when one is raised to a higher level, even a finer blemish shows, and therefore one needs teshuvah of a higher kind[13].
[As in the well-known example of a stain on a garment: when a stain is on a plain garment, nobody pays attention to it, but when the same stain is on a silk garment, it ruins the garment[14].]
If so, this would seem to be no example or explanation for our case, where Creation was made by G‑d from the start as "very good"[15] and "in its fullness" — without blemish or lack, as said above.
But this is not so. In teshuvah too there is the order of service of "all his days in teshuvah"[16]. The need for teshuvah "all his days" is not only because the blemish of an earlier sinful act has not yet been entirely wiped away (and relative to today's higher level a blemish of the sin still remains) — Heaven forbid to suspect every Jew of not yet having done complete teshuvah, so that a blemish from a sin[17] still remains. Rather, even if he "has done proper" and complete teshuvah, so that the blemish has been wiped away entirely, teshuvah still applies and is still needed[18].
[As is known[19], there is teshuvah even for tzaddikim, and one of the things Moshiach will accomplish is that "he will come to bring the tzaddikim to teshuvah."[20]]
4. The explanation of this: when one rises to a higher level, a higher form of service is required, because relative to his higher level, his earlier service of G‑d is not complete (although that service was complete relative to the earlier level).
A simple example is the mitzvah of tzedakah. The obligation of tzedakah is in proportion to the property a person owns. Clearly, then, when his wealth grows, he cannot be satisfied with the sum he used to give to tzedakah (even though then, in his situation at that time, he fulfilled the mitzvah of tzedakah completely with it); he must give tzedakah according to his present situation[21].
And since a Jew's fulfillment of Torah and mitzvos is a "lasting effect" — in the words of Tanya[22], the "unity" brought about by Torah and mitzvos is a "unity … eternal, forever and ever" — when a Jew rises to a higher level, he "takes along" the Torah and mitzvos he fulfilled in the past. And to elevate his earlier Torah and mitzvos (which, relative to his present state, lack completeness), teshuvah is needed[23].
[This is also one of the explanations[24] for saying "Forgive us" in the Shemoneh Esreh prayer, which was instituted even for tzaddikim, who have no sins, and for baalei teshuvah who have already done complete teshuvah:
The request "Forgive us" is not (only) for past sins, but also for one's earlier service of G‑d, which at this moment calls for rectification. For in the Shemoneh Esreh prayer, when one is "standing before the King"[25] — which means a state of utter bittul, to the point that even the motion of "gesturing with a gesture (if it is) before the King"[26] counts as rebellion against the king — one senses that one's earlier service of G‑d is not everything; it is lacking (in service).
When one is not in the state of "standing before the King," but in his own province (on his mission), the service is a perfect service, complete in every way. On the contrary — then the King's own will is that one should not stand in complete bittul, so that one will be able to do and carry out the King's command.]
5. The above also adds to the explanation of why the study of Chassidus is necessary in our times:
The question is well known: since in earlier generations one could keep Torah and mitzvos and serve G‑d completely without studying the inner dimension of the Torah (and spreading it), why must there be, in our generations, the study of the teachings of Chassidus and conduct in the ways of Chassidus (and especially — spreading them)?
The answer to this is also already known[27]: since the darkness of exile grows greater, a higher light is needed to break through that darkness too. That is why the (hidden) "soul of the Torah" was revealed, which arouses and reveals the deeper, hidden powers of the soul (the "hidden part of the soul").
There may be some, however, who argue that they can manage without the light of the inner dimension of the Torah. They are immersed in Torah study and set apart from the darkness of exile, so "they hold on to the practice of their forefathers," and the matters of the revealed Torah are enough for them to keep Torah and mitzvos like their grandfathers.
The lesson to them is this: even if, in his opinion[28], he is able to reach his grandfather's completeness in the service of G‑d (without the light of the inner dimension of the Torah), for him (in this generation) this is not complete service[29].
For in those generations, before the inner dimension of the Torah was revealed, it was indeed a perfect service and a service in its completeness. But now, after the light of the inner dimension of the Torah has been revealed in the world, and the power has been given to serve G‑d with the powers of the "soul" — the earlier way of service (from before the revelation of Chassidus) counts as "lacking" (relative to the completeness that can now be reached).
Therefore it is absolutely necessary[30] to spread the wellsprings of the teachings of Chassidus in every single place, until they reach every Jew —
which is the immediate preparation for the fulfillment of the promise, "For the earth shall be filled[31] with the knowledge of G‑d as the waters cover the sea."
(From a talk of Shabbos Parshas Toldos, 5744)