However, in light of the above, it would seem that the same reasoning should apply with regard to transgressions: a higher degree of repentance should be necessary for violating a positive command than for transgressing a negative command — yet according to the above quotation from the Gemara in Yoma the opposite is true.

The explanation is as follows. The advantage of the positive command — the G‑dly light that it draws into the soul — cannot be won through repentance in any event; all that repentance can now secure is forgiveness for the transgression. Not so with regard to transgressing a prohibition, where repentance can rectify the misdeed entirely. Furthermore, since the misdeed actively blemished the individual’s soul and the celestial realms as well, mere repentance does not suffice: only Yom Kippur can completely obliterate the blemish that it brought about.

This is what the Alter Rebbe now goes on to say:

היינו משום שעל ידי קיום מצות עשה, ממשיך אור ושפע בעולמות עליונים מהארת אור אין סוף ברוך הוא

this superiority of the positive command that makes it supersede a negative command is so because by performing a positive command one precipitates an illumination and flow into the higher worlds from the reflected [infinite] Ein Sof-light

(כמו שכתוב בזהר: דרמ״ח פיקודין, אינון רמ״ח אברין דמלכא)

(6as we find in the Zohar:7 “The 248 positive commandments are the 248 ‘organs of the King’ ”),

The 248 positive commands are equated with the emotive attributes of Atzilut which are collectively termed “the King”. Just as an organ serves as a vessel to the soul-faculty enclothed within it, so, too, is each positive command an organ and vessel for a particular effluence of the emotive attributes of Atzilut that are drawn down through the performance of that particular commandment. Thus, through performing positive commands one draws down G‑dliness into the higher worlds.

וגם על נפשו האלקית

and also through the performance of a positive command one draws G‑dliness on to his Divine soul,

כמו שאומרים: אשר קדשנו במצותיו

as we say in the blessings that precede the performance of many mitzvot, “…Who has hallowed us with His commandments.”

I.e., fulfilling a positive command has the effect of drawing down Divine light and holiness upon the soul, for which reason it surpasses and supersedes conformity to a negative command.

אבל לענין תשובה

But concerning repentance, which would seek to rectify the transgression of a positive command,

אף שמוחלין לו העונש על שמרד במלכותו יתברך, ולא עשה מאמר המלך

though through repentance the punishment for rebelling against G‑d’s rule and not fulfilling the King’s word is commuted,

מכל מקום האור נעדר וכו׳

nonetheless, the illumination which would have been drawn down through the performance of the positive command is lacking — even after repentance, so that the sin remains only partially rectified.

וכמאמר רז״ל על פסוק: מעות לא יוכל לתקן, זה שביטל קריאת שמע של ערבית או וכו׳

On the verse,8 “A crookedness that cannot be corrected,” i.e., even through repentance, our Sages accordingly comment:9 “This relates to one who neglected the evening [or morning] reading of Shema, or [the evening or morning prayer].”

דאף שנזהר מעתה לקרות קריאת שמע של ערבית ושחרית לעולם

For though he be scrupulous henceforth about reading the morning and evening Shema forevermore, thereby demonstrating his regret,

אין תשובתו מועלת לתקן מה שביטל פעם אחת

his repentance is ineffectual in correcting what he once neglected.

For after all is said and done, the world will forever be lacking the unique gift of Divine light that he could have drawn down through reading the Shema on that particular occasion. Thus, all that repentance can accomplish he is now able to accomplish through repentance alone. No other steps can secure him any further atonement.

So much for him who transgressed a positive precept.

והעובר על מצות לא תעשה, על ידי שנדבק הרע בנפשו, עושה פגם למעלה בשרשה ומקור חוצבה

If one violates a prohibition in thought, speech or action, since thereby evil cleaves to his soul, he [also] impairs its Supernal root and source

(בלבושים די׳ ספירות דעשיה, כמו שכתוב בתקוני זהר: לבושין תקינת לון, דמינייהו פרחין נשמתין לבני נשא וכו׳)

(10in the garbs of the Ten Sefirot of Asiyah; as Tikkunei Zohar writes,11 “You have fashioned garbs for [the Sefirot], from which fly forth souls for man…”).

We thus see from Tikkunei Zohar that it is from the “garments”of the Sefirot that souls emanate; when a soul is blemished through sin, these garments are blemished as well.

לכך אין כפרה לנפשו, ולא למעלה, עד יום הכפורים

Therefore there is no atonement for his own soul nor Above until Yom Kippur,

As will be explained a little later, “atonement” means cleansing that which was blemished. This requires not only repentance, but in addition Yom Kippur:

כמו שכתוב: וכפר על הקדש מטומאות בני ישראל ומפשעיהם וגו׳, לפני ה׳ תטהרו

concerning which it is written,12 “He shall atone for the holy place because of the impurities of the Children of Israel and because of their sins…; before Havayah shall you be purified.”

לפני ה׳ דייקא

“Before G‑d” is stressed.

I.e., the purification granted by Yom Kippur emanates from a level that transcends the Divine Name Havayah, and can even atone for a blemish that resulted from transgressing a prohibitive command.

At any rate, we have seen that in certain respects transgressing a positive command has more serious consequences than transgressing a negative command.

ולכן אין ללמוד מכאן שום קולא, חס ושלום, במצוות עשה

Hence, one should not (G‑d forbid) infer any leniency in the positive commandments from this Beraita which states that one is immediately forgiven after repenting for having transgressed a positive command, while transgressing a negative command requires in addition the atonement of Yom Kippur;

ובפרט בתלמוד תורה

particularly ought one not infer any leniency in Torah study.

ואדרבה אמרו רז״ל: ויתר הקב״ה על עבודה זרה וכו׳, אף שהן כריתות ומיתות בית דין, ולא ויתר על ביטול תלמוד תורה)

On the contrary, our Sages assert,13 “G‑d has in certain instances glossed over [even] idolatry, [incest and murder], though excision and capital punishment are involved, but did not excuse the neglect of Torah study.”)14