Kabbalah sa Jeremias 3:22: Sha'arei Orah & Sefer HaBahir

In this manner, contemplate the matter of Repentance-Teshuvah-תשובה mentioned in Torah, which is the secret of the Return-Teshuvah-תשובה of the soul to the place from which it was uprooted, and its return to its place of tranquility, as in the verse,¹⁸⁹Psalms 116:7 “Return-Shuvee-שובי, O’ My soul-Nafshi-נפשי, to your tranquility.” And how should she return to her tranquility? Through the good remedies Torah established for every kind of sin and transgression, as stated in Torat Kohanim.¹⁹⁰That is, the book of Leviticus. About this the verse states,¹⁹¹Psalms 19:8 “The Torah of HaShem-יהו״ה is perfect, it returns the soul-Meshivat Nefesh-משיבת נפש,” in that it truly returns the soul. For, if Torah had not made the paths of return-Teshuvah-תשובה known to us, there would be no way to return. However, the prophet cried out and said,¹⁹²Jeremiah 3:22 “Return-Shuvu-שובו, O’ wayward children, and I will heal your waywardness.” And how do we know that the Sefirah of Understanding-Binah-בינה is the secret of Return-Teshuvah-תשובה? Because it is the fundamental principle-Binyan Av-בנין אב that applies throughout Torah,¹⁹³“Binyan Av-בנין אב” mentioned before, which is one of the principles of exegesis. See introduction to Sifri and the principles of exegesis of Rabbi Yishmael recited at the beginning of the morning prayers. as it states,¹⁹⁴Isaiah 6:10 “His heart will understand-Yaveen-יבין, and he will return-v’Shav-ושב and be healed.” This being so, contemplate the matter and understand that Return-Teshuvah-תשובה is the secret of the Coming World-Olam HaBa-עולם הבא.

[He continued,] "What is 'Seven upon your sins' (Leviticus 26:28)? Knesset Yisrael said, 'I will reprimand you, I and also them,' as is said about them, 'I praise You seven' (Psalms 119:164). They joined her, answered, and said, 'Also the seven of us. Even though among us is the one who turns about, the one who oversees the merit and goodness, we too are turned and will reprimand.'Why? Because of 'your sins'. 'But if you return to Me, I will return to you, as is written, 'Return to me and I will return to you' (Malachi 3:7). 'I will return' is not written, rather 'I will return Myself to you'* — with you — and all of us will seek compassion from the King.' And what does the King say? 'Return, rebellious children, I will heal your afflictions' (Jeremiah 3:22) [and] 'Return and cause returning' [שובו והשיבו] (Ezekiel 18:30). What is 'cause returning'? Return and seek the seven that will return with you, as is written 'cause returning' them that say, 'Seven upon your sins'</.> (Leviticus 26:28).
*[Ed. - Some versions read ואשוב/ואשובה, matching Malachi 3:7, “I will return to you.” Sefaria brings another version, apparently the version possessed by the author of Or HaGanuz, which appears to read ואשיב/ואשיבה as Hifil, “I will restore/return [them] to you,” and explains the unstated object as the seven lower middot, which return with Israel through repentance. This reading shifts the passage from divine accompaniment to sefirotic restoration.]

However, when HaShem-יהו״ה, blessed is He, unites with the righteous-Tzaddikim and the pious-Chassidim – the fathers of the world and its mighty ones – He then removes all His titles from Himself and, “HaShem-יהו״ה alone is exalted!”¹⁸⁴Isaiah 2:11 At such times, the Name HaShem-יהו״ה is with the Jewish people like a king who has disrobed all his garments and is united with his wife, the queen. This is the secret of the verse,¹⁸⁵Jeremiah 3:14 “Return, O’ wayward children, declares HaShem-יהו"ה, for I-Anochi-אנכי have cohabited with you,” and it states,¹⁸⁶Hosea 2:21 “I have betrothed you to Me forever.” This betrothal is like the king who removes his garments to unite with his wife. In the same manner, the Name HaShem-יהו״ה removes all His titles and garments and unites with the Jewish people, with their pious-Chassidim and their pure and holy ones.