by Rabbi E. Tauger
ELUL : Dates To Remember
Elul 11 and Elul 13 - The anniversary of the weddings of the Rebbe Rashab - fifth Lubavitcher Rebbe, and of his son the Rebbe Rayatz - the sixth Rebbe. The wedding of a Rebbe is a day which binds him and the Chassidim together.
Elul 15 - The anniversary of the founding of the Lubavitcher Yeshivah, Yeshivas Tomchei Temimim, in 1897. From the yeshivah's beginning, its founder, the Rebbe Rashab, designated its students as "soldiers of the House of David," whose responsibility is to carry the torch of Mashiach outward, preparing the world for his revelation.
Chai Elul: Elul 18 - the birthday of the Baal Shem Tov (1698), founder of the chassidic movement, and the Alter Rebbe (1745), founder of Chabad Chassidism. Eighteen is the numerical equivalent of the letters, which when inverted form the Hebrew word chai ("alive"). Thus the Eighteenth of Elul is commonly referred to as Chai Elul. The Rebbe Rayatz relates that there are two versions of a traditional chassidic aphorism: "Chai Elul breathes vitality into Elul," and "Chai Elul breathes vitality into the service of 'I am my Beloved's and my Beloved is mine.'" Elul 18 is also the yahrzeit of the Maharal of Prague, a great luminary of Jewish law and mysticism, a descendant of King David, and an ancestor of the Chabad Rebbeim.
Elul 25 - The anniversary of the creation of the world. Rosh HaShanah is the anniversary of the creation of man, and the world at large was brought into being on Elul 25.
Elul 26 - The first day of reciting Selichos, the prayers in which we ask G-d for forgiveness and for blessings for the new year to come.
Elul 29 - The birthday of the Tzemach Tzedek, the third Lubavitcher Rebbe. The Tzemach Tzedek was unique in that he displayed excellence in both the teachings of Torah law, and its mystic dimensions. Moreover, he was able to fuse the two together, revealing how the Torah is a single, comprehensive unit.
THE KING IN THE FIELD - In Likkutei Torah, the Alter Rebbe describes the tightening of the bond between G-d and the Jewish people in the month of Elul with the following parable: Before a king enters his city, its inhabitants go out to greet him and receive him in the field. At that time, anyone who so desires is granted permission [and can] approach him and greet him. He receives them all pleasantly and shows a smiling countenance to all....On Rosh HaShanah and Yom Kippur, the King is in His palace; G-d reveals Himself in all His majesty. During Elul, however, the King is in the field; G-d reveals Himself at a level which can be apprehended by man within the framework of his mundane reality.
Elul - A Time To Take Stock: Living In The Spirit Of Redeption Elul is a month of reckoning, when we take stock of all the aspects of our divine service over the previous year, like a storekeeper who takes inventory from time to time. And by taking stock of our present level of divine service, we also prepare ourselves to advance further in the coming year. As part of this dual process of stocktaking and preparation, Elul is marked by heightened attention to the three fundamental elements of our divine service - the study of Torah, avodah (prayer), and deeds of kindness - the "pillars upon which the world stands." The connection between Elul and these three modes of divine service is reflected in the name of the month; "Elul" is an acronym for a number of four-word phrases from the Tanach (Bible), associated with each of these three modes. Our Rabbis relate the phrase, (a reference to the cities of refuge established for the unintentional man slaughterer), to Torah study, because "the words of Torah are a refuge." They relate the phrase, ("I am my Beloved's and my Beloved is mine"), to prayer, for in prayer our love relationship with G-d finds expression. And in reference to deeds of kindness, the Sages cite the phrase, ("[Sending portions] each man to his friend and gifts to the poor"). Illuminating Our Divine Service With The Light Of Teshuvah Inevitably, in taking stock of our efforts throughout the year, we discover shortcomings, thus establishing a connection between the month of Elul and teshuvah, a process which requires "regret for the past and positive resolves for the future." Our Rabbis highlight the connection between Elul and the drive toward teshuvah by citing the acronym for the name Elul that is formed by the initials of a fourth Biblical phrase, ("[The L-rd, your G-d, will circumcise] your heart and the hearts of your descendants"). Teshuvah is not only a compensation for deficiencies in our divine service. It is also, in itself, a positive spiritual impulse that enhances our relationship with G-d. Our Sages allude to this concept in their statement, "One hour of teshuvah and good deeds in this world is superior to the entire life of the World to Come." If the only function of teshuvah was to compensate for past faults, the order of the wording in the mishnah would have been reversed, with "good deeds" preceding "teshuvah". This would imply that a person's life work is the performance of good deeds, with teshuvah operating only when there is a need to compensate for faults. By placing teshuvah first, the mishnah indicates that the service of G-d through teshuvah takes precedence. For it is the prelude of teshuvah that "makes our deeds 'good' and grants them luminous"; it endows them with a superior level of good than they possess in their own right. And in the same way, the intense yearning for a connection with G-d which characterizes the drive to teshuvah, invigorates every aspect of our observance of the Torah.
An Unchanging Bond Of Oneness The fact that teshuvah is characterized by a desire to cleave to G-d demonstrates that it relates to a state of G-dliness - and a state of the soul - in which the possibility of separation exists. Teshuvah is a soul's response to its descent into our world where G-d's Presence is concealed and in which our spiritual endeavors are beset by challenges. This framework of separateness does not affect the essence of G-d, as it is written, "There is nothing apart from Him." And because man's soul is "truly a part of G-d," nothing is beyond his reach, and he too can reach the level at which there is no need for teshuvah. The Baal Shem Tov teaches, "Whenever you grasp part of the essence of an entity, you grasp it in its entirety." Since "Israel and the Holy One, blessed be He, are one," G-d's essence in its entirety is reflected within every Jewish soul. The level at which teshuvah is not necessary finds expression in a constant and single minded dedication to G-d. At this level, a person does not need to rise above the challenges of our worldly existence. Instead, his life is one of simple connection which does not allow for any possibility of separation.
Serving G-d As Part Of One's Nature One of the fundamental principles of the Torah is that G-d endows man with free will: "Behold, I have placed before you life and good, death and evil.... Choose life!" Free will is a unique divine gift which elevates man above all other creatures. However, the fact that a person must choose between possibilities indicates that he is operating within a framework that is - in terms of its internal logic - separate from G-d. When, however, a person recognizes the core of his existence, and thus identifies as "a part of G-d," he has only one desire - to fulfill G-d's will. Nothing else can even come to mind. He does not go through a process of intellectual stocktaking which results in the decision to do good; he does not think about the matter at all. Instead, in the language of our Sages, he "bows naturally," as a spontaneous response. His individual will and identity have undergone a complete metamorphosis: they are now utterly unified with G-d. He has no thought or desire to do anything that is not in keeping with G-d's will. Mankind as a whole will experience this level of connection in the Era of the Redemption, when "I will remove the spirit of impurity from the world." At that time, the G-dliness which permeates the world will be revealed: "The world will be filled with the knowledge of G-d like the waters that cover the ocean bed." In this setting of manifest G-dliness, man's natural, spontaneous desire will be to obey G-d's will.
Elul And Redemption Although this experience of connection will reach its complete fulfillment only in the Era of the Redemption, it can also find expression, in microcosm, in our age. Now, already, every individual has the potential to experience a personal redemption from the obstacles that inhibit the overt expression of his G-dly core. The possibility of such a connection with G-d is reflected in the name Elul, which is also an acronym for a fifth phrase - "[Then Moshe and the Children of Israel sang this song] to G-d and they spoke, saying, 'I shall sing...'" (In this passage, the letters Elul are found in reverse order.) Our Sages explain that this verse uses what is literally the future tense, in allusion to the ultimate revelation to be realized during the Era of the Redemption with the Resurrection of the Dead, at which time G-d's essence will be revealed throughout the world. A Catalyst For The Redemption The connection to G-d which characterizes redemption - itself a means
of serving G-d - is not distinct from the other four modes of divine service
that are stressed during Elul. Through Torah, prayer, deeds of loving kindness
and particularly, through teshuvah, one connects with his essential source
- the level at which "Israel and the Holy One, blessed be He, are one."
These four modes of divine service together enable an individual to connect
to Single minded, wholehearted service of G-d is rewarded most completely by the opportunity to continue serving G-d in this manner. The Mishnah expresses this concept in the statement, "The reward for a mitzvah is - a mitzvah"; the reward for fulfilling one mitzvah is the opportunity to perform another. In a life dedicated to one goal, connection with G-d, there can be nothing more rewarding than the performance of a mitzvah, an act which strengthens this connection. The ultimate Redemption will be the result of a total commitment to Torah and mitzvos in the present age. In that era this commitment will reach its fullest expression and, moreover, will continue to advance. For "the righteous have no rest, neither in this world, nor in the World to Come; as it is written, 'They shall go from strength to strength, and appear before G-d in Zion.'" |
The Torah Portions of the Month
Parshas Shoftim - This Torah reading begins with the command to place "judges and officers" at the entrances to the gates of our cities. Our charachteristics are also compared to "a small city." Implied is that our senses - the entrances to our charachteristics - must be exercised with judgment. We must control what we see and what we hear, and make certain that it follows G-d's intent. This will lead to the fulfillment of the prophecy, "I will return your judges as in the former time," with the coming of Mashiach and the return of the Sanhedrin.
This Torah reading is also significant, because it contains the commandments to heed the commands of a prophet. This command is of particular importance in the present age since the prophet of our generation has told us: "The time for your Redemption has arrived," and has advised us to prepare ourselves and the world at large for that spiritual landmark.
Parshas Ki Seitzei - This Torah reading begins with the directives regarding the wars waged by the Jewish people, and guidance with regard to how they should treat the captives they take. In a spiritual sense, these directives can be understood as analogies applying to our efforts to refine the material environment in which we live. For at times, the struggle to overcome the coarseness of that environment may be so bitter that it be considered as "war." Nevertheless, a Jew is assured that he is given an advantage over his "enemies," this worldly setting, and that if he perseveres in his Divine service, he will "take captives," refine that environment and elevate it, preparing it for the era, when "I will cause the spirit of impurity to depart from the earth," with the coming of Mashiach.
This theme is also reflected in the conclusion of the Torah reading which speaks of the constant struggle to wipe out Amalek, for it is only in the end of days, with the coming of Mashiach, that G-d will wipe out all traces of Amalek's hatred of the Jews, and our people will be able to live in peace with none to threaten them.
Parshas Ki Savo - This Torah reading begins by charging the Jews to fulfill the mitzvah of bikkurim, the first fruits, when they "come into Eretz [Yisrael]."
A Jew must realize that when he grows produce in his field, it is not his alone. Instead, the field and its produce - and indeed, all existence - belongs to G-d. In recognition of this fact, before benefiting from them himself, the Jew takes his first fruits and brings them to Jerusalem as an offering to G-d.
As mentioned, the Torah requires this command to be fulfilled when the Jews "come into Eretz [Yisrael]." Nevertheless, our Sages explain that this commandment did not become incumbent upon our people until the entire land was divided among the tribes and each person received his ancestral heritage.
Implied is a profound lesson regarding the bonds of unity which tie our people together: Until every individual receives his portion of the land, none of the people - even one who had been living on his ancestral portion for many years - could be considered as having "come into Eretz [Yisrael]."
Parshas Nitzavim-VaYeilech - This reading is a combination of two readings, each with a distinct lesson. The word Nitzavim means "You are standing." It teaches us how we must stand firm and rigid in our Divine service. Even if we are confronted by obstacles and challenges, we must remain undaunted.
VaYeilech means "and he went." It teaches that a Jew's Divine service must not remain static, but instead be a continual process of growth and development.
These two lessons are not contradictory; indeed, they reinforce and complement each other. The need for progress taught by Parshas VaYeilech makes it clear that the firmness encouraged by Parshas Nitzavim should not turn into stubborn passivity. And the need for firmness taught by Parshas Nitzavim insures that the movement encouraged by Parshas VaYeilech will be an advance, and not a retreat.
Through following these directives, we are promised that we will - as the Baal Shem Tov teaches - "stand today" - endure and prevail on Rosh HaShanah, the day of judgment, and be granted a good and sweet year, a year of blessing, including the greatest blessing, the coming of the Redemption.