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Encyclopedia
Chabad
By Rabbi Chaim Miller
Elul
Final Month of the Jewish Year
a) General
b) Chassidus
i) Thirteen
attributes of mercy
ii) Analogy of “King
in the field”
iii) Significance of
the analogy
iv) Superior
revelations of Elul
v) Practical
implications
vi) Allusion in Song
of Songs
vii) City dwellers
and people of the field
c) Acronyms in
Scripture
i) Torah
ii) Divine service &
Prayer
iii) Acts of
kindness
iv) T’shuva
v) Redemption &
Resurrection
d) Chabad customs
e) Important dates
f) Connection to
Moshiach
a) General
The month of Elul is
the final month of the Jewish Year, known as the month of reckoning. It is the
month during which a person should make an honest evaluation of his Divine
service in the year that has passed, and prepare with trepidation for the Days
of Judgment that are approaching. It is a month where a person seeks to evoke
G-d’s mercy through Slichos (supplicatory prayers; see section ‘d’)
during which time the person ponders his spiritual standing and arouses himself
to sincerely repent everything he did wrong in the past year.
In this vein, there
is a custom to blow the shofar throughout the month of Elul to generate
an atmosphere of remorsefulness and trepidation. (see section ‘d’)
b) Chassidus
i) Thirteen
Attributes of Mercy
Chabad Chassidus
introduces a fresh perspective from which to perceive the significance of the
month, a perspective that casts a new light on the role of the month of Elul in
a Jew’s relationship with G-d.
In the writings of
the Arizal, the month of Elul is termed “the month of Divine mercy,” for it is a
time when G-d’s Thirteen Attributes of Mercy are aroused.
ii) Analogy of “King
in the field”
In Likkutei
Torah, the Alter Rebbe poses the question that if G-d’s Thirteen
Attributes of Mercy are aroused during Elul, then each day of Elul should be a
festival. The hallmark of a Jewish festival (according to Chassidus) is that a
great spiritual revelation occurs on that day. Since the Thirteen Attributes of
G-d’s Mercy represent a considerable spiritual revelation (paralleled only on
Yom Kippur ), each day of Elul should be a festival (Yom Tov) in its
own right.
The Alter Rebbe
answers this point with a parable depicting G-d as a “King in the field” during
the month of Elul. In fact, within the details of this parable, the Alter Rebbe
conveys a wealth of information about the nature of Elul in Chabad Chassidic
thought, to the extent that Chabad Chassidim have made it their business to
publicize the parable to the greatest possible degree. Within the talks and
discourses of the Rebbe shlita there are literally hundreds of
explanations of the parable, focusing on even the most precise details and
offering fresh insights into the meaning of the month.
The following is the
parable of the Alter Rebbe as recorded in Likkutei Torah (free
translation):
“The matter can be
understood through a parable of a king, who, before reaching the city, is
greeted in the field by citizens of the city who leave the city in order to
greet him. At that point, any person who wishes to do so may come and greet him,
and he welcomes them in an encouraging way, showing each of them a smiling face.
When he leaves for the city, they follow him. But later when he is in the royal
chamber, no person may enter without permission, and even then only extremely
privileged and fortunate people are granted permission.”
“So too,”
concludes the
Alter Rebbe, “in the month of Elul we go to greet the light of G-d’s blessed
countenance in the field...which is the revelation of the Thirteen Attributes of
G-d’s Mercy, face to face.”
iii) Significance of
the analogy
The main point of
the Alter Rebbe is that in the normal scheme of things, a king presents himself
as an extremely exalted sovereign whose very presence is sufficient to instill
fear in the people. However, there is an exceptional circumstance: when the king
goes out to the field and strips himself of outward signs of sovereignty,
lowering himself to pay specific attention to each one of his people.
In fact there are
number of novelties here. First, the fact that the king is found in the field
among the general public is unusual. But, coupled with that, he is also willing
to receive each individual without the need to seek prior permission. Most
remarkable of all is that he receives each citizen – no matter how low that
citizen may be – with warmth and love, showing each person an encouraging and
smiling face.
From amidst all of
these details we can appreciate the unique spiritual make-up of the month of
Elul. In the analogy, the king’s royal chamber refers to the High Holydays of
Rosh HaShana , Yom Kippur and the Ten Days of T’shuva. At this
time, G-d is (so to speak) in His Royal Chamber, and in order to enter, a person
must make the most rigorous of preparations. Only the most exceptional
individuals could possibly reach these heights, and even then, entry is only
granted with expressed permission. And when the person finally enters the Royal
Chamber he is instantly overwhelmed with the utmost trepidation, for he is in
the King’s presence, and he is overcome with a feeling of total subjugation to
the King.
Thus, we find that
the High Holydays are exceptional dates on the Jewish calendar, where the entire
Jewish people are occupied with prayer and repentance. This reaches a peak on
Yom Kippur, when the person detaches himself completely from all things
physical and spends the entire day devoted to G-d within the walls of the
synagogue.
However, during the
month of Elul, G-d goes out (so to speak) into the field. In other words, He
makes Himself “close” to the Jewish people, who find themselves in a spiritual
“field” devoid of any remarkable spiritual achievements. Superficially there
appears to be no unique spiritual quality to these days, for we all wear weekday
clothes. But it is precisely within the days of Elul that G-d shines the intense
revelation of His thirteen attributes of mercy to every Jew and He greets each
one with an encouraging and smiling face. The only thing that is incumbent on
the person to do is to go out and greet the King!
iv) Superior
revelations of Elul
Elsewhere, the Alter
Rebbe explains a further detail within the parable. The expression of
love by the king for the people of in field is actually greater than the love he
displays to the elite, who are privileged to visit the royal chamber. For in
order to lower himself to the common, undeserving person, the king must draw on
hidden reserves of unbounded love.
Thus, the closeness
of G-d to a Jew in the month of Elul is not merely a change in the “quantity” of
love that G-d manifests to His nation, but it is also a love unique in its
“quality.” The boundless love that G-d shows in Elul reaches every Jew
unreservedly, regardless of his personal worth or merits.
As for those few
privileged citizens who will merit to enter the “Royal Chamber” during the High
Holy Days, they also receive this superior, special love during Elul, the likes
of which they will not even receive when they finally enter the King’s Chamber.
v) Practical
implications
All of the above
sheds a completely new light on a Jew’s approach to the month of Elul. Of
course, it remains essential to spend much time during the month reviewing one’s
deeds from the past year and making good resolutions for the next year. However,
when a person meditates upon the spiritual quality of the month – as conveyed by
the analogy of the king in the field – he will come to the realization that G-d
is exceptionally close to every Jew at this time without exception.
Consequently, although Elul is generally a time of trepidation, the person will
positively rejoice in trepidation at the thought how G-d is close, and at
how easy it is to approach the King, while He is currently making Himself
available “in the field.”
Elul is a time when
the Jewish people can relate to G-d not as slaves to a master, or as citizens to
a king, but rather as beloved to lover.
vi) Allusion in Song
of Songs
The relationship of
the Jewish people with G-d as beloved to lover was depicted by King Solomon in
his Song of Songs. Hinting at this motif of Elul, he arranged the verse
(6:3) “I am my Beloved’s and my Beloved is mine” so that the first
letters spell the word Elul in Hebrew.
vii) City dwellers
and people of the field
A further point in
the analogy, which has been explained by the Rebbe MH”M, is the statement that
the king “is greeted in the field by citizens of the city who leave the city in
order to greet him.”
Presumably, the king
would be first greeted by the rural inhabitants of the fields, and only later by
city dwellers journeying from the city. Why did the Alter Rebbe make no mention
of the inhabitants of the field?
It seems therefore
that the Alter Rebbe wished to stress that during Elul, everybody is considered
to be a city dweller, even those who normally inhabit the fields.
The city dweller
lives in close proximity to the king and is more familiar with him. This is
analogous to the soul before it descends into the body, which is close to G-d.
The inhabitant of the field who knows little of the king is analogous to state
where the soul has descended into the body.
Thus, the Alter
Rebbe is declaring that during Elul, even the inhabitants of the field are
elevated to the level of a city dweller, such that the entire Jewish people are
lifted to a loftier state of being closer to G-d.
(See
Bibliography for sources for the above)
c) Acronyms in
Scripture
Various allusions
are found in scripture for the key themes of Elul. Each is alluded to by the
first letters of four consecutive words spelling the word “Elul.”
The Rebbe instructed
that these verses should be publicized as much as possible during the month of
Elul.
i) Torah
The theme of Torah
is hinted to by a verse speaking about the cities of refuge to which an
accidental murderer can flee: “[But for one who had not lain in ambush, and G-d]
caused it to come to his hand, I shall provide for you [a place to which
he will flee].” (Ex. 21:13)
This is connected to
Torah on the basis of the Talmud’s comment (Makkos 10a) that “the words
of Torah are a refuge.”
ii) Divine service &
Prayer
This is indicated by
the verse (Shir HaShirim 6:3), “I am my Beloved’s and my Beloved is
mine,” which describes the reciprocal relationship of prayer and Divine
service. First man makes the effort (“I am my Beloved’s”) and then G-d
responds (“my Beloved is mine”).
iii) Acts of
Kindness
The theme of acts of
kindness in Elul is hinted to by a verse in Megilas Esther (9:22)
describing the acts of kindness that must take place on Purim: “[They were to
observe them as days of feasting and gladness, and] for sending delicacies
one person [to another, and gifts to the poor].”
iv) T’shuva
This is hinted to by
the verse (Deut. 30:6), “[The L-rd your G-d will circumcise] your heart and
the hearts of your descendents.”
v) Redemption &
Resurrection
This is hinted to by
the verse, “[Then Moses and the Children of Israel will sing this song] to
G-d and they spoke saying, “I shall sing…” Our Sages commented in the Talmud
(Sanhedrin 91b) that the fact that the future tense is employed (they
“will sing,” although the past is obviously intended) alludes to the
resurrection of the dead. In this acronym, the word Elul is spelled backwards.
d) Chabad customs
*
Prayer & Chassidus: One should pray at length during Elul and increase in
the study of Chassidus.
*
L’Dovid Hashem Ohri: From the first day of Rosh Chodesh Elul (i.e.
30 Menachem Av), the Psalm beginning with the words “L’Dovid Hashem
Ohri” (Siddur Tehillas Hashem p. 81) is recited during the morning
and afternoon services.
*
Shofar: After the morning service the shofar is sounded as
follows: ,Wr, ,Wa, ,Wra,/
*
Addition of three Psalms Daily: After the daily portion of Psalms that is
recited following the morning prayers, three additional Psalms are recited
daily, according to the scheme printed in the back of the Book of Psalms. If a
person forgets to do so and remembers later in the month, he should start from
the day that he remembers, compensating for the earlier days when he finds an
opportunity.
*
K’Siva va’Chasima Tova: One should endeavor during the month of Elul to
wish other Jewish people a k’siva v’chasima tova (to be written and
sealed for a good new year). This can be done both verbally and in writing, and
one may even begin this custom as early as 15 Av.
*
Checking T’fillin & Mezuzos: During Elul a person should have all his
t’fillin and mezuzos checked and encourage others to do so.
*
Alter Rebbe’s Niggun: While the Alter Rebbe’s niggun is usually
only sung on special occasions, it may be sung at any time during the month of
Elul.
*
Weddings: Weddings may be performed during the entire month of Elul.
*
Slichos: Beginning with the last Sunday before Rosh HaShana, Slichos
(Penitential Prayers) are recited early in the morning before Shacharis,
preferably before it is light, as this is an auspicious time to ask for
forgiveness. However, the first recitation of Slichos is said immediately
after midnight, on Saturday night, rather than on Sunday morning.
Slichos
are said for a minimum of four days; therefore if Rosh HaShana falls out
on Tuesday or Wednesday, one begins a week earlier.
Before morning
Slichos one recites the morning blessings. The chazzan wears a tallis,
though he does not recite a blessing on it if it is before the appointed time
(see a halachic calendar for the precise time, which varies radically according
to location and time of year. If it is before the time, it is preferable that
the chazzan borrow a tallis to avoid the doubt that he may have to make a
blessing).
Slichos
are printed in a separate booklet arranged according to the custom of Chabad,
and are said standing.
If one says
Slichos without a minyan, one should not say the thirteen attributes
of mercy (“Hashem, Hashem...”) or the Vidui (confession).
e.) Important dates
Rosh Chodesh:
Wedding
of the Mitteler Rebbe to Rebbetzin Baila Rayza, daughter of R’ Chaim
Avrohom, son of the Alter Rebbe in 5582 (1782)
10 Elul:
Wedding of Rebbetzin Chaya Mushka (daughter of the Rebbe Maharash)
to R’ Moshe Horenstein, in 5652 (1892)
11 Elul:
Wedding of the Rebbe
Rashab to Rebbetzin Sterna Sara (daughter of Admur Yosef
Yitzchok of Movrutch, son of the Tzemach Tzedek) in 5635 (1875)
12 Elul:
The Previous Rebbe
visits America for the first time in 5689(1929)
13 Elul:
Wedding of the
Previous Rebbe to Rebbetzin Nechama Dina in 5657 (1897)
14 Elul:
The Previous
Rebbe settles in Warsaw, Poland in 5593 (1933) until his departure to Otvosk in
the summer of 5695 (1935)
15 Elul:
The Rebbe Rashab
establishes the first Lubavitcher Yeshiva Tomchei T’mimim where Chassidus
is studied formally, in 5657 (1897)
17 Elul:
R’ Boruch (father of
the Alter Rebbe) marries the Rebbetzin Rikva in 5503 (1743).
The Rebbe shlita lays the foundation stone for the expansion of
Lubavitch Headquarters at 770 Eastern Parkway in 5748 (1988)
18 (Chai) Elul:
Birthday of the Baal Shem Tov in 5458 (1698). Achiya HaShiloni
reveals himself to the Baal Shem Tov on this day in 5484 (1724). The
Baal Shem Tov reveals himself on this day in 5494 (1734). Birthday of the
Alter Rebbe in 5605 (1745). Baal Shem Tov attends the Alter Rebbe’s
Opshernish (hair cutting ceremony) in 5608 (1748). Mitteler Rebbe
settles in Lubavitch in 5673 (1813). Formal studies begin in first Lubavitcher
Yeshiva in 5657 (1897) (See entry: Chai Elul)
19 Elul:
The Previous
Rebbe makes his residence in 770 Eastern Parkway in 5700 (1940)
21 Elul:
The Previous Rebbe
leaves Otvosk with the intention to travel to Riga. On the way he is forced to
stay in Warsaw for over two months during the outbreak of World War II in 5699
(1939) (See Seifer HaSichos 5700 at beginning)
Chanukas HaBayis
(formal
inauguration) of 770 Eastern Parkway in 5700 (1940) (See Seifer HaMaam Orim and
Seifer HaSichos 5700)
23 Elul:
Passing of R’ Meir
Shlomo Yanovksy, rav of Nikolayev (father of the Rebbetzin Chana), grandfather
of the Rebbe, shlita. He is thought to have passed away in 5697 (1937).
The Rebbe recites Kaddish on this day
25 Elul:
Bris (circumcision) of the Alter Rebbe in 5505 (1745)
29 Elul:
Birthday of the
Tzemach Tzedek in 5549 (1789)
f.) Connection to
Moshiach
[See above, section c. part v.]
As we stand in the
last moments of exile, the spiritual stocktaking we carry out in the month of
Elul should focus on the imminence of the Redemption, and the power that a Jew
has to arouse himself and others and even the Al-mighty Himself to bring the
Redemption. For according to all the signs mentioned by our Sages, the
Redemption is long overdue. (Seifer HaSichos 5751 2:762)
Bibliography
Sections ‘a’ and ‘b’
are adapted an article entitled Chodesh Elul b’Mishnas Chabad, printed in
the journal B’Ohr HaChassidus, issue 11. The article is based on the
following sources: Likkutei Torah, drushim l’chodesh Elul; s.v. Inyan Elul
in Maamarei Admur HaZaken, Parshiosvol. 2; Likkutei Sichos,
Vol. 4, supplement Chodesh Elul; s.v. Ani l’Dodi 5732 in Seifer
HaMaamarim Meluket, Vol. 3; s.v. Ani l’Dodi 5726, ibid. Vol. 4.
Section ‘c’:
Sicha of Shabbos Parshas R’ei 5749, 5751. In English, see Timeless
Patterns in Time (S.I.E. 5754), pp. 147ff.
Section ‘d’:
Seifer HaMinhagim; Otzar Minhagei Chabad (Elul/Tishrei). See also
Kuntres HaMaaseh hu HaIkar
Section ‘e’:
“Yemei Chabad” (Historic Days in Chabad), Kehos (Kfar Chabad)
5754
See also entries:
Chai Elul, Chof Hei Elul, Cheshbon HaNefesh, T’shuva, Rosh HaShana, Yom Kippur. |
