PART 1:
Month of ELUL as a continuation of the themes of Tu B Av, 15th of Av, the Jewish Love Holiday
(ג) אֲנִ֤י לְדוֹדִי֙ וְדוֹדִ֣י לִ֔י הָרֹעֶ֖ה בַּשּׁוֹשַׁנִּֽים׃ {ס}
(3) I am my beloved’s
And my beloved is mine;
He browses among the lilies.
דרשתי קרבתך
בכל ליבי קראתיך
ובצאתי לקראתך
לקראתי מצאתיך
I have sought Your nearness,
With all my heart have I called You,
And going out to meet You
I found You coming toward me.
(Rabbi Yehuda Ha’Levi)
שכאן כמו בדרוש הראשון מבאר ענין הארת י"ג מדות הרחמים שבחודש אלול, ומבאר שזהו ענין הרועה בשושנים, שכשם השושנה יש לה תליסר עלין כך גם י"ג מדה"ר, וגם מוסיף ומבאר בארוכה הרמז השני שבמספר י"ג (של עלי השושנה) שהוא כנגד י"ג מדות שהתורה נדרשת בהם . . שבדרוש הראשון מבואר הכלל נקודת ענינו של אלול, משל המלך בשדה, ובדרוש השני מבוארים פרטי העבודה, שזה כולל גם לימוד התורה" ע"ש בארוכה.
Loose summary by Tehilah:
In the month of Elul it is like the shepherd in the roses (from Song of Songs), a parable of a King in the field.
Rabbi Shneur Zalman of Liady, the first Lubavitcher Rebbe; Likkutei Torah, the "Alter Rebbe" (1745-1812) on Parshat Re’eh, 32.
Call out while [God] is near.
Lesser known E.L.U.L. אֱלוּל acronym texts
(ו) וּמָ֨ל ה' אֱלֹkיךָ אֶת־לְבָבְךָ֖ וְאֶת־לְבַ֣ב זַרְעֶ֑ךָ לְאַהֲבָ֞ה אֶת־ה' אֱלֹkיךָ בְּכׇל־לְבָבְךָ֥ וּבְכׇל־נַפְשְׁךָ֖ לְמַ֥עַן חַיֶּֽיךָ׃
(6) Then your God 'ה will open up your heart and the hearts of your offspring—to love your God 'ה with all your heart and soul, in order that you may live.
(כב) כַּיָּמִ֗ים אֲשֶׁר־נָ֨חוּ בָהֶ֤ם הַיְּהוּדִים֙ מֵאֹ֣יְבֵיהֶ֔ם וְהַחֹ֗דֶשׁ אֲשֶׁר֩ נֶהְפַּ֨ךְ לָהֶ֤ם מִיָּגוֹן֙ לְשִׂמְחָ֔ה וּמֵאֵ֖בֶל לְי֣וֹם ט֑וֹב לַעֲשׂ֣וֹת אוֹתָ֗ם יְמֵי֙ מִשְׁתֶּ֣ה וְשִׂמְחָ֔ה וּמִשְׁלֹ֤חַ מָנוֹת֙ אִ֣ישׁ לְרֵעֵ֔הוּ וּמַתָּנ֖וֹת לָֽאֶבְיֹנִֽים׃
(22) the same days on which the Jews enjoyed relief from their foes and the same month which had been transformed for them from one of grief and mourning to one of festive joy. They were to observe them as days of feasting and merrymaking, and as an occasion for sending gifts, one person to another and presents to the poor.
PART 2: What happens in Elul beyond continued love themes (liturgy and law)
(א) לְדָוִ֨ד ׀ ה' ׀ אוֹרִ֣י וְ֭יִשְׁעִי מִמִּ֣י אִירָ֑א יְהֹוָ֥ה מָעוֹז־חַ֝יַּ֗י מִמִּ֥י אֶפְחָֽד׃ (ב) בִּקְרֹ֤ב עָלַ֨י ׀ מְרֵעִים֮ לֶאֱכֹ֢ל אֶת־בְּשָׂ֫רִ֥י צָרַ֣י וְאֹיְבַ֣י לִ֑י הֵ֖מָּה כָשְׁל֣וּ וְנָפָֽלוּ׃ (ג) אִם־תַּחֲנֶ֬ה עָלַ֨י ׀ מַחֲנֶה֮ לֹא־יִירָ֢א לִ֫בִּ֥י אִם־תָּק֣וּם עָ֭לַי מִלְחָמָ֑ה בְּ֝זֹ֗את אֲנִ֣י בוֹטֵֽחַ׃ (ד) אַחַ֤ת ׀ שָׁאַ֣לְתִּי מֵֽאֵת־ ה' אוֹתָ֢הּ אֲבַ֫קֵּ֥שׁ שִׁבְתִּ֣י בְּבֵית ה' כׇּל־יְמֵ֣י חַיַּ֑י לַחֲז֥וֹת בְּנֹעַם־ ה' וּלְבַקֵּ֥ר בְּהֵֽיכָלֽוֹ׃ (ה) כִּ֤י יִצְפְּנֵ֨נִי ׀ בְּסֻכֹּה֮ בְּי֢וֹם רָ֫עָ֥ה יַ֭סְתִּרֵנִי בְּסֵ֣תֶר אׇהֳל֑וֹ בְּ֝צ֗וּר יְרוֹמְמֵֽנִי׃ (ו) וְעַתָּ֨ה יָר֪וּם רֹאשִׁ֡י עַ֤ל אֹיְבַ֬י סְֽבִיבוֹתַ֗י וְאֶזְבְּחָ֣ה בְ֭אׇהֳלוֹ זִבְחֵ֣י תְרוּעָ֑ה אָשִׁ֥ירָה וַ֝אֲזַמְּרָ֗ה לַֽ ה' ׃ (ז) שְׁמַע־ ה' קוֹלִ֥י אֶקְרָ֗א וְחׇנֵּ֥נִי וַֽעֲנֵֽנִי׃ (ח) לְךָ֤ ׀ אָמַ֣ר לִ֭בִּי בַּקְּשׁ֣וּ פָנָ֑י אֶת־פָּנֶ֖יךָ ה' אֲבַקֵּֽשׁ׃ (ט) אַל־תַּסְתֵּ֬ר פָּנֶ֨יךָ ׀ מִמֶּנִּי֮ אַ֥ל תַּט־בְּאַ֗ף עַ֫בְדֶּ֥ךָ עֶזְרָתִ֥י הָיִ֑יתָ אַֽל־תִּטְּשֵׁ֥נִי וְאַל־תַּ֝עַזְבֵ֗נִי אֱלֹהֵ֥י יִשְׁעִֽי׃ (י) כִּֽי־אָבִ֣י וְאִמִּ֣י עֲזָב֑וּנִי וַֽ ה' יַאַסְפֵֽנִי׃ (יא) ה֤וֹרֵ֥נִי ה' דַּ֫רְכֶּ֥ךָ וּ֭נְחֵנִי בְּאֹ֣רַח מִישׁ֑וֹר לְ֝מַ֗עַן שֽׁוֹרְרָֽי׃ (יב) אַֽל־תִּ֭תְּנֵנִי בְּנֶ֣פֶשׁ צָרָ֑י כִּ֥י קָמוּ־בִ֥י עֵדֵי־שֶׁ֝֗קֶר וִיפֵ֥חַ חָמָֽס׃ (יג) לׅׄוּׅׄלֵׅ֗ׄאׅׄ הֶ֭אֱמַנְתִּי לִרְא֥וֹת בְּֽטוּב־ ה' בְּאֶ֣רֶץ חַיִּֽים׃ (יד) קַוֵּ֗ה אֶל־ ה' חֲ֭זַק וְיַאֲמֵ֣ץ לִבֶּ֑ךָ וְ֝קַוֵּ֗ה אֶל־ ה' ׃ {פ}
(1) Of David.
The LORD is my light and my help; whom should I fear? The LORD is the stronghold of my life, whom should I dread? (2) When evil men assail me to devour my flesh-a— it is they, my foes and my enemies, who stumble and fall. (3) Should an army besiege me, my heart would have no fear; should war beset me, still would I be confident. (4) One thing I ask of the LORD, only that do I seek: to live in the house of the LORD all the days of my life, to gaze upon the beauty of the LORD, to frequent-b Their temple. (5) She will shelter me in Their pavilion on an evil day, grant me the protection of His tent, raise me high upon a rock. (6) Now is my head high over my enemies round about; I sacrifice in Her tent with shouts of joy, singing and chanting a hymn to the LORD. (7) Hear, O LORD, when I cry aloud; have mercy on me, answer me. (8) In Your behalf-b my heart says: “Seek My face!” O LORD, I seek Your face. (9) Do not hide Your face from me; do not thrust aside Your servant in anger; You have ever been my help. Do not forsake me, do not abandon me, O God, my deliverer. (10) Though my father and mother abandon me, the LORD will take me in. (11) Show me Your way, O LORD, and lead me on a level path because of my watchful foes. (12) Do not subject me to the will of my foes, for false witnesses and unjust accusers have appeared against me. (13) Had I not the assurance that I would enjoy the goodness of the LORD in the land of the living…
(14) Look to the LORD; be strong and of good courage! O look to the LORD!
8/17 continue here!
Jewish tradition recommends several ways to prepare for Rosh Hashana. We read about saying the 13 attributes and seeking to fall deeper in love with God. Here are some more ideas. Let's return to one of our previous "hidden" Elul verses.
(ו) וּמָ֨ל ה' אֱלֹ*יךָ אֶת־לְבָבְךָ֖ וְאֶת־לְבַ֣ב זַרְעֶ֑ךָ לְאַהֲבָ֞ה אֶת ה' אֱלֹ*יךָ בְּכׇל־לְבָבְךָ֥ וּבְכׇל־נַפְשְׁךָ֖ לְמַ֥עַן חַיֶּֽיךָ׃
(6) Then your God ה' will open up*open up Others “circumcise.” your heart and the hearts of your offspring—to love your God ה' with all your heart and soul, in order that you may live.
The prayers and rituals of Elul are meant to "open up" or circumcise hearts in preparation for Rosh Hashana. Let's keep this in mind as we encounter our next Elul texts.
(ד) אַף עַל פִּי שֶׁתְּקִיעַת שׁוֹפָר בְּרֹאשׁ הַשָּׁנָה גְּזֵרַת הַכָּתוּב רֶמֶז יֵשׁ בּוֹ כְּלוֹמַר עוּרוּ יְשֵׁנִים מִשְּׁנַתְכֶם וְנִרְדָּמִים הָקִיצוּ מִתַּרְדֵּמַתְכֶם וְחַפְּשׂוּ בְּמַעֲשֵׂיכֶם וְחִזְרוּ בִּתְשׁוּבָה וְזִכְרוּ בּוֹרַאֲכֶם. אֵלּוּ הַשּׁוֹכְחִים אֶת הָאֱמֶת בְּהַבְלֵי הַזְּמַן וְשׁוֹגִים כָּל שְׁנָתָם בְּהֶבֶל וָרִיק אֲשֶׁר לֹא יוֹעִיל וְלֹא יַצִּיל, הַבִּיטוּ לְנַפְשׁוֹתֵיכֶם וְהֵיטִיבוּ דַּרְכֵיכֶם וּמַעַלְלֵיכֶם וְיַעֲזֹב כָּל אֶחָד מִכֶּם דַּרְכּוֹ הָרָעָה וּמַחֲשַׁבְתּוֹ אֲשֶׁר לֹא טוֹבָה. לְפִיכָךְ צָרִיךְ כָּל אָדָם שֶׁיִּרְאֶה עַצְמוֹ כָּל הַשָּׁנָה כֻּלָּהּ כְּאִלּוּ חֶצְיוֹ זַכַּאי וְחֶצְיוֹ חַיָּב. וְכֵן כָּל הָעוֹלָם חֶצְיוֹ זַכַּאי וְחֶצְיוֹ חַיָּב. חָטָא חֵטְא אֶחָד הֲרֵי הִכְרִיעַ אֶת עַצְמוֹ וְאֶת כָּל הָעוֹלָם כֻּלּוֹ לְכַף חוֹבָה וְגָרַם לוֹ הַשְׁחָתָה. עָשָׂה מִצְוָה אַחַת הֲרֵי הִכְרִיעַ אֶת עַצְמוֹ וְאֶת כָּל הָעוֹלָם כֻּלּוֹ לְכַף זְכוּת וְגָרַם לוֹ וְלָהֶם תְּשׁוּעָה וְהַצָּלָה שֶׁנֶּאֱמַר (משלי י כה) "וְצַדִּיק יְסוֹד עוֹלָם" זֶה שֶׁצָּדַק הִכְרִיעַ אֶת כָּל הָעוֹלָם לִזְכוּת וְהִצִּילוֹ. וּמִפְּנֵי עִנְיָן זֶה נָהֲגוּ כָּל בֵּית יִשְׂרָאֵל לְהַרְבּוֹת בִּצְדָקָה וּבְמַעֲשִׂים טוֹבִים וְלַעֲסֹק בְּמִצְוֹת מֵרֹאשׁ הַשָּׁנָה וְעַד יוֹם הַכִּפּוּרִים יֶתֶר מִכָּל הַשָּׁנָה. וְנָהֲגוּ כֻּלָּם לָקוּם בַּלַּיְלָה בַּעֲשָׂרָה יָמִים אֵלּוּ וּלְהִתְפַּלֵּל בְּבָתֵּי כְּנֵסִיּוֹת בְּדִבְרֵי תַּחֲנוּנִים וּבְכִבּוּשִׁין עַד שֶׁיֵּאוֹר הַיּוֹם:
(4) Even though the sounding of the shofar on Rosh HaShanah is a decree, it contains an allusion. It is as if [the shofar's call] is saying:
Wake up you sleepy ones from your sleep and you who slumber, arise. Inspect your deeds, repent, remember your Creator. Those who forget the truth in the vanities of time and throughout the entire year, devote their energies to vanity and emptiness which will not benefit or save: Look to your souls. Improve your ways and your deeds and let every one of you abandon their evil path and thoughts. Accordingly, throughout the entire year, a person should always look at themselves as equally balanced between merit and sin and the world as equally balanced between merit and sin. If they perform one sin, they tips his balance and that of the entire world to the side of guilt and brings destruction upon themselves.
[On the other hand,] if they perform one mitzvah, they tip their balance and that of the entire world to the side of merit and brings deliverance and salvation to themselves and others. This is implied by [Proverbs 10:25] "A righteous human is the foundation of the world," i.e., the one who acted righteously, tipped the balance of the entire world to merit and saved it.
For these reasons, it is customary for all of Israel to give profusely to charity, perform many good deeds, and be occupied with mitzvot from Rosh HaShanah until Yom Kippur to a greater extent than during the remainder of the year.
During these ten days, the custom is for everyone to rise [while it is still] night and pray in the synagogues with heart-rending words of supplication until daybreak.
1. What from this beautiful and long instructional "preparation for Rosh HaShanah through the month of Elul" feels like great self care advice?
2. What from the above feels like it goes against self-care advice? Does it require a different application or is it something that feels like it might have helped in a different time but no longer?
(ה)... אָדָם יְחִידִי, לְלַמֶּדְךָ, שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא. וְכָל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא. ... לְפִיכָךְ כָּל אֶחָד וְאֶחָד חַיָּב לוֹמַר, בִּשְׁבִילִי נִבְרָא הָעוֹלָם.
...Adam the first human was created alone, to teach you that with regard to anyone who destroys one soul, i.e., kills one person, the verse ascribes them blame as if they destroyed an entire world, as Adam was one person, from whom the population of an entire world came forth. And conversely, anyone who sustains one soul, the verse ascribes them credit as if they sustained an entire world...Therefore, since all humanity descends from one person, each and every person is obligated to say: The world was created for me, as one person can be the source of all humanity, and recognize the significance of their actions.
It was said of Reb Simcha Bunem that he carried two slips of paper, one in each pocket.
On one he wrote: Bishvili nivra ha-olam—“for my sake the world was created.”
On the other he wrote: V’anokhi afar v’efer”—“I am but dust and ashes.”
In Elul we seek out our souls, we get ready to forgive and ask for forgiveness. We must hold these two truths as we pursue both.
What does it mean for the items listed above, and especially repentance, to come before the whole world?
שִׁבְעָה דְּבָרִים נִבְרְאוּ קוֹדֶם שֶׁנִּבְרָא הָעוֹלָם, וְאֵלּוּ הֵן: תּוֹרָה, וּתְשׁוּבָה, וְגַן עֵדֶן, וְגֵיהִנָּם, וְכִסֵּא הַכָּבוֹד, וּבֵית הַמִּקְדָּשׁ, וּשְׁמוֹ שֶׁל מָשִׁיחַ.
The Gemara answers: This is not difficult. Seven phenomena were created before the world was created, and they are: Torah, and repentance, and the Garden of Eden, and Gehenna, and the Throne of Glory, and the Temple, and the name of Messiah.
A taste of our next study. Rosh Hashana and Teshuva/returning to our whole selves. How hard is it? How unique is it?
"Nothing is more whole than a broken heart”
- Rabbi Menachem Mendel of Kotzk 1787-1859, Poland
Hakhsharat HaAvrekhim, by Rabbi Kalonymus Kalman Shapira (Tel Aviv 20th c)
Soul Accounting
... we [need to] take a make a hard and honest account of our soul, called in Hebrew, a “cheshbon nefesh.” It is the foundation of holy work in general...First, let it be clear that at certain times, a cheshbon nefesh is not in your better interests. ... It is impossible to feel such joy and confidence when you go deep inside and take an honest look at matters of the soul that you generally avoid...a person who avoids looking at their true place in the world, bowing their head to the truth and breaking their heart over their own insincerity, cannot stand before God and speak or hear God’s word in the Torah. For this reason, humans are required to take account of their soul from time to time. The holy masters have said that the best time for a cheshbon nefesh is when one is disturbed by some worry, or even in the midst of some physical or financial hardship. But if they are in a good, comfortable state of mind and body, and want to incorporate a cheshbon nefesh into their holy work, then they should take care to eat and drink less. Not ...fast completely, but for a cheshbon nefesh...at least, reach the point where spirit and selfish desires are subdued so as to be in a willing state of mind to confront the truth.
...in the midst of a cheshbon nefesh do not do it in a rushed, off handed way. Feel as if they are standing trial before the court...reach a real awareness that their body, desires, and very soul are all standing in judgment. They are not being judged by the Heavenly Court, but by themself. The more honest they are in introspection, and according to the degree to which they bow their head before the Almighty whose life is in God's hands, the more the One who sits in Judgment will be lenient in Their ruling. This is an explanation of what God meant when They said, “Behold I will bring you to judgment for saying, I have not sinned.” Simply put, when there is judgment below, (and human is honest with themself and their relationship to God’s Law), then there is no judgment above, (for God will suspend the sentence.)
I used to have "spiritual check-ups" with my friends, learned from my teacher Rabbi Aryeh Ben David. What would a spiritual accounting or check up look like for you? Would it be solo? In chevruta? Here are some detailed steps if you want guidance before next week. OR google "Ethical Will" and start from the place of imagining the depths you want your children to know their own soul.