אני לדודי ודודי לי. Ani LeDodi VeDodi Li

Transcription

1 אני לדודי ודודי לי Ani LeDodi VeDodi Li

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3 327 FOREWORD AWED BY IMPENDING JUDGMENT n the month of Elul, even the fish in the sea quake in fear. This charac- Jewish adage describes the traditional approach to Divine service Iteristic during this month. Nor is this merely man s natural emotional response; it is anchored in our Rabbis teachings. Thus the Tur states: 1 Our Sages ordained that the shofar be sounded from Rosh Chodesh Elul for the entire month every year, to warn the Jewish people to repent, as it is written, 2 Is it possible that when a shofar is sounded in the city, the people will not tremble?! Similarly, Rabbeinu Yonah highlights the theme of fear, stating, 3 From the entry of the month of Elul until Yom Kippur, one should tremble and fear, in awe of [G-d s] judgment. In this spirit, R. Moshe Alshech interprets 4 the verse, 5 She shall weep for her father for thirty days, as alluding to the tears of teshuvah to be shed in the month of Elul. And in fact, what else could be expected? After all, on Rosh HaShanah and Yom Kippur, the Days of Judgment, All the inhabitants of the earth pass before You like a flock of sheep. As a shepherd examines his flock, making his sheep pass under his staff, so do You make the soul of every living being pass, and You count and reckon them. 6 Surely, any person who is at all spiritually sensitive, and who realizes that his turn will soon come to pass before his Creator, will shudder; fear and trembling will seize him. 6 A NEW FOCUS ON OUR DIVINE SERVICE That said, there is a time-honored aphorism among chassidim: 7 Chai Elul is the day that infuses vitality (chayus) into Elul. Chai Elul, the 18th of Elul, is the 1. Orach Chayim, sec Amos 3:6. 3. Sefer HaYirah. 4. In his Toras Moshe. 5. Devarim 21: The U'Nesaneh Tokef prayer, from the Mussaf liturgy of Rosh HaShanah and Yom Kippur. 7. Likkutei Dibburim (in English translation), Vol. III, p. 235; Sefer HaSichos 5705 (1945), p. 122.

4 328 אני לדודי ודודי לי, ה'תשכ"ו birthday of the Baal Shem Tov (5458/1698) and of the Alter Rebbe (5505/1745). The implication is that their teachings and those of the Rebbeim who continued their legacy infused new energy into the month of Elul, enabling it to be imbued with love and joy. 8 They taught our people to approach Elul not only with awe and reverence, but also with happy anticipation, inspired by the expectation that soon they would be in G-d s presence. True, G-d is our King and Judge, but He is also our loving Father. One of the classic teachings that inspired this approach is the Alter Rebbe s seminal maamar with the title Ani LeDodi that appears in Likkutei Torah the maamar that gave the Jewish world the renowned parable of the king in the field. 9 To quote: Before a king enters a city, its inhabitants go out to greet him and receive him in the field. At that time, anyone who so desires may go out and greet him. He receives them all pleasantly and shows a smiling countenance to them all. With that image, the Alter Rebbe fanned the flames of the inherent love for G-d that lies hidden in the heart of every Jew. KING IN THE PALACE, KING IN THE FIELD For the last two centuries, the Alter Rebbe s parable has inspired chassidim to heartfelt Divine service during Elul. Without minimizing rather, while enhancing the dread and awe that traditionally characterized Elul, the month has come to be appreciated as a month of deep love, in which through sincere prayer, one can greet the king. Year after year, as the Rebbe taught and retaught the Alter Rebbe s analogy, a new insight came into focus that Elul, when the King is in the field, is not merely a month that leads to inspired Divine service. Beyond that, it reflects the ultimate purpose of creation as a whole, which is the construction of a dwelling for G-d within our material world This was not a total innovation in our tradition. Rashi (in his gloss to Shmos 33:11; Devarim 9:18) mentions the days of Elul as days of Divine favor, comparable to the days directly following the Giving of the Torah. Similarly, one of the classic commentators on Jewish prayer, R. David Avudraham, mentions the association between Elul and the verse I am my Beloved s that is highlighted in the maamarim translated. Nevertheless, in his text, R. David mentions this dimension of love in connection with increasing our prayers, supplications, and repentance, so that we will be granted forgiveness. Chassidus sees the connection between love and Elul as worthy of its own focus, independent of our requests for forgiveness. 9. More precisely, the germ of the analogy of the king in the field is found in the works of the Baal Shem Tov (Kesser Shem Tov, sec. 312), the Maggid of Mezritch (Likkutei Amarim, sec. 77), and several of their other disciples (see Kerem Chabad, Vol. 1, p. 4). The application of the analogy to Elul and the warmhearted wording chosen is the contribution of the Alter Rebbe. 10. See Tanya, ch. 36, elaborating on Midrash Tanchuma, Nasso 7:1.

5 329 ANI LEDODI VEDODI LI 5726 On Rosh HaShanah and Yom Kippur, the King is in His palace; at that time, He reveals Himself in all His awesome majesty, above our ordinary level of spiritual awareness. During Elul, by contrast, the King is in the field; He reveals Himself in a manner that a man can appreciate within the frame work of his everyday reality. And that is the purpose for which all existence was brought into being. WHO INITIATES THE INTENSIFICATION OF THE LOVE RELATIONSHIP? In the maamar that follows the Rebbe focuses on two seemingly conflicting themes of the month that prevail in the month of Elul: On one hand, as reflected by the verse for which it letters form an acronym, the Divine service of Elul is characterized by the approach: I am my Beloved s, i.e., that the intensification of the love relationship between man and G-d is initiated by man. Conversely, however, it is explained that during Elul, G-d s Thirteen Attributes of Mercy are revealed and this revelation makes it possible for even someone who is distant from G-dliness to be aroused in love for Him. The Rebbe explains that the Alter Rebbe s parable of the king in the field enables us to resolve the seeming contradiction between these two themes. By going out to the field, the king makes it possible for man to approach him. Nevertheless, as he presents himself in the field without his crown or regal robes, he does not inspire the people. To approach him, the people must take the initiative. Thus, despite the Divine revelation, the king going out to the field, it is man s service I am my Beloved s that prompts the intensification of man s love relationship with G-d in Elul. WHEN SEQUENCE IS NO LONGER IMPORTANT The Rebbe, however, does not suffice with that explanation. Firstly, man s Divine service quite often needs a helping hand. There are many who desire to greet the king, but cannot overcome the spiritual inertia that prevents them following through and doing so on their own initiative. Because G-d (the King) is sensitive to their inner desire and to refer to the Alter Rebbe s wording, receives them all pleasantly and shows a smiling countenance to all in the analogue, the revelation of the Thirteen Attributes of Mercy they are empowered to overcome their inner obstacles and turn to Him in teshuvah. Thus, it cannot be said that it is man s service alone that provides the initiative to deepen and intensify the love relationship.

6 330 אני לדודי ודודי לי, ה'תשכ"ו Moreover, the people s knowledge that the king is found in the field, in the place where they are located, arouses within them the desire to greet him. True, the king is not wearing his crown or his regal robes, but he is the king and he is nearby. Who will care about the garments or the crown, when he has the opportunity to greet the king!? How then is it possible to say that the deepening of the love relationship in Elul is a result of man s initiative? In resolution: Even though the arousal of the Jewish people s love for G-d comes about because of a revelation from Above, that revelation is merely a precipitator calling forth the Jews inner G-dly essence. And when that essence is revealed, sequence is no longer important. Hence, the service of Elul is described as I am my Beloved s, for in this month, I, a Jew s inner core, bonds with my Beloved. SEEING THE BIGGEST PICTURE To take these concepts to an even deeper level: True, the revelation of the Thirteen Attributes of Mercy in Elul generates the potential for the Divine service of I am my Beloved s, man s Divine service. Nevertheless, in the original verse, my Beloved is mine (which refers to the revelation of these Thirteen Attributes) is stated after I am my Beloved s, because I am my Beloved s (man s service) possesses an advantage over my Beloved is mine (revelation from Above). For even the most sublime spiritual revelations exist for the purpose of enhancing the Divine service of the Jewish people. I am my Beloved s receives precedence because it the bonding of a Jew with G-d, essence to Essence, in the field, in this material world is the ultimate purpose of all existence. It is our earnest hope that the study of this maamar will inspire each of us and our people as a whole to maximize the potential of the month of Elul and go out to the field to meet the King, so that ultimately we will behold Divine pleasure, the consummate revelation of G-d s smiling countenance. 11 And then, at that time our mouths will be filled with laughter 12 when we return to Eretz Yisrael, the King s palace, 13 together with Mashiach. 11. Sec. 8 of the Rebbe's maamar, on p. 373ff. below. 12. Tehillim 126: Midrash Rabbah, Koheles, sec. 9.

7 331 בס"ד. ש"פ ראה, מבה"ח אלול ה'תשכ"ו* א( אני לדודי ודודי לי א ר"ת אלול ב, ומבואר בלקו"ת בהמאמר ד"ה זה ג השייכות דאלול לאני לדודי ודודי לי ד, כי באלול הוא אתערותא דלתתא, אני לדודי, ובראש השנה ויום הכיפורים היא ההמשכה מלמעלה למטה )אתערותא 1 "א נ י ל דו ד י ו דו ד י ל י" ר א ש י ת בו ת א ל ול, ומ ב אר ב ל ק וט י תו ר ה ב ה מ א מ ר ד ב ור ה מ ת ח יל ז ה ה ש י כ ות ד א ל ול ל "א נ י ל דו ד י ו דו ד י ל י", כ י ב א ל ול ה וא א ת ע ר ות א ד ל ת ת א, א נ י ל דו ד י, The first letters of the words of the verse, 1 I am my Beloved s and my Beloved is mine, form an acronym for the name Elul. 2 The maamar in Likkutei Torah 3 beginning with this verse, explains the connection between the month of Elul and I am my Beloved s and my Beloved is mine : that the spiritual service of Elul is that of I am my Beloved s, i.e., an arousal from below, an initiative taken by the Jewish people to draw closer to G d. The beginning of the maamar in Likkutei Torah, loc. cit., explicitly states: The implication is: The spiritual service of Elul is that of I am my Beloved s. Thus, the concept that Elul is identified with an arousal from below is an explanation of the idea that The first letters of the words of the verse, I am my Beloved s and my Beloved is mine, spell.אלול out the name וב ר א ש ה ש נ ה ו יו ם ה כ פ ור ים ה יא ה ה מ ש כ ה מ ל מ ע ל ה ל מ ט ה )א ת ע ר ות א ד ל ע י ל א(, ו דו ד י ל י. Rosh HaShanah and Yom Kippur, by contrast, reflect the second portion of the verse: My Beloved is mine; G dliness is drawn down from Above (in Kabbalistic terminology, an arousal from Above ). The first and second portions of the verse reflect a cause and effect relationship; 1. Shir HaShirim 6:3 2. Avudraham, The Order of the Prayers of Rosh HaShanah, ch. 1; Pri Etz Chayim, Shaar 24 (Shaar Rosh Ha- Shanah,) ch. 1; Shaar HaPessukim by the Arizal on the verse from Shir HaShirim; Bach to Tur, Orach Chayim 581). See further sources cited in Sefer HaMaamarim Melukat, Vol. 2, p. 82, note Likkutei Torah, Devarim, p. 32a ff. See the maamar entitled Ani Ledodi, 5746 (Sefer HaMaamarim Melukat, Vol. 1, p. 467ff.) which explains the connection of this maamar to Parshas Reeh and the allusion stemming from the fact that it is on p. 32 in Likkutei Torah, Devarim. There it is explained that 32 is numerically equivalent to which means heart. It is an accepted tradition (see Likkutei Sichos, Vol. 9, p. 156) that ch. 32 of Tanya was numbered,לב as such because it is the heart of the Tanya. Similarly, the concepts explained in this maamar are the heart of Sefer Devarim of Likkutei Torah.

8 332 אני לדודי ודודי לי, ה'תשכ"ו דלעילא(, ודודי לי. וההמשכה שבר"ה ויוהכ"פ היא ע"י האתדל"ת שבאלול. וזהו שאלול הוא ר"ת אני לדודי ודודי לי ]שגם ודודי לי נכלל בר"ת אלול[, כי האתעדל"ת שבאלול )אני לדודי( היא )גם( הקדמה לההמשכה )ודודי לי( שבר"ה ויוהכ"פ ה. וצריך ביאור, כי מזה שהאותיות ו' ל' )ר"ת ודודי לי( הם מתיבת אלול עצמה, משמע, ו ה ה מ ש כ ה ש ב ר א ש ה ש נ ה ו יו ם ה כ פ ור ים ה יא ע ל י ד י ה א ת ע ר ות א ד ל ת ת א ש ב א ל ול. ו ז ה ו ש א ל ול ה וא ר א ש י ת בו ת א נ י ל דו ד י ו דו ד י ל י ] ש ג ם ו דו ד י ל י נ כ ל ל ב ר א ש י ת בו ת א ל ול[, כ י ה א ת ע ר ות א ד ל ת ת א ש ב א ל ול )א נ י ל דו ד י( ה יא ) ג ם( ה ק ד מ ה ל ה ה מ ש כ ה )ו דו ד י ל י( ש ב ר א ש ה ש נ ה ו יו ם ה כ פ ור ים. the G dliness drawn down on Rosh HaShanah and Yom Kippur comes as a result of the arousal from below on the part of the Jewish people during the month of Elul. Thus the letters of the name Elul, serve as an acronym to the entire verse: I am my Beloved s and my Beloved is mine, [i.e., that even the phrase my Beloved is mine, which refers to Rosh HaShanah and Yom Kippur, is included in the acronym for the letters of Elul]. For the arousal from below in Elul ( I am my Beloved s ) (also) serves as a preparation for the drawing down and revelation of G dliness, ( My Beloved is mine, ) on Rosh HaShanah and Yom Kippur. On this basis, the statement of the maamar that for there to be a revelation of My Beloved is mine on Rosh HaShanah and Yom Kippur, it must be preceded by an arousal from below in Elul can be understood. Although this maamar speaks about the Divine service of Elul and not Rosh HaShanah and Yom Kippur, this statement is included because it explains why The first letters of the words of the verse, אני לדודי ודודי לי I am my Beloved s and my Beloved is mine, spell out the name,אלול i.e., the connection between my Beloved is mine and Elul. For the revelations of Rosh HaShanah and Yom Kippur are dependent on the arousal to teshuvah in Elul. ו צ ר י ך ב א ור, כ י מ ז ה ש ה או ת יו ת ו' ל' )ר א ש י ת בו ת ו דו ד י ל י( ה ם מ ת ב ת א ל ול ע צ מ ה, Explanation is, however, required: The fact that the letters vav and lamed (which allude to my Beloved is mine ) are part of the acronym for Elul,

9 333 ANI LEDODI VEDODI LI 5726 שחודש אלול הוא לא רק הקדמה לודודי לי, אלא שבחודש אלול הוא גם הענין דודודי לי. מ ש מ ע, ש ח ד ש א ל ול ה וא לא ר ק ה ק ד מ ה ל "ו דו ד י ל י", א ל א ש ב ח ד ש א ל ול ה וא ג ם ה ע נ י ן ד "ו דו ד י ל י". indicate that Elul is not only a preparation for the drawing down of G dliness alluded to by the phrase My Beloved is mine, but that the revelation of My Beloved is mine is also manifest within the month of Elul itself and not only afterwards, on Rosh HaShanah and Yom Kippur. SUMMARY The first letters of the words of the verse, אני לדודי ודודי לי I am my Beloved s and my Beloved is mine, serve as an acronym for the name אלול Elul. The maamar in Likkutei Torah beginning with this verse explains the connection between the month of Elul and that verse: that the spiritual service of Elul is that of I am my Beloved s, i.e., an arousal from below, an initiative taken by the Jewish people to draw closer to G-d. Rosh HaShanah and Yom Kippur, by contrast, are alluded to in the second portion of the verse: My Beloved is Mine; G dliness is drawn down from Above (in Kabbalistic terminology, an arousal from Above ). Nevertheless, since the G-dliness drawn down on Rosh HaShanah and Yom Kippur comes as a result of the arousal from below on the part of the Jewish people during the month of Elul, the letters of the name Elul allude to the entire verse: I am my Beloved s and my Beloved is mine, i.e., they include also the revelation that takes place afterwards. Explanation is, however, required: The fact that the letters vav and lamed (which allude to my Beloved is mine ) are part of the word Elul, indicate that Elul is not only a preparation for the drawing down of G-dliness alluded to by the phrase My Beloved is mine, but that the revelation of My Beloved is mine is also manifest in Elul.

10 334 אני לדודי ודודי לי, ה'תשכ"ו ב( וממשיך בהמאמר, שבאלול הוא זמן י"ג מדות הרחמים ו. דהגם שבאלול הוא אני לדודי, אתערותא דלתתא, מ"מ, האתערותא דלתתא של האדם, ובפרט כשהוא רחוק מאלקות, הוא ע"י התעוררות ונתינת כח מלמעלה. וגילוי י"ג מדות הרחמים שבאלול, דגילוי זה הוא לכאו"א מישראל, גם להרחוקים ביותר ז, ומ מ ש י ך ב ה מ א מ ר, ש ב א ל ול ה וא ז מ ן י''ג מ דו ת ה ר ח מ ים. 2 The maamar in Likkutei Torah continues, stating that Elul is a time when the Thirteen Attributes of Mercy are revealed. 1 The Spiritual Cosmos is structured according to the pattern of the Ten Sefiros. The Thirteen Attributes of Mercy transcend this pattern and reveal an infinite outpouring of Divine goodness and mercy. This revelation cleanses all blemishes that may result from man s conduct and prevents the external forces of kelipah from deriving nurture from them. Similarly, this cleansing process removes any obstructions and barriers that prevent the person s inner G dly potential from being expressed. 2 ד ה ג ם ש ב א ל ול ה וא א נ י ל דו ד י, א ת ע ר ות א ד ל ת ת א, מ כ ל מ קו ם, ה א ת ע ר ות א ד ל ת ת א ש ל ה אד ם, וב פ ר ט כ ש ה וא ר חו ק מ א לק ות, ה וא ע ל י ד י ה ת עו ר ר ות ונ ת ינ ת כ ח מ ל מ ע ל ה. ו ג ל וי י''ג מ דו ת ה ר ח מ ים ש ב א ל ול, ד ג ל וי ז ה ה וא ל כ ל א ח ד ו א ח ד מ י ש ר א ל, ג ם ל ה ר חו ק ים ב יו ת ר, Although the Divine service of Elul is characterized by the verse: I am my Beloved s, i.e., it is an arousal from below, nevertheless, this arousal from below, initiated by man particularly when it comes from someone who is distant from G dliness is evoked by an arousal and a generation of potential from Above, i.e., the revelation of the Thirteen Attributes of Mercy. The revelation of these Thirteen Attributes of Mercy in Elul is extended to every member of the Jewish people, even those most distant from G d See Mishnas Chassidim, Maseches Elul 1:3; Pri Etz Chayim, loc. cit. 2. Tanya, Iggeres HaTeshuvah, ch Sefer HaMaamarim 5700, p. 166.

11 335 ANI LEDODI VEDODI LI 5726 הוא הנתינת כח מלמעלה על העבודה דאני לדודי. אלא שהגילוי שבאלול הוא )בעיקר( רק נתינת כח )ולא שהגילוי מעורר את האדם(, והעבודה עצמה באה מהאדם, אני לדודי. וזוהי המעלה שבאלול לגבי עשי"ת, דבעשי"ת ובפרט בר"ה ה וא ה נ ת ינ ת כ ח מ ל מ ע ל ה ע ל ה ע בו ד ה ד א נ י ל דו ד י. א ל א ש ה ג ל וי ש ב א ל ול ה וא ) ב ע ק ר( ר ק נ ת ינ ת כ ח )ו לא ש ה ג ל וי מ עו ר ר א ת ה אד ם(, It generates potential from Above that enables the service of I am my Beloved s on the part of the Jewish people, whatever their spiritual standing. Nevertheless, (primarily,) the revelation of Elul merely generates potential (it is not a revelation that arouses man s service). The maamar is offering one resolution to the paradox concerning the revelation of the Thirteen Attributes of Mercy in Elul. On one hand, it is a powerful revelation, extending to every member of our people. Simultaneously, however, it does not arouse and motivate man s Divine service, it only generates the potential for such service. ו ה ע בו ד ה ע צ מ ה ב אה מ ה אד ם, א נ י ל ד ו ד י. The service itself comes from man s initiative: I am my Beloved s. Chassidic thought 4 details at length the contrast between Divine service that results from a gilui milimaalah, a revelation from Above, and haalaah milematah, an ascent from below. There are advantages and drawbacks to each mode of service. When Divine service results from a revelation from Above, a person is lifted out of his spiritual inertia and inspired to move forward. Moreover, since the revelation is from Above, it is not bound by the person s limitations and exposes him to a level of G dliness that transcends them. In its ultimate sense, this approach enables a person to tap into utterly transcendent levels of G dliness. Nevertheless, this manner of service has a drawback: since it comes from a level above the person s understanding, he can never totally identify with it and internalize it within his mind and heart. As a result, unless a person labors to build on and develop the influence he receives from Above, the inspiration he feels is likely to fade. When, by contrast, man s Divine service comes on his own initiative, it perme- 4. Likkutei Torah, Vayikra, p. 19c ff.; Likkutei Sichos, Vol. 12, p. 70ff.; et al.

12 336 אני לדודי ודודי לי, ה'תשכ"ו ויוהכ"פ, הגילוי הוא באופן שהגילוי מעורר את האדם ועבודת האדם היא כמו תוצאה מהגילוי מלמעלה. ועיקר הענין והמעלה דעבודת האדם )עבודה בכח עצמו( אני לדודי, הוא באלול. ates his entire being and thus has a lasting effect. Nevertheless, such service also involves a drawback: it is dependent on the person s understanding and thus conscribed by the limits of that understanding. (Moreover, it is fundamentally limited, for on his own, man can never appreciate the infinite dimensions of G dliness that entirely transcend the structure of Creation.) To develop these concepts a step further: When Divine service comes from Above, it is not an expression of a person s inner self. It is his response to the spiritual revelations. When, by contrast and this is the emphasis in this maamar a person s Divine service stems from his own initiative, his own inner G dly core has stirred and becomes manifest. ו זו ה י ה מ ע ל ה ש ב א ל ול ל ג ב י ע ש ר ת י מ י ת ש וב ה, ד ב ע ש ר ת י מ י ת ש וב ה וב פ ר ט ב ר א ש ה ש נ ה ו יו ם ה כ פ ור ים, ה ג ל וי ה וא ב א פ ן ש ה ג ל וי מ עו ר ר א ת ה אד ם, ו ע בו ד ת ה אד ם ה יא כ מו תו צ אה מ ה ג ל וי מ ל מ ע ל ה. ו ע ק ר ה ע נ י ן ו ה מ ע ל ה ד ע ב ו ד ת ה אד ם )ע בו ד ה ב כ ח ע צ מו ( א נ י ל דו ד י, ה וא ב א ל ול. Indeed, this emphasis on man s own service is what constitutes the advantage of the Divine service of Elul over the Divine service of the Ten Days of Teshuvah. During the Ten Days of Teshuvah, and particularly, on Rosh HaShanah and Yom Kippur, the revelation of G dliness is so powerful that it arouses man, and man s Divine service comes in response to the revelation from Above. The fundamental expression and the positive dimension of man s Divine service (service on one s own initiative), I am my Beloved s, Is manifest through the Divine service of Elul.

13 337 ANI LEDODI VEDODI LI 5726 SUMMARY The maamar in Likkutei Torah continues, stating that Elul is a time when the Thirteen Attributes of Mercy are revealed. Although the Divine service of Elul is characterized by the verse: I am my Beloved s, i.e., it is an arousal from below initiated by man, this arousal from below particularly when it comes from someone who is distant from G-dliness is evoked by the revelation of the Thirteen Attributes of Mercy. Nevertheless, (primarily,) the revelation of Elul merely generates the potential for man s service; the service itself comes from man s initiative. This, service on man s initiative is the unique positive quality that characterizes the Divine service of Elul.

14 338 אני לדודי ודודי לי, ה'תשכ"ו ג( ובכדי לבאר שני ענינים הנ"ל בהגילוי דיגמה"ר שבאלול שהגילוי דאלול הוא לכאו"א גם להרחוקים ביותר, ושאעפ"כ הגילוי אינו מעורר את האדם והוא רק נתינת כח ממשיך בהמאמר, שהגילוי דיגמה"ר באלול הוא דוגמת מלך בשדה. וב כ ד י ל ב א ר ש נ י ע נ י נ ים ה נ ''ל ב ה ג ל וי ד י"ג מ דו ת ה ר ח מ ים ש ב א ל ול ש ה ג ל וי ד א ל ול ה וא ל כ ל א ח ד ו א ח ד ג ם ל ה ר חו ק ים ב יו ת ר, ו ש אף ע ל פ י כ ן ה ג ל וי א ינו מ עו ר ר א ת ה אד ם ו ה וא ר ק נ ת ינ ת כ ח 3 In order to explain the two aspects of the revelation of the Thirteen Attributes of Mercy in Elul mentioned above that the revelation extends to every Jew, even to those very distant from G dliness, but, nevertheless, the revelation does not actually arouse and motivate the person, but merely enables him With these lines, the Rebbe focuses on an apparent paradox, whose resolution is one of the fundamental themes of this maamar. On one hand, as stated previously, the phrase I am my Beloved s indicates that it is man who initiates the new phase of Divine service that characterizes Elul. Conversely, however, it is explained that in Elul, the Thirteen Attributes of Mercy are revealed from Above and they enable man s Divine service. This seems to imply that man s intensification of his bond with G d comes as a response to the revelation from Above and does not result from his own initiative. In resolution, the Rebbe explains that the Thirteen Attributes of Mercy merely enable man s Divine service, but they do not motivate it. 1 מ מ ש י ך ב ה מ א מ ר, ש ה ג ל וי ד י"ג מ דו ת ה ר ח מ ים ב א ל ול ה וא ד ג מ ת מ ל ך ב ש ד ה. the maamar in Likkutei Torah continues by offering an analogy: that the revelation of the Thirteen Attributes of Mercy in Elul can be compared to a king who appears in a field. As reflected in sec. 7 and notes, a field is outside the King s city, i.e., it is not a place of inherent holiness. Nevertheless, as stated here, it serves the city, providing food 1. To express the concept in the Rebbe s words: There is a difference between an arousal (hisorirus) and the granting of potential (nesinas koach),

15 339 ANI LEDODI VEDODI LI 5726 דמהחילוקים בין מלך בשדה ומלך בהיכלו הם שני הענינים ח. בנוגע לדרגת הגילוי, עיקר הגילוי דמלך ביפיו )תחזינה עיניך( ט הוא בהיכל מלכותו, כשהוא בלבושי מלכות ובכתר מלכות, משא"כ כשהוא בשדה י. אבל הגילוי עצמו הוא בעיקר כשהוא בשדה. דבהיותו בהיכל מלכותו אין נכנסים אליו אלא ברשות ורק המובחרים שבעם ויחידי for its inhabitants. In the analogue in our Divine service, it refers to mundane activities carried out in the spirit of Know G d in all your ways (Mishlei 3:6) and All your deeds shall be for the sake of Heaven (Avos 2:12). ד מ ה ח ל וק ים ב ין מ ל ך ב ש ד ה ומ ל ך ב ה יכ לו ה ם ש נ י ה ע נ י נ ים. ב נו ג ע ל ד ר ג ת ה ג ל וי, ע ק ר ה ג ל וי ד מ ל ך ב י פ יו ) ת ח ז ינ ה ע ינ י ך( ה וא ב ה יכ ל מ ל כ ותו, כ ש ה וא ב ל ב ו ש י מ ל כ ות וב כ ת ר מ ל כ ות, מ ה ש א ין כ ן כ ש ה וא ב ש ד ה. א ב ל ה ג ל וי ע צ מו ה וא ב ע ק ר כ ש ה וא ב ש ד ה. ד ב ה יו תו ב ה יכ ל מ ל כ ותו א ין נ כ נ ס ים א ל יו א ל א ב ר ש ות Among the differences between a king as he appears in a field and as he appears in his palace are two fundamental matters: 2 a) the level of revelation: The fundamental revelation of the splendor of the king which is an intrinsic element of his sovereignty, as indicated by the verse: 3 ( Your eyes shall behold the king in his splendor ) is in his palace, when he is wearing his regal garments and his royal crown. This is not the case when he is in the field. There, he does not clothe himself regally. 4 b) the revelation itself: This takes place primarily in the field. When the king is in his palace, one may only enter his presence with permission 2. With regard to the explanations that follow, see Likkutei Sichos, Vol. 4, p. 1343ff. and Sefer HaMaamarim Melukat, Vol. 3, p. 263ff. 3. Yeshayahu 33:17. As Rambam, Hilchos Melachim 2:5, writes: A king should dress and adorn himself in attractive and impressive garments, as it is stated, Your eyes shall behold the king in his splendor. 4. As stated in Likkutei Torah, Devarim, p. 25c, when the king is in the field, he wears only, for example, an outer garment.

16 340 אני לדודי ודודי לי, ה'תשכ"ו סגולה, ובהיותו בשדה, רשאים ]ויכולים יא ] להקביל פניו כל מי שרוצה, והמלך מקבל את כולם בסבר פנים יפות ומראה פנים שוחקות לכולם. ועד"ז הוא בהנמשל, שהגילוי דר"ה ויוהכ"פ ועד"ז בעשי"ת בכלל שהוא בדוגמת מלך בהיכלו הוא באופן שהגילוי מעורר את האדם, בדוגמת מלך בהיכלו )בלבושי מלכות ובכתר מלכות(, שהוא מטיל אימה ופחד. אבל בכדי שהאדם ירגיש הגילוי דר"ה ויוהכ"פ, ו ר ק ה מ ב ח ר ים ש ב ע ם ו יח יד י ס ג ל ה, וב ה יו תו ב ש ד ה, ר ש א ים ]ו יכו ל ים[ ל ה ק ב יל פ נ יו כ ל מ י ש רו צ ה, ו ה מ ל ך מ ק ב ל א ת כ ל ם ב ס ב ר פ נ ים י פו ת ומ ר א ה פ נ ים שו ח קו ת ל כ ל ם. ו ע ל ד ר ך ז ה ה וא ב ה נ מ ש ל, ש ה ג ל וי ד ר א ש ה ש נ ה ו יו ם ה כ פ ור ים ו ע ל ד ר ך ז ה ב ע ש ר ת י מ י ת ש וב ה ב כ ל ל ש ה וא ב ד ג מ ת מ ל ך ב ה יכ לו ה וא ב א פ ן ש ה ג ל וי מ עו ר ר א ת ה אד ם, ב ד ג מ ת מ ל ך ב ה יכ לו ) ב ל ב ו ש י מ ל כ ות וב כ ת ר מ ל כ ות(, ש ה וא מ ט יל א ימ ה ו פ ח ד. א ב ל ב כ ד י ש ה אד ם י ר ג י ש ה ג ל וי ד ר א ש ה ש נ ה ו יו ם ה כ פ ור ים, and this is granted only to the nation s elite and to a select few. 5 When, by contrast, he is in the field anyone who so desires is given the license [and the opportunity] 6 to go out and greet him. He receives them all pleasantly and shows a smiling countenance to all. Similarly, in the analogue, the revelations of Rosh HaShanah and Yom Kippur and in a larger sense, of the Ten Days of Teshuvah as a whole are comparable to the presence of a king in his palace. In such an instance, the revelation arouses a person s emotional reaction like a king in his palace (who wears regal garments and the royal crown) and thus casts dread and fear upon those who enter his court. Nevertheless, for a person to feel the revelation of Rosh HaShanah and Yom Kippur, 5. Alter Rebbe s maamar entitled Ani LeDodi, Likkutei Torah, Devarim, p. 32b. 6. The phrase set off by brackets was added by my revered father-in-law, the Rebbe, (the Rebbe Rayatz) in his presentation of the analogy in Sefer HaMaamarim 5700, p. 167.

17 341 ANI LEDODI VEDODI LI 5726 הוא )בעיקר( לאחרי קדימת העבודה בחודש אלול, שעי"ז הוא נעשה מהמובחרים שבעם והיחידי סגולה שנכנסים להיכל המלך. והגילוי דאלול שהוא דוגמת מלך בשדה, הוא באופן שהגילוי אינו מעורר את האדם והוא רק נתינת כח לעבודה, אבל הנתינת כח לעבודה שע"י גילוי זה הוא לכאו"א גם להרחוקים ביותר. בדוגמת מלך ה וא ) ב ע ק ר( ל אח ר י ק ד ימ ת ה ע בו ד ה ב ח ד ש א ל ול, ש ע ל י ד י ז ה ה וא נ ע ש ה מ ה מ ב ח ר ים ש ב ע ם ו ה י ח יד י ס ג ל ה ש נ כ נ ס ים ל ה יכ ל ה מ ל ך. ו ה ג ל וי ד א ל ול ש ה וא ד ג מ ת מ ל ך ב ש ד ה, ה וא ב א פ ן ש ה ג ל וי א ינו מ עו ר ר א ת ה אד ם, ו ה וא ר ק נ ת ינ ת כ ח ל ע ב ו ד ה, א ב ל ה נ ת ינ ת כ ח ל ע בו ד ה ש ע ל י ד י ג ל וי ז ה ה וא ל כ ל א ח ד ו א ח ד ג ם ל ה ר חו ק ים ב יו ת ר ב ד ג מ ת מ ל ך ב ש ד ה, it is (fundamentally) 7 necessary for it to be preceded by Divine service in Elul. Through such efforts he becomes one of the nation s elite and the select few who enter the king s palace. 8 The revelation of Elul, by contrast, is comparable to a king in the field; i.e., G dliness is manifest in a manner that the revelation does not arouse a person, but only makes possible this Divine service. However, the capacity to initiate this Divine service is granted to everyone, even the most distant. This concept is illustrated by the analogy of the king in the field. 7. Possibly, the Rebbe adds the word fundamentally, because in truth the presence of G d on Rosh HaShanah and Yom Kippur is so powerful that it is felt by every Jew, even those who have not adequately prepared themselves. Nevertheless, for that feeling to be internalized and trigger a lasting change within a person, it must be preceded by his Divine service in Elul. 8. In the above-mentioned maamar, the Alter Rebbe states that Before a king enters a city, its inhabitants go out to greet him and receive him in the field. As he proceeds to his city, they follow him. Afterwards, when he reaches his royal palace, one may only enter the palace with permission and this is granted only to the nation s elite, to a select few. The Rebbe is explaining that through carrying out the service of Elul, one becomes one of the select few that are given the opportunity of entering the palace with the king.

18 342 אני לדודי ודודי לי, ה'תשכ"ו בשדה, דכשהמלך הוא במצב זה אינו מטיל אימה ופחד. ובפרט על אלו הנמצאים בשדה, שהם בדרגא נמוכה. ויתירה מזו, דכשהמלך הוא במצב זה, אינו מעורר אפילו תשוקה להקביל את פניו יב. וזהו שמדייק בהמאמר כל מי שרוצה לצאת להקביל פניו, דזה שהם יוצאים להקביל את פני המלך הוא מצד הרצון שלהם יג. ד כ ש ה מ ל ך ה וא ב מ צ ב ז ה א ינו מ ט יל א ימ ה ו פ ח ד. וב פ ר ט ע ל א ל ו ה נ מ צ א ים ב ש ד ה, ש ה ם ב ד ר ג א נ מ וכ ה. ו ית ר ה מ זו, ד כ ש ה מ ל ך ה וא ב מ צ ב ז ה, א ינו מ עו ר ר א פ ל ו ת ש וק ה ל ה ק ב יל א ת פ נ יו. ו ז ה ו ש מ ד י ק ב ה מ א מ ר כ ל מ י ש רו צ ה ל צ את ל ה ק ב יל פ נ יו, ד ז ה ש ה ם יו צ א ים ל ה ק ב יל א ת פ נ י ה מ ל ך ה וא מ צ ד ה ר צו ן ש ל ה ם When the king is in such a state and setting, without his crown and regal garments, he does not cast dread and fear on those who see him, and, particularly, not on the people found in the field, who are on a low level and thus cannot perceive the king s inner greatness. Moreover, when the king is in such a state and setting, he does not even arouse a desire for the people to come and greet him. 9 This concept is reflected in the words of the maamar in Likkutei Torah: anyone who so desires to go out and greet him, i.e., going out to greet the king is primarily dependent on their own desire. 10 The desire to see the king when he is wearing his crown and regal garments stems 9. In contrast, when the king is in his palace, there are many who wait days and years to behold his strength and his glory (Tanya, Iggeres HaKodesh, Epistle 24, p. 137b). 10. See the interpretation in Torah Or, Megillas Esther, p. 98d ff., of our Sages comment (Shabbos 88a) that just prior to the Giving of the Torah, G d held the mountain over them like a barrel, compelling the Jews to accept the Torah. Hence, there were grounds for a great protest regarding the Jews connection to the Torah (see Rashi, Shabbos 88a). That maamar explains that our Sages words are not to be understood only literally. A mountain is an analogy for love. After the all-encompassing expression of Divine love G d demonstrated for the Jews from the Exodus from Egypt onward, the Jews had no choice but to accept the Torah. It was like a mountain was hanging over their head. Although the Jews said (Shmos 24:7): We will do and we will listen in that order, indicating an unbounded commitment to fulfill G d s will, since this was motivated by a revelation from Above and did not come on their own initiative, it is considered as if it was made under compulsion and not willingly or by choice. As that maamar proceeds to explain, it was, by contrast, in the era of Achashverosh, a time when G dliness was concealed, that the Jews accepted the Torah utterly out of their own free will, a will that stemmed entirely from their own selves.

19 343 ANI LEDODI VEDODI LI 5726 אלא שהנתינת כח להקביל את פני המלך הוא ע"י שהמלך בשדה. שאז )בהיותו בשדה( ישנו הרשות והיכולת לכאו"א להקביל את פני המלך. from an outside influence the inspiration evoked by his crown and garments. When the king is in the field, there is nothing that evokes man s desire to see him. If so, when one chooses to go to see the king, the desire stems from the person himself. א ל א ש ה נ ת ינ ת כ ח ל ה ק ב יל א ת פ נ י ה מ ל ך ה וא ע ל י ד י ש ה מ ל ך ב ש ד ה. ש אז ) ב ה יו תו ב ש ד ה( י ש נו ה ר ש ות ו ה י כ ל ת ל כ ל א ח ד ו א ח ד ל ה ק ב יל א ת פ נ י ה מ ל ך. Nevertheless, the possibility that is granted to greet the king results from his being in the field. Then, (when the king is in the field,) everyone has the license and the capacity to greet him. SUMMARY To explain the two seemingly contradictory aspects of the revelation of the Thirteen Attributes of Mercy in Elul that the revelation extends to every Jew, even to those very distant from G-dliness, but, nevertheless, the revelation does not actually motivate the person, but merely enables him to intensify his bond with G-d the maamar in Likkutei Torah continues by offering an analogy that the revelation of the Thirteen Attributes of Mercy in Elul can be compared to a king who appears in a field and meets his subjects there. Among the differences between a king as he appears in a field and as he appears in his palace are: a) The level of revelation: In his palace, the splendor of the king is revealed; he wears his regal garments and his crown. This is not the case when he is in the field. b) The king s accessibility: When the king is in his palace, one may only enter with permission and this is granted only to the nation s elite, to a select few. When, by contrast, he is in the field anyone who so desires is given the license and the opportunity to go out and greet him. He receives them all pleasantly and shows a smiling countenance to all.

20 344 אני לדודי ודודי לי, ה'תשכ"ו ד( וצריך להבין, דלכאורה בכדי לבאר שהגילוי דאלול )והנתינת כח שע"י הגילוי( הוא לכאו"א, נוגע רק שכשהמלך בשדה רשאים ויכולים כל מי שרוצה להקביל פניו, ולמה מוסיף שהמלך מקבל את כולם בסבר פנים יפות ומראה פנים שוחקות לכולם. ובפרט דזה שהמלך מקבל את כולם בסבר פנים יפות ומראה להם פנים שוחקות הוא ההמשכה והגילוי מלמעלה שלאחרי העבודה יד, ואינו מובן, דההמשכה והגילוי שלאחרי העבודה )ודודי לי( היא בעשי"ת, והמשל דמלך בשדה 4 Explanation is required: On the surface, in order to explain that the revelation of Elul (and the opportunity that revelation presents) is granted to everyone, it is only relevant to state that when the king is in the field anyone who so desires is given the license and the opportunity to go out and greet him. Why does the maamar in Likkutei Torah add: He receives them all pleasantly and shows a smiling countenance to all? The question is particularly apt since the fact that the king receives them all pleasantly and shows a smiling countenance to all reflects in the analogue the drawing down of G-dliness and the revelation from Above that follows man s Divine service. For, obviously, the king receives all pleasantly, refers to his response to those who went out to greet him. The above requires explanation: The drawing down of G-dliness and the revelation that follows man s Divine service ( my Beloved is mine ) occurs during the Ten Days of Teshuvah, ו צ ר י ך ל ה ב ין, ד ל כ או ר ה ב כ ד י ל ב א ר ש ה ג ל וי ד א ל ול )ו ה נ ת ינ ת כ ח ש ע ל י ד י ה ג ל וי( ה וא ל כ ל א ח ד ו א ח ד, נו ג ע ר ק ש כ ש ה מ ל ך ב ש ד ה ר ש א ים ו יכו ל ים כ ל מ י ש רו צ ה ל ה ק ב יל פ נ יו, ו ל מ ה מו ס יף ש ה מ ל ך מ ק ב ל א ת כ ל ם ב ס ב ר פ נ ים י פו ת ומ ר א ה פ נ ים שו ח קו ת ל כ ל ם. וב פ ר ט ד ז ה ש ה מ ל ך מ ק ב ל א ת כ ל ם ב ס ב ר פ נ ים י פו ת ומ ר א ה ל ה ם פ נ ים שו ח קו ת ה וא ה ה מ ש כ ה ו ה ג ל וי מ ל מ ע ל ה ש ל אח ר י ה ע בו ד ה, ו א ינו מ וב ן, ד ה ה מ ש כ ה ו ה ג ל וי ש ל אח ר י ה ע בו ד ה )ו דו ד י ל י( ה יא ב ע ש ר ת י מ י ת ש וב ה,

21 345 ANI LEDODI VEDODI LI 5726 הוא ביאור על הגילוי דאלול שהוא )נתינת כח ו(לפני העבודה. גם צריך להבין שני הענינים שהוא מקבלם בסבר פנים יפות ושמראה להם פנים שוחקות. וגם, שבנוגע למקבלם אומר בסבר פנים יפות ובנוגע למראה להם אומר פנים שוחקות. ויש לומר הביאור בזה בהקדים שהחידוש בהגילוי דיגמה"ר באלול לגבי הגילוי בר"ה ויוהכ"פ הוא בשני ענינים. שבכדי לקבל הגילוי דר"ה ויוהכ"פ הוא ע"י ו ה מ ש ל ד מ ל ך ב ש ד ה ה וא ב א ור ע ל ה ג ל וי ד א ל ול ש ה וא )נ ת ינ ת כ ח ו (ל פ נ י ה ע בו ד ה. while the analogy of the king in the field serves as an explanation for the fact that the revelation of Elul (enables man s Divine service and) thus precedes it. Thus seemingly, the king s response to their greeting him is superfluous in the analogy. The king s response reflects the revelation of my Beloved is mine, the revelation of G-dliness that comes as a result of man s Divine service. The purpose of the analogy of the king in the field, by contrast, is to show that G-d makes possible man s Divine service, but the emphasis is on the initiative taken by man. ג ם צ ר י ך ל ה ב ין ש נ י ה ע נ י נ ים ש ה וא מ ק ב ל ם ב ס ב ר פ נ ים י פו ת ו ש מ ר א ה ל ה ם פ נ ים שו ח קו ת. ו ג ם, ש ב נו ג ע ל 'מ ק ב ל ם' או מ ר ב ס ב ר פ נ ים י פו ת, וב נו ג ע ל 'מ ר א ה ל ה ם' או מ ר פ נ ים שו ח קו ת. ו י ש לו מ ר ה ב א ור ב ז ה ב ה ק ד י ם ש ה ח ד ו ש ב ה ג ל וי ד י"ג מ דו ת ה ר ח מ ים ב א ל ול ל ג ב י ה ג ל וי ב ר א ש ה ש נ ה ו יו ם ה כ פ ור ים ה וא ב ש נ י ע נ י נ ים. ש ב כ ד י ל ק ב ל ה ג ל וי ד ר א ש ה ש נ ה ו יו ם ה כ פ ור ים ה וא ע ל י ד י ע בו ד ה נ ע ל ית Also, the two expressions used in the maamar He receives them all pleasantly and shows a smiling countenance to all require explanation, as does the choice of words: Regarding receives them the maamar states: pleasantly, while regarding shows them, it speaks of a smiling countenance. It is possible to explain the above points by prefacing a comparison between the revelation of the Thirteen Attributes of Mercy in Elul with the revelations of Rosh HaShanah and Yom Kippur and highlighting the two unique dimensions of the revelation of Elul: a) In order to receive the revelations of Rosh HaShanah and Yom Kippur, one s Divine service must be on an elevated level

22 346 אני לדודי ודודי לי, ה'תשכ"ו עבודה נעלית )מובחרים שבעם ויחידי סגולה( ובכדי לקבל הגילוי דאלול צריכה להיות רק הקבלת פני המלך, דבנמשל הוא התעוררות הקבלת עול מלכות שמים טו. ועוד חידוש בהגילוי דאלול שהגילוי הוא גם לאלה הנמצאים במדבר טז דלעו"ז יז. )מ ב ח ר ים ש ב ע ם ו יח יד י ס ג ל ה(, וב כ ד י ל ק ב ל ה ג ל וי ד א ל ול צ ר יכ ה ל ה יו ת ר ק ה ק ב ל ת פ נ י ה מ ל ך, ד ב נ מ ש ל ה וא ה ת עו ר ר ות ה ק ב ל ת ע ל מ ל כ ות ש מ י ם. ו עו ד ח ד ו ש ב ה ג ל וי ד א ל ול ש ה ג ל וי ה וא ג ם ל א ל ה ה נ מ צ א ים ב מ ד ב ר ד ל ע מ ת ז ה. (to refer back to the maamar in Likkutei Torah, those revelations are granted to the nation s elite and the select few ). In order to receive the revelation of Elul, by contrast, one need only go out to greet the king. In the analogue, this refers to arousing within oneself the acceptance of the yoke of Kingdom of Heaven. 1 b) The revelation of Elul also extends to those who are found in the desert 2 of the forces of unholiness. 3 The maamar in Likkutei Torah explains the analogy: The city refers to the sphere of holiness; in terms of the analogy: the place where the king resides and is most often found. The field refers to activities which although outside the direct sphere of holiness, can be used for holiness. As in the analogy, fields are outside the city, but they provide food for the city s inhabitants. 4 A desert is an unsown land, 5 a place where no man has dwelt, 6 i.e., a place outside the sphere of holiness, that contains negative influences (in the analogue, manifestations of the forces of ke- 1. Sefer HaMaamarim 5700, p See the maamar entitled Inyan Elul in Maamarei Admur HaZakein Al Parshiyos HaTorah (p. 825), which states: They, i.e., the lower worlds of Beriah, Yetzirah, and Asiyah, are termed a field and a desert. The revelation of the Thirteen Attributes of Mercy in them is like a king who journeys on a trail through a desert. It is possible to explain that the intent is that in Elul, the revelation of the Thirteen Attributes of Mercy reaches a Jew who is found in a desert, as explained above. Implied is that although the King passes through the desert, the desert is not a place of Divine revelation or residence, as explained in the source cited in the note that follows. Instead, He travels there solely to motivate the desert dwellers to depart their environs. 3. See sec. 2 of the maamar in Likkutei Torah, p. 34b, et al. 4. See sec Yirmeyahu 2:2. 6. Ibid.:6.

23 347 ANI LEDODI VEDODI LI 5726 וכמובן גם מזה שעיקר הגילוי דיגמה"ר שבאלול הוא נתינת כח על תשובה יח, דתשובה כפשוטה היא על ענינים בלתי רצויים )בחינת מדבר(, ועיקר התשובה הוא על פריקת עול יט, דמזה מובן, שהגילוי דאלול הוא גם לאלה שהם בתכלית הריחוק. ומ"ש בהמאמר שהגילוי דאלול הוא בשדה )ולא במדבר(, הוא, כי הגילוי lipah). As such, G-dliness cannot be revealed there. Instead, G-dliness is revealed to those who find themselves in the desert, so that they be motivated to leave it and return to G-d in teshuvah. ו כ מ וב ן ג ם מ ז ה ש ע ק ר ה ג ל וי ד י"ג מ דו ת ה ר ח מ ים ש ב א ל ול ה וא נ ת ינ ת כ ח ע ל ת ש וב ה, ד ת ש וב ה כ פ ש וט ה ה יא ע ל ע נ י נ ים ב ל ת י ר צ וי ים ) ב ח י נ ת מ ד ב ר (, ו ע ק ר ה ת ש וב ה ה וא ע ל פ ר יק ת ע ל, ד מ ז ה מ וב ן, ש ה ג ל וי ד א ל ול ה וא ג ם ל א ל ה ש ה ם ב ת כ ל ית ה ר ח וק. ומ ה ש כ ת וב ב ה מ א מ ר ש ה ג ל וי ד א ל ול ה וא ב ש ד ה )ו לא ב מ ד ב ר(, ה וא, כ י ה ג ל וי ד י"ג מ דו ת ה ר ח מ ים ה וא This is understood from the fact that the primary aspect of the revelation of Elul is to enable the Divine service of teshuvah. 7 In a simple sense, teshuvah refers to repentance for undesirable conduct (conduct symbolized by a desert). On a deeper level, the fundamental aspect of teshuvah focuses on correcting one s having cast off the yoke of the Heavenly King. 8 From this, it is understood that the revelations of Elul extend even to those who are utterly distant. True, the maamar in Likkutei Torah states that the revelation of Elul extends to the field (and not to the desert). The intent, however, is that the revelation of Thirteen Attributes of Mercy is 7. See Likkutei Torah, Devarim, p. 33c: the Thirteen Attributes of Mercy that shine forth and are revealed in the month of Elul, for the purpose of teshuvah. Similarly in Or HaTorah, Devarim, Vol. 2, p. 807: The Thirteen Attributes of Mercy that are revealed in Elul, are expressions of Divine mercy upon the soul, to arouse it to teshuvah. 8. As stated in Tanya, Iggeres HaTeshuvah, ch. 1 (p. 91a), the fundamental dimension of teshuvah is to resolve in one s heart not to rebel against G-d s sovereignty and never again to transgress the commandments of the King. Implied is that the fundamental dimension of all sin is the fact that he has gone against G-d s will. Similarly, the fundamental dimension of teshuvah which corrects sin is to accept His sovereignty.

24 348 אני לדודי ודודי לי, ה'תשכ"ו דיגמה"ר הוא )לא בהמדבר עצמו, דבענינים שהם היפך רצון ה' יז, אין שייך שיהי' בהם גילוי אלקות, אלא( בישראל הנמצאים במדבר, והגילוי בהם הוא הנתינת כח לצאת ממדבר לשדה לקבל פני המלך. ועפ"ז יש לומר, דמ"ש בהמאמר שהמלך מקבל את כולם בסבר פנים יפות, הכוונה בזה שמדגיש את כולם היא, שגם אלה שהם רק רוצים להקביל את פני המלך אלא שהם שבויים בידי יצרם וגם כשמתעורר אצלם רצון לעשות תשובה ולקבל עליהם עול מלכות שמים אין זה בא בפועל, ) לא ב ה מ ד ב ר ע צ מו, ד ב ע נ י נ ים ש ה ם ה פ ך ר צו ן ה', א ין ש י ך ש י ה י ה ב ה ם ג ל וי א לק ות, א ל א( ב י ש ר א ל ה נ מ צ א ים ב מ ד ב ר, ו ה ג ל וי ב ה ם ה וא ה נ ת ינ ת כ ח ל צ את מ מ ד ב ר ל ש ד ה ל ק ב ל פ נ י ה מ ל ך. ו ע ל פ י ז ה י ש לו מ ר, ד מ ה ש כ ת וב ב ה מ א מ ר ש ה מ ל ך מ ק ב ל א ת כ ל ם ב ס ב ר פ נ ים י פו ת, ה כ ו נ ה ב ז ה ש מ ד ג י ש "א ת כ ל ם" ה יא, ש ג ם א ל ה ש ה ם ר ק רו צ ים ל ה ק ב יל א ת פ נ י ה מ ל ך א ל א ש ה ם ש ב וי ים ב יד י י צ ר ם ו ג ם כ ש מ ת עו ר ר א צ ל ם ר צו ן ל ע שו ת ת ש וב ה ול ק ב ל ע ל יה ם ע ל מ ל כ ות ש מ י ם א ין ז ה ב א ב פ ע ל, (not in the desert itself, for the desert refers to matters that are against G-d s will. 2 In such matters, G-dliness cannot be revealed. Instead,) the intent is that the revelation reaches the Jews who are found in the desert. This revelation gives them the power to leave the desert and go to the field to greet the king. On this basis, it can be said that in the words of the maamar that the king receives them all pleasantly, the emphasis is on all, i.e., including even those who only desire to greet the king, but are held captive by their evil inclination and cannot follow through and do so on their own initiative. Consequently, even when a desire to turn to G-d in teshuvah and accept the yoke of the kingdom of Heaven is aroused within them, they are not able to bring this desire into actual expression.

25 349 ANI LEDODI VEDODI LI 5726 גם אותם הוא מקבל בסבר פנים יפות, וזה מעורר אצלם רצון חזק ותקיף להקביל את פני המלך, וע"י רצון זה הם מתגברים על המניעות והעיכובים. ג ם או ת ם ה וא מ ק ב ל ב ס ב ר פ נ ים י פו ת, The King receives even such individuals pleasantly. They did not actually go out to greet the king, they merely desired to do so. Nevertheless, G-d (the King) is sensitive to their inner desire and receives them all pleasantly. ו ז ה מ עו ר ר א צ ל ם ר צו ן ח ז ק ו ת ק יף ל ה ק ב יל א ת פ נ י ה מ ל ך, ו ע ל י ד י ר צו ן ז ה ה ם מ ת ג ב ר ים ע ל ה מ נ יעו ת ו ה ע כ וב ים. This arouses within them a powerful and mighty desire to greet the King. As a result of this desire, they are able to overcome the obstacles and hindrances and turn to G-d in teshuvah. With this explanation, the Rebbe answers the question posed at the beginning of the section: Why is the king s receiving the people included in the analogy of the king in the field? In explanation, he clarifies that by receiving them all pleasantly, the king enables all his subjects to actually go out and greet him, even those who on their own would be incapable of overcoming the inner obstacles that prevent them from actually greeting him. Thus this is all part of the service of Elul, greeting the king in the field. SUMMARY On the surface, in order to explain that the revelation of Elul (and the opportunity that revelation presents) is granted to everyone, it is only relevant to state that when the king is in the field anyone who so desires is given the license to go out and greet him. Why does the maamar in Likkutei Torah add: He receives them all pleasantly and shows a smiling countenance to all? Also, the two expressions used in the maamar He receives them all pleasantly and shows a smiling countenance to all require explanation. It is possible to explain these points through a comparison between the revelation of the Thirteen Attributes of Mercy in Elul with the revelations of Rosh HaShanah and Yom Kippur. There are two basic differences:

26 350 אני לדודי ודודי לי, ה'תשכ"ו a) In order to receive the revelations of Rosh HaShanah and Yom Kippur, one s Divine service must be on an elevated level. In order to receive the revelation of Elul, by contrast, one need only go out to greet the king. In the analogue, this refers to arousing within oneself the acceptance of the yoke of Kingdom of heaven. b) The revelation of the Thirteen Attributes of Mercy in Elul also extends to those who are found in the desert, i.e., the place of the forces of unholiness. The revelation gives them the power to leave the desert and go to the field to greet the king. The implication of the statement that the king receives them all pleasantly, is that the king responds even to those who only desire to greet the king, but are held captive by their evil inclination and cannot follow through and do so on their own initiative. The king s response arouses within them a powerful and mighty desire to greet him. As a result of this desire, they are able to overcome the obstacles and hindrances and turn to G-d in teshuvah.