1. The Month of Elul: Preparation and Spiritual Accounting
Elul is approaching, and with it comes a unique period of preparation for the coming year. The portion of Re’eh is always read either on the first Shabbat of Elul or on the Shabbat that blesses the month of Elul, signaling that Rosh Hashanah is not far away. Elul is the twelfth month in a regular year, or the thirteenth in a leap year, and serves as a time to take stock of what we have accomplished over the past year. Just as a business reviews its accounts before the fiscal year ends, so too in Yiddishkeit—Judaism—we look back at our spiritual achievements and shortcomings, preparing ourselves for the future. During Elul, several customs help us focus on this process. We begin blowing the shofar each morning from Rosh Chodesh Elul, whether in shul or at home. An extra chapter of Psalms, L'Dovid Hashem Ori—“Hashem is my light”—is added daily throughout Elul. According to tradition from the Baal Shem Tov, some have the custom to complete all of Tehillim between Rosh Chodesh Elul and Yom Kippur by reciting three chapters each day.2. Customs and Blessings During Elul
In addition to these practices, it is customary during Elul to wish one another a good and sweet new year—Shana Tova, or more formally Kisiva V'Chatima Tova—may you be written and sealed for a good year. This tradition is so important that even when writing letters during this time, one includes such blessings. Blessing others is not just a nicety; it brings Hashem’s blessing upon oneself as well. The Torah says Va’avorcha Mevorechecha—“I will bless those who bless you.” When you bless another Jew, you open yourself up to receive Hashem’s blessings in return. The Gemara teaches that withholding blessings from others actually denies oneself potential blessing, as Hashem desires to see us care for each other.3. The Unique Spiritual Opportunity of Elul
Elul has a special history rooted in both halacha and Chassidus. In Sephardic communities, Selichot—penitential prayers—are recited every day throughout Elul before morning prayers. In Ashkenazic tradition, Selichot are generally recited only shortly before Rosh Hashanah (and in some communities between Rosh Hashanah and Yom Kippur). Chabad custom is to begin Selichot just before Rosh Hashanah. The Rambam teaches that while one can always turn to Hashem with teshuvah—repentance—there are especially opportune times when Hashem’s compassion is more accessible. The month of Elul is known as Chodesh HaRachamim—a month of mercy and forgiveness—when Hashem extends extra compassion toward us.4. The Parable of “The King in the Field”
The Alter Rebbe explains this unique closeness through the parable of “the king in the field.” During most of the year, approaching a king requires special preparation and permission—one must pass through guards and protocols to enter his palace. On holidays like Rosh Hashanah or Yom Kippur—Yamim Nora’im, days of awe—the king sits on his throne in judgment. But during Elul, it’s as if the king leaves his palace and walks among his people in the field—approachable by everyone without barriers or special preparations. Although outwardly life continues as usual during Elul (it isn’t marked by visible holiness like Shabbat or Yom Tov), spiritually it’s an extraordinary time when Hashem’s presence is accessible within our everyday lives. This period traces back historically to Moshe Rabbeinu’s three sets of forty days on Mount Sinai: after breaking the first tablets due to the sin of the Golden Calf, Moshe spent two additional periods beseeching forgiveness for Israel. He descended with new tablets on Yom Kippur—the culmination beginning from Rosh Chodesh Elul—establishing this time as one of mercy.5. Awakening Through Shofar: Spiritual Renewal
How do we approach Hashem during this special time? The Rambam writes that hearing the shofar serves as an alarm clock for our souls—Uru yesheinim mishinaschem, “Awaken from your slumber!” Life’s distractions often cause us to neglect our spiritual needs (neshamah). The shofar reminds us to care for our souls just as we care for our bodies. Each person should seek ways to improve spiritually during this period—whether through prayer, study, acts of kindness, or simply striving to be better in their own unique way. Even small steps toward self-improvement are meaningful during these days.6. Jewish Unity: The Shared Source of Our Souls
A central teaching from Tanya emphasizes that all Jewish souls originate from one source—a general soul given first to Adam HaRishon (the first man), then reincarnated into Yaakov Avinu (Jacob), who fathered the twelve tribes from whom all Jews descend. While every person has their own body and unique soul-spark (neshamah), these sparks are all branches from that original root. This unity means that when Jews gather together—in study groups, minyanim for prayer, or acts done collectively—they create powerful spiritual energy because their souls are inherently connected. Even though we may have different interests or personalities on a physical level, spiritually we are truly one family. The metaphor of Yaakov resting his head on stones that miraculously became one rock illustrates this unity: when united, every part shares equally in holiness and privilege.7. Teshuvah: Returning to Our True Selves
Teshuvah—often translated as repentance—literally means “return.” It signifies returning our soul to its true source by rising above worldly distractions and reconnecting with our essential spiritual identity shared with others. When we focus on our spiritual commonality rather than physical differences or personal interests, unity emerges naturally among Jews. This unity empowers us both individually and collectively to accomplish great things—and helps us overcome negative tendencies by supporting each other positively.8. Teshuvah Versus Human Justice: Divine Compassion
In Parshat Re’eh we encounter laws such as those concerning an ir hanidachat—a city led astray into idolatry—with severe consequences decreed by Beis Din (Jewish court). Generally speaking, teshuvah does not exempt someone from punishment imposed by human courts because judges cannot know what lies within a person’s heart—only actions can be judged externally. However, when it comes to offenses between man and God alone (bein adam laMakom), teshuvah is fully effective because Hashem sees into our hearts (adam yira l’enayim v’Elokim yira l’levav)—man sees with his eyes but God sees into hearts—and forgives sincere regret even where human courts cannot. Today especially—when there are no functioning courts imposing punishments—all atonement depends upon heartfelt teshuvah before Hashem who understands our struggles intimately and responds with compassion beyond human limitations.9. Charity: Earning Divine Kindness Through Acts of Goodness
The Alter Rebbe teaches that nowadays giving charity (tzedakah) is especially crucial—it draws down Divine kindness measure-for-measure because Hashem deals charitably with us when we act kindly toward others. Charity need not be limited only to money—it includes kind words, encouragement, support for family members or community alike. While Torah study was once considered equal to all acts combined among earlier generations’ great sages, today redemption will come specifically through tzedakah—acts of goodness toward others form the foundation for receiving Hashem’s blessings in return. Ultimately being good—to family, friends, neighbors—is about genuinely caring for others’ wellbeing rather than simply indulging them indiscriminately. When we strive sincerely for goodness and kindness toward others during this season (and always), we open ourselves up for abundant blessing from Above.