1. The Month of Elul: Spiritual Accounting and Preparation
Elul, the twelfth month of the Jewish year, marks a period of reflection and preparation for the coming year. Just as in business, where one reviews profits and losses at the end of the fiscal year to determine what needs improvement, so too in our spiritual lives we take stock during Elul. Throughout the year, we are busy with avodah—service of Hashem—through prayer, learning, and mitzvah observance. But when Elul arrives, it is time to pause and evaluate: What went well? Where can we improve? This process is meant to prepare us for Rosh Hashanah, when we ask Hashem for a sweet and happy new year, to be inscribed in the book of life and joy. The name “Elul” itself contains hints to its deeper meaning. The most well-known acronym is Ani l’dodi v’dodi li—“I am to my beloved and my beloved is to me.” This phrase expresses the unique relationship between us and Hashem during this month: we turn toward Hashem in love and repentance, and Hashem responds with blessings in Tishrei. The Alter Rebbe famously describes Elul as a time when “the king is in the field”—a metaphor for Hashem being accessible to all. Unlike holidays such as Rosh Hashanah or Yom Kippur when “the king is in the palace,” Elul is an opportunity for everyone to approach Hashem directly.2. Three Paths of Service in Elul: Torah, Prayer, and Good Deeds
The acronym “Elul” also alludes to three primary areas of spiritual service: Torah study, prayer (tefillah), and good deeds (maasim tovim). Each finds expression in verses or traditions associated with this month. First, Torah is likened to a city of refuge. The verse Ino l’yodo v’samtiloch—“if it happens by his hand... I will provide you a place”—contains the letters of Elul. Just as cities of refuge protect those who made mistakes unintentionally, Torah provides spiritual shelter from our missteps. Immersing oneself in Torah study during Elul offers refuge from worries and helps repair spiritual neglect. Second, prayer is hinted at by Es levavcho v’es levav—“Hashem will circumcise your heart.” Sometimes our hearts feel blocked or unresponsive spiritually. The main way we express our heart’s service is through heartfelt prayer (tefillah). In Elul, we strive to enhance our prayers—saying them with more intention (kavonah) and care—whether it’s shacharis, mincha, or other blessings. Third, acts of kindness are reflected in Ish lere’ehu u’matonos l’evyonim—“a person to their friend and gifts to the poor.” This phrase from Megillat Esther forms another acronym for Elul. It emphasizes increasing charity (tzedakah) and kindness toward others during this time—helping those in need, comforting others, and performing mitzvahs with greater enthusiasm.3. Customs of Elul: Shofar Blowing and Tehillim Recitation
A central custom during Elul is blowing the shofar each day (except for the day before Rosh Hashanah). While the Torah commands shofar blowing on Rosh Hashanah itself, we begin already in Elul as a spiritual wake-up call. As Rambam explains, beyond fulfilling a mitzvah, the shofar’s sound urges us: “Awaken from your slumber!” It calls us out of material distractions so we can focus on improving our Torah study, prayer, and good deeds. Additionally, special chapters of Tehillim (Psalms) are added during morning and afternoon prayers—specifically L’dovid Hashem ori v’yishi, which speaks about seeking closeness with Hashem and trusting His protection. This practice continues through Hoshana Rabbah at the end of Sukkos. Chabad tradition also includes reciting three additional chapters of Tehillim daily throughout Elul through Yom Kippur (totaling 38 days), ensuring that one completes all 150 chapters over this period. This supplements the regular monthly cycle where Tehillim is divided into 30 parts.4. Historical Significance: Moshe Rabbeinu’s Ascent During Elul
Elul carries deep historical significance rooted in Moshe Rabbeinu’s experience after the sin of the Golden Calf. Following this grave mistake by Bnei Yisrael, Moshe ascended Mount Sinai on Rosh Chodesh Elul for 40 days to plead for forgiveness on behalf of the people. He descended on Yom Kippur with news that Hashem had forgiven them—establishing these days as a period of divine goodwill (yemei ratzon). Thus, Elul became known as an opportune time for teshuvah (returning to Hashem) because it was then that forgiveness was granted. This teaches us that no matter how many times we may have erred or how severe our mistakes seem—even if people might not forgive us—Hashem always accepts sincere repentance during this period.5. Parshas Shoftim: The King as Heart Versus Brain
Parshas Shoftim discusses appointing a king over Israel: “You shall surely set over yourself a king whom Hashem your God shall choose... from among your brethren.” The Rambam notes that “the heart of the king is the heart of all Israel,” prompting discussion about why Torah compares a king specifically to a heart rather than a brain. Both organs are vital—the brain directs thought while the heart sustains life by circulating blood—but their roles differ symbolically. One might expect leadership (especially divine kingship) would be compared to intellect—the brain—since it guides decision-making from above. However, Torah likens kingship to the heart because just as the heart constantly pulses throughout every limb without rest or separation from them, so too must a king be intimately connected with his people at all times. The Rebbe explains that while both leadership types exist—the king who leads practically (like leading into battle) and instructs based on people’s needs versus a Nasi (head of Sanhedrin), who teaches Torah rulings—the king’s role is entirely bound up with his people’s welfare rather than personal gain or independent status.6. Leadership Models: King Versus Nasi (Head)
The distinction between king (heart) and Nasi (brain) further clarifies their functions within Jewish society. A true king possesses eminent domain over everything but owns nothing personally—his entire existence serves his nation rather than himself. In contrast, even great teachers or judges receive compensation for their work but retain personal ownership over their earnings. This difference mirrors how the heart operates: always active yet inherently vulnerable because its strength lies in constant connection rather than distance or control like the brain enjoys. The Rebbe notes that medically too—the heart is considered among the weaker organs despite its essential role. Moshe Rabbeinu uniquely embodied both aspects—serving as both teacher (Nasi) who brought down divine rulings from Hashem and as leader (king) who guided every aspect of communal life. Later generations divided these roles between separate individuals: one serving as sovereign leader (king), another providing spiritual guidance (Nasi).7. Prohibition Against Returning to Egypt: Land Versus People
Shoftim also warns that kings should not amass too many horses lest they lead Israel back toward Egypt—a land associated with corruption both physically and spiritually. The Torah explicitly prohibits returning along that path: “You shall never return on this path again.” This raises questions about whether Jews may live in Egypt today given historical realities such as Rambam himself residing there centuries ago. Some authorities argue that since ancient populations were dispersed by Sancheirev (Assyrian king), modern Egyptians are not truly descendants of biblical Egypt—and thus prohibitions may not apply strictly today. However, others maintain that even if current inhabitants are not original Egyptians—or even if only a minority remain—the land itself retains negative spiritual influence according to Midrashic sources about certain places affecting character traits simply by living there or drinking local water. Therefore both factors—the corruptive influence historically attributed to Egyptians themselves and possibly inherent qualities within Egyptian soil—contribute reasons why Jews should avoid settling there permanently even today.8. Miracles Against Egypt: Contemporary Lessons and Redemption
Reflecting on recent history such as Israel’s victory against Egypt during the Six-Day War highlights how these themes remain relevant: just as Hashem performed wonders against ancient Egypt (“You have seen what I did to Egypt”) so too do modern miracles remind us that divine providence continues unabated. Witnessing such events should inspire renewed commitment to Hashem’s covenant—to become truly His chosen nation by listening attentively (b’koli tishma’u) and strengthening our identity as “a kingdom of priests”. This connection between seeing miracles and responding spiritually echoes stories from Chazal about Mashiach’s arrival being contingent upon our readiness (“today”, meaning whenever we truly listen). May this season bring us closer—to meet “the King in the field,” strengthen our Torah learning, prayerful hearts, acts of kindness—and merit redemption speedily with Mashiach tzidkeinu b’korov mamash!