018 - חי אלול

This Hayom Yom is for Chai Elul, the 18th day of Elul, a day with tremendous significance in Chabad and Chassidus. The Rebbe points out that this year, the schedule of the Hayom Yom aligns with the calendar, as Shabbos falls on Chai Elul, just as it did in the events being discussed.

Chai Elul is a day that marks several important milestones, both in the life of the Baal Shem Tov and in the history of Chassidus. The Rebbe uses this opportunity to highlight the special nature of the day and to connect it to the teachings and customs that are relevant for us.

The Rebbe begins by mentioning a custom regarding the Torah reading on this Shabbos. For שישי—the sixth aliyah, which is the portion of the תוכחה—the Rebuke, the one who reads from the Torah, the בעל קורא, goes up to the Torah on his own, ומעצמו—of his own initiative.

This means that we do not call someone up for this aliyah, because it is not considered honorable to be called up for the תוכחה. Instead, the reader himself takes the aliyah, preserving the dignity of the community and the individual.

The Rebbe notes that Chai Elul is the יום הולדת את הבעש"ט—the birthday of the Baal Shem Tov. This took place in the year תנ"ח, which is Tof Nun Ches.

He gives a helpful way to remember the year: תנ"ח spells out "Nachas," which is a word associated with joy and satisfaction. So, the Baal Shem Tov was born on the 18th of Elul, Tof Nun Ches—Nachas.

Another significant event that took place on Chai Elul is that it is the day when the Baal Shem Tov's special teacher, his מורו ורבו, revealed himself to him. The Rebbe points out that the name of this teacher is not specified here, but it refers to the hidden tzaddik who guided the Baal Shem Tov.

This revelation occurred in the year תפ"ד, Tof Pei Dalet. This was a pivotal moment in the Baal Shem Tov's life, marking the beginning of his spiritual leadership and the transmission of his unique teachings.

Chai Elul is also the day when the Baal Shem Tov became publicly known. Until that point, the Baal Shem Tov had lived in concealment, his greatness hidden from the world.

On Chai Elul in the year תצ"ד, Tof Tzadik Dalet, the Baal Shem Tov's identity and mission were revealed. This marked the beginning of his open leadership and the spread of Chassidus.

In addition to the Baal Shem Tov, Chai Elul is also the יום הולדת את רבינו הזקן—the birthday of the Alter Rebbe. He was born on the 18th of Elul in the year תק"ה, Tof Kuf Hey.

This connection between the Baal Shem Tov and the Alter Rebbe, both born on Chai Elul, highlights the special energy and significance of this day in the development of Chassidus and the Chabad movement.

The Rebbe now presents a brief outline of a teaching from the Baal Shem Tov, which he delivered on Parshas Ki Savo, on Chai Elul, Tof Reish Nun Beis, after Kabbalas Shabbos. This indicates that, just as in this year, Chai Elul fell on Shabbos, and the Baal Shem Tov shared this teaching after welcoming the Shabbos.

The teaching begins with the words of the Parsha: והיה כי תבוא אל הארץ וגו'—"And it will be when you come to the land…". The simple meaning is entering the Land of Israel, but the Baal Shem Tov interprets it on a deeper level, as will be explained.

The Baal Shem Tov explains that the word ארץ—land, can be understood in two ways, as the Medrash says. It comes from the language of מרוצה—running, and also from רצון—desire.

This means that "coming to the land" can be interpreted as striving to reach a state of desire or yearning, a spiritual longing and motivation. The Baal Shem Tov teaches that this is not just about physically entering a land, but about attaining a level of spiritual desire and enthusiasm in serving Hashem.

The Baal Shem Tov explains that when you want to reach the level of רצון—desire, which is a gift from above and also an inheritance for every Jew, there is a specific way to achieve this. This desire is not something you can simply generate on your own; it is both given from above and part of your spiritual inheritance.

He says that the service—the עבודה—must be done in a way of וישבת—settling, meaning you have to bring this down in a settled, internalized manner. The verse continues with ולקחת גו' ושמת בטנא—you should take and put it in the basket. In the context of the Torah portion, this refers to the Bikurim, the first fruits, but here the Baal Shem Tov explains that it means you have to bring down the light—the spiritual energy—into vessels, into something practical and tangible in your life.

Then the verse says, והלכת אל המקום אשר יבחר ה' אלקיך—you must go to the place that Hashem your G‑d chooses. The Baal Shem Tov teaches that this doesn't just mean going to Yerushalayim in the literal sense. Rather, it means that wherever a Jew finds himself, he must know that it is not by his own choice or initiative. If you move from one place to another, it's not that you are going on your own, but rather you are being led from above. There is a Divine intention in your journey.

And what is that intention? The purpose is לשכן שמו שם—to cause His Name to dwell there, which means to publicize G‑dliness in the place where you are. Wherever you end up, your mission is to reveal and spread awareness of Hashem in that specific location.

After Maariv, the Baal Shem Tov repeated this teaching and added a further point. He said that in order to reach that level of רצון—desire, as discussed earlier, it is accomplished through the idea of והלכת אל המקום גו' לשכן שמו שם—going to the place that Hashem chooses, to make His Name dwell there.

He emphasizes that a person should be moser nefesh—self-sacrificing—to publicize G‑dliness in that place. In other words, you should be ready to give of yourself, to go beyond your comfort zone, for the sake of making G‑dliness known wherever you are.

How does one actually publicize G‑dliness? The Baal Shem Tov says it can be done simply through making a bracha—a blessing, or by saying a pasuk of Tehillim—a verse from Psalms. Even these seemingly small acts have the power to reveal and spread G‑dliness in the world around you.