לקוטי שיחות חלק ב׳ - כי תבוא ה

Likkutei Sichos Vol. 2 – Ki Savo 5 – Serving Hashem and Inheriting the Land

1. This is the reason why the word "Elul" alludes to all three pillars of Torah, service, and acts of kindness. "Elul" is an acronym for "אנה לידו ושמתי לך" ("I have provided for you a place"), which refers to the path of Torah, as Torah is a refuge from the evil inclination, as our Sages say. "Elul" is also an acronym for "אני לדודי ודודי לי" ("I am my beloved's and my beloved is mine"), which refers to the path of service, specifically prayer. Additionally, "Elul" is an acronym for "איש לרעהו ומתנות לאביונים" ("a man to his friend and gifts to the poor"), which refers to the path of acts of kindness.

A foundation and prelude to all these practices is the service of repentance, which is hinted at in the acronym of "Elul" — "(ומל ה' אלקיך) את לבבך ואת לבב (זרעך)" ("And the L‑rd your G‑d will circumcise your heart and the heart of your descendants"), which is the foundation for all practices. This is similar to the phrase "מודה אני לפניך" ("I give thanks before You") that we say at the beginning of the day's service, which turns towards the Almighty and reaches into "לפניך" ("before You"), which is not hinted at by any letter or mark, serving as a prelude to all practices.

Through the service of Elul, one arrives at the redemption, which is hinted at in the acronym "להוי׳ ויאמרו לאמר אשירה" ("to the L‑rd, and they said, saying, I will sing"), an acronym for Elul. All of this constitutes the general service of the month of Elul — the preparation for Tishrei, with the main aspect being on the Shabbat before Tishrei, from which all the days of the week are blessed, including Rosh Hashanah, Shabbat Mevarchim — above Tishrei.

May the Almighty help us enter the new year with joy, and may we have a good and sweet year in all that we need.

9. In the Selichot, we say, "To You, L‑rd, is righteousness, and to us is shame of face." With the Almighty, there is righteousness, as it is written, "The L‑rd is righteous in all His ways," and we, due to the matters we have done throughout the year not as we should have, must feel ashamed.

According to the interpretation that "To You, L‑rd, is righteousness" means that with the Almighty there is righteousness, it should have said "To You, L‑rd, is justice," which means righteousness. Why does it use the term "צדקה" (charity), which also implies charity (to a poor person)?

The difference between righteousness and charity is: Righteousness means giving to someone because they deserve it; this is a just conduct. Charity means giving a gift for free, not only because it is not due to them according to the law, but even as a gift it is not due. For even a gift, if it does not bring pleasure to the giver, they would not give it. Thus, what is bestowed upon them is merely an act of charity, a free gift.

10. Therefore, we say "To You, L‑rd, is charity," which has two interpretations, because here too, two matters are intended: The Almighty is righteous in all His ways, and to us is shame of face. At that point, one feels that in terms of justice—righteousness—there is nothing to demand, only to request charity, as we say in the language of the Selichot, "We have no face to plead, only to request charity from You alone."

In truth, one could have demanded according to the law. For all of Israel are considered princes, and a prince, due to the fact that he is not accustomed to work, and also because of his status as a prince, every action he does, even a very small one, is a great achievement, a difficult task, and he deserves a great reward.

However, then the flow would come from a lower place, from a light related to the worlds that requires an awakening from below, which is a limited light. But we desire something higher.

The Alter Rebbe said: "Whom have I in heaven? And with You, I desire nothing." I do not want Your Gan Eden, I do not want Your World to Come, etc. I want nothing but You alone.

Although this is a very high level, nevertheless, since we are his (the Alter Rebbe's) students and followers who walk in his ways, at the very least, as residents of the place where he is the authority, it is our duty and privilege to conduct ourselves, at least in practice, according to the behaviors he instructed, including the conduct of "Whom have I in heaven, etc." The movement of "Whom have I in heaven, etc." in practical terms is to go beyond oneself, to go beyond all personal limitations and do what the Almighty desires—

where there is no limit, and consequently, the flow as it comes down below is without any contractions or limitations.

And therefore, we say "charity from You alone we request," not because we cannot demand, but because we do not want to have anything to do with anyone else; we want, "To You, L‑rd, Your face, L‑rd, I seek."

And the vessel for "To You, L‑rd," the vessel to find "Your face, L‑rd," is not through arguing with calculations, for it is—"If you are righteous, what do you give Him?" The vessel is "and to us is shame of face," humility and absence of self—this is the vessel to touch the Essence.