011 —אני לדודי

Ani LeDodi VeDodi Li HaRo'eh BaShoshanim.

The rose has thirteen petals, corresponding to the Thirteen Attributes of Mercy found in the verses "Mi El Kamocha" and "Kel Rachum" etc. From there is the source of teshuvah, as it says "Nosei Avon" etc. These attributes are revealed on Rosh Chodesh Elul. At that time, it is an auspicious period. From Rosh Chodesh Elul until after Yom Kippur are forty days, the time when Moshe Rabbeinu ascended to the heavens to receive the second tablets. Just as the first days were with favor etc. This is the meaning of "HaRo'eh BaShoshanim" (Who grazes among the roses) in connection with "Ani LeDodi VeDodi Li," whose initials spell Elul.

We need to understand: what is the significance of the Thirteen Attributes of Mercy in the month of Elul? During the Ten Days of Repentance, it makes sense, as these are days of forgiveness and atonement, and therefore we recite "Vaya'avor Hashem" etc. But the idea is that teshuvah is not only for sins. One must be in a state of teshuvah all his days.

Rather, the concept of teshuvah is to return from one's previous path, as it says "VeHaChazireinu BiTeshuvah Sheleimah Lefanecha" (And return us in complete repentance before You) etc.

To explain this: In the words of our Sages (end of Kiddushin), there are two opinions. One says, "Study is greater." The other says, "Action is greater." They concluded: "Study is greater, for it leads to action."

To understand the nature of their disagreement and what they are arguing about, we must first explain the verse "Es HaShamayim VeEs HaAretz Ani Malei" (I fill the heavens and the earth). But it is written elsewhere "Melo Kol HaAretz Kevodo" (The whole earth is filled with His glory), and it does not mention "heavens". Also, there it says "Ani Malei" (I fill), and here it says "Kevodo" (His glory)?

It is known that there is "Memale Kol Almin" (filling all worlds) and "Sovev Kol Almin" (encompassing all worlds). The meaning of "Memale Kol Almin" is the Divine illumination that is drawn into the created beings to give them life, from "Yehi Or" (Let there be light) etc., by the word of G‑d, which is invested within them, in their innermost being, giving them life. This is divided into parts, giving each being life according to its measure. For example, in the physical world, in the four kingdoms (mineral, vegetable, animal, human), even though the inanimate was also created by the Divine word and receives Divine vitality, its life-force is extremely limited. The vegetable has more vitality, the animal even more, and the human more than the animal. Similarly, in the spiritual worlds, there are many levels, each receiving a different kind of vitality. This comes from the attribute of Malchus (Kingship) of the Blessed One, which is called "Memale Kol Almin," as it is invested within the worlds themselves.

But "Sovev Kol Almin" is a Divine influence and illumination that does not become invested and revealed within the worlds to be grasped by their understanding, but rather surrounds them from above. Therefore, it is called "Sovev Kol Almin" (encompassing all worlds) equally, with no division, since it is not revealed in a way that can be grasped, so it cannot be said that it shines to one in this way and to another in that way. Therefore, it is equal and unifying. In this context, it is said, "Es HaShamayim VeEs HaAretz Ani Malei"—referring to "Sovev Kol Almin," for there is no place empty of Him. "Melo Kol HaAretz Kevodo" refers to "Memale Kol Almin," which is called "Kevod" (glory).

Our Sages said, "There is no 'Kavod' except Torah" (see also on the verse "Ki Al Kol Kavod Chupah"). This is because Torah comes from Chochmah (wisdom), from which the thirty-two paths extend, like a path or road that allows passage from one place to another. So, from Supernal Chochmah, the influence is drawn in a divided manner, becoming "Memale Kol Almin," until it is drawn into the physical world in the details of Torah law—kosher and non-kosher, etc.—which deal with physical matters, tithes, and so on. But through mitzvos, the illumination of "Sovev Kol Almin" is drawn, which is a surrounding light.

The idea is that Torah becomes nourishment for the G‑dly soul, as it says, "VeTorasecha BeSoch Mei'ai" (Your Torah is within my innards), like food that enters a person and becomes his inner vitality. So too, through Torah, the illumination of Chochmah is drawn in a way that can be grasped, "VaAsim Devarai BeFicha" (I will place My words in your mouth), which is from "Memale Kol Almin" that is invested within the worlds. But mitzvos become garments for the G‑dly soul, like clothing that is worn over the body and does not enter within. So too, the influence drawn through mitzvos is in a surrounding manner, because it is from "Sovev Kol Almin," which is above comprehension. Therefore, garments are more precious by nature than food, because their source is higher (see also the discourse on "Mizmor Shir Chanukas HaBayis" regarding the three levels: food, garment, house). It says regarding mitzvos, "Tachat Asher Lo Avadeta... MeRov Kol" (Because you did not serve... from abundance of everything), meaning "Rov Kol" is the level of Gan Eden, the comprehension of G‑dliness. Mitzvos are higher, being from the surrounding lights above Gan Eden, which is comprehension in an inner way. Because of this, one opinion says action is greater than study. Nevertheless, they concluded that study is greater, for it leads to action. The idea is that it is impossible to draw down the illumination of "Sovev Kol Almin" through practical mitzvos, which are physical things—tzitzis from wool, tzedakah from physical money—unless it is through Torah, which connects them. For example, in a person, speech is the intermediary that connects and reveals hidden thought.

2) It is written, "HaYom La'asosam" (Today to do them). Specifically today, in this world, which is called the world of action, one can do teshuvah. In the World to Come, as one is, so he remains; he cannot change himself unless the "soiled garments" are removed from him through the "Kaf HaKela" (a spiritual cleansing), but he himself cannot do it. The reason is that in the World to Come, they "sit and enjoy"—meaning they grasp G‑dliness in a revealed and comprehensible way, which is from "Memale Kol Almin," which is divided and limited. Therefore, in that state, one cannot change from one level to another, since they are separated and distinct, each in its place. But in this world, there is an illumination of "Sovev Kol Almin." Even though it is hidden and not grasped, it still has an effect here. Because it is "Sovev Kol Almin," which is equal and unifying, "If you are righteous, what do you give Him?" Therefore, one can do teshuvah—even if he is currently a complete rasha (wicked person), at the lowest level, he can transform into a complete tzaddik because of the illumination of the encompassing light. As explained elsewhere at length on the verse "Tzav Es Bnei Yisrael..."

This is what our Sages said: "One hour of teshuvah and good deeds in this world is better than all the life of the World to Come," because the life of the World to Come is only from "Memale Kol Almin," which comes through contractions and limitations—"with the letter Yud the World to Come was created" etc. But Torah and good deeds in this world are from "Sovev Kol Almin." This is the main purpose of the soul's descent into a physical body, because in this world there is the illumination of "Sovev Kol Almin," which enables a person to refine and transform from evil to good. According to this, a person is given a set number of years—seventy, eighty, etc.—corresponding to what he needs to refine and transform from evil to good. Each day, he refines and transforms a part, and over his lifetime, he completes what his soul descended to this world to accomplish.

3) But if a person has damaged through some sin, drawing vitality to the side of impurity, failing to refine and transform as he should, then the concept of teshuvah is needed—"VeHaChazireinu BiTeshuvah Sheleimah Lefanecha" (Return us in complete repentance before You). Even though our Sages said that one does not move from his place until he is forgiven, nevertheless, even after forgiveness, the deficiency remains in what he failed to draw down. But this is the meaning of teshuvah: we ask, "VeHaChazireinu BiTeshuvah Sheleimah Lefanecha"—to Your innermost, which is higher even than "Sovev Kol Almin." For "Sovev Kol Almin" is only called encompassing and surrounding relative to the worlds, but His Essence is higher than this. Through teshuvah, a new light is drawn from His Essence, filling all the gaps and deficiencies. But how can a person arouse such a lofty level, to draw a new light from His Essence? For this, we ask, "VeHaChazireinu BiTeshuvah"—return us to You, meaning, "You pour upon us a spirit from above and bestow upon us abundant mercy from the source of mercy," from the Thirteen Attributes—"Mi El Kamocha Nosei Avon" etc.—so that we can do teshuvah. This is the meaning of the illumination of the Thirteen Attributes of Mercy in the month of Elul, which is a preparation to be able to do teshuvah—"Ani LeDodi" etc. Even though throughout the year we recite the Thirteen Attributes—"Hashem, Hashem, Kel Rachum" etc.—these are only mercy for the life of the body. But the Thirteen Attributes of Mercy that shine in Elul are mercy for the life of the soul, to awaken it to teshuvah. This is the meaning of "HaRo'eh BaShoshanim"—the Shepherd who nourishes Israel so they can do teshuvah, He shepherds and sustains them with roses. Throughout the year, we say in the Shema, "VeNatati Esev BeSadecha Livhemtecha" (I will give grass in your field for your cattle)—"your cattle" refers to the animal soul and the intellectual soul. In order for them to also agree to "VeAhavta Es Hashem" (You shall love Hashem), the Sages instituted to say first the blessings of Yotzer, the Ofanim and Chayos, and Pesukei DeZimra, which are the lengthy meditations on the greatness of Hashem, so that even the animal and intellectual souls will agree that "to Him it is fitting" etc. But for the arousal of love in the G‑dly soul itself, such meditation is not needed, for "Ner Hashem Nishmas Adam" (the soul of man is the lamp of Hashem)—it is naturally embedded in every Jewish soul to desire and yearn to be included in the light of Hashem and to cleave to Him. This is the meaning of "VeNatati Esev BeSadecha Livhemtecha"—"Esev" (grass) refers to the angels, the channels of influence, through whom the flow comes from above, giving the power and strength to transform the animal soul, as explained in the Zohar on the verse "Matzmiach Chatzi LeBeheima Elef Turin" etc., and "Esev LeAvodas HaAdam" (grass for the service of man) (see also the discourse on "Ki Seitzei" regarding the two blessings before Shema).

All this is specifically throughout the year, but in the month of Elul it is written "HaRo'eh BaShoshanim"—He grazes among the roses, which are the Thirteen Attributes of Mercy that shine and are revealed in Elul, enabling us to do teshuvah and fill all deficiencies. [And this drawing down of "shoshanim" is also needed for the G‑dly soul itself, for although it is naturally embedded in every soul, as above, there is an arousal from the essence of the soul by its nature and on its own. But to reach the higher level of arousal, the teshuvah that is with greater strength, above what the soul can bear, requires a drawing down from above. This can be understood from the verse "KeReiach Sadeh Asher Beiracho Hashem" (like the scent of a field which Hashem has blessed), which refers to the scent of those who betray, meaning teshuvah. For this, there must be a blessing from Hashem, an assistance from above. This is the meaning of "HaShiveinu Eilecha"—return us to You. And this drawing down from above is what is meant by "HaRo'eh BaShoshanim".]

Our Sages said, "Do not read 'shoshanim' (roses) but 'sheshonim' (those who repeat)," meaning Torah, from the concept of "koreh veshoneh" (reading and reviewing). The idea is that teshuvah must fill all deficiencies—both the deficiency caused by lack of mitzvos, which prevents the illumination of "Sovev Kol Almin" drawn through mitzvos, and the deficiency caused by lack of Torah, which is the source of "Memale Kol Almin." This is the meaning of "VeHaChazireinu BiTeshuvah Sheleimah Lefanecha"—complete teshuvah. This is "HaRo'eh BaShoshanim," which includes both levels: "shoshana" (rose) in the simple sense is the arousal of the Thirteen Attributes of Mercy, which are from "Sovev Kol Almin"; "sheshonim" (those who repeat) is from "Memale Kol Almin." This is the idea of Simchas Torah, which follows Rosh Hashanah and Yom Kippur, the drawing down of the joy of mitzvah for the entire year. For throughout the year, deficiencies and blemishes are made in the illumination of "Sovev Kol Almin" by not fulfilling mitzvos properly. When the deficiency is filled on Rosh Hashanah and Yom Kippur, then comes the joy of mitzvah.

[Additionally, the concept of "shoshanim" and "sheshonim" can be understood as explained in the discourse on "VeAchalta VeSavata UVerachta" regarding the mention of bris (covenant) and Torah in the blessing of the land. One must mention bris before Torah, for the bris was given with three covenants and the Torah with thirteen. There it is explained that the thirteen covenants are the Thirteen Attributes of Mercy, and their drawing down is through Torah. This is also the meaning of "Umal Hashem Elokecha Es Levavcha VeEs Levav Zar'echa" (Hashem will circumcise your heart and the heart of your offspring), which has the acronym Elul. This is to reach the innermost of the heart, as explained in Iggeres HaKodesh on the verse "Israel will only be redeemed through tzedakah." This drawing down is from the thirteen covenants, which are the Thirteen Attributes of Mercy, and it is accomplished through Torah. This is the idea of "shoshanim" and "sheshonim" in halachos. Also, the Thirteen Attributes by which the Torah is expounded are from the Thirteen Attributes of Mercy. Therefore, the Gemara says "VeRachmana Amar" (the Merciful One said), meaning that through them and by them the drawing down is from the Written Torah, which is Supernal Chochmah, to the Oral Torah, which is the lower Chochmah. This is "VeHadarta Pnei Zaken" (You shall honor the face of the elder), referring to one who has acquired wisdom, for there are thirteen strands of the beard.]

Summary

This maamar teaches that the month of Elul is a time when the Thirteen Attributes of Mercy are revealed, enabling true teshuvah. Both Torah and mitzvos are needed to draw down Divine light—Torah as inner nourishment, mitzvos as surrounding garments—repairing and elevating the soul.