029 —מאמרים מלוקט חלק ד - אור ליום ה' פ' שופטים, אדר"ח אלול ה'תשמ"ו

B"H, Eve of Thursday, Parshas Shoftim, Erev Rosh Chodesh Elul 5746.

Ani LeDodi VeDodi Li Roshei Teivos Elul.

The verse Ani LeDodi VeDodi Li (^[1]) forms the acronym for Elul^[2]. It is explained in the well-known discourse in Likkutei Torah^[3] that in Elul, the service begins with Ani LeDodi, meaning an awakening from below, until Rosh Hashanah and Yom Kippur, which are the drawing down of G‑dliness below in a revealed manner. Ani LeDodi represents the awakening from below in the month of Elul, and afterwards VeDodi Li, the drawing down from above during the Days of Awe. However, even though the main aspect of Elul is the awakening from below, there must still be an arousal and empowerment from above^[4]. This is what is explained further in the discourse, that in Elul is the time of the revelation of the Thirteen Attributes of Mercy^[5], which is the awakening from above that inspires the awakening from below of Ani LeDodi^[6].

2) This is explained^[7] with a parable of a king: before he enters the city, the people of the city go out to greet him and receive him in the field. At that time, anyone who wishes may approach him, and he receives everyone with a pleasant countenance and a smiling face. As he enters the city, they follow him, but once he is in his palace, only those with permission, and even then only the select few, may enter. The discourse continues: so it is in Elul, we go out to greet the light of His countenance in the field. The illumination of the Thirteen Attributes of Mercy is the concept of "Ya'er Hashem Panav Eilecha" ("May Hashem shine His face upon you")^[9]. This is like the king receiving everyone with a pleasant and smiling face, and even requests can be made of the king himself. The details of this are explained in Likkutei Torah there.

3) In the general discourses of Elul in Likkutei Torah, which were arranged and printed by the Tzemach Tzedek^[10], we find something remarkable: these discourses do not have a separate heading "Discourses for Elul"^[12], but are included in the discourses for Parshas Re'eh. It requires explanation why the Elul discourses are connected to Parshas Re'eh, and also why there are no discourses for Parshas Shoftim in Likkutei Torah^[13], even though there are many discourses from the Alter Rebbe on Shoftim, both on the beginning and middle of the parsha. These are also printed in Ohr HaTorah by the Tzemach Tzedek, and similarly in the discourses of the Mitteler Rebbe, many of which are based on the Alter Rebbe's maamarim. Discourses were printed for Parshas Re'eh (before Shoftim) and Parshas Teitzei (after), but not for Shoftim (even though the Elul discourses are also connected to Shoftim^[14]). It also requires explanation that the timing of Rosh Chodesh Elul during Parshas Shoftim compels a connection between them. There is also a remarkable point in the above discourse (D"H Ani LeDodi) in Likkutei Torah, which begins and is printed on page 32. It can be said that the number 32 ("Lev" = heart) has special significance, as discussed elsewhere^[15], hinting to the fact that chapter 32 in Tanya discusses "VeAhavta LeRei'acha Kamocha" ("Love your fellow as yourself")^[17], because Ahavas Yisrael is the heart and essence, as our Sages said^[18], "This is a great principle in the Torah." Similarly, page 32 in the Mishneh Torah section of Likkutei Torah, arranged for print by the Tzemach Tzedek, is the heart of the Likkutei Torah on Mishneh Torah. Even if the fact that this discourse is printed on page 32 happened later, since this is a Torah book, and especially according to the well-known teaching of the Baal Shem Tov^[19], we can learn a lesson in our service from such details.

4) The explanation of all this can be given based on what was said above, that the point of the discourse is that the service of Elul is like the parable of the king in the field. This clarifies the connection between the Elul discourses and page 32 (Lev), for when the king is in the field, the "field" equalizes everyone there, since anyone (without distinction) may approach him, and he receives everyone, unlike when he is in the city or especially in his palace, where only the select few may enter. Moreover, when the king is in the field, the barriers between the king and the people are nullified, and he receives everyone with a pleasant and smiling face. In general (and especially in Elul^[20]), I (Israel) and my Beloved (the Holy One, blessed be He), each is like the heart of the other, and this depends on the unity of Israel (I), as when the king is in the field, all are equal, as explained in Iggeres HaKodesh^[21]. This is also the connection to Parshas Re'eh, for the concept of "seeing," the illumination of the Thirteen Attributes of Mercy, is that it should be "face to face," the inner will of Hashem to Israel and the inner will of Israel to Hashem^[22] (as above, each is the heart of the other). As it is written, "Re'eh Anochi Noten Lifneichem" ("See, I am placing before you"), which is "face to face"^[23]. [However, the concept of "Shoftim VeShotrim etc."^[24] is, on the contrary, the opposite of equality, to clarify the differences (and barriers) between one and another, between one judgment and another^[25].]

5) It is explained further in the discourse^[26] that just as there is the concept of a field, so too there is the concept of a desert, "a land not sown"^[27], "where no man dwells"^[28]. In the parable of Elul, the king is in the field (not the desert), for the field is higher than the desert. Simply, the desert is a land not sown, while the field is a place of sowing and the growth of bread, "a land^[29] from which bread comes." Bread is refined and elevated, and "bread sustains the heart of man"^[30], for "not by bread alone does man live, but by everything that comes from the mouth of Hashem"^[31]—the Divine spark within the bread (as explained in the writings of the Arizal^[32] and elsewhere^[33]). The novelty of the field over the city and desert is that the city is within the domain of holiness, the desert is outside the domain of holiness (where no man dwells), and the field is the refinement of matters outside the home and their inclusion in holiness. This is the general service of a person: to refine worldly matters and elevate them to G‑dliness. For this reason, all sacrifices are called "My offering, My bread for My fire"^[34], the concept of bread, and as our Sages said^[35], "My flock, My sustenance."

6) The complete service of sacrifices ("My bread for My fire") will be specifically in the future. Although even in exile there is the concept of sacrifices through the study of the laws of sacrifices^[36], as it is written^[37] "we will offer the bulls of our lips," which also means "we will complete" in the sense of perfection^[38], nevertheless, the main fulfillment will be in the future. As we say in prayer^[39], "There we will perform before You as You have commanded us," for only in the future will all the mitzvos be fulfilled, especially the mitzvah of offering sacrifices, which is the main service^[40], in ultimate perfection. It can be said that this is explicit in the verses^[41], that in the future there will also be fields (and perhaps Jerusalem relative to the Beis HaMikdash is like a field^[42], in addition to the literal fields outside Jerusalem). Then, however, the current barriers between city and field will be nullified, for the revelation in the Beis HaMikdash (city) will spread to Jerusalem, the holy city, and also to the fields and outskirts outside Jerusalem, as our Sages said^[43], "In the future, Jerusalem will spread^[44] throughout the Land of Israel, and the Land of Israel will spread throughout all lands," as it is written^[45], "The glory of Hashem will be revealed and all flesh will see together etc."

7) Based on this, we can also explain the hint in the connection between the content of this discourse (the nullification of barriers, everyone being equal) and Parshas Shoftim, which is openly connected with the end of the parsha. The concept of "Shoftim VeShotrim etc."^[24] is (as above) to clarify the differences (and barriers) between one and another, between one judgment and another, but when the work of the judges is completed and continues afterwards in the conduct of "to walk in His ways all the days"^[46], then the barriers are nullified, until afterwards "Hashem will expand your borders"^[47] (through previously keeping "to walk in His ways all the days"^[46]), and the concept of "Hashem will expand your borders" can be understood spiritually as the idea that in the future, the Land of Israel will spread throughout all lands^[48]. Until there will also be the revelation of Chabad, as our Sages said^[49] on the verse "Hashem will expand your borders," which refers to the Keni, Kenizi, and Kadmoni, and it is explained in the discourse "Al Tatzar Es Moav" by the Mitteler Rebbe^[50] that these are the level of Chabad. The drawing down now is only the level of the lower seven, but in the future it will expand, and this is especially through the prior work of "Yafutzu Maayanosecha Chutzah" ("Your wellsprings will spread outward") in a manner of understanding and comprehension ("they will be sustained from it"^[51]), Chabad, and not only that, but even the three lands (Chabad) will be conquered, so that one becomes "master" over them, and even that part of Torah will be "his Torah," called by his name^[52].

8) May it be His will that so it will be for us: that through the prior work of spreading the wellsprings outward and conquering the Chabad within the soul, we will soon conquer the Chabad in the world, until the ultimate conquest, so that it is called by his name. This will be fulfilled in a manner of "I will hasten it" and with alacrity, that immediately (in the words of the Rambam^[53]) the exile will end, and the Land of the Seven Nations will be completely conquered, and immediately afterwards also the land of the three nations, and together the land of the ten nations^[54], for the number ten indicates the ultimate perfection of the future, as our Sages said, the harp of the future will have ten strings^[55], and in the future there will be the tenth song^[56], the tenth red heifer^[57], and the tenth counting^[58], for Hashem counts Israel out of His great love for them^[59]. And all this will be very soon in our days, literally, in our time and place, souls in bodies, with joy and gladness of heart.

Summary

The Rebbe teaches that Elul is a time of awakening from below, inspired by the revelation of the Thirteen Attributes of Mercy. Through unity and spreading the wellsprings of Chassidus, we prepare for the ultimate redemption, when all barriers will be removed and G‑dliness will fill the world.