Likkutei Sichos, vol. 34, Re’eh – Elul
A. What Should We Be Doing During the Month of Elul?
The days between Rosh Chodesh Elul and Yom Kippur are days conducive to repentance (Source 1). The Rebbe teaches that Elul is a month of accounting, where we must all take a spiritual accounting of the year gone by and work to improve our deficiencies (Source 2). During this time, we wish one another to be “inscribed and sealed in the book of life” (Source 3). The Rebbe adds that this custom is in effect from the 15th of Av (Source 4). A tradition from the Baal Shem Tov says that each such wish corresponds to another defending angel who will stand by one’s side during judgment (Source 5).
B. Demand or Ask?
Maimonides rules that during these days, we should increase giving to charity and performing good deeds more than at any other time of the year. In a separate section, he also writes that during these days, it was customary for Jews to rise at night and pray with heartfelt supplications (Source 6).
The Rebbe asks: Why does Maimonides present these two matters in separate sections rather than as a single, continuous discussion?
The explanation:
There are two ways to receive abundance from G-d:
1. Abundance that comes as a result of merit—we receive what we are entitled to according to our actions.
2. Abundance that comes as a gift—we receive even that which we do not deserve based on our merits.
As the Talmud teaches, there are the “mighty of heart”—the righteous—who are “independent of charity,” meaning they do not need G-d to act on their behalf, because they are already deserving by virtue of their deeds (Source 7).
These two ways correspond to two types of service to G-d:
Torah and mitzvot: By fulfilling them, we receive reward and abundance according to justice, as it is written, “If you follow My statutes… I will give your rains in their season.”
Prayer: Through prayer, we ask G-d even for that which we have no natural claim to, but may receive through divine mercy.
The Rebbe clarifies that Jews are “children of kings,” and merely by this status, we are worthy of abundant provision. As Rabbi Yochanan said to his son, workers should be honored properly, because they are descendants of our forefathers (Source 8).
The Talmud adds that every Jew is a servant of G-d, and a servant is entitled to the standard of living of their master in food, drink, and rest (Source 9). Since everything G-d commands of Israel, G-d Himself performs (Source 10), the way G-d treats Israel should be abundant, like that of children of kings, and this can be demanded “by force.”
When a Jew sometimes receives less than this, it must be attributed to their actions. As the Sages say, those who do not fulfill their mission “provide for themselves with difficulty” (Source 11). In such a situation, two options are available:
To pray with supplications, seeking abundance as a free gift, even without earning it by merit.
To increase in performing mitzvot, so that the abundance is received by merit rather than as a free gift.
C. The Approach for the Days of Judgement
Since we are in the Ten Days of Repentance, when we are all judged according to our merits and obligations, it was previously thought that the emphasis should be solely on increasing Torah study and mitzvot in order to earn merit, leaving no room to request mercy beyond the strict measure of justice.
Maimonides introduces a new insight: it is not enough to simply increase merit; we must also ask for mercy. This is why, during the days of mercy, it became customary to rise at night to pray and plead. For this reason, Maimonides writes in a separate section about the addition of prayer and supplications.
Even those who already have great merits must pray and ask for mercy, so that they feel their own merits in judgment are still ultimately a gift from G-d. Therefore, Maimonides emphasizes the mitzvah of charity, as it teaches that we recognize our need for G-d’s justice to merit a favorable judgment. In this way, we follow the principle of “measure for measure” and increase in giving to charity.
