Rav Yeruchem Olshin Shlita on Elul

reformatted by Rabbi Yair Hoffman

Many of the earlier commentaries, among them the Mateh Moshe, mention that there are a number of pesukim in Tanach which allude to Elul. The most well known one is, “Ani l’dodi v’dodi li” – of which the first letters spell out “Elul,” and the last letters equal 40, alluding to the forty days from Rosh Chodesh Elul through Yom Kippur.

How do these words, “Ani l’dodi v’dodi li,” define Elul?

It would seem from this remez that these words may reveal the avodah of Elul. What then exactly is the avodah of “Ani l’dodi v’dodi li”?

The Three Reasons for Blowing Shofar in Elul

In addition, the Tur mentions three reasons why we blow shofar during the month of Elul:

1. To awaken Klal Yisrael to do teshuvah (Hisakeiv shofar ba’ir v’am lo yechareivu)
2. To confuse the satan
3. The Borei Olam instructed Moshe Rabbeinu on Rosh Chodesh Elul to go up to Har Sinai to receive the Luchos Shniyos. On that day they blew shofar to remind Klal Yisrael to stay away from avodah zarah, and it was through that tekias shofar that the Borei Olam was nis’aleh – as the pasuk says, “Alah Elokim bisr’uah Hashem b’kol shofar.”

While the first two reasons are easily understood, the third one (which seems to be the main one) requires explanation. What is the connection between the shofar which was blown when Moshe went up to Har Sinai and the avodah of Elul? As the Tur mentioned, the purpose of that tekias shofar was to remind Klal Yisrael to refrain from avodah zarah. Why, however, must the shofar be blown on that day for generations? Is there a concern that we will make an eigel, or serve avodah zarah?

The Foundation of Elul’s Service: “Tamim Tihyeh Im Hashem Elokeicha”

Perhaps the source for the avodah of “Ani l’dodi v’dodi li” – the avodah of Chodesh Elul – is in fact a mitzvah in this week’s parshah – “Tamim tihyeh im Hashem Elokeicha.” In perek yud-ches, pasuk yud-gimmel the Torah lists a number of azharos regarding inquiring into the future: “Lo yimatzei b’cha ma’avir b’no u’viso ba’eish koseim k’samim m’onein u’menacheish u’mchaseif. V’choveir chaveir v’chol.” The Torah then concludes, “Tamim tihyeh im Hashem Elokeicha” – You should be complete with the Borei Olam.What does it mean to be “complete” with the Borei Olam. How is this mitzvah connected to all of the warnings (about inquiring into the future) which precede it?

Rashi’s Explanation: Complete Acceptance

Rashi explains that although, as the previous pesukim mentioned, there are a number of ways to find out what will happen in the future, you should not do so. Rather, whatever happens to you, you should accept b’simimus. Only then will you be “imo v’chelko.”

According to Rashi, “Tamim tihyeh im Hashem Elokeicha” is a mitzvah not to be mehareir, not to second guess, what the Borei Olam does, rather to accept whatever the Borei Olam sends ones way, everything that happens in ones life, with temimus. If one does so, then, as Rashi says, he will be rewarded by becoming “imo v’nachalaso” – the am of Hashem and the nachalah of Hashem.

The Or HaChaim’s Understanding

The Or HaChaim explains that “Tamim tihyeh im Hashem Elokeicha” works both ways: “Tihyeh tamim” – If you have complete emunah in the Borei Olam, then you will be zocheh to be, “im Hashem Elokeicha.” The Or HaChaim seems to be referring to the same havtachah that Rashi mentioned: If you are “tamim,” with the Borei Olam, you will be zocheh to be “imo v’nachalaso.”  What is the actual maaseh mitzvah of “tihyeh tamim” which earns a person the status of “im Hashem Elokeicha”?

The Ramban’s Approach: Exclusive Faith in Hashem

The Ramban writes, “L’yacheido l’vaveinu eilav l’vado v’chol” – To focus and designate our hearts only on the Borei Olam, and to believe that it is He who does everything, only He that knows the truth about the future, and only from Him should we inquire about the future – from his nevi’im etc… not from the me’onenim and kosemim, and not believe that their predictions will come true. If we do hear a prediction from them, we should declare, “HaKol b’yidei shamayim” – It is the Borei Olam who is the Elokei HaElokim, who is above all, who can do everything, and who change the maarachos hakochavim v’hamazalos as he so wishes. We must therefore believe, “SheKol haba’os tihyeinah k’fi hiskareiv ha’adam l’avodaso” – Everything that happens in our lives is a result of, and dependant on, our avodas Hashem.

According to the Ramban, the mitzvah of tamim tihyeh is a mitzvah of emunah: To believe that, although there is a such concept as the maaraches hashamayim and mazalos, Klal Yisrael is not subjugated to them. Hashem is able to break, and disregard, the kochavim u’mazalos. A Yid must believe that nothing is coincidental. Everything that happens in his life, both good and not good, is orchestrated directly by the Borei Olam, and all based on the way he served Him. The mitzvah of “Tamim tihyeh im Hashem Elokeicha” is to live only with the Borei Olam – to believe that everything that happens in one life, and everything that one has, is all from the Borei Olam.

The Historical Foundation: Avraham Avinu’s Bris Milah

The Ramban later adds that this explanation is based on that which the Borei Olam commanded Avraham Avinu at the time of his bris milah: “Ani Keil Shakai hishalech l’fanai v’hiyeh tamim” (Bereishis yud-zayin, alef). On that pasuk, the Ramban explains that at that moment Hashem wasn’t simply commanding Avraham Avinu to perform a bris milah. He was informing him that he was being transformed into a Yid – a brand new metzi’us – Klal Yisrael would begin with him. He must therefore, “walk before Hashem and be perfect” – believe in his heart that only the Borei Olam is capable of doing anything. He can create things and He can do away with them. One must therefore not trust the me’onenim and kosemim etc. Don’t believe that their precisions will come to pass. Rather, trust fully that everything is in the hands of the “Elyon Elyonim,” who is both “Keil” and “Shakai” – He orchestrates good even when the mazalos foresee bad, and he orchestrates bad even when the mazalos predict good. Everything that he orchestrates in a person’s life is a result of, “hishalech l’fanai” – how he serves the Borei Olam. (The kosemim and me’onenim predict everything according to the maarachos and mazalos. Klal Yisrael, however, is not subjugated to the maarachos and mazalos. Their lives are orchestrated directly by the Borei Olam, and all according to how well they serve Him.) That is what the Borei Olam meant, as well, when he told Avraham Avinu, “Tzei mei’itztagninoseicha shelach” – You are now under the control of a new hanhagah – one that is not subjugated to the teva.

The Connection to Bris Milah and Removing the Teva

I later found that the Sfas Emes (Parshas Eikev, Tarnach) also connects these two pesukim (“hishalech l’fanai v’hiyeh tamim” and “Tamim tihyeh”). He explains that, specifically at the time of his bris milah, the Borei Olam was telling Avraham Avinu that the orlah represents teva, which covers the true pnimiyus of Klal Yisrael. He must therefore remove the orlah – remove the teva, and only then will he be zocheh to Hashem’s hanhagah of l’maalah min hateva.

That is the connection between the tzivui of “hishalech l’fanai v’hiyeh tamim” and bris milah. The orlah represents teva. The more you remove it, the more you will be zocheh to have your life orchestrated with Hashem’s hanhagah of l’maalah min hateva.

The Difference Between Jews and Non-Jews Regarding Teva

Regarding the goyim, on the other hand, the very next pasuk says, “El me’onenim v’el kosemim yishma’u” – They can listen to the predictions of the me’onenim and kosemim, because they are subjugated to the kochavim u’mazalos, and the kosemim are therefore able to correctly predict what will happen in their lives. However, “Lo chein nasan l’cha Hashem Elokeicha” – Klal Yisrael’s strength lies in that which they are l’maalah min hateva. The koach haTorah is in that which Klal Yisrael is not meshubad to the teva. That is the emunah of “hishalech l’fanai v’hiyeh tamim” which Hashem demanded from Avraham Avinu – the emunah that everything that happens in a person’s life is a result of his avodas Hashem (“HaKol k’fi sheyiskareiv ha’adam l’avodaso”), nothing is simply teva.

The Sfas Emes: “Ani L’Dodi” as Removing Ourselves from Mazal

This, says the Sfas Emes, is, as we mentioned earlier, the avodah of “Ani l’dodi v’dodi li”: “Ani l’dodi” – I turn only to the Borei Olam – I realize that Klal Yisrael is not under the control of the mazalos – Everything we have, and everything that happens to us, is directly from the Borei Olam. Klal Yisrael has nothing to do with the mazalos (ein l’Yisrael mazal). The more we understand and believe that nothing that happens to us is teva, the more we have fulfilled “ani l’dodi.”

According to this the avodah of “ani l’dodi v’dodi li” is to be mekayeim the mitzvah of “Tamim tihyeh im Hashem Elokeicha” – to believe that everything that we have, and everything that has happened, and will happen, to us, is dependent on how much we turn to the Borei Olam. The more we are “ani l’dodi” – the more we understand that everything is from the Borei Olam, and nothing is teva, the more we are zocheh to “v’dodi li” – the more Hashem will orchestrate the happenings of the world on our behalf.

The Rambam’s Different Approach: Complete Falsehood of Magic

That is how the Ramban understands tihyeh tamim. The Rambam, however, gives a completely different explanation: In perek yud-alef of Hilchos Avodah Zarah the Rambam lists all the azharos of the d’Oraisa – me’onein u’mchaseif etc. – and then concludes (halachah tes-vav): “V’chol dvarim heillu divrei sheker v’chazav heim” (me’onein u’mchaseif v’chol) all these things are “divrei sheker v’chazav” and it is not befitting for Yidden, who are “chachamim u’mechukamim” (the Rambam refers to every Yid as a “chacham u’mechukam”) to be attracted to such hevel, or to even think for a moment that they have any meaning… as the pasuk says (in this week’s parshah), “Ki hagoyim ha’eileh asher atah yoresh osam el me’onenim v’el kosemim yishma’u v’atah lo chein nasan l’cha Hashem Elokeicha”

As we explained earlier, the Ramban understands that, while there is a concept of mazalos, the mitzvah of “tihyeh tamim” commands us to believe that we are not at all meshubad to them. Everything that happens to us is directly from the Borei Olam. The Rambam, however, explains that all of these concepts are sheker v’chazav – complete lies. How could a Yid, who is a chacham mechukam, be attracted to such emptiness?

The Rambam’s Critique of Those Who Believe in Magic

The Rambam continues: Whoever believes that that there is truth to these things, and thinks that they are emes and divrei chachmah, and only refrains from using them because the Torah says so, must be from the, “sichlim v’chasrei hada’as u’vchlal hanashim v’haketanim she’ein da’atan shleimah”

(Although Chazal generally teach us that a person should have a desire to do an aveirah, such as eating chazir, and only refrain from doing so because the Torah says so. In this case the Rambam says that it is simply not befitting for a Yid, who is the wisest of the wise, to be involved in me’onenim v’kosemim etc. If for a moment he thinks that there is truth to them and he only refrains from using them because the Torah says so, he is lacking intelligence.)

The Rambam’s Conclusion: True Wisdom Sees Through Falsehood

The Rambam concludes: However, intelligent people and temimei hada’as clearly understand that all these things, which the Torah forbade, are not divrei chachmah, rather, “tohu v’hevel,” to which those who are lacking intelligence are attracted, and because of which, they abandon the darchei ha’emes. It is for this reason that when warning Klal Yisrael not to involve themselves in all of these havalim the Torah concludes, “Tamim tihyeh im Hashem Elokeicha.”

A Question on the Rambam’s Approach

I’ve always been bothered by this Rambam. If these things are only done by those who are lacking intelligence then the mitzvah of tihyeh tamim tells us not to be shotim or chasrei da’as. Where else do we find a case where the Torah commands us not to be a shoteh?

Also, if Yidden are chachamim mechukamim, and they are not attracted to such sheker v’chazav, why then must there be a mitzvah in the Torah which commands us not to involve ourselves in them?

Understanding Human Nature: The Attraction to Falsehood

Perhaps this Rambam is teaching us a very important yesod: Chazal tell us that when the world was created there was an argument as to whether Hashem should create man, and emes argued that He should not, because mankind is “kulo sheker.”

What does it mean that mankind is “kulo sheker”? Does it mean that he simply lies allot?

The Rambam in Peirush HaMishnayos (Avodah Zarah) explains that that the whole concept of avodah zarah is based in, and is an outgrowth of, sheker. There is, of course no other koach in the briah other than the Borei Olam. Therefore, the yetzer hara of avodah zarah is in reality the yetzer hara which causes a person to be drawn to sheker. In fact, although the yetzer hara for avodah zarah in particular was destroyed, the yetzer hara which draws a person to sheker still exits. People are still attracted to sheker.

Emes, therefore, argued, how can you create mankind, he will constantly be drawn towards the sheker?

The Solution: The Mitzvah of “Tamim Tihyeh”

It was in order to solve this problem that Hashem made a mitzvah of “Tamim tihyeh im Hashem Elokeicha.” A person must be sure to see through all the sheker – not to be blinded by all the sheker of the havlei ha’olam hazeh, and, as the sefarim say, it is the mitzvah of “tihyeh tamim” which gives a person the power to realize what is sheker, and to be able to overcome it. If there would be no such mitzvah he would not be able to do so. “Tihyeh tamim” instructs a person to recognize the emes in the briah, and not to stray after, or be drawn to, the sheker.

The Historical Development of Avodah Zarah

The Rambam tells us in the first perek of Hilchos Avodah Zarah that beginning with the generation of Enosh people began “making a big mistake” – they began to believe that since Hashem created the stars etc., put them in the heavens, and honored them, it is only proper that we praise them and honor them as well. It was this mistake, this attraction to sheker, which eventually led them to forget the emes entirely – to forget that there is a Borei Olam in the world, and to serve avodah zarah.

Avraham Avinu’s Discovery of Truth

However, when Avraham Avinu was young he began to contemplate who was orchestrating nature, until he was, “hishig derech ha’emes” – He reached the path of emes – He realized that there was a Borei Olam who was running the world, it was He that created the world, and there was no other power other than He. It was then that he realized that the entire world was mistaken. They had all been drawn to the sheker. He, however, had managed to see through all the sheker and recognize the emes in the world.

Avraham Avinu realized this on his own. We, on the other hand, were given the mitzvah of “Tamim tihyeh im Hashem Elokeicha” – to see through all the sheker and recognize the emes.

The Service of the Yamim Noraim

What is the avodah of the Yamim Noraim?

As we all know, the Rambam writes that the shofar calls out “Uru yesheinim mishnaschem hakitzu misardimchem v’chapshu ma’aseichem v’chizru bisr’uah v’zichru borachem. Eilu hashochechim es ha’emes b’havlei hazman” – The Rambam is telling us that the root of all the aveiros that we do during the year is the fact that we are, “shochechim es ha’emes b’havlei hazman.” The shofar comes to be me’oreir a person – to return him to the emes.

Understanding the Shofar of Elul

We can now understand that which the Tur says that the shofar of Elul is a zecher for that which, in order to remind Klal Yisrael to refrain from avodah zarah, they blew the shofar when Moshe Rabbeinu went up to receive the Luchos Shniyos. Although it is true that we are not about to serve avodah zarah, we are not about to make an eigel, we still need the shofar to remind us to stay far away from that which the Rambam refers to as the root of avodah zarah – sheker. At the time of Har Sinai they saw everything clearly, yet the yetzer hara for sheker caused them to make an eigel – it didn’t allow them to see the truth. Just as when Moshe went up to Har Sinai to receive the Luchos Shniyos Klal Yisrael needed a shofar to remind them not to be drawn to sheker, not to serve avodah zarah, We too, who are “shochechim es ha’emes b’havlei hazman,” need a shofar to be me’oreir us to avoid sheker – to return to the emes. We may no longer have the yetzer hara of avodah zarah, but we still have the yetzer hara of sheker, and it is that yetzer hara which causes us to be “shochechim es ha’emes b’havlei hazman.” If we’ve forgotten the emes, if we’ve strayed from the emes, then we need the shofar to help us return to it.

The Annual Renewal of Creation

The Sfas Emes writes that every Rosh Hashanah the world is created anew, and we must therefore remind ourselves once again just what the tachlis of the world is: As we know, the tachlis of the world is “bishvil Yisrael sheniker’u reishis,” and the tachlis of Klal Yisrael is, “Am zu yatzarti li s’hilasi y’sapeiru” – to serve Hashem. Therefore, “Ani l’dodi v’dodi li” in fact defines the entire purpose of the briah. “Ani l’dodi,” means to recognize the emes, not be from those who are, “shochechim es ha’emes b’havlei hazman” – not to forget why we are here in this world. If we are “l’dodi” – If we realize that the only reason we are here is to serve Hashem, then “dodi li” – the entire briah will continue to exist to serve Klal Yisrael. As Chazal tell us, “Kol eileh nir’u l’shamshini v’ani nivreisi l’shameish es koni” – The entire briah was created to serve me, and I was created only to serve Hashem.

The Unity of Elul’s Service

According to this, the “Ani l’dodi v’dodi li” which we repeat so many times throughout Elul, and the tekias shofar of Elul, are both part of the avodah of not being drawn to the sheker – not being, “shochechim es ha’emes b’havlei hazman” – returning to the emes – reminding ourselves that, “ani l’dodi” – we were created for one reason, to serve Hashem. If we do so, then, “v’dodi li” – the entire briah continues to exist for our sake – for the sake of Klal Yisrael. In fact, as we’ve explained, according to the Rambam as well, this avodah of, “ani l’dodi v’dodi li,” is actually the avodah of “Tamim tihyeh im Hashem Elokeicha” – focusing on the emes and not being drawn to the sheker.

The Intensive Torah Learning of Elul

Let’s conclude with the following: Rav Leib Chasman writes that he has a kabalah from the Rav Yisrael Salanter’s talmidim that during Elul they would learn 18 hours out of every twenty four hour period. That was the most integral part of their avodas ha’Elul. We can now explain that, as we said earlier, the root of our aveiros is the hamshachah towards sheker that exits – the yetzer hara that causes us to be, “shochechim es ha’emes b’havlei hazman” – the yetzer hara that blinds us, not allowing us to see the emes.

Torah as the Antidote to Falsehood

However, Chazal tell us that there is one way to see through it all, to remain focused on the emes: As we mentioned earlier, when Hashem created the world, emes came to Him and argued that man should not be created because he is “kulo sheker” – he is drawn to sheker, and will be unable to see the emes in the briah (to understand why he is here). In response to this argument Hashem was, “hislich emes artzah,” which literally means that He threw emes to the ground. The Maharal explains that “emes” in this instance refers to the Torah. “Hislich emes artzah” means that in response to emes’s argument Hashem sent the Torah down to this world – because only the Torah possesses the power to help us remain focused on the emes – not to be drawn to sheker.

With this response Hashem was saying, “It is true that there is a very strong attraction to sheker in the world, but there is one way to reach the truth – through Torah. With the help of the Torah a Yid can see through all the sheker and recognize the emes of the briah.

The Practical Application

Rav Yisrael Salanter’s talmidim understood that the avodah of Elul is, “Tamim tihyeh im Hashem Elokeicha” – “Ani l’dodi v’dodi li” – this difficult avodah of remaining focused on the emes, not being “shochechim es ha’emes b’havlei hazman,” and that is only possible by being davuk to the Torah. By spending such incredible amounts of time during Elul learning Torah, they were completely davuk to the Torah, and through the Torah they were able to see the emes in the briah.

Conclusion: Returning to Truth

We must constantly remind ourselves that the avodah of Elul is to return to the emes – to return to “ani l’dodi,” and then we will be zocheh to “v’dodi li.”

Rabbi  Hoffman can be reached at [email protected]