The Halachos of Elul
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1a. The Month of Elul: A Time of Divine Favor
In His great love for the Jewish people, Hashem granted us the gift of repentance and commanded us to return to Him whenever we sin. Although teshuvah is effective at all times, the month of Elul is especially auspicious, since during these days repentance is more readily accepted than at other times. These days have been days of Divine favor ever since we were chosen as a nation.
When the Jewish people sinned with the golden calf and the tablets were broken on the 17th of Tammuz, Moshe ascended the mountain and prayed for forgiveness. Hashem commanded him: “Carve for yourself [new tablets],” showing that He was appeased and willing to inscribe the Ten Commandments again upon the second set of tablets. Moshe ascended Mount Sinai on Rosh Chodesh Elul and remained until Yom Kippur, which became the day of complete atonement. The Tanna D’Vei Eliyahu teaches that the Jewish people fasted and afflicted themselves throughout those days, and on the final day—the 10th of Tishrei—they decreed a fast [for all], which became established as Yom Kippur for all generations.
Since those days were established as days of Divine favor, they remain so each year, when mercy is once again aroused from Above. When Moshe ascended the mountain, they sounded the shofar in the camp to warn the people not to err again. For this reason, we too sound the shofar daily throughout Elul, except on the day preceding Rosh Hashanah, in order to distinguish between the voluntary blasts of Elul and the obligatory blasts of Rosh Hashanah. Some communities also blow shofar at Minchah; some begin on the first day of Rosh Chodesh, while others begin on the second day.
The purpose of sounding the shofar is to awaken hearts to repentance, as the verse states: “If a shofar is blown in the city, will the people not tremble?” (Amos 3:6). Each person is obligated to begin preparing for judgment thirty days in advance, with repentance, prayer, and wholehearted dedication to the service of Hashem.
1b. Hints in Scripture
Hints are given for this throughout our scripture: אני לדודי ודודי לי—I am my Beloved’s and my Beloved is mine.” (Shir HaShirim 6:3). The initials spell Elul, signifying that in this month one should increase in repentance, prayer, and closeness to Hashem. Likewise, the phrase, “Sending portions each to his fellow and gifts to the poor” (Esther 9:22) also hints to Elul. The initials of the last four words of the phrase–ומשלוח מנות איש לרעהו ומתנות לאביונים–spell the name of the month as well. In this month one should especially increase one’s acts of charity and kindness.
1c. Fasting During Elul
Some have the custom to conduct additional voluntary fasts from Rosh Chodesh Elul onward. Fasting, however, is only appropriate for one who is healthy and who is certain it will not weaken them or hinder their Torah study [and fulfillment of their other obligations]. In our time, when people are physically weaker—especially students, and all the more so those who struggle for daily sustenance—it is better to eat modestly and double one’s Torah study.
The Deeper Dimension
On the Spiritual Significance of Elul and Daily Shofar Blowing
From the time that Hashem forgave the Jewish people through Moshe’s intervention, Elul was established as days of mercy and spiritual illumination. Each year, this same inspiration returns, and new pathways of repentance are opened from Above.
It is always good to awaken early for Torah and prayer, as Yeshayahu said: “Morning by morning my spirit is awakened.” (Yeshayahu 50:4), and as Dovid HaMelech declared: “My eyes anticipate the night watches.” (Tehillim 119:148). But in Elul, rising from chatzos (halachic midnight) onward is especially fitting, for one who fears Hashem seeks to be “the companion of the Shechinah—the Divine Presence,” cleaving to Torah during the night. During these days, it is particularly proper to increase in selichos and supplications with the community.
Thus, the Yerushalmi Talmud taught that the phrase הנותן בים דרך— He who makes a path in the sea” (Yeshayahu 43:16), alludes to the time between from Elul until Chanukah when one can still travel by sea, unlike the days after Chanukah when the boats of antiquity could no longer withstand the stormy conditions. On a deeper level, this teaches that during these days between Elul and Chanukah, Hashem reveals additional spiritual illumination, like a hidden path in the sea, “a path which no bird of prey knows.” (Iyov 28:7). These are the pathways of teshuvah. Just as the sea is vast and concealed, so too repentance is deep and hidden. Yet Hashem in His kindness shows the way to genuine teshuvah for those who seek it, as we find in the verse: “Good and upright is Hashem, therefore He instructs sinners in the derech, the path.” (Tehillim 25:8). [Mekor Chaim, Tur Barekes, Hilchos Rosh Hashanah]
Rebbe Nachman’s Formula for Elul
Rebbe Nachman provided a powerful formula for how to conduct our avodah in Elul. The word derech דרך has a numerical value of 224. This “path” is two times the value of the word baki–which means to be an expert (בקי = 112). This means that the path that we take during Elul requires two different kinds of expertise, the two necessary elements of being a “baki b’halachah”–a halachic expert, but literally, an expert in “going.”
Moving forward, “going,” involves two phases: The first path is to be a “master of running.” This means knowing how to conduct oneself when things go well. One must not rest on past accomplishments or feel he has reached his ultimate goal, even if he has attained more than he ever thought possible. Instead, he must keep moving forward.
The second path is to be a “master of returning.” This means knowing how to endure when the way is difficult, when there is no intellectual clarity or feeling of connection, and every mitzvah is done only through emunah. At such times, one must rejoice in knowing that Hashem is with him and that every small good deed has immense value. Rebbe Nachman says this is the greatest test of a person.
But how can one achieve this balance—moving forward in times of ascent, and finding strength in times of descent? Rav Nosson gives a surprising answer: Rebbe Nachman purposely called this person a baki b’halachah—which also means an expert in Jewish law. To truly master running and returning, one must become steeped in the entire Torah, knowing all the halachos and details of mitzvos that are applicable today.
Every day the yetzer hara devises endless strategies to overpower a person. Especially one whose soul has fallen outside holiness must learn how to return through the spiritual self-repair made accessible by learning halachah. Even when one feels far, a person can be encouraged by the chizuk imparted by one halachah, while another person in a different situation may find strength in another. Every mitzvah of the holy Torah infuses life; every halachah carries its own unique power to uplift and spiritually refresh. [Likutei Moharan 1:6; Likutei Halachos]
