The 18th of Elul is the birthday of both the Baal Shem Tov and Rav Schneur Zalman of Liadi, the founders of Chassidus and Chabad Chassidus respectively. This day is customarily called “Chai Elul” symbolizing that it gives a chiyus – a liveliness and enthusiasm to the entire month.
The theme of the month of Elul is teshuva. Teshuva necessitates introspection and a certain bitterness over past failings. Surpassing the regular simcha that should accompany the doing of every mitzvah (including teshuva), there is a unique cause for simcha when one is actively doing teshuva. As Rabbi Lifshitz mentioned in this column a couple of weeks ago, Chassidus teaches that teshuva is really an expression of our neshama’s deep bond with Hakadosh Baruch Hu, and is therefore a cause for immense joy.
There is a well-known chassidic teaching that the 12 days beginning on Chai Elul and ending on Rosh Hashanah correspond to the 12 months of the year coming to a close. Accordingly, on the 18th of Elul we review our conduct during the previous Tishrei, reflect upon those areas that need improvement, and resolve to do better. On the 19th of Elul we evaluate our actions during the previous month of Cheshvan, etc., until the 29th of Elul, Erev Rosh Hashanah, when we inspect the month of Elul itself. This program of teshuva prepares us to enter Rosh Hashanah having reflected upon the entire year.
It may seem coincidental that this final 12-day period begins on the birthday of the Baal Shem Tov and Rav Schneur Zalman of Liadi, but it is not. As mentioned above, the day is called Chai Elul not just because it is the 18th of the month, but also because the spiritual activity that takes place on this day injects a vitality into the whole month.
As the year 5775 draws to a close, and we utilize these last days of preparation for the New Year, I would like to touch upon a timely topic: Hakhel.
The mitzvah of Hakhel, which takes place at the end of a seven-year cycle, entailed the gathering of all of Klal Yisrael in Yerushalayim during Sukkos. The king would read sections from the Torah specifically chosen to stimulate the observance of mitzvos and the strengthening of faith. This event made a profound impression on all present, as if they heard the Torah’s words from Hashem Himself.
Why was the mitzvah of Hakhel reserved for this particular time? Because the increased Torah study, prayer, and mitzvah observance made possible by the abstinence of field work during the Shemittah year allowed the nation to be receptive to the Torah reading, inspiring them “as if they heard it from G-d.”
Although the complete fulfillment of the mitzvah of Hakhel is connected with the Beis HaMikdash, the spiritual component is relevant in every era. The same is true of Shemittah. Although the commandment to work the soil for six years and rest during the seventh year is confined to the Land of Israel, the spiritual component of Shemittah, being a “Shabbos unto Hashem,” is enduring and transcends the limitations of time and space.
Thus, as we begin the year of Hakhel, it would be of tremendous benefit for every one of us to reflect earnestly on the content and purpose of this mitzvah, which is, as the Torah declares: “… in order that they may hear, and that they may learn, and fear Hashem, your G-d, and observe to do all the words of this Torah; and that their children, who know not [yet], should hear and learn to fear Hashem, your G-d.”