Community Magazine August 2021

12 COMMUNITY MAGAZINE Words of Rabbi Eli J. Mansour לעילוי נשמתם של משה בן עליזה, יצחק הלל בן עליזה, והנרייט לאה בת עליזה, דוד בן גילה, רבקה בת גילה, יהושע בן גילה, משה בן גילה, שרה בת גילה, יעקב בן גילה, ואליאנה בת גילה. ולרפואה שלמה ליוסף בן אהובה מסעודה, שילת אהובה בת עליזה, ודניאל בן עליזה. The special month of Elul does not always come at a convenient time. Particularly this year, when Elul begins earlier in the summer than usual, it occupies a significant chunk of our summer, a time when we usually like to relax and enjoy trips, family get-togethers, social gatherings, and recreational activities. But precisely for this reason, it behooves us to reflect for a fewmoments on themeaning and significance of Elul, and on what this month is all about. On the simplest level, Elul was earmarked as a special period for repentance since the time when our ancestors were encamped at Sinai. Forty days after receiving the Torah, on the 17 th of Tammuz, they worshipped the golden calf, whereupon Gd decided to annihilate them. In response to Moshe’s pleas on the nation’s behalf, and the nation’s heartfelt repentance, Gd rescinded the decree. It was during the 40-day period from Rosh Hodesh Elul through Yom Kippur that Moshe earned Gd’s forgiveness, which Gd announced on Yom Kippur. From that time on, these 40 days have been a special period of compassion and forgiveness. The mercy Gd showed to His beloved nation during those 40 days at Sinai is reawakened each year during this time, making it an especially auspicious opportunity to earn forgiveness through our sincere, heartfelt prayers and repentance. In truth, however, the unique status of Elul predates even the sin of the golden calf, and is rooted in the process of the world’s creation. The Ultimate Act of Kindness The Arizal (Rav Yitzhak Luria, 1534-1572) taught that Gd set up the world in such a way that our actions down below trigger actions in heaven. Through “ it’areruta detata ” – our “awakening” here on earth – there occurs an “ it’areruta dele’ela " – an “awakening” in the heavens. When we pray and perform mitzvot here in our world, this puts into motion certain processes in the upper worlds, resulting in “ shefa ” – an outpouring of blessing that comes from the heavens into our world. In order to receive Gd’s blessings, we must activate them through our actions. There was, however, one obvious exception to this rule – the world’s creation. Of course, there were no people in existence to activate the spiritual forces and bring down Gd’s “ shefa .” Gd’s creation of the world was thus an exceptional act of pristine hesed (kindness). He provided us with this beautiful world, with a world full of potential and blessing, without any “ it’areruta detata ,” without any person doing anything to receive it. The world’s creation marked the ultimate act of kindness. Needless to say, this was done because there was no choice; there were no people to earn the “ shefa ” through their actions. But even so, Gd did not suspend the rule entirely. Nothing was done beforehand to bring the “ shefa ” of creation – so He gave it to the world “on credit,” so-to-speak. This concept is taught to us by Rashi, in his very first remarks in his commentary to the Torah. Explaining the words, “ Bereshit bara Elokim et hashamayim ve’et ha’aretz ,” which are normally translated as, “In the beginning, Gd created heaven and earth,” Rashi writes that this translation is incorrect. This phrase actually means that Gd created heaven and earth “ bishvil reshit – for the first,” meaning, for the sake of Am Yisrael , which is referred to as “ reshit ” (“the first”), and for the sake of Torah, which is also called “ reshit .” In other words, Gd created the world even though this bounty was not earned because in the future, the Jewish Nation Recreating Ourselves, Recreating the World