ELUL: THE KING IS IN THE FIELD

Translated by Boruch Merkur

The illumination of the Thirteen Attributes of Mercy is in the field, not in the desert. A desert is at the level of “‘a land that is not cultivated,’ which are those deeds, words spoken, and thoughts which are not for G-d’s sake.” In order to receive the illumination of the Thirteen Attributes of Mercy requires at least the arousal of the acceptance of the yoke of the kingship of Heaven, represented by leaving (the desert), to go at least to the field, to greet the king.

Regarding the significance of the month of Elul, the Alter Rebbe writes as follows: “In Elul it is the time of the revelation of the Thirteen Attributes of Mercy. In order to understand this – for the question is begged: Why then are they regular weekdays and not holidays? … This, however, can be understood in light of an allegory of a king, who, before he comes to the city, the city folk go out to greet him, holding a reception for him in the field. Anyone who wants to go out and receive him then may do so, and he welcomes all of them with a pleasant countenance and shows a smiling face to them all. As he makes his way to the city, they follow him. Afterwards, as he enters his royal palace, no one may enter without permission. Indeed, entrance is granted only to the elite of the nation and select individuals. So is the matter, in terms of the analogy’s significance, regarding the month of Elul: they go to receive the light of His blessed countenance in the field.”

A (possible) explanation of the answer (to the [puzzling] fact that the days of the month of Elul are regular weekdays) is as follows: The concept of holidays is that an increase of light and revelation is drawn into them, a revelation that is not enclothed within them so much [but remains transcendent]. It is on account of this revelation that during these days labor is forbidden. Indeed the performance of labor, regular weekday activities, is in contradiction to receiving this light (symbolized in the parable by the king being in his royal palace, where “no one may enter without [permission]”). Whereas the concept of the month of Elul entails the revelation of the Thirteen Attributes of Mercy to each and every Jew, even to one who has sinned, etc., in the place where he happens to be found: a field [i.e., not the royal place, but a place of mundane weekday activity]. The illumination of the Thirteen Attributes of Mercy is a preparation enabling them to repent. So it is regarding the service of love and fear [of G-d] in Elul (for then the love and fear are loftier): they must be aroused through an initiative that precipitates specifically from below, for the Thirteen Attributes of Mercy are merely a prerequisite for Divine service.

Nevertheless, the illumination of the Thirteen Attributes of Mercy is in the field, not in the desert. A desert is at the level of “‘a land that is not cultivated,’ which are those deeds, words spoken, and thoughts which are not for G-d’s sake.” In order to receive the illumination of the Thirteen Attributes of Mercy requires at least the arousal of the acceptance of the yoke of the kingship of Heaven, [represented by] leaving (the desert), to go at least to the field, to greet the king (but this service is at the level of “field” (of holiness), involving plowing and sowing, unlike [the activities permitted] on holidays).

* * *

All matters discussed in Torah, including the allegories, are precise in all their details. But at first glance, the terminology of the Alter Rebbe is not understood there [in his allegory of the king in the field]: “the city folk go out to greet him…in the field.” This wording indicates that their place is in the city but they only now venture out to the field. But at first glance (in what the allegory represents) it is the opposite: Their place is in the field, and the innovation of [the month of] Elul is that the Thirteen Attributes of Mercy shine even in the place where they are at present, in the field.

The explanation of this quandary is as follows: The means by which each and every Jew perceives this illumination of the Thirteen Attributes of Mercy [which are spiritual in nature] is on account of the root of his soul. The Alter Rebbe alludes to this in saying, “the city folk go out to greet him…in the field.” For the reason the Jewish people perceive the Thirteen Attributes of Mercy is because they are “city folk” [an allusion to the Jewish soul as it exists in the Heavenly realm of Bria, which is referred to as “city.” See Footnote 11 in original text.] It is just that for the time being they happen to be in the field, [a metaphor for being] in the exile of the body and the Animal Soul. Notwithstanding the fact that they are in exile, “one cannot compare the virtue of a minister while in captivity to the virtue of a commoner” [Likkutei Torah Parshas R’ei 32c]. Being that they are “city folk,” even when they are in the field, they “receive the light of His blessed countenance,” the illumination of the Thirteen Attributes of Mercy.

* * *

Another matter that is not readily understood from the terminology of the Alter Rebbe in the allegory there: The wording implies that the original place of the king is in the field (for he does not write that “the king goes out to the field”), whereas in the meaning of the allegory, the place of the king is in his royal palace, but he makes a special trip to the field to enable everyone to receive him.

The explanation is as follows: In terms of revelations, when the king is in the field, it is a descent in comparison to how he is in his royal palace. For when he is in his royal palace he wears a royal crown and royal vestments, etc. Which is not the case when he is in the field. Nevertheless, in truth, the very fact that the king forgoes the revelation of his royal crown and royal vestments, and he goes out to the field to enable everyone to receive him, proves that the repentance of those who are found in the field is more precious and pertinent to him than his royal crown and vestments (like the example of the service of penitents, which reaches higher than the service of the righteous). For His royal vestments and crown are merely [elements constituting his] appearance. Whereas His blessed essence is specifically in the field, as it is known that it is specifically the lower worlds that are a dwelling place for His blessed essence.

In the allegory in discussion, the Alter Rebbe writes, “As he makes his way to the city, they follow him. Afterwards, as he enters his royal palace, etc.” At first glance, since His blessed essence is specifically in the field, etc., as has been noted, why is this necessary and what advantage is accomplished in going to the city? The matter is as follows: Regarding a dwelling place there are two factors: 1) In a dwelling place one’s entire essence is present (as in a home, for one’s essence resides in the dwelling), and this is accomplished through the fulfillment of Mitzvos specifically in the realm of action. 2) The one who lives in the dwelling is revealed there. Thus, revelations are also necessary.

Notwithstanding the fact that this service takes place in the month of Tishrei, the Alter Rebbe writes about this matter in the allegory which elaborates on the service of the month of Elul. It could be said that he, thereby, suggests that even the beginning of the service of receiving the yoke [of Heaven], the venturing outwards to receive His blessed countenance in the field, must be on condition and in a manner [intended to] follow Him afterwards to the city and to His royal palace, for then they come from the service of Elul to the service of Rosh HaShana and the Ten Days of Repentance and etc., until the revelation of Shmini Atzeres – “They will be to You alone, with no strangers among You.”

(Likkutei Sichos Vol. 4, 
Hosafos, pg. 1342 ff.)