The History of Elul
The origins of Elul as a month of special Divine grace and mercy go back to the time of Moses, in the year 2448 from creation (1313 BCE)--the first year after the Jewish people went out of Egypt.
Seven weeks after the exodus, the people of Israel received the Torah at Mount Sinai and entered into an eternal covenant with G‑d as His chosen people. But just 40 days later, while Moses was still up on the mountain, they violated their special relationship with G‑d by worshipping a golden calf. Upon descending from the mountain and witnessing their transgression, Moses smashed the two stone tablets on which G‑d had inscribed the Ten Commandments; he then retuned to Mount Sinai for a second 40 days to plead with G‑d on Israel's behalf.
On the early morning of the 1st of Elul, Moses once again ascended Mount Sinai, taking with him the stone tablets he had hewn, by divine command, for G‑d to re-inscribe the Ten Commandments. On the mountain, G‑d allowed Moses to "see My back, but not My face" (which Maimonides interprets as a perception of G‑d's reality but not His essence) — the closest any human being ever came to knowing G‑d — and taught him the secret of His "Thirteen Attributes of Mercy" (Exodus 33:18-34:8).
For the third time, Moses remained on the mountain for 40 days, from the 1st of Elul until the 10th of Tishrei (Yom Kippur), during which time He obtained G‑d's whole-hearted forgiveness and reconciliation with the people of Israel. Ever since, the month of Elul serves as the "month of Divine mercy and forgiveness."
Source:
https://www.chabad.org/holidays/JewishNewYear/template_cdo/aid/4351/jewish/A-Brief-History-of-Elul.htm
Seven weeks after the exodus, the people of Israel received the Torah at Mount Sinai and entered into an eternal covenant with G‑d as His chosen people. But just 40 days later, while Moses was still up on the mountain, they violated their special relationship with G‑d by worshipping a golden calf. Upon descending from the mountain and witnessing their transgression, Moses smashed the two stone tablets on which G‑d had inscribed the Ten Commandments; he then retuned to Mount Sinai for a second 40 days to plead with G‑d on Israel's behalf.
On the early morning of the 1st of Elul, Moses once again ascended Mount Sinai, taking with him the stone tablets he had hewn, by divine command, for G‑d to re-inscribe the Ten Commandments. On the mountain, G‑d allowed Moses to "see My back, but not My face" (which Maimonides interprets as a perception of G‑d's reality but not His essence) — the closest any human being ever came to knowing G‑d — and taught him the secret of His "Thirteen Attributes of Mercy" (Exodus 33:18-34:8).
For the third time, Moses remained on the mountain for 40 days, from the 1st of Elul until the 10th of Tishrei (Yom Kippur), during which time He obtained G‑d's whole-hearted forgiveness and reconciliation with the people of Israel. Ever since, the month of Elul serves as the "month of Divine mercy and forgiveness."
Source:
https://www.chabad.org/holidays/JewishNewYear/template_cdo/aid/4351/jewish/A-Brief-History-of-Elul.htm
פְּסָל לְךָ. אֵימָתַי יָרַד מֹשֶׁה מִן הָהָר? אָמַר רַבִּי יְהוּדָה בַּר שַׁלּוּם, מֵאָה וְעֶשְׂרִים יוֹם עָשָׂה מֹשֶׁה אֵצֶל הַקָּדוֹשׁ בָּרוּךְ הוּא. כֵּיצַד? בַּחֹדֶשׁ הַשְּׁלִישִׁי לְצֵאת בְּנֵי יִשְׂרָאֵל וְגוֹ' (שמות יט, א). בְּשִׁשָּׁה בַּחֹדֶשׁ נָתַן לָהֶם עֲשֶׂרֶת הַדִּבְּרוֹת, וּכְתִיב בּוֹ: וּמֹשֶׁה עָלָה אֶל הָאֱלֹקִים (שמות יט, ב). וְעָשָׂה שָׁם אַרְבָּעִים יוֹם, עֶשְׂרִים וְאַרְבָּעָה מִסִּיוָן וְשִׁשָּׁה עָשָׂר מִתַּמּוּז, הֲרֵי אַרְבָּעִים יוֹם. יָרַד בְּשִׁבְעָה עָשָׂר בְּתַמּוּז, רָאָה אֶת הָעֵגֶל וְשִׁבֵּר אֶת הַלּוּחוֹת, וְרִדָּה אֶת הַסְּרוּחִין שְׁמוֹנָה עָשָׂר וְתִשְׁעָה עָשָׂר. וְחָזַר וְעָלָה בְּעֶשְׂרִים, שֶׁנֶּאֱמַר: וַיְהִי מִמָּחֳרָת וַיֹּאמֶר מֹשֶׁה אֶל הָעָם אַתֶּם חֲטָאתֶם חֲטָאָה גְדֹלָה וְעַתָּה אֶעֱלֶה אֶל ה׳ וְגוֹ'. וּכְתִיב: וַיָּשָׁב מֹשֶׁה אֶל ה׳ וַיֹּאמַר אָנָּא חָטָא הָעָם הַזֶּה חֲטָאָה גְדֹלָה וְגוֹ', עָשָׂה שָׁם עֲשָׂרָה מִן תַּמּוּז וְכָל חֹדֶשׁ אָב, הֲרֵי אַרְבָּעִים יוֹם. עָלָה בְּרֹאשׁ חֹדֶשׁ אֱלוּל כְּשֶׁאָמַר לוֹ פְּסָל לְךָ וֶהְיֵה נָכוֹן לַבֹּקֶר וְגוֹ', וַיִּפְסֹל וַיַּשְׁכֵּם מֹשֶׁה בַבֹּקֶר וַיַּעַל. עָשָׂה שָׁם אֱלוּל כֻּלּוֹ וַעֲשָׂרָה מִתִּשְׁרֵי וְיָרַד בֶּעָשׂוֹר. וְהָיוּ יִשְׂרָאֵל שְׁרוּיִים בִּתְפִלָּה וְתַעֲנִית, וּבוֹ בַּיּוֹם נֶאֱמַר לוֹ לְמֹשֶׁה: סָלַחְתִּי כִּדְבָרֶךָ (במדבר יד, כ). וּקְבָעוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא סְלִיחָה וּמְחִילָה לְדוֹרוֹת, שֶׁנֶּאֱמַר: כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר (ויקרא טז, ל). וּמִיָּד צִוָּה לוֹ לְמֹשֶׁה, וְעָשׂוּ לִי מִקְדָּשׁ.
Hew these two tablets of stone (Exod. 34:1). When did Moses descend from the mountain? R. Judah the son of Shalum said: Moses remained on the mountain with the Holy One, blessed be He, for one hundred and twenty days. How did he arrive at this conclusion? From the verse In the third month after the children of Israel were gone out of the land of Egypt (Exod. 19:1). On the sixth day of that month He gave him the Ten Commandments, as it is written concerning him: And Moses went up into the mountain of God (ibid. 24:13). He remained there for forty days, that is, the twenty-four days of the month of Sivan and the sixteen days of the month of Tammuz—totaling forty days in all. He descended from the mountain on the seventeenth day of Tammuz, and on the eighteenth day and nineteenth day he saw the calf, broke the tablets, and halted their revelry. On the twentieth day he turned and ascended once again, as is said: And it came to pass on the morrow that Moses said unto the people: “Ye have sinned a great sin; and now I will go up unto the Lord” (ibid. 32:30). And it is written: And Moses returned unto the Lord and said: “Oh, this people have sinned a great sin” (ibid, v. 31). He remained there the ten days of the month of Tammuz and the entire month of Av, totaling another forty days. He went up on the first day of the month of Elul when He told him: Hew thee these two tablets … and be ready by the morning (ibid. 34:1–2). And he hewed … and Moses rose up early in the morning, and went up unto Mount Sinai (ibid., v. 4). He stayed there throughout the month of Elul and until the tenth day of Tishri (another ten days). On the tenth day of Tishri he descended while the Israelites were praying and fasting. On that day He said to him: I have pardoned according to thy word (Num. 14:20). Then the Holy One, blessed be He, established that day as the day of forgiveness and pardon for the future generations (Yom Kippur), as it is said: For on this day shall atonement be made for you, to cleanse you (Lev. 16:30). Thereupon He commanded Moses: Let them make Me a Sanctuary (Exod. 25:8).
אַרְבָּעָה רָאשֵׁי שָׁנִים הֵם. בְּאֶחָד בְּנִיסָן רֹאשׁ הַשָּׁנָה לַמְּלָכִים וְלָרְגָלִים. בְּאֶחָד בֶּאֱלוּל רֹאשׁ הַשָּׁנָה לְמַעְשַׂר בְּהֵמָה. רַבִּי אֶלְעָזָר וְרַבִּי שִׁמְעוֹן אוֹמְרִים, בְּאֶחָד בְּתִשְׁרֵי. בְּאֶחָד בְּתִשְׁרֵי רֹאשׁ הַשָּׁנָה לַשָּׁנִים וְלַשְּׁמִטִּין וְלַיּוֹבְלוֹת, לַנְּטִיעָה וְלַיְרָקוֹת. בְּאֶחָד בִּשְׁבָט, רֹאשׁ הַשָּׁנָה לָאִילָן, כְּדִבְרֵי בֵית שַׁמַּאי. בֵּית הִלֵּל אוֹמְרִים, בַּחֲמִשָּׁה עָשָׂר בּוֹ:
They are four days in the year that serve as the New Year, each for a different purpose: On the first of Nisan is the New Year for kings; it is from this date that the years of a king’s rule are counted. And the first of Nisan is also the New Year for the order of the Festivals, as it determines which is considered the first Festival of the year and which the last. On the first of Elul is the New Year for animal tithes; all the animals born prior to that date belong to the previous tithe year and are tithed as a single unit, whereas those born after that date belong to the next tithe year. Rabbi Elazar and Rabbi Shimon say: The New Year for animal tithes is on the first of Tishrei.
The Inner Experience of Elul
מֵרֹאשׁ חֹדֶשׁ אֱלוּל עַד אַחַר יוֹם הַכִּפּוּרִים, הֵמָּה יְמֵי רָצוֹן. וְאַף כִּי בְּכָל הַשָּׁנָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַבֵּל תְּשׁוּבָה מִן הַשָּׁבִים אֵלָיו בְּלֵב שָׁלֵם, מִכָּל מָקוֹם יָמִים אֵלּוּ מֻבְחָרִים יוֹתֵר וּמְזֻמָּנִים לִתְשׁוּבָה, לִהְיֹתָם יְמֵי רַחֲמִים וִימֵי רָצוֹן, כִּי בְּרֹאשׁ חֹדֶשׁ אֱלוּל, עָלָה משֶׁה אֶל הַר סִינַי לְקַבֵּל לוּחוֹת שְׁנִיּיּם, וְנִשְׁתֵּהָה שָׁם אַרְבָּעִים יוֹם, וְיָרַד בַּעֲשָֹרָה בְּתִשְׁרִי, שֶׁהָיָה אָז גְּמַר כַּפָּרָה. וּמִן אָז הֻקְדְּשׁוּ יָמִים אֵלּוּ לִימֵי רָצוֹן, וְיוֹם עֲשִׂירִי בְּתִֹשְרִי לְיוֹם הַכִּפּוּרִים. וּמִנְהָג בְּרֹב הַמְּקוֹמוֹת לְהִתְעַנּוֹת בְּעֶרֶב רֹאשׁ חֹדֶשׁ אֱלוּל וְלַעֲשׂוֹת סֵדֶר יוֹם כִּפּוּר קָטָן, כְּדֵי שֶׁיָּכִינוּ לִבָּם לִתְשׁוּבָה. וְאִם חָל רֹאשׁ חֹדֶשׁ בַּשַׁבָּת, מַקְדִּימִין לְיוֹם חֲמִישִּׁי שֶׁלְּפָנָיו. הָרַב אֲדוֹנֵנוּ רַבִּי יִצְחָק לוּרְיָא זִכְרוֹנוֹ לִבְרָכָה כָּתַב, וַאֲשֶׁר לֹא צָדָה וְהָאֱלֹקִים אִנָּה לְיָדוֹ וְשַׂמְתִּי לְךָ, רָאשֵׁי תֵּבוֹת אֱלוּל, לוֹמַר כִּי חֹדֶשׁ זֶה, הוּא עֵת רָצוֹן לְקַבֵּל תְּשׁוּבָה עַל הַחֲטָאִים שֶׁעָשָׂה בְּכָל הַשָּׁנָה. וְגַם רֶמֶז שֶׁגַּם עַל הַשְּׁגָגוֹת צָרִיךְ לַעֲשׂוֹת תְּשׁוּבָה בַּחֹדֶשׁ הַזֶּה. עוֹד אָמְרוּ דּוֹרְשֵׁי רְשׁוּמוֹת, וּמָל ה׳ אֱלֹקֶיךָ אֶת לְבָבְךָ וְאֶת לְבַב זַרְעֶךָ, רָאשֵׁי תֵּבוֹת אֱלוּל. וְכֵן אֲנִי לְדוֹדִי וְדוֹדִי לִי, רָאשֵׁי תֵּבוֹת אֱלוּל. וְכֵן אִישׁ לְרֵעֵהוּ וּמַתָּנוֹת לָאֶבְיוֹנִים רָאשֵׁי תֵּבוֹת אֱלוּל. רֶמֶז לִשְׁלֹשָׁה דְּבָרִים, שֶׁהֵם, תְּשׁוּבָה, תְּפִלָּה וּצְדָקָה, שֶׁצְרִיכִין לְהִזְדָּרֵז בָּהֶם בְּחֹדֶשׁ זֶה. וּמָל ה׳ וְגוֹ' רוֹמֵז לִתְשׁוּבָה. אֲנִי לְדוֹדִי וְגוֹ' רוֹמֵז לִתְפִלָּה, שֶׁהִיא רִנַּת דּוֹדִים. אִישׁ לְרֵעֵהוּ וּמַתָּנוֹת לָאֶבְיוֹנִים, רוֹמֵז לִצְדָקָה.
[The days] from Rosh Chodesh Elul until after Yom Kippur, are days of Divine favor [and acceptance.] Even though throughout the entire year the Holy One, blessed is He, accepts the repentance of those who return to Him wholeheartedly, nevertheless, these days are unexcelled and most suitable for repentance, because they are days of mercy and favor. On Rosh Chodesh Elul, Moshe went up Mount Sinai to receive the Second Tablets; he remained there for forty days, and came down on the tenth day of Tishrei when the atonement was completed. From then on these days have been designated as days of Divine favor [and acceptance,] and the tenth day of Tishrei as Yom Kippur [Day of Atonement]. In most communities it is the custom to fast on the day before Rosh Chodesh Elul and to recite the prayers of Yom Kippur Katan [minor Yom Kippur], in order to be spiritually prepared for repentance. If Rosh Chodesh occurs on Shabbos, Yom Kippur Katan is held on the preceding Thursday.
The Ari (Rabbi Yitzchak Luria), of blessed memory, wrote, "If he did not lie in ambush but Hashem made it happen, then I will provide …" (Exodus 21:13) The initials of the words [ina le'yado vesamti lecha] form the acronym Elul, to indicate that this month is a favorable time for repentance to be accepted for the sins committed during the entire year. It also alludes to the fact that sins done inadvertently also require repentance during this month. The interpreters of allusions also commented: It is written (Deuteronomy 30:6) "And Hashem your God will circumcise your heart and the heart of your children;" the initials of the words [es levavecho ve'es levav] form the acronym Elul. Also, the initials of Ani ledodi vedodi li, ["I am my Beloved's and my Beloved is mine,"] [Song of Songs 6:3] form the acronym Elul. Also, the initials of Ish lerei'eihu umatanos la'evyonim ["One to another and gifts to the poor"] (Esther 9:22) form the acronym Elul. These acronyms are an allusion to three things: Repentance, Prayer and Charity which must be practiced zealously during this month. "Hashem will circumcise etc." alludes to repentance, "I am my Beloved's etc." alludes to prayer, for prayer is the song of love. "One to another and gifts to the poor," alludes to charity.
The King is in the Field...
https://www.washingtonpost.com/lifestyle/magazine/pearls-before-breakfast-can-one-of-the-nations-great-musicians-cut-through-the-fog-of-a-dc-rush-hour-lets-find-out/2014/09/23/8a6d46da-4331-11e4-b47c-f5889e061e5f_story.html
https://www.washingtonpost.com/lifestyle/magazine/pearls-before-breakfast-can-one-of-the-nations-great-musicians-cut-through-the-fog-of-a-dc-rush-hour-lets-find-out/2014/09/23/8a6d46da-4331-11e4-b47c-f5889e061e5f_story.html
Practices
נוֹהֲגִין לִתְקֹעַ שׁוֹפָר בְּחֹדֶשׁ זֶה. וּמַתְחִילִין בְּיוֹם בּ' דְּרֹאשׁ חֹדֶשׁ וְתוֹקְעִין בְּכָל יוֹם לְאַחַר תְּפִלַּת שַׁחֲרִית תְּקִיעָה שְׁבָרִים תְּרוּעָה תְּקִיעָה, חוּץ מֵעֶרֶב רֹאשׁ הַשָּׁנָה, שֶׁמַּפְסִיקִין בּוֹ, כְּדֵי לְהַפְסִיק בֵּין תְּקִיעוֹת רְשׁוּת לִתְקִיעוֹת מִצְוָה. וְטַעַם הַתְּקִיעוֹת בְּחֹדֶשׁ זֶה כְּדֵי לְעוֹרֵר אֶת הָעָם לִתְשׁוּבָה, כִּי כֵן הוּא הַטֶּבַע שֶׁל הַשּׁוֹפָר לְעוֹרֵר וּלְהַחְרִיד, כְּמוֹ שֶׁאָמַר הַכָּתוּב, אִם יִתָּקַע שׁוֹפָר בָּעִיר וְעָם לֹא יֶחֱרָדוּ. עוֹד נוֹהֲגִין בִּמְדִינוֹת אֵלּוּ מִיּוֹם בּ' דְּרֹאשׁ חֹדֶשׁ אֱלוּל עַד שְׁמִינִי עֲצֶרֶת, אוֹמְרִים בַּבֹּקֶר וּבָעֶרֶב לְאַחַר הַתְּפִלָּה, אֶת הַמִּזְמוֹר לְדָוִד ה' אוֹרִי וְיִשְׁעִי. וְהוּא עַל פִּי הַמִּדְרָשׁ, ה' אוֹרִי, בְּרֹאשׁ הַשָּׁנָה. וְיִשְׁעִי בְּיוֹם הַכִּפּוּרִים. כִּי יִצְפְּנֵנִי בְּסֻכֹּה, רֶמֶז לְסֻכּוֹת. עוֹד נוֹהֲגִין לוֹמַר תְּהִלִּים בַּצִּבּוּר בְּכָל מָקוֹם לְפִי מִנְהָגוֹ. מִשֶנִּכְנַס אֱלוּל עַד יוֹם הַכִּפּוּרִים, כְּשֶׁכּוֹתֵב אָדָם אִגֶּרֶת לַחֲבֵרוֹ, צָרִיךְ לִרְמֹז בָּהּ בִּתְחִלָּתָהּ אוֹ בְסוֹפָהּ שֶׁהוּא מְבַקֵּשׁ עָלָיו וּמְבָרְכוֹ, שֶׁיִּזְכֶּה בִּימֵי הַדִּין, הַבָּאִים לְטוֹבָה, לְהִכָּתֵב וּלְהֵחָתֵם בְּסֵפֶר חַיִּים טוֹבִים (תקפא).
It is customary to blow the shofar during this month. Beginning the second day of Rosh Chodesh, we blow the shofar each day after the Shacharis prayer, tekiah, shevarim, teruah, tekiah, except on erev Rosh Hashanah, when the blowing is discontinued, in order to make a distinction between the voluntary blowing of the shofar and the blowing shofar in fulfillment of the mitzvah. The reason for blowing the shofar during this month is to arouse the people to repent; for the shofar sound has the quality to stir [the emotions] and to inspire fear, as Scripture says, (Amos 3:6) "If a shofar is sounded in a city will the people not tremble?" It is also the custom in our regions, beginning with the second day of Rosh Chodesh Elul until Shemini Atzeres, to recite Psalm [27] LeDovid Hashem ori ve'yish'i ["Of David, Hashem is my light and my salvation"] [each day] [after] the morning and evening prayers, This is based on the Midrash: "Hashem is my light" —on Rosh Hashanah; "and my salvation" —on Yom Kippur; "for He will hide me in His shelter" —alludes to Sukkos. It also is customary for the congregation to recite Psalms, each locality according to its custom. Beginning with the month of Elul until Yom Kippur, when you write a letter to your friend you should mention, either at the beginning or at the end that you pray for him and bless him to be worthy during the forthcoming Days of Judgment to be inscribed and sealed in the Book of Good Life.
אַנְשֵׁי מַעֲשֶׂה, נוֹהֲגִין לִבְדֹּק בְּחֹדֶשׁ זֶּה תְּפִלִּין וּמְזוּזוֹת שֶׁלָּהֶן. וְכָל אֲשֶׁר יִמָּצֵא שָׁם בֶּדֶק בִּשְׁאָר מִצְוֹת, יְתַקְּנוֹ (מטה אפרים).
Pious men are accustomed to examine their tefillin and mezuzos during this month; and wherever any defect may be found in other mitzvohs, to repair it.
מִיּוֹם רִאשׁוֹן [בַּשַׁבָּת] שֶׁקֹּדֶם רֹאשׁ הַשָּׁנָה וָאֵילָךְ, מַשְׁכִּימִין לִסְלִיחוֹת. וְאִם חָל רֹאשׁ הַשָׁנָה בְּיוֹם שֵׁנִי אוֹ בְּיוֹם שְׁלִישִׁי, מַתְחִילִין מִיּוֹם רִאשׁוֹן בַּשָּׁבוּעַ הַקֹּוֹדֵם. וּכְשֶׁמַּשְׁכִּימִין, צְרִיכִין לִטּוֹל יְדֵיהֶם וּלְבָרֵךְ עַל נְטִילַת יָדַיִם וּבִרְכַּת הַתּוֹרָה. וְאַחַר הַסְּלִיחוֹת יִטּוֹל יָדָיו שֵׁנִית בְּלֹא בְּרָכָה.
Beginning with the Sunday before Rosh Hashanah and thereafter we rise early for Selichos, [special prayers for forgiveness]. If Rosh Hashanah occurs on Monday or Tuesday, we begin [to say Selichos] from the Sunday of the preceding week. When you get up early in the morning [before daylight] you must wash your hands and say the berachah Al netilas yadayim, [regarding washing the hands] and the berachah of the Torah. After the Selichos [if it is daylight], you should wash your hands again without saying a berachah.
(א) לְדָוִ֨ד ׀ ה׳ ׀ אוֹרִ֣י וְ֭יִשְׁעִי מִמִּ֣י אִירָ֑א ה׳ מָעוֹז־חַ֝יַּ֗י מִמִּ֥י אֶפְחָֽד׃ (ב) בִּקְרֹ֤ב עָלַ֨י ׀ מְרֵעִים֮ לֶאֱכֹ֢ל אֶת־בְּשָׂ֫רִ֥י צָרַ֣י וְאֹיְבַ֣י לִ֑י הֵ֖מָּה כָשְׁל֣וּ וְנָפָֽלוּ׃ (ג) אִם־תַּחֲנֶ֬ה עָלַ֨י ׀ מַחֲנֶה֮ לֹא־יִירָ֢א לִ֫בִּ֥י אִם־תָּק֣וּם עָ֭לַי מִלְחָמָ֑ה בְּ֝זֹ֗את אֲנִ֣י בוֹטֵֽחַ׃ (ד) אַחַ֤ת ׀ שָׁאַ֣לְתִּי מֵֽאֵת־ה׳ אוֹתָ֢הּ אֲבַ֫קֵּ֥שׁ שִׁבְתִּ֣י בְּבֵית־ה׳ כׇּל־יְמֵ֣י חַיַּ֑י לַחֲז֥וֹת בְּנֹעַם־ה׳ וּלְבַקֵּ֥ר בְּהֵֽיכָלֽוֹ׃ (ה) כִּ֤י יִצְפְּנֵ֨נִי ׀ בְּסֻכֹּה֮ בְּי֢וֹם רָ֫עָ֥ה יַ֭סְתִּרֵנִי בְּסֵ֣תֶר אׇהֳל֑וֹ בְּ֝צ֗וּר יְרוֹמְמֵֽנִי׃ (ו) וְעַתָּ֨ה יָר֪וּם רֹאשִׁ֡י עַ֤ל אֹיְבַ֬י סְֽבִיבוֹתַ֗י וְאֶזְבְּחָ֣ה בְ֭אׇהֳלוֹ זִבְחֵ֣י תְרוּעָ֑ה אָשִׁ֥ירָה וַ֝אֲזַמְּרָ֗ה לַֽה׳׃ (ז) שְׁמַע־ה׳ קוֹלִ֥י אֶקְרָ֗א וְחׇנֵּ֥נִי וַֽעֲנֵֽנִי׃ (ח) לְךָ֤ ׀ אָמַ֣ר לִ֭בִּי בַּקְּשׁ֣וּ פָנָ֑י אֶת־פָּנֶ֖יךָ ה׳ אֲבַקֵּֽשׁ׃ (ט) אַל־תַּסְתֵּ֬ר פָּנֶ֨יךָ ׀ מִמֶּנִּי֮ אַ֥ל תַּט־בְּאַ֗ף עַ֫בְדֶּ֥ךָ עֶזְרָתִ֥י הָיִ֑יתָ אַֽל־תִּטְּשֵׁ֥נִי וְאַל־תַּ֝עַזְבֵ֗נִי אֱלֹקֵ֥י יִשְׁעִֽי׃ (י) כִּֽי־אָבִ֣י וְאִמִּ֣י עֲזָב֑וּנִי וַֽה׳ יַאַסְפֵֽנִי׃ (יא) ה֤וֹרֵ֥נִי ה׳ דַּ֫רְכֶּ֥ךָ וּ֭נְחֵנִי בְּאֹ֣רַח מִישׁ֑וֹר לְ֝מַ֗עַן שֽׁוֹרְרָֽי׃ (יב) אַֽל־תִּ֭תְּנֵנִי בְּנֶ֣פֶשׁ צָרָ֑י כִּ֥י קָמוּ־בִ֥י עֵדֵי־שֶׁ֝֗קֶר וִיפֵ֥חַ חָמָֽס׃ (יג) לׅׄוּׅׄלֵׅ֗ׄאׅׄ הֶ֭אֱמַנְתִּי לִרְא֥וֹת בְּֽטוּב־ה׳ בְּאֶ֣רֶץ חַיִּֽים׃ (יד) קַוֵּ֗ה אֶל־ה׳ חֲ֭זַק וְיַאֲמֵ֣ץ לִבֶּ֑ךָ וְ֝קַוֵּ֗ה אֶל־ה׳׃ {פ}
(1) Of David.
The LORD is my light and my help;
whom should I fear?
The LORD is the stronghold of my life,
whom should I dread? (2) When evil men assail me
aOr “to slander me”; cf. Dan. 3.8; 6.25.to devour my flesh-a—
it is they, my foes and my enemies,
who stumble and fall. (3) Should an army besiege me,
my heart would have no fear;
should war beset me,
still would I be confident.
(4) One thing I ask of the LORD,
only that do I seek:
to live in the house of the LORD
all the days of my life,
to gaze upon the beauty of the LORD,
bMeaning of Heb. uncertain.to frequent-b His temple. (5) He will shelter me in His pavilion
on an evil day,
grant me the protection of His tent,
raise me high upon a rock. (6) Now is my head high
over my enemies round about;
I sacrifice in His tent with shouts of joy,
singing and chanting a hymn to the LORD.
(7) Hear, O LORD, when I cry aloud;
have mercy on me, answer me. (8) bMeaning of Heb. uncertain.In Your behalf-b my heart says:
“Seek My face!”
O LORD, I seek Your face. (9) Do not hide Your face from me;
do not thrust aside Your servant in anger;
You have ever been my help.
Do not forsake me, do not abandon me,
O God, my deliverer. (10) Though my father and mother abandon me,
the LORD will take me in. (11) Show me Your way, O LORD,
and lead me on a level path
because of my watchful foes. (12) Do not subject me to the will of my foes,
for false witnesses and unjust accusers
have appeared against me. (13) Had I not the assurance
that I would enjoy the goodness of the LORD
in the land of the living…
(14) Look to the LORD;
be strong and of good courage!
O look to the LORD!
The LORD is my light and my help;
whom should I fear?
The LORD is the stronghold of my life,
whom should I dread? (2) When evil men assail me
aOr “to slander me”; cf. Dan. 3.8; 6.25.to devour my flesh-a—
it is they, my foes and my enemies,
who stumble and fall. (3) Should an army besiege me,
my heart would have no fear;
should war beset me,
still would I be confident.
(4) One thing I ask of the LORD,
only that do I seek:
to live in the house of the LORD
all the days of my life,
to gaze upon the beauty of the LORD,
bMeaning of Heb. uncertain.to frequent-b His temple. (5) He will shelter me in His pavilion
on an evil day,
grant me the protection of His tent,
raise me high upon a rock. (6) Now is my head high
over my enemies round about;
I sacrifice in His tent with shouts of joy,
singing and chanting a hymn to the LORD.
(7) Hear, O LORD, when I cry aloud;
have mercy on me, answer me. (8) bMeaning of Heb. uncertain.In Your behalf-b my heart says:
“Seek My face!”
O LORD, I seek Your face. (9) Do not hide Your face from me;
do not thrust aside Your servant in anger;
You have ever been my help.
Do not forsake me, do not abandon me,
O God, my deliverer. (10) Though my father and mother abandon me,
the LORD will take me in. (11) Show me Your way, O LORD,
and lead me on a level path
because of my watchful foes. (12) Do not subject me to the will of my foes,
for false witnesses and unjust accusers
have appeared against me. (13) Had I not the assurance
that I would enjoy the goodness of the LORD
in the land of the living…
(14) Look to the LORD;
be strong and of good courage!
O look to the LORD!