The Month of Elul: Awakening the Mercy of Hashem
1 א

Based on the teachings of Rav Mordechai Zilber shlita, the Stitchiner Rebbe (Re'eh 5775)

2 ב

(ו) וַיַּעֲבֹ֨ר ה' ׀ עַל־פָּנָיו֮ וַיִּקְרָא֒ ה' ׀ ה' אֵ֥ל רַח֖וּם וְחַנּ֑וּן אֶ֥רֶךְ אַפַּ֖יִם וְרַב־חֶ֥סֶד וֶאֱמֶֽת ׀ (ז) נֹצֵ֥ר חֶ֙סֶד֙ לָאֲלָפִ֔ים נֹשֵׂ֥א עָוֺ֛ן וָפֶ֖שַׁע וְחַטָּאָ֑ה וְנַקֵּה֙ לֹ֣א יְנַקֶּ֔ה פֹּקֵ֣ד ׀ עֲוֺ֣ן אָב֗וֹת עַל־בָּנִים֙ וְעַל־בְּנֵ֣י בָנִ֔ים עַל־שִׁלֵּשִׁ֖ים וְעַל־רִבֵּעִֽים׃

(6) The LORD passed before him and proclaimed: “The LORD! the LORD! a God compassionate and gracious, slow to anger, abounding in kindness and faithfulness, (7) extending kindness to the thousandth generation, forgiving iniquity, transgression, and sin; yet He does not remit all punishment, but visits the iniquity of parents upon children and children’s children, upon the third and fourth generations.”
3 ג
(יח) מִי־אֵ֣ל כָּמ֗וֹךָ נֹשֵׂ֤א עָוֺן֙ וְעֹבֵ֣ר עַל־פֶּ֔שַׁע לִשְׁאֵרִ֖ית נַחֲלָת֑וֹ לֹא־הֶחֱזִ֤יק לָעַד֙ אַפּ֔וֹ כִּֽי־חָפֵ֥ץ חֶ֖סֶד הֽוּא׃ (יט) יָשׁ֣וּב יְרַֽחֲמֵ֔נוּ יִכְבֹּ֖שׁ עֲוֺֽנֹתֵ֑ינוּ וְתַשְׁלִ֛יךְ בִּמְצֻל֥וֹת יָ֖ם כָּל־חַטֹּאותָֽם׃ (כ) תִּתֵּ֤ן אֱמֶת֙ לְיַֽעֲקֹ֔ב חֶ֖סֶד לְאַבְרָהָ֑ם אֲשֶׁר־נִשְׁבַּ֥עְתָּ לַאֲבֹתֵ֖ינוּ מִ֥ימֵי קֶֽדֶם׃
(18) Who is a God like You, Forgiving iniquity And remitting transgression; Who has not maintained His wrath forever Against the remnant of His own people, Because He loves graciousness! (19) He will take us back in love; He will cover up our iniquities, You will hurl all our sins Into the depths of the sea. (20) You will keep faith with Jacob, Loyalty to Abraham, As You promised on oath to our fathers In days gone by.
4 ד
(ג) ברא אלקים וְלֹא נֶאֱמַר בָּרָא ה', שֶׁבַּתְּחִלָּה עָלָה בְמַחֲשָׁבָה לִבְרֹאתוֹ בְּמִדַּת הַדִּין, רָאָה שֶׁאֵין הָעוֹלָם מִתְקַיֵם, הִקְדִּים מִדַּת רַחֲמִים וַשִׁתְּפָהּ לְמִהַ"דִּ, וְהַיְינוּ דְכְתִיב בְּיוֹם עֲשֹׂות ה' אֶלֹקִים אֶרֶץ וְשָׁמָּיִם:
(3) ברא אלהים GOD [AS JUDGE] CREATED — It does not state 'ברא ה “The Lord (the Merciful One) created, because at first God intended to create it (the world) to be placed under the attribute (rule) of strict justice, but He realised that the world could not thus endure and therefore gave precedence to Divine Mercy allying it with Divine Justice. It is to this that what is written in (Genesis 2:4) alludes — “In the day that the Lord God made earth and heaven”.
5 ה
(ב) דַּבֵּ֞ר אֶל־כָּל־עֲדַ֧ת בְּנֵי־יִשְׂרָאֵ֛ל וְאָמַרְתָּ֥ אֲלֵקֶ֖ם קְדֹשִׁ֣ים תִּהְי֑וּ כִּ֣י קָד֔וֹשׁ אֲנִ֖י ה' אֱלֹהֵיכֶֽם׃
(2) Speak to the whole Israelite community and say to them: You shall be holy, for I, the LORD your God, am holy.
6 ו

וא"ר אחא א"ר אלעזר מנין שקראו הקב"ה ליעקב אל שנאמר (בראשית לג, כ) ויקרא לו אל אלקי ישראל

And Rabbi Aḥa further said that Rabbi Elazar said: From where is it derived that the Holy One, Blessed be He, called Jacob "El", meaning God? As it is stated: “And he erected there an altar, and he called it El, God of Israel” (Genesis 33:20).

7 ז

(ג) אַנְטִיגְנוֹס אִישׁ סוֹכוֹ קִבֵּל מִשִּׁמְעוֹן הַצַּדִּיק. הוּא הָיָה אוֹמֵר, אַל תִּהְיוּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס, אֶלָּא הֱווּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס, וִיהִי מוֹרָא שָׁמַיִם עֲלֵיכֶם:

(3) Antigonos, man of Sokho, received from Shimon the Righteous. He would say, "Do not be as servants who are serving the master in order to receive a reward, rather be as servants who are serving the master not in order to receive a reward; and may the fear of Heaven be upon you."

8 ח

(יב) וְכָל אָדָם לֹא יִהְיֶה בְֹּאהֶל מוֹעֵד... אָמַר רַבִּי אַבָּהוּ וְכֹהֵן גָּדוֹל לֹא אָדָם הָיָה, אֶלָּא כְּהַהוּא דְּאָמַר רַבִּי פִּנְחָס בְּשָׁעָה שֶׁהָיָה רוּחַ הַקֹּדֶשׁ שָׁרוּי עָלָיו הָיוּ פָּנָיו בּוֹעֲרוֹת כְּלַפִּידִים עָלָיו, הֲדָא הוּא דִכְתִיב (מלאכי ב, ז): כִּי שִׂפְתֵי כֹהֵן יִשְׁמְרוּ דַּעַת וגו'.

"And no man shall be in the Tent of Meeting [when the Kohan Gadol enters the Holy of Holies]"... Rabbi Abahu said, is the Kohen Gadol not a man? [i.e., how is he permitted to be in the Tent of Meeting at this time?] Rather, as Rabbi Pinchas said, that at the time that ruach hakodesh would reside upon the Kohen Gadol, his face would light up like a torch, as the verse states (Malachi 2:7), "For the lips of the kohen guard knowledge, they should seek Torah from his mouth, for he is an angel of Hashem."

9 ט
(ג) אֲנִ֤י לְדוֹדִי֙ וְדוֹדִ֣י לִ֔י הָרֹעֶ֖ה בַּשׁוֹשַׁנִּֽים׃ (ס)

(3) I am my beloved’s And my beloved is mine; He browses among the roses.