The month of Elul is a month of reckoning. Just as a businessman must take stock every so often and correct any problems to ensure the business is profitable, the same applies in ruchniyus matters. After having served HaShem, and been occupied with Torah and mitzvos throughout the year, we have a month to make an accurate account of the past year, fix that which needs correcting and strengthen our positive traits. Through this excellent preparation, we merit a good and sweet year, b’gashmiyus and b’ruchniyus.
(היום יום כ"ז מנחם אב)
In the year תשי”ג (1953), the Rebbe gave instructions to the administration of the Yeshiva on how to inspire the talmidim with yiras Shamayim during the month of Elul: Firstly, they were to impress upon them the seriousness of the month by relating how chassidim in Lubavitch conducted themselves throughout Elul. Secondly, for fifteen minutes after Maariv, the talmidim were to learn avodah’dike maamorim relevant to this time of year.
(מיומנו של הר"ר משה לברטוב, וראה סה"מ תש"א ע' 207)
The month of Elul is compared to an ir miklat, to which one can escape from the yetzer hara who attempts to take revenge on a person.
At a farbrengen in תשי”א (1951), the Rebbe delivered the following message which he asked to be publicized in all possible ways:
“HaShem tells the Yidden: ‘I am giving you 30 days during which you can escape your old negative habits and follow the Elul lifestyle, thereby correcting the past, and you will be spared from the kitrugim of the yetzer hara. Through teshuvah you will be written and sealed for a good sweet year.”
(לקו"ת להאריז"ל פ' משפטים, לקו"ש ח"ב ע' 623)
During one farbrengen, the Rebbe spoke of the joyful attitude to be had during Elul. Though one should be bothered by any wrongdoings they may have done throughout the year, yet thinking of their closeness to HaShem during this month should bring one to tremendous joy. As discussed in Tanya, distress over ones wrongdoings should not detract from the joy of the neshama.
(שיחו"ק תשל"ד ח"ב ע' 467)
CONSIDER
How does the joy of HaShem’s presence not detract from the seriousness of the time?
How is it possible to feel the “Elul air” today if one’s surroundings may not reflect the specialty of this time?
