ELUL: THE ALL-SEEING

How can we even be expected to feel for G-d the way we feel for a trusted friend? Is that a realistic, attainable goal? Can we attain a genuine connection with the infinite Creator? Can you fathom having G-d present in every facet of your life? Do you welcome Him in every dark corner of your world?

By Rabbi Boruch Merkur

In Elul we approach “the King in the field” knowing He’s smiling back at His beloved. Emerging from the zenith of summer – the 15th of Av, when the sun begins to wane and nighttimes lengthen, increasing time for Torah study – Elul is when we make a soul accounting.

How seriously do we take “the obligations of the heart – chovas ha’levavos,” serving G-d with love and fear? Is it tangible like the weight of t’fillin on your head, like the tightness of its straps to your arm? Is approaching the King in the field like meeting up with a faithful friend, invigorating the relationship? Do you feel it in your heart, a quickened  pulse, like being in the presence of a great person? (See HaYom Yom HaMevuar on 20 Av.)

On the other hand, how can we even be expected to feel for G-d the way we feel for a trusted friend? Is that a realistic, attainable goal? Can we attain a genuine connection with the infinite Creator? Can you fathom having G-d present in every facet of your life? Do you welcome Him in every dark corner of your world?

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The non-Jewish mentality is that G-d is holy, removed from mundane concerns. He doesn’t mingle into lowly affairs. He doesn’t bother descending into anyone’s private life.

Bilam is the forerunner and spokesman of this transcendental approach (feeding in to his fascination with the netherworld). It is intriguing that the Alter Rebbe attributes deep insight into Bilam’s (faulty) view:

It says in the Gemara (Nedarim 31a) on the verse (BaMidbar 23:10), ״ומספר את רובע ישראל״ – ״זרע היוצא מהם מן התשמיש שלהן. ועל דבר זה נסמית עינו של בלעם הרשע באמרו ״טהור עינים מראות ברע כו׳״. – “Who counts the coupling of the Jewish people” – “This refers to emissions from Jewish relations. The wicked Bilam’s eye was blinded in retribution for [this offensive remark, suggesting that G-d acts inappropriately by observing something so “crude”] saying, “You Whose eyes are too pure to look upon evil, etc.” (Chabakuk 1:13).

That is, Gentiles err in maintaining that G-d’s creation of the universe is by means of Hishtalshlus, a causal relationship between Creator and Creation called “ila v’alul” [whereby G-d conceals Himself incrementally]. According to this approach it follows that – notwithstanding hashgacha pratis, Divine particular providence, G-d’s governance of the world – G-d should be “exalted over all the nations,” not descending to behold the most earthly preoccupations.

This logic hinges on the notion that in cause and effect Hishtalshlus the cause is influenced by its interaction with the effect, resulting in a change in it [in the cause. Why would G-d allow Himself to be affected by something so mundane?]

It is therefore improper for G-d to invest Himself within the lowly engagements of the world, Bilam reasoned, for He is ״טהור עינים מראות ברע – You Whose eyes are too pure to look upon evil.” It is more apropos for G-d to remain exalted and elevated, without degrading Himself to such an extent in physical existence.

The truth is though that G-d is holy, transcending all the worlds, and Divine influence does not extend to the universe through His interfacing with it directly or through causation … Since G-d’s providing life to the worlds does not result in any change in Him at all, there is nothing outside Him, neither great nor small, Supernal or Worldly, as our Sages say, “A man does not bang his finger in the physical world unless it had been proclaimed On High.” Also, it is written, “The dark corners of the heart and course materiality are revealed before G-d, etc.” (Mishlei 15:11 based on Malbim), “He knows what is in the darkness, etc.” (Daniel 2:22), “If a man enters a hiding spot, do I not see him? says G-d.” (Yirmiyahu 23:24).

All these instances of providence do not amount to any change in Him, G-d forbid, just as His enlivening the world and creating it ex nihilo does not result in any change in Him, G-d forbid, for the reason cited above – that nothing compares to Him, etc.

Thus, G-d’s descent to oversee the physical heavens and earth characterizes His greatness more than His creating the Supernal Realms, for in truth all His virtue and greatness, as well as His creation of the Supernal realms, etc., are as naught before Him yisborech. His greatness is defined by His descent to observe the heavens and the earth …

Since G-d is beyond the worlds and He transcends them all, and since He is completely unfathomable and incomparable, etc., He lowers Himself to observe even the lowest dimension … unlike the view of the Gentile Nations, who say, “He is exalted, etc.,” for they surmise that Hishtalshlus is causal [not ex nihilo]. The truth is though that He is literally incomparable to Creation.

The above conveys how [G-d’s] greatness and humility are synonymous, as above.

(Likkutei Torah Shir HaShirim 40d)

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In authentically determining the quality of our relationship with G-d, how close we are to the King, it makes sense to start at the bottom, the darkest corners of our heart. We go out from the wilderness, the desert, and approach the King in the productive setting of a field. This kind of honest spiritual stocktaking  is the foundation of a Jew’s relationship with Hashem throughout the month of Elul, extending to Tishrei, and throughout the entire year. ■