Chapter 1

אני לדודי ודודי לי הרועה בשושנים

“I am1 [drawn] to my friend, and my friend is [drawn] to me; he who grazes his sheep in rose-like pastures”2

The term “my friend” alludes to G‑d, while “I” refers to the Jewish people. In effect, the verse is saying: “I, Israel, am drawn only to G‑d, and He is drawn only to me.” This is in accord with Rashi’ s interpretation on an earlier verse that states:3 “My friend is [drawn] to me and I am [drawn] to my friend; he who grazes his sheep in rose-like pastures.” Rashi interprets the verse in the following manner:4 “‘My friend is drawn to me’ Whatever G‑d desires He requests only of me, the Jewish people. Only to me does He say ‘bring the Passover offering; sanctify the firstborn; build a Sanctuary; bring offerings.’ He does not demand such things from any other nation. ‘And I am [drawn] to my friend’ Only of Him do I ask that my needs be provided for, and from none other.”

We must understand what new insight is provided by the verse: “I am [drawn] to my friend….” which could not be gleaned from the previous verse: “My friend is [drawn] to me ….” The verses are, after all, remarkably alike, so much so that they both conclude with the identical words, “he who grazes his sheep in rose-like pastures,” upon which the Midrash comments:5 “They study halachos (Jewish law).” [Shoshanim, rose-like pastures, may alternately be rendered sheshonim they study.]

The matter is as follows: There are two kinds of spiritual service: that of the tzaddik (the truly righteous person), and that of the baal teshuvah (the penitent). Herein lies the difference between the two verses: the first refers to the former manner of service while the second verse alludes to the latter.

Tzaddikim are aware of and perform all that G‑d demands of them as Jews the positive and negative precepts, and Torah-study. They also conduct themselves impeccably in matters of character traits and general good conduct according to Torah. “I am drawn to and ask all my needs of my friend” applies therefore to them; they request that G‑d grant them all their needs without their having to overly exert themselves.

There are two general ways of receiving sustenance: “bread from heaven” and “bread from earth.” “Heavenly bread” or manna, does not require the effort of plowing, planting, harvesting and milling, as does regular bread. Men of commerce receive their sustenance through labor and effort, since they eat “bread from earth.” But scholars who diligently study Torah, and the truly righteous who are immersed in Torah and spiritual service, receive their sustenance in a manner of “heavenly bread,” without having to toil for it.

There is a well-known story involving R. Zusya of Anipoli that illustrates this point: R. Zusya, a disciple of the Maggid, once came to Mezritch [where the Maggid lived] to spend some time with him. He left his family flour and vegetables to see them through until his return. [However, the amount of food he left was not enough, and] upon his return he observed that his family was starving. R. Zusya then went to a field outside of his town, and prayed: “Master of the Universe, Zusya and his family must have food!” Returning from the field, R. Zusya observed an open pit at the side of the road, in which were lying coins. Taking several and leaving the rest, he covered up the pit and went on to purchase flour and vegetables, enough to last his family for quite a while. Having done this, he returned to his holy and devoted service of G‑d.

“My friend is [drawn] to me” thus refers to G‑d’s desire that even this most lowly and physical world be transformed into a dwelling place fit for Him through the service of Torah and mitzvos. For, as expressed by the Alter Rebbe:6 “Such was His blessed will that He shall have satisfaction when the sitra achra is subdued and the darkness is turned to light, so that the Divine light of the blessed Ein Sof shall shine forth in the place of the darkness and sitra achra throughout this world. This will happen all the more strongly and intensely with the excellence of light emerging from darkness an excellence even brighter than its effulgence in the higher worlds.”

[Since tzaddikim bring about the fulfillment of G‑d’s desire expressed in “My friend is drawn to me,” by making this world into a dwelling place fit for Him,] therefore: “I am drawn to and ask all my needs of my friend” the physical necessities of tzaddikim are provided for by G‑d without their having to toil for them.

The second kind of spiritual service is that of the penitent, wherein the person arouses within himself the spiritual service of teshuvah. This is alluded to in the verse: “I am [drawn] to my friend, and my friend is [drawn] to me.” In Hebrew, the first four letters of these words אני לדודי ודודי לי form the word Elul,7 the time for spiritual stock-taking, when each individual should consider well his spiritual state and standing, doing teshuvah for past misdeeds and making good resolutions for the future.

In summary: Jews are drawn only to G‑d, and He is drawn only to them. What is the meaning of our sage’s commentary to the verse “My friend is….”? There are two kinds of spiritual service. The first is that of tzaddikim who involve themselves totally in Torah and Divine service the level of “My Friend is [drawn] to me,” and who, in return, receive their essentials as “heavenly bread.” An incident in the life of R. Zusya is related to illustrate this point. The purpose of Creation is that the world be transformed through Torah and spiritual service into G‑d’s abode. The second kind of spiritual service is the service of the penitent.

Chapter 2

To understand the matter more clearly: The verse states:8 “G‑d is good and upright, therefore He instructs the sinners in the [right] path.”

The Midrash9 comments: “Why is He good? Because He is upright. Why is He upright? Because He is good.”

In this verse, Dovid HaMelech helps us understand how Divine character traits differ from man’s. For humans, to be good and to be upright are two entirely different traits to be upright implies that one judges every matter strictly, so that even minor deviations from proper conduct are grounds for harsh disciplinary action. This is quite the opposite of human goodness, which tends to look kindly upon all matters.

In Heaven, however, goodness and uprightness are joined; goodness overflows with uprightness and uprightness is full of goodness.

In addition, Heavenly goodness and Heavenly uprightness in and of themselves are different from man’s. Pesikta10 and Yerushalmi11 state: “Chochmah (the attribute of wisdom), prophecy, the Torah and G‑d were each asked what the punishment of a sinner should be. Chochmah replied: “A sinner should be driven from the world.”12 Prophecy replied: “A sinner should be punished by death.”13 The Torah replied: “A sinner should bring the asham sacrificial offering and his will be forgiven.” G‑d replied: “Let the sinner repent and his sin will be forgiven.”

The opinion of chochmah and prophecy both refer to human uprightness, while the opinion of the Torah and G‑d reflect goodness.

In a narrow sense, of course, even the Torah’s advice may be classified as “upright.” Though it is true that an asham atones for both intentional14 and unintentional sins, atonement is achieved only through the bringing of the offering; without it, the sinner has no recourse. In addition, there are many intentional sins which cannot be atoned for by an asham offering, in which case the Torah would concur with the opinions of chochmah and prophecy regarding the sinner’s punishment.

G‑d’s advice, however, is “good,” for teshuvah brings forgiveness for all sins.15

The verse states:16 “You have surrounded me both from front and behind.” Our sages17 comment: G‑d created man on the sixth day, after having created everything else. Man is thus both the last and the first part of Creation, since the whole purpose of Creation is man, who can and must fulfill the Divine intent. When a person studies Torah, performs mitzvos and displays fine character traits, he illuminates and refines the world. But one who does not study Torah, perform mitzvos or display fine character traits is lower than even an ant.18

Furthermore, it is easy for one who fails to study Torah to fall prey to sin [due to his lack of knowledge]. He may transgress positive precepts (not doing that which should be done), as well as negative precepts (by doing that which is prohibited). These transgressions are all done unwittingly, since the person is not even aware that he is sinning. But because he does not take the trouble to study, and is lax in his approach to the performance of precepts affecting daily life, he will eventually transgress intentionally as well.

There are men who violate five negative precepts every time they shave with a razor.19 Their lackadaisical attitude towards Torah keeps them unaware that they are violating five precepts every time they shave in this manner. There are certain halachic authorities who say that if the beard is removed precisely in the manner they prescribe, there is no prohibition and it is permissible. But he who is lax in the performance of mitzvos will shave with a razor, basing his actions on the observation that others appear clean-shaven.

Herein lies the advice of the Torah and G‑d: Those who sin unwittingly or commit those few intentional sins for which an offering may be brought should bring an asham and they will be forgiven. However, [for the many transgressions for which an asham cannot be brought] the intentional sinner must do teshuvah, regretting past misdeeds and resolving not to repeat them.

The month of Elul is a time for teshuvah, enabling each person to merit that he or she be inscribed and sealed for a good year on Rosh HaShanah both materially and spiritually, together with all of Israel.

In summary: In terms of human character traits, “good” and “upright” are two distinct attributes: “upright” denotes strict firmness, a meting out of reward and punishment with equal impartiality. But the Heavenly attributes of “good” and “upright” overflow into one another. Of the four opinions expressed by chochmah, prophecy, the Torah and G‑d, the first two reflect human uprightness, while the latter two reflect “goodness.” In a narrower sense, the opinion of the Torah is also “upright,” while only G‑d’s opinion is “good.” Neglect of Torah study and a lackadaisical spiritual attitude lead to intentional transgressions. Being inscribed and sealed for a good year on Rosh Hashanah and Yom Kippur depend on the spiritual stocktaking and teshuvah performed during the month of Elul.