The maamar in Likkutei Torah continues, stating that Elul is a time when the Thirteen Attributes of Mercy are revealed.1וּמַמְשִׁיךְ בְּהַמַּאֲמָר, שֶׁבֶּאֱלוּל הוּא זְמַן י''ג מִדּוֹת הָרַחֲמִים.
The Spiritual Cosmos is structured according to the pattern of the Ten Sefiros. The Thirteen Attributes of Mercy transcend this pattern and reveal an infinite outpouring of Divine goodness and mercy. This revelation cleanses all blemishes that may result from man’s conduct and prevents the external forces of kelipah from deriving nurture from them. Similarly, this cleansing process removes any obstructions and barriers that prevent the person’s inner G‑dly potential from being expressed.2
Although the Divine service of Elul is characterized by the verse: “I am my Beloved’s,”דַּהֲגַם שֶׁבֶּאֱלוּל הוּא אֲנִי לְדוֹדִי,
i.e., it is an arousal from below,אִתְעֲרוּתָא דִלְתַתָּא,
nevertheless, this arousal from below, initiated by manמִכָּל מָקוֹם, הָאִתְעֲרוּתָא דִלְתַתָּא שֶׁל הָאָדָם,
– particularly when it comes from someone who is distant from G‑dliness –וּבִפְרָט כְּשֶׁהוּא רָחוֹק מֵאֱלֹקוּת,
is evoked by an arousal and a generation of potential from Above, i.e., the revelation of the Thirteen Attributes of Mercy.הוּא עַל יְדֵי הִתְעוֹרְרוּת וּנְתִינַת כֹּחַ מִלְמַעְלָה.
The revelation of these Thirteen Attributes of Mercy in Elul is extended to every member of the Jewish people,וְגִלּוּי י''ג מִדּוֹת הָרַחֲמִים שֶׁבֶּאֱלוּל, דְּגִלּוּי זֶה הוּא לְכָל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל,
even those most distant from G‑d.3גַּם לְהָרְחוֹקִים בְּיוֹתֵר,
It generates potential from Above that enables the service of “I am my Beloved’s” on the part of the Jewish people, whatever their spiritual standing.הוּא הַנְּתִינַת כֹּחַ מִלְמַעְלָה עַל הָעֲבוֹדָה דַּאֲנִי לְדוֹדִי.
Nevertheless, (primarily,) the revelation of Elul merely generates potential אֶלָּא שֶׁהַגִּלּוּי שֶׁבֶּאֱלוּל הוּא (בְּעִקָּר) רַק נְתִינַת כֹּחַ
(it is not a revelation that arouses man’s service).(וְלֹא שֶׁהַגִּלּוּי מְעוֹרֵר אֶת הָאָדָם),
The maamar is offering one resolution to the paradox concerning the revelation of the Thirteen Attributes of Mercy in Elul. On one hand, it is a powerful revelation, extending to every member of our people. Simultaneously, however, it does not arouse and motivate man’s Divine service, it only generates the potential for such service.
The service itself comes from man’s initiative:וְהָעֲבוֹדָה עַצְמָהּ בָּאָה מֵהָאָדָם,
“I am my Beloved’s.”אֲנִי לְדוֹדִי.
Chassidic thought4 details at length the contrast between Divine service that results from a gilui milimaalah, “a revelation from Above,” and haalaah milematah, “an ascent from below.” There are advantages and drawbacks to each mode of service. When Divine service results from a revelation from Above, a person is lifted out of his spiritual inertia and inspired to move forward. Moreover, since the revelation is from Above, it is not bound by the person’s limitations and exposes him to a level of G‑dliness that transcends them. In its ultimate sense, this approach enables a person to tap into utterly transcendent levels of G‑dliness. Nevertheless, this manner of service has a drawback: since it comes from a level above the person’s understanding, he can never totally identify with it and internalize it within his mind and heart. As a result, unless a person labors to build on and develop the influence he receives from Above, the inspiration he feels is likely to fade.
When, by contrast, man’s Divine service comes on his own initiative, it permeates his entire being and thus has a lasting effect. Nevertheless, such service also involves a drawback: it is dependent on the person’s understanding and thus conscribed by the limits of that understanding. (Moreover, it is fundamentally limited, for on his own, man can never appreciate the infinite dimensions of G‑dliness that entirely transcend the structure of Creation.)
To develop these concepts a step further: When Divine service comes from Above, it is not an expression of a person’s inner self. It is his response to the spiritual revelations. When, by contrast – and this is the emphasis in this maamar – a person’s Divine service stems from his own initiative, his own inner G‑dly core has stirred and becomes manifest.
Indeed, this emphasis on man’s own service is what constitutes the advantage of the Divine service of Elul over the Divine service of the Ten Days of Teshuvah.וְזוֹהִי הַמַּעֲלָה שֶׁבֶּאֱלוּל לְגַבֵּי עֲשֶׂרֶת יְמֵי תְּשׁוּבָה,
During the Ten Days of Teshuvah, and particularly, on Rosh HaShanah and Yom Kippur,דְּבַעֲשֶׂרֶת יְמֵי תְּשׁוּבָה וּבִפְרָט בְּרֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים,
the revelation of G‑dliness is so powerful that it arouses man,הַגִּלּוּי הוּא בְּאֹפֶן שֶׁהַגִּלּוּי מְעוֹרֵר אֶת הָאָדָם,
and man’s Divine service comes in response to the revelation from Above.וַעֲבוֹדַת הָאָדָם הִיא כְּמוֹ תּוֹצָאָה מֵהַגִּלּוּי מִלְמַעְלָה.
The fundamental expression and the positive dimension of man’s Divine serviceוְעִקַּר הָעִנְיָן וְהַמַּעֲלָה דַּעֲבוֹדַת הָאָדָם
(service on one’s own initiative),(עֲבוֹדָה בְּכֹחַ עַצְמוֹ)
“I am my Beloved’s,”אֲנִי לְדוֹדִי,
Is manifest through the Divine service of Elul.הוּא בֶּאֱלוּל.

Summary

The maamar in Likkutei Torah continues, stating that Elul is a time when the Thirteen Attributes of Mercy are revealed. Although the Divine service of Elul is characterized by the verse: “I am my Beloved’s,” i.e., it is an arousal from below initiated by man, this arousal from below – particularly when it comes from someone who is distant from G‑dliness – is evoked by the revelation of the Thirteen Attributes of Mercy.
Nevertheless, (primarily,) the revelation of Elul merely generates the potential for man’s service; the service itself comes from man’s initiative. This, service on man’s initiative is the unique positive quality that characterizes the Divine service of Elul.