The commandment[1] to give tzedakah (charity) is included in the Torah portion Re'eh, where the verse states:[2] "Should there be amongst you a pauper... do not harden your heart or shut your hand against your needy brother. Open your hand generously."

Re'eh is invariably read on the Shabbos on which we bless the new month of Elul, or on Rosh Chodesh Elul itself. Since all Torah portions are related to the time frame in which they are read,[3] it follows that it is especially appropriate to give tzedakah during the month of Elul.

This may be derived from the following statement of the Rambam:[4] "Although sounding the shofar on Rosh HaShanah is a decree for which the verse does not state a reason, it nevertheless hints at something specific, i.e., 'Awake, you who sleep... and better your ways....'"

The Rambam continues: "Each and every person is to view himself and the entire world as half meritorious and half wanting. By performing one mitzvah, he tips the scales for himself and for the entire world on the side of merit, bringing deliverance and salvation for himself and for all others.

"For this reason," concludes the Rambam, "all Jews customarily increase their giving of tzedakah and performance of good deeds and mitzvos... from Rosh HaShanah through Yom Kippur, more so than during the rest of the year.... They also rise at night during these ten days... and offer supplicatory prayers until daylight."

Since the Rambam specifies the custom of "increasing the amount given for tzedakah," and moreover gives it precedence over all other things that are done during these ten days, it follows that although all aspects of Torah and mitzvos are to be strengthened during this period, one should first and foremost increase one's giving of tzedakah.

It follows that the above is germane to the month of Elul as well, inasmuch as the month of Elul is similar to the Ten Days of Penitence in many ways:

1. The "Month of Penitence"[5] is similar to the Ten Days of Penitence;

2. Just as the Ten Days of Penitence serve as days of preparation for the decisive day of Yom Kippur, so, too, the month of Elul serves as days of preparation for Rosh HaShanah.

3. Moreover, the entire period from the beginning of the month of Elul until after Yom Kippur constitutes one long chain of repentance.[6]

It is thus readily understandable that just as we increase our giving of tzedakah during the Ten Days of Penitence, so too should we increase our distribution of tzedakah during the entire month of Elul.

What quality does tzedakah possess that causes it to be singled out as the primary mitzvah to be increased during the month of Elul?

The month of Elul is a month of "mercy and forgiveness," so much so that "some people have the custom of reciting supplicatory prayers for forgiveness from Rosh Chodesh Elul and onward; in other words, during the entire month."[7]

On the other hand, although the month itself is one during which G-d's mercy intrinsically radiates, the recitation of supplicatory prayers for forgiveness helps ensure that the supplicant will be judged favorably by G-d - "Increasing one's supplications for mercy is considered a merit for the individual."[8]

These two themes seem to be contradictory: Beseeching G-d's mercy presupposes that the person is lacking in merit and thus must beseech G-d to judge him favorably nonetheless. Yet, when we say that the beseeching of G-d's mercy acts as a "merit" for the individual, we are implying that mercy is not needed, since his prayers provide him with ample merit.

This seeming contradiction also arises when considering the need to increase the giving of tzedakah during the month of Elul - if G-d's mercy intrinsically radiates during the month of Elul, why the increased need for tzedakah during this month?

The answer to this seeming contradiction is as follows: One merits to be judged favorably during the month of Elul precisely by coming to the realization that no matter how good one may be, there is always a need for G-d's mercy,[9] so that He acts towards one gratuitously and with tzedakah.

This Divine attribute is roused when a person acts in a similar manner toward his fellow with the act of tzedakah.

Based on Likkutei Sichos, Vol. XXXIV, pp. 89-94.

   

Notes:

1. (Back to text) See Rambam, Sefer HaMitzvos, Positive Command 195; Chinuch, Mitzvah 478, 479.

2. (Back to text) Devarim 15:7ff.

3. (Back to text) See Shelah, Chelek Torah SheBichsav, beginning of Vayeishev.

4. (Back to text) Hilchos Teshuvah 3:4.

5. (Back to text) See Maharil, beginning of Hilchos Yamim Nora'im; Tur, Orach Chayim, beginning of ch. 581; Likkutei Torah, Re'eh, p. 32a ff.

6. (Back to text) See Bach, Orach Chayim, ch. 581, conclusion of passage titled "V'heviru."

7. (Back to text) Tur, Orach Chayim, beginning of ch. 581.

8. (Back to text) Ibid.

9. (Back to text) See Iyov 35:7, 41:3; Vayikra Rabbah 27:2.