It is a custom of Israel to begin blowing the shofar on the first day of the month of Elul, that is, thirty days before Rosh HaShannah. This can be likened to a debtor whom the court grants thirty days to raise the funds to pay his creditors. In the same way the Heavenly court grants a person thirty days to repent so that he may clear himself in their eyes through acts of penitence, prayer and charity, which together avert the evil decree. The shofar is meant to awaken us it because reminds us of the horn of Israel and the horn of the Binding of Yitzchak, as it is written, “There was a ram behind him entangled in the thicket by its horns” (Bereishis 22:13). According to the Midrash (Yalkut Bereishis 101) this indicates that although Israel are entangled in sin they are destined to be redeemed by the horns of this ram, as it is written, “On that day He will blow upon a great shofar” (Yeshayahu 27:13). Thus Avraham observed the ram freeing himself only to become entangled once more. He observed its suffering [symbolizing the suffering Israel was to endure in the course of the four exiles]. Hashem said to him, “This ram represents Your children who will become free of the kingdom of Babylon only to become entangled in the kingdom of Media. Then from Media they will pass to Greece and from Greece to Yishmael and Edom. Yet they are destined to be redeemed by the horns of this ram, as it is written, ‘And Hashem, God, will blow upon a shofar; Hashem of Hosts will protect them’ (Zecharyah 9:14- 15).” Therefore, whoever trembles at the word of Hashem must also tremble when he hears the sound of the shofar. Let him shudder and quake with fear of Hashem and His exalted majesty.
The word shofar hints at the admonition, “Improve [shapru] your deeds and abandon your evil ways!” The tekiyah [a long unbroken blast] is a form of prayer and the one who hears it should say, “Master of the Worlds! Insert [teka] Your name Y-ah [the last two letters of the word tekiyah] among Israel like a peg that is firmly imbedded [takua], as it is written, ‘His hand was upon the throne of Y-ah’ (Shemos 17:16). The shevarim [a blast broken into long segments] is a hint that the Holy One Blessed is He will shatter [yeshabeir], cast down and eradicate the throne of the Sitrah Acharah so that it no longer has any dominion over Israel.This is followed by a teruah [a blast broken into many short segments], indicating that at that time, “they will make a joyful sound [yisro’a’u] and sing together” (Tehillim 65:14). For the letters vav and heh of the word teruah (תרועה) represent the vav and heh [of Hashem’s name], which will join together [with the first two letters, i.e. the yud and heh alluded to above], in fear and love in the name of all Israel.
Therefore let every individual arouse himself at the sound of the shofar, calling, arousing and admonishing us to repentance. Arise and cry out to your God in weeping and supplications. For this is the way of men of deeds; when the shofar is blown on the first of Elul they turn their faces towards the wall and call upon Hashem in weeping and wailing, pleading, “Have grace upon me! Have grace upon me, O Hashem!” Then they proceed with the invoking of the thirteen attributes of mercy: “God, O King who sits upon the throne of mercy, act with lovingkindness … And Hashem passed over his face, proclaiming, ‘Hashem, Hashem, God who is merciful, etc.’” Afterwards let him arouse his companions to repentance as well, especially if he has seen in one of them some unseemly conduct. Then he is obliged to rebuke him, saying gently, “My brother and beloved friend, the time has come to repair that which has been twisted and to straighten the way. Please hear my words and remove this stumbling block from yourself, for you have committed improper deeds and I am obligated to admonish you. “And if you have seen in me any impropriety, you should also say to me, ‘You have done such-and-such.’ For we are like brothers; our souls derived from the same source, from beneath the Throne of Glory.”
This is illustrated by the conduct of a certain pious man named Rabbi Avraham who was a disciple of the Ari, z”l.. He used to pass through the marketplaces and streets calling on people to repent. One day Rabbi Avraham assembled the townspeople in the Ashkenazic synagogue and urged them to follow him in accepting upon themselves the four types of execution [stoning, burning, strangling and the sword].. He then climbed into a sack and instructed that he be dragged the entire length and breadth of the synagogue. This was in order to debase himself and humble his evil inclination. Afterwards he instructed that each of them take a stone weighing a pound or a pound-and- a-half and throw it upon him. Then he climbed out of the sack. In the synagogue Rabbi Avraham had prepared a bed covered with stinging nettles. He removed his clothing and cast himself upon them naked, rolling in them until his flesh was covered with blisters. Afterwards they administered to him thirty-nine lashes corresponding to execution by the sword. Finally he immersed himself in the mikveh, corresponding to strangulation. When he had finished he said to them, “My teachers, whoever wishes to be spared punishment in Gehinnom should do as I have done.” Immediately the entire crowd accepted these afflictions upon themselves with love and affection, lifting their voices in weeping and confessing their iniquities. By the time they left they had all become complete penitents and remained so for the rest of their lives.
But there was one man who did not wish to join them and make his penance publicly known. So what did he do instead? He waited until after midnight and then went with a sack to the entrance of the synagogue and covered himself over from head to toe so that no one would know who he was. Then he turned his face to the wall and remained that way for the rest of the night and all through the day until the following midnight, a full twenty-four hours, pouring out his heart in prayer and supplication and weeping. When midnight of the second night arrived and the people of the town were asleep he left the synagogue at last and went home and no one was able to determine who it was. The Ari observed, “This is surely the most perfect penance, for repentance and charity belong in the same category. Therefore just as the best form of charity is given in secret, so is the best form of penitence carried out in secret. For then the Sitrah Acharah has no sway over him to divert him from the ways of repentance.” But the most essential point to bear in mind is that one must first fulfill the verse, “Turn away from evil” (Tehillim 34:15). Then he can be certain that, “whoever strives to purify himself, Heaven assists him” (Shabbos 104a).
מִנְהָגָן שֶׁל יִשְׂרָאֵל לְהַתְחִיל לִתְקֹעַ מֵרֹאשׁ חֹדֶשׁ אֱלוּל, שֶׁהוּא שְׁלֹשִׁים יוֹם קֹדֶם רֹאשׁ הַשָּׁנָה — דִּמְיוֹן בַּעַל חוֹב, שֶׁנּוֹתְנִין לוֹ זְמַן בֵּית דִּין שְׁלֹשִׁים יוֹם לְהַמְצִיא מָעוֹת, כְּדֵי שֶׁיְּשַׁלֵּם לְבַעֲלֵי חוֹבוֹת — כֵּן בְּדִמְיוֹן זֶה נוֹתְנִין לוֹ לָאָדָם בְּבֵית דִּין שֶׁל מַעְלָה בַּעֲשִׂיַּת תְּשׁוּבָה, תְּפִלָּה וּצְדָקָה — לְהַעֲבִיר מֵעָלָיו רֹעַ גְּזֵרָה. וְהַשּׁוֹפָר בָּא לְעוֹרֵר, כִּי הוּא מְרַמֵּז עַל קֶרֶן יִשְׂרָאֵל וְרוֹמֵז עַל קֶרֶן שֶׁל עֲקֵדַת יִצְחָק, שֶׁנֶּאֱמַר בּוֹ: אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו. וְאִיתָא בַּמִּדְרָשׁ, שֶׁיִּהְיוּ יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, אֲבָל סוֹפָן לְהִגָּאֵל בְּקַרְנָיו שֶׁל הָאַיִל, הֲדָא הוּא דִּכְתִיב: בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל, לְפִי שֶׁאַבְרָהָם אָבִינוּ רָאָה אֶת הָאַיִל נוֹטֵשׁ וְחוֹרֵשׁ. רָצָה לוֹמַר: שֶׁהָיָה אַיִל בְּצַעַר מֵחֲמַת קְשִׁי הַשִּׁעְבּוּד שֶׁל אַרְבַּע גָּלֻיּוֹת. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: הָאַיִל זֶה הוּא סִימָן לְבָנֶיךָ לְהִסְתַּבֵּךְ מִמַּלְכוּת בָּבֶל לְמַלְכוּת מָדַי, וּמִמָּדַי — לְיָוָן, וּמִיָּוָן — לְיִשְׁמָעֵאל וֶאֱדוֹם, וְסוֹפָן לְהִגָּאֵל בְּקַרְנָיו שֶׁל הָאַיִל. זֶהוּ שֶׁנֶּאֱמַר: וַה' אֱלֹהִים בְּשׁוֹפָר יִתְקַע, ה' צְבָאוֹת יָגֵן עֲלֵיהֶם. לָכֵן מִי הָאִישׁ, אֲשֶׁר חָרֵד לִדְבַר ה' — כְּשֶׁשּׁוֹמֵעַ קוֹל הַשּׁוֹפָר, יֶחֱרַד לִבּוֹ וְיִתְמַלֵּא רֶתֶת וּרְעָדָה מִפְּנֵי פַּחַד ה' וּמֵהֲדַר גְּאוֹנוֹ.
It is a custom of Israel to begin blowing the shofar on the first day of the month of Elul, that is, thirty days before Rosh HaShannah. This can be likened to a debtor whom the court grants thirty days to raise the funds to pay his creditors. In the same way the Heavenly court grants a person thirty days to repent so that he may clear himself in their eyes through acts of penitence, prayer and charity, which together avert the evil decree. The shofar is meant to awaken us it because reminds us of the horn of Israel and the horn of the Binding of Yitzchak, as it is written, “There was a ram behind him entangled in the thicket by its horns” (Bereishis 22:13). According to the Midrash (Yalkut Bereishis 101) this indicates that although Israel are entangled in sin they are destined to be redeemed by the horns of this ram, as it is written, “On that day He will blow upon a great shofar” (Yeshayahu 27:13). Thus Avraham observed the ram freeing himself only to become entangled once more. He observed its suffering [symbolizing the suffering Israel was to endure in the course of the four exiles]. Hashem said to him, “This ram represents Your children who will become free of the kingdom of Babylon only to become entangled in the kingdom of Media. Then from Media they will pass to Greece and from Greece to Yishmael and Edom. Yet they are destined to be redeemed by the horns of this ram, as it is written, ‘And Hashem, God, will blow upon a shofar; Hashem of Hosts will protect them’ (Zecharyah 9:14- 15).” Therefore, whoever trembles at the word of Hashem must also tremble when he hears the sound of the shofar. Let him shudder and quake with fear of Hashem and His exalted majesty.
שׁוֹפָר מְרַמֵּז: שַׁפְּרוּ מַעֲשֵׂיכֶם וְעִזְבוּ דַּרְכֵיכֶם הָרָעִים! תְּפִלָּה הוּא תְּקִיעָה, וְצָרִיךְ הָאָדָם לוֹמַר: רִבּוֹן הָעוֹלָמִים! תְּקַע שֵׁם שֶׁל יָהּ בֵּין יִשְׂרָאֵל לִהְיוֹת יָתֵד תָּקוּעַ יָד עַל כֵּס יָהּ. שְׁבָרִים הוּא רֶמֶז, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יְשַׁבֵּר וִימַגֵּר וִיכַלֶּה כִּסֵּא שֶׁל סִטְרָא אָחֳרָא, שֶׁלֹּא תִּשְׁלֹט עַל יִשְׂרָאֵל, וְאָז — תְּרוּעָה — יִתְרוֹעְעוּ וְיָשִׁירוּ יַחְדּו הַוָּא"ו עִם הַהֵ"א בִּדְחִילוּ וּרְחִימוּ בְּשֵׁם כָּל יִשְׂרָאֵל.
The word shofar hints at the admonition, “Improve [shapru] your deeds and abandon your evil ways!” The tekiyah [a long unbroken blast] is a form of prayer and the one who hears it should say, “Master of the Worlds! Insert [teka] Your name Y-ah [the last two letters of the word tekiyah] among Israel like a peg that is firmly imbedded [takua], as it is written, ‘His hand was upon the throne of Y-ah’ (Shemos 17:16). The shevarim [a blast broken into long segments] is a hint that the Holy One Blessed is He will shatter [yeshabeir], cast down and eradicate the throne of the Sitrah Acharah so that it no longer has any dominion over Israel.This is followed by a teruah [a blast broken into many short segments], indicating that at that time, “they will make a joyful sound [yisro’a’u] and sing together” (Tehillim 65:14). For the letters vav and heh of the word teruah (תרועה) represent the vav and heh [of Hashem’s name], which will join together [with the first two letters, i.e. the yud and heh alluded to above], in fear and love in the name of all Israel.
עַל כֵּן יִתְעוֹרֵר כָּל אֶחָד וְאֶחָד לְקוֹל הַשּׁוֹפָר, הַמַּכְרִיז וּמְעוֹרֵר וּמַתְרֶה עַל הַתְּשׁוּבָה, וְקוּם וּקְרָא לֵאלֹהֶיךָ בִּבְכִי וְתַחֲנוּנִים כְּפִי מִנְהַג אַנְשֵׁי מַעֲשֶׂה, שֶׁכְּשֶׁתּוֹקְעִין בַּשּׁוֹפָר מֵרֹאשׁ חֹדֶשׁ אֱלוּל, הוֹפֵךְ פָּנָיו אֶל הַקִּיר וְקוֹרֵא לַה' בְּקוֹל בְּכִי וִילָלָה וְאוֹמֵר: חָנֵּנִי, חָנֵּנִי ה'! אֵל מֶלֶךְ יוֹשֵׁב עַל כִּסֵּא רַחֲמִים, מִתְנַהֵג בַּחֲסִידוּת וְכוּ', וַיַּעֲבֹר ה' עַל פָּנָיו וַיִּקְרָא: ה', ה', אֵל רַחוּם וְכוּ' עַד סוֹף שְׁלֹשׁ עֶשְׂרֵה מִדּוֹת. וְאַחַר כָּךְ יְעוֹרֵר לֵב חֲבֵרוֹ לַעֲשׂוֹת תְּשׁוּבָה, וּמִכָּל שֶׁכֵּן כְּשֶׁרוֹאֶה בַּחֲבֵרוֹ דָּבָר מְגֻנֶּה, צָרִיךְ לְהוֹכִיחוֹ וְלוֹמַר לוֹ בְּנַחַת: אָחִי, יְדִיד נַפְשִׁי! הִגִּיעַ עֵת וּזְמַן לְתַקֵּן הַמְעֻוָּת וּלְיַשֵּׁר הַמְּסִלָּה. שְׁמַע נָא לִדְבָרַי וְהָסֵר מִמְּךָ הַמִּכְשׁוֹל אֲשֶׁר בְּךָ, אֲשֶׁר עָשִׂיתָ מַעֲשִׂים אֲשֶׁר לֹא כַּהֹגֶן, כִּי מֻכְרָח אֲנִי לְהַזְהִיר אוֹתְךָ. וְאִם רָאִיתָ בִּי דָּבָר שֶׁאֵינוֹ הָגוּן — אַף אַתָּה אֱמָר לוֹ: כָּךְ וְכָךְ עָשִׂיתָ, כִּי אֲנָשִׁים אַחִים אֲנַחְנוּ, וְנִשְׁמוֹתֵינוּ הֵם מִמָּקוֹר אֶחָד — מִתַּחַת כִּסֵּא הַכָּבוֹד.
Therefore let every individual arouse himself at the sound of the shofar, calling, arousing and admonishing us to repentance. Arise and cry out to your God in weeping and supplications. For this is the way of men of deeds; when the shofar is blown on the first of Elul they turn their faces towards the wall and call upon Hashem in weeping and wailing, pleading, “Have grace upon me! Have grace upon me, O Hashem!” Then they proceed with the invoking of the thirteen attributes of mercy: “God, O King who sits upon the throne of mercy, act with lovingkindness … And Hashem passed over his face, proclaiming, ‘Hashem, Hashem, God who is merciful, etc.’” Afterwards let him arouse his companions to repentance as well, especially if he has seen in one of them some unseemly conduct. Then he is obliged to rebuke him, saying gently, “My brother and beloved friend, the time has come to repair that which has been twisted and to straighten the way. Please hear my words and remove this stumbling block from yourself, for you have committed improper deeds and I am obligated to admonish you. “And if you have seen in me any impropriety, you should also say to me, ‘You have done such-and-such.’ For we are like brothers; our souls derived from the same source, from beneath the Throne of Glory.”
וּכְמוֹ שֶׁמָּצִינוּ בְּחָסִיד אֶחָד, וּשְׁמוֹ רַבִּי אַבְרָהָם — תַּלְמִידוֹ שֶׁל הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, שֶׁהָיָה הוֹלֵךְ בַּשְּׁוָקִים וּבָרְחוֹבוֹת וְהָיָה מַכְרִיז עַל הַתְּשׁוּבָה, וְהָיָה מַקְהִיל כְּנוּפִיָּה שֶׁל בַּעֲלֵי בָתִּים, וְהָיוּ הוֹלְכִים לְבֵית הַכְּנֶסֶת שֶׁל הָאַשְׁכְּנַזִּים, וְאָמַר לָהֶם: מִמֶּנִּי תִּרְאוּ וְכֵן תַּעֲשׂוּ לְקַבֵּל אַרְבַּע מִיתוֹת בֵּית דִּין! וְהָיָה נִכְנָס לְשַׂק אֶחָד, וְהָיָה מְצַוֶּה לְגָרְרוֹ בְּכָל אֹרֶךְ וְרֹחַב בֵּית הַכְּנֶסֶת כְּדֵי לְבַזּוֹתוֹ וּלְהַכְנִיעַ אֶת יִצְרוֹ, וְאַחַר כָּךְ צִוָּה לִקַּח כָּל אֶחָד אֶבֶן שֶׁל מִשְׁקָל לִטְרָא וָחֵצִי, וְהָיוּ זוֹרְקִין עָלָיו. וְאַחַר כָּךְ יָצָא מֵהַשַּׂק, וְהָיָה מוּכָן בְּבֵית הַכְּנֶסֶת מִטָּה, וּבְתוֹךְ הַמִּטָּה הָיָה מוּנָח מִין עֶשֶׂב, שֶׁקּוֹרִין 'בְּרֶען נֶעסְטַלִין', וְהָיָה פּוֹשֵׁט אֶת בְּגָדָיו וּמְשַׁלֵּחַ אֶת עַצְמוֹ עַל הַחֲרוּלִים עָרֹם, וְהָיָה מִתְגַּלְגֵּל תּוֹךְ הַבְּרֶען נֶעסְטַלִין, עַד שֶׁנַּעֲשָׂה בְּשָׂרוֹ כְּמוֹ אֲבַעְבּוּעוֹת, וְאַחַר כָּךְ הָיוּ מַלְקִין אוֹתוֹ שְׁלֹשִׁים וְתֵשַׁע מַלְקוֹת נֶגֶד הֶרֶג, וְאַחַר כָּךְ הָיָה טוֹבֵל עַצְמוֹ בַּמִּקְוֶה, כִּי הַטְּבִילָה הִיא נֶגֶד חֶנֶק, וְאַחַר כָּךְ הָיָה אוֹמֵר לַאֲנָשִׁים שֶׁהָיוּ שָׁם: רַבּוֹתַי, מִי שֶׁרוֹצֶה לְהִנָּצֵל מִדִּין שֶׁל גֵּיהִנָּם, יַעֲשֶׂה כַּמִּנְהָג הַזֶּה! וּמִיָּד נִזְדָּרְזוּ כֻּלָּם יַחַד וְקִבְּלוּ עֲלֵיהֶם כָּל אוֹתָן הַיִּסּוּרִים בְּאַהֲבָה וּבְחִבָּה, וְהָיוּ מְרִימִים אֶת קוֹלָם בִּבְכִיָּה וְהִתְוַּדּוּ עַל עֲווֹנָם, וְלֹא זָזוּ מִשָּׁם, עַד שֶׁנַּעֲשׂוּ כֻּלָּן בַּעֲלֵי תְּשׁוּבָה גְּמוּרִים כָּל יְמֵי חַיֵּיהֶם.
This is illustrated by the conduct of a certain pious man named Rabbi Avraham who was a disciple of the Ari, z”l.. He used to pass through the marketplaces and streets calling on people to repent. One day Rabbi Avraham assembled the townspeople in the Ashkenazic synagogue and urged them to follow him in accepting upon themselves the four types of execution [stoning, burning, strangling and the sword].. He then climbed into a sack and instructed that he be dragged the entire length and breadth of the synagogue. This was in order to debase himself and humble his evil inclination. Afterwards he instructed that each of them take a stone weighing a pound or a pound-and- a-half and throw it upon him. Then he climbed out of the sack. In the synagogue Rabbi Avraham had prepared a bed covered with stinging nettles. He removed his clothing and cast himself upon them naked, rolling in them until his flesh was covered with blisters. Afterwards they administered to him thirty-nine lashes corresponding to execution by the sword. Finally he immersed himself in the mikveh, corresponding to strangulation. When he had finished he said to them, “My teachers, whoever wishes to be spared punishment in Gehinnom should do as I have done.” Immediately the entire crowd accepted these afflictions upon themselves with love and affection, lifting their voices in weeping and confessing their iniquities. By the time they left they had all become complete penitents and remained so for the rest of their lives.
וּבְאוֹתוֹ הַזְּמַן הָיָה אִישׁ אֶחָד, שֶׁלֹּא הָיָה רוֹצֶה לַעֲשׂוֹת כֵּן, בַּאֲשֶׁר שֶׁיָּדְעוּ בְּנֵי אָדָם, שֶׁהוּא בַּעַל תְּשׁוּבָה. מֶה עָשָׂה? לָקַח שַׂק אֶחָד וְהָלַךְ אַחַר חֲצִי הַלַּיְלָה לִפְנֵי פֶּתַח בֵּית הַכְּנֶסֶת וְנִכְנַס בַּשַּׂק מְכֻסֶּה כֻּלּוֹ, מֵרֹאשׁ וְעַד רַגְלָיו, בְּעִנְיָן שֶׁלֹּא הָיוּ יוֹדְעִין מִי הוּא, וְהָפַךְ פָּנָיו אֶל הַקִּיר וְעָמַד שָׁם כָּל חֲצִי הַלַּיְלָה וְכָל הַיּוֹם עַד חֲצִי לַיְלָה אַחֶרֶת, מֵעֵת לָעֵת, בִּתְפִלָּה וּבְתַחֲנוּנִים וּבְכִיּוֹת. כֵּיוָן שֶׁעָבַר עָלָיו חֲצִי הַלַּיְלָה, כְּשֶׁהָיוּ כֻּלָּם יְשֵׁנִים — אָז יָצָא מִבֵּית הַכְּנֶסֶת וְהָלַךְ לְבֵיתוֹ, וּבְנֵי אָדָם לֹא הָיוּ יְכוֹלִים לֵידַע מִי הוּא זֶה. וְהָיָה הָאֲרִ"י ז"ל אוֹמֵר: וַדַּאי זֶהוּ תְּשׁוּבָה שְׁלֵמָה, כִּי תְּשׁוּבָה וּצְדָקָה בַּחֲדָא סִדְרָא אִנְהוּ; וּכְשֵׁם צְדָקָה מֻבְחֶרֶת כְּשֶׁהִיא נִסְתֶּרֶת וּבַסֵּתֶר — כֵּן הַתְּשׁוּבָה הִיא יָפָה כְּשֶׁהִיא בַּסֵּתֶר, כִּי אֵין הַסִּטְרָא אָחֳרָא יְכוֹלָה לִשְׁלֹט עָלָיו לְהָסִיר אוֹתוֹ מִדַּרְכֵי תְּשׁוּבָה. וְהָעִקָּר שֶׁיְּקַיֵּם תְּחִלָּה 'סוּר מֵרָע', וְאַחַר כָּךְ 'וַעֲשֵׂה טוֹב', וְאָז — הַבָּא לִטָּהֵר, מְסַיְּעִין לוֹ.
But there was one man who did not wish to join them and make his penance publicly known. So what did he do instead? He waited until after midnight and then went with a sack to the entrance of the synagogue and covered himself over from head to toe so that no one would know who he was. Then he turned his face to the wall and remained that way for the rest of the night and all through the day until the following midnight, a full twenty-four hours, pouring out his heart in prayer and supplication and weeping. When midnight of the second night arrived and the people of the town were asleep he left the synagogue at last and went home and no one was able to determine who it was. The Ari observed, “This is surely the most perfect penance, for repentance and charity belong in the same category. Therefore just as the best form of charity is given in secret, so is the best form of penitence carried out in secret. For then the Sitrah Acharah has no sway over him to divert him from the ways of repentance.” But the most essential point to bear in mind is that one must first fulfill the verse, “Turn away from evil” (Tehillim 34:15). Then he can be certain that, “whoever strives to purify himself, Heaven assists him” (Shabbos 104a).