We will herald this Shabbos the month of Elul. On the first of the new month, we will begin to blow the Shofar.

Pirkei D'Rebbe Eliezer points out that on the first of Elul, Moshe ascended the mountain once again to receive the second Luchos — Tablets, after having broken the first ones because of the sin of the Golden Calf. The Shofar was blown as Moshe arose, שלא יטעו עוד אחר עבודה זרה — so that they would not err again in engaging in idolatry.

The Shofar is a summons to awaken to Teshuva — repentance in all areas of our service.

Where do we find the relevance of the Shofar in quashing the sin of idolatry specifically?

This week we read the portion of Re'eh, which always immediately precedes the arrival of Elul.

Many verses are devoted to our mission to utterly eradicate all idolatry from the land, directing us to avoid several of the strongest influences towards idol worship.

We are warned to deflect the misleading directive of the false prophet who plays with our minds seeking to 'prove' his veracity through his ability to predict the future accurately.

It then goes on to caution us to be wary of our closest relatives who manipulate our emotions seeking to 'warmly' entice us to follow their foreign gods.

Following this we are forewarned from the communal influence of the masses within an Ihr Hanidachas — a Wayward City, a most powerful stimulus that can only be quashed by destroying all its inhabitants.

These three mighty influences — toying with our minds, our emotions, and societal pressure — are elements we struggle against every day in our efforts to make mindful choices in life.

The humble great sage and teacher, Rav Shlomo Esulin zt'l, makes one additional fascinating observation.

The subtle science of manipulation through cunning marketing was already an ancient mode of influencing society.

You shall utterly destroy all the places where the nations that you shall possess worshiped their gods, on the high mountains and the hills, and under every leafy tree. (דברים יב ב)

The situating of idols atop mountains and high hills were the precursors to 'billboards'. 

The psychological principle at play here is the concept of mere exposure effect. People tend to develop a preference for things they are repeatedly exposed to, even if they aren’t consciously aware of it. Billboards, especially those placed in strategic locations, expose consumers to the brand message multiple times a day as they pass by them. Over time, this repetition builds familiarity and trust.

The placement of idols beneath luscious trees that provide cool and inviting shade are the most basic ingredient of subliminal messaging.

By creating associations, it triggers emotional responses or subtly nudge decision-making. By targeting the subconscious, advertisers hope to increase the likelihood of a desired outcome, such as choosing a product or forming a positive brand association.

Despite alerting us to these wily influences, the Torah alludes to one last bewildering one.

When the Lord, your G-d cuts off the nations to which you will come to drive them out from before you, and when you drive them out and dwell in their land. Beware, lest you be attracted after them, after they are exterminated from before you; and lest you inquire about their gods, saying, "How did these nations serve their gods? And I will do likewise." You shall not do so to the Lord, your G-d; for every abomination to the Lord which He hates, they did to their gods, for also their sons and their daughters they would burn in fire to their go. (דברים כט כט-ל)

The narrative is baffling. After pointing out how these idolatrous people were decimated is there still a suspicion that the Jewish nation will curiously seek 'how did these nations serve their gods, let us likewise implement these behaviors'?!

Rashi adds that it is referring to specifically mimicking the abominable worship of Pe'or and Markulis, defecting upon the idol and casting stones towards it respectively. According to Mizrachi it is not only addressing the nation possibly worshipping these idols but forewarning them from implementing similar service to G-d.

This merely amplifies the question. Could they possibly ever contemplate these depraved modes of worship, even in serving the one and only true G-d?

Many suggest that this disgraceful mode of worship was meant to assert that G-d is so beyond human involvement, no matter how despicably we act it has no effect on Him. It was an expression of man's independence from responsibility, anything goes. We are merely at the mercy of a deity that bestows his grace independent of worthiness, merely through feasance. Man, a beast of instincts that is beyond one's ability to conquer, is symbolized in the uncontrollable urge to defecate.

The great Rosh Yeshiva and thinker, Rav Yitzchok Hutner, would teach that the vestige of the inclination to worship idols — after this inclination was slaughtered by the Men of the Great Assembly — is the belief that we have no Bechira ­— Free Will, and there are instincts that we can't overcome. This is Kefirah — heresy and tainted with an idolatrous attitude.

This is perhaps the most powerful idol we must still destroy.

It is the one that pervades our daily life incessantly.

We have a G-d, who is intimately involved in every aspect of our existence. He believes in, and empowers, us to overcome every instinct that may challenge us.

Disbelief in ourselves is lack of faith in G-d's belief in us.

אין שופר אלא של חירות — There is no Shofar other than [the one that heralds our] freedom. (ספרי בהעלותך) 

It is not only the Shofar that will pronounce freedom from our enemies on the day when Moshiach arrives.

It is that breath of life that was blown into our nostrils by G-d at creation, that infused in us His spirit, and the ability to emulate Him in the free choices we make in perfecting our character and knowledge of His Torah.

The month of אלול if used properly, can extol that special relationship we have with our Creator, that is embedded in the verse which testifies to that integral bond.

Hashem, your G-d, will circumcise את לבבך — your heart, ואת לבב — and the heart of your offspring… (דברים ל ו)

If we, however, neglect to exercise that gift of free-will, transforming theו' החיבור  —  letter of connection, fragmenting it to a little י, we change the word from אלול into אליל — a powerless idol.

May we hear the call to free ourselves from outside influences and disbelief in ourselves, rising to the call that will herald a year of final freedom from exile.

באהבה,

צבי יהודה טייכמאן