It takes a cell from the father and a cell from the mother, along with an act of procreation, to form an embryo. Unless there is a specific act of procreation, the father’s cell and the mother’s cell cannot form into a fertilized seed. Thus there is material and effort.
This model lends itself to comprehending the effort we make in Elul to create an arousal from below. Within our natural makeup is crucial material that is needed in order to increase reflection of tzelem elokim in the world. Masked by our unconscious desires and our subconsciously operating ego is a portion of how Hashem glorifies us, a glorification that is part of our tzelem elokim but is concealed, hidden by these taivas and gaivas that we are familiar with as our body and our personality, our circumstances, and our imagination. Left to operate in their natural way, we can apply our imagination to an unlimited and unbounded degree, expanding creativity and having an impact in time and space. Some of these impacts are constructive. Others are destructive.
In Elul, Hashem wakes us up to remind us that it is time to find the areas where our imagination is NOT attached to absolute truth and to make the effort to activate choice, will, and faithfulness to Him in a procreative act that will harness that imagination and material from the areas that conceal it and glue it to His 13 Attributes of Mercy so that we can receive a greater portion of our tzelem elokim for the new year, able to reflect Torah and His Will into the world in an increased way, being able to serve Hashem in more ways and experience the pleasure of doing so.
The work we do in shifting our understanding to being made in Hashem’s image gives us a perspective to examine where our natural imagination has a choke hold over the concealed material elements (water, fire, wind and earth) of our tzelem elokim, stored in the heavy shells of taiva and gaiva, awaiting the opportunity to become connected once again with Hashem’s Attributes of Mercy through our choice to acquire the good Hashem desires to give us. Key to approaching the arousal from below is that stimulating will and emunah to reorganize the elements trapped in our animalistic side is that we truly want to acquire the pleasure that will result. Hashem wants us to have that pleasure, and He wants us to have that pleasure by choosing it so that the pleasure will be the greatest pleasure that a person can experience, one of having earned it, and not as a gift.
The upper yud of Hashem’s name produces the cell from our Father, the tzelem elokim, and a part of that cell comes to us through Hashem’s Thought. The upper hai of Hashem’s Name is how Hashem conceals another part of the cell from the creation of the world, our bodies, egos, circumstances and organic lives and that part comes to us through Hashem’s Utterances. Hashem wants us to acquire the concealed part of our soul so that He can join the two together to give us an increase in pleasure. The model makes sense.
What happens is that in Elul, we remember with awe that Hashem has created us and the world in this manner so that we can use our free will and reorganize by unmasking and folding together through the words Hashem Echad the tzelem elokim whose expression in this world yields us pleasure and eternal reward.
In Elul, we create the idea of the seed. In Tishrei, we form the seed. In Cheshvan, the seed is planted and what we do in Elul creates our whole year.
Women interested in a daily work group for Elul are invited to www.arousalfrombelow.com