Why we say Ledavid Hashem Uri in Elul

Question:

What is the reason for reciting the Psalm of Ledavid Hashem Uri in the month of Elul?

Answer:

The custom to recite “Ledavid Hashem Uri” during Elul is not found in early legal or Kabbalistic sources, but first appears in the Siddur of Rabbi Shabsi Rashkovir about 300 years ago, and later in the Alter Rebbe’s Siddur. Its recitation is linked to the psalm’s references to Rosh Hashanah, Yom Kippur, and Sukkot, and its thirteen mentions of the Divine Name, paralleling the Thirteen Attributes of Mercy. The practice is also seen as a segula to annul evil decrees and protect from negative spiritual influences during this period.

Explanation:

The recitation of the Psalm “Ledavid Hashem Uri” (Psalm 27) during the month of Elul and through the High Holidays is a cherished custom observed in many Jewish communities. While familiar to many, the origins, historical development, and reasons for this practice are layered and fascinating, drawing from sources both classical and later, as well as from mystical traditions.

Historical Background of the Custom

This custom does not appear in the classical codes of Jewish law (Poskim) or in the foundational Kabbalistic works. According to the Shaar Hakolel (11:28), the practice emerged later and is not mentioned in early authoritative texts.

Some trace the earliest written source to the Midrash Seichel Tov, which points out that the verses “Uri” (“my light”) refers to Rosh Hashanah, “Yisheiy” (“my salvation”) to Yom Kippur, and “Yitzpineini Besuko” (“He will shelter me in His sukkah”) to Sukkot. This connection led some commentators, such as Mateh Efraim (in Alef Lamateh 581:6), to see Psalm 27 as particularly suited to the season of repentance and the festivals that follow. However, this explanation is debated—Shaar Hakolel and others note that many verses reference these holidays and have not spurred a custom to recite them specifically in Elul.

The first known source to explicitly mention the custom of reciting “Ledavid Hashem Uri” throughout Elul is the Siddur of Rabbi Shabsi Rashkovir. From there, it spread to appear in later prayer books and became a widespread practice. It is mentioned by later authorities such as the Chida (Moreh Baetzba 1:37) and in works by disciples of the Arizal, including Shaareiy Rachamim (Chaim Kohen) and Sheim Tov Katan. The custom is also recorded in Chemdas Yamim (vol. 1, p. 106), though the legitimacy of this work is debated, and its association with the custom is not straightforward.

Thus, it appears that the widespread recitation of this Psalm in Elul developed within the last 300 years, gaining strength through the writings of later Acharonim and the influence of various mystical traditions.

Customs and Variations

Not all communities adopted this practice. Some authorities, including the Vilna Gaon (as recorded in Maaseh Rav 53), the Hayehudi Hakadosh, the Chozeh of Lublin, and Rabbi Chaim of Tzanz, did not recite this psalm during Elul. Their followers cite the absence of this practice in both the writings of the Arizal and the Shulchan Aruch, and question the credibility of its earliest sources. Indeed, the Chemdas Yamim, often associated with Sabbatean influence, is a debated source, and even there, the custom described is to recite the psalm during Selichot, not daily during Davening. Despite these hesitations, the custom became firmly rooted in many communities, as seen in later Siddurim and Halachic works.

The Reasons for Reciting Ledavid Hashem Uri

• Allusions to the High Holidays: As noted above, the wording of Psalm 27 contains references to Rosh Hashanah, Yom Kippur, and Sukkot, creating a thematic link to the period of reflection and renewal.
• The Thirteen Mentions of Hashem’s Name: The psalm contains thirteen mentions of the Divine Name, corresponding to the Thirteen Attributes of Mercy (Yud Gimmel Middot) revealed during Elul. This parallel is noted in the Siddur of Rabbi Shabsi and cited by later sources such as Panim Yafos (Vayikra 16:21).
• Spiritual Protection and Segula: Reciting this psalm is considered a powerful segula (spiritually auspicious practice). Sources state that one who recites “Ledavid” from Rosh Chodesh Elul until Simchat Torah can nullify evil decrees and attain acquittal in judgment. The psalm is seen as offering protection, banishing negative forces and prosecuting angels, especially in this spiritually charged season.
• Preventing Spiritual Nurture to Evil Forces: During Elul, when the Thirteen Attributes of Mercy are revealed, there is concern that negative spiritual entities might attempt to draw sustenance from the increased holiness. Reciting “Ledavid” is said to block these forces from benefitting, preserving the purity of the season’s spiritual energies.

Sources: Siddur Admur; Chemdas Yamim 1 p. 106 [That he would say by Selichos]; Moreh Baetzba 37; Shaareiy Rachamim [Chaim Kohen]; Sheim Tov Katan; Siddur Haari of Rav Shabsi; Shaar Hateshuvah 1:41 brought in Shaar Hakolel 11:28; Mateh Efraim 581:6; Mateh Efraim in Alef Lamateh 581:6; Panim Yafos Vayikra 16:21; Kitzur Shulchan Aruch 128:2; M”B 581:2; See Divrei Yosef [Bnei Brak 1987] p. 163-185 for a full overview on this subject.