Did you ever use the expression this I can't do or it's impossible way beyond my reach? By saying to ourselves or believing that in the moral arena this is an absolute truth, we place limitations in our bechirah surrendering to the force of nature and shortchanging our personal growth and relationship with Hashem. Instead of looking at yourself and saying "impossible" rather say I'mpossible. Because as Yidden we believe in Siyata Dishmaya from above symbolized by the ' apostrophe, from which we can derive and acquire the fortitude and resolve to undertake a challenging spiritual goal which previously was totally unattainable in our eyes. It is through emunah בדרך שאדם הולך מוליכים אותו we will see over time that you have achieved successfully the goal that you were ready to bury.

This concept is also hinted in the word apostrophe used in I'm. It is when you commit yourself not to surrender but rather to daven to Hashem for Siyata Dishmaya, you will surprisingly reach the goal to the point of the apostrophe to post and proclaim that after relentlessly seeking an upgrade in ruchniyus that you have acquired the spiritual trophy.

The month of Elul is a special period in which it facilitates one to actualize the success of the I'mpossible. The Baal Hatanya (Likutei Torah Parshas ראה) gives an analogy to the month of Elul as מלך בשדה (King in the field) in contrast to the rest of the year especially starting from Rosh Hashanah מלך בארמונו the King in his palace. When the king leaves his palace to go tour his country and meet his countrymen his purpose is twofold, to see and to be seen. In this scenario the common folk who otherwise would not have any ability to have an audience with the king or even to see him are now granted the extraordinary opportunity to do so. In this situation they might even be able to ask for a pardon or freedom from taxes since the king is looking to find favor in the eyes of his countrymen. Not so when he returns to the palace. It would take nothing less than a miracle for a peasant to be allowed to speak personally with "Your Highness". So too the month of Elul which is the month replete with the Thirteen Middos Harachamim being said daily (Sefardim) is an open invitation to beseech Hashem for whatever one desires as he is now accessible in the status of מלך בשדה.

At the end of Birkas Asher Yatzar we say אי אפשר להתקיים ולעמוד לפניך if any of the natural external openings of the body would close or the closed orifices would open it would be impossible to stand and exist before you. In these words we find an allusion to the month of Elul in contrast to the rest of the eleven months of the year. The acronym of the אפשר להתקיים ולעמוד לפניך is אלול. This teaches us that during the month of Elul we can yes exist and stand before you. Elul is the month when the king is in the field as we explained above which creates the atmosphere of rachamim and the 13 Attributes of compassion that Hashem bestows upon His people. It is only the preceding word of אי which means it is not (possible). Note that the gematriah of אי is eleven hinting to the other eleven months excluding Elul. It might be true that during the rest of the year one might feel that growing in spirituality is אי impossible for him. However when Elul arrives the אי is removed from our vocabulary in order to possesses the acronym of אפשר להתקיים ולעמוד לפניך. With Siyatah Dishmaya everything is possible.

Now we can understand better the minhag to blow shofar during this entire month of Elul. The sound of the shofar helps to shatter the אי אפשר mindset of helpless paralization and transforms it into .אפשר This can be explained by understanding the Chazal that say that the shofar of Rosh Hashanah and Elul symbolize the shofar sounds that were heard at Matan Torah as it is written וקול שופר הולך וחזק. It was at Matan Torah that Chazal say that the chait of Adam Harishon was repaired פסקה זוהמתם and Yisrael returned to the level of Adam Harishon before the chait. Hashem's blowing of the heavenly shofar symbolized the blowing the breath of Hashem into the nostrils of Man to give him the neshmah from the most deepest and inner place ויפח באפיו נשמת חיים . This is what transpires every Rosh Hashanah when the shofar is blown as the Pachad Yitzchak explains. In that state of purity and connection there is no room or wiggle space for an אי אפשר reality, only an אפשר one. All the stops have been pulled out אין דבר עומד בפני הרצון –

Another Chazal learns the shofar of Rosh Hashanah from the Akaida where Avraham was willing to sacrifice Yitzchak to fulfill Hashem's wishes. At the last second Hashem stopped him and said you have passed the test of ultimate loyalty to me and it is deemed as if you sacrificed Yitzchak. The ram will be in his stead. Chazal say that the אפר, ashes, of Yitzchak are piled on the altar of which Hashem sees constantly and serves as an unshakable merit to Klal Yisrael. Both Yitzchak and Avraham knew that Hashem prohibited human sacrifices of avodah zarah. They also certainly knew that Hashem doesn't change His mind and yet they both were willing to go against the אי אפשר the impossible reality, Avraham to shecht Yitzchak and Yitzchak to allow himself to be shechted to Hashem. The sacrificing of the ram and the ashes of Yitzchak symbolized the outstanding mesiras nefesh to make the impossible bechira אפשר – as the incredible outcome demonstrated that the ashes of Yitzchak lay on the mizbaiach without Yitzchak even being sacrificed (Bereishis 22,14 Rashi). This is hinted in the word אפשר which contain the letters of אפר. The blowing of the shofar on Rosh Hashanah symbolizes the ability of the Yid to make an אי אפשר reality transform into an אפשר one, but it surely requires the accompaniment of self sacrifice.

The minhag is to have an entire month with the preparation of אפשר להתקיים ולעמוד לפניך to become nullified totally to the ratzon of Hashem. This is hinted in the gematria of שופר which is the same as אפשר with its four letters and kollel. (Yeshaya 58 1) כשופר הרם קולך the sound of your voice should be like a shofar which arouses within a Yid the declaration of אפשר in the place of אי אפשר.

In this beracha ofאשר יצר we also mention the concept of כסא הכבוד which is not mentioned in any other beracha. Chazal say that the neshomos of Yisrael originate by the Kisay Hakavod. Chazal also say that teshuvah reaches to the Kisay Hakavod. Many people erroneously think that if one sinned so much there is no way he can repent as if he never even did anything wrong in the first place. However, here too the impossible is possible because Teshuvah reaches the Kisay which is the source of Yisrael, therefore with teshuvah every sinner in Yisrael can start again with a clean slate from the very beginning.

In this beracha of אשר יצר we also have an allusion to Shabbos Kodesh. The gematriah of נקבים נקבים חלולים חלולים עה"כ equals שבת. On Shabbos when we receive the neshamah yesairah we are spiritually empowered to think אפשר I can actualize my potential further even though it looks like an unsurmountable achievement. The acronym of נקבים נקבים חלולים חלולים is חן חן which is based on the passuk Zecharaya 4,7 חן חן לה. This can be hinting to Shabbos by the way of our neshamah yeshairah through which we find a double חן in the eyes of Hashem and even in our own eyes concerning the positive אפשר bechirah. What was אי אפשר during the week becomes אפשר להתקיים ולעמוד לפניך on Shabbos. This too is hinted in the gematriah of להתקיים ולעמוד עה"כ which adds up to ביום השבת. Theאפר of Yitzchak and his negation to Hashem is especially felt on Shabbos. This can be seen from the gematria of אפר with its inner letters אלף פא ריש which adds up to שבת.