Reciting Psalm 27 twice a day throughout the month of Ellul is one of two ritual practices (the other is the sounding of the Shofar each morning) that mark the month preceding the Days of Awe, the first ten days of Tishrei. Commentators refer to VaYikra Rabba 21:4 as the source for this practice wherein the Rabbis interpret the first verses of this psalm as referring to the two major Holy Days that are rapidly approaching. The Rabbis explain the verse (Psalms 27:1) as alluding to Rosh HaShana and Yom HaKippurim: Ohri (my light) refers to Rosh HaShana; VeYishi (and my salvation) --- this is Yom HaKippurim. MiMi Irah (from whom shall I fear?); [An interjection of a parallel terminology from the Song at the Sea of Reeds] (Shemot 15:2) Awzi VeZimrat Kah VaYehi Lih LiShuah (The Lord is my strength and song; He is to me my salvation.) BeKrov Eilai Merei'im (When the wicked come upon me) --- these are the archangels of the nations of the world. Le'Echol Et Besari (to eat up my flesh) --- because the archangels of the nations of the world come and make accusations against the Jewish people before God (in order to defend their "clients"). And they say before Him, "Master of the Universe, these (the nations of the world) are idolaters and these (the Jews) are idolaters; these practice sexual immorality, and these practice sexual immorality; these spill blood and these spill blood. Why do these descend to Geihinom and these do not descend to Geihinom?" Tzorai VeOyvai Li (my enemies and my foes) --- during the days of the solar year, 365, Satan makes accusations. The numerical value of HaSatan in the Hebrew spelling, Heh (5), Sin (300), Tet (9), and Nun (50) is 364, indicating that every day of the year Satan makes accusations, but on Yom HaKippurim Satan does not make accusations. Said the Jewish people, Im Tachaneh Alai Machan (If there encamp against me the encampment) of Samu-el (another name for Satan), Lo Yira Libi (my heart will not be afraid) because I trust in (VaYikra 16:3) BeZot Yavo Aharon El HaKodesh (with this [sacrifice] will Aharon come to the holy place [on Yom HaKippurim in order to achieve atonement on behalf of the Jewish people]).
Whereas according this particular interpretation, the historical moment when the Jews for the first time as a people, were faced with extinction, i.e., Egyptian forces bearing down on the newly freed slaves in order to destroy them, is a mere analogy for understanding the metaphysical threat posed when we are being judged during the days of awe, other Rabbinic views appearing in VaYikra Rabba 21:1-3 understand Psalms 27 as exclusively referring to times of real physical danger of either the battle with the Egyptians, or subsequent wars with the Philistines and Amalekites. Perhaps this also provides a possible understanding of the sounding of the Shofar as well, in terms of BaMidbar 10:9 "And if you go to war in your land against the enemy that oppresses you, then you shall blow and alarm with the trumpets." We are under siege, and we must prepare to defend ourselves and hopefully be delivered from the hands of the enemy.
Yet it would seem that the actual battle, the Yom HaDin when the Books of Life and Death will be inscribed, is still some weeks off. Why are we symbolically already assuming battle stations from the onset of Ellul? As is the case in any conflict, the outcome is often determined by which side has most appropriately prepared and girded itself for the upcoming hostilities. When one of the combatants smugly assumes that victory is assured, such an attitude often leaves his army and those he is determined to defend, vulnerable to attack and ultimate defeat. If we are to believe that our lives are going to soon be on the line, that accusations will be hurled against us for what we have and have not done, what we are and could/should have been, it is time to array our defenses, to take spiritual stock of the past year as well as our current status, so that we can not only resist our detractors, but resolve to even go on the offensive and achieve new heights in our spiritual, ethical, familial, and communal existences.