Torah Study
September 9, 2023/ 23 Elul 5783
- Moses tells the assembled people that God's covenant speaks to them and to all of the generations who will follow. (29:9–14)
- God warns the Israelites that they will be punished if they act idolatrously, the way the inhabitants of the other nations do. (29:15–28)
- Moses reassures the people that God will not forsake them and that they can attain blessings by following God's commandments. (30:1–20)
- Moses prepares the people for his death and announces that Joshua will succeed him. (31:1–8)
- Moses instructs the priests and the elders regarding the importance of reading the Torah. (31:9–13)
- God informs Moses that upon his death, the people will commit idolatry and "many evils and troubles shall befall them." God tells Moses to teach the people a poem that will "be My witness." (31:14–30)
Lew, Alan. This Is Real and You Are Completely Unprepared: The Days of Awe as a Journey of Transformation (p. 152). Little, Brown and Company. Kindle Edition.
(א) וְהָיָה֩ כִֽי־יָבֹ֨אוּ עָלֶ֜יךָ כׇּל־הַדְּבָרִ֣ים הָאֵ֗לֶּה הַבְּרָכָה֙ וְהַקְּלָלָ֔ה אֲשֶׁ֥ר נָתַ֖תִּי לְפָנֶ֑יךָ וַהֲשֵׁבֹתָ֙ אֶל־לְבָבֶ֔ךָ בְּכׇ֨ל־הַגּוֹיִ֔ם אֲשֶׁ֧ר הִדִּיחֲךָ֛ יְהֹוָ֥ה אֱלֹהֶ֖יךָ שָֽׁמָּה׃ (ב) וְשַׁבְתָּ֞ עַד־יְהֹוָ֤ה אֱלֹהֶ֙יךָ֙ וְשָׁמַעְתָּ֣ בְקֹל֔וֹ כְּכֹ֛ל אֲשֶׁר־אָנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם אַתָּ֣ה וּבָנֶ֔יךָ בְּכׇל־לְבָבְךָ֖ וּבְכׇל־נַפְשֶֽׁךָ׃ (ג) וְשָׁ֨ב יְהֹוָ֧ה אֱלֹהֶ֛יךָ אֶת־שְׁבוּתְךָ֖ וְרִחֲמֶ֑ךָ וְשָׁ֗ב וְקִבֶּצְךָ֙ מִכׇּל־הָ֣עַמִּ֔ים אֲשֶׁ֧ר הֱפִֽיצְךָ֛ יְהֹוָ֥ה אֱלֹהֶ֖יךָ שָֽׁמָּה׃ (ד) אִם־יִהְיֶ֥ה נִֽדַּחֲךָ֖ בִּקְצֵ֣ה הַשָּׁמָ֑יִם מִשָּׁ֗ם יְקַבֶּצְךָ֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ וּמִשָּׁ֖ם יִקָּחֶֽךָ׃ (ה) וֶהֱבִיאֲךָ֞ יְהֹוָ֣ה אֱלֹהֶ֗יךָ אֶל־הָאָ֛רֶץ אֲשֶׁר־יָרְשׁ֥וּ אֲבֹתֶ֖יךָ וִֽירִשְׁתָּ֑הּ וְהֵיטִֽבְךָ֥ וְהִרְבְּךָ֖ מֵאֲבֹתֶֽיךָ׃ (ו) וּמָ֨ל יְהֹוָ֧ה אֱלֹהֶ֛יךָ אֶת־לְבָבְךָ֖ וְאֶת־לְבַ֣ב זַרְעֶ֑ךָ לְאַהֲבָ֞ה אֶת־יְהֹוָ֧ה אֱלֹהֶ֛יךָ בְּכׇל־לְבָבְךָ֥ וּבְכׇל־נַפְשְׁךָ֖ לְמַ֥עַן חַיֶּֽיךָ׃ (ז) וְנָתַן֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ אֵ֥ת כׇּל־הָאָל֖וֹת הָאֵ֑לֶּה עַל־אֹיְבֶ֥יךָ וְעַל־שֹׂנְאֶ֖יךָ אֲשֶׁ֥ר רְדָפֽוּךָ׃ (ח) וְאַתָּ֣ה תָשׁ֔וּב וְשָׁמַעְתָּ֖ בְּק֣וֹל יְהֹוָ֑ה וְעָשִׂ֙יתָ֙ אֶת־כׇּל־מִצְוֺתָ֔יו אֲשֶׁ֛ר אָנֹכִ֥י מְצַוְּךָ֖ הַיּֽוֹם׃ (ט) וְהוֹתִֽירְךָ֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ בְּכֹ֣ל ׀ מַעֲשֵׂ֣ה יָדֶ֗ךָ בִּפְרִ֨י בִטְנְךָ֜ וּבִפְרִ֧י בְהֶמְתְּךָ֛ וּבִפְרִ֥י אַדְמָתְךָ֖ לְטֹבָ֑ה כִּ֣י ׀ יָשׁ֣וּב יְהֹוָ֗ה לָשׂ֤וּשׂ עָלֶ֙יךָ֙ לְט֔וֹב כַּאֲשֶׁר־שָׂ֖שׂ עַל־אֲבֹתֶֽיךָ׃ (י) כִּ֣י תִשְׁמַ֗ע בְּקוֹל֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לִשְׁמֹ֤ר מִצְוֺתָיו֙ וְחֻקֹּתָ֔יו הַכְּתוּבָ֕ה בְּסֵ֥פֶר הַתּוֹרָ֖ה הַזֶּ֑ה כִּ֤י תָשׁוּב֙ אֶל־יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּכׇל־לְבָבְךָ֖ וּבְכׇל־נַפְשֶֽׁךָ׃ {ס}
(1) When all these things befall you—the blessing and the curse that I have set before you—and you take them to heart amidst the various nations to which your God יהוה has banished you, (2) and you return to your God יהוה, and you and your children heed God’s command with all your heart and soul, just as I enjoin upon you this day, (3) then your God יהוה will restore your fortunes and take you back in love. [God] will bring you together again from all the peoples where your God יהוה has scattered you. (4) Even if your outcasts are at the ends of the world, from there your God יהוה will gather you, from there [God] will fetch you. (5) And your God יהוה will bring you to the land that your fathers possessed, and you shall possess it; and [God] will make you more prosperous and more numerous than your ancestors. (6) Then your God יהוה will open up your heart and the hearts of your offspring—to love your God יהוה with all your heart and soul, in order that you may live. (7) Your God יהוה will inflict all those curses upon the enemies and foes who persecuted you. (8) You, however, will again heed יהוה and obey all the divine commandments that I enjoin upon you this day. (9) And your God יהוה will grant you abounding prosperity in all your undertakings, in your issue from the womb, the offspring of your cattle, and your produce from the soil. For יהוה will again delight in your well-being as in that of your ancestors, (10) since you will be heeding your God יהוה and keeping the divine commandments and laws that are recorded in this book of the Teaching—once you return to your God יהוה with all your heart and soul.
This Torah portion always falls either the Shabbat before Rosh Hashanah or between Rosh Hashanah and Yom Kippur. It is then repeated on Yom Kippur itself. What High Holy Day themes do you see in this text that makes its appearance relevant and meaningful to the Holy Days?
-- https://www.sefaria.org/sheets/339173?lang=en
Lew, Alan. This Is Real and You Are Completely Unprepared: The Days of Awe as a Journey of Transformation (pp. 152-153). Little, Brown and Company. Kindle Edition.
How are we to understand the verb לשוב in the 7 contexts here? Why do they differ? What is the meaning behind them? What is the connection to High Holy Days?
(ב) וּמַה הִיא הַתְּשׁוּבָה. הוּא שֶׁיַּעֲזֹב הַחוֹטֵא חֶטְאוֹ וִיסִירוֹ מִמַּחֲשַׁבְתּוֹ וְיִגְמֹר בְּלִבּוֹ שֶׁלֹּא יַעֲשֵׂהוּ עוֹד שֶׁנֶּאֱמַר (ישעיה נה ז) "יַעֲזֹב רָשָׁע דַּרְכּוֹ" וְגוֹ'. וְכֵן יִתְנַחֵם עַל שֶׁעָבַר שֶׁנֶּאֱמַר (ירמיה לא יט) "כִּי אַחֲרֵי שׁוּבִי נִחַמְתִּי". וְיָעִיד עָלָיו יוֹדֵעַ תַּעֲלוּמוֹת שֶׁלֹּא יָשׁוּב לְזֶה הַחֵטְא לְעוֹלָם שֶׁנֶּאֱמַר (הושע יד ד) "וְלֹא נֹאמַר עוֹד אֱלֹהֵינוּ לְמַעֲשֵׂה יָדֵינוּ" וְגוֹ'. וְצָרִיךְ לְהִתְוַדּוֹת בִּשְׂפָתָיו וְלוֹמַר עִנְיָנוֹת אֵלּוּ שֶׁגָּמַר בְּלִבּוֹ:
(ג) כָּל הַמִּתְוַדֶּה בִּדְבָרִים וְלֹא גָּמַר בְּלִבּוֹ לַעֲזֹב הֲרֵי זֶה דּוֹמֶה לְטוֹבֵל וְשֶׁרֶץ בְּיָדוֹ שֶׁאֵין הַטְּבִילָה מוֹעֶלֶת לוֹ עַד שֶׁיַּשְׁלִיךְ הַשֶּׁרֶץ. וְכֵן הוּא אוֹמֵר וּמוֹדֶה וְעֹזֵב יְרֻחָם (משלי כח יג). וְצָרִיךְ לִפְרֹט אֶת הַחֵטְא שֶׁנֶּאֱמַר (שמות לב לא) "אָנָּא חָטָא הָעָם הַזֶּה חֲטָאָה גְדלָה וַיַּעֲשׂוּ לָהֶם אֱלֹהֵי זָהָב":
(2) What constitutes Teshuvah? That a sinner should abandon his sins and remove them from his thoughts, resolving in his heart, never to commit them again...Similarly, he must regret the past as [Jeremiah 31:18] states: "After I returned, I regretted."
[He must reach the level where] He who knows the hidden will testify concerning him that he will never return to this sin again as [Hoshea 14:4] states: "We will no longer say to the work of our hands: `You are our gods.'"
He must verbally confess and state these matters which he resolved in his heart.
(3) Anyone who verbalizes his confession without resolving in his heart to abandon [sin] can be compared to [a person] who immerses himself [in a mikvah] while [holding the carcass of] a lizard in his hand. His immersion will not be of avail until he casts away the carcass."
(1)... How is the verbal confession made? The sinner says thus: "I beseech Thee, O Great Name! I have sinned; I have been obstinate; I have committed profanity against Thee, particularly in doing thus and such. Now, behold! I have repented and am ashamed of my actions; forever will I not relapse into this thing again." This is the elementary form of confession; but whosoever elaborates in confessing and extends this subject is, indeed, praise-worthy.
(5) All of the prophets commanded concerning repentance; Israel will not be redeemed save by repentance. Indeed, the Torah long since assured us that in the end, at the close of the period of exile Israel will turn to repentance and be momentarily redeemed, even as it is said: "And it shall come to pass, when all these things are come upon thee, the blessings and the curse, which I have set before thee, ...then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples whither the Lord thy God hath scattered thee" (Deut. 30.14).
- Turning away from that which is draining us of Life-force, and turn towards that which Life-giving.
- Returning to a sense of belonging, authenticity, and connection to the whole of Creation.
- Surrendering to the Great Mystery (YHVH) that is holding us, transforming us and loving us unconditionally.
How is Rabbi Shefa Gold's definition of Teshuva different than Maimonides' definition?
What does it mean to "return to a sense of belonging and authenticity?"
Do you agree that "surrender" is an important piece of Repentance/Teshuva? If so, why? Or, why not?
First of all, we learn that Teshuvah can arise in the most hopeless circumstances. In fact it often seems to begin that way. This passage begins in the darkest days of exile, when we are sitting “among the nations to whom the Lord your God has driven you.” Most of us only embark on the difficult and wrenching path of transformation when we feel we have no choice but to do so, when we feel as if our backs are to the wall, when the circumstances of our lives have pushed us to the point of a significant leave-taking, when we have suffered loss or death, divorce or unemployment. Transformation is just too hard for us to volunteer for.
Lew, Alan. This Is Real and You Are Completely Unprepared: The Days of Awe as a Journey of Transformation (pp. 153-154). Little, Brown and Company. Kindle Edition.
When people sincerely desire to return (to God), they are held back by numerous hinderances, such as confused thinking, weakness or inability to remedy these matters pertaining to relations between neighbours. Admittedly, these hinderances constitute a very serious barrier requiring the complete mastery and conquest of human feeling, in the face of the supreme duty to mend one's ways.
Nevertheless, since the desire to repent is so strong, the first glimmerings of Teshuvah must be accepted as constituting a purifying and refining factor...
-https://www.sefaria.org/sheets/345304
Transformation is not something that happens once and for all time. The people turn three different times in this passage, and as it closes, they are promised a great blessing, but only if they continue to turn in the future.
Lew, Alan. This Is Real and You Are Completely Unprepared: The Days of Awe as a Journey of Transformation (p. 154). Little, Brown and Company. Kindle Edition.
Transformation does not have a beginning, a middle, or an end. We never reach the end of Teshuvah. It is always going on. We are awake for a moment, and then we are asleep again. Teshuvah seems to proceed in a circular motion.
Lew, Alan. This Is Real and You Are Completely Unprepared: The Days of Awe as a Journey of Transformation (p. 154). Little, Brown and Company. Kindle Edition.
So the process of Teshuvah is neither clear nor linear. And who is the principal actor in all this? Is it us or is it God? In the passage from Netzavim, sometimes we are the subject of the turning, and sometimes God is the subject, all of which seems to suggest that Teshuvah—transformation—is a reciprocal process that depends on both God and us. No one else can do transformation for us, but on the other hand we can’t do it by ourselves either. The possibility of transformation always exists, but we have to consciously turn toward it in order to activate it. At the same time, our initiative can only take us so far. After that, we have to have faith.
Lew, Alan. This Is Real and You Are Completely Unprepared: The Days of Awe as a Journey of Transformation (p. 156). Little, Brown and Company. Kindle Edition.
It was a great kindness that the Holy One, Blessed be God, did for humankind when God established a way for wrong-doers and sinners to flee from darkness to light, and did not close the doors of repentance to them, even if they had sinned greatly, as it is said, "Return, you backsliding children, I will heal your backslidings" (Jer. 3:22). And repentance is accepted by God even if the sinner repents because of his great misfortunes; all the more so if he repents because of reverence and love of God. As it is said, "In your distress, when all these things are come upon you, in the end of days you will return to the Eternal your God; and listen to God's voice" (Deut. 4:30). And the Holy One, Blessed be God, helps penitents to repent even in matters which the strength of a person cannot attain, and God renews within them a pure spirit so that they may achieve the elements of repentance. As it is said, "And you shall return to the Eternal your God, and listen to God's voice according to all that I command you this day, you and your children, with all your heart, and with all your soul" (Deut. 30:2). And further, at the end of that passage, "And the Eternal will unblock your heart, and the hearts of your descendants, to love the Eternal your God with all your heart" (Deut. 30:6). What this means is that in that thing which is not within your power to attain, the Holy One, Blessed be God, will unblock your heart and give you the strength to do it.
-https://www.sefaria.org/sheets/345500
(יא) כִּ֚י הַמִּצְוָ֣ה הַזֹּ֔את אֲשֶׁ֛ר אָנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לֹא־נִפְלֵ֥את הִוא֙ מִמְּךָ֔ וְלֹ֥א רְחֹקָ֖ה הִֽוא׃ (יב) לֹ֥א בַשָּׁמַ֖יִם הִ֑וא לֵאמֹ֗ר מִ֣י יַעֲלֶה־לָּ֤נוּ הַשָּׁמַ֙יְמָה֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַעֲשֶֽׂנָּה׃ (יג) וְלֹא־מֵעֵ֥בֶר לַיָּ֖ם הִ֑וא לֵאמֹ֗ר מִ֣י יַעֲבׇר־לָ֜נוּ אֶל־עֵ֤בֶר הַיָּם֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַעֲשֶֽׂנָּה׃ (יד) כִּֽי־קָר֥וֹב אֵלֶ֛יךָ הַדָּבָ֖ר מְאֹ֑ד בְּפִ֥יךָ וּבִֽלְבָבְךָ֖ לַעֲשֹׂתֽוֹ׃ {ס}
(11) Surely, this Instruction which I enjoin upon you this day is not too baffling for you, nor is it beyond reach. (12) It is not in the heavens, that you should say, “Who among us can go up to the heavens and get it for us and impart it to us, that we may observe it?” (13) Neither is it beyond the sea, that you should say, “Who among us can cross to the other side of the sea and get it for us and impart it to us, that we may observe it?” (14) No, the thing is very close to you, in your mouth and in your heart, to observe it.
Lew, Alan. This Is Real and You Are Completely Unprepared: The Days of Awe as a Journey of Transformation (p. 189). Little, Brown and Company. Kindle Edition.
Lew, Alan. This Is Real and You Are Completely Unprepared: The Days of Awe as a Journey of Transformation (p. 157). Little, Brown and Company. Kindle Edition.
Lew, Alan. This Is Real and You Are Completely Unprepared: The Days of Awe as a Journey of Transformation (pp. 190-191). Little, Brown and Company. Kindle Edition.
by Rabbi Dr. Erin Leib Smokler
Notice here the repetition of the verb “to return,” or in Hebrew “lashuv.” In fact, the word is used in this unit no less than five times, indicating its thematic importance. Moshe predicts that a time will come when the people of Israel, having gone astray, will seek to return. “Vehashevota el livavcha.” (Deut 30:1) Literally, they will return to their hearts, to themselves, to the principled people they wish to be. They will do teshuva, repentance. They will disavow their previous ways and embrace God’s commandments completely, with all of their heart and soul. The implication is that the return to self is the return to God. Returning to one’s heart is returning with one’s heart to God.
-https://www.sefaria.org/sheets/344987
The Ramban (Nachmanidies, Rabbi Moshe ben Nachman, 1194-1270) explains that Moshe Rabbeinu is referring to the mitzvah (commandment) of Teshuva (repentance, return). Moshe is telling the people that the ability to return and reconnect with God is not beyond us. We do not require an intermediary, expert, or someone more spiritually skilled to help re-forge and reinvigorate the bond with our Father Above. Ki Karov Elecha HaDavar Miod, B’ficha, U’bilivavcha, this thing is very close to you, it is in your mouth and in your heart.”
Rav Avraham Tzukerman zt’l (Rosh Yeshiva Kfar HaRoeh) explains, “Ki mikora shel nishmas ha’adam hu mi’limala …. V’ha’adam sho’eyf tamid lashuv l’mikoro, the source of man’s soul is above (in the celestial sphere) and he yearns perpetually to return to his source.” The desire to return is innate. The desire to have a close connection and passionate relationship with God is woven into the very fabric of our spiritual DNA. Although the body was fashioned from the earth, the soul comes from above and yearns to reconnect.
Rav Avraham Yitzchak HaKohen Kook zt’l (1865-1935) offers a beautiful parable. When a chick is ready to hatch, it begins to slowly peck at the shell. When it makes the first hole, it then begins to peck harder, ultimately thrusting its head through the small opening. How does the chick know that there is a whole world waiting on the outside? How does the chick know that what is on the other side of the shell is better than its current circumstances? Elah zohi techushato ha’tiviit, ha’locheshet lo sod zeh, rather, this is its internal intuition and nature which whispers this secret….” Just as the chick instinctively knows what to do to get to a better place, the soul knows what to do to reconnect with God.
We often find ourselves encased by the shell of our reality. For some of us, the shell is a result of decisions we made or did not make. For others, the shell is a result of circumstances beyond one’s control. This life shell makes us feel removed and so distant from the Heavens above. Rosh Hashanah is the time to peck away at that which confines and limits us. Rosh Hashanah is a time to think beyond our shell and realize that there is a beautiful world with so much opportunity that awaits us. Rosh Hashanah is a time to realize that we can have a meaningful and passionate relationship with God. It is within reach. It is innate. It is possible. It is very close to you. Let us each find the strength to open our hearts and allow our soul to go where it knows it needs to go.
-https://rabbisilber.com/parsha-perspectives-nitzavim-rosh-hashana-breaking-through-the-shell/
-https://www.sefaria.org/sheets/187786
What kind of Divine sparks could we find in our faults? Do you agree that is an important piece of teshuva, of repair?