Parshat Nitzavim: The Call of Jewish Peoplehood

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We usually think of teshuva (repentance or return) as applying to individuals. Yet Parshat Nitzavim teaches us about another layer—one especially resonant at this moment in Jewish history—national teshuva.

The Ramban derives the mitzvah of teshuva from our parsha, traditionally read on the Shabbat before Rosh Hashana. The Hebrew root sh.u.v is repeated seven times in this section, characterizing teshuva as an ongoing process. It encompasses both the individual aspect: “You will return to your God…” and the collective dimension: “God will return and gather you from all the nations…” What, then, does national teshuva look like?

Rav Kook teaches that the Jewish people’s return to the Land of Israel is the foundation of the greatest teshuva. Rabbi Jonathan Sacks, building on the Ramban, described teshuva as a “double homecoming”—physically to the land and spiritually to God. Perhaps, too, there is a dimension of spiritual return to the Jewish people themselves: a reawakening of responsibility, solidarity, and shared destiny. As Rabbi Sacks asked, can we hear “the divine call (‘Where are you?’) within the events that happen to us, whether individually as personal fate or collectively as Jewish history”?

The prophet Hosea offers further insight into national teshuva when he calls on Israel to return to God. The core of teshuva is through words: “Take words with you and return to God… Instead of bulls, we will pay [with offering of] our lips.”(14:3) National teshuva is achieved through words of prayer and in using language that fosters healing and repair. 

Especially now, amid today’s challenges and uncertainties, the call to teshuva resounds on both the individual and national level. How can each of us respond—through prayer, action, and words—in a way which strengthens Israel, the Jewish people, and the wider world? Shabbat Shalom & Shana Tova🇮🇱🍎🍯-Karen Miller Jackson

Parshat Bamidbar & Shavuot: Unity with Diversity

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Parshat Bamidbar and Shavuot both highlight a central question: How can the Jewish people preserve their individuality and diversity while maintaining their unity as a nation?

Bamidbar – also called by the rabbis “Chumash HaPekudim” (Numbers) – opens with God commanding Moshe to count military-age males in preparation for entering the land of Israel. Rashi comments: “Because of God’s love for Israel, He counts them often…” This contrasts with King David’s census in Divrei Hayamim, where God is displeased. What was the difference?

In Bamidbar, the count is commanded by God; David’s was his own initiative. Sforno notes that in Bamidbar, the people were counted “with names” – each person recognized for their unique contribution. This respectful, personalized counting stands in contrast to the danger of reducing people to mere numbers – a lesson tragically reinforced by Jewish history. Additionally, Ramban notes that there is a significant difference in language between Bamidbar and Divrei Hayamim. In Bamidbar, the word used for counting is from the root p.k.d, which can also mean redemption. In the David narrative it is s.p.r, which only means to count. Ramban explains that counting should be rare and purposeful – only for redemptive purposes.

This theme echoes on Shavuot. Rashi teaches that the people stood at Sinai “like one person with one heart” – a moment of deep unity. At the same time, Ramban points out that the Ten Commandments were given in the singular, emphasizing that each individual was personally addressed and carries their own responsibility. This Shavuot, may we each find strength in our unique voices and unity in our shared purpose as Am Yisrael. Shabbat Shalom and Chag Sameach -Karen Miller Jackson

Parshat Devarim & Tisha B’Av: Response to Historical Trauma

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The book of Devarim is also called mishneh Torah, the “repetition” of the Torah. The retelling of one story in particular – the meraglim (spies) – offers deeper insight into the purpose of this final book of the Torah and serves as a foundation for processing historical traumas in a constructive manner.

The first historical narrative Moshe shares with the second generation in the desert is the story of the spies. As Rav Tamir Granot points out, it is not the Exodus, the revelation at Sinai nor the sin of the golden calf. Why this story? Additionally, there are differences between the way this story is told here and how it is presented in Bamidbar. In Devarim, it is not God who initiates the sending of scouts, but rather the nation. And, it is not the spies, the tribal leaders, who spread criticism of the land, but the people. Rav Granot writes that Moshe chose to retell this story because its lessons were most relevant for this generation. Bamidbar’s version emphasized the failings of the leaders. In Devarim, Moshe emphasizes the people’s responsibility over the faults and failings of their leaders. 

A similar approach was taken by the rabbis in retelling the story of the churban, commemorated on Tisha B’Av. Historical sources and the Talmud contain stories of corrupt priests at the end of the Second Temple period. There is also the tale of enmity between Qamtza and Bar Qamtza and the silence of the rabbis who were with them, which led to the destruction of Jerusalem. Our leaders failed us then and some took responsibility for it. Ultimately, the rabbis teach, it was because of sinat chinam – worthless hatred between the people – that God destroyed the Temple.

Moshe’s imperative to us which resonates so deeply today: We need to hold our leaders accountable and learn from past failings. And yet, blame alone won’t get us very far. The most effective response to historical trauma, both then and now, is a call to responsibility for every member of the Jewish people. Shabbat Shalom -Karen Miller Jackson