Parshat Nitzavim: The Call of Jewish Peoplehood

Leave a comment

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

Nitzavim-Vayelech: Communal Gatherings

Leave a comment

On two occasions Nitzvaim-Vayelech emphasizes the value of gathering together all of Knesset Yisrael: Men, women, children and strangers. This presents a modern-day model for inclusivity and inspiration within our communities.

Nitzavim opens with Moshe assembling the people before God. The Talmud Shevuot see this moment as a renewal of the brit Sinai, a re-commitment to Torah by the children of those who experienced Matan Torah. This brit included both those present and “those who are not with us here this day.” Ramban and others commentaries understand this brit as including all future generations of Jews as well. 

The parsha closes with a model which can recur throughout time: the mitzvah of Hakhel, to gather the whole Jewish people at the end of the shemita year to hear portions of Torah read out publicly. This took place in Israel while the Temple stood and men, women, children and strangers were commanded and expected to participate. Rashi comments that men came to learn, women (who were then uneducated) to hear and young children to give “s’char” (reward) to their parents who brought them. No matter one’s level of education, the Torah reading would touch the hearts of each person in some way. Rambam explains that whether a person was exceptionally learned or couldn’t understand the words, everyone stood and listened together recalling the giving of Torah at Sinai. 

Other gatherings and communal re-committing to Torah occur several more times throughout Tanach, most notably by Ezra the Scribe. Then the people gathered “as one” and requested the Torah be read to the whole kahal (assembly). This gathering too recalls Matan Torah. It also contains many elements of modern-day Torah readings in shul including: lifting of the open Torah scroll and the reciting of a blessing.  

May we find more ways to create gatherings which are inclusive of others and where we can internalize and be inspired by the words of Torah. Shabbat Shalom – Karen Miller Jackson

Parshat Nitzavim & Rosh Hashanah: On Renewal Opportunities

Leave a comment

The word “hayom” (today) is repeated numerous times in parshat Nitzavim. On this final day of Moshe’s life, he gathers the people to renew the covenant with Bnei Yisrael: “You stand today, all of you, before God…” Hayom is also a significant word in Rosh Hashanah liturgy: “Today is the birthday of the world. Today all creatures of the world stand in judgment.” Why such emphasis on the word “today”?

Rashi explains the significance of the word “today” in Nitzavim: just as an individual day consists of a cycle of darkness and then light, so too, even if we as a nation endure dark times, God is ensuring that light and peaceful times will shine again. 

The Netivot Shalom provides another interpretation. He writes that Nitzavim and Rosh Hashanah both relate to the theme of renewal. In Nitzavim, the people are renewing a covenant with God. Rosh Hashanah – the day on which the world was created – is a day of “hitchadshut,” to renew ourselves and our relationship with God. This idea also connects to the daily Shema prayer, which frames each day as we say Shema in the morning and at bedtime. “And these words, which I command you this day, shall be upon your heart.” The midrash Sifrei comments on this verse: These words should not be like an antiquated edict but rather should be new to us each day. Today signals that each day is an opportunity for renewal and to find new meaning in Torah and mitzvot. 
The word “hayom” also appears in the haftorah on day one of Rosh Hashanah. After years of longing for a child, Hannah gets terribly upset and decides to take action, to pray. This significant change occurs “on that day (hayom).” A new day brought Hannah new hope and her prayers were answered. May this Rosh Hashanah be a time of meaningful renewal and may all our prayers be answered on this day. Shabbat Shalom and Shana Tova -Karen Miller Jackson