Parshat Vayelech: Embracing Knesset Yisrael

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Parshat Vayelech presents the mitzvah of hakhel (assembly), when the entire Jewish people gathered during Sukkot at the end of the shemita year to hear the Torah read aloud. While this mitzvah could only be fully observed when the Mikdash stood, the commentaries emphasize that its essence carries enduring relevance.

The Torah commands that all participate in hakhel: men, women, and children. Rashi explains that men came to learn, women (who were then less educated) to hear, and young children to give “s’char” (reward) to their parents who brought them. Regardless of one’s level of knowledge, the Torah reading would touch the heart 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. Hakhel was inclusive of all, no matter one’s level of understanding, knowledge and commitment. 

The Kli Yakar draws a parallel between hakhel and Yom Kippur: “The essence of hakhel is repentance.” Just as the Ten Days of Repentance focus on the individual, hakhel represents the collective dimension—a rare opportunity for communal teshuva, for the entire people to return together. Rav Soloveitchik similarly observes that Yom Kippur contains both dimensions: the shorter, personal vidui (confession) is followed by the longer, more powerful, communal one. Both are necessary, but the power of the collective confession lies in its voice as Knesset Yisrael—binding us not only to our present community but also to Jews across generations and to the entirety of Israel.

May we be blessed this year to experience the strength of hakhel and the embrace of Knesset Yisrael. May we find ways to deepen our unity and draw closer to the whole Jewish people. Shabbat Shalom and Gmar Chatima Tova – Karen Miller Jackson

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 Nitzavim-Vayelech: National Repair and Return

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We usually think about teshuva (repentance or return) as applying to individuals. Parshat Nitzavim-Vayelech teaches about an additional layer of teshuva, one which is perhaps more relevant at this time 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 national dimension: “God will return and gather you from all the nations…” What does national teshuva look like? Rav Kook teaches that the return of the Jewish people to the land of Israel is the foundation of the greatest teshuva. Rabbi Jonathan Sacks, based on the Ramban, wrote about the dual nature of teshuva as a “double homecoming” – physically to Israel and spiritually to God. Perhaps there can be a notion of spiritual return to the Jewish people as well. Can we hear, in the words of Rabbi Sacks, “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 the people of 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 this year, how can we respond to the call to national return in light of the parsha and Hosea’s message? How can each of us contribute to the strengthening and healing of Israel and the Jewish people? Shabbat Shalom & Shana Tova -Karen Miller Jackson