A Taste of Shabbos – Parashat Nitzavim

Among the many gifts we have been blessed with are 1) the power of free choice, 2) the ability to do Teshuva. Both are brought out in this short but potent parasha. Both these gifts undercut the belief in determinism, where everything is thought to be predictable if enough of a person’s past and nature are known. It is fine to focus on possible factors that led to a person’s unfortunate choices, but Teshuva is a more productive response. In this digital age, children understand the example of being able to erase or edit a bad communication – perhaps even more easily than adults who may be attached or defensive about a past mistake. Teshuva according to the Rambam consists of three parts- Admission of wrong, Regret, and Resolve not to repeat again.

In temple times, there were other methods of removing the effects of transgressions such as sacrifices, but even those needed to be accompanied by Teshuva. Now too of course Yom Kippur is the ultimate context of atonement, but this is the month of Elul, and the shofar is a vital prelude. The idea is that a transgression is like eating something harmful – and so a cleansing or even purging is needed. However, Teshuva can reach beyond all these because it is a resetting, or even reframing of a past negative act. In this way, it’s appropriate that Teshuva really means not repentance, but return. There is a big difference: Repentance means to change, to do something different, whereas return means to go back, to go home to one’s real self. So in this parasha the homing image is taken seriously, and not just metaphorically. The Divine counterpart of Teshuva is expressed in this image: ‘G-d moves from the seat of judgment to the seat of compassion.’

There is an infamous Talmudic personality who became a heretic. Elisha ben Avuya – one of the four rabbis who entered Pardes – the deepest levels of Torah knowledge. He became known as ‘Acher,’ meaning ‘the other one’, because his intense experience somehow left him with a perspective that there is more than one Creator. He said that he once heard a Heavenly voice call out, ‘Return rebellious children, except Acher,’ so he thought he could not do Teshuva even if he tried. However, Rabbi Solovechik explains that what he thought he heard was ‘Return rebellious children except one who thinks that he is ‘Acher,’ i.e. he feels like he is kind of an alien who would not be allowed back in. In other words, when a person identifies with the ‘alien’ part of himself, he will not let go enough from the alien part to do Teshuva to go ‘home’ and reconnect with his genuine identity.  

Imagine when all the Jewish people will be ready to leave exile and go home, back to the point of origin! Exile is a strange place; on one hand we should be very anxious to leave. On the other hand, however, we are asked to value every moment in exile and to use our time wisely. Actually this paradox is not so strange. Life in this world has a similar paradox. The soul coming into the body is a very big descent. Even so, while physically alive, this is the place that is meant to be. Every minute has tremendous opportunity for accomplishment. And yet there is so much temptation from inside and out causing distractions. Is this cause for despair? It seems so on the surface. And yet we have a verse from this Torah portion, ‘If your scattered ones will be at the edge of heaven, from there I will take you.’ The Baal Shem Tov explains this goes beyond geography. If you are so removed from holiness that there is only a tiny bit of ‘heaven’ left in you, from that one spark of light, I will bring you out of the darkness.

Most sages feel that the last part of Teshuva, that of return, is the hardest because who knows if the person will repeat a similar sin in the future. What is it that can actually bring about the positive change? It is actually, as Acher failed to realize, the awareness that the sin itself was the aberration, and the Teshuva, return, is actually a return to one’s true essence. How do we find the courage for that leap?

The first step, I think, is to realize we are not alone. As in the acrostic for the name of the month Elul, ‘I belong to my beloved, and my beloved belongs to me.’ G-d is the Beloved and Elul is the month when divine closeness makes it possible for us to get close. There is another acrostic for Elul based on a phrase in this parasha: G-d will ‘circumcise your heart and the heart’ of your descendants. This of course is a metaphor (or is it, since we know that the physical heart can be affected by our behaviors, words, and even thoughts) but it’s curious – we had a previous verse, ‘YOU shall circumcise the foreskins of your hearts!’ The resolution is easy if you recall the previous acrostic. The ‘operation’ needs to be mutual. We need to work on our self-growth, but, as in the AA model, we can’t do it alone.

Perhaps some of Acher’s challenge was to mistakenly feel abandoned by G-d. It’s like he might say, ‘I’m too far gone for G-d to find me.’ This parasha is a clear denial of that position. In fact, the verses here insist that no matter how far away a soul may have drifted, not only is G-d with them, but on the verse, ‘And G-d  will restore your captivity,’ Rashi stresses that the verse actually says, ‘not restore,’ but rather ‘return.’ In other words G-d will return WITH your captivity, and will take you BY THE HAND, if we could say so. If He sees that you have fallen, He will reach out even further to gather you in, and bring you home.

This week, one of the hostages, Omer Shem Tov, spoke  at CU and Hillel Boulder to hundreds of people, young and old, affiliated or not, on all points of the religious spectrum. You can find his stirring talk on You Tube. He spoke of his ongoing faith and constant pleading prayers. What touched me the most, was his nightly brief conversations with G-d. He would ask, ‘How are you feeling tonight? Is there anything I can do for You?’!!!

Wednesday, the 24^th of Elul, is the yahrzeit of the Chafetz Chaim, whose name is based on the verse from Psalms, ‘Who is the person who desires life, loving years and seeking good? Hold back your tongue from evil, and your lips from speaking deceit? Remove yourself from bad and do well, and seek peace and pursue it.’ The Baal Shem Tov said that we have a limited amount of words to speak in this world, and when we use them up…that’s the end. However the words we use in a positive way, to ourselves, to others, and to G-d, can preserve our speech for eternity!

If someone under such excruciating circumstances can continue to communicate with G-d, if people all over the world this week especially are defending the right to civil discourse, how much more should all of us find the time and place to talk as genuinely as possible with both those closest to us, and even with those whom we most vehemently disagree.   And the best time for connection has been another vital gift that G-d bestowed, the gift of Shabbos. As the Talmud puts it, ‘I have a special gift in my hidden chambers and its name is Shabbos!’ Shabbos is not just sacred time, but also an umbrella of holiness that reminds us we all lodge ‘in the shadow of the Blessed Holy One.’ (Psalm 91-good to read before sleep.)

Throughout Jewish history, communication and honest conversations have been a major key to our survival. If people don’t know the value of that key and how to preserve it, then the most cherished of houses cannot be accessed. So how do we find our way home, and how do we get in without the key of loving communication? We must start manifesting unity within the concentric circles of our family, friends, nation, and any others who are willing to work to make this world an expanding residence for the values of ethical monotheism.                  

Blessings for a good, sweet, and peace filled New Year. SHANA TOVA U’MTUKA!