The month of Ellul is a time of sincere reflection. As the Days of Awe quickly approach, we focus on “teshuvah” – returning to God’s Holy Torah. Returning to our very essence.

Parshat Nitzavim contains the “Parsha of Teshuvah.” After describing the punishments that will befall the Jewish People should they stray from God, the Torah describes a process of Teshuvah, return:

“And it shall come to pass, when all these things come upon you, the blessing and the curse, which I have set before you, then you shall take it to heart among all the nations, where Hashem your God has dispersed you. And you shall return unto Hashem your God, and listen to His voice according to all that I command you this day, you and your children, with all your heart, and with all your soul. Then Hashem your God will return your captivity, and have compassion upon you, and He will gather you in from all the peoples to which Hashem, your God, has scattered you. If your dispersed will be at the ends of heaven, from there Hashem your God will gather you in, and from there he will take you. And Hashem your God will bring you into the land which your fathers possessed, and you shall possess it; He will do good to you and make you more numerous than your forefathers. And Hashem your God will circumcise your heart, and the heart of your offspring, to love Hashem your God with all you heart, and with all your soul, so that you may live.” (Deut. 30:1-6)

The commentaries struggle to understand the verse, “and you shall return unto Hashem your God,” for it can be interpreted as a reference to one’s personal teshuvah or, as a promise of the Nation’s ultimate return and redemption.

Rav Avraham Yitzchak HaKohen Kook saw no difference in the two interpertations. They are really one in the same. He so beautifully describes:

“An illumination of teshuvah is found in [the Land of] Israel. The arousal of the Nation’s desire to return to her land, her essence, her spirit, her unique quality and charachter- in truth it is the light of teshuvah that it is contained [in the Land]. Truthfully, this is most clearly expressed in the words of the Torah: ‘And you shall return to Hashem your God,’ ‘when you shall return to Hashem your God.’ ” (Orot HaTeshuvah 17:2)

For Rav Kook, there exists an intimate bond between the individual, the Nation and the Land. If teshuvah is indeed a profound return to one’s true essence, to one’s unique potential- then that can only be accomplished by a much larger and more fundamental return to the Land of Israel.

May this new year be a year of both personal and national redemption. Shanah tovah!

This is time for personal reflection.

The selichot prayers also wake us up- literally and figuratively. Selichot, the additional service that begins this Saturday Night for those who follow the Ashkenazic practice, are prayers asking for forgiveness said in the wee hours of the morning, an auspicious time for prayer; a time of Heavenly mercy. The selichot remind us that Rosh Hashanah is less than a week away.

Parshat Nitzavim, always read on the Shabbat preceding Rosh Hashanah, contains many fundamentals of Jewish belief. It also provides deep insight into teshuvah.

There is a famous passage in our parasha, but one that is difficult to understand given its context:

For this mitzvah which I command you this day, it is not too hard for you, nor is it too far for you. It is not in heaven, that you should say: ‘Who shall go up for us to heaven, and bring it to us, and make us to hear it, that we may do it?’ Neither is it beyond the sea, that you should say: ‘Who shall go over the sea for us, and bring it to us, and make us to hear it, that we may do it?’ But it is very close to you, in your mouth, and in your heart, that you may do it. (Devarim 30:11-14)

The words penetrate. But what mitzvah is the Torah referring to? Which mitzvah is not ‘too hard or “too far” from our reach?

Rashi understands these verses to refer to the Torah itself, and more specifically, to Torah study.

Nachmanides, however, explains that our passage is referring to the section that immediately precedes it. The “mitzvah” is Teshuvah, referred to in verse 2: “v’shavta ad Hashem Elokecha- You will return to Hashem your God.” In fact the section that immediately precedes our passage (30:1-10) is sometimes referred to as “parshat hateshuvah- the passage of repentance.” According to this explanation, the Torah is telling us, ‘Don’t worry. You can do Teshuvah, it’s not out of your reach. It’s not in the Heavens or far off at sea. It’s not beyond you.’

Verse 2 adjures us to return “ad Hashem Elokecha.” The language suggests we are to return “ad Hashem,” all the way to God Himself! The task can seem daunting. Nevertheless, the Torah portion this week assures us that we all have an opportunity to come very close to Hashem through teshuvah. It’s not out of anyone’s reach. Even us procrastinators still have a chance!

Every seven years, during the festival of Sukkot, the entire Jewish People are commanded to gather together for “hakhel,” a special mitzvah performed in the Holy Temple in Jerusalem. The King would read selections from the book of Devarim as the people listen attentively and re-affirm their commitment to the Torah.

Before his death, Moshe instructs:

Gather together the people- men, women and small children, and the stranger that is in your gates- so that they will hear and so that they shall fear Hashem, your God, and be careful to perform all the words of this Torah. (Devarim 31:12)

The Torah emphasizes bringing the taf, the small children. One can imagine the scene: Strollers and car seats, bottles and diaper bags, crowded Egged busses. It is certainly a challenge to maneuver Jerusalem with kids- trust me!

Why schlep all the kids?

Our sages explain, that the small children are brought to give reward to those who bring them (See Rashi to v. 12, Cf. Bavli Chagigah 3a, Yerushalmi Chagigah Chap. 1, Tosefta Sotah 7:9, Yerushalmi Sotah Chap. 3).

What reward is given to those who bring the children? And is it worth it?

Hakhel was a huge ceremony. It took place once in seven years- the first night of Chol HaMoed Sukkot, during the year following shemmittah. The trumpets would be sounded and the people would gather. With much fanfare, the Torah scroll was passed from one leader to the next, till it would reach the King. While the small children in attendance do not fully understand the significance nor do they understand the words being spoken, hakhel leaves a lasting impression on them: the sights, the sounds, the wonder. The children were brought for hakhel because it was an experience. An experience they will never forget.

So central is this experience, Rambam compares the mitzvah of hakhel to the revelation at Mt. Sinai. It is, so to speak, a renewed giving of the Torah every seven years in order to “awaken them to the mitzvoth and strengthen their hand in the true faith.” (Rambam Hilchot Chagigah 3:1). He writes that one should feel as if they are hearing the words from God himself. (Ibid 3:6)

No one is exempt from this special mitzvah. Even great scholars who know the entire Torah are obligated to pay extra close attention. (Ibid 3:6) This is because hakhel is not an intellectual exercise- it is an experience.

At the beginning of Parshat Nitzavim the Jewish Nation was also gathered. Moshe gathers the entire Jewish Nation together for his final farewell:

You are standing today, all of you, before Hashem your God: heads of tribes, elders, officers, all the men of Israel; your small children, your women, the proselyte in the midst of your camp, from the hewer of wood to the drawer of water. (Devarim 29:9-10)

Here too, our Sages ask the question: Why bring the children? The answer, again, is that it is to provide a reward for those who bring them. In fact, this is the source for bringing children to the synagogue. (See Masechet Sofrim 18:8). In the synagogue, just as together with the nation, they can witness the richness that is the full Jewish experience.

The “reward” that parents receive for ensuring that their children “experience” a vibrant Judaism is Jewish continuity. Children who internalize these experiences will grow to become adults who are passionate and committed Jews. There is no greater reward for a parent. That is “true yiddishe nachas.”
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Rabbi Yehoshua ben Chananyah was one of the greatest disciples of Rabban Yochanan ben Zakai. Why? The Talmud states that his mother would bring his crib into the beit midrash “so that his ears would become attached to words of Torah” (Yerushalmi Yevamot 1:6). In fact the Mishnah (Avot 2:8) praises the mother Rabbi Yehoshua ben Hananyah, and says “fortunate is the one who gave birth to him.” This experience set him on the course that would be his life’s journey.

There is a beautiful (and true!) story about a man who would come home tired every day, but yet make it his business to attend the nightly Talmud class. Each night, like clockwork, he fell asleep on his gemara. The Rabbi asked him, “why do you bother coming? If you are so tired, stay home and get a good night sleep!” The man responded that yes it was hard but even if he falls asleep, at least his children will know he is studying in the Beit Midrash.

Children are impressionable. They are always learning; soaking up life experience like a sponge.

Our challenge as parents and educators is to instill in the children in our care a Judaism that is vibrant, soulful, passionate and full of life. Then we will merit in seeing generations of deeply committed Jews.