Coming Closer

By Rabbi Joshua (collectively known as The Hoffer) Hoffman

Parshas Nitzavim is always read on the Shabbos preceding Rosh HaShanah, either by itself, as is the case this year, or together with parshas Vayeilech. Tosafos explains that the parsha serves as an interruption between the tochecha, the section of rebuke, read the week before, which is done to indicate that the old year and its curses come to an end, and the new year and its blessings, as recorded before the tochecha, begin. We read Nitzavim this week so as not to enter Rosh HaShana directly after reading the tocheacha.

Another reason for reading Nitzavim this week, it has been suggested, is that it contains an allusion to Rosh HaShanah in its opening verse. Moshe tells the people, “You are standing this day, all of you before the Lord your God.” The Zohar says that the words “hayom” – this day, in Scriptures, always refers to Rosh HaShanah, as the Mishneh tells us in tracate Rosh HaShanah, we all stand in judgement before God on Rosh HaShanah. We may add that the mitzvah of teshuva appears in this parsha, and Rosh HaShanah initiates the ten day period of repentance which culminates in Yom Kippur. In this way, as well, it is appropriate to read Nitzavim on this Shabbos.

Actually, however, it is interesting that in our prayers on Rosh HaShanah, there does not seem to be much mention of teshuvah, beyond what we say in the piyut “Unesaneh Tokef.” We do not recite the thirteen divine attributes of mercy as we do during the rest of the ten day period, nor do we confess our sins. Rav Moshe Shapiro, zt"l, who was Rosh HaYeshivah in Be’er Ya’akov, raised this issue, and explained that the word teshuvah literally means to return. The ultimate purpose of teshuva is to return to God, to restore our relationship with Him. While the technical work of teshuvah involves examining our deeds and correcting whatever we did wrong, the goal is to return to God. Our prayers on Rosh HaShanah put us in that direction, of beginning the process of coming closer to God.

According to the Semag, the source for the mitzvah of teshuvah is the verse in our parsha “And you will return to the Lord your God” (Devarim 30:2). The Ramban, as well, refers to this verse as a source for the mitzvah of teshuva. In this formulation, we see articulated the goal of teshuvah as the restoration of our relationship with God.

Another aspect of teshuva that is brought out in parshas Nitzavim is that of the collective teshuvah of the Jewish people. Rav Yosef Dov Soloveitchik, zt”l, pointed out that the covenant in this parsha, coming after the covenant in the previous parsha, is the covenant of arvus, of responsibility, by which a Jew has a certain responsibility for the actions of all other Jews. This covenant bespeaks the unity of the Jewish people. The mitzvah of teshuva, as mandated in this parsha, speaks not only to each individual, but to the collective of the Jewish people, as well. This aspect of teshuvah is dealt with at length by Rav Kook zt”l in his Oros HaTeshuvah, as well as by Rav Soloveitchik, zt”l. The placement of the mitzvah of teshuvah in parshas Nitzavim which is dedicated to the covenant of responsibility brings out this aspect of the mitzvah, adding to the parsha’s importance as a prelude to Rosh HaShanah.

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