Toward the end of Parashat Vayelekhת Moshe prophetically describes the time when Benei Yisrael will breach their covenant with God, in response to which God will abandon them and they will endure calamities. Moshe foresees that in the wake of these calamities, Benei Yisrael will acknowledge that “it is because my God is not with me that these evils have befallen me” (31:17). This recognition appears to reflect a process of introspection and repentance, but yet, surprisingly, Moshe warns, in God’s Name, “I will conceal My face from them on account of all the evil they had done, because they turned to other deities” (31:18). Many commentators raise the question of why God reacts to the people’s remorse by prolonging the period of “concealment,” continuing to withhold from them His special care and protection.
One simple explanation, perhaps, is that the response of “it is because my God is not with me that these evils have befallen me” reflects a superficial repentance, devoid of sincere introspection and genuine efforts to change. Moshe here foresees Benei Yisrael’s “lip service” to teshuva, mouthing religious-sounding words about God and retribution, but without a thorough, rigorous examination of themselves and their actions, or a sincere resolve to change course.
This description contrasts sharply with Moshe’s comments in Parashat Nitzavim, where he foresees Benei Yisrael’s repentance after their banishment from Eretz Yisraeland dispersion throughout the earth. There, Moshe uses several forms of the verb sh.v. – “return” – to describe Benei Yisrael’s repentance (“va-hasheivota el levavekha” – 30:1, “ve-shavta ad Hashem Elokekha” – 30:2, “ve-ata tashuv” – 30:8). In that description, Benei Yisrael undergo a comprehensive process of change, as opposed to merely uttering words of confession and recognition of God’s justice. And thus in that description, God responds by redeemingBenei Yisrael and bringing them back from exile (30:3-5), whereas here, in Parashat Vayelekh, Moshe foresees God’s continued abandonment of His people in response to their lip service.
Indeed, superficial repentance can be even worse than not repenting at all. When a person “talks the talk,” he is able to give himself a sense of gratification and vindication without having to go through the difficult process of personal change. People can sometimes fool themselves into thinking they have accomplished a significant religious achievement by mouthing the right words, verbally acknowledging the need to improve, saying “I’m sorry,” and muttering the confession printed in the siddur. But God is not fooled, and responds to our empty, meaningless lip service by warning, “I will conceal My face from them on account of all the evil they had done.”
As we begin the period of Selichot and the Yamim Nora’im, we must ensure that our prayers do not draw us into a false sense of piety. The words are meant to give expression to genuine feelings of remorse and resolve, and must never be used as a substitute for those feelings. We must not fool ourselves into thinking that we’ve fulfilled our obligation by saying the right words, and must instead commit ourselves to do the hard work necessary to change.
Courtesy of Yeshivat Har Etzion - www.etzion.org.il