Parashat Hateshuva

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  1. Israel's Return and God's Return

    Prof. Jonathan Grossman

    Parashat Nitzavim seems like a direct continuation of Parashat Ki Tavo; however, Parashat Hateshuva appears separately, and is not part of the covenant. This article presents an analysis of Parashat Hateshuva in the broader literary context.

  2. Punishment of the Individual and of the Nation

    Parashat Nitzavim

    Dr. Mordechai Sabato

    Parashat Ki Tavo describes kelalot - the curses – from a public perspective; the unique innovation of Parashat Nitzavim is that the curse can also relate to the individual, the family, and the tribe. The Torah therefore emphasizes that he covenant relates to and includes each and every individual, in any status and from any time. This emphasis negates the ability to escape both the covenant and the curse.

  3. Teshuva

    Rabbi Yehuda Rock

    These verses link Teshuva with the process of redemption; Rabbi Breuer suggests two aspects of Teshuva, which depend on the atonement of Am Yisrael, and a third complementary aspect which is independent of the actions of the nation.

  4. Ramban on Parshat Nitzavim - Transcending Free Will

    Rabbi Ezra Bick |

    In this shiur, we examine a famous, yet perplexing comment by Ramban on the description of the teshuva process detailed in Parashat Nitzavim. After the people repent and return to God, and God returns them to the Land of Israel, God will “circumcise the heart” of the people so that they will each follow God with full heart and soul. What does this phrase mean, and why does this stage appear AFTER the teshuva process? To answer this question, more questions arise as we explore concepts of desire, free will, moral vs. metaphysical perfection, and the true meaning of complete teshuva.

    Ramban posits that in the messianic era, it will be human nature to do good, without having to fight a simultaneous conflicting desire. But will there be any desire? What would it mean to be human without free will? Free will is a morally ideal state, but does it come at the expense of a metaphysically ideal state? Ramban’s vision of the future involves a state resulting from true teshuva: not only resolving to DO good, but to BECOME good. Once one becomes good, it is not as possible to choose to do evil, or to desire to do evil. The diminishing of conflicting desires comes from becoming good, and becoming close to God in a world with a greater manifestation of God’s presence. 

  5. Introduction to Nehemya

    Rabbi Tzvi Sinensky

    A cursory glance at the book of Nehemya makes it clear that many of the concerns encountered in Ezra remain relevant in Nehemya: the arrival of a new leader on the scene; opposition from the indigenous population; the importance and challenges of construction; censuses of the olim; and mass ignorance and repentance.

    While both Ezra and Nehemya arrive under grave circumstances – each travels to Jerusalem at great personal sacrifice to guide a struggling community – there are a number of obvious differences between the two.

    Upon hearing the news of the state of Jerusalem Nehemya launches into prayer. Nehemya, much more so than Ezra, laces his tefilla with rich allusions to prior Torah texts and personalities. The Jewish community was rudderless, lacking in leadership and direction, and unable to provide basic security for its residents. The only way he would feel secure in making his request from the king was by first invoking some of his outstanding predecessors throughout Jewish history: Moshe, Aaron, David, and Shlomo. 

  6. The Hope of Israel is God

    Rabbanit Dr. Michal Tikochinsky

  7. The Revolution in the Conceptualization of Teshuva in the Halakhic and Historical Perception of Rav Yehuda Alkalai

    Rabbi Dr. Yoel Bin Nun

    The halakhic, philosophical and historical revolution wrought by Rav Yehuda Alkalai is especially manifest in his commentary on the biblical unit on teshuva (Devarim 30) and his definition of the concept of teshuva in Halakha and in history. This textual unit, and the concept of teshuva, become a central focus of
    his overall worldview and his activities. We explore his ideas and analysis of the "teshuva section" in  Devarim 30.

  8. Teshuva - Not in the Heavens and Not Across the Sea

    Rabbi David Silverberg

  9. Vayelekh: Questionable Teshuva and Divine Concealment

    Rabbi David Silverberg

  10. V'Zot Habracha: Looking Towards the Future

    Rabbi David Fohrman |

    With this week's video, Rabbi Fohrman finishes the series of parsha videos by giving us a look at the Torah's vision of what happens after the text of the Torah officially ends, and reminds us that we today are a critical part of the timeline in Jewish history.

     

     
    If you enjoyed this video, please visit AlephBeta.org to watch more.

  11. …and you will return to the Lord your God

    Rabbanit Dr. Michal Tikochinsky

  12. … and you return to the LORD your God

    Rabbanit Dr. Michal Tikochinsky