In Parashat Nitzavim, Moshe foresees the time when, after Bnai Yisrael are driven into exile, they will repent, and G-d will then bring them back to their land, and bless them.
The Ohr HaChaim (Rav Haim Ben-Attar, 1696-1743) notes that Moshe seems to speak here of three different stages of repentance. First, Moshe says, “Ve’shavta ad Hashem Elokecha ve’shamata be’kolo” – “You will return to Hashem your G-d, and heed His voice” (30:2). In response, Moshe continues, Hashem will bring the people back from exile. Then, “Hashem your G-d will circumcise your heart and the heart of your offspring” (30:6), in response to which G-d will punish the enemy nations who had persecuted Am Yisrael. Finally, Moshe speaks of the time when “you will return and heed Hashem’s voice, and perform all His commandments” (30:8). Thereupon, Hashem will bless the people with great material prosperity (30:9).
The Ohr HaChaim explains that Moshe refers to three different aspects of the teshuva process. The first is a return to Torah study, as the verse states, “Ve’shamata be’kolo” – “and heed His voice,” meaning, listening to what Hashem communicates to us through the Torah. The Ohr HaChaim cites the prophecy of Yirmiyahu (9:11-12) in which G-d says that the Land of Israel was destroyed “because they abandoned My Torah” (“Al ozvam et Torati”) – meaning, the people stopped learning Torah. Hence, as the Ohr HaChaim quotes from the Zohar (vol. 3, 270a), the Jewish People’s redemption from exile depends on their commitment to Torah study. Therefore, Moshe assures the people that in response to the first stage of their process of repentance – their study of Torah – G-d will bring them back from exile.
The second stage of the nation’s repentance, the Ohr HaChaim explains, is the “circumcision” of the people’s hearts – referring to their refraining from sinful behaviors. The metaphor of “circumcision” describes the elimination of evil tendencies and desires. Refraining from forbidden conduct is rewarded with G-d’s punishing the enemy nations who cause us harm.
The third and final stage of the process is “you will return and heed Hashem’s voice” – referring to the performance of the Mitzvot Aseh (affirmative commands). After committing to refrain from forbidden conduct, the people will then commit to perform the Mitzvot, to proactively serve G-d to the best of their ability, pursuing Mitzva opportunities. This will be rewarded with material blessings.
As we prepare for the new year, as we introspect and seek to grow and improve, we must not forget the vital role of Torah learning in this process. For good reason, the Ohr HaChaim understood Moshe’s comments as indicating that Torah learning constitutes the first stage of teshuva. In order to grow in our observance, we must open our minds and listen to what Hashem tells us to do.
If we do not acknowledge that we have a great deal left to learn, that there is so much that we still do not know, we cannot possibly hope to change. The first critical stage of the growth process is Torah learning, immersing ourselves in the sacred texts and the teachings of our Sages to listen to what Hashem expects of us, what our obligations are, and how we are to live our lives. Only once we commit to learning and understanding Hashem’s will can we then proceed to begin working towards fulfilling it.
