Parshat Nitzavim in general, and “parshat hatshuva” which it includes, is always read ahead of the High Holidays and provides a map for how the Torah sees Israel’s national tshuva (return) process:
“And it shall come to pass, when all these things come upon you… and you shall bring it back to your heart, among all the nations where HaShem your G-d has banished you: And you shall return to HaShem your G-d, and listen to His voice, according to all that I command you today…” (D’varim 30:1–2)
The text does not state that Israel will return to observe the commandments, but rather that we will “listen to His voice.”
Following these verses, the Torah abruptly shifts to another topic.
“And HaShem your G-d will return your captivity and have mercy on you, and He will return and gather you from all the peoples where HaShem your G-d has scattered you.” (30:3)
In other words, Zionism.
Later in the chapter, it says: “And you shall return, and listen to the voice of HaShem, and perform all His commandments which I command you today.” (30:8)
The Torah mentions tshuva twice, and between the two instances, it speaks of Israel’s return to Zion.
As Rabbeinu Yitzḥak Arama, HaRav Yehuda Ḥai Alkalai, and Rabbeinu HaRav Zvi Yehuda HaKohen Kook teach, the first tshuva speaks of the return to the land of Israel and not of a return to observing the commandments.
“And listen to His voice” means you will listen to the voice of HaShem calling you to return to a healthy state of national existence.
Only after the return to Zion and a long process of crises and successes will you come to fulfill the commandments of the Torah and also complete an individual “religious” tshuva.
Parshat Nitzavim makes it clear that there are two types of tshuva: National tshuva, which restores the people of Israel to its identity and to its land, and private tshuvah, which is simply a deeper expression of the national tshuva, and does not stand in opposition to it.
Anyone who wishes to return to the observance of the commandments must be very careful not to abandon the general “nationalist” tshuva, G-d forbid. Approaching the individual tshuva of observing the commandments as a deeper expression of the national tshuva is what actually protects us from lapsing back into our misguided ways.
“And HaShem your G-d will circumcise your heart and the heart of your offspring.” (30:6)
From this point onward, it is no longer possible to return to sin, to return to a metaphorically “uncircumcised” heart.
Finally, the Torah teaches a great lesson regarding the value of life, and regarding how to cope with the dialectic of good and evil that underlies tshuva.
“Life and death I have set before you.” (30:19)
Many schools of mysticism naturally incline towards choosing death, cleaving to the Divine by abandoning this world. The Torah, by contrast, introduces a novel approach.
“And you shall choose life.” (ibid)
Why?
“In order that you may live, you and your offspring” (ibid) so that this relationship with the Divine continues to play out in human history.
“To love HaShem your G-d, to obey His voice, and to cleave to Him, for He is your life and the length of your days…” (30:20)
Where?
“…To dwell upon the land which HaShem swore to your fathers” (ibid) so that you may live a full life in the land of Israel and settle it in its entirety across the full breadth of its borders.
