The first day of the month of Tishrei is Rosh HaShana, the Jewish New Year; recognized as the day Adam was created. More importantly, it is the beginning of Yomim Noraim, The Ten Days of Awe which bookend Rosh HaShana and Yom Kippur. The latter is the holiest day of the entire year--the Day of Atonement. B’esrat HaShem, when we have made teshuvah , the Creator forgives us and the breach in our relationship with Him is healed.
Prior to these ten days, the entire month of Elul is a period of preparation as we reflect on the past year's missteps and transgressions. It’s a time of enveloping our hearts and minds with teshuvah, as we move toward a return to HaShem. During the final days of Elul, on the Shabbat prior to Rosh HaShana we read Parashat Nitzavim-Vayelech (Deut. 29:9-31:30). The verses repeatedly invoke teshuvah, to repent and return to HaShem. In fact, Chazal (the Sages) teach that there are at least seven variations of teshuvah found in this double Torah portion. And many of them can be viewed as both a command and a promise. Note the second part of Deuteronomy 30:6….
“He will open your eyes so that you will return from the sins which have corrupted your heart, and the hearts of your children; you will love the Eternal your Almighty with all your heart, and with all your soul, so that you will gain everlasting life.”
Author David Woolf, in his book, Torah I.Q. relates from the Baal Haturim, that an acronym for the month of Elul is embedded in above verse, within the phrase, “…your hearts and the hearts of…”, the first letter of each Hebrew word in that phrase “et l’vavcha v’et l’vav” ( aleph-lamed-vav-lamed) spells Elul.
According to Yehuda Nachshoni’s Studies in the Weekly Parasha, Abarbanel, the Spanish sage from the Middle Ages believed the various references to teshuvah in this Torah portion are actually different levels of repentance, driven by one’s desire to become more observant of the commandments. It is, in essence, perfecting teshuvah.
This Torah portion possess a prophetic character not only for those standing together hearing the words of Moses; those same words are directed to the Jewish People throughout history:
“I make this covenant, with its sanctions, not with you alone, but both with those who are standing here with us this day before our God and with those who are not with us here this day.” - Deuteronomy 29:13-14
A few verses after, we see a more a specific prophecy:
“And your God will bring you to the land that your fathers possessed, and you shall possess it; and [God] will make you more prosperous and more numerous than your ancestors. - Deuteronomy 30:5
As world events continue to impact us, we return to God. The Jewish people are not only returning to HaShem but to,”…the land that your fathers possessed.” The latter is a promise found in Deuteronomy 30:5, the 5708th verse in the Torah. The Hebrew year 5708 is 1948 on the secular calendar, the year the State of Israel was founded.
Returning to the Promised Land is so vital to the existence of the Jewish People that, as Malbim teaches, Israel cannot make complete teshuvah unless they are living in eretz Israel and observing those commandments which require a Temple. And, complete teshuvah will usher in the arrival of Moshiach.
Recalling that Rosh HaShana is the day Adam was born, Chazal describes crucial connections between Adam and Moshiach. Adam Rishon, created in the image of God, was to perfect the world by fulfilling His commandments. Adam introduced imperfection and sin into the world but, Baruch HaShem, Moshiach will redeem and restore the world. Rosh HaShana represents a re-birth of our souls, a second chance for humankind to achieve its full potential. This is the ultimate goal of redemption, to bring Moshiach and our to return to Gan Eden.
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