SEDRA : Nitzavim Hertz Chumash p. 878 Deuteronomy Chap. 29 verse 9

This week's Sedra is generously sponsored by Ian Davis.

SYNOPSIS:

O n the day he was to die, Moses assembled every man, woman and child of Israel, to bring them into a Covenant with G-d. The Covenant confirmed the Israelites as G-d's Chosen People, and applied not only to those present on that day, but to all future Jewish generations. A warning was issued to anyone who contemplated rejecting G-d in the belief that the curses mentioned earlier would not apply to him. Such behaviour would arouse G-d's anger, and the individual involved would be blotted out from the earth. If the public sinned, then the land would be destroyed. When later generations would wonder about the cause of this destruction and devastation they would be told that it had come about because of the abandonment of G-d and His ways. After the Jews have experienced G-d's blessing and curse and they have returned to His fold, G-d will gather them from dispersion and return them to the Promised Land. Then the curse will be transfered to the enemies who had persecuted and oppressed the Jews. The Jews, on the other hand, would experience the blessings of prosperity and happiness, provided that they would accept G-d's commandments fully. Therefore, the people should realise that the choice between life and death - between good and evil - is placed before them. The heaven and earth are eternal witnesses to this offer. If the Israelites choose to cling to G-d, then they will thrive; but if they do not, they will perish.

HAPHTORAH HERTZ CHUMASH P. 883 Isaiah Chap 61, verse 10.

This is the last (seventh) of the Haphtorot of Consolation. It is usually read on the Shabbat before Rosh Hashanah. In exalted terms the prophet describes the blessings which await the faithful.

TELL ME RABBI ....... TESHUVA : PRAYER IN ACTION

It has been said that prayer which does not inspire deed is impious. Fundamental to Jewish teaching is the concept of Teshuva - ie. to correct one's course in life, to improve. One of our oldest prayers insists "O my G-d, the soul which Thou gavest me, is pure." We often debase our souls by our actions, but we also have it within our own power to reach out, and return to our ideal form. As with all aspects of Jewish life, there are also laws concerning the process of Teshuva.

Here is a translation of a passage from Maimonides' Laws of Teshuva.
What is Teshuvah (turning) ? It is this - that the sinner relinquishes his sin, that he purges it from his thought, and resolves in his heart to do it no more. As it is written: "Let the wicked forsake his way, and the man of iniquity his thoughts; and let him return unto the L-rd, and He will have compassion upon him, and to our G-d, for He will abundantly pardon." And so should one repent of the past.
And one must profess with one's lips and utter those resolutions that one has made in the heart. But one who professes in words and has not resolved in his heart that he will leave off sinning, is like one who goes to purification with the cause of his defilement still in his hands. And he must reveal his sin in detail. One of the ways of turning is to cry out to G-d, in tears and supplication, and do good according to one's ability and to remove oneself far from the matter wherein he sinned.
And it is highly praiseworthy that whosoever turns to G-d, confesses before many, and says "Of a truth I have sinned ... and thus and thus have I done, and now, on this day, do I turn and repent". But one who is haughty and reveals not but hides his transgressions, such turning is imperfect, as it is written: "He that covereth his transgressions shall not prosper."
About what has all this been written ? About transgressions occurring in the relationship between man and man. But concerning transgressions in the relationship between man and G-d, one need say nothing at all, and to reveal them is a shameless act. Rather, one must turn to G-d, blessed be He, and list his sins before Him one by one.
Although it is right at any time to turn to G-d and to cry out, in the ten days between the New Year and the Day of Atonement it is even more correct and it is instantly accepted, as it is written: "Seek ye the L-rd while He may be found". This concerns the individual but whenever the congregation turn and cry aloud with all their hearts, answer is readily given, as it is written: "...G-d so nigh unto them, as the L-rd our G-d is whensoever we call upon Him."
But turning to G-d and the Day of Atonement atones only for those transgressions committed in the relationship between man and G-d - for instance, when a man has eaten forbidden food, or entered into a forbidden marriage, or the like. But for transgressions between man and man - if, for example one has injured a neighbour, or cursed him, or robbed him, or the like - one will never find forgiveness until one has rendered back to the neighbour what is owed him, and has begged forgiveness of him. Even though one has returned what monies are owed him, one must still pacify and beg forgiveness of him. If one has hurt one's neighbour with words only, one must pacify him, and implore him until he grant forgiveness.
If the neighbour refuses to forgive, send a deputation of three to urge and plead with him. And if he still refuses, a second and a third deputation must be sent. If the neighbour persists in his obduracy, one may leave him and go one's way and in that case he who refuses to forgive becomes the sinner. But if a person transgressed against one's teacher, one must go and come, and come and go, even a thousand times, until he obtains forgiveness.
It is forbidden for a person to be cruel and unforgiving. It should be easy to evoke one's willingness to forgive and difficult to arouse one's wrath, and when a transgressor begs forgiveness, immediately forgive with all one's heart and with a willing soul. Even though the transgressor was your enemy, and did you much wrong, do not avenge the wrong, or bear a grudge. For this is the way of Israel's seed and of their upright hearts".