Nitzavim-Vayeilech - 2nd Portion

Join me as we learn for Monday and combined. Chapter 30, verse 1. And it will be when all these things come upon you, the blessings and the curse. As we recall yesterday, we learned about that motion I took them in on the day of his covenant and the day of his passing to make a covenant and an oath with them that they will that they will follow the commandments and the punishments for a person who goes astray and try to convince others as well. So, therefore, he says Now, when all these things come upon you, the blessings and the curse, that over here motion now tells them about the promise of future happiness that will come to them as well. By she voice all of a vecha and then you've set before you or you will consider them in your heart the whole high going that amongst while you're all amongst all the nations of the world I should have shown that God has banished you there. Verse two, the shaft of the sham and you will return to God your God for sham the column and you'll listen to his voice the whole of the show that I need to have a higher aim like everything I command you here today after the new and your children with you all your heart and all your soul. Verse three, the shove of the sham then God will bring you back your exiles will bring you will God your God will bring back your exiles will return you will bring you back from exile and then we'll have mercy upon you. The shove and he will once again gather you and gather you from all the nations of the world I should have saved them and gather the God has dispersed you there. Rashi the shove of the sham or you and he will return you. Why does it say that he himself will return? It sounds like the shove that God will return. Rabbi Tzeinu Mikant from here the rabbis have learned that it's as if the divine presence is telling the Jewish people, God is saying that when the Jewish people are in exile, God himself is there suffering in the exile so to speak with the Jewish people. And when they become redeemed and they go out and they're going to go back to the holy land. God writes so to speak about the redemption about himself. Who Yoshev Imoyim, he's going to return together with them. Therefore, he says Vashav, and I'll be going back to my homeland. The greatest layman also we can explain to Godly and Kibbutz Galuyot of Akushi that the great is the day of the ingathering of the exiles, that how difficult it is. As if God has to hold every single person hand by hand and bring them back. And bring them bring them from this place. King in Shnem as it says in Isaiah that the time of the coming of Mashiach for them to look to They will have to go gather every single Jew one by one and bring them back to the holy land. As we go to Sholom as we find the same thing as well when it comes to the other nations of the world. As it says in the book of Jeremiah when God talks about bringing back the nation of Moab and he will bring back the nation of Moab that it will also be difficult that God himself will have to do it. The Torah reading continues verse four. Even if you would could be at the end of the heavens. God is going to gather you from there and he will take you from there. And he will take you from there. Just on these verses of Vashav though Vashavta the concept of Teshuvah is a great deal that's spoken about in great Hasidic texts at length. The concept of what it means Teshuvah and the ability that God gives every single one of us to do Teshuvah and to return to what the ultimate of Teshuvah is, to return to our original source, to the great godly spirit that we have within us, every single one of us. Verse five. God will bring you to the land that your forefathers had in possession. That your forefathers took possession. And you will take possession of it. And he will make it better for you. And he will make you more numerous than you were by your forefathers. And God, your God will circumcise your heart and the heart of your offsprings of your children. Circumcise, of course, this means a metaphoric of the heart, meaning the ability to have and the ability to to love God with all your soul, with all of all your heart, with all of all your soul, for the for the sake of your very life. This gives us the ability that taking away the concept of the circumcision means removing all the the present heart's desires to materialism and allowing one to connect to God in the most essential way. This concludes the Torah reading for this Monday, Parshat Nitzavim-Vayeilech.