This week’s parsha, Nitzavim, is the beginning of the end of the Torah. As such, the focus is on warning the Israelites once again that unless they remain vigilant about their worship of God, and only God, they will be viciously torn from the land that (in the narrative of the Torah) they are just now being given. Let’s keep in mind that this text was probably composed right after the Northern Israelite Kingdom was sacked by the Assyrians, and in the midst of the Babylonian Empire’s rampage throughout the region, which was swiftly approaching Jerusalem’s gates. In short, the composers of Deuteronomy saw the exile coming, and were trying to figure out how to avoid it.
As history shows us, they failed. In this week’s Torah portion, though, they also seem to have known that they were going to. A few lines are devoted to a prophetic description of the post-exilic period, and God’s reaction to the people post-exile. The portion says that the exiles, who are being punished for their lack of loyalty to God, will one day see the error of their ways and return their focus of worship to God. Once they do this they are guaranteed to be returned to their land, and God will “circumcise their hearts.”Again we see the need for Israel to be made more sensitive to their God. We also must keep in mind that the heart was considered the center of thought, not emotion as we tend to think of it today, in the Israelite world. A heart circumcised by God would be one with its outer barrier removed. What can this mean other than the removal of the Israelites’ famed stiff necked-ness? Which, in my opinion, can only mean widespread direct communication with God. Now that we have been through not one, but two exiles and returns what does this mean for the Book of Deuteronomy and the nature of the Jewish people’s relationship with God and the land of Israel?
The idea of this text being an infallible word of God is clearly undermined by the historical realities that have occurred since its composition. In fact, what this very book prescribes to do with a prophet who makes a prediction that fails to come true would have us ignore Moses. So how should we treat this text?
In my estimation, the real impetus behind this prophecy is not to predict actual events and futures. Taking it to be a literal attempt at foreseeing an almost eschatological event which included a widespread communication with God is to assume that the people composing this text had more or less no connection to reality, when the rest of the text deals with some very real material. Instead, it might be worth giving them a little more credit by assuming that the writers were attempting to affect their readership in a particular way. Instilling hope in the readers (or listeners) of this text, may have actually been the direct cause of the steadfastness of the Jewish people in exile. A lingering and continual hope for return to the land of their forefathers was an undeniably central tenet of Judaism both in the first and second diaspora. There is no way that the Deuteronomic authors could have known that Cyrus the emperor of Persia would both conquer the Babylonian Empire and reestablish the Jewish people in Jerusalem. Even if one would like to ascribe greater knowledge of the future to the writers of Deuteronomy, though, one would have to accept that they made no mention of a second, even more horrific exile, along with a second, even stranger return to the land. And one would have to concede that it is pretty apparent that we Jews have still yet to have our hearts circumcised by God. So can we even apply this to ourselves today? Or should we just chalk this portion of Deuteronomy up to an ancient piece of well-meaning propaganda?
As we head into Rosh Hashanah, the Jewish New Year, I think we should allow for the possibility of this text to be deeply meaningful and impactful today. Teshuvah, the Hebrew word for return, is referenced consistently throughout both this passage and Rosh Hashanah. It is often used throughout the Jewish world as “repentance” as well. The mixture of these two things, the idea of repenting and the idea of returning, are deeply interwoven in this parsha. This makes me wonder if we should even take the literal land of Israel as the desired goal of teshuvah in this passage. As it is relatively clear that living in the land of Israel didn’t actually create a more righteous, prosperous, or happy nation (just look at what happens narratively throughout the Tanach!), it appears that the real goal of the teshuvah would be the circumcision of the Israelites’ hearts.
This eschatological possibility is one that we should take to heart today. Instead of waiting for God to do this for us, though, we must do it ourselves. We must look back into the mists of time, relying upon the scraps passed forward to us from our ancestors to describe their highest goals and aspirations, but we mustn’t also take their hopes and aspirations forward as merely hopes and aspirations for our future. That would defeat the purpose of the transmission. We must, instead, attempt to enact these hopes and dreams for ourselves and our people by our own hands and hearts. The Zionists proved that it was possible to will one of our greatest dreams into reality in 1948, but I don’t know that we are any closer to the dream of our hearts being circumcised into sensitive instruments of morality and justice. Let us use this time of year, the Jewish New Year, to repent and return to the hopes and dreams of our ancestors. Before we deserve to live in a world where God will speak to our sensitized hearts and minds, we must first act the part. Shanah Tovah!