Skip to main content

One Second, I am getting an invitation!

 שׁ֚וּבָה יִשְׂרָאֵ֔ל עַ֖ד יְהוָ֣ה אֱלֹהֶ֑יךָ כִּ֥י כָשַׁ֖לְתָּ בַּעֲוֺנֶֽךָ  (Hoseah,14:2- Haftara of Shabbos Shuva)

Return, O Israel, to the [Hashem] your God, For you have fallen, stumbled because of your sin.


Why are you doing Teshuvah?

Do I need a Navie to tell me to do Teshuvah because I sinned?


What does the word עַ֖ד mean in the verse?

עַ֖ד means to come toward. 


Therefore, שׁ֚וּבָה יִשְׂרָאֵ֔ל Return, O Israel, is an invitation to reach toward Hashem, and not because you sinned but because you are down, so therefore the Navie says ,"just start the process".  If you are only doing Teshuvah because we are down it is still okay and that is this Nevuah, prophecy. 


That is why many people use this intention of coming toward Hashem, שׁ֚וּבָה יִשְׂרָאֵ֔ל עַ֖ד יְהוָ֣ה אֱלֹהֶ֑יךָ when taking the three steps up in Shmone Esray, the Amidah prayer.


First step: I am getting an invitation..שׁ֚וּבָה יִשְׂרָאֵ֔ל, Return O Israel.  Hashem is reaching His hand   anthropomorphically out to us

Second Step: You come toward Me - עַ֖ד , Just start the process , one little step..

Third step: Hashem Elokecha, You have not lost Me.


It is not just an invitation to come back, but an invitation to fix the whole world!.


Why are you down? You know, just make a little bit better, and you will fix the whole world!  That is what is possible in Shabbos Shuva.


It's in that moment when you're in a world of Teshuvah,

A world in which you're approaching forgiveness, and atonement .

You don't have to give up hope completely because of an Aveira because we have this gift of Shabbos, which is your invitation to come back, and you can change the world.


Concepts Shared by: Rabbi Simcha Weinberg, n’’y 


Comments

Popular posts from this blog

Pesukei d’Zimrah Baruch Sh’Amar

  The Gra (Haggadah: Baruch HaMakom) explains that when we recite the words, “Blessed is He Who spoke, and the world came into being; blessed is He.” We are blessing both the revealed and the hidden. The specific praise of,   “Who spoke, and the world came into being,” refers to the world we see and can comprehend. The praise, “Blessed is He,” refers to all that is hidden in the creation, and cannot be described.    This idea of “Hidden and Revealed,” refers to the worlds of “Thought and Action.” We referred to what we see as Action, and to what we cannot see, as Thought. This teaches us that when singing this song of praise we must remember that there are two levels to each of the Ten (Explained by the Abudirham as corresponding to the Ten Statements with which the world was created) praises we recite; the Hidden–Thought, and the Revealed–Action. By: Rabbi Simcha Weinberg, n''y 

Shekalim 1

Parent and Child: Rabbi Shlomo Kluger (Kehillat Yaakov; Shekalim 1) explains that when the Holy One, Blessed is He, created a person with a body and soul, He gave them as a gift to  the person. We belong to ourselves, and God relates to us as independent children. However, when we rebel against God, it is considered as if we have stolen the gift of our lives from the Creator. A thief who cannot repay what he has stolen is sold into slavery to pay his debt. It is impossible for us to repay the Creator for the gift of life, and we are sold, so to speak, into slavery. When we offer the Half Shekel we are paying half the debt, the second half is forgiven by God, Who never completely lets go of the relationship of parent to child.   The Half-Shekel is a statement that we are acting in partnership with God, our Father. One must have intention that he is giving his half of the shekel together with God. One should focus on God as a loving parent when giving the Half Shekel.  By: ...

PRAYER TOOLS: FROM NEFESH TO NESHAMA

  The ability to transcend the desire of the Nefesh into the reality of the Neshama by way of the Ruach (clear articulation) is in fact the process that allows us to glimpse through God’s “mirror”. But more than that… When, for instance, I go from “I want to cope well” to picturing myself at my best, I have aligned the mirrors as in “K’mayim HaPanim L’Panim”; it’s not two different mirrors, it becomes one. As the Baal Shem Tov describes; the closer one gets to our reflection in the water, the less of a reflection it becomes, to the point where it becomes as one. By training oneself to articulate and bridge the gap between Nefesh and Neshama, it is this unity that we seek to achieve. By: Rabbi Simcha Weinberg, n''y