Comentários de Citação sobre Deuteronômio 30:1

And the number...shall be What is the connection of retribution and consolation juxtaposed in one speech? Our Rabbis explained in Pesachim (87b): Hosea felt that he had sinned by saying, “Exchange them for another nation.” He stood and begged mercy for them (See above 1:2). And in Sifrei Devei Rav, in the section commencing: “And Israel abode in Shittim” (Num. 25) we learned: Rabbi says: Some sections are close to each other yet as far apart as east is far from west. “For you are not My people... And the number of the children of Israel shall be as the sand of the sea.” What is the connection of one to the other? This can be compared to a king who became angry with his wife. He summoned a scribe to come and write a bill of divorcement. Before the scribe arrived, the king became reconciled with his wife. Said the king, “Is it possible that this scribe should leave here divided?” I.e. his heart should be divided and bewildered, saying, “Why did the king send for me?” He said to him, “Come and write that I am doubling her kethubah.” And according to its simple meaning, this is the reason for its juxtaposition. “For you are not My people, and I will not be yours.” I will show Myself as though I am not yours, and you shall be exiled among the nations, and even there you shall multiply and grow, and there you shall lay it to your heart to return to Me, as it is said through Moses (Deut. 30:1,3): “And you shall lay it to your heart among all the nations where...has exiled you etc. And the Lord your God shall return your captivity.” Here too, “And the children of Judah and the children of Israel shall be gathered together.”

The twelfth principle The Messianic era and that is to believe and to confirm that he will come and not to think that he is late. 'If the tarries, wait for him' and do not give him a [set] time and do not create analyses from the verses to extrapolate the time of his coming. And the sages said (Sanhedrin 97b), "The spirit of those that calculate the end should blow up." And [from this principle is] that he believes that [the Messiah] will have great advantage and stature and honor above all of the kings that ever were; according to that which all of the prophets prophesied about him; from Moshe, our teacher, - peace be upon him - to Malachi, peace be upon him. And one who doubts him or for whom his stature is diminished denies the Torah, as the Torah testifies about him in Parashat Bilaam and in Parashat Atem Netsavim. And included in this principle is that there should not be a king in Israel except from the House of David alone. And anyone who disputes [the status] of this family, denies the name of God, may He be blessed, and the words of His prophets.

Conclusion
However we explain it, Nineveh’s Teshuvah stands as an example of a communal Teshuvah that the Jewish people will perform which will initiate the arrival of Mashiach (Devarim 30:1-10 and Rambam Hilchot Teshuvah 7:5). Nineveh’s one hundred percent participation sets a powerful example for our people, an important message year round but especially as the day of Yom Kippur draws to a close.

and move away Heb. וְהָשִּׁיבוּ, [remove] your hearts [as well].

וחש — The word חש has the same meaning as the verb in (Isaiah V. 19) “Let him make speed and hasten (יחישה)”. — So far Moses exhorted them with words of reproof, so that this song should be witness against them, i.e., that when the punishment would come upon them they would know (acknowledge) that I told them about this from the very beginning. From here onwards he exhorted them with a statement of the comfort that would come upon them when their punishment would have ended; this being similar to all that is stated above (30:1—2) “And it shall come to pass when [all these things] are come upon thee, the blessing and the curse, … then the Lord thy God will turn they captivity, etc.”

וחש — The word חש has the same meaning as the verb in (Isaiah V. 19) “Let him make speed and hasten (יחישה)”. — So far Moses exhorted them with words of reproof, so that this song should be witness against them, i.e., that when the punishment would come upon them they would know (acknowledge) that I told them about this from the very beginning. From here onwards he exhorted them with a statement of the comfort that would come upon them when their punishment would have ended; this being similar to all that is stated above (30:1—2) “And it shall come to pass when [all these things] are come upon thee, the blessing and the curse, … then the Lord thy God will turn they captivity, etc.”