The Shabbat between Rosh Hashanah and Yom Kippur is called Shabbat Shuvah,1 Shabbat of Return, because the haftarah reading begins with the words Shuvah Yisrael, “Return, O Israel.”

Return, O Israel, until the L-rd (Havaya) your G‑d (Elokecha), for you have stumbled in your iniquity. Take words with yourselves and return to the L-rd.2

Why are we reading this passage now, after we’ve spent the month of Elul doing teshuvah, and after we’ve passed the Day of Judgment, Rosh Hashanah, on which we were certainly forgiven and granted a good year, especially after the shofar-blowing, which symbolizes G‑d’s acceptance of us as we crown Him our King for another year?

Moreover, what does it mean that we should return, “until” G‑d? Shouldn’t it say, “to” as it does in the following verse? And is the second verse not simply a repetition of the first? What is it adding?

The terms used in these verses also seem off. Throughout the books of the prophets, the Jewish people are referred to as both Yaakov (Jacob) and Yisrael (Israel). Yaakov, derived from the word ekev, meaning “heel,” suggests a lower level and refers to the Jewish people when they are not so perfect. Yisrael, on the other hand, coming from the words li rosh, “I have a head,” suggests a higher level and therefore refers to the Jewish people when they are righteous.

Here, Hoshea uses the righteous name, Yisrael, when telling us to return to G‑d. But if we are Yisrael, then we are already close to Him! And how do the words, “for you have stumbled in your iniquity,” make sense if we are Yisrael?

While there are many answers to these questions, I will try to answer them in the context of the time we are in, the Ten Days of Repentance.

While it is true that by the time Shabbat Shuva comes around, we have already been forgiven for our sins and are at the level of Yisrael, here we are talking about a higher level of teshuvah.

The most basic type of teshuvah involves correcting blemishes in our relationship with G‑d that were caused by committing sins, specifically, breaking any of the 365 negative commandments.

This is fixing the physical infractions, as mitzvahs are all done with the physical. This is what the teshuvah of the month of Elul and Rosh Hashanah accomplishes.

A higher level of teshuvah takes place on a spiritual and intellectual level. Once the faults have been corrected, we are at the level of Yisrael. However, G‑d wants us to come closer. A relationship based around not doing anything wrong is not much of a relationship. He wants us to get to know Him through learning and meditating on the esoteric teachings of the Torah. This is the meaning of, “until Hashem your G‑d," until you see Havaya as Elokecha.

Each of G‑d’s names has a different meaning and purpose. The name Havaya is the life-force of all existence, both spiritual and physical. However, it is so holy that the physical world would cease to exist if exposed to its revelation. The name Elokim allows the physical world to exist, by acting as a shield, filtering the energy from the name Havaya, making the physical world possible, and it seems as if it is the strength and life force of existence.

This is why the Torah starts with, “In the beginning, Elokim created the heavens and the earth,” because it is the name Elokim that makes creation possible.

To “return until Havaya Elokecha,” is to attain such spiritual closeness to G‑d that the creative energy of Havaya becomes revealed to you, and you begin to see Havaya as your life force. This revelation can only be attained through reaching a point where you cease to exist. In other words, it is all about G‑d.

This is why at the close of Yom Kippur we proclaim, “Havaya hu ha'Elokim,” “The L-rd is G‑d.” Because at that point, we attain the higher level of teshuvah.

Now you can understand why the verse says, “For you have stumbled because of your sins.” Because for someone who is at that high level of spirituality but doesn't reach for the deeper connection where Havaya is Elokecha, it is akin to a sin.

During the High Holidays we are inspired and attain this spiritual high. Once you reach this high level, it is easy to fall back once the inspiration is gone. This is what the second verse adds, “Take with you words and return to G‑d.” It is not enough to simply reach the high level, you have to be able to retain it after the inspiration is gone. This verse guides us to internalize the spiritual level attained so we can take it with us once the excitement is gone.

We see this idea later in the haftarah, “For the paths of G‑d are straight, the righteous will walk in them, and the wicked will stumble in them.”3 A path is meant to take you to a place; the goal is the place not the path. The inspiration and excitement are the path to the goal, to be one with G‑d. When we use the inspiration to get close to Him, we remain close when the inspiration is gone. However, when we make the inspiration and excitement themselves the goal, we stumble, because inspiration and excitement naturally dissipate, and when they do, the connection is lost.

May we all experience this high level of teshuvah and become one with our Creator. May we come to a time when seeing Havaya in Elokim is the norm, which will happen with the coming of Moshiach, when “the earth will be filled with the knowledge of Havaya, like the water covers the sea.”4 May it happen soon.