The Shabbos between Rosh Hashanah and Yom Kippur is arguably the most important Shabbos of the year. It is called "שבת שובה" – the Shabbos of returning. Besides for being the first Shabbos of the new year, which makes it the “Trendsetter Shabbos” for the future, it is the “Trendsetter Shabbos” for the past as well. Let me explain. The Mishnah Berurah^[1][1] says that each of the seven days between Rosh Hashanah and Yom Kippur can rectify the corresponding day of the week for the entire preceding year. For example, if a person does תשובה on the Sunday of the עשרת ימי תשובה, then he can be absolved of sins done on all Sundays throughout the year. The same phenomenon is true for the rest of the days of the week. Certainly, then, the Shabbos that falls out during the עשרת ימי תשובה has the ability to repair and rectify all the Shabbosim of the preceding year! Thus, "שבת שובה" is perhaps the most important Shabbos of the year. The potential opportunity that exists on this Shabbos is so great and vast. 

The Shabbos is called "שבת שובה" because the הפטרה that we read this week begins with the words of Hoshea in Chapter 14, Verse 2: "שׁ֚וּבָה יִשְׂרָאֵ֔ל עַ֖ד ה' אלקיך כִּ֥י כָשַׁ֖לְתָּ בַּעֲוֺנֶֽךָ" – “Return, Israel, unto Hashem your G-d, for you have stumbled in your iniquity.” If you’ll notice, the verse does not say, “Return to – אל – Hashem your G-d,” rather it says, “Return until – עד – Hashem your G-d.” Obviously, there is great significance as to the choice of words that were written.  

We often think of תשובה as a nice thing to do in order to put us on the right direction forward; on the path towards – אל – Hashem. But in reality, the notion of תשובה is much deeper than that. תשובה does not merely put us on the right direction towards – אל – Hashem, but rather, תשובה actually takes us until – עד – Hashem. תשובה connects us to Hashem, until we are actually connected – דבוק – to Him. Perhaps, when it says "שובה ישראל עד ה'", the word עד can be understood based on the halachic concept of "עד ועד בכלל" – i.e. the word “until” means “until and including.” תשובה doesn’t just set us in the right direction towards Hashem, it takes us up until Hashem! In fact, the Radak on this verse brings the Gemora in Yoma (87a) that learns from the words "עד ה' אלקיך" that תשובה is so great that it reaches "עד כסא הכבוד" – until the Throne of Glory! 

The Me’or Einayim^[1][1] offers another explanation for the words "עד ה' אלקיך" – “until Hashem your G-d.” The phrase "עד ה' אלקיך" means: "עד שיהיה ה' אלקיך" – “until Hashem will be your G-d.” Until now, when a person was involved in sin, he caused there to be a wall between him and his Father in Heaven. Until now, Hashem was just Hashem, but He was not "אלקיך" – your G-d! But now, through genuine תשובה and וידוי, this person’s body and soul becomes a platform to house the Divine and make him “their G-d.” The stress of the verse is on the word "אלקיך" – your G-d. Is Hashem just a G-d that exists out there, or is He actually “your G-d”? The barometer of תשובה is therefore "עד ה' אלקיך" – until Hashem becomes your G-d.  

It is one thing to believe in a G-d, but it’s a whole different ball game when a person believes that G-d is their G-d. When we do תשובה we are showing that Hashem isn’t just a topic of philosophical discussion, but rather, we are showing that Hashem is our G-d, and that what He says carries tremendous weight and importance! A large percentage of the world believes in a god, but how many of these people actually live their lives each day according to how their “god” envisioned the world? Not too many! תשובה is the process of showing ourselves that Hashem is not theoretical. He is real. He is active in our lives. He is not just Hashem, he is also "אלקיך" – our G-d. As such, we must listen to His commandments and follow in His ways. We must do תשובה out of love until we make Hashem our G-d, hence: "שובה ישראל עד ה' אלקיך". 

Have a holy Shabbos!