In the 11th chapter of Hilkhot Melakhim, HaRambam cited verses from Perashat Nissabim that require everyone to believe in the coming of the Mashiah, beginning with (30:3)
וְשָׁב ה' אֱלֹהֶיךָ אֶת שְׁבוּתךָ וְרִחֲמֶךָ וְשָׁב וְקִבצךָ מִכָּל הָעַמִּים אֲשֶׁר הפיצך ה' אֱלֹהֶיךָ שמה
And HaShem will return your exile and return and gather you from all of the nations where HaShem dispersed you
HaRambam also cited the next verse (30:4)
אם יהיה נדחך בקצה השמים משם יקבצך ומשם יקחך
If you were exiled to the end of the heavens, meaning to the other end of the earth, Hashem will gather you and take you from there
And then (30:5)
והביאך ה' אלקיך אל הארץ אשר ירשו אבתיך וירישתה והטיבך והרבך מאבתיך
And Hashem your G-d will bring you to the land that your forefathers acquired and you will acquire it, and Hashem will make things good for you and increase you more than your forefathers.
Until 150 years ago these verses only showed that the Torah promises us a Jewish National return to the Land of Israel. But since that time these verses also prove the authenticity of the Torah itself. In the year 1800 world Jewry was estimated at 2.5 million with only 7000 Jews living in the Land of Israel (less than 3/10 of a percent). In 1890 when Jews from Europe began moving to Israel, world Jewry was approximately 9 million with 43,000 living in the Land of Israel (about half a percent). In 1947, right before Israel became a state, the world Jewish population was 11 million with 630,000 Jews living in the Land of Israel (more than 5%). Today (2025) world Jewry is estimated at 15.8 million with 7.2 million Jews living in the Land of Israel which is over 45%. The gathering of exiles that the Torah promised 3300 years ago is taking place in our days. This is an unprecedented phenomenon in world history. No other nation has ever lived in a country, were dispersed all over the world, and then returned almost 2000 years later to that same land. This unusual prediction coming true proves that the Torah is true, and that our national return is from HaShem. It is also a clear demonstration of Hashem's involvement with the Jewish people and the Land of Israel in our times.
The Abarbanel commented on this passage, also noting that this is what's going to happen to the Jewish Nation in the future. The Abarbanel pointed out that in the beginning of this passage the verses predict the Jewish nation's return to HaShem with
והשבת אל-לבבך בכל-הגוים אשר הדיחך ה' אלקיך שמה (30:1)
A reflection in your heart while you are still in exile among the nations
And then the next verse (30:2)
ושבת עד ה' אלקיך ושמעת בקולו ככל אשר אנכי מצוך היום אתה ובניך בכל לבבך ובכל נפשך
And you will return to HaShem your G-d and you will listen to his voice following everything that I am commanding you today, you and your sons, with all of your heart and all of your soul.
This verse described a full fledged return to HaShem. According to the Abarbanel each verse is referring to a different group of Jews. The first verse is about the majority of Jews in the world who are very far from Torah. At first their return will only be in their hearts like that verse said והשבת אל לבבך a reflection in their heart, while they are still בכל הגוים, assimilated with non-jews. The second verse is about the core group of Jews who remained loyal to Judaism throughout the generations. Their return will be on a much greater level as the second verse described a full-fledged return with all of their heart and soul.
According to the Arbarbanel this is why the subsequent verse (30:3), which is about HaShem returning us to the land, has the word ושב (and return) twice. The first part of the verse is about the return of the more observant group who repented with all of their heart and soul.
That part of the verse says
ושב ה' אלקיך את שבותך ורחמך And HaShem your G-d will return your remnant and have mercy on you
And the second part of the verse is about the assimilated Jews. That part says
ושב וקבצך מכל העמים And (HaShem) will return you and gather you from all of the nations
And then verse 30:5 specifies HaShem bringing the Jewish People back into the Land of Israel where it says, והביאך ה' אלקיך אל הארץ אשר-ירשו אבתיך וירשתה
And HaShem your G-D will bring you to the land that your forefathers acquired and you will acquire it
And then when the nation is in the Land of Israel, HaShem will circumcise their hearts, so to speak, making it easier for all of the Jews to repent, as the next verse(30:6) stated,
ומל ה' אלקיך את לבבך ואת לבב זרעך
And HaShem your G-d will circumcise your heart, and the hearts of your descendants.
And after that another verse (30:8) about repentance.
ואתה תשוב ושמעת בקול ה' ועשית את כל מצוותיו אשר אנכי מצוך היום
And you will repent and listen to the voice of HaShem and perform all of his commandments that I command you today
According to the Abarbanel this verse is referring to when all of the unobservant Jews, who had already returned to the Land of Israel, will repent and become observant. So what appears to be repetitive is actually referring to two different groups of Jews during various stages of the Redemption process. It is also consistent with how everything is unfolding in our times. Even if someone in our times, after these events already started happening, gave this explanation of this passage in Nissabim, it would be amazing. All the more so coming from the Abarbanel who lived 500 years ago.
So this passage in Perashat Nissabim promises the Redemption, proves the authenticity of the Torah, and with the explanation of the Abarbanel, shows us where we are in the redemption process. The Jewish people are returning to HaShem and Hashem is returning us to our land, and eventually, hopefully soon, we will reach the point in time of ואתה תשוב when all of our Jewish brethren will join us in observing the Torah.