Shovavim Tat
We are about to step up from the heady days of Shovavim to the rarefied weeks of Shovavim tat - Parshiyos Teruma and Tetzaveh of a leap year.
In the past we have discussed why the period of Shovavim (and Shovavim Tat) depend upon the weekly parshiyos, unlike all the other moadim and ta’anesim which depend upon the date in the year.
Sefarim relate, by way of an answer, that during these parshiyos, Klal Yisrael are found deeply entrenched in the mem-tess sha’arey tumah, in the mires of galus Mitzrayim. Then, amid tremendous miraculous, they escaped the tumah and were born as a nation. As we read these parshiyos we too can leave our metzarim and mem-tess sha’arey tumah and achieve great levels of kedusha.
In parshiyos Va’era and Bo we begin the process of geula. In Beshalach we experience the actual exodus from Mitzrayim. However, at first glance, parshiyos Yisro and Mishpatim do not discuss the geula from Mitzrayim. Why then, are they part of Shovavim? In fact, they appear to be the climax of Shovevim!
The answer is that galus Mitzrayim was wrought with a clear purpose in mind. Klal Yisrael were not simply set free; they were to exchange the servitude of Pharoah with the servitude of Hashem. (In fact, that is why they were brought to Mitzrayim in the first place.) It was this that granted us the merit to become the nation of Hashem, learn His Torah, observe His mitzvos, and make the world a better place. Thus, parshas Yisro which describes Matan Torah, is very much a part of the geula and, by extension, of Shovavim.
This appears to come to a climax in parshas Mishpatim. Mishpatim discusses the halachos of shomrim, avadim, diney mamonos, yesomim and almonos etc.
At first sight it is difficult to see why these mitzvos should occupy such an important place in the weeks of Shovavim. Also, it seems puzzling that this parsha lead into Terumah and Tetzaveh, the parshiyos of the mishkan (and which, in leap years, constitute the climax of Shovavim tat). Let us examine this more deeply.
The Meaning of a Leap Year - Yemos HaMashiach
The Shlah haKadosh offers the following explanation.
Chazal relate that Hashem originally created the sun and moon to be equal in size and luminance. The moon, in a fit of jealously, protested this arrangement. “Two kings cannot reign with one crown”, it said. In response Hashem lessened the moon, rendering it smaller and weaker, which is why it only shines weakly during the night. Its strength will only return in the yemos haMashiach.
This is also evident in the progression of the solar and lunar years. The lunar year is eleven days shorter, thus, every few years we need to add a month so as to catch up with the solar year.
It follows that each leap year, the moon, so to speak, regains its former glory - it is as though we have already reached the yemos haMashiach and Olam haBa.
This is why a leap year is so special and why the Shovavim period in a leap year assumes greater significance. At this time we scale greater heights, akin to those of l’asid lavo.
What was the root of the moon’s mistake? What did it mean when it protested against there being two equal luminaries in the sky? Why did it think it would benefit if the sun was smaller?
Sefarim explain that the moon felt that if there was something else receiving glory, that glory would be taken from it. In other words it failed to realise that Hashem has a pre-destined amount of goodness for each person, and no one can touch that of his fellow, even k’chut ha’sa’ara, unless it is decided by Hashem.
Hashem took us out of Mitzrayim to give us the Torah. However, just having the Torah is not sufficient - we must live Torah and feel Hashem in our lives.
Why were we sent to Mitzrayim in the first place? It because of the sinas chinam of the shevatim. They saw Yosef had more, they saw his kesones passim, they realized that he would be a king. This caused them to become jealous.
If they would have had shleymus in emuna and realised that Hashem runs the world, they would not have been jealous. On the contrary, they would have embraced Yosef, certainly not thrown him in the pit and sold him.
This is the underlying theme of Parshas Mishpatim and of all the mitzvos that relate to finances and matters of bein adam la’chavero.
A person who internalizes the Torah and lives his life accordingly, conducts himself appropriately in every area of life. He realizes that, despite what others may attempt to do, and regardless of his hishtadlus, he will remain with that which is prescribed for him - no more, and no less. It is in this arena where the ultimate tikun for galus mitzrayim takes place.
In this light, Parshas Mishpatim certainly constitutes the climax of the special weeks of Shovavim. Moreover, we can now appreciate the continuation into Teruma and Tetzaveh.
The Meaning of a Leap Year - Yemos HaMashiach
The Beis Hamikdash was destroyed because of sinas chinam. What is the connection between sinas chinam and the Beis Hamikdash. The answer is that the root of sinas chinam is a lack of emunah, as explained above. It can only exist amid a lack of understanding that Hashem runs the world and that no one can take anything from another without the agreement of Hashem.
We have discussed the idea of the Mishkan on previous occasions. We live in a mundane world, seemingly run by teva. We do not see Hashem administering it. This is why we have a Beis Hamikdash. It is a form of embassy, a place of hashra’as haShechina in this world, a place where we can connect to Hashem, where we realize that He is the one running the world.
If there is sinas chinam despite the presence of the Beis Hamikdash, we are clearly are not utilizing it to connect to Hashem and to bring Him into our world. If so, we are unworthy of it. To bring it back we must rectify our sinas chinam.
Once we have learned the parshiyos that detail yetzias Mitzrayim - the escape from mem-tess sha’arey tumah and receiving the Torah - and the stage of internalizing it and living with it, we are able to go a stage further. We can build a mishkan, a dwelling place for the Shechina, an embassy of connection and living with Hashem in this world.
A Rare Opportunity!
In general, we are not able to achieve this connection. We live in Olam haZeh, not in the times of Mashiach. The weeks of Shovavim include leaving mem-tess sha’arey tumah, receiving the Torah, and the avoda of Mishpatim. However, once every three years, we have a leap year.
Generally the moon is smaller and the lunar year is shorter, indicating a lack of shleymus of this avoda. In a leap year, however, the moon becomes equal to the sun - it reaches a level of shleymus akin to yemos haMashiach. It attain a level of emuna and connection to Hashem, it no longer has any jealousy, it realizes that Hashem is the only one deciding and allocating the glory. It thus returns to its glory and former ability to shine.
Every few years we too have the opportunity to surpass our regularly attainable levels and can achieve those of l’asid lavo. We can experience great intimacy with Hashem, building a mikdash or a mishkan within ourselves, particularly during the weeks of “Tat”.
During these weeks we learn about the great nedivas lev of each and every member of Klal Yisrael, how they were willing to give up all of their material possessions for the sake of closeness to Hashem. We learn about one place in this mundane world that was cut out from everyone, a place of deep, intimate connection between Klal Yisrael and Hashem.
We have not yet merited a physical mishkan, however, when we reach these levels we are able to build a place for Hashem within our hearts, a place for just us and Hashem - “bi’levavi mishkan evneh”.
As we begin the month of Adar, a time of increased simcha, we wonder what the special simcha is all about. Why is it greater than the periods of other moadim? Does it connect to the parshiyos that fall around this time?
During the times of Mordechi and Esther, Klal Yisrael were in galus, unable to see the yad Hashem clearly. However, following the ness Purim, they opened their eyes and were able to see that, even within the teva, Hashem is really the one who decides everything, and is watching over us. Internalising this idea brings great simcha. There is no greater happiness than having Hashem as part of our lives.
Purim was a time when Klal Yisrael were once again mekabel the Torah with love. In view of all of the above this is easily understood. By having Hashem in our lives again, the Torah becomes not just a set of laws but a code of deep connection.
May we utilize these special times to grow and achieve greatness with simcha and harmony.
