This coming Shabbas we lain the first of the three Haftaros called תלתא דפורעונותא - literally translated as three calamities. The simple understanding is that these weeks are weeks of Judgment and darkness. However, the holy Sefarim tell us that these weeks, especially on Shabbas, there is a light greater than the light that exist on other Shabbasos. In fact the Maharsha tells us in Maseches Bechoros that the 21 days of the three weeks correspond to the time period from Rosh Hashana to Sukkos which means that from Shiva Asar BeTammuz till the 26th day of Tammuz is like the days of Aseres Yemai Teshuva which also correspond to the aseres hadibros and the languages of teshuva mentioned in the Haftara of Chazon Yishaya (see Chidushai Harim and Sfas Emes).
The fact that there is more light on these Shabbasos can also be explained logically based on what we wrote last week from the Sefer Sifrai Chen that the more a person is yearning for the return of the shechina, the more a person becomes connected to Hashem and in return enters a greater clarity and light. This is all included in the statement of Chazal כל המתאבל על ירושלים זוכה ורואה בשמחתה. The simple meaning is that if one mourns for Yerushalayim, the more a person will see in its joy when it is rebuilt. However, the Chasam Sofer famously explained that if that was the correct translation then it should have said יזכה which means will merit. However, the language used is זוכה which means merits now. And since on Shabbas we have a greater ability to attain clarity and we are focused on galus hashchina, it also allows us to connect much more to the time of redemption.
Parshas Pinchos is the parsha that has the moadim – the holidays – in it. However, in truth, there are more holidays that should be included: that is the four fast days which the Navi Tells us in Zecharya צום הרביעי צום החמישי וכו the four fast days will become days of joy and happiness.
May we merit to see the light even now of the future light throughout the special three weeks that we are now experiencing.
by Rabbi Daniel Coren
