The holy sefer Imrei Noam notes that our parashah is the first of the eight Shovavim Tat weeks lasting from Chanukah to Purim. The term is an acronym composed of the initial letters of the names of the week’s eight sidros. He writes that this hints that the primary tikkun and zechus of this period are connected to the Shabbosos when the parashiyos are read. He elaborates by interpreting the acronyms and gematriyos of the holy Names mentioned by the kabbalists as part of the kavanos for these days. See there where he expands upon these mystical secrets.
He further hints that the final letters of the words: אֵת יַעֲקֹב אִישׁ —make the word שבת.” Similarly, the final letters of the phrase: מִצְרָיְמָה אֵת יַעֲקֹב אִישׁ וּבֵיתוֹ ּ—make up the word תשובה, repentance. Together, the two words read Shabbos Teshuvah, teaching us that the primary power of repentance during the Shovavim is found on Shabbos kodesh.
It is written that Shabbos (שבת) is an acronym for שַׁבָּת בּוֹ תָּשׁוּב — “On Shabbos, you shall return,” hinting that its essence is תְּשׁוּבָה עִילָּאָה (higher-level repentance), which is rooted in עֲשֵׂה טוֹב (pursuing good) and repentance out of love, accompanied by joy and heartfelt delight—not תְּשׁוּבָה תַּתָּאָה )the lower-level repentance), which is rooted in סוּר מֵרָע (turning away from evil) and fear, and mingled with sadness.
Repentance out of love provides rectification at its root. It is not limited to regret and abandoning sin out of fear of harsh punishments, chas veshalom, or bitterness for rebelling brazenly against the King of the Universe. Instead, it penetrates to clarify and purify the root cause of sin, uprooting and transforming the very motivations and temptations that led to the grievous offense.
For example, if one’s desire burns for a forbidden love, reflecting the chesed of impurity, repentance out of love transforms this desire into a longing for good. Rather than indulging in base and vile cravings, one then elevates one’s desire to delight in Hashem, the sweetness of Torah and prayer, and the serene sweetness of Shabbos that bestows delight on the soul.
One fills one’s mind, heart, and soul with the fiery passion of Torah and the warmth of Shabbos kodesh, until the very causes and triggers that distanced one from his soul’s root dissipate. Consequently, when one becomes accustomed to the love of Torah and Shabbos, one naturally distances oneself from impurity and anything resembling it—anything befitting only unclean and defiled nations. Through repentance out of love, one elevates the soul and spirit from the depths of corruption, rectifying the sin at its root and transforming deliberate transgressions into merits (Yoma 86b).
The Midrash Tanchuma (Bereishis 3) states: “The honor of Shabbos surpasses a thousand fasts.” We know from the teachings of the talmidim of the Arizal that to achieve the tikkun of Shovavim requires eighty-four fasts. And for the five types of sins included in the known transgression, one must fast 420 times—once set of sins for each time the sacred covenant was desecrated. Yet here, the Midrash reveals that honoring Shabbos is greater than a thousand fasts!
This supports what we explained: the honor of Shabbos is rooted in the תשובה עילאה of the holy Shabbos—repentance out of love, which rectifies the very essence of the sin, transforming the causes and temptations that trap a person into the abyss. It changes the core of one’s will and longing, so that they tend
Repentance out of Love – During the Shabbasos of Shovavim
וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרָיְמָה אֵת יַעֲקֹב אִישׁ וּבֵיתוֹ בָּאוּ )א:א(
These are the names of the sons of Yisrael who came to Egypt, with Yaakov, each man and his household came (Shemos 1:1).
