Shovavim: The Weeks When the Heart Opens Heaven

פרשת שמות – שובבי״ם Parshas Shemos – Shovavim

By HaRav Dovid Yehoshua Sochet, Kahal Chasidim, LA

Parshas Shemos opens the holy period known as Shovavim, an acronym for the parshiyos of Shemos, Va’era, Bo, Beshalach, Yisro, and Mishpatim. These weeks are recognized throughout the generations as an especially auspicious time for teshuva and spiritual rectification, particularly in matters of kedusha and taharah. The אור, the inner light of these days, is rooted in the beginning of Geulas Mitzrayim, which serves as the source of all future redemptions.

The Zohar HaKadosh teaches that the exile in Mitzrayim was not merely physical bondage, but a deep spiritual descent. The redemption, therefore, had to begin from within, through an awakening of the heart. On the opening of Parshas Shemos, the Zohar explains:

כַּד יִשְׂרָאֵל אִתְאַנְּחוּ מִן עֲבוֹדָה קָשָׁה – אִתְעַר רַחֲמֵי לְעֵילָּא

(Zohar, Shemos 2b–3a)

When Israel sighed and groaned because of the harsh labor, mercy was aroused Above.

The Zohar reveals that it was not miracles or signs that initiated the geulah, but a sincere sigh from the depths of the heart. That inner awakening aroused great rachamim in Shamayim. For this reason, the parshiyos of Shovavim contain the shoresh of all redemptions, and each year, during these weeks, this same spiritual light returns, granting renewed strength to leave one’s personal “Mitzrayim” and return to Hashem. The very name Shovavim itself hints to the essence of these days, echoing the eternal call of teshuva:

שׁוּבוּ בָנִים שׁוֹבָבִים

(Zohar, Shemos 5a)

Return, wayward children.

During Shovavim, this call is heard with special closeness. The gates of teshuva are open in a revealed way, and even a small awakening from below draws down abundant mercy from Above. The Chassidishe seforim explain that since these parshiyos describe the formation of Klal Yisrael into a holy nation, they are uniquely suited for rectifying blemishes in the foundations of Jewish holiness.

For this reason, it has long been customary among yirei Hashem to strengthen their avodah during these weeks through additional Tehillim, Selichos, fasting (often on Mondays and Thursdays or partially on Fridays), and increased vigilance in matters of sanctity. A central minhag is to devote special attention during this time to the study of Hilchos Taharas HaMishpacha (הלכות נדה), for holiness in the Jewish home draws the Divine Presence into one’s life.

As the Zohar teaches:

בְּזִמְנָא דְאִתְקַדַּשׁ בַּר נָשׁ לְתַתָּא – שַׁרְיָא שְׁכִינְתָּא עִלָּוֵיהּ

(Zohar, Terumah 169b)

When a person sanctifies himself below, the Divine Presence rests upon him from Above.

At the same time, many great tzaddikim and masters of Chassidus in later generations expressed reservations about excessive fasting. They taught that weakening the body often weakens the soul, leads to sadness, and interferes with steady and joyful avodas Hashem. Instead, they emphasized other, more פנימיות paths of teshuva.

Foremost among these is serving Hashem with simcha. The Baal Shem Tov Hakadosh and his תלמידים taught that joy itself effects powerful tikkunim. A broken heart is necessary—but not a broken spirit. Teshuva performed with warmth, humility, and closeness draws down higher and sweeter rachamim.

Likewise, many tzaddikim stressed the power of increased Torah learning, especially learning done with diligence and continuity—ratzuf, without interruption. When a Yid immerses himself fully in Torah, cleaving his mind to Hashem’s wisdom with consistency and sincerity, it purifies the soul and repairs what fasting once sought to correct. Torah learned in this manner refines the mind, the heart, and the middos together, building rather than breaking.

Thus, during the days of Shovavim, each person is called upon to choose the path that strengthens his avodas Hashem—whether through restraint, deeper learning, added simcha, or increased care in taharah—so that the teshuva is lasting, wholesome, and filled with light.

May we merit that our sighs, our Torah, and our joy together awaken great rachamim Above, enabling us to complete all necessary tikkunim, and thereby hasten the revelation of Moshiach Tzidkeinu, with the complete and final Geulah Shleimah, במהרה בימינו אמן.