Tikkun Shovavim

The Rectification of the Six Weeks

By HaRav Ariel Bar Tzadok
Copyright © 2006 by Ariel Bar Tzadok. All rights reserved.

Shovavim is the Hebrew term for mischief-makers. Fittingly, the word is also an
acronym for the six weekly Torah portions Shemot, Vaera, Bo, Beshelah, Yitro
and Mishpatim. The reading of these portions fall within the two Hebrew months
of Tevet and Shevat. This period is considered auspicious for fasting and the
rectification of the sins of character weakness (most notably sexual sins).

There are many different types of traditions associated with these weeks, yet
they are all for similar purpose, this being teshuva and tikkun. The general sin,
which almost everyone is guilty of, is one form or another of sexual impropriety.
This can mean forbidden relations or behaviors on one’s own part, or even the
mere thoughts that we allow ourselves to think.

Our Sages and especially the Masters of the Kabbalah emphasize that sexual
blemishes are the greatest stains upon the soul and serve to create great
distance between our Creator and ourselves. Yet, it is never enough just to
proclaim our remorse or desire to repent. A change of attitude must accompany
our statements of remorse. Repentance must be taken to heart and acted upon
with true sincerity, not just filed away as a mere academic performance.

Honest change in one’s internal character only comes about when one first
changes one’s external behavior. Change seldom arises independently from
within; we must often help it along. We are admonished by Rabbi Meir in Pirkei
Avot to do the right thing, even for the wrong reasons, for in the end doing the
right thing, even for the wrong reasons will transform us internally to do the right
thing for the right reasons. The actions change the attitude, not the other way
around.

As important as it is for one to change one’s behavior, changing attitudes is most

important. Even when we are doing the right things, we must still look deep
within ourselves to address our improper attitudes and desires.
Comprehensively changing what one does can only come about through a
cultivation and expression of inner strength, discipline and moral character.
Remorse and apologies mean nothing so long as one continues to repeat
offensive behavior. Shovavim is a time for us to not only change undesirable
behavior but also to reflect within one’s heart upon the reasons why one has
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Copyright © 2006 by Ariel Bar Tzadok. All rights reserved.
chosen wanton ways and what one can do to better oneself to no longer weakly
choose to embrace foolish choices.

Teshuva means to turn away from one’s wanton behavior and to choose what is
good. Tikkun takes this one step further. Tikkun means to repair. It is not
enough that one no longer create further damage, one must also make repair of
the damage that one has already caused. This is the meaning of taking
responsibility for one’s actions. Only when one does what need be done to make
repairs for what one has broken can it be said that one indeed has turned from
their former ways and has made teshuva.

Rectification of sexual blemishes must be accomplished in two different ways.

First, one must repair the spiritual damage caused by one’s deeds. This is done
by reciting certain prayers, meditations and by fasting. The second, yet primary
method of rectification is that one must address one’s personal weaknesses and
character flaws that led one to stumble into the forbidden behavior in the first
place. Unless one learns strength of character and addresses the heart of the
problem within oneself, no amount of spiritual work will make tikkun.

To state it simply, unless one can first rectify the source of blemish within one’s
character, the results of those blemishes in both the physical and spiritual world
cannot be rectified and wiped clean. Let no one misunderstand this, for our
entire Torah is based upon this principle.

Concerning traditional observances of this period, one of the most popular is the
observance of fasting. Torah tradition defines a fast as total abstinence from any
and all food and drink (including water) from the moment of dawn (when the rays
of the sun are first seen on the horizon) until dusk, (when the last rays of the sun
fall below the horizon). During these winter months, when the days are short,
such a fast day may only last for ten or so hours. As such, a fast of such brevity
is relatively easy for most and therefore can be observed by many.

While abstaining from food and drink is one way of showing one’s remorse for
wanton behavior, the fast also serves another more spiritual purpose. The
burning of body fat is considered an offering of oneself to G-d. Thus, the concept
of fasting as being an offering to G-d has more than just symbolic meaning.
What was offered as sacrifice on the ancient Temple altar was the fat and blood
of the animal. When we fast, our bodies are still naturally burning calories. There
is no intake of food to replenish what is burned up, and, as is medically known,
what is burned up first is usually the fat. Therefore, by fasting, the natural fire of
one’s body burns one’s fat (and thus blood along with it). One’s fasting,
therefore, is not just symbolically, but an actual offering of fat and blood just as it
was on the ancient altar.
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Copyright © 2006 by Ariel Bar Tzadok. All rights reserved.
During the six-week period, the tradition has developed to fast on the Mondays
and Thursdays (the days when the Torah is read in the Synagogue; fasting is not
acceptable on the Shabat). Therefore, for the six weeks, for two days each week
(for a total of twelve days), one will fast from dawn until dusk (as described
above). Yet, the mere abstinence from food and drink is not enough. The fast
must be focused and performed as a means of mini-atonement for one’s
blemishes. This focus is brought about through the special prayers and
meditations performed on these days.

There are a number of special Shovavim prayer books available that have a full
array of prayers. This is neither the time nor place to enumerate these practices.
Please contact your local Jewish bookseller if you are interested in acquiring a
copy. The traditional Sephardic Shovavim prayer book is entitled Marpeh
L’Nefesh (To Heal the Soul). This book will outline for you the various prayers
and other traditions of this period.

During this period there is also observed a special type of fast called a Ta'anit
Dibbur. This is not a fast from food and drink; it is a fast from speaking. The
tradition has evolved that for one day, from dawn till dusk, one does not speak
any superfluous speech. Rather, one speaks only the words of one’s daily
prayers, and that is all. The day is passed doing something that is considered to
be a very powerful spiritual tool for rectifying one’s sins. Usually observed on a
Shabat, after morning prayers and breakfast, the entire congregation gathers in
the Synagogue to perform the special tikkun.

The special Tikkun of the Ta’anit Dibbur is the recitation of the entire book of
Psalm (all 150 of them), three times (for a total reading of 450 Psalms). The
entire congregation reads all the Psalms, they are not divided up. This reading,
at an average pace will take almost ten hours. This takes up the entire day. The
readings begin after breakfast and should end in time for afternoon Minha
prayers. In the traditional Shovavim prayer books, there are also additional
prayers recited both before and after the readings centered on the matters of the
day.

The months of Tevet and Shevat when Shovavim occur are said to be
astrological times of difficulty for the Jewish people in general. These months
are a type of astrological “Murphy’s Law” period, meaning that if there is a given
opportunity for something to go wrong, it will, and at the worse possible time.
This does not mean in any way that things are destined to go wrong during this
time and that we have no control over matters. Those with knowledge of true
astrology as defined by Torah know that astrological influences only reveal
potentials, but can never predict anything actual. Anyone using astrology to

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Copyright © 2006 by Ariel Bar Tzadok. All rights reserved.
predict violates the Torah commands of idolatry. Nothing is set and definite in life
other than the Will of HaShem.

Tevet and Shevat exert a negative astrological influence, but this force of
negativity (dinim) can only become manifest if and when one’s reckless behavior
creates a doorway for it to materialize. If we act in ways that violate Holy Torah,
we create the opportunity for negative things to manifest, in the worst of ways, in
this most negative of times. Therefore, if something bad happens now, it is not
because Heaven ordained it so, but rather because we were not careful enough
to have avoided its coming.

In conclusion, how one chooses to observe the days of Shovavim is entirely up to

the individual. There are absolutely no Halakhic requirements herein, other than
the perennial mitzvah of teshuva. Yet, although one is not necessarily obligated
to observe the traditions of this time, it is still a wise, meritorious and spiritually
helpful thing to do. One should consult with one’s local Rav for specific
information and details what you as an individual can do and what your
community as a whole can do.

If your Rav is not Sephardi or is not educated in the traditional Sephardi ways, he
may not be familiar with all the Shovavim traditions. Do not let him off the hook,
or tell you not to pay attention to Shovavim traditions. Shovavim traditions are
not observed exclusively by Sephardim; a number of Hasidim also are aware of
the importance of these days and guard them wisely. Make your local Rav do his
homework, and direct you and your congregation is the ways of public communal
Shovavim teshuva. In this way, we all draw together as a body, and we assist
one another in change. Most important we bring tikkun to ourselves and to the
community at large and help bring the coming of Mashiah ever closer.

Whether or not your community will adopt Shovavim traditions, you as an

individual should. Whether or not one can fast depends on many factors. Just
remember, the fast is a means to an end and not an end unto itself. A fast is
supposed to assist us in focusing on the important factors within ourselves that
need to be addressed and changed. One can do this without fasting.

From a Kabbalistic point of view, fasting certainly helps refine the soul and atone
for one’s sins. One who is able to conduct one’s daily affairs regularly while
fasting should do so. Yet, while fasting brings teshuva, tikkun is only achieved by
change; real change of behavior and real internal change of attitude. During
these days of Shovavim, focus on change.

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Copyright © 2006 by Ariel Bar Tzadok. All rights reserved.