The progression of the parshiyos of Shovavim trace our development from a family of individuals to our becoming a nation. It begins with our descent into slavery, being mired in the depths of tumah in Mitzrayim, then being baderech to becoming a Nation, receiving the Torah, discovering our purpose, and manifesting as a free people.
Throughout Shovavim, we live the story of Klal Yisrael’s slavery by considering how we may have fallen into subtle servitude to our yetzer. It is a period of reflection and teshuvah, an opportunity to journey from our personal galus toward geulah. As Am Yisrael cries out, witnesses plagues, achieves freedom and declares “Naaseh v’nishma,” entering a covenant with Hashem, we too cry out in prayer and prepare for liberation by opening ourselves to deeper levels of transformational Torah study and closeness with the Ribbono Shel Olam.
The Gemara (Chagigah, 15) relates the heartbreaking ma’aseh of “Acher,” Elisha ben Avuya, the teacher of the great Tanna, Rebbe Meir. Tragically, he lost his bearings and drifted far from observance — and from himself. As a result of his rebellion and fall from grace, Elisha ben Avuya became known as Acher, ‘the Other’, ‘the Alienated’.
Rebbe Meir pleaded with him and davened that he would return, but his mentor was so mired in despair and self-alienation, that he began to think it was too late to do teshuvah. His brokenness led to self-delusion: when hearing a bas kol, a Heavenly voice, calling out the words of Yirmiyahu haNavi: “Shuvu banim shovavim,” “Return my wayward children,” Acher believed that the voice concluded, … chutz meAcher, “except for Acher!” He had given up on himself and ‘decided’ that he had gone too far; the gates of tikun were closed.
The tzadikim assure us that “Lo yidach mimenu nidach,” “No Jew is ever lost to Hashem’s people” — every Yid, regardless of how far one has strayed, is always welcome to come back. There is no such thing as ‘too late’ or ‘too far’. Acher’s teshuvah would have been accepted if he had only had the humility, self-confidence and faith in Hashem’s love to try.
Each day, that very bas kol emanates from Har Sinai, calling out to each of us, Shuvu banim shovavim, “Return, wayward children!” The Ribbono Shel Olam, our beloved Father and benevolent King, is beckoning us to return, to start over again. This Divine call can be heard from within, in the form of our own conscience, our inner voice summoning us, implicitly asserting that we will be welcomed back. Like a Divine ‘wifi signal’, during the weeks of Shovavim this bas kol connects us to the truth of who we are and empowers us to ‘log in’ to our personal teshuvah process.
Through poignant contrast, the painful story of “Acher” hints that the Shovavim period invites us into fully restoring connectivity, specifically when we have made choices that distance us from holiness. During this unique and elevated time, we are encouraged to restore our spiritual health, strengthen our emunah in Hashem’s commitment to us as His children, and be welcomed into a life of deeper kedushah and exclusive loyalty to Hashem.
Shovavim is an ‘eis ratzon,’ an opportune ‘time of favor’ for us self-forgetful, “wayward” children to hear and answer the bas kol — to believe in our covenant and ‘family ties’ with Hashem and one another. May we take advantage of this special time to reflect on the power of Nishmas Yisrael, the Collective Soul of the Jewish People, and enjoy renewed health, happiness and revealed holiness and connectivity!
This article was found in Nekuda Tova Issue 24.
