Parsha Halacha – Parshat Terumah
Shabbat Hafsakah
The Power of Silence
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This Shabbat is called a Shabbat Hafsakah, the Shabbat in the month of Adar when we don’t read one of the four special readings.
The four special readings are:
● Shekalim – read on Shabbat Mevorchim Adar or Rosh Chodesh Adar,
● Zachor – read on the Shabbat before Purim,
● Parah – read on the Shabbat before Hachodesh
● and Hachodesh – read on Shabbat Mevorchim Nissan or Shabbat Rosh Chodesh Nissan.[1]
Order of the Shabbat Hafsakah
When the first of Adar occurs on Wednesday as it does this year, the Shabbat on which we don’t have a special reading (the Shabbat Hafsakah) occurs on the fourth day of the month (this Shabbat). When the first of Adar occurs on Shabbat, the Shabbat Hafsakah is on the fifteenth of Adar. When it occurs on Monday, the Shabbat Hafsakah is on the sixth of Adar, and when it occurs on Friday, there are two Shabbatot Hafsakah – on the second and on the fifteenth of Adar.
The mnemonic to remember this is:[2]
● זט”ו (7/15)
● ב”ו (2/6)
● ד”ד (4/4)
● ובי”ו (6/2,16).
The first letter in each of these acronyms represents the number of the day of the week on which the first of Adar falls while the letter or letters after it represent the day of the month which will be the Shabbat (or Shabbatot) Hafsakah.
Seeing the Aibishter
Peb Pinchos Koritzer would say,[3] “I wish the Four Parshiyot would arrive so that I can see the Aibishter (the One Above).” (איך וואלט שוין געהרין עם זאל קומין די ד׳ פרשיות איך זאל מיך זעהן מיט דעם אייברשטין)
The Kretchnifer Rebbe explained[4] that one can see the One Above in these weeks because each of the four Parshiyot corresponds to one of the letters of G-d’s name (Havayah).[5] Although it’s forbidden to interrupt when writing out (or saying) G-d’s name, the Shabbat Hafsakah isn’t considered an interruption since the purpose of the interruption is to integrate the Divine spiritual levels into ourselves (see below). Such a pause isn’t considered an interruption just as a pause made (by a tzadik) in the middle of the Amidah to concentrate on the Divine unifications represented by each blessing (yichudim) isn’t considered an interruption.
Prepare to Destroy Amalek
The purpose of a Shabbat Hafsakah between Shabbat Shekalim and Zachor is to prepare ourselves spiritually to destroy Amalek who tries to weaken our belief in the tzadikim – the Moshe Rabeinu of every generation. In fact, it’s not a simple matter to connect to the tzadikim as this doesn’t necessarily involve physical proximity but is rather about connecting to the Divine energy, wisdom, faith, unity, and deveikut(cleaving to G-d) of the tzadik. A person’s sins may make it difficult for him to connect to the tzadik in the above manner which is why it’s (usually) necessary to have a Shabbat before Parshat Zachor in order to prepare for this matter.[6]
The Power of Silence
In many shuls it’s customary to say yotzrot (special poems added to the morning prayers) on the Shabbatot of the Four Parshiyot. On the Shabbat Hafsakah, however, there are no special yotzrot. According to Rabbi Yitzchak Meir Morgenstern,[7] this silence (from the readings of the special maftir as well as from the yotzrot) represents a loftier level than the levels expressed by those readings (as this level is too lofty to express in words).
Time to Think
According to the second Gerrer Rebbe (known as the Chiddushei HaRim), the purpose of the Shabbat Hafsakah is that we pause to think about the lessons of the readings of the previous Shabbat (or Shabbatot) and integrate those lessons into our hearts and lives. This is based on the teaching of our sages[8] that the purpose of a pause in between the parshiyot (paragraphs of the Torah) was for Moshe to think about what he learned before continuing on to the next topic.[9]
This is also why there are more spaces in the Torah scroll by the song of the sea (as well as by all of the songs of the Torah) because after a miracle one needs to take time to think about what occurred and take a lesson from it before moving on to the next matter. Whereas the section at the beginning of the Egyptian exile (Parshat Vayechi) has no space because at a time of Divine concealment it’s difficult to think deeply into the lessons of the things happening around us.[10]
Like Rav Zeira’s Fasts
The Talmud says[11] that, when moving to the land of Israel, Rav Zeira fasted 100 times to forget the Babylonian Talmud so that he would be able to comprehend the (much deeper) Jerusalem Talmud. The Lubavitcher Rebbe explains[12] that this can be understood to mean that Rav Zeira fasted 100 days while focusing on achieving the methods of study of the Jerusalem Talmud. During this time he wasn’t studying with the methodology of the Babylonian Talmud nor had he yet mastered the methodology of the Jerusalem Talmud. As such it was considered as if he had “forgotten” the Babylonian Talmud despite the fact that this was a preparation to achieve a much higher level. This is similar to the time that Moshe spent reviewing the previous topic in Torah before moving on to the next one. The Shabbat Hafsakah, during which we integrate one lesson and prepare for the next, is a similar concept.
Lessons from the Four Parshiyot
The first Vizhnitzer Rebbe explained the lessons of the Four Parshiyot as follows:[13]
● Shekalim
On this Shabbat we are supposed to achieve the ability to weigh (“shokel” means to weigh) our actions and realize that we haven’t really accomplished anything (compared with our potential).
● Zachor
As a result of weighing one’s actions, one will destroy Amalek which represents arrogance.
● Parah
This will enable one to achieve purity in one’s heart (represented by the Parah Adumah which enabled purification).
● HaChodesh
One can then begin to serve G-d in a manner of constant renewal as represented by the reading of Hachodesh (which can be understood to mean “the renewal”).
This will lead one to the lesson of the Matzah, the bread of (spiritual healing) which we eat on Pesach, the seven weeks of purification of the counting of the Omer, and then on to the giving of the Torah.
As explained, the Shabbat (or Shabbatot) Hafsakah in this season enables one to implement these lessons in preparation for the next one.
Shekalim Lessons
In addition to the above, here are three lessons from Parshat Shekalim based on the teachings of the Lubavitcher Rebbe which one should strive to internalize this Shabbat:
1) On Your Own, Only Half
By donating a half-shekel, rather than a whole shekel, it reminds a person that it’s only through another Jew’s donation that his donation is complete. And that the other person’s contribution (both monetarily and in general) is of no less importance than his own. In addition, it reminds us that anything we accomplish is only half of the story because it was the Almighty’s assistance that made it possible.[14]
● Force Yourself but Do It with Fire
According to the Midrash,[15] G-d took a fiery half-shekel from under the Throne of Glory and showed it to Moshe. The purpose of this is to emphasize that every Jew has a G-dly soul (from the Throne of Glory) which has a natural yearning for G-d (like fire which rises upwards).
The law is that if a Jew refused to give the half shekel in ancient times, the court would take it forcibly.[16] This teaches us that even a Jew who has to be forced to do a mitzvah has the same fire for G-d as every other Jew.[17]
● Transforming the Physical
By giving tzedakah (or doing any mitzvah) with deep sincerity one can transform the physical object with which he did the mitzvah into a spiritual object (by revealing its true, G-dly purpose). [We learn this from the fact that G-d showed Moshe a fiery coin as mentioned above.][18]
The Highest
Due to the importance of bringing the lessons into our heart, the Ruzhiner Rebbe said that this Shabbat is on a higher level than the other Shabbatot.
This can be compared to a fellow who started chopping wood for a living but found that his production was diminishing every day. He asked his friends why this might be happening,and they asked him if he was sharpening his axe. He said, “I’m so busy chopping wood that I have no time to sharpen the axe.” We counter this foolish attitude by spending time “sharpening the blade” on the Shabbat Hafsakah.[19]
Why Never a Break between Parah and HaChodesh?
As explained above, there can be a Shabbat Hafsakah between the first two of the Parshiyot and/or between the second and the third. But there is never one between the third (Parah) and fourth (HaChodesh). Rabbi Menachem Azariah of Fano explains[20]that Parah (which is about the burning of the red heifer that enabled people to be purified from the impurity of the dead) signifies the Jewish people’s teshuvah and purification from the impurity of sin. As soon as this happens, G-d redeems us from exile which is represented by Parshat HaChodesh, the renewal of the Jewish people.
May we be purified from sin and immediately merit the Redemption!
[1] See O.C. Siman 685.
[2] Ibid seif 6. See Rashi on Megillah 30b D.H. Ve’ei Zo hi.
[3] Midrash Pinchas, page 168 (printed in Ashdod, 5750).
[4] Nishmatin Chadatin by Rabbi Yitzchak Meir Morgenstern (Jerusalem 5775), page 268.
[5] Kedushat Levi, Parshat Ki Tissa. See also Likutei Yehudah page 46a in the name of the Chidushei HaRim that the Four Parshiyot also correspond to the four sections of the Tefillin.
[6] Nishmatin Chadetin ibid. page 411.
[7] Ibid.
[8] Rashi on Levit. 1:1 based on Sifra.
[9] See also Torat Menachem 5749 vol. 2 page 410.
[10] See Ramatayim Tzofim by Rabbi Shmuel Hager of Shinova in the name of the Chidushei Harim, page 601 in the Jerusalem 5776 edition . See also Shi’urei HaGrim on Tractate Kiddushin by Rabbi Moshe Friedman, (Modi’in 5781), section of Katal Imrati, page 27.
[12] Sichot Kodesh 5740 vol. 2 page 239.
[13] Tzemach Tzadik, parshat Mishpatim, D.H. Im Kessef Talveh.
[14] Sichot Kodesh ibid. page 242 and 209.
[15] Bamidbar Rabbah 12:3 and in many places.
[16] Rambam, Laws of Shekalim, 1:9.
[17] Likutei Sichot vol. 16 page 381.
[18] Torat Menachem 5745, vol. 2, page 549 and on.
[19] Rabbi Kfir Baruch Mevorach Dadon (what a name!) in Gilyon Meirei’ach Nicho’ach number 410 page 12.
[20] Me’ah Kesitah, siman 67.
Wishing you a Shabbat Shalom Umevorach!