With the most recent chag (holiday) of Shavuot now behind us, we view a large period of time on the Jewish calendar in which the majority of the upcoming time truly lies “fallow.” The day after Shavuot was the 8th of Sivan, and there are no other holidays or public celebrations for the remainder of the month of Sivan. For the next sixteen days, (that is, the first sixteen days in the subsequent Hebrew month of Tammuz,) again, there are no holidays or public celebrations. In fact, on the 17th of Tammuz, we commemorate a serious, major fast day, recalling the breaching of the walls of Jerusalem in 586 BCE by our enemies, the Babylonians. This led to the destruction of the Temple three weeks later, on the ninth of the Hebrew month of Av. The period of time between these two fast days Shiva Asar B’Tammuz (the 17th of Tammuz) and Tisha B’Av (the 9th of Av) are known as “The Three Weeks,” with a considerable number of restrictions and prohibitions are put in place on Jews all over the world.

Once done with the Hebrew month of Av, we begin the month of Elul, which contains no holidays or public celebrations although there are many traditions begun in this month connected with preparations for the high holidays (which come in the following month, Tishrei).

The main point remains that there are no holidays or public celebrations during this entire period of time. Continuing forward, once done with Tisha B’Av (the 9th of Av), we DO have the overlooked and minimally understood holiday of Tu B’Av (the 15th of Av) which, by its nature of being overlooked by the vast majority of Jews worldwide, tends not to be seen as a reason or cause for widespread celebration.

It is interesting to note that our Talmud describes the two most joyous days on the Jewish calendar as two days we would NEVER consider or even guess: They are Tu B’Av (referred to above) and Yom HaKippurim. Because of the modest, unknown nature of Tu B’Av and because of the solemn, sacred nature of the fast day of Yom HaKippurim, unless we had prior knowledge concerning these two holidays, we typically would not consider these two days as the two most joyous days on the Jewish calendar. (More information to follow on the celebratory nature of each of these holidays in a Seudah Shlisheet class in June. All are cordially invited!)

There is no other time on the Jewish calendar with such a dearth of holidays or public celebrations. The only time that even comes close is the period of time from the end of the holiday of Sukkot (on the 23rd of Tishrei) until Chanukah arrives two months and two days later. However, the current period of time eclipses the Sukkot- Chanukah stretch by approximately a full month, plus two-thirds of another month. You will notice, that I referred to Jewish holidays or public celebrations on our Jewish calendar that are known or recognized by Jews worldwide. However, right in our midst, within the Congregation B’nai Shalom community, we have strong reasons for celebration and congratulations based on the pride and joy we take in each other’s accomplishments. I am filled with tremendous pride and joy as I congratulate a prominent synagogue member, who made a point and commitment of intending to commence and complete the full cycle of Sefirat HaOmer, (the Counting of the Omer days, linking Passover to Shavuot with a special bracha and formulaic count each night of this period of time). Last year was the first time in this gentleman’s life when he successfully and completely fulfilled the commandment of counting the Omer days in their entirety. When I most recently saw this synagogue member, (at approximately the 40th day of the Omer), he was well on his way to completing the Counting of the Omer once again this year. In Yiddish, we refer to this as a “Yiddishe nachas,”—the pleasure, joy, and pride we take in each other’s achievements growing out of Torah commandments, directives, or traditions. Witnessing and recognizing such a lofty, worthwhile, and sacred undertaking by “one of our own” truly is a cause for deep pleasure, joy, and pride.

Regardless of where we find ourselves along the “mountains and valleys” of the Jewish calendar, there is ALWAYS a cause and reason for our celebration of each other’s steps and actions to improve and better ourselves.I have to believe there is not one among us who would not desire to be kinder, smarter, and better tomorrow than we are today. (And certainly, following this line of thinking, we would wish to be even kinder,
smarter, and better the day after that.)

This process is the small machination of the larger procedure known as “Tikkun Olam”5“repairing the world.” How gratifying and uplifting is it for all of us to recognize that within our own confines, we have the ability, the means, and the revealed apparatus to accomplish this self-help, leading to the refinement of the world! The blueprint is well known as “Torah,” and the component parts are called “mitzvoth.” Undertaking the performance of the Torah’s mitzvot can ONLY be helpful, beneficial, and supportive to each of us as individual Jews, and as part of Klal Yisrael, the greater nation and people of Israel. Am Yisrael Chai!

With Torah blessings,
Rabbi Dr. Yaacov Dvorin