From the earliest of calendar reckoning man has associated different characteristics to the months of the year (I raised this point in my article Tevet and Chanukah in the archives of the Yeshivat Hamivtar-Orot Lev site). However only one month's special properties are enshrined in the halachic process. The mishne (Ta'anit 26b) states: "When the month of Av enters, we diminish joy." The Shulchan Oruch (Orach Chayim 551) develops quite a few legal ramifications of this famous dictum (On the other hand there really are not many technical results of the opposite statement about the month of Adar, and the fact that we don't say tachanun in Nissan is based on technical considerations not the happy nature of the month). So, it behooves us to analyze this unique phenomenon.

The month of Av certainly has its share of woe. The list of tragedies associated with the Ninth of Av (Destruction of both Temples, sin of the spies and the punishment of not entering the land, the fall of Betar, and the plowing up of the Temple mount) is well known. There are also midrashic sources for other sad events, including the death of Aharon. But I believe that most people would say that the special character of the month is sealed most convincingly by an idea in the Gemara (Sanhedrin 104b). That when the Jews cried over the report of the spies, Hashem said you are crying for no reason, therefore this will be a day of weeping for the generations to come. There is amongst our people an instinctual feeling that Av is destined for sorrow. This gut level response to Av does not prevent me from looking further for ideas to identify the distinct role of Av in our tradition. In introduction to this quest, I want to point out an anomaly in this sentiment towards Av. In musaf for rosh chodesh we recite the list of things we wish from Hashem. The list contains twelve items, one for each month (that is why there are thirteen in a leap year). The item in the list which corresponds to Av is 'yeshua' or salvation, the final victory. Why? One could say this is based on the midrashic idea that Mashiach will be born (I hope was already born) on Tisha B'av. Or the idea that only those who mourn the Temple will rejoice in its renewal. That, somehow, the salvation emerges from our mourning. Although these are worthy ideas, I would like to suggest another.

The B'nei Yasaschar (Reb Zvi Elimlech of Dinov) proposes a fascinating concept which I would like to develop. I will begin the discourse with some background material (I believe that the Rebbe meant all that I'm going to say even though he does not record it all. So, if there's any part of this that seems incongruous blame it on me.). Shimon the son of Ya'akov Avinu is a problematic character. In the blessings given to the sons before Ya'akov's death, he and Levi are chastised for their violent nature. This is most probably because of the slaughter of Shechem to avenge the rape of Dina. The tribe of Levi redeems itself through acts of zealotry or controlled anger on behalf of Hashem. One outstanding example of this violence in the service of God is Pinchas who executes Zimri a chieftain of the tribe of Shimon for his public act of promiscuity At the end of Chumash, Moshe Rabbeinu blesses the tribes. The blessing bestowed upon Levi praises the sweetness of his anger (really it is a pun on the word 'af' which means 'nose' and seems connected to the Temple incense, but can refer to anger). Shimon is not blessed.

So, what happens to the tribe of Shimon? Well, apparently the tribe actually disappears. This disappearance is described in the opening verses of the book of Shoftim (chapter one verse three): "And Yehuda said to Shimon, his brother, 'Come up with me into my lot, that we may fight against the Canaanites, and I likewise will go with you into your lot.'" Shimon's tribal portion was the northern Negev area. It was just south of Yehuda's extensive holdings, and on the border with the unconquered Canaanites. On the surface it would seem a military alliance is being formed. In reality Shimon is playing out his destiny as predicted by Moshe Rabbeinu. No blessing, no existence. Yehuda swallows Shimon.

What does all this signify? The B'nei Yisaschar explains that the tribes all had within their marching order in the desert connection to months. Yehuda as the first tribe is identified with Nissan, and Shimon associates with Av. Shimon knew that he had forsaken his portion, and saw only one way out of his dilemma, to couple with the leading tribe of Yehuda to gain back a foothold in the nation. Okay, but what motivated Yehuda? We can, of course, say that he just wanted to expand his own holdings, but in our figurative reading of the situation there must be more. Yehuda saw that the entire Jewish nation suffers from the absence of Shimon. The climax of Jewish history requires the contribution of all the specific qualities embedded in each tribe. Yehuda, the holder of Israel's crown, saw that his kingdom will never be achieved without Shimon. They intuited a necessary symbiosis.

The future redemption will be (this is an argument, some say Tishre) in Nissan. Just as Yehuda needs Shimon, Nissan needs Av. The astrological sign for Av is Leo the Lion, the symbol of royalty. The future king of Israel from the tribe of Yehuda needs the participation of Shimon and Av. The B'nai Yasaschar brings all kinds of supporting material for these points (gematrias and the like), but the question of what Shimon and his month really represent must still be addressed.

I believe that Shimon came upon a fundamental idea. Man can affect his own destiny. We are all slated to perform a particular role, but we can abstain. The result nullifies our position in Jewish destiny. We are excluded. Shimon experienced this exclusion and eventually understood its mechanism. To regain entry he decided required him to graft himself back onto the body of Israel. His location had been amputated. This scenario occurred as well to the month of Av. This was the month when the Jews were to enter Eretz Yisroel the 'yeshua' of our people. We abstained, we refused to accept our destiny, and the month lost its role in the eschatology of Judaism.

Each Jew is the interface between his destiny and his performance. Shimon and Av want to teach us that lesson. We can make corrections in the flow of Jewish history. We just have to actualize that power. That's why our sages and our tradition have dictated certain behavior in Av. This unique legislation is to keep us aware of the tragic events of this period and keep them and their ramifications alive within us. We must continue to experience these catastrophes, because only we can reverse their affect. When Hashem makes britot (covenants) with the Jewish people it is to make us partners in the business of Jewish destiny. Partners must act to receive their share. Our Partner will allow the rebuilding of the Temple when we have altered the reality our sins have imposed on the environment. The Temple will only be rebuilt when we make the world ready for it.

Reb Zvi Elimelech brings down one other midrash. According to Rebbe Eliezer on the first of Av the mountain tops reappeared in the year of the flood. And then began the mending of the world. Av is still the month of destruction. But it can become the month of comfort and renewal. Shimon, our ancestor, wants us to know that it is all in our hands.

Comments, ideas, questions? Send Rabbi Walk a note at:rwalk@yhol.org.il

Return to Home