Question: Our family enjoys reading and studying your weekly column as it gives us invaluable insight into our Torah practice. Our question is as follows: If the fast of Tisha B’Av (the 9th of Av) concludes the mourning period for the destruction of the Temple, why wait until the 15th of Av to rejoice? Is there a distinct significance to this date?
Sara Gutman
Via E-Mail
Answer: Surprisingly, our rejoicing on the 15th (tet-vav) of Av, or Tu B’Av, as this day is also known, bears no connection to the mourning of Tisha B’Av. Tisha B’Av will become a Yom Tov of its own when Moshiach comes. The final Tosefta in Ta’anit (3:13) teaches: “These days [mentioned in Ta’anit 26a-b – Shiva Asar B’Tammuz and Tisha B’Av] will, in the future, become festivals for Israel, as it states, ‘Thus says Hashem, Master of Legions, the fast of the fourth [month – Tammuz, i.e., Shiva Asar B’Tammuz], the fast of the fifth [month – Av, i.e., Tisha B’Av], the fast of the seventh [month – Tishrei, i.e., Tzom Gedalia on the third day of Tishrei], and the fast of the tenth [month – Tevet, i.e., Asara B’Tevet] will become for the house of Judah times of joy and gladness and happy festivals’ (Zecharia 8:19). All who mourn [for Jerusalem] in this world will rejoice with her in the World to Come, as it is stated (Isaiah 66:10), ‘Be glad with Jerusalem and rejoice with her, all you who love her; rejoice for joy with her, all you who mourned for her.’” (This is essentially similar to what the Gemara teaches in Ta’anit 30b: “He who labors on the ninth of Av and does not mourn for Jerusalem will not bear witness to her joy.”)
Regarding Tu B’Av, the Gemara (Ta’anit ad loc. 30b-31a, cf Bava Batra 121a-b) explains the reasons for special rejoicing according to various sages. R. Yehuda said in the name of Shmuel, “This [the 15th of Av] was the day when individuals from different tribes were permitted to marry one another.” Rashi (s.v. “Shehutru shevatim lavo zeh ba’zeh”) explains, “As the Torah states in Parashat Mas’ei (Bamidbar 36:8), ‘Vechol bat yoreshet nachala mimatot Bnei Yisrael le’echad mimishpachat mateh aviha tih’yeh le’ishah, l’ma’an yirshu Bnei Yisrael ish nachalat avotav’ – Every daughter who possesses an inheritance [in any] of the tribes of Israel [shall become the wife of someone of a family of her father’s tribe so that every one of the Children of Israel will inherit the inheritance of his father]. The following verse (36:9) states, ‘V’lo tisov nachala mimateh lemateh acher ki ish b’nachalato yidbeku matot Bnei Yisrael’ – An inheritance shall not pass from one tribe to another tribe for every one of the tribes of the Children of Israel shall cleave to his own inheritance. The Sages conferred and issued a decree removing this restriction on the 15th of Av.”
The Gemara discusses the biblical source for the decree. “They based it on an earlier verse (Bamidbar 36:6), ‘Zeh hadavar asher tziva Hashem l’b’not Tzelophehad…’ – This is the matter that Hashem has commanded regarding the daughters of Tzelophehad… This matter was only in practice in that generation [of the daughters of Tzelophehad]. Thus, a daughter who inherits when there is no son may, indeed, marry a man from another tribe.
R. Yosef says in the name of R. Nachman that this was the day that the tribe of Benjamin was [again] permitted to marry the daughters of the other tribes. (This Gemara is based on the passage in Shoftim (chapters 19-20) regarding pilegesh beGiv’ah – the concubine at Gibeah – a woman who, together with her common-law husband, went to Gibeah, a town within the land of the tribe of Benjamin. In that incident, ruffians among the populous who inhabited Gibeah wished to molest the husband but wound up abusing the woman. Such was their treachery and brutality that she died as a result. The subsequent outcry of protest throughout Israel instigated a war that caused the tribe of Benjamin to reach near devastation. The result was that the men of the tribe who survived had few matches to contemplate with the even smaller number of women that survived but, as the verse states (Shoftim 21:1), “Ve’ish Yisrael nishba bamitzpa le’mor, ish mimenu lo yiten bito l’Binyamin le’ishah” – The men of Israel had taken an oath at Mitzpah saying, ‘None from among us will give his daughter as a wife to [the tribe of] Benjamin.’
The Gemara asks, “What was the Scriptural source that permitted them to lift the prohibition?” Rav says that the verse states “mimenu” – from among us, but not “baneinu” – [from among] our children.
Offering a different reason is Rabbah b. Bar Chana, who said in the name of R. Yochanan that the 15th of Av was the day on which the generation of the wilderness –those who had come out of Egypt and were wandering in the desert for 40 years – ceased to die out. As long as the generation of the wilderness continued to die out, there was no Divine communication with Moses. Rashi (s.v. “Lo haya hadibbur im Moshe”) explains that there was no direct and enduring conversation. All the other conversations in that time period were not “peh el peh” – lit. mouth to mouth – but rather visions at night, as the verse explains (Devarim 2:16-17), “Va’yehi ka’asher tamu kol anshei hamilchama lamut [mikerev ha-am], va’yedaber Hashem elai lemor…” – When it came to pass that all the men of war finished dying [from amidst the people], Hashem spoke to me, saying…” The Gemara explains this to mean that only then did the Divine communication resume directly “to me,” i.e., Moses, and this happened on the 15th of Av.
Ulla offers another reason for the uniqueness of this day, stating that this was the day that Hoshea b. Elah, who reigned in Israel during the time that Ahaz was king of Judah (Melachim II 17:1), removed the guards which Jeroboam son of Nebat, the first king of Israel, who had split away from the kingdom of Judah, had placed on the roads to prevent the people of the kingdom of Israel from ascending to Jerusalem for the festival pilgrimages. The Gemara (Gittin 88) explains that though Hoshea b. Elah was also a wicked king, he was not as wicked as other kings of Israel who preceded him; while he permitted pilgrimages to Jerusalem, he nevertheless allowed the people to worship their idols.
R. Mattena offers yet another reason (see also Bava Batra 121b). This was the day when permission was granted to bury those killed at Beitar during the Bar Kochba revolt. The Gemara relates how the town’s inhabitants, including men, women, and children, were slain and their blood flowed for seven years, and on the 15th of Av permission was granted to bury them. In commemoration, the Sages in Yavneh instituted the blessing of “Hatov V’hameitiv” – He [Hashem] who is kind and deals kindly – because the dead corpses had not putrefied and because permission was granted to bury them. This blessing, later on, was permanently added to the text of Birkat HaMazon (Grace After Meals).
Another explanation is found in the Gemara: Rabbah and R. Yosef both say that this was the day on which [every year], they stopped felling trees for firewood for the altar. This is deduced from a Baraita where R. Eliezer the Elder says that from the 15th of Av and on, the rays of the sun weaken and trees cut for firewood would not dry sufficiently. Rashi (s.v. “Milichrot”) explains that since the wood was still moist, it might harbor worms, making it unfit for the altar [and thus of little use], as stated in the Mishna (Middot 2:5). R. Menashya said that they called the 15th day of Av “the day of the breaking of the axe.”
The Gemara also relates that on the 15th of Av, the daughters of Jerusalem would go and dance in the vineyards in borrowed white garments so as to be dressed alike and appear to be of the same social status. (This was done as a matter of modesty and chesed – kindness – to those of lesser financial means.) Young unmarried men would come there to find a match.
The 15th day of Av has some applicable halachic ramifications as well. We do not fast, nor do we make eulogies or say Tachanun. If the 15th of Av falls on Shabbat, we do not recite Hazkarat Neshamot, nor do we say Tzidkat’cha at Mincha. Tu B’Av is a joyous time in its own right.
We yearn for that time when these days of fasting and mourning will be overturned from sadness and that they too will be turned into days of rejoicing and festivity with the advent of our redeemer, Moshiach ben David, soon and speedily in our days.
