The Fifteenth of Av - A Holiday for All Time
Rabbi Aryeh Citron
Sponsored by Steven and Simone Mills in honor of Steven’s father’s Yahrtzeit on the 14th of Av
Tu Be’Av – A Holiday for All Time
This Shabbat is referred to as Shabbat Nachamu because we read the Haftorah of Nachamu Ami.[1] In this Haftorah, the Prophet Isaiah comforts the Jewish people from their terrible tragedies. A time will soon come when “ the glory of the L-rd shall be revealed, and all flesh together shall see that the mouth of the L-rd spoke.” He instructs the prophets to “ascend a lofty mountain, O herald of Zion, raise your voice with strength, O herald of Jerusalem; raise [your voice], fear not; say to the cities of Judah, ‘Behold your G-d’!”
The Haftorah begins with the words: “Nachamu Nachamu Ami” – “Be consoled, be consoled, My people.” According to the commentaries the double expression of consolation (nachamu nachamu) represents:
· A powerful consolation.[2]
· That we will be consoled whether we merit an “early” redemption or even if we must wait until the designated time.[3]
· Consolation from the destructions of both the first and second Batei Mikdash (Holy Temples).[4]
· The redemption from exile and the realization of the hidden good within the exile itself.[5]
The Fifteenth of Av
The Mishna says that in the Temple Era, the Fifteenth of Av (known as Tu Be’Av as tet-vov—15—spells Tu) was a day of nearly unparalleled rejoicing for the Jewish people.[6] The Talmud lists five positive events that took place on this day. These events correspond to the five negative events that took place on Tisha Be’Av (the ninth of Av). Thus, Tu Be’Av can be considered the day of consolation from the tragedies of Tisha Be’Av.[7] Below are the events that occurred both on Tisha Be’Av and on Tu Be’Av and the (possible) correlation between them.
The Events of Tisha Be’Av[8]
1) The spies retuned from Israel with a bad report, the Jews believed them, and as a result the entire generation had to perish in the desert (2449 / 1312 BCE).
2) The First Bait HaMikdash (Holy Temple) was destroyed by the Babylonians (3194 / 586 BCE).
3) The Second Bait HaMikdash was destroyed by the Romans (3829 / 69 CE).
4) Turnus Rufus (a Roman leader) had the Temple Mount plowed on that day.[9]
5) The rebellion of Beitar was put down on that day resulting in the death of millions of Jews (3896 / 136 CE).
The Events of the Fifteenth of Av[10]
1) The last of the generation of Jews who were decreed to perish in the desert died out by this day in the year 2488 (1272 BCE).
2) It was decided that the members of all of the tribes be permitted to marry one another (see below).
3) The roadblocks that had been set up to stop the members of the ten tribes from visiting Jerusalem were taken down (approx. 3029 / 732 BCE).
4) During the Temple era, this was the final day to chop wood for the altar.
5) The day the dead of Beitar were allowed to be buried (3910 / 150 CE).
Correlating the Events
· The Day the Jews Stopped Dying
After the Jews sinned by believing the report of the spies, it was decreed that the entire generation die out in the desert. Since that event occurred on Tisha Be’Av, a portion of the Jews would die on the Tisha Be’Av of every subsequent year. On the 40th Tisha Be’av in the desert, no one died. Initially, the Jews thought that they had miscalculated the date of Tisha Be’Av. But on the fifteenth of the month when the moon was full, they realized that the decree was actually over.[11] Some say that the approximately 15,000 Jews who should have died that year were granted a reprieve, and they survived and entered the land of Israel. [12] This positive event represents the “fixing” of the decree that occurred on Tisha Be’Av that the Jews would have to die in the desert.[13]
· The Day the Tribes Were Permitted to Marry
After the daughters of Tzelofchad received their father’s inheritance, the Torah ordained that any woman who had inherited her father’s property could only marry within her tribe. This would ensure that their inheritance would not become the property of a different tribe.[14] This decree was only in effect for that generation. The ruling that the tribes were allowed to marry one another took place on the 15th of Av.[15]
In addition, after a terrible civil war with the tribe of Benjamin, the other tribes vowed not to give their daughters in marriage to members of the tribe of Benjamin.[16] This caused the tribe of Benjamin to nearly become extinct. On the 15th of Av, it was ruled that the vow only included one generation and that the next generation of girls could marry the Benjaminites.[17]
It is possible that this is the reason the 15th of Av became a day associated with marriage and engagements.[18]
The fact that the tribes were permitted to marry in such a way that the land in their possession could go to another tribe is a sign of their complete ownership of the land. This also counters the decree of the 9th of Av that the Jews not be allowed to enter and possess the land.[19]
In addition, the Jewish unity engendered by the permissibility of intertribal marriage is the very opposite of the baseless hatred which was the primary cause of the destruction of the Second Bait HaMikdash.[20]
· The Day the Blockades Were Removed
When Yeravam Ben Nevat became the king of the ten tribes, he set up roadblocks to prevent the ten tribes from making pilgrimages to Jerusalem for fear that they would recognize the superior sovereignty of the King of Judah. In order to give his subjects an alternate place of worship, he erected idolatrous temples in Dan and Beer Sheva.[21] These blockades remained in place for several hundred years and were only removed by the last king of the Northern Kingdom, Hoshe’ah ben Elah.[22] The day he removed the blockades was the 15th of Av.
Although this even happened before the first destruction, it symbolizes the rectification after that destruction. In that after many years of being unable to make pilgrimages or bring sacrifces, many Jews finally got that opportunity. In addition, the fact that the Jews could now worship together was a sign of Jewish unity which, as explained, counters the reason for the second Temple’s destruction.[23]
· The Day Those Killed in Beitar Could Be Buried
After the Romans cruelly put down the rebellion of Bar Kochba in the city of Beitar and killed millions of Jews, they decreed that all the Jewish dead were not allowed to be buried. The bodies of the dead remained piled up for 14 years. On the 15th of Av, a new decree was enacted which permitted the burial of the dead.[24] Miraculously, none of the bodies decomposed or rotted during all of this time.[25] This event is clearly the “fixing” (albeit on a small scale) of the tragedy of the fall of Beitar which took place on Tisha Be’Av.
· The Day of the Broken Axe
The final day for chopping wood for use on the altar in the Bait HaMikdash was the 15th of Av. As the summer turns to autumn, the heat of the sun diminishes. The wood chopped after this time of year is therefore moister and susceptible to becoming wormy. Since the wood for the altar must be “worm-free,” all of the wood needed for the altar from the end of the summer until the next spring had to be chopped before the 15th of Av. To symbolize this fact, the 15th of Av was called “The Day of the Broken Axe.”[26] In order to ensure that there would be enough wood for both the communal and the private sacrifices, people would chop plenty of wood during the summer and make it available for the public to use at later times. This act of kindness allowed for continuous sacrifice in the Bait HaMikdash and also represents the opposite of the baseless hatred that led to the destruction of the second Bait HaMikdash.[27]
· Increased Torah Learning
In the Northern Hemisphere the nights become longer from this time of the year and on. Since nighttime is considered the best time for Torah study,[28] the Talmud says that one must add in Torah study from the 15th of Av and on.[29] One who does so will receive a blessing for long life, whereas one who does not, will receive the opposite, Heaven forfend.
The Lubavitcher Rebbe explains that since we are obligated to study Torah in both day and night, the only change from the 15th of Av and on is that one must now focus on the inner dimensions of the Torah which are best acquired at night.[30] By studying these aspects of the Torah, one can achieve a greater appreciation of the Holiness of the Torah and can study in a way which leads to his cleaving to the Giver of the Torah.[31] This counters the underlying sin that led to the destruction of the First Temple – that the Jews were not studying the Torah in a manner which brought them closer to G-d. [32]
Customs of the Day
On the Fifteenth of Av it is customary:
· Not to say Tachnun.[33]
o Tachnun is also not recited on the Mincha of the previous day (this Sunday afternoon).
- To increase one’s nightly Torah study,[34] especially in the mystical and inspirational aspects of the Torah. This is a good preparation for the month of Elul which follows the month of Av.[35]
· The Lubavitcher Rebbe recommended continuing the custom of making siyumim (celebration of completing a Torah tractate) until the 15th of Av.[36]
· In addition, on the 15th of Av, where appropriate, he encouraged the making of communal gatherings (farbrengens) that focus on the theme of this significant day and include good resolutions to add in nightly Torah study.[37] The purpose of these gatherings is also to increase Jewish unity and in caring for one’s fellow Jew which is one of the themes of the day (see above).
· Some have a custom to wish each other a Ktivah VaChatimah Tova (to be written and inscribed for a good year) from the fifteenth of Av and on.[38]
· Since the theme of the 15th of Av is to repair the tragedies of Tisha Be’Av, the true celebration of this day is about the coming of Moshiach and rebuilding of the Bait HaMikdash.[39] May it be speedily in our days.
This Sunday night and Monday (August 15th) will be the 15th of Av.
Good Shabbos
[1] Isaiah 40
[2] Metzudot David
[3] Malbim
[4] Abarbarnel, see Yalkut Shimoni on Isaiah ibid
[5] Likutie Sichot 19, pg. 78
[6] Tanit 26b
[7] Likutei Sichot 24, pg. 51
[8] Tanit ibid
[9] This seems to have occurred sometime between the years 80 and 118 of the common era.
[10] Tanit 30b and 31a
[11] Petichta to Eicha Rabbah 33, see Bava Batra 121b
[12] The Book of Our Heritage, Month of Av
[13] Likutie Sichot ibid
[14] Deut. 36
[15] Tanit and Bava Batra ibid
[16] For a detailed account of this war and the preceding events, see here: http://www.chabad.org/library/bible_cdo/aid/15827/jewish/Chapter-19.htm and http://www.chabad.org/library/bible_cdo/aid/15828
[17] Ibid, see Judges 21
[18] See Tanit 26b that on these days (the 15th of Av and Yom Kippur) the daughters of Jerusalem would go out... and dance in the vineyards. And would say? "Young man, raise your eyes and see which you select for yourself...."
See also ibid 31a that the beautiful ones among them would say: "Look for beauty, for a woman is for beauty."
Those of prestigious lineage would say: "Look for family, for a woman is for children."
And the ugly would ones say "Make your acquisition for the sake of Heaven, as long as you decorate us with jewels" See http://www.chabad.org/library/article_cdo/aid/53684/jewish/The-Dancing-Maidens-of-Jerusalem.htm for the deeper meaning of this dance.
[19] Likutei Sichot ibid, pg. 52
[20] Yoma 9b
[21] See Kings One, 12, 26 - 33
[22] Tanit 30b based on Kings Two, 17, 2
It is interesting to note that despite this good act, Hoshe’ah and his subjects were exiled by the Assyrians (Kings Two 17). This is because he only removed the blockades but did not encourage the Jews to go to Jerusalem. By leaving it up to them, he made them responsible (and thus culpable) for the fact that they did not go to Jerusalem but instead continued to serve idols (Petichta ibid and Gittin 88a).
[23] Likutei Sichot ibid, note 62 and 70
[24] It is possible that the decree was rescinded by the Roman Emperor Antonius Pius who was a good friend of Rabbi Yehudah HaNasi. He succeeded Hadrian under whose reign the rebellion we ruthlessly put down.
See http://www.aish.com/jl/h/cc/48944706.html for more on these events
[25] Tanit 31a and Brachot 48b
[26] Tanit ibid
[27] Likutei Sichot ibid, pgs. 54 - 56
[28] See Avodah Zarah, 3b, Eiruvin 65a, Shemot Rabba 47, 5, Rambam Laws of Talmud Torah, 3, 13
[29] Tanit and Bava Batra ibid
[30] See Zohar vol. 3, 39b,Mishna Berurah 1, 9
[31] Likutei Sichot 34 , pgs. 44 - 50
[32] See Nedarim 81, Bach on O.C. 47 D.H. De’Omar
[33] O.C. 131, 6, Siddur HaRav
[34] Tanit ibid, see Bach on O.C. 238
[35] Likutei Sichot ibid
[36] Sefer HaSichot 5751, vol. 2 pg. 733
[37] Ibid, and Sefer HaSichot 5749, pg. 635
[38] Sha’ar Yissachar, Mamar Yom Tvar Magal, 2. See there that the gematriah of חמשׁה עשׂר בּאב (the 15th of Av) is the same as כּתיבה וחתימה טובה (may you be written and inscribed for a good year). See also Darkie Chaim VeShalom, 684 and Torat Menachem vol. 3, pg. 255
[39] Hitva’aduyot 5747, vol. 4, pg. 219 See also Maharsha on Tanit 26b D.H. Tzena Urenah