What is Tu B'av?
1. The Mishnah
אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: לֹא הָיוּ יָמִים טוֹבִים לְיִשְׂרָאֵל כַּחֲמִשָּׁה עָשָׂר בְּאָב וּכְיוֹם הַכִּפּוּרִים, שֶׁבָּהֶן בְּנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת בִּכְלֵי לָבָן שְׁאוּלִין — שֶׁלֹּא לְבַיֵּישׁ אֶת מִי שֶׁאֵין לוֹ. כׇּל הַכֵּלִים טְעוּנִין טְבִילָה.וּבְנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת וְחוֹלוֹת בַּכְּרָמִים. וּמָה הָיוּ אוֹמְרוֹת: בָּחוּר, שָׂא נָא עֵינֶיךָ וּרְאֵה מָה אַתָּה בּוֹרֵר לָךְ. אַל תִּתֵּן עֵינֶיךָ בַּנּוֹי, תֵּן עֵינֶיךָ בַּמִּשְׁפָּחָה. ״שֶׁקֶר הַחֵן וְהֶבֶל הַיֹּפִי אִשָּׁה יִרְאַת ה׳ הִיא תִתְהַלָּל״, וְאוֹמֵר: ״תְּנוּ לָהּ מִפְּרִי יָדֶיהָ וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ״.
The Mishnah in Taanit (26b) opens with a striking proclamation: No holidays were as great for Israel as the fifteenth of Av and Yom Kippur. This bold assertion invites us to explore what makes Tu B’Av uniquely joyous and significant.
2. The Mishnah’s Description: The Suitors’ Pitch
The Mishnah then vividly describes young maidens of Israel venturing out on Tu B’Av to the vineyards, dressed uniformly in white garments. The Talmud (Taanit 31a) further records a Baraita in which these maidens extol their virtues—physical beauty, noble lineage, and admirable character—as they seek suitable matches.
This scene reveals a profound social dynamic: the uniform white clothing erases external distinctions—be it wealth, tribe, or social status—creating equality in appearance and opportunity. Yet beneath this uniformity, individuality remains vibrant, allowing personal merit to shine and authentic relationships to flourish. This delicate balance between unity and uniqueness lies at the heart of the holiday’s message.
3. Questioning Yom Kippur’s Role in the Dating Scene
Notably, the Mishnah pairs Tu B’Av with Yom Kippur, highlighting that on both occasions the young women donned white garments. Yet, the suggestion that Yom Kippur likewise functioned as a time for matchmaking presents significant challenges. The solemnity of Yom Kippur, the prohibition of physical intimacy, and its intense focus on atonement all stand in tension with the celebratory and social nature implied by courtship.
An alternate reading posits that the parallel lies not in courtship, but solely regarding borrowed white clothes, (see Henkin). Regardless, the question remains: what is the true thematic relationship between these two distinct holidays?
4. The reasoning behind the great celebration
The Talmud clearly explains the greatness of Yom Kippur: it is the day when sins are forgiven and the bond between the individual and God is renewed. Yet it poses a compelling question—if Yom Kippur holds such singular importance, why then is Tu B’Av also regarded as one of the greatest days? What are we celebrating? The answers to this question should inform us as to why the holiday was celebrated in the particular manner described by the Mishnah.
5. The Six Reasons for Tu B’Av
The Talmud enumerates six historical reasons for celebrating Tu B’Av:
The tribes of Israel were permitted to intermarry, breaking down longstanding tribal exclusivity.
The tribe of Benjamin was reintegrated into the community after a period of ostracism.
The generation of the desert ceased to die, signaling the end of a divine decree of punishment.
The blockade imposed by Jeroboam, which restricted travel to Jerusalem, was lifted.
The fallen of Beitar, victims of the Bar Kokhba revolt, were finally granted permission for burial.
The completion of the wood collection for the altar was accomplished.
6. Synthesizing the Reasons into a Core Understanding
Though these reasons appear diverse, we propose that they converge on a central idea: true joy arises when barriers—social, spiritual, or ritual—are removed, enabling equal opportunity, access, and inclusion for all members of Israel.
This principle is about more than mere uniformity; it is about creating a level playing field where individuality can flourish without exclusion or shame. Just as the Mishnah’s white garments symbolize collective equality, they can also be understood as a white light containing all colors within it—each color distinct, yet inseparable from the unified whole.
In this way, uniformity in appearance does not erase diversity; rather, it creates the essential condition for diversity to shine. It is only through the equalizing light of shared opportunity that the vibrant spectrum of personal qualities and unique characteristics can truly emerge and be celebrated. The six historic reasons for Tu B’Av similarly represent moments when Israel restored such conditions of unity and access—whether by permitting intertribal marriage, reintegrating Benjamin, ending divine punishment, lifting political blockades, granting burial rights, or completing communal offerings. Here we will attempt to expand on each of the reasons and thematically pair them into three distinct pairs.
7. The Six Reasons for Tu B’Av — A Detailed Exploration
The Tribes Were Permitted to Marry One Another
This reason marks a fundamental social healing: the tribes of Israel, previously restricted in intermarriage, were now allowed to unite freely. This removal of tribal exclusivity reestablished national cohesion and fostered social equality across Israel’s divisions. The egalitarian spirit of Tu B’Av shines clearly here, as marriage—one of the most intimate social bonds—is freed from tribal barriers.
The Tribe of Benjamin Was Accepted Back into the Community
Benjamin’s ostracism due to past violence created a painful fracture in Israel’s unity. The acceptance of Benjamin back into the communal fold was a powerful symbol of reconciliation and inclusion. Tu B’Av commemorates this healing, celebrating the restoration of full belonging for all tribes and individuals.
The Generation of the Desert Ceased to Die
This reason needed reorientation from conventional understanding. Rashi explains that on every Tisha B’av, the generation of the desert would dig their own graves and lie inside them; some would perish, while others survived to live for another year. Why then is the cessation of the decree grounds for a celebration? Those who were of age during the sin of the spies indeed all perished, and those who were not, survived. What communal healing occurred? Drawing on Rashi’s commentary on Devarim 2:16, we understand that for nearly 38 years, God’s presence did not speak to Moses in affectionate terms—a divine estrangement reflecting the punishment of the desert generation. The cessation of their dying signals a profound restoration of divine favor and presence. This marks the end of a period of spiritual exile, a return to God’s intimate care, which fits beautifully with Tu B’Av’s theme of restored unity—not only socially but between God and Israel.
Jeroboam’s Blockade Was Removed
The blockade imposed by Jeroboam created a political and religious separation between the northern tribes (Ephraim) and Judah, limiting pilgrimage and participation in Temple rites. The lifting of this blockade represents the breaking down of a significant barrier—restoring the right of all Israelites to come together in worship and communal life. This removal of separation reinforces Tu B’Av as a day celebrating the unity of Israel under one covenant.
The Fallen of Beitar Were Permitted Burial
The prohibition on burying the dead of Beitar after the Bar Kokhba revolt symbolized a deep rupture, it was the ultimate failure of the revolt and the crushing of the spirit of Israel. To the residents of Judea, the heaps of bodies at Beitar symbolized Israel’s abandonment by god and the withdrawal of Divine favor. The eventual permission to bury these fallen represents a profound restoration—ending a painful estrangement and allowing the covenantal community to reclaim its dead with dignity. More so, the discovery of the bodies in an intact state signaled to the conquered that even in this state of despair, and even in death, the presence of G-d still rested amongst them.
Completion of the Wood Collection for the Altar
The final reason seems to be about the collective effort to gather wood for the Altar. But perhaps it hints at echoes of the story recorded in Taanit 28a.
“The Sages taught: Who are the descendants of Salmai of Netophat? They said in explanation: Once, the evil kingdom of Greece issued a decree of apostasy against the Jews, that they may not bring wood for the arrangement of the altar. And they placed guards on the roads, in the manner that Jeroboam, son of Nevat, placed guards, so that the Jews could not ascend for the pilgrim Festival.
What did the sin-fearing individuals of that generation do? They brought their pieces of wood and prepared ladders [sulamot], and they placed the ladders on their shoulders and went off to Jerusalem. When they reached the guards, the guards said to them: Where are you going? They said to them: We are going to bring down doves from the dovecote that is located down the road before us and with these ladders that are on our shoulders. As soon as they had passed the guards, they dismantled the ladders and took them up to Jerusalem. The name Salmai alludes to the Hebrew word for ladder, sulam.”
We see here an association between the collection of wood for the altar and a physical blockade akin to the one placed by Jeroboam.
Thus, this event recalls a period when bringing wood for the altar was restricted, and its completion signifies the joyful resumption of full communal worship and service.
8. Thematic Pairing of the Six Reasons
1 & 2: Tribal Relations — Healing Social Divisions
The tribes were permitted to marry one another, breaking down exclusive tribal boundaries, and the tribe of Benjamin was accepted back into the community after ostracism. Both reflect restoration of social cohesion and relational healing within Israel.
4 & 6: Physical Barriers and Restrictions Lifted
The blockade imposed by Jeroboam that restricted travel and the completion of the wood collection for the altar both represent overcoming physical and ritual obstacles that had limited communal participation and worship.
3 & 5: Divine Favor Restored After Crisis
The generation of the desert ceased to die—signaling the end of a divine punishment—and the fallen of Beitar were finally permitted burial, symbolizing renewed Divine mercy and communal restoration after devastating loss.
9. Yom Kippur: Spiritual Equality
While Tu B’Av expresses equality through social and communal inclusion, Yom Kippur provides equality in a spiritual dimension. On Yom Kippur, both sinner and saint stand equally before God, their sins wiped away. This spiritual whitewashing complements Tu B’Av’s social leveling—together, they form a holistic vision of renewal and unity.
It is therefore fitting that the celebrations of white clothes and equality mirror all of these reasons, on both Tu B'Av and Yom Kippur.
10. The Undifferentiated State: Past and Future as Bookends
The theme of unity and equality celebrated on Tu B’Av echoes a primordial state of existence. Kedushat Levi explains, based on the Talmud, that conception begins forty days before the fetus is fully formed. According to the opinion that the world was created in Tishrei, conception occurred forty days before, on the fifteenth of Av, symbolizing the initial Divine act of love and undifferentiated potential before division and differentiation emerge in creation.
Looking forward, Oheiv Yisrael offers a profound kabbalistic insight. He reads the 15th of Av as corresponding to the 15th letter of the Aleph-Bet, the letter Samech—a perfect circle. In a circle, every point on the circumference is equidistant from the center, symbolizing perfect equality and unity. This is alluded to by the sages at the end of Taanit 31a,
אָמַר עוּלָּא בִּירָאָה, אָמַר רַבִּי אֶלְעָזָר: עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת מָחוֹל לְצַדִּיקִים, וְהוּא יוֹשֵׁב בֵּינֵיהֶם בְּגַן עֵדֶן, וְכׇל אֶחָד וְאֶחָד מַרְאֶה בְּאֶצְבָּעוֹ, שֶׁנֶּאֱמַר:" ״וָאֹמַר בַּיּוֹם הַהוּא הִנֵּה אֱלֹהֵינוּ זֶה קִוִּינוּ לוֹ וְיוֹשִׁיעֵנוּ זֶה ה׳ קִוִּינוּ לוֹ נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ״.
In the future, in the end of days, the Holy One, Blessed be He, will arrange a dance (circular מחול) of the righteous, and He will be sitting among them in the Garden of Eden, and each and every one of the righteous will point to God with his finger, as it is stated: “And it shall be said on that day: Behold, this is our God, for whom we waited, that He might save us. This is the Lord; for whom we waited. We will be glad and rejoice in His salvation” (Isaiah 25:9).”
This symbolism is beautifully mirrored in the maidens dancing in circles in the vineyards on Tu B’Av, each equally close to the center, equal opportunity.
Together, these perspectives form a spiritual bookend: the fifteenth of Av marks both the beginning—the spark of creation and undifferentiated Divine will—and the end—the ultimate redemption when the righteous will gather in a perfect, equal circle before God. Kabbalistically, the beginning and the end are enmeshed, creating a full circle of time, unity, and joy. Thus we have the circle of the beginning and the end, each symbolized by a circle of unity, and in the midst of this circle of time, the holiday of Tu B’av which represents this unity and circular equality.
Conclusion
Tu B’Av’s greatness lies in its celebration of restored unity—between tribes, individuals, communities, and ultimately between God and Israel. The historic reasons for the day commemorate profound moments when divisions dissolved and barriers fell. The imagery of maidens dressed uniformly and dancing in circles evokes a social and cosmic equality. Paired with the spiritual cleansing of Yom Kippur, these holidays together offer a vision of renewal on every level.
In this way, Tu B’Av is not just a day of joy; it is a day where the circle of inclusion is complete, a day that recalls the primordial unity at creation and anticipates the perfected unity of the world to come.
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