The Jewish Holiday – Tu B’Av
(Hebrew: ט”ו באב, the fifteenth of the month Av) is a minor Jewish holiday. In modern-day Israel, it is celebrated as a holiday of love (Hebrew: חג האהבה, Hag HaAhava), similar to Valentine’s Day. It is considered a very desirable date for Jewish weddings.
The 2010 Jewish holiday of Tu B’av came on July 26. This year, the 2011 Jewish calendar indicates that it falls on August 14th.
Colossians 2:16-17, “Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in Christ.”
Oh, the approaching Jewish holiday festival is looking promising! If all the Jewish festivals on the Jewish calendar are supposed to find their parallels in the life, death, resurrection and return of Jesus, then this lone jewish festival could fit the rapture?
Many have rightly said that Jesus has already fulfilled all of the Springtime Jewish festivals. They skip over to the Fall Jewish festivals and don’t look for the rapture until Rosh Hashanah. But they skip right over Tu B’Av like it doesn’t exist on the Jewish calendar. It has to be there for a reason! We can’t just pretend it isn’t there. At one time it was one of the most important Jewish holidays! I am watching this upcoming date on the Jewish calendar closely.
Read about how the ancient Jews (and some modern ones) celebrated Tu B’Av.
The 2011 Jewish holiday of Tu B’Av is August 15th, but it starts at sunset on the 14th.
The Mishna (Ta’anit 4:8), surprisingly enough, proclaims:
“There were no greater jewish holidays for Israel than Tu B’av and Yom Kippur, for on them the girls of Jerusalem used to go out in borrowed white dresses … and dance in the vineyards. What would they say? ‘Young man, lift up your eyes and see what you choose for yourself…’ “.
Tu B’Av is a Jewish holiday devoted to singles. In earlier times the young single women would go out to the fields dressed in white. Each woman would wear a dress borrowed from another so that those who were too poor to have dresses of their own would not be shamed. Then the men would come down to the fields and pick a bride.
After the destruction of the temple and the exile of the Jewish people the holiday was rarely celebrated, but with the establishment of the modern state many Kibbutzim adopted the day as a sort of Jewish Valentine’s day. People once again wore white and danced in the fields and the vineyards. Read what the rabbis wrote about Tu B’Av.
“Indeed, the 15th of Av cannot but be a mystery. As the “full moon” of the tragic month of Av, it is the festival of the Future Redemption, and thus a day whose essence, by definition, is unknowable to our unredeemed selves.”
Yet also the unknowable is ours to seek and explore, as we shall in two essays, based on the Lubavitcher Rebbe’s writings and talks, presented here. The Day of the Breaking of the Ax approaches the mystery of Av 15 by examining a number of events which occurred on this day. Based on Lubavitcher Rebbe’s writings, it is thought that with the imminent coming of Moshiach, the true import of the “Day of the Breaking of the Ax” shall come to glorious light, and the 15th of Av will be truly revealed as our greatest Jewish holiday festival. The Dancing Maidens of Jerusalem sees in the Talmud’s account of their match-seeking dance a model for the various dimensions of our relationship with G-d: And so it is written,
“Go out, daughters of Zion, and see King Solomon,1 in the crown with which his mother crowned him on his wedding day and on the day of his heart’s rejoicing” (Song of Songs 3:11). “His wedding day” — this is the Giving of the Torah… “
(My note: It struck me that this rabbi made an association of the Song of Solomon with Tu B’Av).
“Tu B’Av celebrates the ultimate consummation of our marriage with the final redemption of Moshiach.”
(My note:Notice the connection this rabbi made of Tu B’Av with the Messiah).
“After relating how “the daughters of Jerusalem would go out… and dance in the vineyards” and “whoever did not have a wife would go there” to find himself a bride, the Talmud goes on to describe three different categories of “daughters” and how each would call out to her perspective bridegroom…”
- What would the beautiful ones among them say? “Look for beauty, for a woman is for beauty.”
- What would those of prestigious lineage say? “Look for family, for a woman is for children.”
- What would the ugly ones say? “Make your acquisition for the sake of Heaven, as long as you decorate us with jewels” (Talmud, Taanit 31a).
“The Lubavitcher Rebbe explains that the marriage of G-d and His people also includes these three categories of “brides”: the souls of Israel include “beautiful” souls, souls “of prestigious lineage,” and “ugly” souls,3 each of whom contribute their own unique dimension to our relationship with G-d.”
“There are two types of love, say the Chassidic masters. There is a love that is generated by the person’s own mind and heart, when s/he meditates on the greatness and desirability of a person (or thing, or state) and thereby develops feelings of love and attraction to him/her/it. Then there is an inborn love: a love that a person has not created himself — indeed, he may be unaware that he possesses it — but which resides in his heart from birth, a natural bond and attraction to something that is implanted in his soul by virtue of who and what he is.”
“You shall love G-d” (Deuteronomy 6:5) is a crucial component of our relationship with the Almighty. Aside from the fact that loving G-d is itself a mitzvah (Divine commandment), it is also a prerequisite for the proper observance of all the mitzvot. As Rabbi Schneur Zalman of Liadi elaborates in his Tanya, mitzvot which are not motivated by a love of G-d are performed mechanically and erratically; only one who loves G-d serves Him in a manner that is both integral and enduring.”
“Do for Your sake, if not for ours,”4 call the “ugly” souls of Israel. Take us as Your own, despite our appearance, because only You know what lies behind our appearance, and only You know the truth of what You can inspire in us. For You know that, in truth, “The daughters of Israel are beautiful, it is only that poverty obscures their beauty.”5 You know that our “ugliness” is not our true essence, but imposed upon us by the spiritual poverty of galut.
If we have failed to realize our potential for beauty and fruitfulness, then it is left to You to “decorate us with jewels” — to shower us with the gifts that will waken our quintessential bond to You and bring to light our innate perfection.”
My note: This rabbi saw a connection to both the Messiah and marriage as the ultimate fulfillment of Tu B’Av. Though modern Judaism is perplexed as to why the Jewish holiday, Tu B’Av should be considered one of the most important festivals, in ancient times it was nevertheless considered to be so. This rabbi unknowingly taught that Tu B’Av should be considered important for reasons that only make sense to the modern Christian in light of the rapture.
Original article was posted on www.fivedoves.com by Bruce Baber