Pt1 Tu Be-Av as Turning Point: Inter-Tribal Marriage, the End of Wilderness Death, National Memory, and the Division of the Land (Bava Batra 121a-122a)
This is the first part of a two-part series. The outline of the series is below.
This sugya is organized around a Mishnah cited from Taʿanit, in which Rabban Shimon ben Gamliel identifies the 15th of Av (Tu be-Av) and Yom Kippur as the most joyous days of the Jewish calendar.1 The Mishnah describes a public custom associated with these days: the daughters of Jerusalem would go out wearing borrowed white garments, so as not to shame those who did not possess suitable clothing. The Talmud treats this statement as requiring explanation, particularly with regard to the Fifteenth of Av. While the joy of Yom Kippur is readily accounted for—its function as a day of pardon and forgiveness, and as the date on which the second Tablets were given—the Talmud asks what historical or theological developments render the Fifteenth of Av comparable in significance.
From this question unfolds a sequence of interpretations, each offered by a different Amora or tannaitic source, presenting Tu be-Av as a point of resolution, reversal, or restoration within Israel’s collective history. Rav Yehuda, citing Shmuel, explains that it marks the day on which the prohibition against inter-tribal marriage was lifted. That prohibition, derived from the episode of the daughters of Zelophehad (Numbers 36), applied only to the initial generation that entered the land, in order to preserve tribal boundaries during the first allocation. The Talmud explains that the limitation is inferred from the wording “This is the matter,” which is read as restricting the law to that generation alone.
A second explanation, transmitted by Rabba bar bar Ḥana in the name of R’ Yoḥanan, associates the Fifteenth of Av with the reintegration of the tribe of Benjamin into the marriage network of Israel. Following the civil war precipitated by the incident of the concubine at Gibeah, the other tribes swore an oath at Mizpah not to give their daughters to Benjamin. The Talmud explains that this oath was later dissolved by interpreting the phrase “from us” as binding only the oath-taking generation, not their descendants. The lifting of this restriction restored Benjamin’s standing within the congregation.
A third explanation, given by Rav Dimi bar Yosef citing Rav Naḥman, situates the date within the wilderness period. According to this tradition, the Fifteenth of Av marked the cessation of deaths decreed upon the generation of the Spies (in Moses’ generation, in the wilderness). The Talmud links this to a textual juxtaposition in Deuteronomy: once the last of that generation died, God’s direct speech to Moses resumed. The renewal of divine communication is presented as evidence that the decree had ended, and the day was established as one of rejoicing.
Additional historical explanations follow. Ulla attributes the day’s significance to the reign of Hoshea ben Elah (the 19th and final king of the northern Kingdom of Israel), who removed the roadblocks erected by his wicked predecessor Jeroboam ben Nevat to prevent pilgrimage to Jerusalem, thereby reopening access to the Temple.
Rav Mattana connects Tu be-Av to the aftermath of the Bar Kokhba revolt, identifying it as the day on which the slain of Beitar were finally granted burial. This event led the Sages of Yavne to institute the blessing “Who is good and Who does good,” interpreted as gratitude for the preservation of the bodies and for their eventual burial.
The sugya then shifts to cultic practice. Rabba and Rav Yosef state that the Fifteenth of Av was the day on which wood-cutting for the altar ceased. A baraita records R’ Eliezer the Great’s explanation: after this date, the sun’s strength diminished, and newly cut wood would no longer dry sufficiently for use in the Temple. Rav Menashe reports that the popular name for the day reflected this practice: “the Day of the Breaking of the Sickle.” From here, the Talmud draws an ethical-didactic conclusion: as nights begin to lengthen, one who adds to nighttime Torah study “adds” to his life, while one who does not is termed “yesif,” a word Rav Yosef explains as indicating premature death.
Part 2
From this point, the sugya broadens beyond Tu be-Av itself. It introduces a baraita describing seven figures whose lifespans together span all of human history, culminating in Elijah, who is said to still remain alive. This leads into further discussion of the wilderness generation: Rav Hamnuna states that the death decree did not apply to the tribe of Levi, deriving this from the census age distinctions in Numbers. Other traditions address exceptional survivors, including Yair and Machir ben Manasseh, and debate the meaning of the “about thirty-six” casualties at Ai, with R’ Yehuda reading the number literally and R’ Neḥemya interpreting it as a reference to Yair’s stature.
Rav Aḥa bar Yaʿakov further qualifies the wilderness decree, limiting it to those aged twenty to sixty, through a combination of explicit scriptural language and a verbal analogy drawn from valuation laws in Leviticus. The sugya then transitions to a forward-looking baraita concerning the future division of the land of Israel. It states that in the messianic era the land will be divided among thirteen tribes, that the original division was equalized monetarily, and that allocation occurred both by lot and through the Urim and Tummim. A detailed description follows of Elazar the High Priest announcing tribal and regional pairings under divine inspiration, with the lots subsequently confirming those declarations.
The concluding contrast distinguishes the present world from the future (messianic) one: whereas landholdings now involve trade-offs between different types of terrain, in the World-to-Come each person’s portion will include mountain, lowland, and valley alike. Scriptural support is drawn from Ezekiel’s vision, and the baraita concludes by stating that God Himself will distribute the land.
Summary of Opinions explaining the significance of the Fifteenth of Av (Tu be-Av): Seven Opinions
Rav Yehuda citing Shmuel – The prohibition on inter-tribal marriage was lifted; the restriction applied only to the first generation entering the land (Num 36:6).
Rabba bar bar Ḥana citing R’ Yoḥanan – The tribe of Benjamin was readmitted to marry into the wider congregation after the Mizpah oath was limited to that generation (Judg 21:1).
Rav Dimi bar Yosef citing Rav Naḥman – The death decree of the wilderness generation ceased; with the last deaths, God’s direct speech to Moses resumed (Deut 2:16–17).
Ulla – Hoshea ben Elah removed Jeroboam’s road-guards, restoring free pilgrimage to Jerusalem.
Rav Mattana – The slain of Beitar were finally buried; the Sages instituted “Ha-tov ve-ha-metiv” (good = bodies did not decompose; does good = burial granted).
Rabba and Rav Yosef – The day when wood-cutting for the altar ceased.
R’ Eliezer the Great – Explanation of the wood cutoff: after Tu be-Av the sun weakens, newly cut wood would not dry properly for the altar.
Outline
Intro
Summary of Opinions explaining the significance of the Fifteenth of Av (Tu be-Av): Seven Opinions
The Passage
15th of Av
Rabban Shimon ben Gamliel - 15th of Av and Yom Kippur were Israel’s greatest “good days”: Jerusalem’s daughters go out in borrowed white garments to avoid embarrassing the poor
Rav Yehuda citing Shmuel - 15th of Av: the day inter-tribal marriage bans lapsed
Prooftext - Num 36:6
Rabba bar bar Ḥana citing R’ Yoḥanan - 15th of Av: Benjamin was re-admitted for marriage into the wider congregation
Prooftext - dissolves the Mizpah oath by reading “from us” = that generation only - Judg 21:1
Rav Dimi bar Yosef citing Rav Naḥman - 15th of Av: the wilderness-death decree ceased
…. until then, God’s direct speech was withheld from Moses, restored only after the last died
Prooftext - Deut 2:16–17
Ulla - 15th of Av: Hoshea ben Elah removed Jeroboam’s road-guards (פרדסאות) that blocked pilgrimage to Jerusalem
Rav Mattana - 15th of Av: the slain of Beitar were finally buried; Yavne instituted “Ha-tov ve-ha-metiv”: “good” = bodies didn’t decompose; “does good” = burial granted
Rabba and Rav Yosef - 15th of Av: they stop cutting wood for the altar’s woodpile
R’ Eliezer the Great - Explains the wood-cutting cutoff: after 15th of Av the sun weakens; newly cut wood won’t dry properly for the altar
Rav Menashe - Popular name for 15th of Av: “Day of Breaking the Sickle” (יום תבר מגל)
From this point forward (i.e. as nights lengthen), one who “adds” to night Torah study gains life; one who doesn’t is “yesif”
Rav Yosef - Defines “yesif”: “his mother will bury him” (ie, he dies young)
Part 2
Baraita - 7 biblical figures “spanned the whole world”: Adam, Methuselah, Shem, Jacob, Amram, Ahijah the Shilonite, Elijah; Elijah still lives -
Rav Hamnuna - the spies’ death-decree did not apply to Levi; infers from “counted from 20” vs Levi counted from 30 - Num 14:29
Baraita - Yair and Machir ben Manasseh survived into conquest period; ties to casualties at Ai - Josh 7:5
Tanaitic dispute - R’ Yehuda - Reads Josh 7:5 literally: “36” actual deaths; R’ Neḥemya - Rejects literalism: since it says “about 36,” it refers to Yair ben Manasseh, “equivalent to a majority of the Sanhedrin” (36 out of 71) - Josh 7:5
Rav Aḥa bar Ya’akov - the wilderness decree of death applied only to ages 20–60
Prooftext - Num 14:29 ; Lev 27:7
Baraita - (Messianic) Future: Eretz Yisrael will be divided among 13 tribes; initial division was 12; compensation done “with money” (value equalization) - Num 26:56
R’ Yehuda - Illustrates value differentials: 1 se’a-yield in Judea equals 5 se’a-yield in the Galilee
Land division was by lottery and also via Urim VeTummim - Num 26:55-56
Mechanism: Elazar (with Urim VeTummim) announces (via Holy Spirit) which tribe/region will emerge, then lots are drawn accordingly (eg, Zebulun–Akko; Naftali–Ginnosar)
Eschatological contrast: in this world, each person has only one land-type; in the World-to-Come (ie messianic future) everyone has mountain/lowland/valley
Prooftext - Ezek 48:29-31
God distributes personally (in the messianic future)
The Passage
(in ChavrutAI, starts at: Bava_Batra/121a#6)
15th of Av
Rabban Shimon ben Gamliel - 15th of Av and Yom Kippur were Israel’s greatest “good days”: Jerusalem’s daughters go out in borrowed white garments to avoid embarrassing the poor
תנן התם,
אמר רבן שמעון בן גמליאל:
לא היו ימים טובים לישראל כחמשה עשר באב וכיום הכפורים,
שבהן בנות ירושלים יוצאות בכלי לבן שאולין,
שלא לבייש את מי שאין לו.
§ The Talmud discusses a Mishnah that addresses the issue of inter-tribal marriages.
We learned in a Mishnah there (Ta’anit 26b):
Rabban Shimon ben Gamliel said:
There were no days as joyous for the Jewish people as the 15th of Av and as Yom Kippur,
as on these days the daughters of Jerusalem would emerge in white garments, which each woman borrowed from another.
Why did they borrow garments? They did this so as not to embarrass one who did not have her own white garments.
Rav Yehuda citing Shmuel - 15th of Av: the day inter-tribal marriage bans lapsed
בשלמא יום הכפורים –
יום סליחה ומחילה,
יום שנתנו בו לוחות אחרונות.
אלא חמשה עשר באב –
מאי היא?
אמר רב יהודה, אמר שמואל:
יום שהותרו שבטים לבא זה בזה.
The Talmud analyzes the Mishnah:
Granted that Yom Kippur is a day of joy,
because it is a day of pardon and forgiveness,
and moreover, it is the day on which the last Tablets of the Covenant were given.
But what is the special joy of the 15th of Av?
Rav Yehuda says that Shmuel says:
This was the day when the members of different tribes were permitted to marry into one another’s tribe.
Such marriages were restricted for the first generation to enter Eretz Yisrael, as discussed above (120a).
Prooftext - Num 36:6
מאי דרוש?
״זה הדבר״ –
דבר זה לא יהא נוהג אלא בדור זה.
What verse did the sages of that time interpret in support of their conclusion that this halakha was no longer in effect?
The verse states: “This is the matter” (Numbers 36:6),
meaning, this matter shall be practiced only in this generation, in which Eretz Yisrael is being divided among the tribes.
Rabba bar bar Ḥana citing R’ Yoḥanan - 15th of Av: Benjamin was re-admitted for marriage into the wider congregation
רבה בר בר חנה, אמר רבי יוחנן:
יום שהותר שבט בנימן לבא בקהל,
Rabba bar bar Ḥana says that R’ Yoḥanan offered another explanation:
The 15th of Av was the day when the tribe of Benjamin was permitted to enter into the congregation of the other tribes of Israel through marriage,
after the other tribes found a way to dissolve the vow that had prohibited them from marrying a member of the tribe of Benjamin in the aftermath of the episode of the concubine in Gibeah (Judges, chapters 19–20).
Prooftext - dissolves the Mizpah oath by reading “from us” = that generation only - Judg 21:1
דכתיב:
״ואיש ישראל נשבע במצפה לאמר:
איש ממנו לא יתן בתו לבנימן לאשה״.
מאי דרוש?
״ממנו״ –
ולא מבנינו.
As it is written:
“And the men of Israel had taken an oath in Mizpah, saying:
None of us shall give his daughter to Benjamin as a wife” (Judges 21:1).
The Talmud asks: What verse did the sages of that time interpret that enabled them to dissolve this vow?
The verse states: “None of us,”
and not: None of our children;
therefore, the oath applied only to the generation that had taken the oath.
Rav Dimi bar Yosef citing Rav Naḥman - 15th of Av: the wilderness-death decree ceased
רב דימי בר יוסף, אמר רב נחמן:
יום שכלו בו מתי מדבר;
Rav Dimi bar Yosef says that Rav Naḥman says:
The 15th of Av was the day on which those designated to perish in the wilderness stopped dying,
as the entire generation that had left Egypt had died due to the sin of the spies (Numbers 14:29–30).
…. until then, God’s direct speech was withheld from Moses, restored only after the last died
דאמר מר:
עד שלא כלו מתי מדבר,
לא היה דיבור עם משה
As the Master says:
As long as those designated to perish in the wilderness had not stopped dying,
God did not speak with Moses,
Prooftext - Deut 2:16–17
שנאמר:
״ויהי כאשר תמו כל אנשי המלחמה למות מקרב העם״,
וסמיך ליה:
״וידבר ה׳ אלי לאמר״
אלי היה הדיבור.
as it is stated:
“So it came to pass, when all the men of war were consumed and dead from among the people” (Deuteronomy 2:16),
and juxtaposed to that verse it is written:
“That YHWH spoke to me, saying” (Deuteronomy 2:17).
Moses indicates: Only after the last of that generation had died, was the speech of God directed to me.
When the Jewish people realized that the decree had been lifted, the day was established as a permanent day of rejoicing.
Ulla - 15th of Av: Hoshea ben Elah removed Jeroboam’s road-guards (פרדסאות) that blocked pilgrimage to Jerusalem
עולא אמר:
יום שביטל בו הושע בן אלה פרדסאות
שהושיב ירבעם על הדרכים,
שלא יעלו ישראל לרגל.
The Talmud continues to cite explanations for the significance of the 15th of Av.
Ulla says:
The 15th of Av was the day when King Hoshea, son of Ela, removed the guards [pardesaot]
that Jeroboam, son of Nevat, had placed on the roads
so that Israel would not ascend to Jerusalem for the pilgrimage Festival.2
Rav Mattana - 15th of Av: the slain of Beitar were finally buried; Yavne instituted “Ha-tov ve-ha-metiv”: “good” = bodies didn’t decompose; “does good” = burial granted
רב מתנה אמר:
יום שנתנו הרוגי ביתר לקבורה.
Rav Mattana says:
The 15th of Av was the day when the slain victims of Beitar were afforded burial,
several years after they were killed and the Roman emperor Hadrian decreed that they were not to be buried (see Gittin 57a).
דאמר רב מתנה:
אותו היום שנתנו הרוגי ביתר לקבורה –
תקנו ביבנה ״הטוב והמטיב״;
״הטוב״ –
שלא הסריחו,
״והמטיב״ –
שנתנו לקבורה.
As Rav Mattana says:
On the day that the slain of Beitar were afforded burial,
the Sages in Yavne instituted the blessing: Blessed is He Who is good and Who does good3
The term: Who is good,
is to give thanks that the corpses did not decompose despite the long delay;
and the term: And Who does good,
is to give thanks that the slain ones were ultimately afforded burial.
Rabba and Rav Yosef - 15th of Av: they stop cutting wood for the altar’s woodpile
רבה ורב יוסף דאמרי תרוייהו:
יום שפוסקין בו מלכרות עצים למערכה.
Rabba and Rav Yosef both say:
The 15th of Av is the day when they stop cutting wood for the arrangement of wood on the altar.4
R’ Eliezer the Great - Explains the wood-cutting cutoff: after 15th of Av the sun weakens; newly cut wood won’t dry properly for the altar
תניא,
רבי אליעזר הגדול אומר:
כיון שהגיע חמשה עשר באב –
תשש כחה של חמה,
ולא היו כורתין עצים למערכה.
It is taught in a baraita that R’ Eliezer the Great says:
Once the 15th of Av came,
the force of the sun would weaken,
and from this date they would not cut additional wood for the arrangement,
because wood cut from then on would not dry properly and would be unfit for use in the Temple.
Rav Menashe - Popular name for 15th of Av: “Day of Breaking the Sickle” (יום תבר מגל)
אמר רב מנשה:
וקרו ליה ״יום תבר מגל״.
Rav Menashe said:
And the people called the 15th of Av: The day of the breaking of the sickle [maggal ],
as they did not need the lumbering tools until the following year.
From this point forward (i.e. as nights lengthen), one who “adds” to night Torah study gains life; one who doesn’t is “yesif”
מכאן ואילך,
דמוסיף –
יוסיף,
שאינו מוסיף –
יסיף.
The Talmud adds: From this point forward, when the nights lengthen,
one who adds [de-mosif ] to his nightly Torah study
will add [yosif ] to his life,
and he who does not add,
that person is yesif.
Rav Yosef - Defines “yesif”: “his mother will bury him” (ie, he dies young)
מאי ״יסיף״?
תני רב יוסף:
תקבריה אמיה.
The Talmud asks: What is the meaning of the term yesif ?
Rav Yosef teaches:
It means that his mother will bury him5
Note that the 15th of Av (Tu be-Av) is six days after the 9th of Av. On that date, see my “The Origins of Tisha B’Av and the Chronology of Numbers 10-14: the Date of the Destructions of the Both Temples and the Biblical Spies Episode (Taanit 29a)”, final part: Pt2.
Steinsaltz explains:
By doing so, King Hoshea renewed the access to Jerusalem for pilgrims.
For more on Jeroboam’s placing of guards, see the note in my “Clans Who Brought Wood to the Second Temple in Secret: Stories of Subterfuge Under Foreign Religious Persecution (Taanit 28a)“, on section “A foreign royal decree forbade the bringing of wood for the altar and first fruits to Jerusalem“.
Compare also “Pt2 Mourning Rituals and Communal Practices: Blessings, Wine, and Rabban Gamliel’s Burial Reform (Ketubot 8b)“, section “Drinking Practices in the House of Mourning“, and my note there, where I cite and summarize the parallel source in Berakhot.48b.2 at length.
And see also my “Pt2 Earthly and Divine Majesty: Encounters with Kings, Justice, and the Reflection of Heaven on Earth (Berakhot 58a)”, section “Blessings upon Observing Houses, Jewish and Non-Jewish, Inhabited and Ruined (Proverbs 15:25 ; Psalms 94:1)“, and note there, discussing the Mishnah which first mentions this blessing.
This idea is continued in the next few sections. And compare the Mishnah and dates in my “The Eight Second Temple Clans in the Schedule of the Wood Offering, Purported Descendants of Families mentioned in Late Biblical Books (Mishnah, Ta’anit 4:5)“.
Steinsaltz explains:
as he will die during his mother’s lifetime.
Meaning, the aphorism is playing on the different senses of roots containing the consonants ‘SF’ (סוף , יסף), which can denote “add” (יסף ; especially in Hebrew), as well as “end” (סוף), or “finish, destroy” (especially in Aramaic; compare also סַיִף).
And see the same line in my “Pt2 Tripartite Aphorisms: From The Men of the Great Assembly to Rabban Gamaliel’s Dynasty (Mishnah Avot 1:1-2:4)“, section “Hillel”, sub-section “One who aggrandizes name, loses it; no growth →decline; not learning →death; improper use of Torah → death (1:13)“, list item #2:
ודלא מוסיף —
יסף
one who does not add [to his knowledge —
causes it to] cease;
See Jastrow (modernized), “סוּף”, entry #2:
Aramaic same
1) to finish; to destroy.
Targum Jerusalem, Numbers 33:52 - תְּסוּפוּן (Yerushalmi I תִּסְפּוּן a. תְּסַיְּיפוּן).
and elsewhere.
2) to cease.
and frequently.
Participle סָיֵיף.
and elsewhere.
Kohelet Rabbah 10:15 - מביני … סָפַת וכ׳ - “between the two (disputing) that unfortunate woman (Jephthah’s daughter) perished”
Vayikra Rabbah 37:1, end - בין דין לדין ספת וכ׳ (some ed. נספת, correct accordingly).
Pa’el - סַיֵּיף to finish; to consume, ruin.
Targum Jonathan on Genesis 44:12 Arukh (ed. פסק).
and elsewhere.
Part. pass. מְסַיַּיף.
Yalkut Shimoni on Torah 133:2 סַיְּיפַת, see סוּב.
Af’el - אָסֵיף, אַסֵּיף same.
Onkelos Deuteronomy 32:22 (ed. Berliner אַסֵּ׳; ed. Vienna אָסֵ׳; Hebrew:text אכלה).
Ibid. 23 (Hebrew text אספה).
and frequently.
For a similar play on the ambiguity of the Hebrew word sof, see my “Pt2 Judah and Tamar in Genesis 38: A Story of Disgrace, Humility, and Salvation (Sotah 10a-b)“, section “Shmuel the Elder (father-in-law of Rav Shmuel bar Ami) citing Rav Shmuel bar Ami - “Ve-lo yasaf od leda’atah” is read as “did not cease”: once Judah understood Tamar’s intent was for Heaven, he continued to have sex with her“.