Tu B’Av is a return to normalcy: Just six days after the Tisha B’Av fast that marks the destruction that senseless hate can wreak, Tu B’Av (the fifteenth of the month of Av) is a day devoted to love.
According to the Mishnah, Israel in antiquity had a minor summer festival when young women would dance in the fields, inviting young men to court them:
Rabban Shimon ben Gamliel said:
There were no festivals more joyful for Israel than the 15th of Av and the Day of Atonement, for on [Tu B’Av] the maidens of Jerusalem would go out in borrowed white garments – borrowed, so not to shame anyone who didn’t have a garment of her own. Each of the garments required previous ritual immersion. And the maidens of Jerusalem would go out and dance in the vineyards.
This is what they would say: “Young man! Pay close attention and see whom you are about to choose. Don’t be seduced by beauty, but pay heed to a virtuous family.” After all, “Grace is deceptive and beauty is illusory, but a woman who fears God is to be praised” (Prov. 31:30)…
Mishnah Ta’anit 4:8
אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, לֹא הָיוּ יָמִים טוֹבִים לְיִשְׂרָאֵל כַּחֲמִשָּׁה עָשָׂר בְּאָב וּכְיוֹם הַכִּפּוּרִים, שֶׁבָּהֶן בְּנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת בִּכְלֵי לָבָן שְׁאוּלִין, שֶׁלֹּא לְבַיֵּשׁ אֶת מִי שֶׁאֵין לוֹ. כָּל הַכֵּלִים טְעוּנִין טְבִילָה. וּבְנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת וְחוֹלוֹת בַּכְּרָמִים. וּמֶה הָיוּ אוֹמְרוֹת, בָּחוּר, שָׂא נָא עֵינֶיךָ וּרְאֵה, מָה אַתָּה בוֹרֵר לָךְ. אַל תִּתֵּן עֵינֶיךָ בַנּוֹי, תֵּן עֵינֶיךָ בַמִּשְׁפָּחָה. שֶׁקֶר הַחֵן וְהֶבֶל הַיֹּפִי, אִשָּׁה יִרְאַת ה' הִיא תִתְהַלָּל
There’s so much here in this passage—it seems so against-the-grain of what we might imagine ancient Israel was like, including the young women, in this case, controlling their own romantic destinies. I’ve written about Tu B’Av and love in Judaism, and Rabbi Tzvi Sinensky has posted this excellent essay about the festival’s possible biblical roots.
It’s easy to skip over that passage about the “borrowed white garments.” What an astonishing custom that is: on a day of frivolity and frolicking, the young women of Jerusalem were determined that none of their peers would be hurt or humiliated while the celebrations were happening. So none would wear her own dress; instead, they would share with each other, including those from poor families who couldn’t afford a dress at all. This was how Jews celebrated.
I wonder how this principle might apply today. Our celebrations have become disasters of consumption. The more money you have, the more elaborate the celebration seems to have become. Somehow, brisses turned into bar/bat mitzvahs, bar/bat mitzvahs turned into weddings, and weddings turned into… what? Papal ordinations?
Each May in Boston, it seems that every Jewish organization has its “Annual Dinner,” where much-needed funds are raised to finance the crucial work that these non-profits, day schools, and synagogues perform year-round. And yet… I know many Jewish professionals dread that time of the year, when night after night they have to experience this season of conspicuous consumption, when many of the values of modesty, equality, and integrity go out the window in pursuit of the big donors’ money. One (important) organization, for instance, is known for charging substantial dollars for a seat at its annual dinner—and for those who pay less, but are committed to the cause, there are tables in an entirely different room from the rest of the donors and speakers! They get to watch the event streamed to them in their "annex."
But enough grumpiness. I’m thinking about the daughters of Jerusalem, and what we might learn from them. They teach us, for instance, why Tzedakah organizations that feed hungry people need to serve dinner on china, and use real utensils, even though plastic utensils are so much easier to clean up. It’s why food programs need fresh baked pies and chocolate chip cookies, not just soup and a green vegetable.
It’s why it’s not enough to donate your old clothes—by definition, clothes that you wouldn’t wear any more—or your old furniture, or old video games, or anything else. Laudable as those gifts may be (they certainly shouldn't be thrown out), we're supposed to reach for a higher standard. Maimonides had this nailed 900 years ago. He said that the definition of “Love your neighbor as yourself” was this: “What I want for myself, I want for other people. And what I don’t want for myself, I don’t want [to happen to] them.” (Sefer HaMitzvot, Positive Mitzvah #206)
Can you imagine a high school prom—where all the students, boys and girls alike, wear “borrowed clothes” from one another, so that no one is trying to outdo their neighbor? No one would show up in a fancier car than anyone else—not only because it’s in extremely bad taste, but also because they wouldn’t want to humiliate anyone whose family couldn’t afford otherwise.
Can you imagine how different synagogue life would be—especially in the notorious “Bar Mitzvah Year”? Rich families would no longer say, “If I’ve got it, why shouldn’t I flaunt it?” Because they would understand that exorbitant spending puts pressure on all the other families in a community, making others think, “I suppose that’s the community standard that is expected of us.”
Of course, every child in the class would be invited to everyone else’s birthday party—because no one would ever want to have someone else be hurt on the occasion of their celebration.
I'd be curious to know other ways in which readers would apply this principle. Can you imagine how different, how sensitive, how empathetic our communities could be?
I can imagine it. Call it a hippie-socialist-Bernie-kibbutz fantasy if you want, but I'll take the Sages and the young women of Jerusalem from long ago, and their definition of what a "Festival of Love" really should be.