![the Open Siddur Project [logo]](https://opensiddur.org/wp-content/uploads/2018/09/Open-Siddur-Project-Logo-2016.svg){kind=logo}
A yotser for Tu b’Av, the first part of an intended cycle of yotsrot. A retelling of the list of reasons for Tu b’Av given in the Talmud, with repeated refrains from Psalm 45 for the alphabetical verses and the rest of the Tanakh for the name-acrostic choruses. Written in honor of my friend Eliran’s wedding.
Note: “The CAUSE” is used to translate the Divine Name YHVH, based on the philosophical idea of God as the Prime Mover and on the interpretation of the Name as a causative form of the copula – “causes to be.” This translation also uses the plural pronoun They to refer to God as a pluralis majestatis, and to avoid the implications of God being assigned a gender. (Find Ibn Ezra’s commentary on Genesis 1:1 for a discussion of the pluralis majestatis when referring to God.) All divine referents (pronouns, epithets, names) are rendered in unicase.
TOGGLE COLUMNS (on/off):ADJUST COLUMN POSITIONS: select the column header cell and drag it where you want. show me!COPY INDIVIDUAL COLUMN(S): use CopyTables, a browser extension.
| Source (Hebrew) | Translation (English) |
|---|---|
בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם יוֹצֵ֥ר אוֹר֙ וּבוֹרֵ֣א חֹ֔שֶׁךְ עֹשֶׂ֥ה שָׁל֖וֹם וּב֣וֹרֵא אֶת־הַכֹּל׃ |
Blessed are You, Cause our God, Sovereign of the Universe, who makes light and creates darkness, makes peace and creates all. |
אוֹר עוֹלָם אוֹצַר חַיִּים אוֹרוֹת מֵאֹֽפֶל אָמַר וַיֶֽהִי׃ |
Eternal light, the treasurehouses of life, lights from tenebrosity They spoke and it was. |
אַהֲבָה תְּלַבְלֵב כְּמוֹ־פֶֽרַח אֲנֻחַם בְּחֶצְיוֹ לַיֶּֽרַח לַמְנַצֵּ֣חַ עַל־שֹׁ֭שַׁנִּים לִבְנֵי־קֹ֑רַח (תהלים מה:א) |
Love blossoms like a flower; I will be comforted halfway through the month. To the leader, on shoshanim, of the sons of Qoraḥ. (Psalms 41:1) |
בִּשְׁנַת אַרְבָּעִים לַצְּעִידוֹת בֵּרְרוּ רְגִילֵי אֲבֵדוֹת מַ֝שְׂכִּ֗יל שִׁ֣יר יְדִידֹֽת׃ (תהלים מה:א) |
In the fortieth year of the marches, those accustomed to losses found out. A wisdom-song, a song of love. (Psalms 41:1) |
יִׄשְׂרָאֵל שׁוֹכְבֵי קֶֽבֶר בִּיבָבָה צָׄרַפְתָּם וְכִפַּרְתָּם מֵחוֹבָה הֱבִיאַ֙נִי֙ אֶל־בֵּ֣ית הַיָּ֔יִן וְדִגְל֥וֹ עָלַ֖י אַהֲבָֽה׃ (שיר השירים ב:ד) קָדוֹשׁ׃ |
Israel, grave-sleepers in wailing,[1] Yerushalmi Taanit 4:7 — וְאָמַר רִבִּי לֵוִי. בְּכָל עֶרֶב תִּשְׁעָה בְאַב הָיָה מֹשֶׁה מוֹצִיא כְרוּז בְּכָל־הַמַּחֲנֶה וְאוֹמֵר. צְאוּ לַחֶפֶר צְאוּ לַחֶפֶר. וְהָיוּ יוֹצְאִין וְחוֹפְרִין לָהֶן קְבָרוֹת וִישֵׁינִים. וּבַשַּׁחַר הָיוּ עוֹמְדִין וּמוֹצְאִין עַצְמָן חֲסֵירִים חַמִשָּׁה עָשָׂר אֶלֶף וּפְרוּטְרוּט. וּבַשָּׁנָה הָאַחֲרוֹנָה עָשׂוּ כֵן וְעָֽמְדוּ וּמָֽצְאוּ And Rabbi Levi said: every erev Tisha b’Av Moshe would send out an announcement to all the camp and say: Get digging, get digging. And they would go out and dig themselves graves and sleep. And in the morning they would stand and find themselves missing approximately fifteen thousand. And in the last year they did so and stood and found themselves complete. You tested and forgave their debt. He brought me to the house of wine, and his flag over me is love. (Song of Songs 2:4) Holy! |
גְּדוֹלֵי חִשּׁוּבֵי זְמַן רָאוּ בְּטוֹב גָּמְרָה אֲבֵדָה מִן־הָעָם מְבַקֵּשׁ טוֹב רָ֘חַ֤שׁ לִבִּ֨י ׀ דָּ֘בָ֤ר ט֗וֹב (תהלים מה:ב) |
The great time calculators[2] Yerushalmi Taanit 4:7, continued — אָֽמְרוּ. דִּילְמָא דְטָעִינָן בְּחוּשְׁבְּנָא. וְכֵןבָּעֲשָׂרָה וְבְאַחַד עָשָׂר וּבִשְׁנֵים עָשָׂר וּבִשְׁלֹשָׁה עָשָׂר וּבְאַרבַּע עָשָׂר וּבַחֲמִשָּׁה עָשָׂר. כֵּיוָן דְּאִשְׁלַם זִיהֲרָא אָֽמְרוּ. דּוֹמֶה שֶׁבִּיטֵּל הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹתָהּ הַגְּזֵירָה קָשָׁה מֵעָלֵינוּ. וְעָֽמְדוּ וְעָשׂוּ יוֹם טוֹב. And they said, maybe we erred in the count. Thus on the tenth, and the eleventh, and the twelfth, and the thirteenth, and the fourteenth. When the moon was full they said, “it seems the Holy Blessed One nullified his harsh decree against us!” They stood and made a holiday. saw in good — loss was finished from the people seeking good. My heart stirs with a word of good. (Psalms 45:2) |
דּוּמָה שַׂר־הַמָּֽוֶת אָמַר לֹא־אֵלֵךְ דַּרְכֵּֽנוּ אַֽרְצָה שְׁמַרְתָּֽנוּ בְּדֶֽרֶךְ הַמֶּֽלֶךְ אֹמֵ֣ר אָ֭נִי מַעֲשַׂ֣י לְמֶ֑לֶךְ (תהלים מה:ב) |
Duma, the prince of death, said “I will not go.” Our path to the land You guarded on the royal road. I say my deeds to a king. (Psalms 45:2) |
הֲבֵאתָֽנוּ לְאֶֽרֶץ אוֹר בָּהִיר הִשְׁמַֽדְתָּ אֶת־כְּנַֽעַן הַיָּהִיר לְ֝שׁוֹנִ֗י עֵ֤ט ׀ סוֹפֵ֬ר מָהִֽיר׃ (תהלים מה:ב) |
You brought us to a land of bright light. You destroyed the arrogant Canaan. My tongue is a speedy scribe’s pen. (Psalms 45:2) |
חֲׄמִשָּׁה עָשָׂר בְּאָב פְּדִיתַֽנִי קִׄבְרִי נִמְלַֽטְתִּי כִּי־עֲזַרְתַּֽנִי כִּי־חוֹלַ֥ת אַהֲבָ֖ה אָֽנִי׃ (שיר השירים ב:ה) קָדוֹשׁ׃ |
The fifteenth of Av You rescued me, I escaped my grave for You helped me, for lovesick am I. (Song of Songs 2:5) Holy! |
וַיִּקְרְבוּ בְּנֵי שֵֽׁבֶט חָמֵשׁ בְּנוֹת אָדָם וַהֲלֹא אִם־תִּתְחַתֵּֽנָּה לְזָר יֵאָבֵד כְּבוֹדָם יׇפְיָפִ֡יתָ מִבְּנֵ֬י אָדָ֗ם (תהלים מה:ג) |
And the children of the tribe [Menashe] of the five daughters of a man [Tselofḥad] came near. Is it not so that their honor is lost if they [the women] are married to an outsider — more beautiful than any man? (Psalms 45:3) |
זְכֹר־נָא אֶת־יְרֻשַּׁת מִשְׁפְּחוֹתֶֽיךָ זָכָר אֵין־לוֹ וּנְקֵבָה יֵשׁ וּמָה בְּנַחֲלָתֶֽךָ ה֣וּצַק חֵ֭ן בְּשִׂפְתוֹתֶ֑יךָ (תהלים מה:ג) |
Remember, please, the inheritance of your families! He had no sons, daughters, sure, and what of your portion, you whose lips flow with grace? (Psalms 45:3) |
חָשַׁב מֹשֶׁה וְשָׁמַע לְקוֹלָם חֲתָנִים יִתְחַתְּנוּ מִשִּׁבְטָם לִשְׁמִירַת גְּבוּלָם עַל־כֵּ֤ן בֵּרַכְךָ֖ אֱלֹהִ֣ים לְעוֹלָֽם׃ (תהלים מה:ג) |
Moshe thought and listened to their voices. “Grooms will be married from their tribe to guard their borders. Thus God will bless you forever.” (Psalms 45:3) |
הָׄלְכוּ וְעָבְרוּ שְׁנוֹת מָאתַֽיִם רְׄמִֽינְהוּ בְּעָיָה חֲדָשָׁה בֵּינְתַֽיִם תּוֹכוֹ֙ רָצ֣וּף אַהֲבָ֔ה מִבְּנ֖וֹת יְרוּשָׁלָֽ͏ִם׃ (שיר השירים ג:י) קָדוֹשׁ׃ |
Two hundred years came and went. A new problem was raised among them. Its inwards decked with love from the daughters of Jerusalem. (Song of Songs 3:10) Holy! |
טְמֵאָה הַגִּבְעָה הַקּוֹל יַעֲבֹר טִבְחוּ לָֽמוֹ תַּשְׁלִיכוּם לַבּוֹר חֲגֽוֹר־חַרְבְּךָ֣ עַל־יָרֵ֣ךְ גִּבּ֑וֹר (תהלים מה:ד) |
“Gibeah is impure!” the voice called out. “Slaughter them, throw them in the pit![3] See the narrative in Judges 20 for context for why Gibeah was treated as such. Gird your sword on your thigh, soldier!” (Psalms 45:4) |
יִשְׂרָאֵל אָמַר אַחִי הָרַֽגְנוּ אֶת־כׇּל־בָּחוּרֶֽיךָ מִכַּֽעַס לְעֶֽצֶב הֲתַשְׁמִיד אֶת־אַחֶֽיךָ ה֝וֹדְךָ֗ וַהֲדָרֶֽךָ׃ (תהלים מה:ד) |
Israel said, “My brother, we killed all your young men!” From rage to sorrow, can you destroy your own brother, your splendor and glory? (Psalms 45:4) |
אַׄז אִסּוּרֵי חֲתֻנּוֹת בֵּין־שְׁבָטִים מְפִיגִים לַׄחֲמִשָּׁה עָשָׂר בְּאָב בְּכַלּוֹת כׇּל־שֵֽׁבֶט חֲתָנִים מִתְעַנְּגִים מַה־יָּפִית֙ וּמַה־נָּעַ֔מְתְּ אַהֲבָ֖ה בַּתַּֽעֲנוּגִֽים׃ (שיר השירים ז:ז) קָדוֹשׁ׃ |
Thus the prohibition on intertribal marrying they fade out,[4] Taanit 30b. This text uses poetic license to combine two reasonings given for Tu b’Av — the overturning of the daughters of Tselofḥad-derived prohibition on intertribal marrying in general (according to Rav Yehuda) and the overturning of the prohibition on intertribal marrying with the tribe of Benjamin after the incident at Gibeah (according to Rav Nachman) on the fifteen of Av, grooms enjoy brides of each tribe. How beautiful and how sweet is love among dainties! (Song of Songs 7:7) Holy! |
כַּמָּה אִילָנוֹת נִצְרְכוּ בַּמִּקְדָּשׁ הָעֵץ הֻרְכַּב כְּמוֹ־נֵד בְּלִשְׁכָּתוֹ צִבּוּר הָעֵץ מִשְׁכָּב וַהֲדָ֬רְךָ֨ ׀ צְלַ֬ח רְכַ֗ב (תהלים מה:ה) |
How many trees were needed in the Temple? The wood was piled like heaps; in its chamber the cache of wood lies. And your glory, succeed, ride! (Psalms 45:5) |
לֵהֶה כּֽוֹחַ־הַשֶּֽׁמֶשׁ אִם־הָעֵץ יְיֻבַּשׁ יְהִי סֶֽדֶק לְסַלֵּק תּוֹלָעוֹת קָשֶׁה בְּיוֹתֵר לִבְדֹּק בֶּֽדֶק עַֽל־דְּבַר־אֱ֭מֶת וְעַנְוָה־צֶ֑דֶק (תהלים מה:ה) |
The sun’s power weakens; if the wood dries there would be cracks.[5] Bavli Taanit 31a — רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר: מֵחֲמִשָּׁה עָשָׂר בְּאָב וְאֵילָךְ תָּשַׁשׁ כּוֹחָהּ שֶׁל חַמָּה, וְלֹא הָיוּ כּוֹרְתִין עֵצִים לַמַּעֲרָכָה, לְפִי שֶׁאֵינָן יְבֵשִׁין. Rabbi Eliezer the Great says: From the fifteenth of Adar and on the sun’s power weakens, and they did not cut wood for the pile, because it would not dry. It is much harder to keep out worms[6] Yerushalmi Taanit 4:7 — רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יָסָא. שֶׁבּוֹ זְמַן קִיצָה יָפֶה לָעֵצִים. שֶׁכָּל־עֵצִים שֶׁהֵן נִקְצָצִין בּוֹ אֵינָן עוֹשִׂין מַאֲכוֹלוֹת. כַּהִיא דְתַנִּינָן תַּמָּן. כָּל־עֵץ שֶׁנִּמְצָא בוֹ תוֹלַעַת פָּסוּל מֵעַל גַּבֵּי הַמִּזְבֵחַ. Rabbi Yaakov bar Aḥa in the name of Rabbi Yasa: at that time cutting is good for wood, for all the wood which is cut then will not have woodworms, as it is taught in Mishnah Middot 2:5, all wood in which a worm is found is invalid for going on the altar. and make proper inspection. For words of truth and righteous humility. (Psalms 45:5) |
מַגָּל שָׁבְרוּ בְּיוֹם זֶה בְּבֵית מִקְדָּשֶֽׁךָ מִכָּאן קָֽרְאוּ־חַג הָעֵצִים לְקׇרְבְּנוֹת מוֹעֲדֶֽיךָ וְתוֹרְךָ֖ נוֹרָא֣וֹת יְמִינֶֽךָ׃ (תהלים מה:ה) |
The sickle they broke on this day in Your temple;[7] Bavli Taanit 31a — אָמַר רַב מְנַשְּׁיָא: וְקָרוּ לֵיהּ יוֹם תְּבַר מַגָּל. Said Rav Menashya: they called it the Day of Breaking the Sickle. from this, they declared the Wood Holiday for the offerings of your festivals. And Your teaching, the wonders of Your right hand. (Psalms 45:5) |
בַּׄחֲמִשָּׁה עָשָׂר בּוֹ בַּמִּקְדָּשׁ הָיָה יוֹם הֲנָאָה נַׄדְלִיק עוֹד אֵשׁ לַחְגֹּג וּלְבַעֵר כׇּל־שִׂנְאָה כִּֽי־עַזָּ֤ה כַמָּ֙וֶת֙ אַהֲבָ֔ה קָשָׁ֥ה כִשְׁא֖וֹל קִנְאָ֑ה (שיר השירים ח:ו) קָדוֹשׁ׃ |
On the fifteenth in the temple was a day of delight; we will again light fire to celebrate and eradicate all hatred. For strong as death is love, heavy as Hades is zeal. (Song of Songs 8:6) Holy! |
נְבָט הוֹלִיד בֵּן אָרוּר הוּא מִבָּנִים נִקְרָא יָרׇבְעָם הִרְבָּה עֲבַרְיָנִים חִצֶּ֗יךָ שְׁנ֫וּנִ֥ים (תהלים מה:ו) |
Nevat begat a son, cursed among sons, Called Yerov’am, increasing illdoers. Your arrows are sharp! (Psalms 45:6) |
סָר וְהֵסִיר אֶת יוֹ״ד שְׁבָטִים אֵָלּוּ סָגְדוּ לְעֶגְלֵי מַסֵּכָה אֲשֶׁר פִּסְּלוּ עַ֭מִּים תַּחְתֶּ֣יךָ יִפְּל֑וּ (תהלים מה:ו) |
He turned away, and made these 10 tribes turn away; they bowed to the molten calves that they sculpted.[8] For context, find II Kings 12:26-30. Peoples under you fell. (Psalms 45:6) |
עָמְדוּ פְּרוֹסְדָּיוֹת פֶּן צַדִּיק בָּעָם יֵלֵךְ עַד־כֹּה הֵם אָמְרוּ בְּשֵׁם יָרׇבְעָם הַמֶּֽלֶךְ בְּ֝לֵ֗ב אוֹיְבֵ֥י הַמֶּֽלֶךְ׃ (תהלים מה:ו) |
Garrisons stood lest the righteous of the people go. “Until here!” they said in the name of king Yerov’am. At the hearts of the enemies of the king. (Psalms 45:6) |
אַׄף עַל פִּי שֶׁמַּלְכוּת הַצָּפוֹן עָזְבָה בָּׄא הוֹשֵֽׁעַ בֶּן אֵלָה בְּסוֹף הַמְּרִיבָה מַ֣יִם רַבִּ֗ים לֹ֤א יֽוּכְלוּ֙ לְכַבּ֣וֹת אֶת־הָֽאַהֲבָ֔ה (שיר השירים ח:ז) קָדוֹשׁ׃ |
Though the northern kingdom left, Hoshea’ son of Ela came at the end of the conflict. Great waters cannot quash love! (Song of Songs 8:7) Holy! |
פְּרוֹסְדַּיּוֹת הִסּֽוֹגוּ הֵעִיד כְּמוֹ־עֵד פְּנוּ לַמָּקוֹם שֶׁתִּרְצוּ לַמּוֹעֵד כִּסְאֲךָ֣ אֱ֭לֹהִים עוֹלָ֣ם וָעֶ֑ד (תהלים מה:ז) |
“Garrisons, retreat!” he testified like a witness. “Turn to the place that you wish for the festival!”[9] Bavli Taanit 30b-31a — עוּלָּא אָמַר: יוֹם שֶׁבִּיטֵּל הוֹשֵׁעַ בֶּן אֵלָה פְּרוֹסְדָיוֹת שֶׁהוֹשִׁיב יָרׇבְעָם בֶּן נְבָט עַל הַדְּרָכִים שֶׁלֹּא יַעֲלוּ יִשְׂרָאֵל לָרֶגֶל, וְאָמַר: לְאֵיזֶה שֶׁיִּרְצוּ יַעֲלוּ. ‘Ulla said: the day that Hoshea’ ben Eli canceled the garrisons that Yerov’am ben Nevat had set on the roads so Israel could not ascend to the festivals. He said, “To where one wishes, he may ascend.” Your Throne, God, is eternal and aye! (Psalms 45:7) |
צִדְקָתְךָ הוֹשֵֽׁעַ נֶֽגֶד חַטֹּאותֶֽיךָ צַוָּארְךָ בְּבַרְזֶל תִּוָּשַׁע אֻמָּתֶֽךָ שֵׁ֥בֶט מִ֝ישֹׁ֗ר שֵׁ֣בֶט מַלְכוּתֶֽךָ׃ (תהלים מה:ז) |
Your righteousness, Hoshea, against your sins. Your neck in irons, your people saved.[10] Though Hoshea was the last king of the north, under whose reign the Assyrians came and destroyed the northern kingdom, his elimination of the garrisons blocking southward travel allowed northern refugees to escape to Judah. Archaeological records show the population of Jerusalem grew dramatically during the Assyrian period, possibly largely due to refugees from the north. The upright tribe, the tribe of your kingdom. (Psalms 45:7) |
רְׄגָלִים עָלוּ בְּגִילָה רַבָּה הִׄנֵּה בַּת־עַמִּי לַמִּקְדָּשׁ שָֽׁבָה אִם־יִתֵּ֨ן אִ֜ישׁ אֶת־כׇּל־ה֤וֹן בֵּיתוֹ֙ בָּאַהֲבָ֔ה (שיר השירים ח:ז) קָדוֹשׁ׃ |
Festivals they ascended in great cheer. Behold, my fair people returned to the temple! Would one give all their household wealth for love! (Song of Songs 8:7) Holy! |
קַנָּאֵי בֵּיתָר נֶהֶרְגוּ בְּיַד רָשָׁע קְבוּרָה לֹא נִתְּנוּ אוֹי לְרוֹמִי זֶה פֶּֽשַׁע אָהַ֣בְתָּ צֶּדֶק֮ וַתִּשְׂנָ֫א־רֶ֥שַׁע (תהלים מה:ח) |
The zealots of Beitar were killed by the evil one. They were given no buriel — woe, Rome, this is an iniquity! You loved righteousness and hated evil. (Psalms 45:8) |
רְאֵה לֹא הִסְרִיחוּ עָשְׂתָה נֵס רוּחֲךָ רוֹמִי נָתַן־לָֽמוֹ קְבוּרַת מִבְטָחֲךָ עַל־כֵּ֤ן ׀ מְשָׁחֲךָ֡ (תהלים מה:ח) |
See — they did not rot! Your spirit did a miracle. Rome grant them a burial of Your refuge.[11] Taanit 31a — רַב מַתְנָה אָמַר: יוֹם שֶׁנִּתְּנוּ הֲרוּגֵי בֵיתֵּר לִקְבוּרָה. וְאָמַר רַב מַתְנָה: אוֹתוֹ יוֹם שֶׁנִּתְּנוּ הֲרוּגֵי בֵיתֵּר לִקְבוּרָה, תִּקְנוּ בְּיַבְנֶה ״הַטּוֹב וְהַמֵּטִיב״, ״הַטּוֹב״ — שֶׁלֹּא הִסְרִיחוּ, ״וְהַמֵּטִיב״ — שֶׁנִּתְּנוּ לִקְבוּרָה. Rav Matna said: the day that the slain of Beitar were granted burial. And Rav Matna said: that day that the slain of Beitar were granted burial, they established in Yavneh the blessing “who is good and does good.” — Good, that they did not rot, and does good, that they were granted burial. Thus You were anointed. (Psalms 45:8) |
שִׁשָּׁה נִסִּים אֵֽלֶּה מִפִּי דְּבָרֶֽיךָ שִׁיר חָדָשׁ נָשִֽׁירָה בְּיוֹם זֶה מִזְמוֹרֶֽךָ אֱלֹהִ֣ים אֱ֭לֹהֶיךָ שֶׁ֥מֶן שָׂשׂ֗וֹן מֵחֲבֵרֶֽךָ׃ (תהלים מה:ח) |
These six miracles[12] As listed in the Gemara: (1) Rav Yehuda says Shmuel says 15 Av is the day of intertribal marriage. (2) Rav Yosef says Rav Naḥman says 15 Av is the day Benjamin was let back into the congregation. (3) Rabbi bar bar Ḥana says 15 Av was the day the deaths in the wilderness ceased. (4) Ulla says 15 Av was the day Hoshea ben Eli canceled the garrisons. (5) Rav Matna says 15 Av was the day the slain of Beitar were granted burial. (6) Rabbi and Rav Yosef say 15 Av is the day they stopped chopping trees. were from the mouth of Your Word. Let us sing a new song, on this day Your hymns. God, your God, oil of gladness over your fellows! (Psalms 45:8) |
מִׄיּוֹם זֶה צִיּוֹן תִּשְׂמְחִי בַּחֲתֻנּוֹתַֽיִךְ הַׄלְלִי בְּמוֹעֲדַֽיִךְ הוֹדִי לִקְבוּרוֹתַֽיִךְ זָכַ֤רְתִּי לָךְ֙ חֶ֣סֶד נְעוּרַ֔יִךְ אַהֲבַ֖ת כְּלוּלֹתָ֑יִךְ (ירמיהו ב:ב) קָדוֹשׁ׃ |
From this day, Zion, rejoice in your weddings. Praise in your festivals, thank in your burials. I remembered you, the kindness of your youth, your bethrothal’s love. (Jeremiah 2:2) Holy! |
תְּנוּ רַבָּנָן בְּיוֹם זֶה רָקְדוּ בְּנוֹתֶֽיךָ תִּלְבֹּֽשֶׁת לְבָנָה לָבְשׁוּ בִּמְחוֹלוֹתֶֽיךָ מֹר־וַאֲהָל֣וֹת קְ֭צִיעוֹת כׇּל־בִּגְדֹתֶ֑יךָ (תהלים מה:ט) |
Our rabbis taught: on this day your daughters danced. White garb they wore in your dances. Myrrh and aloes, cassia all your clothes. (Psalms 45:9) |
חוֹלוֹת בַּכְּרָמִים הִנֵּה־אִישׁ הִפְנֽוּךָ זְקֵנוֹת וּנְעָרוֹת רְאוֹתָן לְקָחֽוּךָ מִֽן־הֵ֥יכְלֵי שֵׁ֝֗ן מִנִּ֥י שִׂמְּחֽוּךָ׃ (תהלים מה:ט) |
Dances in the vineyards: hey, man! Turn yourself around! Old and young women, their sight would take you. From palaces of ivory, from me you rejoice. (Psalms 45:9) |
כְּׄכַלָּה שֶׁחָתָן אוֹמֵר לָהּ שָׂמַחְתִּיךְ הַׄיּוֹם ט״וּ בְּאָב בַּת צִיּוֹן זָכַרְתִּיךְ נְׄוֵה חֵן בְּחִבָּתִי הֲלֹא חֲלִיתִיךָ מֵרָח֕וֹק יְהֹוָ֖ה נִרְאָ֣ה לִ֑י וְאַהֲבַ֤ת עוֹלָם֙ אֲהַבְתִּ֔יךְ (ירמיהו לא:ב) קָדוֹשׁ׃ |
Like a bride in whom a groom says “I rejoice in you,” today, 15 Av, I remember you, fair Zion! Grace’s abode, am I not sick in my fondness for you? From afar, the Cause is seen to me — eternal love I have loved you. (Jeremiah 31:2) Holy! |
”הכל יודוך“ בשבת, ”המאיר לארץ“ בחול |
Continue with: “All thanks you” on Shabbat; “Illuminator of the world” on weekdays. |
Notes
| 1 | Yerushalmi Taanit 4:7 — וְאָמַר רִבִּי לֵוִי. בְּכָל עֶרֶב תִּשְׁעָה בְאַב הָיָה מֹשֶׁה מוֹצִיא כְרוּז בְּכָל־הַמַּחֲנֶה וְאוֹמֵר. צְאוּ לַחֶפֶר צְאוּ לַחֶפֶר. וְהָיוּ יוֹצְאִין וְחוֹפְרִין לָהֶן קְבָרוֹת וִישֵׁינִים. וּבַשַּׁחַר הָיוּ עוֹמְדִין וּמוֹצְאִין עַצְמָן חֲסֵירִים חַמִשָּׁה עָשָׂר אֶלֶף וּפְרוּטְרוּט. וּבַשָּׁנָה הָאַחֲרוֹנָה עָשׂוּ כֵן וְעָֽמְדוּ וּמָֽצְאוּ And Rabbi Levi said: every erev Tisha b’Av Moshe would send out an announcement to all the camp and say: Get digging, get digging. And they would go out and dig themselves graves and sleep. And in the morning they would stand and find themselves missing approximately fifteen thousand. And in the last year they did so and stood and found themselves complete. |
|---|---|
| 2 | Yerushalmi Taanit 4:7, continued — אָֽמְרוּ. דִּילְמָא דְטָעִינָן בְּחוּשְׁבְּנָא. וְכֵןבָּעֲשָׂרָה וְבְאַחַד עָשָׂר וּבִשְׁנֵים עָשָׂר וּבִשְׁלֹשָׁה עָשָׂר וּבְאַרבַּע עָשָׂר וּבַחֲמִשָּׁה עָשָׂר. כֵּיוָן דְּאִשְׁלַם זִיהֲרָא אָֽמְרוּ. דּוֹמֶה שֶׁבִּיטֵּל הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹתָהּ הַגְּזֵירָה קָשָׁה מֵעָלֵינוּ. וְעָֽמְדוּ וְעָשׂוּ יוֹם טוֹב. And they said, maybe we erred in the count. Thus on the tenth, and the eleventh, and the twelfth, and the thirteenth, and the fourteenth. When the moon was full they said, “it seems the Holy Blessed One nullified his harsh decree against us!” They stood and made a holiday. |
| 3 | See the narrative in Judges 20 for context for why Gibeah was treated as such. |
| 4 | Taanit 30b. This text uses poetic license to combine two reasonings given for Tu b’Av — the overturning of the daughters of Tselofḥad-derived prohibition on intertribal marrying in general (according to Rav Yehuda) and the overturning of the prohibition on intertribal marrying with the tribe of Benjamin after the incident at Gibeah (according to Rav Nachman) |
| 5 | Bavli Taanit 31a — רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר: מֵחֲמִשָּׁה עָשָׂר בְּאָב וְאֵילָךְ תָּשַׁשׁ כּוֹחָהּ שֶׁל חַמָּה, וְלֹא הָיוּ כּוֹרְתִין עֵצִים לַמַּעֲרָכָה, לְפִי שֶׁאֵינָן יְבֵשִׁין. Rabbi Eliezer the Great says: From the fifteenth of Adar and on the sun’s power weakens, and they did not cut wood for the pile, because it would not dry. |
| 6 | Yerushalmi Taanit 4:7 — רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יָסָא. שֶׁבּוֹ זְמַן קִיצָה יָפֶה לָעֵצִים. שֶׁכָּל־עֵצִים שֶׁהֵן נִקְצָצִין בּוֹ אֵינָן עוֹשִׂין מַאֲכוֹלוֹת. כַּהִיא דְתַנִּינָן תַּמָּן. כָּל־עֵץ שֶׁנִּמְצָא בוֹ תוֹלַעַת פָּסוּל מֵעַל גַּבֵּי הַמִּזְבֵחַ. Rabbi Yaakov bar Aḥa in the name of Rabbi Yasa: at that time cutting is good for wood, for all the wood which is cut then will not have woodworms, as it is taught in Mishnah Middot 2:5, all wood in which a worm is found is invalid for going on the altar. |
| 7 | Bavli Taanit 31a — אָמַר רַב מְנַשְּׁיָא: וְקָרוּ לֵיהּ יוֹם תְּבַר מַגָּל. Said Rav Menashya: they called it the Day of Breaking the Sickle. |
| 8 | For context, find II Kings 12:26-30. |
| 9 | Bavli Taanit 30b-31a — עוּלָּא אָמַר: יוֹם שֶׁבִּיטֵּל הוֹשֵׁעַ בֶּן אֵלָה פְּרוֹסְדָיוֹת שֶׁהוֹשִׁיב יָרׇבְעָם בֶּן נְבָט עַל הַדְּרָכִים שֶׁלֹּא יַעֲלוּ יִשְׂרָאֵל לָרֶגֶל, וְאָמַר: לְאֵיזֶה שֶׁיִּרְצוּ יַעֲלוּ. ‘Ulla said: the day that Hoshea’ ben Eli canceled the garrisons that Yerov’am ben Nevat had set on the roads so Israel could not ascend to the festivals. He said, “To where one wishes, he may ascend.” |
| 10 | Though Hoshea was the last king of the north, under whose reign the Assyrians came and destroyed the northern kingdom, his elimination of the garrisons blocking southward travel allowed northern refugees to escape to Judah. Archaeological records show the population of Jerusalem grew dramatically during the Assyrian period, possibly largely due to refugees from the north. |
| 11 | Taanit 31a — רַב מַתְנָה אָמַר: יוֹם שֶׁנִּתְּנוּ הֲרוּגֵי בֵיתֵּר לִקְבוּרָה. וְאָמַר רַב מַתְנָה: אוֹתוֹ יוֹם שֶׁנִּתְּנוּ הֲרוּגֵי בֵיתֵּר לִקְבוּרָה, תִּקְנוּ בְּיַבְנֶה ״הַטּוֹב וְהַמֵּטִיב״, ״הַטּוֹב״ — שֶׁלֹּא הִסְרִיחוּ, ״וְהַמֵּטִיב״ — שֶׁנִּתְּנוּ לִקְבוּרָה. Rav Matna said: the day that the slain of Beitar were granted burial. And Rav Matna said: that day that the slain of Beitar were granted burial, they established in Yavneh the blessing “who is good and does good.” — Good, that they did not rot, and does good, that they were granted burial. |
| 12 | As listed in the Gemara: (1) Rav Yehuda says Shmuel says 15 Av is the day of intertribal marriage. (2) Rav Yosef says Rav Naḥman says 15 Av is the day Benjamin was let back into the congregation. (3) Rabbi bar bar Ḥana says 15 Av was the day the deaths in the wilderness ceased. (4) Ulla says 15 Av was the day Hoshea ben Eli canceled the garrisons. (5) Rav Matna says 15 Av was the day the slain of Beitar were granted burial. (6) Rabbi and Rav Yosef say 15 Av is the day they stopped chopping trees. |
“אַהֲבָה תְּלַבְלֵב כְּמוֹ־פֶֽרַח | Ahava T’lavlev K’mo Peraḥ (Love blossoms like a flower) — a yotser for Tu b’Av by Isaac Gantwerk Mayer” is shared through the Open Siddur Project with a Creative Commons Attribution-ShareAlike 4.0 International copyleft license.
Stable Link:
https://opensiddur.org/?p=57621
Associated Image:
“Adventure Together: Patina Photo and Black Barn Wedding Photo” (credit: Patina Photo, license: CC BY-NC-ND 3.0 New Zealand)
(This image is set to automatically show as the "featured image" in category pages and in shared links on social media.)
Terms of Use:
Be a mentsch (a conscientious, considerate person) and adhere to the following guidelines:
- Properly attribute the work to Isaac Gantwerk Mayer.
- Clearly indicate the date you accessed the work and in what ways, if any, you modified it. (If you have adapted the work, let us know so that the contributor might consider endorsing your revision.)
- Provide the stable link to this resource: <https://opensiddur.org/?p=57621>.
- Indicate that the original work was shared under the Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license. (To redistribute or remix this work in any format, modified or unmodified, you must refer to the terms of the license under which the work is shared.)
Additional Notes:
- The views expressed in this work represent the views of their creator(s) and do not necessarily represent the views of the Open Siddur Project's developers, its diverse community of volunteer contributors, or its institutional partners.
- We strongly advise against printing sacred texts and art containing divine names as these copies must be regarded with reverence, complicating their casual treatment and disposal.
- If you must dispose of a printed sacred text (one containing Divine Names), please locate the closest genizah (often established by a synagogue) and contact its custodians for further instructions. We also recommend using Morah Yehudis Fishman's Prayer for Adding a Work to the Genizah.
Support this work:
The Open Siddur Project is a volunteer-driven, non-profit, non-commercial, non-denominational, non-prescriptive, gratis & libre Open Access archive of contemplative praxes, liturgical readings, and Jewish prayer literature (historic and contemporary, familiar and obscure) composed in every era, region, and language Jews have ever prayed. Our goal is to provide a platform for sharing open-source resources, tools, and content for individuals and communities crafting their own prayerbook (siddur). Through this we hope to empower personal autonomy, preserve customs, and foster creativity in religious culture.
ויהי נעם אדני אלהינו עלינו ומעשה ידינו כוננה עלינו ומעשה ידינו כוננהו "May the pleasantness of אדֹני our elo’ah be upon us; may our handiwork be established for us — our handiwork, may it be established." –Psalms 90:17
Comments, Corrections, and Queries