Understanding the Minor Holiday of Tu b’Av as a Correction to the Abuse of Women in an Era of Moral Breakdown

July 27 2018

Today is the minor but joyous Jewish holiday of Tu b’Av, the fifteenth day of the month of Av, which according to the Talmud is significant for six reasons. Among these is that it marks the day when, in ancient times, members of the tribe of Benjamin were allowed to intermarry with the other Israelites—a reference to the story told in the concluding chapters of the book of Judges. This episode begins when a gang of Benjaminite hoodlums rape and murder a woman passing through their tribe’s territory; thereafter the tribal elders refuse to bring the perpetrators to justice. A bloody civil war follows that concludes with the other eleven tribes taking an oath not to give their daughters in marriage to the Benjaminites. After some time, the other tribes’ elders relent and concoct a scheme whereby the men of Benjamin can ambush maidens from other tribes while they dance at an annual festival in Shiloh, and then carry them off as brides. Tzvi Sinensky attempts to make sense of this episode and its relevance to Tu b’Av:

[The Talmud states that] “there were no days as joyous for the Jewish people as the fifteenth of Av and Yom Kippur, as on them the daughters of Jerusalem would go out in borrowed white clothes, so as not to embarrass one who did not have, . . . and perform a circle dance in the vineyards. And what would they say? ‘Young man, please lift up your eyes and see what you choose for yourself . . . ’”.

[T]he parallels [to the story in Judges] are unmistakable: girls dancing in vineyards in the location of the Holy Ark (Shiloh or Jerusalem) during a holiday [followed by the formation of marital bonds]. Reinforcing these striking similarities, the Talmud uses turns of phrase that closely parallel those in Judges. . . .

To begin, let us analyze the elders’ decision to encourage Benjaminite men to “snatch” women from the festival at Shiloh. Does the text judge the elders positively or negatively? It is hard to know for sure. On the one hand, their motivation seems to be positive: they seek to salvage the [depopulated] tribe of Benjamin. On the other hand, the verses’ language carries numerous negative associations. The text uses such words as ambush, grab, and rob, which carry negative associations [in Hebrew as well as English]. What is more, broadly speaking, it seems clear that the story is not intended exclusively as a negative commentary on the tribe of Benjamin; Benjamin’s despicable behavior is simply indicative of a larger moral breakdown in Israelite society. . . .

As the book of Judges concludes, “In those days there was no king in Israel; everyone did as he pleased.” It therefore seems highly plausible that the text means to criticize the elders’ decision to ensure a tribe’s survival at the expense of women who were kidnapped and coerced into unwanted marriages. . . . Just as the tragedy of the rape features the brutalization of a vulnerable woman, so, too, the biblical dancing festival involves the “snatching” of vulnerable women who had gathered in Shiloh. . . .

In sharp contrast to the tale of the murdered concubine, the Talmud emphasizes that on Tu b’Av . . . the women seize the initiative in soliciting the men. Moreover, as opposed to the incident in Judges, in which women were taken en masse, the Talmud explains that different women emphasized their unique qualities [in advertising themselves to their potential mates]. If the end of Judges features females who are treated as vulnerable, faceless objects, this talmudic passage, as [the 19th-century ḥasidic master] Tsadok of Lublin observes, offers a vision of self-assured young women who take initiative and distinguish themselves as individuals.

Read more at Lehrhaus

More about: Book of Judges, Marriage, Religion & Holidays, Talmud, Tu b'Av

In the Aftermath of a Deadly Attack, President Sisi Should Visit Israel

On June 3, an Egyptian policeman crossed the border into Israel and killed three soldiers. Jonathan Schanzer and Natalie Ecanow urge President Abdel Fattah el-Sisi to respond by visiting the Jewish state as a show of goodwill:

Such a dramatic gesture is not without precedent: in 1997, a Jordanian soldier opened fire on a group of Israeli schoolgirls visiting the “Isle of Peace,” a parcel of farmland previously under Israeli jurisdiction that Jordan leased back to Israel as part of the Oslo peace process. In a remarkable display of humanity, King Hussein of Jordan, who had only three years earlier signed a peace agreement with Israel, traveled to the Jewish state to mourn with the families of the seven girls who died in the massacre.

That massacre unfolded as a diplomatic cold front descended on Jerusalem and Amman. . . . Yet a week later, Hussein flipped the script. “I feel as if I have lost a child of my own,” Hussein lamented. He told the parents of one of the victims that the tragedy “affects us all as members of one family.”

While security cooperation [between Cairo and Jerusalem] remains strong, the bilateral relationship is still rather frosty outside the military domain. True normalization between the two nations is elusive. A survey in 2021 found that only 8 percent of Egyptians support “business or sports contacts” with Israel. With a visit to Israel, Sisi can move beyond the cold pragmatism that largely defines Egyptian-Israeli relations and recast himself as a world figure ready to embrace his diplomatic partners as human beings. At a personal level, the Egyptian leader can win international acclaim for such a move rather than criticism for his country’s poor human-rights record.

Read more at Washington Examiner

More about: General Sisi, Israeli Security, Jordan