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Tisha B'Av, the ninth day of the month
of Av, which month coincides with July and/or August, is the major day of communal mourning in the
Jewish calendar. Although a large number of disasters are said to have befallen the Jews on this
day, the major commemoration is of the destruction of the First and Second Temples in Jerusalem in
586 B.C.E. and 70 C.E., respectively. Central to the observance of this day is fasting.
Although the exact date of the destruction of each of the Temples--the ancient centers of Jewish
life and practice--are unknown, tradition dates the events to Tisha B'Av. Indeed, the rabbis of
the Talmudic age made the claim that God ordained this day as a day of disaster as punishment for
the lack of faith evidenced by the Israelites during their desert wanderings after the exodus from
Egypt. During the course of the centuries, a number of tragedies have clustered around this day,
from the expulsions of the Jews from England and Spain to more localized disasters.
Tisha B'Av is therefore observed as a day of communal mourning, which is expressed through fasting
and the abstention from pleasurable activities and extraneous diversions. A whole literature of
dirges appropriate to this day of mourning, beginning with the biblical book of Lamentations on
the destruction of the First Temple, has been created to serve the needs of the Jewish community
at this time.
Tisha B'Av itself is a day of intense mourning, whose practice mirrors that of Yom Kippur in many respects. It is a day of fasting, on which one also is
to refrain from washing, sexual activity, using perfume and other such ointments, and wearing
leather. The book of Lamentations (Megillat Eicha) and other dirges are read in the synagogue.
Visits to cemeteries reflect the mood of the day, which continues even at the break fast meal at
the conclusion of Tisha B’Av, when neither meat nor wines are traditionally consumed.
A three-week mourning period preceding Tisha B'Av begins on the 17th of the month of Tammuz.
According to the Mishnah, this was the day the Romans succeeded in breaching the walls of
Jerusalem in 70 C.E.; the Mishnah also mentions other tragic events that occurred on this day in
Tammuz. This three-week period leading up to the major fast of Tisha B'Av is called "Bayn
Ha-Metsarim"--"in the Straits." Traditional Jews do not get married or celebrate
other joyous festivities in these three weeks.
Nine days prior to Tisha B'Av, a new period of more intense mourning begins. Traditional Jews do
not eat meat, cut their hair, or wash their clothes unless they are to be worn again during the
nine days. All these actions are considered signs of joy or luxury inappropriate for this time of
mourning. Reform, Reconstructionist, and Conservative Jews adopt a varied range of these
practices.
The Shabbat immediately preceding the festival is Shabbat Hazon (vision). The name derives from
the haftarah (prophetic reading) for the day. Taken from Isaiah 1, the reading describes Isaiah's
vision of national disaster befalling the Israelites because of their sins.
Tisha B'Av cannot be observed on Shabbat, so if the date falls on Shabbat, the festival is
postponed until Sunday. On such occasions, there are some small changes to Maariv (the evening
service) on Shabbat. Also, during havdalah (the concluding ceremony of Sabbath), the blessing over
the wine is postponed until after the fast on Sunday night, though the blessing over the twisted
candle is still said at the close of Shabbat.
Tisha B'Av is a full fast day, so the last meal must be eaten before sunset prior to the ninth of
Av. This meal marking the boundary between periods of eating and fasting is called the
"seudah ha-mafseket." The meal often is comprised of round foods like eggs or lentils,
which symbolize mourning in Jewish tradition because they evoke the cycle of life. Some people eat
an egg or bread sprinkled with ashes, and some Jews may sit on the ground during the meal. The
birkat ha-mazon or grace after meals is said individually and in silence.
In addition to abstaining from food or drink during Tisha B'Av, Jewish tradition also mandates
refraining from wearing leather, engaging in sexual relations, washing one's body, and using
perfume or other such ointments. Visiting cemeteries on this day is encouraged, as if to heighten
the sadness.
Uniquely on Tisha B'Av, Torah study, meant to be joyful, is not permitted. Some parts of the Bible
or Talmud are allowed, like Job or Jeremiah, or sections of the Talmud or Midrash that discuss the
destruction of Jerusalem. In the synagogue, the lights are dimmed and the ornamental parokhet
(covering) is removed from the ark as a sign of mourning before the evening service. Congregants
remove their leather shoes and do not greet each other.
Megillat Eicha or the scroll of Lamentations --which is a lament for the destruction of the First
Temple-- is chanted during the Maariv service, along with several kinot, elegies or dirges written
at different periods of Jewish history. The kinot speak of the suffering and pain of Jewish
tragedy through the ages. An extended set of kinot are traditionally recited during the morning
service, and some communities repeat the chanting of Eicha in the morning as well. The traditional
Torah reading is Deuteronomy 4:25-40 and the haftarah is Jeremiah 8:13-9:23, which is chanted to
the same tune as Lamentations the night before.
Tallit or the prayer shawl and tefillin, usually worn during morning services, are instead worn
during the afternoon service. During this service, prayers that were omitted in the morning are
recited. The Torah and haftarah are the same as on other public fasts.
The meal ending the fast traditionally omits meat and wine, in acknowledgment of the fact that the
burning of the Temple continued until the next day. Finally, the sorrow that began on the 17th of
Tammuz comes to a halt and the Shabbat immediately following Tishah B'Av is called Shabbat Nahamu
or the Shabbat of comfort because the haftarah begins with the words "nahamu nahamu
ami", which means "comfort, comfort my people". This begins a period of consolation
and comfort leading up to Rosh Hashana, which of course is the Jewish
New Year. |
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