Tisha B’Av is an annual fast day in Judaism that commemorates the destruction of both the First and Second Temples in Jerusalem. It is observed on the 9th day of the month of Av on the Hebrew calendar. This usually falls out sometime during July or August on the Gregorian calendar.
Tisha B’Av is considered one of the saddest days in the Jewish calendar and is regarded as a day of mourning. In addition to the destruction of the Temples, there are other major calamities that occurred on or around Tisha B’Av throughout Jewish history. The day has been called the “saddest day in Jewish history.”
History and Significance
The First Temple was built by King Solomon and was destroyed by the Babylonians in 586 BCE. The exact date this occurred was on the 9th of Av. The Babylonians, led by Nebuchadnezzar, destroyed the temple and forced the Jews into exile.
The Second Temple was rebuilt 70 years later after the Jews returned from the Babylonian captivity. However, this temple was also destroyed on the 9th of Av, this time by the Romans in 70 CE. The Second Temple was burned and completely demolished. This began a long and bitter exile for the Jewish people.
In addition to the destruction of the two temples, other major disasters befell the Jewish people on or around Tisha B’Av as well. These include:
– The failure of Bar Kokhba’s revolt against Roman rule (135 CE)
– The plowing under of the site of the Temple in Jerusalem by the Romans (136 CE)
– The expulsion of Jews from England in 1290
– The expulsion of Jews from Spain in 1492
– The beginning of World War I in 1914, which caused massive upheaval in European Jewry
– The beginning of mass deportation of Jews from the Warsaw Ghetto to the Treblinka death camp in 1942
Tisha B’Av is a day of mourning and grieving for these national calamities. The day is marked by fasting, prayer services, and reading from the Book of Lamentations. The mood is somber as Jews reflect on the long history of suffering. Synagogues are darkened and the full light is not turned on. Many of the traditional signs of mourning are observed, including not wearing leather shoes or washing oneself.
Timing and Duration
Tisha B’Av falls out in July or August on the Gregorian calendar since it is on the 9th of the Hebrew month of Av. It begins at sundown on the 8th of Av and continues for just over 24 hours until nightfall on the 9th. The fast lasts from sunset to the following nightfall.
In Israel, restaurants and places of entertainment are closed by law on public mourning days like Tisha B’Av.
When Tisha B’Av falls on a Saturday, the observance is postponed until the following day, Sunday. This is done in order to avoid conflict with the Sabbath laws of rest and rejoicing that would otherwise contradict the mourning nature of the day. The fast is then observed on Sunday rather than being commemorated on the actual 9th of Av.
Restrictions Leading Up to Tisha B’Av
There are several restrictions in the days and weeks before Tisha B’Av in order to prepare for the mourning period:
– During the Three Weeks before Tisha B’Av, traditional Jewish law prohibits getting married or cutting one’s hair. Music is also not played or listened to and people refrain from buying new clothes or shoes.
– The Nine Days before Tisha B’Av are an intensified period of semi-mourning. In addition to the above, eating meat or drinking wine is prohibited except on Shabbat. Laundry and wearing freshly laundered clothes are also avoided. Some avoid swimming and bathing for pleasure as well.
– The week in which Tisha B’Av actually falls has even greater restrictions. Meat and wine are forbidden even on Shabbat. Many extend this restriction to eating any meal with others to avoid joy and laughter.
– Finally, the day immediately before Tisha B’Av is treated much like Tisha B’Av itself, with fasting and other mourning customs observed.
These increasing restrictions aim to set the tone for the mourning to come on 9 Av itself. The practices encourage solemn reflection and avoidance of excessive joy or pleasure.
Synagogue Services
Synagogue services on Tisha B’Av have a somber tone that reflect the mournful themes of the day:
– The Book of Lamentations (Eicha in Hebrew) is read aloud in the synagogue. This biblical book mournfully laments the destruction of Jerusalem after the fall of the First Temple.
– The kinnot, a series of liturgical lamentation poems, are recited. These mourn the loss of the Temples as well as the suffering and martyrdom of Jewish communities over the centuries.
– The prayer book is often dimly lit or draped in black fabric. Congregants may sit on low stools or chairs in mourning practice.
– The ark remains open for the duration of the evening service and is draped in black.
– The haftarah reading on Tisha B’Av morning is Isaiah’s vision of Jerusalem’s destruction (Isaiah 1:1-27).
– The Shema and Amidah are said in hushed tones. The final Amidah prayer includes mention of consoling Zion after her losses.
Overall the mood is bleak, yet the services also emphasize hope for the future redemption. The Book of Lamentations ends by pleading for God to restore Jerusalem to its former glory. The services look towards that restoration even in the midst of current mourning.
Reading the Book of Lamentations
A key part of the Tisha B’Av synagogue services is the public reading of the Book of Lamentations, known as “Eicha” in Hebrew. This short biblical book contains five poetic laments over the fall of Jerusalem and destruction of the First Temple in 586 BCE.
Tradition states that the Prophet Jeremiah authored Lamentations as he witnessed the horrific events surrounding the Temple’s destruction unfold before his eyes. The book captures the sorrow and desperation of that time period.
The custom developed to read Lamentations on Tisha B’Av because its content directly relates to the events being commemorated. Verses describe the city collapsing into ruin, people going hungry, and the Temple being burned to the ground.
Lamentations is divided into five chapters. In many synagogues the entire book is read aloud over the course of the evening and morning services. At times different members of the community will each read one of the chapters.
The raw emotion and vivid word pictures of Lamentations help worshippers connect with the mournful spirit of Tisha B’Av. The bleak poetry captures the pain of Jerusalem in a state of destruction and abandonment by God. Through Scripture, Jews actively remember the national tragedies that occurred.
Other Customs and Practices
In addition to fasting and prayer services, there are other customs associated with mourning on Tisha B’Av:
– Sitting on the Floor – Congregants may sit on low stools or even sit/lie on the floor at certain times as an additional sign of mourning. This recalls the destruction when people would have sat on the ground in misery.
– Not Greeting Others – Refraining from exchanging the typical Hebrew greeting of “Shalom” is observed by some. Socializing and greetings are avoided.
– Dimming Lights – Synagogues turn down or cover lights and candles. Some sleep with lights on low at home as well. Bright lights are shunned in remembrance of the destruction.
– No Torah Study – Torah study produces joy, so it is avoided on Tisha B’Av in keeping with the mournful mindset. Exceptions are passages related to mourning and loss.
– Not Wearing Leather Shoes – Leather shoes are avoided since according to tradition that was what the comfortable people of Jerusalem wore when they were exiled. Only non-leather shoes are permitted.
– Sitting in Ashes – In ancient times, some would sprinkle ashes over their heads and sit directly in ashes. Though less common now, ashes still symbolize grief and devastation.
– Crying/Mourning – It is traditional to cry in remembrance of the Temple’s destruction. People reflect on the tragedies in Jewish history that occurred on this date.
These practices help worshippers enter into a state of grief and lament before God. They create a physical remembrance of the historical devastation.
The Hope for Rebuilding
Despite the heavy focus on loss and grief, Tisha B’Av also contains stirrings of hope for the future. The day looks ahead to the eventual messianic rebuilding of the Temple.
This thread of expectation comes out in several ways:
– Book of Lamentations Conclusion – The book ends by pleading with God to bring the people back, signaling hope of return.
– Amidah Prayer Additions – The Amidah prayer includes a prayer for God to “comfort Zion and her mourners.” This asks God to restore Jerusalem and the Jewish nation.
– Haftarah Reading – The morning haftarah reading from Isaiah speaks of God bringing Israel back from exile in the future.
– “Next Year in Jerusalem” – After the evening services, people say “Next year in rebuilt Jerusalem!” expressing hope the Temple will be restored.
– Greetings at the End – The traditional Hebrew greeting “Shalom” is exchanged again at the conclusion of the fast, symbolizing the desire for better times ahead.
So woven within the mourning rituals is an undercurrent of expectancy. Jews look forward to the day when Tisha B’Av can become a holiday of rejoicing at the redemption of God’s people and return to the land of Israel.
Breaking the Fast
The Tisha B’Av fast lasts approximately 25 hours, beginning before sundown on the eve of Tisha B’Av and continuing through nightfall the following evening. It is a full fast in which no food or drink is consumed. At the end of the fast, traditionally a meal is eaten to break the fast that resembles the post-Yom Kippur meal.
Since Tisha B’Av represents a smaller scale of mourning compared to the major fast of Yom Kippur, the meal eaten to break the Tisha B’Av fast is simpler. It often contains foods such as bagels and buns or lighter side dishes like potato kugel or egg salad. The mood is still somewhat subdued.
In the spirit of hope for the future, many have the custom to incorporate an element looking ahead to better times. For example, some eat an egg, which is a symbol of life and rebirth, or include seeds that represent new growth, such as beans or watermelon seeds.
After the Tisha B’Av fast, some people immediately start preparing for the upcoming Jewish holiday of Tu B’Av, which occurs several days later. Work restrictions are lifted and people may shave, take haircuts, do laundry and listen to music again. The mourning period has ended and the focus shifts to renewal.
Just as the fast sharply begins at sundown the night before, observant Jews intentionally break the mournful mindset through resuming their normal routines and looking forward to the redemption.
Current Observance of Tisha B’Av
Modern observance of Tisha B’Av retains the same essential rituals and customs that have been part of commemorating this date for centuries. Synagogues hold extended services focused on the loss of the Temples that include Scripture readings and the Book of Lamentations. Jewish communities gather for prayer, lamentation poems and quiet mourning on this annual day.
However, with the establishment of the modern state of Israel in 1948, some Jewish thinkers have reevaluated how Tisha B’Av should be observed. With Jews regathered to their ancestral land and no longer in exile, some argue practical mourning customs may be reduced, such as sitting on the floor. More emphasis is placed on the hopeful vision for a Third Temple.
Yet most orthodox and conservative Jews continue fully observing the traditional mourning rituals as a remembrance and spiritual experience. Even with Israel rebuilt as a modern state, the Temple Mount remains desolate and controlled by Muslims, lacking the Third Temple. The pain of past destructions still holds relevance.
Ultimately Tisha B’Av stands as a day to connect with the shared grief and ongoing exile of Jewish history. As long as the Temple still lies in ruins, the day retains significance as a call to lament, repent and look forward to collective healing and redemption.