| Holiday Name: | Tisha B'Av |
| Official Name: | Hebrew
|
| Date: | 9th day of Av (if Shabbat, then the 10th of Av) |
| Observances: | Fasting, mourning, prayer, abstaining from physical pleasures |
| Type: | Jewish religious and national |
| Significance: | Mourning the destruction of the ancient Temples and Jerusalem, and other major calamities which have befallen the Jewish people. |
| Relatedto: | The fasts of Gedalia, the Tenth of Tevet and the Seventeenth of Tammuz, the Three Weeks & the Nine Days |
Tisha B'Av (Hebrew: תִּשְׁעָה בְּאָב ; pronounced as /he/,) is an annual fast day in Judaism. A commemoration of a number of disasters in Jewish history, primarily the destruction of both Solomon's Temple by the Neo-Babylonian Empire and the Second Temple by the Roman Empire in Jerusalem.[1]
Tisha B'Av precedes the end of the three weeks between dire straits. This day is regarded as the saddest day in the Jewish calendar. It is categorized as a day destined for tragedy.[2] [3] Tisha B'Av falls in July or August in the Gregorian calendar.
Observances of the day include five prohibitions, most notable of which is a 25-hour fast. The Book of Lamentations, which mourns the destruction of Jerusalem, is read in synagogue, followed by the recitation of kinnot, liturgical dirges that lament the loss of the Temples and Jerusalem. As the day has become associated with remembrance of other major calamities which have befallen the Jewish people, some kinnot also recall events such as the murder of the Ten Martyrs by the Romans; expulsions from England, Spain, and elsewhere; massacres of numerous medieval Jewish communities by Crusaders; the Holocaust; and the October 7, 2023 Hamas-led attack on Israel.[4] [5]
According to the Mishnah (Taanit 4:6), five specific events occurred on the ninth of Av that warrant fasting:
Over time, Tisha B'Av has come to be a Jewish day of mourning, not only for these events, but also for later tragedies that occurred on or near the 9th of Av. References to some of these events appear in liturgy composed for Tisha B'Av (see below). Note that dates prior to 1582 are in the Julian calendar, not the Gregorian calendar.
While the Holocaust spanned a number of years, religious communities use Tisha B'Av to mourn its 6,000,000 Jewish victims, either in addition to or instead of the secular Holocaust Memorial Days such as Yom HaShoah. On Tisha B'Av, communities that otherwise do not modify the traditional prayer liturgy have added the recitation of special kinnot related to the Holocaust.
Similarly, kinnot have been added to the tisha b'av liturgy regarding the 2023 Hamas-led attack on Israel.
In connection with the fall of Jerusalem, three other fast-days were established at the same time as the Ninth Day of Av: these were the Tenth of Tevet, when the siege of Jerusalem by the Babylonians began; the Seventeenth of Tammuz, when the first breach was made in the wall by the Romans; and the Third of Tishrei, known as the Fast of Gedaliah, the day when Gedaliah was assassinated in the time of the Babylonians following the destruction of the First Temple.[27] The three weeks leading up to Tisha B'Av are known as The Three Weeks, while the nine days leading up to Tisha B'Av are known as The Nine Days.
Tisha B'Av falls in July or August in the Gregorian calendar. When Tisha B'Av falls on Shabbat (the Sabbath), it then is ("delayed" in Hebrew). Thus the observance of Tisha B'Av can take place on the following day (that is, Sunday). This occurred in 2022, and will occur in 2029. No mourning can intrude upon the Sabbath. Normally Sabbath eating and drinking ends just before sunset Saturday evening, rather than nightfall.[28]
This fast lasts just over 25 hours, beginning at sunset on the preceding evening, lasting until nightfall the next day. Pleasurable activities are forbidden.[29]
Tisha B'Av bears a stringent nature alike that of Yom Kippur. The length of a fast that lasts over 25 hours, beginning before sunset on the eve of Tisha B'Av and ends at nightfall the following day, Tisha B'Av mandates the following five prohibitions:[30]
These restrictions are waived in the case of health issues. A competent posek, a rabbi who decides Jewish Law, must be consulted. Those who are ill will be allowed to eat and drink. On other fast days, almost any medical condition can justify breaking the fast; in practice, consultation with a rabbi is best. Ritual hand washing up to the knuckles is permitted. Washing to cleanse dirt or mud from one's body is also permitted.[29]
Study of the Torah is forbidden on Tisha B'Av (as it is considered an enjoyable activity), except for the study of distressing texts such as the Book of Lamentations, the Book of Job, portions of Jeremiah and chapters of the Talmud that discuss the laws of mourning and those that discuss the destruction of the Temple in Jerusalem.[31] [32]
In synagogue, prior to the commencement of the evening services, the parochet, which normally covers and adorns the Torah ark, is removed or drawn aside until the Mincha prayer service.[33] Spanish and Portuguese Jews, who do not hang a curtain in front of the ark during the rest of the year, place a black curtain over the ark for tisha b'av.[34]
According to Moses Isserles, it is customary to sit on low stools or on the floor, as is done during shiva, from the meal immediately before the fast (the seudah hamafseket) until midday (chatzot hayom) of the fast itself. It is customary to eat a hard-boiled egg dipped in ashes and a piece of bread dipped into ashes during this pre-fast meal. The Beit Yosef rules that the custom to sit low to the ground extends past mid-day until one prays Mincha (the afternoon prayer).[35]
The custom is to dim the lighting and to read the kinnot by candlelight. Some sleep on the floor or modify their normal sleeping routine, for instance, by sleeping without a pillow (or with one fewer pillow than usual). People refrain from greeting each other or sending gifts on this day. Old siddurim and Torah scrolls are often buried on this day.[29]
The custom is to not put on tefillin nor tallit for Shacharit services. Men wear only the tallit katan without a blessing. At mincha services, tzitzit and tefilin are worn, with proper blessings before donning them.[36]
Although the fast ends at nightfall, according to tradition the First Temple continued burning throughout the night and for most of the following day, the tenth of Av. It is therefore customary to maintain all restrictions of the nine days through midday (chatzos) of the following day.[37]
When Tisha B'Av falls on a Saturday, and is therefore observed on Sunday, the 10th of Av, it is not necessary to wait until midday Monday to end restrictions of the nine days. However, one refrains from involvement in activity that would be considered "joyous", such as eating meat, drinking wine, listening to music, and saying the "shehecheyonu" blessing, until Monday morning. One can wash laundry and shave immediately after the end of a delayed Tisha B'Av.[38]
When Tisha B'Av begins on Saturday night, the Havdalah ritual is postponed by 24 hours, as one could not drink the accompanying wine. One says Attah Chonantanu in the Saturday night Shemoneh Esrei prayer, and/or says Baruch Hamavdil, thus ending Shabbat. A blessing is made on the candle Saturday night. After Tisha B'Av ends on Sunday evening, the Havdalah ceremony is performed with wine (without candle or spices).[39]
The laws of Tisha B'Av are recorded in the Shulchan Aruch Orach Chayim 552–557.
The Book of Lamentations is read in synagogue during the evening services.[40]
In many Sephardic congregations, the Book of Job is read on the morning of Tisha B'Av.[41] [42]
Those called to the Torah reading on Tisha B'Av are not given the usual congratulations for this honor.[43] There is also a tradition that those who were called to read from the Torah or Haftara in the Tisha B'Av morning service are also called to read in the afternoon service, because the morning readings are filled with calamity and the afternoon readings contain words of consolation.[44]
See main article: Kinnot. Most of the morning is spent chanting or reading Kinnot, bewailing the loss of the Temples and subsequent persecutions, many others referring to post-exile disasters. Later kinnot were composed by various poets (often prominent rabbis) who had suffered in the events mentioned. Important kinnot were composed by Elazar ha-Kalir and Rabbi Judah ha-Levi. After the Holocaust, kinnot were composed by the German-born Rabbi Shimon Schwab (in 1959, at the request of Rabbi Joseph Breuer) and by Rabbi Solomon Halberstam, leader of the Bobov Hasidim (in 1984). Since Israel's unilateral disengagement from Gaza, some segments of the Religious Zionist community have begun to recite kinnot to commemorate the expulsion of Jewish settlers from Gush Katif and the northern West Bank on the day after Tisha B'Av, in 2005.[45]
A paragraph that begins Nahem ("Console...") is added to the conclusion of the blessing Boneh Yerushalayim ("Who builds Jerusalem") recited during the Amidah (for Ashkenazim, only at the Mincha service). The prayer elaborates the mournful state of the Temple and city of Jerusalem. The concluding signature of the blessing is also extended to say "Blessed are You, O Lord, Who consoles Zion and builds Jerusalem."
Various Modern Orthodox and Conservative rabbis have proposed amending Nachem, as its wording no longer reflects the existence of a rebuilt Jerusalem under Israeli sovereignty. Chief Rabbi Shlomo Goren, for example, issued a revised wording of the prayer and Rabbi Hayim David HaLevi proposed putting the prayer's verbs relating to the Temple's destruction into the past tense. However, such proposals have not been widely adopted.[46]
In the long period which is reflected in Talmudic literature the observance of Tisha B'Av assumed a character of constantly growing sadness and asceticism.
Two independent accounts in non-Jewish sources, written in the 4th and 5th centuries of the Common Era (CE), describe how Jews made pilgrimage to Jerusalem each year to mourn for their ruined Temple. At the time, the Byzantine Empire—which had recently adopted Christianity as the state religion—controlled Jerusalem and forbade Jews from entering the city.[47] The only exception, evidently, was on a day of mourning, presumably the annual commemoration of Tisha B'Av.
The first account is by the anonymous Bordeaux Pilgrim in his Latin travelogue, the Itinerarium Burdigalense, which is dated to 333 CE. The Bordeaux Pilgrim described a "perforated stone" on the Temple Mount in Jerusalem, which the Jews "anoint"—i.e., rub with oil—once a year.[48] While the Bordeaux Pilgrim stood in front of the stone, he heard the Jews lamenting and saw them tearing their clothes.
The second account is by the Christian Saint Jerome, who spent time in Jerusalem after moving from Rome to Bethlehem in the late 4th Century CE. Jerome was a prolific writer. In the early 5th Century, he wrote commentaries on the Twelve Minor Prophets, including Zephaniah. In his commentary on Zephaniah 1.16, Jerome described the mourning practices of Jews on the Temple Mount, including how the Jews had to bribe Roman soldiers for permission to lament there.[49] He also described Roman soldiers demanding additional money from elderly Jews, who were weeping, had disheveled hair, and wore garments that looked both worn out and torn.[50]
Over the centuries, the observance of the day had lost much of its gloom.[51]
The growing strictness in the observance of mourning customs in connection with Tisha B'Av became pronounced in post-Talmudic times, and particularly in one of the darkest periods of Jewish history, from the 15th century to the 18th.[8]
Maimonides (12th century) says that the restrictions as to the eating of meat and the drinking of wine refer only to the last meal before fasting on the Eighth Day of Av, if taken after noon, but before noon anything may be eaten.[52] Rabbi Moses of Coucy (13th century) (aka the Smag) wrote that it is the universal custom to refrain from meat and wine during the whole day preceding the Ninth of Av.[53] Rabbi Joseph Caro (16th century) says some are accustomed to abstain from meat and wine from the beginning of the week in which the Ninth Day of Av falls; and still others abstain throughout the three weeks from the Seventeenth of Tammuz.[54]
A gradual extension of prohibitions can be traced in the abstention from marrying at this season and in other signs of mourning. So Rabbi Moses of Coucy says that some do not use the tefillin ("phylacteries") in the morning of the Ninth Day of Av, a custom which later was universally observed (it is now postponed until the afternoon). In this manner many customs originally designated as marks of unusual piety finally became the rule for mostly all Jews.[8]
See main article: The Prohibition of Opening Entertainment Venues on Tisha B'Av Law. A 2010 poll in Israel revealed that some 22% of Israeli Jews fast on Tisha B'Av, and 52% said they forego recreational activity on this day even though they do not fast. Another 18% of Israeli Jews responded that were recreational spots permissible to be open they would go out on the eve of the fast day, and labeled the current legal status "religious coercion". The last 8% declined to answer.[55]
In Israel, restaurants and places of entertainment are closed on the eve of Tisha B'Av and the following day by law.[56] Establishments that break the law are subject to fines. Outside of Israel, the day is not observed by most secular Jews, as opposed to Yom Kippur, on which many secular Jews fast and go to synagogue. According to halakha, combat soldiers are absolved of fasting on Tisha B'Av on the basis that it can endanger their lives. The latest example of such a ruling was issued during Operation Protective Edge by Israel's Chief Rabbis: Rabbis David Lau and Yitzhak Yosef.[57]
When Menachem Begin became Prime Minister, he wanted to unite all the memorial days and days of mourning on Tisha B'Av, so that Holocaust Remembrance Day and Memorial Day would also fall on this day, but it was not accepted.[58]
As the main focus of the day recalls the destruction of the two Temples in Jerusalem and the subsequent Jewish diaspora, the modern day re-establishment of a Jewish state in the Holy Land has raised various attitudes within Judaism about the appropriateness of fasting and other mourning customs associated with the day. Some observant Jews outside of Orthodoxy curtail some of the mourning customs in recognition of the miracle of the reestablishment of Jewish sovereignty after nearly two thousand years.
Following the Six-Day War, the national religious community viewed Israel's territorial conquests with almost messianic overtones. The conquest of geographical areas with immense religious significance, including Jerusalem, the Western Wall, and the Temple Mount, was seen as portentous; however, only the full rebuilding of the Temple would engender enough reason to cease observing the day as one of mourning and transform it into a day of joy instead.[59]
Because the destruction of the ancient temples is not assigned a central religious role within progressive denominations of Judaism, observing Tisha B'Av lacks meaning to progressive Jews.[60]
Some Reform Jews observe Tisha B'Av, however, many do not. Reform Rabbi Stephen Lewis Fuchs asserted, Tisha B'Av can be "both a day of mourning and a day of joy" for Reform Jews as the day can mark both mourning Jewish suffering and celebrating Jewish resilience.[61] While the classical Reform position has discouraged observance of Tisha B'Av, and while many Reform temples still do not observe it, some neo-traditional Reform synagogues have begun to observe Tisha B'Av. Reform Lawrence A. Hoffman has described the contemporary Reform stance on Tisha B'Av as "ambivalent and complicated". Some Reform Jews who observe Tisha B'Av frame their observance through the lens of social justice or progressive Zionism.[62]
Some Reconstructionist Jews observe Tisha B'Av and the Reconstructing Judaism website offers resources for Reconstructionist Jews who wish to observe it.[63]
The creation of the State of Israel had an important role in shaping the Conservative approach to Tisha B'Av. Historically, Tisha B'Av was rarely discussed or observed in the Conservative movement until the 1940s when Camp Ramah was founded by the Jewish Theological Seminary of America. The Zionist stance of Camp Ramah emphasized the importance of observing Tisha B'Av.[64] Some Conservative Jews feel ambivalent towards Tisha B'Av or have abandoned it because the contemporary city of Jerusalem is thriving and is not in ruins. However, the large majority of Conservative synagogues maintain observance of Tisha B'Av.[65]
Classical Jewish sources[66] maintain that the Jewish Messiah will be born on Tisha B'Av, though many explain this idea metaphorically, as the hope for the Jewish Messiah was born on Tisha B'Av with the destruction of the Temple.[67]
Iranian Jews refer to this holiday as Noi (pronounced No-ee), which likely comes from the Persian word “noh” meaning nine. The eve of Tisha B’Av is similarly referred to as Shab-e Noi, meaning night of the ninth.[68]