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Tisha B'Av
Tisha B'Av
Destruction of the Temple of Jerusalem, by Francesco Hayez
Official name Hebrew: תשעה באב
English: Ninth of Av
Observed by Jews in Judaism
Type Jewish
Significance Mourning the Lord's disfavor, specifically for the destruction of the First & Second Temples in Jerusalem, and more generally for all calamities which have befallen the Jewish people
Date 9th day of Av (if Shabbat, then the 10th of Av)
2009 date sunset, July 29 – nightfall, July 30
2010 date sunset, July 19 – nightfall, July 20
Observances Fasting, prayer
Related to The fasts of the Tenth of Tevet and the Seventeenth of Tammuz, the Three Weeks & the Nine Days

About this sound Tisha B'Av (Hebrew: תשעה באב‎ or ט׳ באב, "the Ninth of Av,") is an annual fast day in Judaism, named for the ninth day (Tisha) of the month of Av in the Hebrew calendar. The fast commemorates the destruction of the First and Second Temples in Jerusalem, which occurred about 656 years apart, but on the same date.[1] Accordingly, the day has been called the "saddest day in Jewish history".[2]

Tisha B'Av falls in July or August in the Gregorian calendar. When the ninth of Av falls on Shabbat, the observance is deferred until Sunday the tenth (although that day is still referred to as Tish`ah be-Av). According to the Mishnah (Taanit 4:6), the day commemorates five events: the destruction of the Temples, the return of the twelve scouts sent by Moses to observe the land of Canaan, the razing of Jerusalem following the siege of Jerusalem in 70 CE, and the failure of Bar Kokhba's revolt against the Roman Empire.

The Tisha B'Av fast lasts about 25 hours, beginning at sunset on the eve of Tisha B'Av and ending at nightfall the next day. In addition to the prohibitions against eating or drinking, observant Jews also observe prohibitions against washing or bathing, applying creams or oils, wearing leather shoes, or having sexual relations. In addition, mourning customs similar to those applicable to the shiva period immediately following the death of a close relative are traditionally followed for at least part of the day, including sitting on low stools, refraining from work, and not greeting others.

The Book of Lamentations is traditionally read, followed by the kinnot, a series of liturgical lamentations. In Sephardic communities, it is also customary to read the Book of Job.




Destruction of the Temple

Stones from the Western Wall of the Temple Mount (Jerusalem) thrown onto the street by Roman soldiers on the Ninth of Av, 70 C.E.

The fast commemorates the destruction of the First and Second Temples.

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 began; the Seventeenth of Tammuz, when the first breach was made in the wall; and the Third of Tishrei, known as the Fast of Gedaliah, the day when Gedaliah was assassinated (II Kings 25:25; Jeremiah 41:2).

From Zechariah 7:5, 8:19 it appears that after the building of the Second Temple the custom of keeping these fast-days was temporarily discontinued. Since the destruction of Jerusalem and of the Second Temple by the Romans, the four fast-days have again been observed.

The five calamities

According to the Mishnah (Taanit 4:6), five specific events occurred on the ninth of Av that warrant fasting:

  1. The twelve spies sent by Moses to observe the land of Canaan returned from their mission. Only two of the spies, Joshua and Caleb, brought a positive report, while the others spoke disparagingly about the land. The majority report caused the Children of Israel to cry, panic and despair of ever entering the "Promised Land". For this, they were punished by God that their generation would not enter the land. Because of the Israelites' lack of faith, God decreed that for all generations this date would become one of crying and misfortune for their descendants, the Jewish people. (See Numbers Ch. 13–14)
  2. The First Temple built by King Solomon and the Kingdom of Judah was destroyed by the Babylonians led by Nebuchadnezzar in 586 BCE and the Judeans were sent into the Babylonian exile.
  3. The Second Temple was destroyed by the Romans in 70 CE, scattering the people of Judea and commencing the Jewish exile from the Holy Land.
  4. Bar Kokhba's revolt against Rome failed in 135 CE. Simon bar Kokhba was killed, and the city of Betar was destroyed.
  5. Following the Roman siege of Jerusalem, the razing of Jerusalem occurred the next year. A Temple was built in its stead to an idol.

According to the Talmud in tractate Ta'anit, the destruction of the Second Temple began on the ninth and was finally consumed by the flames the next day on the Tenth of Av.

Other calamities

Over time, Tisha B'Av has come to be a Jewish day of mourning, not only for these pre-Talmudic events, but also for later tragedies. Regardless of the exact dates of these events, for many Jews, Tisha B'Av is the designated day of mourning for them, and these themes are reflected in liturgy composed for this day (see below).

Other calamities associated with Tisha B'Av:

  • Jews were expelled from England in 1290.
  • The Alhambra Decree of 1492, expelling the Jews from Spain, took effect on the 7th of Av, just two days before Tisha B'Av.
  • in 1914 Tisha B'Av was August 1st, the day Germany declared war on Russia and the Swiss army mobilized. World War I caused unprecedented devastation across Europe and set the stage for World War II and the Holocaust.
  • On the eve of Tisha B'Av 1942, the mass deportation began of Jews from the Warsaw Ghetto, en route to Treblinka.[3]
  • On the day after Tisha B'Av in 2005, Israel began the expulsion of Gush Katif residents in the Gaza Strip. The expulsion was pushed back by a day, so as not to coincide with Tisha B'Av.
  • The Second Lebanon War took place in the three weeks leading up to Tisha B'Av in 2006.

Laws and Customs


The main prohibitions associated with fasting

Tisha B'Av is a fast day similar to Yom Kippur. While most other fasts on the Hebrew calendar only last from dawn to nightfall, the Tisha B'Av fast lasts about 25 hours, beginning at sunset on the eve of Tisha B'Av and ending at nightfall the next day. Tisha B'Av also shares four additional prohibitions with Yom Kippur:

The five main prohibitions on Tisha B'Av are:

  1. No eating or drinking
  2. No washing or bathing
  3. No application of creams or oils
  4. No wearing of leather shoes
  5. No sexual relations. Some refrain from any displays of physical affection [4]

These restrictions are waived in the case of health issues. For example, those who are seriously ill may eat and drink, in contrast to Yom Kippur, when eating and drinking is allowed only in cases of life-threatening need. (On other fast days almost any medical condition may justify breaking the fast; in practice, since many cases differ, consultation with a rabbi is often necessary.) Ritual washing up to the knuckles is permitted. Washing to cleanse dirt or mud from one's body is also permitted.

Additional customs associated with mourning

Torah study is forbidden on Tisha B'av (as it is considered an enjoyable activity), except for sad 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.[5]

According to the Rema it is customary to sit on low stools or on the floor, as is done during shiva from the meal immediately before the fast (seudah hamafseket) until noon. The Beit Yosef rules that the custom extends until one prays Mincha (the afternoon prayer). The custom of the Aruch HaShulchan was not to sit in one's usual seat, but did not require sitting close to the floor.

If possible, work is avoided during this period. Electric lighting may be turned off or dimmed, and kinot recited by candle-light. Some sleep on the floor or modify their normal sleeping routine, by sleeping without a pillow, for instance. People refrain from greeting each other or sending gifts on this day. Old prayerbooks and Torahs are often buried on this day.

Customs during the days preceding and following Tisha B'av

The days leading up to Tisha B'Av are known as "The Week of Tisha B'Av", or "The Nine Days" by Ashkenazi Jews. Most Orthodox Jews customarily refrain from eating meat during this period, and some refrain from pleasurable activities such as bathing or swimming. In the three weeks before Tisha B'Av, some Jews do not cut their hair or shave or listen to music. Weddings are not held during this period, although ritual engagement is still allowed.

Although the fast ends at nightfall, it is customary to refrain from eating meat and drinking wine until halachic noon of the following day. According to tradition, the Temple burned all night and most of the day of the tenth of Av.[6]

When Tisha B'Av begins on Saturday night, the havdalah ritual at the end of Shabbat is truncated (using a candle but no spices), without a blessing over wine. After Tisha B'Av ends on Sunday evening, another havdalah is performed with wine (without candle or spices).[7]

The laws of Tisha B'Av are recorded in the Shulchan Aruch (the "Code of Jewish Law") Orach Chayim 552-557.


The scroll of Eicha (Lamentations) is read in synagogue during the evening services. In addition, most of the morning is spent chanting or reading Kinnot, most bewailing the loss of the Temples and the subsequent persecutions, but many others referring to post-exile disasters. These later kinnot were composed by various poets (often prominent rabbis) who had either suffered in the events mentioned or relate received reports. 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).

In many Sephardic congregations the Book of Job is read on the morning of Tisha B'Av.

History of the observance

In the long period which is reflected in Talmudic literature the observance of the Ninth Day of Av assumed a character of constantly growing sadness and asceticism. By the end of the second century or at the beginning of the third, the celebration of the day had lost much of its gloom. Rabbi Judah ha-Nasi was in favor of abolishing it altogether or, according to another version, of lessening its severity when the fast has been postponed from Saturday to Sunday (Talmud, Tractate Megillah 5b).

The growing strictness in the observance of mourning customs in connection with the Ninth Day of Av became pronounced in post-Talmudic times, and particularly in the darkest period of Jewish history, from the fifteenth century to the eighteenth.

Maimonides (twelfth century), in his Mishneh Torah, 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 (Hilchoth Ta'anith 5:8). Rabbi Moses of Coucy (thirteenth century) wrote that it is the universal custom to refrain from meat and wine during the whole day preceding the Ninth of Av (Sefer Mitzvoth ha-Gadol, Venice ed., Laws of Tishah B'Av, 249b). Rabbi Joseph Caro (sixteenth 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 (Shulkhan Arukh, Orach Chayim 551).

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") on the Ninth Day of Av, a custom which later was universally observed (it is now postponed until the afternoon). In this manner all customs originally designated as marks of unusual piety finally became the rule for all.

In light of Israel's establishment

Orthodox Jewish view

Orthodox Jews believe that until the arrival of the Messiah, this day will continue to be observed as a fast; when the Messiah and the rebuilding of the Temple come, it will become a great celebration. This notion is asserted on the basis of a passage in the Book of Zechariah (8:19) that foretells of the transformation of four fast days into joyous holidays.

According to the Orthodox-Mizrachi establishment, combat soldiers are absolved of fasting on Tisha B'Av on the basis that it can endanger their lives. The latest of such decrees were issued during the Second Lebanon War by leading Rabbinical authorities Israel's Chief Rabbis Shlomo Amar and Yona Metzger in tandem with the IDF's chief rabbi, Brigadier General Yisrael Weiss.[8]

Religious Zionist view

Since the re-establishment of a Jewish state and the reunification of Jerusalem after the Six-Day War, some religious Zionist leaders have contemplated whether Tisha B'Av is still relevant. Most rabbis, however, believe that it should be observed.[9] Since Israel's unilateral disengagement from Gaza, initiated by former prime minister Ariel Sharon, right wing segments of the Religious Zionist community have begun to recite kinot to commemorate the expulsion of Jewish settlers from Gush Katif and northern West Bank on the day after Tisha B'Av, in 2005.[10]

Conservative and Masorti view

The law committee of the Masorti Movement (Conservative Judaism in the United States) issued a responsum on the question "In our time do we still have to fast for the whole of Tish'a b'Av, seeing that our sovereign independence has been regained? May we reduce the outward signs of mourning and permit eating after the Minchah Service?" Two views were given:

  • Rabbi Theodore Friedman wrote that: "There is already an historical precedent in Megillat Ta'anit which stipulated days on which we may not fast because of salvation wrought for Israel. In our time we have been vouchsafed a great salvation in the establishment of the State... It therefore seems to us that this great historical turning point in Israel's history should be celebrated by not completing the fast on 9th Av, but concluding it after the midday Minchah."
  • Rabbi David Golinkin wrote,[11] concluding "It is forbidden to fast only half the day on Tish'a b'Av for several reasons:
    • we have demonstrated that during the period of the Second Temple they did fast on Tish'a b'Av...
    • From the halakhic point of view this is not possible. Either we must fast on all four of the fasts [and Tisha b'Av] or on Tish'a b'Av alone...
    • From the ideological point of view, we cannot yet say that we have reached the period of "peace". We should revert to the custom of the Ge'onim ... and fast the whole day on Tish'a b'Av and declare the other fast days to be voluntary and not compulsory."

Finally, Ismar Schorsch, former chancellor of the Jewish Theological Seminary of America, wrote: "If Tisha b'Av commemorated only the destruction of the two Temples in 586 B.C.E. and 70 C.E., its capacity to appeal to the modern Jew would have vanished. Though it is true that both calamities threatened the very survival of the Jewish people, Conservative Jews no longer pray for the restoration of the sacrificial cult in Jerusalem. The verbal and musical worship of the synagogue surely represents a more edifying, humane and universal form of prayer. But early on, Tisha b'Av began to absorb the memory of other national disasters."[12]

Reform Jewish view

The Reform Jewish view takes this idea still further: "Reform Judaism has never assigned a central religious role to the ancient Temple. Therefore, mourning the destruction of the Temple in such an elaborate fashion did not seem meaningful. More recently, in Reform Judaism Tishah B'Av has been transformed into a day to remember many Jewish tragedies that have occurred throughout history." [13]

Secular view

Berl Katznelson, a leader of the Labor Zionist movement, criticized his party's youth movement for holding campfires on Tisha B'Av in 1936. He believed that even secular Jews could find some meaning in traditional observances.[14] In Israel, most restaurants and places of entertainment are closed on the eve of Tisha B'Av and the following day. 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, in which many secular Jews fast and go to synagogue.

Other traditions

Classical Jewish sources[15] 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. [16]

See also


  1. ^ The First Temple's destruction began on the 7th of Av (2 Kings 25:8) and continued until the 10th (Jeremiah 52:12). The fire was lit on the afternoon of the 9th (Taanit 29a)
  2. ^ Telushkin, Joseph (1991). Jewish Literacy: Most Important Things to Know About the Jewish Religion, Its People and Its History. William Morrow & Co. pp. 656. ISBN 0-688-08506-7.  
  3. ^ "Tisha B'Av Calamities - 9th day of the Hebrew month of Av - Ninth of Av - Jewish Days of Mourning - Fast Day". Retrieved 2008-08-10.  
  4. ^ Kitzur Shulchan Aruch (Hebrew)
  5. ^ Donin, Hayim Halevy (1991). To Be a Jew. Basic Books. pp. 264. ISBN 0-465-08632-2.  
  6. ^ Donin, Hayim Halevy (1991). To Be a Jew. Basic Books. pp. 265. ISBN 0-465-08632-2.  
  7. ^ Kitzur Shulchan Aruch 125:6
  8. ^ Yedioth Soldiers Exempted From Tisha B'Av Fast
  9. ^ Jaffee Center for Strategic Studies The Disengagement: Ben Meir, Yehudah. March 2005. An Ideological Crisis.
  10. ^ Machon Shilo Tisha B'Av: Special Gush Katif Kinna
  11. ^ Proceedings of the Committee on Jewish Law and Standards of the Conservative Movement 1927-1970 - Volume III Ed. David Golinkin, The Rabbinical Assembly, Jerusalem, 1997. Responsa relating to this topic in this volume include Marriage during the Sefirah 1949; Restraint on Marriages During the Omer Days 1952; A Dvar Torah Suggested by Lab Baomer 1962; Weddings During the Three Weeks 1964; Weddings During the Three Weeks 1968.
  12. ^ [1]
  13. ^ URJ - Tishah BAV
  14. ^ MyJewishLearning.comSnitkoff, Ed. From Religious Idea to Secular Ideology
  15. ^ Jerusalem Talmud, Berachos 2:4;
  16. ^ Silberberg, Naftali. "Is it true that the Messiah will be born (or was born) on Tisha b'Av?". Retrieved 2007-07-22.  

External links

Study guide

Up to date as of January 14, 2010

From Wikiversity



Tisha B'Av (Lit. 9th of Av) falls on the 9th day of the Jewish month of Av. Tisha B'Av is a fast day commemorating the destruction of the first and second Temples in Jerusalem.

On Tisha B'Av one may not eat, drink, have marital relations, wear leather shoes or bathe.

What happened on Tisha B'Av

Tisha B'Av commemorates 5 tragedies that befell the Jewish people on that date:

  1. It was decreed that the generation which left Egypt would remain in the desert for 40 years and not enter the land of Israel, after believing the inaccurate report of 10 of the 12 spies in the year 2449.
  2. The first Bet Hamikdash (Holy Temple) was destroyed on 9 B'Av in the year 3339.
  3. The second Bet Hamikdash (Holy Temple) was destroyed on 9 B'Av about 1948 years ago.
  4. The city of Betar was captured and tens of thousands of Jews were killed in the year 3893.
  5. The wicked Turnus Rufus plowed the site of the Bet Hamikdash and its surroundings and renamed it Aelia Capitolina, also in the year 3893.

Since these tragedies occurred on 9 B'Av, it was decreed as a day of fasting and mourning.

Other tragedies that happened on 9 B'Av:

  • 4,000 Jews were expelled from England by King Edward I in the year 5050 (18 July 1290)
  • 300,000 Jews were expelled from Spain by Isabella of Castile and Ferdinand II of Aragon in the year 5252 (2 August 1492)
  • Word War 1 started in 5674 - 1 August 1914 - with Germany declaring war on Russia


On Tisha B'Av almost everybody needs to fast.

Pregnant and nursing mothers need to fast on 9 B'Av even if it causes them discomfort, unless it's dangerous to their health.

During the first 7 days after childbirth, a mother is not allowed to fast.

Anybody who isn't healthy should only fast for a few hours. This includes a mother between 7 and 30 days after childbirth unless she feels up to fasting.

Children are not allowed to fast.

Those who are not fasting should limit their food intake to the bare minimum; only bread and water if possible.

On the fast of 9 B'Av it is customary not to sit on chairs from the time the fast begins (next week, Wednesday afternoon before sunset) until noon the following day (Thursday).

Sitting low

Instead, one sits on the floor.

Anything within 3 Tefachim (about 9" - 24 cm) of the floor is considered as being on the floor.

After noon one may sit on regular chairs. However, all other restrictions of the fast apply until the fast is over at night-fall.

Work on Tisha B'Av

One may do "minor" work on 9 B'Av, such as turning on lights and driving.

Any work that takes times, as well as all business dealings, should not be done until noon, so as not to get distracted from mourning the destruction of the Bet Hamikdash - the Holy Temple in Jerusalem.

While one may go to work and open ones business on 9 B'Av afternoon, it's commendable not to.

One may have a non-Jew do ones work on 9 B'Av, and one may do any work needed to prevent a monetary loss.

Leather shoes

One does not wear leather shoes on Tisha B'Av , and therefor one must remove them before sunset.

One may wear shoes that have no leather in them; cloth, rubber and wood are OK.

Other clothing items made of leather are permitted.


The laws of Tisha B'Av are documented in:

  • Shulchan Aruch, Orach Chaim 553 to 559
  • Kitzur Shulchan Aruch 122 - 124


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