Tisha B'av 101

(6) The mishna discusses the five major communal fast days. Five calamitous matters occurred to our forefathers on the seventeenth of Tammuz, and five other disasters happened on the Ninth of Av. On the seventeenth of Tammuz the tablets were broken by Moses when he saw that the Jews had made the golden calf; the daily offering was nullified by the Roman authorities and was never sacrificed again; the city walls of Jerusalem were breached; the general Apostemos publicly burned a Torah scroll; and Manasseh placed an idol in the Sanctuary. On the Ninth of Av it was decreed upon our ancestors that they would all die in the wilderness and not enter Eretz Yisrael; and the Temple was destroyed the first time, in the days of Nebuchadnezzar, and the second time, by the Romans; and Beitar was captured; and the city of Jerusalem was plowed, as a sign that it would never be rebuilt. Not only does one fast on the Ninth of Av, but from when the month of Av begins, one decreases acts of rejoicing.

(1) The Laws of Tisha Be-Av / General Rules of the Fasts

(2) There are three halakhic differences between Tisha Be-Av and the minor fasts: 1) Tisha Be-Av lasts an entire day, from shki’at ha-ḥama (sunset) of one day until tzeit ha-kokhavim (the emergence of three mid-sized stars) of the next day, whereas the minor fasts last only during daylight hours – from alot ha-shaḥar (dawn) until tzeit. 2) On Tisha Be-Av, there are five prohibitions: a) eating and drinking; b) washing; c) anointing oneself; d) wearing high-quality shoes; and e) engaging in sexual relations. On the minor fasts, however, only eating and drinking are prohibited. 3) Only sick people are exempt from fasting on Tisha Be-Av, whereas on the minor fast days, pregnant and nursing women are exempt as well.

(1) The Laws of Tisha Be-Av / Torah Study

(2) In addition to the five prohibitions that apply on Tisha Be-Av, there are other prohibitions that are connected to the fact that Tisha Be-Av is a day of mourning. Just as a mourner may not study Torah during the shiva period, one may not study Torah on Tisha Be-Av, so that one’s attention is not diverted from the mourning. Another reason one may not study Torah during a period of mourning is that Torah study makes one happy, as it says, “The precepts of the Lord are just, gladdening the heart” (Tehilim 19:9). One may not even think thoughts of Torah, because even that makes one happy. However, it is a mitzva to study sad sections of the Torah, which deal with the calamities that befell Israel and the afflictions that man encounters, as these sections are appropriate for the mood of the day. One should not study even these sections in depth, because such study makes one happy. However, if one thinks of a novel idea while studying a matter superficially, he does not need to worry, because that is the nature of learning (AHS 554:4). In addition, if one thinks of a significant idea and is worried that he may forget it by the end of the fast, he may write it down in shorthand (see Kaf Ha-ḥayim 554:110).

(3) One may study the following topics. In Tanakh, one may study the chapters that describe the destruction of the Temple, which are found in the books of Melakhim, Divrei Ha-yamim, and Eikha. One may also study the prophecies of the destruction, which cover most of the book of Yirmiyahu, part of Yeḥezkel, and small portions of Yeshayahu and the books of Trei Asar. However, one should not study the prophecies that predict the calamities and destruction that will befall wicked nations, as these cause us joy. One may study the book of Iyov, which deals with suffering, but one should not study the end of the book. One may also study the sections of admonition and calamity in the parshiyot of Be-ḥukotai, Ki Tavo, and Ha’azinu. In all of these cases, one may study the verses with commentary, in order to understand the simple meaning of the passage, but not in order to delve deeply into the content.

(4) Regarding the aggadic sections of rabbinic literature, one may study the passages dealing with the destruction of the Temple in Gittin 55b-58a and most of Midrash Eikha Rabba, skipping the midrashim that deal with consolation. One may also study the third chapter of Mo’ed Katan, which deals with the laws of mourning and excommunication, as well as the sections at the end of Ta’anit that discuss the laws of Tisha Be-Av.

(5) Regarding halakhic topics, one may study the laws of the Three Weeks and Tisha Be-Av (SA OḤ 550-561), as well as the laws of mourning (SA YD 334-403). If a rabbi receives an urgent question in an area of halakha that one may not study on Tisha Be-Av, he should answer it without explaining his reasoning (MB 554:5).

(6) One may study ethical and moralistic works on Tisha Be-Av, even though they quote biblical verses and rabbinic statements, because their whole purpose is to inspire a person to repent for his sins. Therefore, the regular joy one feels when learning Torah is not present.

(7) Ideally, one should begin to observe these laws from midday on the day before Tisha Be-Av. However, as we already learned, if one feels that limiting his Torah study to these specific topics will curtail his study, he should study whatever his heart desires until Tisha Be-Av begins (Rema 553:2; MB ad loc. 8; above 9:3).

(8) One may not read exciting books or newspapers, or study other disciplines on Tisha Be-Av, so as not to divert one’s attention from mourning (AHS, YD 384:9). However, it is permissible, and even fitting, to read history books about the destruction of the Temple, the exile, and the hardships that have befallen the Jewish people.

(1) The Laws of Tisha Be-Av / Greeting One Another

(2) Just as mourners may not greet others (SA YD 385), so too, one may not greet others on Tisha Be-Av (SA 554:20). The Hebrew expression that refers to greeting others is “she’eilat shalom,” which literally means to “inquire about the peace” of another. Since one who has lost a close relative is not in a state of peace, and no one is in a state of peace on Tisha Be-Av, because we are mourning the destruction of our Holy Temple, one may not greet others in either case.

(3) In particular, Torah students who know this halakha must be careful in this regard. However, when one who is unfamiliar with this halakha extends greetings, the recipient should return the greeting in a soft voice and serious tone, as one who is preoccupied with thoughts of mourning and sorrow, making sure not to insult the person in the slightest. If the person who initiated the greeting is eager to learn Torah and will definitely not be insulted, one should explain to him that we do not greet one another on Tisha Be-Av.

(4) According to most poskim, one may not even say, “Good morning,” or “Good evening” (MB 554:41, Kaf Ha-ḥayim 554:90). Some, however, rule that only the greeting “shalom” is prohibited, but one may use phrases like “Good morning” (Leket Yosher). We already learned that in a time of need – in order to avoid insulting others – one may return a greeting; and since some maintain that “Good morning” and “Good evening” are not included in the prohibition, it is preferable to use these phrases rather than saying “shalom.”

(5) If one meets a friend who just got married or had a child, he may wish him “mazal tov,” since blessings and congratulations are not prohibited, only greetings (Piskei Teshuvot 554:19). Similarly, handshakes are not included in the prohibition (Har Tzvi, YD 290).

(6) Just as one may not greet others on Tisha Be-Av, one also may not send gifts to others (MB 554:41). Charity, however, is not considered a gift, so one may send food to the needy – it is even a mitzva to do so – so they can have something to eat after the fast (see Kaf Ha-ḥayim 554:91).

(1) The Laws of Tisha Be-Av / Sitting and Lying on the Ground

(2) Technically, there is no obligation to sleep or lie on the ground on Tisha Be-Av. This is because the Sages’ statement, “All mitzvot that apply to a mourner apply on Tisha Be-Av” (Ta’anit 30a), refers only to prohibitions, like washing, anointing oneself, wearing high-quality shoes, engaging in sexual relations, greeting others, and studying Torah. However, the mitzvot that a mourner must observe, like turning over his bed and sitting on the floor, technically do not apply on Tisha Be-Av (Tur §555). Nonetheless, it is customary to express our mourning on Tisha Be-Av in the way we lie down and sit as well. Since this law is based on custom, however, it is more lenient than the other prohibitions, as we will explain presently.

(3) Some people sleep on the ground on Tisha Be-Av; others sleep without a pillow; still others place a stone beneath their heads (SA 555:2). One who finds it difficult to sleep in this manner may sleep normally (MB 555:6). The prevalent custom is to place one’s mattress on the ground, thus precluding the need to remove one’s pillow. It is best to place a stone underneath the mattress. This way, one observes the custom of mourning without making it too difficult to fall asleep.

(4) It is customary to sit on the ground like mourners on Tisha Be-Av. However, since there is technically no halakhic obligation to do so, we are not stringent about this for the entire day (Baḥ 559:1). The Ashkenazic custom is to sit on the ground until midday, while the Sephardic custom is to do so until Minḥa (SA and Rema 559:3). Thus, one who takes a nap in the afternoon does not need to place his mattress on the ground.

(5) We already learned (above, 9:3) that some have a kabbalistic custom to refrain from sitting on the ground without a piece of cloth or wood between one’s body and the floor (Birkei Yosef 555:8). If the floor is tiled, however, many poskim maintain that there is no need for a separation, even according to Kabbala. Some are meticulous and use a separation even on tiled floors.

(6) Since there is technically no obligation to sit on the ground, one may sit on a small cushion or a low bench, but they should preferably be no higher than a tefaḥ (handbreadth) off the ground. If it is difficult to sit so low, one may be lenient and sit on a chair that is less than three tefaḥim high. If even this is difficult, one may sit on a chair that is slightly higher than three tefaḥim.

(7) Sitting on stairs is considered sitting on the ground, because people step on them (Mekor Ḥayim).

(8) Pregnant women, elderly people, sick people, and those who suffer from back pain – who find it difficult to sit on a low chair – may sit on regular chairs (AHS YD 387:3).

(1) The Laws of Tisha Be-Av / Reading Eikha and Dimming the Lights

(2) We read Eikha after praying Ma’ariv. According to the Ashkenazic Rishonim, we recite a berakha over the reading of Eikha, as it is explained in Sofrim 14:3 that we recite berakhot over the reading of all megilot. Others rule that we only recite a berakha when the megilla is written on parchment like a Torah scroll, but if it is not written on parchment we do not recite a berakha when we read it. Conversely, still others rule that even when a megilla is written on parchment we do not recite a berakha when we read it, since this berakha is not mentioned in the Talmud (Beit Yosef 559:2). Many Aḥaronim ruled this way because of the uncertainty of the matter. In practice, all Sephardim and many Ashkenazim, including all Ḥasidim, read Eikha without reciting a berakha; while some Ashkenazim – especially those who follow the Vilna Gaon’s practices – read it from a kosher parchment scroll and recite a berakha.

(3) It is customary to darken the synagogue on the night of Tisha Be-Av, as it says, “He has made me dwell in darkness” (Eikha 3:6). The Midrash (Eikha Rabba 1:1) similarly states that God said to the ministering angels at the time of the destruction of the Temple, “What does a human king do when he is mourning?” They replied, “He extinguishes the lamps.” God said to them, “I will do the same,” as it says, “Sun and moon are darkened” (Yoel 2:10).

(4) Already at the beginning of the night, we turn off some of the lights in the synagogue, and it is proper to do the same at home. The main thing to be meticulous about is to dim the lights for the reading of Eikha, because that is when it was customary to blow out all the candles in the room, except for the few that were needed for reading Eikha (SA 559:3). Now that we use electric lights, some turn off all the lights before the reading and produce the necessary light with candles alone. Others keep a few electric lights on.

(5) The institution to read Eikha with the congregation primarily related to reading it at night, as it says in Eikha 1:2, “Bitterly she weeps in the night” (SA and Rema 559:1-2). However, many people have a custom to read it again during the day, after reciting the Kinot. In a place where the congregation does not read Eikha publicly during the day, it is proper for each individual to read it by himself (MB 559:2).

(1) The Laws of Tisha Be-Av / Removing the Curtain from the Ark; Talit and Tefilin

(2) We remove the curtain from the synagogue’s ark prior to Ma’ariv, as it says, “The Lord has done what He purposed, has carried out the decree (bitza emrato)” (Eikha 2:17). Using a play on words, the Sages interpret the phrase bitza emrato to mean that God, as it were, tore His garment. This expresses the depths to which we have sunk since the Temple was destroyed (Rema 559:2). We return the curtain to its proper place before Minḥa (Kaf Ha-ḥayim 559:19). Many have a custom not to wear a talit or tefilin at Shaḥarit. Just as God, as it were, tore His garment, we too refrain from wearing a talit. And just as the verse states, “He has cast down from heaven to earth the majesty of Israel” (Eikha 2:1), which refers to God’s tefilin, so too we refrain from crowning ourselves with tefilin. However, since most Rishonim maintain that the mitzva of wearing tefilin applies on Tisha Be-Av as it does on all other days, we wear a talit and tefilin at Minḥa.

(3) We refrain from these mitzvot at Shaḥarit because that is when our mourning and pain reach their peak, with the recitation of the Kinot. By the time we pray Minḥa, however, we can already accept some consolation. Shulḥan Arukh rules that we follow this practice (555:1), and all Ashkenazic communities, as well as many Sephardic communities, follow it. However, one should wear his talit katan (tzitzit) from the beginning of the day as usual. Since it is uncertain whether one should recite a berakha when putting on tzitzit on the morning of Tisha Be-Av, it is preferable to sleep in one’s tzitzit on the night of Tisha Be-Av. This way, one will not be obligated to recite the berakha in the morning. Only before Minḥa should one recite the berakha, upon wrapping himself in his talit.

(4) Some are careful not to recite Shema without wearing a talit and tefilin, so they put them on at home before Shaḥarit, recite Shema, and then go to pray with the congregation without wearing a talit and tefilin. Some Sephardic communities have the custom to wear a talit and tefilin at Shaḥarit, as usual. Each community should continue following its custom.

(14) "Hashem vented all His fury, poured out His blazing wrath (Lamentations 4:11)": Rabbi said: "There are four ‘pouring out’ for good and four ‘pouring out’ for evil. The four for good: “And I will pour out upon the house of David and upon the inhabitants of Jerusalem a spirit of grace and supplications. (Zechariah 12:10)", “And it shall come to pass afterwards that I will pour out My spirit upon all flesh (Joel 3:1)", “And even upon the slaves and the maidservants in those days will I pour out My spirit (Joel 3:2)", “And I shall no longer hide My face from them, for I shall have poured out My spirit upon the House of Israel (Ezekiel 39:29)". The four for evil: “And He poured out upon them the fury of His anger (Isaiah 42:25)", “When You pour out Your fury on Jerusalem (Ezekiel 9:8)", and it is written: "He poured out his anger like fire (Lamentations 2:4)" and here: “Hashem has spent His fury, He has poured out His fierce anger (Lamenations 4:11)". "He kindled a fire in Zion": It is written: "A psalm of Asaph. O God, heathens have entered Your domain (Psalm 79:1)": This verse should not have said "psalm", but rather a "lament" of Asaph, a "mourning song" of Asaph, an "elegy" of Asaph, so why does it say "a psalm of Asaph"? Rather it is a parable about a king who made a huppah for his son and its foundation and its wall and its decoration, and his son went out and did evil debauchery, and so the king went up to the huppah and tore up the curtains and smashed the supports and his tutor (paidogogos) went and made a flute of the support and was playing music. They said to him: "The king overturned his son's huppah and you are sitting playing music?" and he said to them: "I am playing music because he overturned his son's huppah and did not "pour out his anger" on his son. So they said to Asaph: "The Holy One, blessed be He, has destroyed the Temple and you are sitting and playing music?" and he said to them: "I am playing music because the Holy One, blessed be He, "poured out his anger" on wood and stone and did not "pour out his anger" on Israel. See! It is written: "He kindled a fire in Zion which consumed its foundations".