Rachel Evans
Tisha B’Av, a solemn day of mourning in the Jewish calendar, commemorates the destruction of the First and Second Temples in Jerusalem, along with other tragedies in Jewish history. Orthodox Jews observe this day with strict customs and rituals, reflecting its gravity. From sundown to nightfall, fasting, prayer, and abstaining from physical comforts, such as bathing, wearing leather shoes, or engaging in joyous activities, are central practices. The day is marked by reading the Book of Lamentations (Eichah) and special kinot (elegies) in synagogue, often recited by candlelight. Sitting on low stools or the floor until midday symbolizes mourning, and communal reflection on themes of loss, repentance, and hope for redemption permeates the observance.
| Characteristics | Values |
|---|---|
| Fasting | Orthodox Jews fast for approximately 25 hours, from sunset to nightfall. |
| Mourning Practices | Observed as a day of mourning, similar to Tisha B’Av, with restrictions on washing, anointing, wearing leather shoes, and marital relations. |
| Synagogue Services | Special prayer services are held, including the recitation of Kinnot (lamentations). |
| Seudat Homa (Third Meal) | A small, somber meal is eaten in the afternoon, typically sitting on the floor or low stools. |
| Avoidance of Greetings | Greetings are minimized, and "Good morning" or "Hello" are avoided to maintain the solemn atmosphere. |
| Study of Lamentations | The Book of Lamentations (Eichah) is traditionally read in synagogue. |
| Candle Lighting | Candles are lit by married women, but without a blessing, as it is a minor holiday. |
| No Work or Business | All forms of work and business transactions are prohibited, similar to Shabbat. |
| Reflection and Repentance | The day is dedicated to introspection, repentance, and seeking spiritual growth. |
| Historical Commemoration | Marks the destruction of the Temple in Jerusalem and other historical tragedies. |
| Clothing | Some wear dark or modest clothing to reflect the somber nature of the day. |
| Avoidance of Joyful Activities | Listening to music, bathing for pleasure, and other joyful activities are prohibited. |
| Torah Reading | A special Torah portion related to mourning is read in synagogue. |
| Charity (Tzedakah) | Giving charity is encouraged as a means of spiritual purification. |
| Duration of Observance | Observed for one full day, starting at sunset and ending at nightfall the following day. |
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What You'll Learn
- Fasting and Mourning: Complete fast, no leather, sitting low, refraining from bathing, and other physical discomforts
- Synagogue Services: Extended prayers, reading of Lamentations, and special memorial rituals during the day
- Avoiding Work: Prohibition of creative work, business, and any labor-related activities throughout the day
- Candle Lighting: Women light candles before sunset to mark the start of the observance
- Refraining from Joy: No greetings, smiling, or engaging in pleasurable activities to reflect solemnity
Fasting and Mourning: Complete fast, no leather, sitting low, refraining from bathing, and other physical discomforts
Orthodox Jews observe Tish’a B’Av with a complete fast from sunset to nightfall, abstaining from food, drink, and even bathing, to mirror the deprivation and sorrow of the day. This 25-hour fast, one of the most stringent in the Jewish calendar, excludes pregnant or nursing women, the elderly, and those with health conditions, who consult rabbinic authority for exemptions. Unlike Yom Kippur, Tish’a B’Av permits breaking the fast for life-threatening situations, emphasizing the balance between mourning and self-preservation.
The prohibition of leather footwear extends the physical discomfort, symbolizing humility and grief. Orthodox Jews wear canvas, rubber, or synthetic shoes instead, ensuring no leather touches the foot. This practice, rooted in Talmudic tradition, serves as a constant reminder of loss throughout the day. Practical tips include choosing comfortable, breathable alternatives to avoid blisters, as the day often involves prolonged sitting or prayer.
Sitting on low stools or cushions until midday reenacts the posture of mourners in ancient times, who sat on the ground to express their sorrow. This practice, known as *sitting in mourning*, is observed even in modern settings, with many synagogues arranging low seating for congregants. Those with back issues or mobility challenges are exempt, but most adhere strictly, viewing it as a critical component of the day’s rituals.
Refraining from bathing, washing, and anointing with oils further heightens the sense of discomfort and mourning. Even ritual handwashing (*netilat yadayim*) is omitted, except when necessary for hygiene. This abstention, combined with the fast, creates a holistic experience of deprivation, aligning the physical with the emotional. Practical advice includes planning ahead by bathing the night before and minimizing physical exertion to manage discomfort.
These practices—fasting, avoiding leather, sitting low, and forgoing bathing—collectively immerse Orthodox Jews in the mourning of Tish’a B’Av. Each element serves as a tangible expression of grief, linking the individual to communal and historical sorrow. While challenging, these observances are embraced as a means of spiritual connection, transforming physical discomfort into a profound act of remembrance.
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Synagogue Services: Extended prayers, reading of Lamentations, and special memorial rituals during the day
Orthodox Jews mark Tish’a B’Av with synagogue services that transform the day into a collective expression of mourning. Central to these services is the recitation of *Eichah* (Lamentations), traditionally read in a mournful chant by candlelight at the beginning of the fast. The dim lighting mirrors the somber tone of the text, which laments the destruction of Jerusalem. Unlike regular synagogue visits, attendees sit on low stools or the floor, a physical reminder of the day’s gravity. This practice, rooted in centuries-old tradition, immerses participants in the historical and emotional weight of the day.
Extended prayer services dominate the morning, with additional prayers like *Kinot* (elegies) inserted to amplify themes of loss and exile. These poems, composed by Jewish scholars throughout history, are recited in a specific order, often varying by community. For instance, Ashkenazi Jews may include *El Eleh Ezkera* by Rabbi Eleazar ha-Kalir, while Sephardic communities might emphasize different texts. The length and intensity of these prayers require stamina, both physical and emotional, as congregants stand and sit for extended periods. Practical tip: Stay hydrated before the fast and wear comfortable clothing, as the services can last several hours.
Special memorial rituals during the day further distinguish Tish’a B’Av from other fasts. The *Avodah* prayer, typically recited on Yom Kippur, is included to evoke the Temple service, and the *Nachem* prayer is added to the *Amidah*, pleading for God’s consolation. Notably, the Torah scroll is dressed in black cloth during the reading, symbolizing mourning. These rituals are not merely symbolic; they are designed to evoke a visceral response, encouraging introspection and communal solidarity. For children and younger attendees, simplified explanations of these rituals can help them engage meaningfully without feeling overwhelmed.
The day’s services conclude with *Arvit* (evening prayer), marking the end of the fast. The *Shema* is recited while sitting, and the *Baruch Hashem* verse is omitted, maintaining the day’s mournful tone until its final moments. This gradual transition reflects the Jewish approach to mourning: acknowledging loss while preparing to re-enter everyday life. Takeaway: Tish’a B’Av synagogue services are not just about remembrance but about experiencing grief collectively, ensuring the lessons of history remain alive in the present.
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Avoiding Work: Prohibition of creative work, business, and any labor-related activities throughout the day
Orthodox Jews observe Tish’a B’Av with a strict prohibition on melachah—creative work—mirroring the restrictions of Shabbat but with added severity. Unlike Shabbat, where certain tasks like cooking are permitted under specific conditions, Tish’a B’Av bans all labor-related activities, including writing, sewing, and even turning on electrical devices. This extends to business transactions, such as buying, selling, or negotiating contracts, emphasizing a complete cessation of productivity. The rationale is to create a day of mourning and introspection, free from the distractions of daily life, allowing individuals to focus solely on spiritual reflection and communal grief.
Practically, this means Orthodox Jews must prepare in advance for Tish’a B’Av, ensuring all necessary tasks are completed beforehand. For example, food must be cooked and stored before the fast begins, and any essential items should be readily available to avoid the need for work during the day. Even activities like watering plants or fixing items are prohibited, as they fall under the category of creative labor. Parents are advised to plan activities for children that do not involve writing, drawing, or building, such as reading from pre-printed materials or engaging in quiet, reflective discussions about the day’s significance.
The prohibition on work also extends to digital activities, reflecting modern interpretations of melachah. Orthodox Jews avoid using smartphones, computers, or other electronic devices for anything beyond emergency communication. This includes refraining from sending emails, posting on social media, or engaging in online transactions. Even passive activities like scrolling through pre-loaded content are discouraged, as they detract from the day’s solemn purpose. This digital abstinence underscores the commitment to a complete break from worldly pursuits.
Comparatively, while Shabbat focuses on rest and spiritual elevation through tranquility, Tish’a B’Av’s prohibition on work is rooted in mourning and affliction. The absence of labor is not merely about physical rest but about creating a state of discomfort and introspection. This distinction is evident in the additional restrictions, such as sitting on the floor or low stools and avoiding greetings or pleasantries. By stripping away all forms of productivity and comfort, the day becomes a powerful reminder of loss and the need for communal repentance.
For those new to observing Tish’a B’Av, practical tips can ease adherence to these prohibitions. Create a checklist of tasks to complete before sunset, such as preparing meals, charging essential devices, and organizing quiet activities for children. Set reminders to avoid accidental work, such as alarms for prayer times or notifications for fasting guidelines. Finally, embrace the day’s unique rhythm by focusing on prayer, studying kinot (lamentations), and engaging in personal or communal discussions about the themes of destruction and redemption. This intentional approach transforms the prohibitions from mere restrictions into a meaningful act of spiritual observance.
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Candle Lighting: Women light candles before sunset to mark the start of the observance
The act of lighting candles before sunset is a sacred duty entrusted to Jewish women, marking the onset of Tish'a B'Av and its solemn observance. This ritual, performed with intention and care, creates a boundary between the mundane and the sacred, signaling a shift in time and consciousness. Women recite specific blessings as they kindle the flames, invoking divine protection and merit for their families and the wider community. The candles, typically left burning throughout the fast, serve as a visual reminder of the day's gravity, their flickering light a silent companion during hours of mourning and reflection.
To perform this ritual correctly, women should light the candles 18 minutes before sunset at the latest, ensuring they are in place before the fast officially begins. It’s crucial to use candles that will burn steadily without additional intervention, as once lit, no adjustments can be made until after the fast concludes. Some women opt for oil lamps or long-burning tea lights for added reliability. Practical tips include placing the candles in a secure, draft-free area to prevent accidents and ensuring they are visible but not disruptive to the somber atmosphere of the home.
Comparatively, the Tish'a B'Av candle lighting differs from Shabbat candles in both purpose and practice. While Shabbat candles usher in joy and rest, Tish'a B'Av candles are a call to introspection and grief. There is no requirement for two candles here—a single flame suffices, though some families choose multiple candles to symbolize the destruction of the Temples. Unlike Shabbat, there is no tradition of welcoming guests or sharing light; instead, the focus is inward, on personal and collective mourning.
Persuasively, this ritual underscores the central role of women in Jewish spiritual life, particularly during times of communal crisis. By lighting the candles, women not only fulfill a religious obligation but also act as guardians of memory, keeping alive the story of loss and hope. Their hands, steadying the match and whispering the blessings, become instruments of continuity, linking generations across millennia. In a day marked by abstention from physical comforts, the act of lighting candles is a powerful assertion of presence and purpose.
Finally, the candle lighting serves as a metaphor for resilience in darkness. Just as the flame endures despite the surrounding gloom, so too does the Jewish people persist in the face of historical tragedy. This simple yet profound act reminds observers that even in mourning, there is light—a spark of faith, a glimmer of redemption. It is a call to embrace the duality of Tish'a B'Av: to grieve deeply but also to hold fast to the promise of renewal.
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Refraining from Joy: No greetings, smiling, or engaging in pleasurable activities to reflect solemnity
On Tish’a B’Av, Orthodox Jews consciously abstain from expressions of joy, creating a communal atmosphere of mourning that mirrors the gravity of the day. This includes avoiding greetings, smiling, and engaging in pleasurable activities—a practice rooted in the Talmudic principle of *ein onin b’tzara rabim* (one does not console during communal tragedy). Unlike other fast days, Tish’a B’Av demands a complete emotional and physical withdrawal from joy, emphasizing the collective grief over the destruction of the Temples and other historical calamities.
Practically, this means refraining from saying *Shalom* or *Good morning* to others, as even these simple courtesies are seen as contradictory to the day’s solemnity. Smiling, too, is discouraged, as it could be misinterpreted as lightheartedness. Parents are instructed to model this behavior for children, explaining the significance of the day in age-appropriate terms. For instance, a 5-year-old might be told, “Today, we’re quiet and serious because we remember sad things that happened long ago,” while a teenager could engage in deeper discussions about Jewish history and resilience.
The prohibition extends to pleasurable activities, such as listening to music, engaging in hobbies, or even sitting on a comfortable chair. Orthodox Jews sit on low stools or the floor until midday, a physical reminder of the day’s austerity. This deliberate discomfort is not punitive but transformative, channeling personal unease into empathy for the suffering of ancestors. For those with health concerns, rabbinic guidance often permits adjustments, such as sitting on a higher surface if necessary, but the spirit of abstaining from pleasure remains paramount.
Comparatively, while other Jewish fast days like Yom Kippur focus on repentance and spiritual cleansing, Tish’a B’Av uniquely centers on collective mourning. The absence of joy is not merely a personal act but a communal statement, reinforcing the shared identity and history of the Jewish people. This distinction is reflected in the day’s rituals, such as the recitation of *Eichah* (Lamentations) and the omission of Torah study, which typically brings joy.
In conclusion, refraining from joy on Tish’a B’Av is a deliberate, multifaceted practice that transcends individual observance. It is a communal embrace of sorrow, a silent yet powerful reminder of the tragedies that shaped Jewish history. By forgoing greetings, smiles, and pleasures, Orthodox Jews create a sacred space for reflection, ensuring that the memory of the past remains alive in the present. This practice is not about negation but about affirmation—affirming the value of remembrance, the strength of unity, and the enduring hope for redemption.
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Frequently asked questions
Tish'a B'Av is a Jewish day of mourning, observed on the ninth day of the Hebrew month of Av. It commemorates the destruction of the First and Second Temples in Jerusalem, as well as other tragedies in Jewish history. For Orthodox Jews, it is a day of fasting, prayer, and reflection on communal and personal losses.
Orthodox Jews prepare for Tish'a B'Av by gradually increasing mourning practices in the days leading up to it, known as "The Nine Days." This includes refraining from eating meat, drinking wine, laundering clothes, and engaging in other joyous activities. The day before Tish'a B'Av, known as Erev Tish'a B'Av, involves a small, early evening meal (Seudah Mafseket) that includes hard-boiled eggs and bread dipped in ashes, symbolizing mourning.
On Tish'a B'Av, Orthodox Jews fast from sunset to nightfall, refrain from bathing, wearing leather shoes, and engaging in marital relations. They spend the day in synagogue, reading the Book of Lamentations (Eichah), reciting special kinot (elegies), and studying texts related to mourning and repentance. Sitting on low stools or the floor until midday is also customary to reflect the sorrow of the day.
Orthodox Jews generally refrain from work and unnecessary physical labor on Tish'a B'Av to focus on the day's spiritual and mournful nature. The use of electronics, such as phones or computers, is typically avoided unless necessary for emergencies or essential communication. Some communities may have specific guidelines regarding minimal use for urgent matters.
Tish'a B'Av ends at nightfall, and Orthodox Jews mark the conclusion by washing, changing into fresh clothing, and reciting the Shehecheyanu blessing over a new fruit or item to signify a return to normalcy. The following day, known as "Asara B'Av," is considered a day of joy and is traditionally associated with matchmaking and weddings, symbolizing hope and renewal after mourning.
