Tisha b'Av

TISHA B'AV AT A GLANCE

EREV TISHA B'AV

(a) Fasting on Erev Tisha b'Av is prohibited. Care must be taken not to eat foods that will make fasting the next day more difficult that normal.

(b) The final meal before the fast (S'udah haMafsekes) customarily includes no more than one prepared food. No alcoholic drinks should be had. This final meal should be completed before sunset (sh'kiah). Before the S'udah haMafsekes one can eat as much as is needed to be able to fast.

TISHA B'AV OBSERVANCES DURING THE ENTIRE 25 HOURS OF THE FAST

(a) Eating and drinking are prohibited. Those who are prohibited for medical reasons from fasting should seek rabbinical guidance as to how to eat within halachically acceptable bounds.

(b) Bathing and washing is prohibited. Stains and dirt may be removed from one's body. Otherwise washing on Tisha b'Av is restricted to one's fingertips and eyelids.

(d) Jewelry is not worn on Tisha b'Av.

(e) Marital relations are suspended on Tisha b'Av.

(f) Leather shoes are not worn on Tisha b'Av. Shoes of plastic, rubber, canvas or any man-made substance may be worn. Partially leather shoes are also not worn.

(g) Greeting a friend or neighbor is not in keeping with the mourning observances. If you are greeted by one who is not sensitive to this practice, simply nod your head and smile faintly so as not to strain relationships.

(h) Torah study is limited to certain selected portions which deal with Tisha b'Av and aspects of mourning. A list of these selections can be found further on.

(i) Smoking is not in keeping with the mourning observances. (This does not mean that it is permissible at any other time!)

(j) Merriment, entertainment, pleasure trips, and any light-hearted pastimes are not in keeping with the Tisha b'Av mood.

(k) Whenever possible, business matters and housework should be avoided all day. If this is impossible, then this practice ought to be observed at least until midday (about 1:00 p.m.). Food for children and any of their other needs may be cared for at any time.

(l) Preparing food for after the fast may be done on Tisha B'av.

(m) Until midday one should be seated on low stools as is customary for mourners during the Shivah period.

(n) Any activity which tends to divert one's attentions from the solemn mood of the day should be avoided.

THE ORDER OF TISHA B'AV SERVICES

The services on the evening of Tisha b'Av (Ma'ariv) as well as the daytime services (Shacharis and Mincha) are marked by changes as well as additions for the occasion. Care must be taken to use proper texts or to ascertain beforehand what is deleted and added. (See Luach of Tisha b'Av which will be posted in a few weeks for more details. If you want to see it now, just reply here.)

TORAH STUDY ON TISHA B'AV

Torah study is suspended on Tisha b'Av except for portions dealing with the exile, dispersion of the Jews and the destruction of the Bais haMikdash. Here are some of those portions:

- The entire book of Aychah and any of its commentaries

- The Book of Iyov (Job) and its commentaries

- The Kinos (Lamentations) said on Tisha b'Av may be studied

- Talmud: Gittin 55b - 58b; Moed Katan Chapter 3 (Laws of Mourning)

- Talmud Yerushalmi: Last Chapter of Ta'anis

- Shulchan Aruch: Laws of Tisha b'Av; Laws of Mourning

AFTER THE FAST

Because the Bais hamikdash was still aflame on the day after Tisha b'Av, some restrictions are in force the night after the fast and continue until midday (about 1:00 p.m.) the next day. Specifically, meat and wine are restricted until afternoon. Haircuts, cleaning of clothes and recreational bathing are likewise proscribed until afternoon.

INTRODUCTORY NOTES TO THE KINOT

The page references contained herein refer to the Abraham Rosenfeld edition of Kinot (KR) and to the Artscroll edition (AS).

1. WHAT ARE THE KINOT

Though Kinot were originally any lamentation in memory of the dead, today the term refers to the poetic elegies lamenting the misfortunes which befell the entire nation of Israel or a single Jewish community. The "great Kinah", the Book of Aycha, composed by the prophet Jeremiah in reaction to the destruction of the first Temple in Jerusalem (586 B.C.E.) is today the core of the Tisha b'Av evening service. The synagogue observance of Tisha b'Av is rounded out both evening and morning by the tearful recitation of other Kinot dating from the Middle Ages composed by religiously sensitive personalities who joined piety and eloquence in lamenting over the many catastrophes which befell the nation of Israel in the last two millennia.

In recent years, there have been several Kinot commemorating the Holocaust atrocities of 1939 - 1945. See further Section 3.7.

2. WHO ARE THE AUTHORS OF KINOT?

Throughout the ages, our spiritual giants composed Kinot in one form or another. The most profilic author in the Ashkenazic rite (nusach) is R. Eliezer Kalir whose style of composition became the model for all future generations of Kinot authors.

R. Yehuda HaLevi and R. Shlomo Ibn Gabirol, philosophers of Spain's Golden Age, as well as R. Meir of Rotenberg are also represented.

The Rosenfeld Kinot and the Artscroll Kinot have a detailed treatment of the authorship of each Kinah.

3. WHAT ARE THE MAIN THEMES OF THE KINOT?

[3.1] Impressions of the catastrophes which occurred in Jerusalem in 586 B.C.E. when the first Temple was destroyed and in 70 C.E. upon the destruction of the second Temple. Both tragedies are mourned on the very same day, the Ninth of Av.

See Kinot:

"B'layl Zeh" (KR 36) (AS 54)

"A'adeh Ad Chug Shamayim" (KR 94) (AS 162)

"Aychah Tifarti" (KR 96) (AS 166)

"Ohali Asher To'avta" (KR 104) (AS 188)

"Aychah Ashpato..." (KR 113) (AS 210)

"Im Tochalnah..." (KR 120) (AS 234)

"Al Churban Bais Hamikdash" (KR 130) (AS 266)

"Aysh Tukad" (KR 146) (AS 306)

"Etzb'osi Shofolu..." (KR 146) (AS 312)

"Sh'churas V'lo Miyayin" (KR 151) (AS 322)

[3.2] The atrocities resulting from the Roman legions crushing defeat of the Bar Kochba armies in

135 C.E.

See Kinot:

"Z'chor Asher Osoh..." (KR 111) (A 228)

"Hatay Elokai Ozn'cha" (KR 124) (AS 246)

"Arzay HaL'vanon" [The Ten Martyrs] (KR125) (AS 250)

[3.3] The heinous crimes of the Crusades, a series of mass riots and religious wars starting in 1096 and effecting directly the destruction of countless thousands of Jews and entire Jewish communities in Europe during a period over three hundred years. While general history texts focus on the Crusades as a period of political and economic progress for Western European countries, almost nothing is mentioned of the brutality that was meted out in the name of religion and Christian love. Accordingly, these Kinot desire very special consideration.

See Kinot:

"Mi Yiten ..." (KR 132) (AS 272)

"Ayvel A'orayr..." (KR 148) (AS 316)

"Sha'ali S'rufah b'Aysh"(KR 161) (AS 358)

(3.4) The centrality of the land of Israel to the existence of the Jew. Always can there be heard the yearning for the restoration of a Jewish homeland in Israel as the rejoinder to the Christian theological position which taught that the destruction of the Jewish state twice, ipso facto, implies that the Jew is corrupt and cursed people, punished by their G-d with eternal banishment and displacement from the Holy Land, and forever judged to bear suffering for its sins.

See Kinot:

"Z'chor Hashem" (KR 28) (AS 48)

"Ata Amarta" (KR 122) (AS 238)

"Tzion, Halo Tishali ..." (KR 152) (AS 326)

"Tzion, K'chi kol Tzori..." (KR 154) (AS 332)

"Tzion Ateres Tzvi ..." (KR 155) (AS 338)

"Tzion T'koneni ..." (KR 157) (AS 344)

"Tzion Y'didus ..." (KR 158) (AS 350)

"Tzion, Tz'firas p'ayr" (KR 163) (AS 366)

"Tzion, B'mishpot L'chi" (KR 165) (AS 372)

"Tzion, G'veret ..." (KR 166) (AS 378)

[3.5] The yearning for forgiveness for the individual and collective shortcomings of past generations resulting in these catastrophes. This theme is further highlighted in the S'lichot service of other fast days throughout the year. Within these Kinot, the questions constantly asked are, "Haven't we suffered enough?" "Why, G-d do You persist in hiding Your grace from us?" This is known in Jewish philosophy as the theology of Hester Panim (hiding of His countenance). It is noteworthy that Judaism does not proscribe its faithful from blurting out in pain the age - old challenge unto G-d, "Why the tragedy? Where are You, G-d Why have You forsaken us?"

See Kinot:

"Shomron Kol" (KR 37) (AS 58)

"Ad Ono B'chiyah" (KR 38) (AS 62)

"Aychah Atzto B'Ap'cha" (KR 93) (AS 158)

"Aychah Eli" (KR 102) (AS 182)

"Aychah Es Asher" (KR 105) (AS 198)

"Ay Koh ..." (KR 109) (AS 192)

"Z'chor Asher Asah ..." (KR 111) (AS 228)

"L'cho Hashem HaTz'dakak" (KR 123) (AS 242)

"M'onay Shamayim" (KR 142) (AS 302)

"Yom Achpi ..." (KR 150) (AS 320)

"Eli Tzion V'oreha ..." (KR 176) (AS 392)

[3.6] The suicide pacts and self-immolation undertaken by Jews throughout the ages in the name of Kiddush Hashem rather than having to fall prey to the hands of the advancing plundering oppressors, be they the Greeks, Romans, or Christian rulers, often were undertaken by Jews rather than take the leap of faith into the waters of eternal salvation, the waters of the baptismal font, and abandon their Judaism. Entire groups at times chose suicide in the name of G-d rather than be defiled by their oppressors, viewing such suicide as a supreme mitzvah. So frequent were these incidents that halachic authorities of the Middle Ages pondered whether a b'racha over such an act was in place.

See Kinot:

"Hacharishu Mimeni ..." (KR 127) (AS 256)

"V'Es Novi ..." (KR 129) (AS 262)

"Amarti Sh'u Mini ..." (KR 139) (AS 294)

[3.7] In the Kinot service translated by Abraham Rosenfeld there appears for the first time a liturgical poem in the form of Kinah, recalling the Holocaust of 1939 - 1945 perpetrated by the Nazis during World War II. While not printed in the Rosenfeld edition, one would be remiss not to mention similar Kinot composed by Rabbi Shimon Schwab, Shlita, Rabbi of Kehilath Adath Jeshurun of Washington Heights; Rabbi Michel Dov Weismandel, of blessed memory, who was a major figure in the rescue of Hungarion Jewry during the Nazi regime and who also lost his entire family in the war and others who have also written such Kinot. These are all gaining acceptance into the order of Kinot. (Copies of these Kinot may be obtained for the asking from this writer.)

See Kinot:

"Aychah Tifartaynu ..." (KR 173)

"Zichru No ..." (AS 382)

"HaZocher Mazkirav" (AS 384)

[3.8] The Talmud (Ta'anis 29a) ascribes to Tisha b'Av five pivotal calamities which befell the Jewish people in different periods of Jewish history. The earliest event occurred in the year 2449 according to the Hebrew calendar (about 3200 years ago) when it was decreed that the "Dor haMidbar", the adult generation leaving Egypt, would not reach Israel except for Joshua and Kaleb. The last of these events was the fall of Betar, a fortress south of Jerusalem, which in 135 C.E. (about 1800 years ago) was the site of Bar Kochba's final defeat in his revolt against Roman occupation. This was the last time that Jewish rule in Israel was to be seen until the mid - 20th century.

See Kinot:

"B'Layl Zeh" (KR 36) (AS 54)

[3.9] The plea that we speedily see divine justice meted out to those who have senselessly oppressed the Jewish people throughout history whereupon the Messianic age would be ushered in.

See Kinot:

"Shovas, Suru Meni" (KR 113) (AS 152)

"Aychah Ashpato ..." (end KR 113) (END AS210)

[3.10] "Z'chus Avos", the abounding spiritual merits of our forefathers in the eyes of G-d, are recounted. For if we cannot yet merit divine redemption for our deeds, let the deeds of our forefathers be remembered as the factor to bring about our premised redemption.

See Kinot :

"Oz Bahaloch ..." (KR 135) (AS 280)

"Oz Bimlos Sayfek" (KR 136) (AS 284)

"Amarti Sh'u Mini ..." (KR 139) (AS 294)

4. MUST ALL KINOT BE SAID?

The Kinot are a collection of various elegies and do not represent a precise progression of prayer themes as can be found in the structure of the Siddur or Machzor. Accordingly, if pressures of time do exist for a person, it is best to say what are considered to be Kinot highlights.

There are several suggested approaches:

a) Rosenfeld in his Table of Contents (Page ix) marks with an asterisk Kinot which can be omitted if time is lacking.

b) A still shorter version, taking about 90 minutes to recite, is the following list of 22 Kinot:

1. "Aycha Atzta Apecha" (KR 93) (AS 158) *

2. "Aycha Yashva" (KR 99) (AS 174)

3. "Z'chor Asher Asa" (KR 111) (AS 228)

4. "Im Tochalna" (KR 120) (AS 234) *

5. "V'ata Amarta" (KR 122) (AS 238)

6. "L'cha Hashem Hatzdaka" (KR 123) (AS 242)

7. "Hatay Elokai Ozn'cha" (KR 124) (AS 246)

8. "Arzay Ha'levanon" (KR 125) (AS 250) *

9. "V'es Navi" (KR 129) (AS 262)

10. "Mi Yitayn Roshi Mayim" (KR 132) (AS 272) *

11. "Oz Bahaloch" (KR 135) (AS 280)

12. "Aish Tukad" (KR 144) (AS 306) *

13. "Yom Achpi" (KR 150) (AS 320)

14. "Sh'churas V'lo MiYayin" (KR 151) (AS 322)

15. "Tzion Halo Tishali" (KR 152) (AS 326) *

16. "Tzion K'chi" (KR 154) (AS 332)

17. "Tzion Ateres Zvi" (KR 155) (AS 338)

18. "Tzion T'koneni" (KR 157) (AS 344)

19. "Sh'ali S'rufah Ba'Aysh" (KR 161) (AS 358) *

20. "Tzion B'mishpat L'chi Lach" (KR 165) (AS 372) *

21. "Aycha" (KR 173) (AS 384) *

22. "Eli Tzion" (KR 176) (AS 392) *

c) Finally, if pressures of time cannot be surmounted, the 10 Kinot in the above list marked with asterisks represent a 45 to 60 minute overview of the entire Tisha b'Av service.

5. HISTORICAL BACKGROUND TO THE KINOT

The pain of centuries of anti - Semitism cannot easily be ignored on Tisha b'Av. The Jew is charged always to remember and search for casualties which might have precipitated divine judgement (midas haDin). Additionally, Tisha b'Av is a day when we take the liberty of recounting the dismal shadow which Christian civilization cast over centuries of Jewish history under European rulers. Edward H. Flannery, a historian and Catholic priest, author of "The Anguish of the Jews" offers a 23 - century chronicle of anti - Semitism, century - by - century, country - by - country, blaming whoever was culpable, regardless of stature in the history of Christian society. Published in paperback by Macmillan Company, Flannery's work is recommended as an excellent supplementary reader, especially for Tisha b'Av.