Rav Soloveitchik set the example for decades in Boston by expounding on the Kinnot, Megillat Eicha, and the Churban. We should follow his example and tune into the many opportunities from a variety of organizations that provide high-quality Tisha B’Av programming that enhance our Tisha B’Av experience.
– Rabbi Haim Jachter is a prominent rabbi who serves as the rabbi at Congregation Shaarei Orah, the Sephardic Congregation of Teaneck, and is a popular Torah teacher at the Torah Academy of Bergen County. He also serves as a Dayan on the Beth Din of Elizabeth and has acquired an international reputation of excellence in the area of Get administration. He has authored sixteen books on issues ranging from contemporary Halacha, Tanach, Aggada, and Jewish Thought all available on Amazon.
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Would one consider asking the question regarding Yom Kippur? While the two are not analogous, the shared uniqueness in the twenty-five hours of fasting reflects the awesomeness attributed to each. Whereas on Yom Kippur one spends the day in remorse for misdeeds and resolving to do better in the future – on Tisha B’Av one spends the time lamenting the Churban Bayis, the long state of golus and a yearning for these days to be turned from sadness to joy.
I would say that if one really struggled to fast and distracting oneself through more mundane means helps, then provided it is appropriate, e.g., reading a book, watching a Holocaust movie, so be it.
But it is the one day when one ought to appreciate what Chazal say: “One who mourns for the destruction of Yerushalayim will merit to rejoice in its restoration. One who does not mourn its destruction won’t merit to rejoice in its restoration.”
Hence the better way to spend the day is by learning the permitted sections of Gemara or involve oneself in some other spiritual endeavor to evoke the relevant emotions.
We need to do more to appreciate the need to end this galus. Tisha B’Av is an ideal time to do that (though, truthfully, every day of galus is), and consider how we can bring about our final redemption. May we merit this still before Tisha B’Av.
– Rabbi Yitzchak Schochet is a popular Lubavitch lecturer and rabbi of London’s Mill Hill Synagogue
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It is well known that Tishah B’Av is the saddest day on the Jewish calendar, marking five tragic events which took place on that day, as enumerated by the Mishnah in Taanis (26a-b) and cited by the Rambam (Hilchos Taaniyos 5:3), including the destruction of both the first and the second Batei Mikdash, as well as various other national disasters in subsequent years which likewise transpired then. Among others, Rav Yosef Dov Soloveitchik, zt”l, noted that the day actually has two primary halachic themes. On the one hand, it is a public fast day, similar to the other three such fast days which we observe during the year (Shivah Asar B’Tammuz, Tzom Gedalyah, and Asarah B’Teves) which Tishah B’Av is connected to and is indeed indistinct from in the passuk in Zechariah (8:19), where it is referred to as the fast of the fifth month (Av). The Rambam there (Hilchos Taaniyos 5:1) states that the purpose of fasting on these days is to open our hearts to sincere teshuvah, as we ponder what took place on these days and why these terrible things happened. Teshuvah is thus one prominent theme of Tishah B’Av.
In addition, however, the Gemara in Taanis (30a) teaches that whatever activities are forbidden for an avel, a mourner who has lost one of his or her immediate relatives, are forbidden to all on Tishah B’Av. Consequently, aside from eating and drinking, which are forbidden on the other three fast days, on Tishah B’Av numerous other activities, generally associated with a mourner, are also prohibited. These include such things as washing and bathing, anointing oneself with oils and lotions, wearing leather footwear, engaging in marital intimacy, extending greetings, sitting on a normal chair, doing one’s regular job, and even studying Torah (other than matters relating to the day itself; see the Rambam, Hilchos Taaniyos 5:10-11, and the Shulchan Aruch, Orach Chaim 554-1, 20, and 22, and 559:3). Aveilus, mourning, then, is thus another prominent theme of Tishah B’Av.
It must be stressed that almost all of these restrictions are in force throughout the entire day of Tishah B’Av, meaning until nightfall. Notable exceptions are the requirement to refrain from going to work and that to sit on the floor or on a low stool; in the afternoon, after midday, one may go to do one’s job, if necessary, and one may sit on a regular chair (see Shulchan Aruch 554:22 and 559:3). In addition, one should not prepare for the post-Tishah B’Av meal during the evening or morning of Tishah B’Av, but may do so in the afternoon (Shulchan Aruch 559:10), and some have the practice not to clean up the house or make the beds on Tishah B’Av, but allow doing so in the afternoon (see Aruch HaShulchan 559:10). Finally, most people (Ashkenazim and many Sephardim) do not wear Tallis and Tefillin during the morning of Tishah B’Av, putting them on only in the afternoon.
For the most part, though, there is no reason to disregard the dual themes of teshuvah and aveilus on Tishah B’Av afternoon; whatever one does then should thus properly demonstrate awareness of and indeed contribute to one’s appreciation of these themes. Indeed, some have the custom to go to a cemetery on this afternoon (see the Rema 559:10). In any case, the Shulchan Aruch (554:21) quotes that it is improper to go for a pleasurable stroll or involve oneself in any other activity which will lead to inappropriate revelry and enjoyment or create an atmosphere of fun and amusement on this sad day.
As for exactly what one should do, everybody is different, but we are most fortunate that today, many communities offer suitable programming for all ages on Tishah B’Av afternoon, whether shiurim, lectures, films, and the like, all designed to enable people to take in and think about the messages of this important day and be inspired, at least on some level, to both repent and mourn as required. Whether, then, one spends the afternoon of Tishah B’Av participating in any of these programs, or whether one spends the time exploring those areas of Torah learning which relate to the day and thus may be studied, or whether one just take it easy, reading or doing something relevant and reflecting by him or herself, one should bear in mind what the Gemara in Taanis (30b) tells us: “Whoever mourns for Jerusalem will merit seeing its joy” – may we all see it speedily in our days.
– Rabbi Michael Taubes has been involved in Jewish education, formal as well as informal, for over 40 years, serving both in the classroom and in various administrative posts. He is presently a Rosh Yeshiva at RIETS and Yeshiva University High School for Boys. In addition, he is the spiritual leader of Congregation Zichron Mordechai in Teaneck, N.J.
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Mourning in the afternoon on Tisha B”av is less stringent than in the morning. In the morning one cannot study Torah except for texts dealing with the destruction of the Beit Hamikdash and the like, while in the afternoon one may learn Torah if they are not too tired.
I asked my wife what she does in the afternoon and she said she shops at the supermarket to buy food for the break fast.
There are really no major halachic limitations in the afternoon except to continue fasting, and go to minyan for Mincha and Maariv.
– Rabbi Mordechai Weiss lives in Efrat, Israel, and previously served as an elementary and high school principal in New Jersey and Connecticut. He was also the founder and rav of Young Israel of Margate, N.J. His email is [email protected].
