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The Three Weeks & Tisha B'av 5781

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The Three Weeks & Tisha B'av 5781 בס"ד CEREMONY & CELEBRATION FAMILY EDITION THIS SERIES IS BASED ON THE TEACHINGS AND WRITINGS OF זצ"ל RABBI LORD JONATHAN SACKS THE THREE WEEKS & TISHA B’AV 5781 Educational content provided by Dr. Daniel Rose together with The Rabbi Sacks Legacy Trust The Three Weeks in a Nutshell THE PERIOD known as the Three Weeks 2. The dailyTamid offering ceased to be (also known in Hebrew as Bein ha-Metzarim – brought in the Temple (during the First “Between the Straits/days of distress”) is the Temple period). saddest period in the Jewish calendar. Customs 3. An idol was erected inside the Temple of mourning are observed during this time (during the First Temple period). to commemorate the destruction of the First and Second Temples. This three-week period 4. Prior to the Bar Kochba revolt, the Roman of mourning begins on the seventeenth day of military leader Apostomus burned a Sefer Tammuz, with the fast of Shiva Asar B’Tammuz, Torah. and concludes on the ninth day of Av which is Fasting on the 17th Tammuz begins at dawn the fast of Tisha B’Av. and ends at nightfall. This year, Shiva Asar B’Tammuz falls on Sunday 27th June 2021. SHIVA ASAR B’TAMMUZ On this day we commemorate the breach of the LAWS AND CUSTOMS OF walls of Jerusalem before the destruction of the THE THREE WEEKS Second Temple in the year 70 CE. According to Different communities have different customs the Mishnah (Ta’anit 4:6) there were four other of mourning during this period, including historical calamities that occurred on this day: prohibitions on: haircuts and shaving; listening 1. Moshe broke the Tablets of Stone upon to live music; weddings and other celebrations; descending Sinai and seeing the Israelites and the buying/wearing of new clothes. The worshipping the Golden Calf. intensity of mourning increases from 1st Av until midday on the 10th Av (the period called killing over 500,000 Jewish civilians in 135 the Nine Days), when in addition, no freshly CE. laundered clothes may be worn, and meat and 5. Also in 135 CE, following the Bar Kochba wine are not consumed (except on Shabbat). revolt, Roman commander Turnus Rufus Many Sephardim only observe these extra strin- ploughed the site of the Temple and the gencies from the Sunday before Tisha B’Av. The surrounding area of Jerusalem. Three Weeks are also considered to be a time of misfortune, and therefore some are careful to The fast observed on Tisha B’Av begins at avoid all dangerous situations including swim- sundown at the end of 8th Av, and lasts for 25 ming, undergoing a major operation or engag- hours until nightfall on the 9th Av. This year ing in a court case that could be postponed Tisha B’Av begins on Saturday night 17th July until after Tisha B’Av. 2021. As well as all the customs of the Nine Days, Tisha B’Av shares the five prohibitions of Yom Kippur, which are: TISHA B’AV 1. No eating or drinking; This is the saddest day in the Jewish calendar, when the destruction of both the First and Sec- 2. No washing or bathing; ond Temples is commemorated. According to 3. No application of creams or oils; the Mishnah (Ta’anit 4:6) the following tragic 4. No wearing of leather shoes; events occurred on this day in Jewish history: 5. No marital relations. 1. The twelve spies sent by Moshe to scout Points to the Land of Israel returned, with ten of Additionally, there are several customs of them bringing a damaging report that led mourning associated with Tisha B’Av. These Ponder to forty years of Bnei Yisrael wandering in include: the eating of a hardboiled egg dipped What do all the the desert until the entire generation had in ashes, and a piece of bread dipped into historical events died out. 1 ashes, during the pre-fast seuda mafseket meal; that occurred on 17th 2. The First Temple, built by King Shlomo, refraining from studying Torah (apart from sad of Tammuz and 9th of was destroyed by the Babylonian King portions) until midday on 9th Av (because of Av have in common? Nebuchadnezzar in 586 BCE, and the the enjoyment it provides); the removal of the What do you think population of the Kingdom of Judah was parochet (curtain of the Ark) and the dimming is the reason for all sent into exile. of the lights in the synagogue; and the sitting 2 on low stools or on the floor, (as is done during the laws and customs 3. The Second Temple was destroyed by the shiva) until midday. Megillat Eichah (Lamenta- of the Three Weeks? Romans in 70 CE, scattering the people tions) and special kinnot (sad poems) are read Why do you think of Judea and signifying the beginning of a during the synagogue service, and the custom Tisha B’Av and two-thousand-year exile. 3 is to not put on tefillin or a tallit at the Shacharit Yom Kippur share 4. The subsequent defeat of the Bar Kochba morning services of Tisha B’Av, but rather at the same five prohibi- revolt and destruction of the city of Beitar, Minchah instead. tions? 2 The Three Weeks in Our Time REMEMBER THE PAST, BUT DO NOT My answer is both yes and no, for it depends on An excerpt from an BE HELD CAPTIVE BY IT how we remember. article first published by The Times (UK) in Judaism is a religion of memory. The verb Though the two are often confused, memory is July 2004. zachor appears no fewer than 169 times in different from history. History is someone else’s the Hebrew Bible. “Remember that you were story. It’s about events that occurred long ago strangers in Egypt”; “Remember the days of to someone else. Memory is my story. It’s about old”; “Remember the seventh day to keep it where I come from and of what narrative I am holy”. Memory, for Jews, is a religious obliga- a part. History answers the question, “What tion. This is particularly so at this time of the happened?” Memory answers the question, year. We call it the “Three Weeks” leading up “Who, then, am I?” It is about identity and the to the saddest day in the Jewish calendar, Tisha connection between the generations. B’Av, the anniversary of the destruction of the In the case of collective memory, it all depends two Temples, the first by Nebuchadnezzar, King on how we tell the story. We don’t remember of Babylon in 586 BCE, the second by Titus in for the sake of revenge. “Do not hate the Egyp- 70 CE. tians,” said Moses, “for you were strangers in Jews never forgot those tragedies. To this day, at their land.” To be free, you have to let go of hate. every wedding we break a glass in their mem- Remember the past, says Moses, but do not be ory. During the Three Weeks, we have no cele- held captive by it. Turn it into a blessing, not a brations. On Tisha B’Av itself, we spend the day curse; a source of hope, not humiliation. fasting and sitting on the floor or low stools like To this day, the Holocaust survivors I know mourners, reading the Book of Lamentations. It spend their time sharing their memories with is a day of profound collective grief. young people, not for the sake of revenge, but Two and a half thousand years is a long time its opposite: to teach tolerance and the value of to remember. Often I am asked – usually in life. Mindful of the lessons of Genesis, we too connection with the Holocaust – is it really try to remember for the future and for life. right to remember? Should there not be a limit In today’s fast-moving culture, we undervalue on grief? Are not most of the ethnic conflicts acts of remembering. Computer memories have in the world fuelled by memories of perceived grown, while ours have become foreshortened. injustices long ago? Would not the world be Our children no longer memorise chunks of more peaceable if once in a while we forgot? poetry. Their knowledge of history is often all too vague. Our sense of space has expanded. Our sense of time has shrunk. That cannot be right. One of the greatest gifts we can give to our children is the knowledge of where we have come from, the things for which we fought, and why. None of the things we value – freedom, human dignity, justice – were Points to achieved without a struggle. None can be sus- tained without conscious vigilance. A society Ponder without memory is like a journey without a map. It’s all too easy to get lost. What is the danger 1in obsessing about I, for one, cherish the richness of knowing historical periods of that my life is a chapter in a book begun by my grief? ancestors long ago, to which I will add my con- tribution before handing it on to my children. Why then is it important to Life has meaning when it is part of a story, and 2 the larger the story, the more our imaginative remember? horizons grow. Besides, things remembered do How can we learn not die. That’s as close as we get to immortality 3 this lesson from on earth. Holocaust survivors? 3 Tisha B’Av in Our Time WE ARE THE PEOPLE THAT BUILD Because they relied on God’s promise in parshat Bechukotai that “even when they are in the land The great Prophets of doom were also the of their enemies, I will not so despise them as supreme Prophets of hope.
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