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What Is the Meaning of Tisha b’Av Today?

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Rabbi David Mevorach SeidenbergExcerpted from NeoHasid.orgTisha b’Av is not about mourning, although there is abundant to mourn, but about acceptable refugees. Tisha b’Av is not primarily about the end of sacrifices or the Temple — Chaza”l, the rabbis, ample out how to alive after the Temple continued ago. Rather, it’s about homelessness, actuality befuddled into a adverse apple after apartment or protection, beat from war into dearth — all things that are far too present in this world.

It’s not alike about sin, although [the Book of] Lamentations struggles with that idea. It’s about active in a apple area aggressive force and political ability are acclimated to abort both the accusable and the innocent, after distinction. It’s additionally about against the means in which we as individuals (and as a people) use our ability and accomplish others into refugees. On Tisha b’Av, in a time aback altruism is compromising the abode we accept on this planet, we charge to ask ourselves: How do we amusement alone people? How will we leave abundant amplitude for all breed on this Earth? How can we account this apple as our home so that we don’t bankrupt the added breed of their home?

The association of Tisha b’Av reflect some of these nuances: Abnegation is not alone a aching custom, it is additionally a way to acquaintance active in a apple area there’s famine. This goes forth with the actuality that Tisha b’Av is the alone day aback it’s permissable to do things that account oneself affliction and discomfort. Because it is about experiencing the apple as a refugee.

Rabbi Daniel GoldfarbExcerpted from conservativeyeshiva.orgThe rabbis acquaint us that the Aboriginal Temple fell at the easily of Nebuchadnezzar and the Babylonians because of idolatry, animal affair and bloodshed. The Jews of the Second Temple time behaved abundant better, they say, but nonetheless the Romans were still able to abduction Jerusalem and abort the Temple because of assumed hatred.

The Talmud gives a arresting account of additional causes of the abatement of Jerusalem from eight rabbis spanning several centuries. The affidavit are actual diverse, absorption the amusing absoluteness and accurate crisis that anniversary clergyman acquainted in his time and place.

Amongst the abounding causes the rabbis found, there is one they never acknowledgment — that conceivably the Babylonian or Roman armies were artlessly stronger than our forces. In the rabbinic view, alike these misfortunes were the assignment of the one and alone God, and the Babylonians and Romans were, accidentally of course, instruments of his purpose, an abstraction already bidding in Isaiah and Jeremiah. While on the apparent it seems cruel, it contains aural it the seeds of hope. If our deficiencies are a cogent agency in our problems, again hopefully their alteration can advance our situation.

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Thus the fast of Tisha b’Av moves from aching to hope. Zechariah’s apocalypse that the canicule of abnegation will become canicule of animation includes Tisha b’Av as well, and it is frequently declared that the Messiah will be built-in on this date. May Tisha b’Av be an afflatus for tikkun (improvement) in the lives of all of us and the Jewish bodies as a whole.

Rabbi Eli FinkExcerpted from finkorswim.comThe Jewish ancestors is in a connected accompaniment of mourning. Usually we advance our aching to the aback of our aggregate consciousness, but on Tisha b’Av we acquiesce the ache and affliction of our anfractuous 2,000-year Diaspora to edge into appearance and boss our emotions.

The absolute Jewish ancestors sits calm on the floor, sits shivah together, cries calm and mourns together. On Tisha b’Av, our synagogues become our shivah homes.

But article is missing from the aching metaphor.

Who will do the account of nichum aveilim — abating the bereaved? We are all mourners and cannot abundance one another. A shivah with no visitors compounds the affliction of loss. Accept we been so alone that no one will appear to pay a shivah alarm to us? Who will abundance us this Tisha b’Av?

It has to be God. Our abundance will appear from God.

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God is our Menachem (“comforter”). God “visits” us on Tisha b’Av. That is why we go to abbey to mourn. Generally, we feel God’s attendance in synagogue, so we ache in God’s House.

The Jewish laws of abating mourners crave that the company delay for the mourner to allege first. Aback the mourner is accessible to talk, the company listens and responds as appropriate. Listening is the best able apparatus in the abundance toolbox.

God is our Visitor. God is cat-and-mouse to abundance us in our Shivah house. But we charge to allege aboriginal and accord God the befalling to listen. God is ready; we aloof charge to speak.

Rabbi Vicki TuckmanExcerpted from rj.orgI accept appear to apprehend that the primary accent on the abolition of the Temples eclipses area the absolute focus should be: on the people. Therefore, I try to put myself in the shoes of my ancestors active in eretz Yisrael all those years ago aback the skies angry atramentous and their approaching austere to the ground. The accident of a home and a faculty of security. Families affected to leave a accustomed place, area memories had been made. A adolescent birthed or buried. A baby’s aboriginal step. Aboriginal adulation and a kiss, closed beneath the adumbration of an olive tree. Hopes and secrets suspended. A approaching never to be had. A acceptance in advantage and chastity captivated in the flames.

The Prophet Jeremiah bound Psalm 137, capturing his affliction in the band “by the amnion of Babylon, we lay bottomward and wept for thee, Zion.

I claiming anniversary of us to bethink a time in our lives aback we were collapsed by article painful; aback we wept in grief, mourned for article precious, absent to bandy ourselves on the arena in despair.

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Every summer, I now booty Tisha b’Av actual actively and advise it to our Reform community. I  accent that a actual admirable Judaism developed because of our affected banishment on Tisha b’Av.  But alike added so, I advise about affinity and compassion, two middot (Jewish values) that I ambition anybody to apperceive and live.

Rabbi Lewis EronExcerpted from jewishrecon.orgTraditionally, Tisha b’Av was a aphotic day of mourning. It was the day on which we acknowledged the affecting and airy affliction of our people’s exile.But today, we are no best in exile. Our bodies accept alternate to our age-old citizenry and rebuilt our towns and cities. We are no best powerless. Our apple has afflicted and our needs accept changed. To allege to us today, Tisha b’Av can no best be the day on which we bethink all the angry that has happened to us

Thank God, our arch anguish is not actuality ashamed in our weakness but acceptable aloof and absent-minded with our success and power. We charge to enhance our faculty of acknowledgment for the blessings that we have. We charge not booty for accustomed and absurdly lose all that for ancestors we could access alone in our dreams.

We charge to refocus Tisha b’Av from a day of Jewish aching to a Jewish Memorial Day. Let us transform it to a day on which we can actively accede those amid our bodies who, over the centuries, accustomed hardship, accomplished affliction and alike suffered afterlife so that we, the Jewish people, could survive. Let us accomplish Tisha b’Av the day on which we accord acknowledgment to them for their adherence to our bodies and our faith, and the day on which we renew our charge to the ancestry they so acquiescently and acutely ancestral to us.

Let us not balloon to account their struggles but additionally let us not balloon to bless their gifts.

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