Tisha B’Av

Commemorating tragedy and finding hope in renewal and unity
Sephardic Traditions for Tisha B'Av

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Commemorating tragedy and finding hope in renewal and unity

Tisha B’Av: Commemorating History with Sephardic Perspectives

Tisha B’Av, the solemn Jewish day of mourning, holds deep significance for Jewish communities worldwide. Observed on the 9th day of the Hebrew month of Av, this poignant occasion marks the commemoration of historical tragedies that have profoundly impacted the Jewish people. On this day, we remember the destruction of both the First and Second Temples in Jerusalem, among other calamitous events that have befallen our people throughout history.

Tisha B’Av serves as a time for deep reflection, prayer, and fasting. It is a day to express collective grief and to unite in remembering the losses that have shaped our shared history. For Sephardic Jews, this observance takes on an added layer of cultural and historical significance, infusing the day with unique perspectives and traditions.

Sephardic Jews, with their diverse roots spanning the Iberian Peninsula, North Africa, and the Middle East, bring rich traditions and practices to the observance of Tisha B’Av. Through their Sephardic lenses, the day becomes a poignant reminder of both ancient and more recent hardships experienced by Sephardic communities, including expulsion from Spain in 1492, persecution in various lands, and the preservation of their unique cultural identity despite adversities.

During Tisha B’Av, Sephardic Jews may engage in special prayers and lamentations, often reciting kinot (elegies) that speak to their unique historical experiences. The melodies used during these prayers evoke the emotional depth of the day, drawing on the rich musical heritage of Sephardic communities.

In addition to prayers and fasting, Sephardic Jews have developed unique culinary traditions for breaking the fast. Families come together to partake in a meaningful meal that symbolizes the resilience of the Sephardic spirit, honoring the continuity of their traditions despite historical challenges. Traditional dishes like Cooked Eggplant Salad, Moroccan Fish with tomatoes and fresh herbs, Bessara Fava Bean dip, and M’semen Flatbread might grace the table, each carrying its own significance and history.

Tisha B’Av, through the lens of Sephardic perspectives, is a time to embrace the strength of our heritage, the depth of our traditions, and the enduring spirit of unity that connects us as a people. As we observe this day, we pay homage to the resilience of the Jewish community and renew our commitment to remember the past, learn from it, and work towards a brighter future for generations to come.

Tisha B’Av: A Day of Mourning and Remembrance for Tragic Histories

Tisha B’Av is a day of mourning and reflection, as it commemorates several significant historical tragedies that have befallen the Jewish people on this solemn day. Some of the terrible events associated with Tisha B’Av include:

1. Destruction of the First Temple (586 BCE): On the fateful 9th of Av in the year 586 BCE, the Babylonian forces under King Nebuchadnezzar laid siege to Jerusalem, culminating in the devastating destruction of the First Temple. This holy sanctuary, built by King Solomon centuries earlier, had been the spiritual center of the Jewish people, representing their connection with the Divine. Its destruction marked a moment of profound loss, as the Shekhinah, the Divine presence, was believed to have departed from the Temple, leaving behind a desolate and broken city. Countless lives were lost, and many Jews were forcibly exiled to Babylon, beginning a period of deep anguish and displacement known as the Babylonian exile.

2. Destruction of the Second Temple (70 CE): The 9th of Av in the year 70 CE witnessed yet another tragedy, as the Second Temple in Jerusalem met the same fate as its predecessor, this time at the hands of the Roman forces led by Emperor Titus. The Second Temple, rebuilt after the Babylonian exile, had once again become the spiritual heart of the Jewish people. Its destruction shattered the hopes of restoring Jewish sovereignty and autonomy in the land of Israel. This cataclysmic event led to further loss of life and resulted in widespread dispersal and persecution of Jews, further intensifying the Jewish diaspora.

3. Bar Kokhba Revolt Defeat (135 CE): The year 135 CE saw the culmination of the Bar Kokhba Revolt, a Jewish rebellion against Roman rule led by Simon Bar Kokhba. The revolt’s objective was to regain Jewish independence and sovereignty in the land of Israel. However, on the 9th of Av, the rebellion suffered a devastating defeat at the hands of the Roman Empire. The loss of countless Jewish lives and the Roman repression that followed cast a long shadow of tragedy over the Jewish people. The dream of reclaiming Jerusalem and reestablishing an independent Jewish state was crushed, resulting in further hardships and dispersion.

4. Expulsion from Spain (1492): In one of the most painful chapters of Jewish history, Tisha B’Av in 1492 marked the end of the Jewish presence in Spain after centuries of cultural, intellectual, and economic flourishing. Following the edict issued by King Ferdinand II of Aragon and Queen Isabella I of Castile, Jews were given the ultimatum to convert to Christianity or face expulsion from Spain. The deadline coincided with Tisha B’Av, and it marked the forced departure of hundreds of thousands of Jews from their homes and communities. This traumatic event, known as the Alhambra Decree, had a far-reaching impact on Jewish life, spreading the Sephardic diaspora across the world and leaving a lasting legacy of Sephardic heritage and tradition.

5. Start of World War I (1914): On Tisha B’Av in 1914, the world witnessed the outbreak of World War I, a global conflict that would have significant repercussions for the Jewish communities of Europe and beyond. The war brought unprecedented destruction, displacement, and loss of life, profoundly affecting the Jewish people and leaving them vulnerable to further upheavals in the years that followed. Tisha B’Av serves as a poignant reminder of the interconnectedness of world events and how historical tragedies have intertwined with the Jewish experience throughout the ages.

Each of these five events, observed on Tisha B’Av, carries immense historical and emotional weight for the Jewish people. This day of mourning and remembrance provides an opportunity for deep reflection, inspiring unity, compassion, and a renewed commitment to building a better and more peaceful future for all.

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The Observances of Tisha B’Av

1. Fasting: Tisha B’Av is a full 24-hour fast, beginning at sundown on the evening before the 9th day of Av and ending at sundown on the day itself. During this time, no food or drink is consumed.

2. Abstaining from Comforts: In addition to fasting, individuals refrain from activities associated with joy and comfort, such as wearing leather shoes, bathing for pleasure, applying lotions or perfumes, and engaging in marital relations.

3. Reading the Book of Lamentations: The Book of Lamentations (Eicha) is read during the evening and daytime services of Tisha B’Av. This mournful text expresses the sorrow and anguish of the destruction of the First Temple in Jerusalem.

4. Kinot (Elegies) Recitation: Special poetic elegies known as kinot are recited during prayers. These elegies recount historical tragedies and reflect on the suffering endured by the Jewish people throughout history.

5. Sitting on Low Stools: In some communities, it is customary to sit on low stools or the floor during certain parts of the Tisha B’Av services as a symbol of mourning.

6. Synagogue Services: Communal prayers and synagogue services are held on Tisha B’Av, where participants join together in remembrance and reflection.

7. Talmud Study: It is customary to engage in the study of Jewish texts, particularly passages related to the destruction of the Temples and the tragedies of Tisha B’Av.

8. Charity and Acts of Kindness: Tisha B’Av is a time to reflect on the causes of destruction and suffering and to focus on acts of compassion and charity, promoting unity and empathy within the community.

Sephardic Observances

Sephardic Jews may have specific customs and traditions for Tisha B’Av, including reciting special prayers and elegies that reflect their unique historical experiences and culinary traditions for breaking the fast. Through their Sephardic lenses, the day becomes a poignant reminder of both ancient and more recent hardships experienced by Sephardic communities, including expulsion from Spain in 1492, persecution in various lands, and the preservation of their unique cultural identity despite adversities. Sephardic Jews add a rich cultural and historical perspective to the observance of Tisha B’Av, infusing the day with unique customs and practices that honor their enduring spirit and heritage.

This table displays the Tisha B’Av schedule, including the prayers, Torah readings, Haftarah readings, and the reading of Eicha (Lamentations) for the evening, morning, and afternoon services.

 
Tisha B’Av Schedule

TimeReading or Recitation
Tisha B’Av eveMincha Prayer Service
Arvit Prayer Service
Reading of Eicha (Book of Lamentations) – Chapters 1-5
Tisha B’Av morningShacharit Prayer Service
First Aliya: Deuteronomy 4:25-29
Second Aliya: Deuteronomy 4:30-35
Third Aliya: Deuteronomy 4:36-40
Haftarah: Jeremiah 8:13-9:23
Reading of Eicha (Book of Lamentations) – Chapters 1-5
Kinot (Elegies/Lamentations) – Various poetic lamentations
Tisha B’Av afternoonMincha Prayer Service
First Aliya: Exodus 32:11-14
Second Aliya: Exodus 34:1-3
Maftir: Exodus 34:4-10
Haftarah: Isaiah 55:6-56:8
Arvit Prayer Service

 

Tisha BeAv – Kinot Ladino

more on Tisha B’Av

Quick Guide: The Five Books of Moses

Genesis Exodus Leviticus Numbers Deuteronomy
Bereshit
(1:1-6:8)
Shemot
(1:1-6:1)
Vayikra
(1:1-5:26)
Bemidbar
(1:1-4:20)
Devarim
(1:1-3:22)
Noach
(6:9-11:32)
Va'era
(6:2-9:35)
Tzav
(6:1-8:36)
Naso
(4:21-7:89)
Va'etchanan
(3:23-7:11)
Lech Lecha
(12:1-17:27)
Bo
(10:1-13:16)
Shemini
(9:1-11:47)
Behaalotecha
(8:1-12:16)
Ekev
(7:12-11:25)
Vayera
(18:1-22:24)
Beshalach
(13:17-17:16)
Tazria
(12:1-13:59)
Shelach
(13:1-15:41)
Re'eh
(11:26-16:17)
Chaye Sarah
(23:1-25:18)
Yitro
(18:1-20:23)
Metzora
(14:1-15:33)
Korach
(16:1-18:32)
Shoftim
(16:18-21:9)
Toledot
(25:19-28:9)
Mishpatim
(21:1-24:18)
Achare Mot
(16:1-18:30)
Chukat
(19:1-22:1)
Ki Tetze
(21:10-25:19)
Vayetze
(28:10-32:3)
Teruma
(25:1-27:19)
Kedoshim
(19:1-20:27)
Balak
(22:2-25:9)
Ki Tavo
(26:1-29:8)
Vayishlach
(32:4-36:43)
Tetzave
(27:20-30:10)
Emor
(21:1-24:23)
Pinchas
(25:10-30:1)
Nitzavim
(29:9-30:20)
Vayeshev
(37:1-40:23)
Ki Tisa
(30:11-34:35)
Behar
(25:1-26:2)
Matot
(30:2-32:42)
Vayelech
(31:1-30)
Miketz
(41:1-44:17)
Vayakhel
(35:1-38:20)
Bechukotai
(26:3-27:34)
Masei
(33:1-36:13)
Haazinu
(32:1-52)
Vayigash
(44:18-47:27)
Pekude
(38:21-40:38)
V'Zot HaBeracha
(33:1-34:12)
Vayechi
(47:28-50:26)

Resources

Before reading the Torah:
הַשֵּׁם עִמָּכֶם. יְבָרֶכְךָ הַשֵּׁם.

 .בָּרְכוּ אֶת יְהֹוָה הַמְּבֹרָךְ .בָּרוּךְ יְהֹוָה הַמְּבֹרָךְ לְעוֹלָם וָעֶד .בָּרוּךְ יְהֹוָה הַמְּבֹרָךְ לְעוֹלָם וָעֶד

בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּחַר בָּנוּ מִכָּל הָעַמִּים וְנָתַן לָנוּ אֶת תּוֹרָתוֹ. בָּרוּךְ אַתָּה יְהֹוָה, נוֹתֵן הַתּוֹרָה:  אמן.

After reading the Torah:
בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר נָתַן לָנוּ אֶת תּוֹרָתוֹ תּוֹרַת אֱמֶת, וְחַיֵּי עוֹלָם נָטַע בְּתוֹכֵנוּ. בָּרוּךְ אַתָּה יְהֹוָה, נוֹתֵן הַתּוֹרָה: אמן.
Beracha recited before the reading of the Haftara:
Mourner’s Kaddish (Kaddish Yatom), traditionally said by mourners––that is, those who have lost a parent during the previous eleven months or a child, sibling, or spuce during the last thirty days––and by those observing the anniversary of the death of those close relatives. (In many contemporary communities, the full congregation says it in support of the mourners, and in memory of the six million Jews who perished during the Holocaust, assuming that at least one died on any given day.) The mourners Kaddish omits lines 7 and 8 of the Full Kaddish that asks God to answer our prayers, because presumably, God did not grant the mourner’s prayers that the relative recover and live).
אבל: יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא
[קהל: אמן] בְּעָלְמָא דִּי בְרָא כִרְעוּתֵהּ וְיַמְלִיךְ מַלְכוּתֵהּ בְּחַיֵּיכון וּבְיומֵיכון וּבְחַיֵּי דְכָל בֵּית יִשרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב, וְאִמְרוּ אָמֵן: [קהל: אמן] קהל ואבל: יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא אבל: יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרומַם וְיִתְנַשּא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֵהּ דְּקֻדְשָׁא. בְּרִיךְ הוּא. [קהל: בריך הוא:] לְעֵלָּא מִן כָּל בִּרְכָתָא בעשי”ת: לְעֵלָּא לְעֵלָּא מִכָּל וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא. וְאִמְרוּ אָמֵן: [קהל: אמן] יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָּא וְחַיִּים עָלֵינוּ וְעַל כָּל יִשרָאֵל. וְאִמְרוּ אָמֵן: [קהל: אמן] עושה שָׁלום בִּמְרומָיו הוּא יַעֲשה שָׁלום עָלֵינוּ וְעַל כָּל יִשרָאֵל וְאִמְרוּ אָמֵן: [קהל: אמן]

וְזֹ֖את הַתּוֹרָ֑ה אֲשֶׁר־שָׂ֣ם מֹשֶׁ֔ה לִפְנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל׃ תּוֹרָ֥ה צִוָּה־לָ֖נוּ מֹשֶׁ֑ה מוֹרָשָׁ֖ה קְהִלַּ֥ת יַעֲקֹֽב׃ הָאֵל֮ תָּמִ֢ים דַּ֫רְכּ֥וֹ אִמְרַֽת־יְהֹוָ֥ה צְרוּפָ֑ה מָגֵ֥ן ה֝֗וּא לְכֹ֤ל ׀ הַחֹסִ֬ים בּֽוֹ׃

Mi Sheberach, the Jewish prayer for healing, is one of the most meaningful prayers in Judaism. It is a public prayer or blessing for an individual or group, most often recited in synagogue when the Torah is being read. 

מִי שֶׁבֵּרַךְ אֲבוֹתֵינוּ אַבְרָהָם יִצְחָק וְיַעֲקֹב מֹשֶׁה וְאַהֲרֹן דָּוִד וּשְׁלֹמֹה הוּא יְבָרֵךְ וִירַפֵּא אֶת (father’s name) בן (name), הַקָּדוֹשׁ בָּרוּךְ הוּא יִמָּלֵּא רַחֲמִים עָלָיו לְהַחֲלִימוֹ וּלְרַפְּאֹתוֹ וּלְהַחֲזִיקוֹ וּלְהַחֲיוֹתוֹ, וְיִשְׁלַח לוֹ מְהֵרָה רְפוּאָה שְׁלֵמָה מִן הַשָּׁמַיִם לְרַמַ”ח אֵבָרָיו וּשְׁסָ”ה גִּידָיו בְּתוֹךְ שְׁאָר חוֹלֵי יִשְׂרָאֵל, רְפוּאַת הַנֶּפֶשׁ וּרְפוּאַת הַגּוּף, הַשְׁתָּא בַּעֲגָלָא וּבִזְמַן קָרִיב. וְנֹאמַר אָמֵן.

In the “Blessing of Thanksgiving” (Birkat HaGomel), persons in four different categories should express gratitude to God for His compassion toward them:
One who has done one of the following: a) traveled across the ocean (by an international flight, etc.); b) traversed the desert; c) recovered from a very serious illness; d) been released from prison.
All other potentially fatal circumstances that one escapes, such as a wall crumbling on him, an ox goring him, thieves, auto accidents, etc., fall under the category of desert.

The reader recites:

בָּרוּךְ אַתָּה ה’ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַגּוֹמֵל לְחַיָּבִים טוֹבוֹת שֶׁגְּמָלַנִי כָּל טוֹב.

 
The congregations responds:

מִי שֶׁגְמַלְךָ כֹּל טוֹב הוּא יִגְמַלְךָ כֹּל טוֹב סֶלָה.

Tefilat HaDerech (Hebrew: תפילת הדרך), also known as the Traveler’s Prayer or Wayfarer’s Prayer in English, is a prayer for safe travel recited by Jews when traveling by air, sea, or long car trips. It is recited at the start of every journey, preferably standing, but this is not required. It is frequently inscribed on hamsas, which may also include the Shema or Birkat HaBayit prayer.

NameSymbolSephardi
Sof passukב׃‎סוֹף פָּסֽוּק‎
Sof pasuk
Etnachtaב֑‎אַתְנָ֑ח‎
Atnaḥ
Segolב֒‎סְגוֹלְתָּא֒‎
Segolta
Shalsheletב֓‎שַׁלְשֶׁ֓לֶת‎
Šalšeleþ
Zakef katanב֔‎זָקֵף קָט֔וֹן‎
Záqéf Qáţown
Zakef gadolב֕‎זָקֵף גָּד֕וֹל‎
Záqéf Ggádowl
Tifchaב֖‎טַרְחָ֖א‎
Tarḥa
Riviaב֗‎רְבִ֗יע‎
Revia
Zarkaב֮‎זַרְקָא֮‎
Zarqa
Pashtaב֙‎קַדְמָא֙‎
Qadma
Shene pashtinב֨‎ב֙‎תְּרֵ֨י קַדְמִין֙‎
Tere qadmin
Yetivב֚‎יְ֚תִיב‎
Yetiv
Tevirב֛‎תְּבִ֛יר‎
Tviyr
Pazerב֡‎פָּזֶר גָּד֡וֹל‎
Pazer gadol
Qarne farahב֟‎קַרְנֵי פָרָ֟ה‎
Qarne farah
Telisha gedolaב֠‎תִּ֠רְצָה‎
Tirtzah
Gereshב֜‎גְּרִ֜ישׁ‎
Gerish
Gershayimב֞‎שְׁנֵי גְרִישִׁ֞ין‎
Shene gerishin
Munachב׀‎פָּסֵ֣ק׀‎
Paseq
Merchaב֥‎מַאֲרִ֥יךְ‎
Maarich
Munachב֣‎שׁוֹפָר הוֹלֵ֣ךְ‎
Shofar holech
Mahpachב֤‎‏(שׁוֹפָר) מְהֻפָּ֤ךְ‎
(Shofar) mehuppach
Dargaב֧‎דַּרְגָּ֧א‎
Ddarggá
Kadmaב֨‎אַזְלָ֨א or קַדְמָ֨א‎
Azla or Qadma[18]
Telisha ketanaב֩‎תַּלְשָׁא֩‎
Talsha
Mercha kefulaב֦‎תְּרֵי טַעֲמֵ֦י‎
Tere ta’ame
Yerach ben yomoב֪‎יֵרֶח בֶּן יוֹמ֪וֹ‎
Yeraḥ ben yomo

Spanish-Portuguese custom

זַרְקָא֮ מַקַּף־שׁוֹפָר־הוֹלֵ֣ךְ סְגוֹלְתָּא֒ פָּזֵר גָּד֡וֹל תַ֠לְשָׁא תִּ֩ילְשָׁא אַזְלָ֨א גֵּ֜רֵישׁ פָּסֵק  ׀  רָבִ֗יעַ שְׁנֵי־גֵרֵישִׁ֞ין דַּרְגָ֧א תְּבִ֛יר מַאֲרִ֥יךְ טַרְחָ֖א אַתְנָ֑ח שׁוֹפָר־מְהֻפָּ֤ךְ קַדְמָא֙ תְּרֵ֨י־קַדְמִין֙ זָקֵף־קָט֔וֹן זָקֵף־גָּד֕וֹל שַׁלְשֶׁ֓לֶת תְּרֵי־טַעֲמֵ֦י יְ֚תִיב סוֹף־פָּסֽוּק׃

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