jewish highlights for the month of sivan

The Nine Days are a period of intensified mourning in the Jewish calendar, beginning on Rosh Chodesh Av and culminating on Tisha B’Av (the 9th of Av).   In 5785 (2025), the Nine Days begin at sundown on Friday, July 25, and end at nightfall on Sunday, August 3.

This period commemorates the tragic events that led to the destruction of the First and Second Temples in Jerusalem, as well as many other national calamities. The Talmud (Ta’anit 26b) teaches, “When the month of Av enters, we reduce our joy.”   The mourning customs observed during these days are rooted in halacha and tradition, meant to sensitize us to the spiritual loss of the Beit HaMikdash and the ongoing exile.

Ashkenazi custom—based on rulings from the Shulchan Aruch (O.C. 551) and expanded in later halachic works—prohibits the following:

• Eating meat and drinking wine, except on Shabbat and for a seudat mitzvah (e.g., a bris or siyum).
   
• Bathing for pleasure (though permitted for cleanliness in hot climates).
   
• Laundering clothes, wearing freshly laundered garments, or using freshly washed towels.
   
• Swimming or recreational bathing.
   
• Listening to music and engaging in joyous events such as weddings or parties.
   
• Home improvements or construction intended to bring pleasure.
   

Sephardic communities often begin these customs only from the week of Tisha B’Av, in accordance with rulings of the Shulchan Aruch, though many follow the stricter Ashkenazi custom today.

The Nine Days are not just about external restrictions—they are a time for introspection, learning, and sincere longing for redemption. Many increase Torah study—especially areas related to the Beit HaMikdash—and focus on improving interpersonal relationships, since baseless hatred was a primary cause of the Temple’s destruction.

The period ends with the fast of Tisha B’Av, the most intense day of mourning on the Jewish calendar.

Even as we mourn, Jewish tradition teaches that Tisha B’Av is also the birthday of the Mashiach. In this time of sadness lies the potential for great light and healing. As we pass through the darkness of the Nine Days, we prepare ourselves for the consolation of Shabbat Nachamu and the promise of future redemption.

Tisha B’Av, the 9th day of the Hebrew month of Av, is the saddest day on the Jewish calendar. It commemorates the destruction of both the First and Second Temples in Jerusalem, along with many other tragedies that have befallen the Jewish people throughout history. It is observed as a full 25-hour fast, during which we engage in deep mourning, reflection, and yearning for redemption.

In the year 5785 (2025), Tisha B’Av will begin at sundown on Saturday night, August 2, and end at nightfall on Sunday, August 3. Since it falls on Motza’ei Shabbat, there are special halachic considerations for transitioning from the joy of Shabbat into the solemnity of the fast, including delaying the recitation of Havdalah until after the fast, except for the blessing on the candle which is made Saturday night.

According to the Talmud (Ta’anit 26b), five major national calamities occurred on Tisha B’Av. The spies returned with a negative report about Eretz Yisrael, leading to Israel’s punishment of 40 years of wandering in the desert. The First Temple was destroyed by the Babylonians in 586 BCE, and the Second Temple by the Romans in 70 CE. The city of Betar, the stronghold of Bar Kochba's rebellion, fell on this day, resulting in horrific loss of life, and finally, the Temple Mount was plowed over, erasing the last physical vestiges of Jewish sovereignty. In later generations, many tragedies also occurred near or on Tisha B’Av, including the expulsion of Jews from Spain in 1492 and the outbreak of World War I in 1914.

Tisha B’Av is marked by strict mourning customs. The five major restrictions—similar to those of Yom Kippur—are: no eating or drinking, no washing or bathing, no anointing with oils or lotions, no marital relations, and no wearing leather shoes. From nightfall until midday, we sit on low stools or the floor, refrain from greetings, and minimize pleasurable activities. Torah study is limited to mournful topics such as Megillat Eichah, sections of Job, and Talmudic discussions on the destruction of the Temple.

At night, we gather in synagogues to read Megillat Eichah (Lamentations) by candlelight, sitting in dim lighting to reflect the grief of the day. Throughout the morning, we recite kinot, powerful liturgical poems of lament composed over centuries to mourn the destruction of the Temple and other catastrophes in Jewish history. Many also avoid work or distracting activities, using the day for introspection and teshuvah.

Despite the darkness of the day, Tisha B’Av holds a spark of hope. Chazal teach that Mashiach will be born on Tisha B’Av, symbolizing that within the deepest sorrow lies the potential for future redemption. The Sages emphasize that the Second Temple was destroyed because of sinat chinam—baseless hatred among Jews—and that the path to rebuilding must be paved with love, unity, and mutual respect.

As the fast concludes, the tone begins to shift. The week following Tisha B’Av is known as the beginning of the Seven Weeks of Consolation, starting with Shabbat Nachamu, when we read the comforting prophecy “Nachamu, Nachamu Ami – Comfort, comfort My people” (Yeshayahu 40:1). Thus, Tisha B’Av not only marks destruction—it plants the seeds for renewal, healing, and hope.

May this Tisha B’Av be our last one in mourning, and may we soon merit the rebuilding of the Beit HaMikdash, speedily and in our days. 

Tu B’Av, the 15th day of the Hebrew month of Av, is a lesser-known but deeply meaningful day in the Jewish calendar. In contrast to the sorrowful fast of Tisha B’Av, which falls just six days prior, Tu B’Av is a day of joy, renewal, and hope, often referred to as the "festival of love" in Jewish tradition.

Tu B’Av is celebrated in 5785 (2025) beginning at nightfall on Wednesday, August 6 and ending at nightfall on Thursday, August 7.

In ancient times, Tu B’Av was considered one of the happiest days of the year. The Mishnah (Ta’anit 4:8) tells us: “There were no days as festive for Israel as the fifteenth of Av and Yom Kippur.” On this day, the unmarried women of Jerusalem would dress in borrowed white garments and dance in the vineyards. The young men would come to watch, and matches would be made. These celebrations symbolized purity, equality, and the hope of building Jewish homes.

Beyond the romantic aspect, Tu B’Av has several significant historical associations that reflect unity, reconciliation, and Divine favor. According to the Gemara (Ta’anit 30b–31a), six notable events occurred on Tu B’Av:

1. The end of the death decree in the desert: After the sin of the spies, the generation that left Egypt was decreed to die in the wilderness. Each year on Tisha B’Av, the men would dig graves and lie in them overnight. In the 40th year, no one died. Unsure whether the decree had ended, they continued this ritual nightly until the 15th of Av, when the full moon rose and they realized the decree had been lifted. Tu B’Av thus marks the restoration of life and Hashem’s mercy.
    
2. The tribes were permitted to intermarry: Initially, the daughters of Tzelofchad were only permitted to marry within their tribe to preserve tribal inheritance. On Tu B’Av, that restriction was lifted, allowing greater national unity among the tribes (Talmud Yerushalmi, Ta’anit 4:7).
    
3. The tribe of Binyamin was reintegrated into the nation: After the civil war resulting from the incident of the “Concubine at Giv’ah,” Binyamin was temporarily banned from marrying into the other tribes. On Tu B’Av, that ban was lifted, promoting reconciliation and healing.
    
4. The removal of the roadblocks by Hoshea ben Elah: The wicked King Yeravam had placed guards to prevent Jews from making aliyah to Yerushalayim. On Tu B’Av, King Hoshea ben Elah removed these barriers, enabling Jews once again to ascend to the Beit HaMikdash for the festivals.
    
5. Permission to bury the dead of Beitar: After the tragic fall of Beitar during the Bar Kochba revolt, the Romans refused burial of the slain. Years later, on Tu B’Av, the dead were finally allowed to be buried. Chazal established the fourth blessing of Birkat HaMazon – HaTov VeHaMeitiv (“Who is good and does good”) to commemorate this event.
    
6. The cessation of wood chopping for the Altar: The Talmud explains that Tu B’Av marked the final day for cutting wood for the Temple’s offerings, as the sun's strength diminished afterward. This day became a celebration of completion and dedication to the service of Hashem.
    

Tu B’Av teaches us that even after the darkest times—like the mourning of Tisha B’Av—light can emerge, and love, healing, and national unity can prevail. It reminds us that the Jewish people are never forsaken, and that the ultimate redemption begins with acts of kindness, connection, and rebuilding.

May we merit to celebrate Tu B’Av in joy, peace, and unity—with the coming of Mashiach and the rebuilding of the Beit HaMikdash, speedily in our days.