Judaism’s national day of mourning, the fast of Tisha b’Av, begins tonight. Jenna Weissman Joselit examines its waning and waxing in the American Jewish consciousness:
By the 1880s, observers of American Jewish ritual behavior noted that the Ninth of Ab, as the fast was then commonly called in English-speaking circles, was all but “extinct,” a relic of the past, its evocation of sackcloth and ashes one for the books. Mourning the destruction of the ancient Temples was no longer practiced by Reform Jews—then the vast majority of American Jewry—for whom talk of “the temple” conjured up the majestic one on Main Street, not the one laid low in Jerusalem. They harbored no hopes for the restoration of Zion either, for they had already found theirs in the USA. American Jews, it was said, had “turned their backs” on the Ninth of Ab, letting it sink into “lazy oblivion.”
Still, when the day rolled around, Reform-oriented newspapers such as the American Israelite made sure to comment on the fast day’s fate. Accounting for as well as noting its absence became a form of commemoration in its own right—and, in some circles, cause for celebration rather than breast-beating.
Still, no amount of despair could have predicted the very next twist and surprising turn in Tisha b’Av’s history: its embrace in the 1920s by observant Jewish camping professionals and their young American charges, which permanently changed the fast day’s trajectory from oblivion to prominence. Had it to do with the Balfour Declaration? With heightened interest in the Middle East and its ancient Temples? With the devastation wrought by World War I? It’s hard to say: religious revivals, after all, work in strange ways.
More about: American Jewish History, American Jewry, Tisha b'Av