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There is a tradition that it was on the night of Tisha B'Av that the twelve spies brought back their un- favorable report on the promised land to the Israelites in the desert. Upon hearing this report, the Israelites are reported to have burst into tears, and God swore that the whole generation that had left Egypt would never see the promised land but would perish in the desert. Tisha B'Av resembles Yom Kippur in some of the re- strictions upon personal be- havior. One is expected to abstain from eating, drink- ing and bathing from sunset to sunset. It is unlike Yom Kippur, however, in that one fasts on the Day of Atone- ment even if it falls on Shabbat, while the fast is postponed for one day when the 9th of Av falls on a Sat- urday. The three weeks between the 17th of Tammuz and the 9th of Av are three weeks without festivities and joyous celebrations, and when the month of Av has begun, all joy is further reduced. During the first nine days of Av, many religious people refrain from eating meat, except on Shabbat. These first nine days are known as "the nine days,” a period of intensified mourning over the misfortunes of Israel. The Shabbat before this fast day is called Shabbat Chazon, from the first words of the Haftarah, Chazon Yeshayahu — the vision of Isaiah. (Isaiah, 1:1) Leonard Winograd is a retired rabbi living in Pittsburgh. Immediately after the evening service, which is conducted in semi-darkness with the congregation seated on stools as though in mour- ning, the Megillat Eicha is chanted, the Book of Lamen- tations, traditionally as- cribed to Jeremiah. It apparently deals with a terrible calamity, but many scholars insist that this is not the destruction of the First or Second Temple but rather with an "in-between" ill-fated Temple which did not long endure. Dirges, or Kinot are read or recited in the morning as well as in the evening, and there is a custom of visiting the cemetery in order to heighten the sense of loss. Tallitot and tefillin are not worn until the afternoon service. These kinot or elegies were composed by medieval poets in sad remembrance of our loss of autonomy and in- dependence. One modern custom is that of having the congregation sit on the floor around a Magen David formed by lit yahrzeit candles, burning in a dark room. One way around the prob- lem of reading in darkness is to have the pages of the Kinot and Lamentations projected onto a movie screen either by an opaque projector or on ordinary slides. Following the style of the book of Lamentations, Rabbi Elazar ha Kallir of the eighth century, and other payyetanim, " or liturgical poets, wrote dirges describ- ing contemporary persecu- tions, and expressing per- sonal sorrow over the suffer- ings of our people. Spain produced more than its fair share of such elegists —Rabbi Solomon ibn Gabirol, Rabbi Yehuda haLevi, Rabbi Moses ibn Ezra and Rabbi Abraham ibn Ezra. Only a small por- tion of the many kinot corn- posed by these poets are now recited in our synagogues on the morning of Tisha B'Av after the Torah reading. One of the most famous is an alphabetical acrostic, Lament 0' Zion, by HaLevi. It is chanted to its own spe- cial chant. One reason for the ongoing debate over the Jewish roots of Christopher Columbus is that in his log, he took note of the Hebrew date of his Ci