The appearance of the synagogue during Tishah be-Av bears witness to the melancholy historical associations of this date. At nightfall, the curtain is removed from the Holy Ark (in many Sephardi congregations which have no Ark drape, a black curtain is hung for Tishah be-Av), the cloth is taken away from the bimah (reading desk), and the lights are dimmed. Congregants, in cloth or rubber footwear, sit on low stools or on the floor and do not greet one another. The synagogue's whole atmosphere is in fact transformed, the joyous house of prayer having become a place of mourning.   

As if to banish the last vestige of joyous ceremonial, the tallit (prayer shawl) and tefillin are not worn at the Morning Service, these being considered religious "ornaments" inappropriate to so mournful an occasion (although Syrian Jews don them at home before going to synagogue). On this one day in the year, however, they are worn later at the Afternoon Service and then removed before evening prayers. Normal seats are occupied in the afternoon; an abbreviated havdalah is recited at the end of the fast if Tishah be-Av occurs on Sunday; and no meat meals are eaten until the following day.   

The special scroll reading for Tishah be-Av is the Book of Lmentations (Megillat Ekhah), which describes the destruction of Jerusalem and the Temple in poetic and moving terms. The scroll and all but the last two verses of the morning haftarah are chanted to a plaintive melody. Ekhah is read in all synagogues on the night of the fast; some congregations also include it in the Morning Service after the Torah reading. Also unique to Tishah be-Av are the KINOT (elegies), a collection of religious poems which, in the Ashkenazi rite, include a series of "Odes to Zion" by JUDAH HALEVI. They evoke the Jewish people's constant yearning for Zion and conclude with ELI TSIYYON VE-AREHA, sung by worshipers to a more lively tune. Other poems in this collection were inspired by the horrors of the Crusades and other tragic episodes in medieval Jewish history. A few kinot are recited at the end of the Evening Service, but most are read the next morning.   

Despite the gloomy atmosphere prevailing throughout the Ninth of Av, hope for Israel's redemption has never been absent from this day. It is held that, like the other fasts, Tishah be- Av will eventually become an occasion for rejoicing (Zech. 8:19) and the rabbis identified it with the birthday of the Messiah.   

The observance of this fast day was abandoned by Reform Judaism as an anachronism. Latterly, however, Reform congregations have often changed their attitude, seeking contemporary relevance in Tishah be-Av even if they do not keep it as a fast.   

In the State of Israel, thousands attend services at the WESTERN WALL below the Temple Mount and Tishah be-Av is observed as a day of public mourning. All restaurants and places of entertainment are closed, while radio and television programs emphasize various aspects of the occasion.