As the day has become associated with remembrance of other major calamities which have befallen the Jewish people, some kinnot also recall events such as the murder of the Ten Martyrs by the Romans; expulsions from England, Spain, and elsewhere; massacres of numerous medieval Jewish communities by Crusaders; the Holocaust;[2] and the October 7, 2023 Hamas-led attack on Israel.

On Tisha B'Av, communities that otherwise do not modify the traditional prayer liturgy have added the recitation of special kinnot related to the Holocaust.

[5][6] In connection with the fall of Jerusalem, three other fast-days were established at the same time as the Ninth Day of Av: these were the Tenth of Tevet, when the siege of Jerusalem by the Babylonians began; the Seventeenth of Tammuz, when the first breach was made in the wall by the Romans; and the Third of Tishrei, known as the Fast of Gedaliah, the day when Gedaliah was assassinated in the time of the Babylonians following the destruction of the First Temple.

[30] Torah study is forbidden on Tisha B'Av (as it is considered an enjoyable activity), except for the study of distressing texts such as the Book of Lamentations, the Book of Job, portions of Jeremiah and chapters of the Talmud that discuss the laws of mourning and those that discuss the destruction of the Temple in Jerusalem.

The Beit Yosef rules that the custom to sit low to the ground extends past mid-day until one prays Mincha (the afternoon prayer).

[38] When Tisha B'Av falls on a Saturday, and is therefore observed on Sunday, the 10th of Av, it is not necessary to wait until midday Monday to end restrictions of the nine days.

However, one refrains from involvement in activity that would be considered "joyous", such as eating meat, drinking wine, listening to music, and saying the "shehecheyonu" blessing, until Monday morning.

[39] When Tisha B'Av begins on Saturday night, the Havdalah ritual is postponed by 24 hours, as one could not drink the accompanying wine.

[45] Most of the morning is spent chanting or reading Kinnot, bewailing the loss of the Temples and subsequent persecutions, many others referring to post-exile disasters.

Since Israel's unilateral disengagement from Gaza, some segments of the Religious Zionist community have begun to recite kinnot to commemorate the expulsion of Jewish settlers from Gush Katif and the northern West Bank on the day after Tisha B'Av, in 2005.

[46] A paragraph that begins Nahem ("Console...") is added to the conclusion of the blessing Boneh Yerushalayim ("Who builds Jerusalem") recited during the Amidah (for Ashkenazim, only at the Mincha service).

Various Modern Orthodox and Conservative rabbis have proposed amending Nachem, as its wording no longer reflects the existence of a rebuilt Jerusalem under Israeli sovereignty.

[47] In the long period which is reflected in Talmudic literature the observance of Tisha B'Av assumed a character of constantly growing sadness and asceticism.

Two independent accounts in non-Jewish sources, written in the 4th and 5th centuries of the Common Era (CE), describe how Jews made pilgrimage to Jerusalem each year to mourn for their ruined Temple.

The Bordeaux Pilgrim described a "perforated stone" on the Temple Mount in Jerusalem, which the Jews "anoint"—i.e., rub with oil—once a year.

The second account is by the Christian Saint Jerome, who spent time in Jerusalem after moving from Rome to Bethlehem in the late 4th Century CE.

[50] He also described Roman soldiers demanding additional money from elderly Jews, who were weeping, had disheveled hair, and wore garments that looked both worn out and torn.

[52] The growing strictness in the observance of mourning customs in connection with Tisha B'Av became pronounced in post-Talmudic times, and particularly in one of the darkest periods of Jewish history, from the 15th century to the 18th.

[53] Rabbi Moses of Coucy (13th century) (aka the Smag) wrote that it is the universal custom to refrain from meat and wine during the whole day preceding the Ninth of Av.

So Rabbi Moses of Coucy says that some do not use the tefillin ("phylacteries") in the morning of the Ninth Day of Av, a custom which later was universally observed (it is now postponed until the afternoon).

Another 18% of Israeli Jews responded that were recreational spots permissible to be open they would go out on the eve of the fast day, and labeled the current legal status "religious coercion".

Historically, Tisha B'Av was rarely discussed or observed in the Conservative movement until the 1940s when Camp Ramah was founded by the Jewish Theological Seminary of America.

[65] Some Conservative Jews feel ambivalent towards Tisha B'Av or have abandoned it because the contemporary city of Jerusalem is thriving and is not in ruins.

[66] Iranian Jews refer to this holiday as Noi (pronounced No-ee), which likely comes from the Persian word “noh” meaning nine.