Tisha BeAv: Difference between revisions

From Halachipedia
m (Text replace - "Tachanun" to "Tachanun")
(169 intermediate revisions by the same user not shown)
Line 1: Line 1:
[[Image:Destruction_temple.jpg|200px|right]]
[[Image:Destruction_temple.jpg|200px|right]]
The fast of Tisha B’av commemorates five tragedies which occurred to the Jewish nation:  
The fast of Tisha B’av is to commemorate five tragedies which occurred to the Jewish nation: 1. The Jews of the desert were told that they would not enter Eretz Yisrael following the sin of the spies. 2 The first Bet HaMikdash was destroyed. 3. The second Bet HaMikdash was destroyed. 4. Beitar, a city filled with over 10,000 Jews was captured and destroyed by the Romans during the Bar Kochva rebellion. 5. Turnus Rufus plowed the area of the heichal. <ref> Mishna Taanit 26b, Rambam Hilchot Taaniyot 5:3, Chayei Adam 133:5,  Kitzur Shulchan Aruch 121:5, Mishna Berura 549:2 </ref> This article is specifically about the fast of the ninth of Av. To learn about any of the other fast days [[Fast Days|click here]].
 
==People who are permitted to eat==
#The Jews in the desert were told that they would not enter Eretz Yisrael following the sin of the spies.
# Some poskim say that if one is exempt from fasting on Tisha B'av, he need not eat in increments. <ref> Sh”t Maharam Shick 289 says that just like on Yom Kippur we say that if it will not increase the danger by eating in small increments (S”A 618:7), the same applies to Tisha B’av. However, Rav Shlomo Zalman Auerbach (Nishmat Avraham 4 554:1), Shevet Halevi 4:46, and Tzitz Eliezer 10:25:16 disagree and say this isn’t necessary for Tisha B’av. </ref> However, one should not overindulge. <ref> S:A 554:5, Haghot Maimaniot Hilchot Taaniyot 1:8 </ref>
#The first Bet HaMikdash was destroyed.
# A pregnant or nursing woman must fast on Tisha BeAv.<ref>S"A 554:5</ref>If the woman has a sickness which is Choleh Shein Bo Sakana, she doesn't have to fast. Yet, in these situations it's better to ask an Orthodox Rabbi to assess the situation.<ref> Yalkut Yosef 554 (HaChayvim VeHitanot #1)</ref>
#The second Bet HaMikdash was destroyed.
==Learning on Erev Tisha BeAv==
#Beitar, a city filled with over 10,000 Jews, was captured and destroyed by the Romans during the Bar Kochva rebellion.
# Some Ashkenazim have the minhag not to learn after mid-day on Erev Tisha BeAv (except for the things which one can learn on Tisha BeAv itself), while others allow learning all day. <Ref>Rama 553:2, Mishna Brurah 553:8 </ref> For Sephardim, it is permissible to learn the entire say of Erev Tisha BeAv. <Ref> Chazon Ovadyah (Arba Taniyot pg 248) </ref>
#Turnus Rufus plowed the area of the heichal. <ref>Mishna Taanit 26b, Rambam Hilchot Taaniyot 5:3, Chayei Adam 133:5,  Kitzur Shulchan Aruch 121:5, Mishna Brurah 549:2 </ref>
==What one may learn on Tisha BeAv==
 
# One should not learn Torah on Tisha BeAv whether it’s Tanach, Midrash, Mishna, Gemara, Halacha, or Aggadata because Torah brings happiness to a person. <Ref>S”A 554:1-2 </ref>
This article is specifically about the fast of the ninth of Av. To learn about any of the other fast days [[Fast Days|click here]]. After Tisha B'av, there are days of consolation and celebration, including Shabbat Nachamu and [[Tu Be'Av]].
# However, it is permissible to read Iyov, an explanation of Iyov, the sad parts of Yirmiyahu (prophesy about destruction and rebuke but not consolation or about destruction of the other nations), Midrash Eicha, an explanation of Eicha, the Gemara in the third perek of Moed Katan (which deals with the laws of mourning, excluding the happy parts), <Ref>S”A 554:1-2, Mishna Brurah 554:2 </ref> the Gemara in Gittin and Sanhedrin which deal with the destruction of the Bet HaMikdash. <Ref>Mishna Brurah 554:3 </ref>
==Erev Tisha B'av==
# When learning the laws of mourning one may not go into the depth of halacha (with questions and answers). <Ref>Mishna Brurah 554:4. On the other hand, Aruch Hashulchan 554:4 permits going into it deeply. </ref>
===Learning Torah===
# Even in the areas one is permitted to learn one should not learn in a deep analytical way. <Ref>Mishna Brurah 554:4 </ref>
 
# One may not even think of how to answer a serious difficulty in learning because one will feel satisfied when the matter is settled. <Ref>Mishna Brurah 554:4 </ref>
#Some Ashkenazim have the minhag not to learn after midday on Erev Tisha BeAv (except for the things which one can learn on Tisha BeAv itself), while others allow learning all day. <ref>Rama 553:2 records the custom to stop learning torah at midday of erev tisha b'av. Magen Avraham 553:7 agrees. However, Mishna Brura 553:8 and Aruch Hashulchan 553:4 challenge this custom </ref> For Sephardim, it is permissible to learn the entire day of Erev Tisha BeAv. <ref>Chazon Ovadyah (Arba Taniyot pg 248). English Yalkut Yosef 553 fnt. 146 points out ruling in the Halichot Olam v. 2 was that if it would disturb him to only learn Tisha Bav material after Chatzot he may learn any subject of Torah. Also, if Tisha Bav is on Shabbat, technically someone can learn whatever they want but one who limits himself to Tisha Bav subjects will be blessed. However, Chazon Ovadia is his later ruling and there he is more lenient. Or Letzion 3:28:5 writes that one should refrain from learning regular subjects of Torah after chatzot and only learn the subjects that are permitted on Tisha B'av, however, for someone whom that is difficult for It is permitted to learn those subjects exclusively can learn anything.</ref>
==Eicha==
 
# The custom is to read the megilla of Eicha, Lamentations, on Tisha B'av. <ref> S"A 559:2, Masechet Sofrim 18:5, and Eicha Rabbah Parsha 3. Mishna Berurah 559:2 notes that although the prevalent tradition is read to Eicha at night, it is preferable to read Eicha privately during the daytime as well. </ref>  
===Seuda Hamafseket===
# Women are required to read the megilla of eicha as well. <ref> Teshuvot Vihanhagot 2:250 says that since women are obligated in all other halachot of mourning on tisha b'av, they are also obligated halachos of aveilus of Tisha B'Av, they are also required to hear Eicha. He says that if they cannot make it to shul, they made read it on the floor in their own homes. </ref>
====Small Meal in Advance====
==Aneinu==
 
# According to Sephardim, one recites aneinu at night on tisha b’av. <ref> Yalkut Yosef Moadim page 536 </ref>
#The custom is to eat a large meal before [[Mincha]] and then to begin the Seuda Ha'mafseket after Mincha<ref>Rama 552:9</ref>.  However, it is improper to overeat during the meal before Mincha, as one will then be too stuffed for the actual seuda ha'mafseket.<ref>Rama 552:9, Mishna Brurah 552:22. The Rama writes that the minhag was to have a large meal before mincha and then seuda mafseket after mincha. However, the Mishna Brurah 552:22 quotes many achronim who disapprove of this minhag and advise having only one cooked dish before mincha. The Eliya Rabba concludes that one can follow the minhag as long as one's intent is for heaven to be able to fast properly. Nonetheless he should make sure that the first meal isn't too elaborate so that the seuda mafseket is merely stuffing oneself and a snack and not a meal. Or Letzion 3:28:1 agrees. Kaf Hachaim O.C. 552:49:1 writes that the minhag of most people is to follow the Rama's minhag.</ref>
#One should make sure to have a significant separation between the first meal and the seuda mafseket. It is improper to have a large meal, recite birkat hamazon, and then immediately afterwards have the seuda mafseket. The reason is that when one has a large meal before so that he is stuffed by the time he is eating the seuda mafseket, the seuda mafseket is merely ceremonial and the main seuda mafseket was the large meal beforehand. Also, it is a problem of [[bracha sheino tzaricha]].  Rather one should eat the large meal before Chatzot or much earlier in the day such as immediately after mincha gedola.<ref>Mishna Brurah 522:22. Or Letzion 3:28:1 writes that one can follow the minhag, nonetheless, he should have it a few hours before the seuda mafseket so that the seuda mafseket isn't stuffing oneself and it isn't a concern of [[bracha sheino tzaricha]] to have them too close to one another. The Kaf Hachaim O.C. 552:31:1 cites both of these reasons not to have other foods, say [[birkat hamazon]] and then have the seuda mafseket. In Kaf Hachaim O.C. 552:47:1 he says that it is permitted to have an elaborate meal after [[mincha gedola]] and then the seuda mafseket right before sunset and that is considered sufficiently separated. [http://halachayomit.co.il/en/Default.aspx?HalachaID=2091&PageIndex=18 halachayomit.co.il] writes that it is a completely improper minhag to have the large meal, recite birkat hamazon, and then have the seuda mafseket.</ref>
#Someone who knows that he will be able to fast easily and is strict not to minimize with the first meal, prior to the seuda mafseket, or not have it will be praised as being holy.<ref>Rama 552:9</ref>
 
====Cooked Dishes====
 
#During the seuda ha'mafseket, one should ensure not to eat more than one cooked food.<ref>Shulchan Aruch O.C. 552:1</ref> Roasted foods are the equivalent of cooked foods in this regard.<ref>Rama 552:3</ref>
#Some consider dairy products which are pasteurized are cooked dishes.<ref>Or Letzion 3:28:2</ref> Others disagree because it is done for health concerns and not for improving taste. <ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 176</ref>
#Even though vegetable soup contains multiple vegetables, it's considered one cooked dish.<ref>Or Letzion 3:28:1</ref> Some say that it is only considered one dish if it's normally made that way during the year.<ref>Chazon Ovadia (Arba Taniyot p. 258)</ref>
#Eggs that were cooked in multiple ways are considered separate cooked dishes. Therefore, one can't eat scrambled eggs and hard boiled eggs at the seuda mafseket.<ref>Chazon Ovadia (Arba Taniyot p. 256), Or Letzion 3:28:1, Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 177</ref>
#Even though raw vegetables aren't considered cooked dishes, one shouldn't eat a salad at the seuda mafseket.<ref>Or Letzion 3:28:1 citing Machzik Bracha 552:2 and Ben Ish Chai Devarim n. 19; Kaf HaHaim 552:11</ref> Others rule that one may eat an unlimited amount of raw foods, including fruits and vegetables. <ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 176</ref> Therefore, even a raw salad seasoned with oil and spices in permissible.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 177</ref>
#Baked goods aren't considered cooked dishes. Therefore, one is permitted to eat different types of cakes.  However, one should only eat them to fill oneself and not for pleasure.<ref>Or Letzion 3:28:3, Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 177</ref> Pizza is considered a cooked dish because of the cheese on top.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 177</ref>
#As such, it is proper to not eat, chocolate, snacks, and sweets. However, if there is nothing else to satiate oneself then it is permissible to eat them.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 177</ref>
 
====Beverages====
 
#Cooked beverages are not considered cooked dished. Therefore, technically, it is permissible to drink beer, tear, or coffee are seudat hamafseket.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 177</ref> However, ideally, one should avoid doing so in order to not derive too much pleasure from seudat hamafseket.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 178</ref> Therefore, one who can easily refrain should do so.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 178</ref>
#One shouldn't drink soda nor other pleasurable drinks at the seuda mafseket.<ref>Or Letzion 3:28:3</ref> Exceptional cases, such as one who will have difficulty digesting without it, may even drink beer.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 178</ref> Additionally, one who feels a need to drink coffee or tea may do so.<ref>Chazon Ovadia p. 268, Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 178. Chazon Ovadia adds that the minhag is to have coffee or tea at seuda mafseket and it isn't considered another cooked dish, but it is proper to be stringent.</ref> Similarly, sweet drinks, such as coke, should only be served at suedat hamafseket if necessary, not for indulging.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 178</ref>
 
====Meat, Wine, Fish====
 
#One should not eat fish at the Seudat Ha'Mafseket.<ref>Shulchan Aruch O.C. 552:2, the Mishna Brurah 552:6 explains that this prohibition is due to the fact that there are some places where fish is referred to as "meat" which is what the Talmud forbids one to eat during this meal.  Additionally, the Mishna Brurah explains, fish is a type of food that would be served at a royal meal (see Y.D. 217:8) and it provides joy to the person who eats it.</ref>
#It is permitted to eat canned tuna as well as canned sardines since they are not considered foods fit to be served at a royal table.<ref>[https://itorah.com/daily-halacha/lecture/tisha-b-av-the-foods-fish-at-seudat-hamafseket-and-the-seudah-if-one-is-not-fasting-on-tisha-b-av-/3321/7-28-2020 Rabbi Mansour]</ref>
 
====Pickled Foods====
#Some forbid picked foods so as not to derive too much pleasure from seudat hamafseket or because they might be considered cooked dishes.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 177 based on Kaf HaHaim 552:26</ref> There are others who permit.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 177 based on Aruch Hashulchan 552:7</ref>
 
====Hard Boiled Eggs====
 
#It is customary to use hard boiled eggs as the "cooked food" eaten at the Seudat Ha'Mafseket, as eggs are the food eaten by mourners.<ref>Mishna Brurah 552:13 and Rama 552:5</ref>
 
====Bread and Water====
 
#For those who are capable, it is proper to only eat dry bread dipped in salt and drink only water.<ref>Shulchan Aruch O.C. 552:6</ref> Nonetheless, one need not lessen his eating; rather, one should ensure to eat and drink enough in order that he can endure the fast.<ref>Mishna Brurah 552:15</ref>  Some are stringent to dip the final bit of bread in ashes<ref>Rama 552:6</ref> and to eat it and to declare “This is the Tisha B'Av meal." <ref>The Mishna Brurah 552:16 suggests doing so based upon the practice of Rav in  the Yerushalmi in Taanit 4:6 </ref>
#One should specifically have bread at the seuda mafseket.<ref>Or Letzion 3:28:1</ref>
 
====Sitting on the Floor====
 
#It is customary to sit on the floor while eating the meal, although one need not remove his shoes as the fast has not yet begin.<ref>Shulchan Aruch O.C. 552:7 and Rama, Or Letzion 3:28:1</ref>
 
====Eating after Seuda Mafseket====
 
#If one explicitly said that he will not eat after the seuda hamefseket, he cannot continue eating even if it is before sunset.  However, if he only had in mind that he would no longer eat, but didn't explicitly say it, he may continue eating. <ref>Yalkut Yosef Moadim page 577, Shulchan Aruch O.C. 553:1. </ref> Since some poskim disagree, some suggest that one say explicitly that he intends to continue eating. <ref>Mishna Brura 553:2 writes that the Bach and Gra hold that a mental acceptance is enough and he therefore recommends stating explicitly that one intends to eat or drink until sunset. </ref>
 
====Zimmun====
 
#Three men should not eat together in order to avoid being obligated in a [[zimun]]. <ref>Shulchan Aruch O.C. 552:8, Haghot Maimaniyot Hilchot Taaniyot 5:7:30 </ref> If they do sit together, they should not recite the zimmun. <ref>Mishna Brura 552:19, Or Letzion 3:28:1 </ref>
 
====Tisha B'av Falls Out on Shabbat or Sunday====
 
#In a year in which the 9th of Av falls out on either [[Shabbat]] (in which case the fast is observed beginning at sunset on Shabbat) or on Sunday, this meal is not eaten.  In such a case, one may enjoy a large sumptuous meal so as to properly celebrate Shabbat.  However, one must ensure to stop eating before sunset (see "When Tisha Beav Falls Out on Shabbat or Sunday" below).<ref>Shulchan Aruch and Rama O.C. 552:10</ref>
 
====Someone who Isn't Fasting====
 
#Even someone who isn't fasting should observe the laws of seuda mafseket.<ref>Or Letzion 3:28:1, [https://itorah.com/daily-halacha/lecture/tisha-b-av-the-foods-fish-at-seudat-hamafseket-and-the-seudah-if-one-is-not-fasting-on-tisha-b-av-/3321/7-28-2020 Rabbi Mansour]</ref>
 
===Tachanun===
 
#[[Tachanun]] is omitted at Mincha on Erev Tisha B'av.  If Erev Tisha B'av falls out on Shabbat, Tzidkadecha Tzedek is omitted.<ref>Shulchan Aruch O.C. 552:12, there the S.A explains that the 9th of Av is called a "Moed," and thus we treat it as a holiday in this regard by omitting Tachanun as we do on other festivals as well.
For the same reason, Tachanun is not recited on the 9th of Av proper either (S.A 559:4).  </ref>
 
==Fasting==
===Who Should Fast?===
#A choleh shein bo sakana does not have to fast on Tisha B'av.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/1071122/rabbi-hershel-schachter/hilchos-tisha-b-av/ Rav Hershel Schachter]. His example of a choleh shein bo sakana is someone who is knocked out by the fast and needs to lie in bed all day because of a splitting headache.</ref>
====Healthy Individuals====
 
#It is forbidden for all men of bar mitzvah age and women of bat mitzvah age to eat and drink on Tisha BeAv.  The fast begins at sunset of the 8th of Av and ends at nightfall of the 9th of Av. <ref>Mishna Brurah 554:1, Yalkut Yosef (Moadim p. 577), Halachot and History of The [[Three Weeks]], The Akkad Edition, Congregation Shaare Rahamim Halachot Series.
 
*Tosfot (Megillah 5b s.v. vebikesh) and Ritva (Megillah 5b) imply that Tisha B'av is only derabbanan or a minhag. See, however, the Taz 554:4 who implies that it is Divrei Kabbalah, from the authority of the navi.</ref>
 
====Pregnant or Nursing Woman====
 
#Pregnant and nursing women must fast on Tisha BeAv.<ref>Shulchan Aruch OC 554:5</ref>  If the woman is sick to the degree that she is a Choleh Shein Bo Sakana, she doesn't have to fast.  In these situations one should always ask an Orthodox Rabbi to assess the situation.<ref>Yalkut Yosef 554 (HaChayvim VeHitanot #1)</ref>
 
====Eating in Increments====
 
#Some poskim hold that if one is exempt from fasting on Tisha B'av, he need not eat in increments.<ref>Sh”t Maharam Shick 289 says that just like on [[Yom Kippur]] the halacha is that one must eat in small increments if it won't increase the danger (Shulchan Aruch O.C. 618:7), the same applies to Tisha B’av. However, Rav Shlomo Zalman Auerbach (Nishmat Avraham v. 4 554:1), Chazon Ovadia (Arba Taniyot p. 26), [[Shevet Halevi]] 4:46, Tzitz Eliezer 10:25:16, and Rav Elyashiv (Kovetz Teshuvot 1:57) disagree and say that this isn’t necessary for Tisha B’av. The Biur Halacha 554:6 quotes the Pitchei Olam who writes that when there is a small concern for Cholera, people should only eat in small increments so as not to abolish the fast.  Shevet Halevi and Rav Elyashiv explain that this is limited to a case in which the whole community had to eat, due to concerns from the Cholera epidemic.  However, generally speaking, an individual who is sick may eat regularly. </ref> However, one should not overindulge.<ref>Shulchan Aruch OC 554:5, Hagahot Maimaniot Hilchot Taaniyot 1:8 </ref>
 
====Children====
#Children are exempt from fasting.  Nonetheless, they should eat the seuda ha'mafseket, and observe the applicable halachot .<ref>Or Letzion 3:28:1, [https://www.yutorah.org/sidebar/lecture.cfm/1071122/rabbi-hershel-schachter/hilchos-tisha-b-av/ Rav Hershel Schachter], [https://itorah.com/daily-halacha/lecture/tisha-b-av-the-foods-fish-at-seudat-hamafseket-and-the-seudah-if-one-is-not-fasting-on-tisha-b-av-/3321/7-28-2020 Rabbi Mansour]</ref>
#With regards to children who have reached the age of chinuch, some say that they should wear non-leather shoes on Tisha B'av,<Ref>Chazon Ovadia p. 301</ref> while others hold that they can wear leather shoes.<ref>Or Letzion 3:29:16</ref>
#Even if they are below the age of chinuch, it is a good practice to have them wear non-leather shoes.<Ref>Chazon Ovadia p. 301</ref>
 
===Brushing Teeth===
 
#One should refrain from brushing his teeth on Tisha B'av.  However, if refraining from doing so causes him tremendous distress, then it's permitted. <ref>Sh"t Minchat Yitzchak 4:109, Mikraei Kodesh by Rabbi Moshe Harari 4:4, Mishna Brura 567:11.  </ref>
#It is forbidden for one to rinse out his mouth on Tisha B'Av.  However, if one must, then he may rinse out his mouth with less than a [[Reviit]]  of water. <ref>Halachot and History of The [[Three Weeks]], The Akkad Edition, Congregation Shaare Rahamim Halachot Series. See also Rav Shimon Eider’s Halachos of the Three Weeks pg. 19, where he suggests in the name of Rav Moshe Feinstein, that on Tisha B'Av it is forbidden to wash out one's mouth with mouthwash because of rechitza.  </ref>
 
===Medications===
 
#A person can take medications, such as a capsule, a bitter tasting pill, or liquid medicine, without water on Tisha B'av.<ref>Rav Eider in Halachos Of The Three Weeks p. 19, Or Letzion 3:29:11</ref> If one can't swallow a pill without liquids, one can swallow it with some bitter water, such as water with tea essence concentrate or a bit of baking soda.<ref>Or Letzion 3:29:11</ref>
#It is permitted to take a caffeine pill on tisha b'av.<ref>[https://dinonline.org/2017/07/31/taking-caffeine-supplements-on-major-fast-days/ dinonline.org]</ref>
 
===When Does the Fast of Tisha Be'Av End===
 
#It is not necessary to wait until Rabbeinu Tam's  tzet hakochavim to begin eating.<ref>Yalkut Yosef Moadim page 586 </ref> Some say that it is sufficient to wait 27 minutes after sunset.<ref>Or Letzion 3:29:25</ref>
 
==Washing and Bathing==
===Bathing===
 
#It is forbidden to wash or bathe oneself in cold or hot water.  Even sticking one's finger in water is forbidden.<ref>Shulchan Aruch O.C.  554:7</ref>
# One should not bathe a child on tisha b'av.  If they are dirty, then it is permitted to clean the area that is dirty.  If they are so dirty that it is difficult to just clean that area, then it is permitted to bath their whole body.<ref>Halichot Emet 25:4 p. 175 writes that one should not bathe a child, even if they are below the age of chinuch, unless they are dirty. Hatipul Btinokot p. 266 writes that if a child is very dirty and it is hard to clean each area that's dirty, then it is permitted to bathe their whole body on tisha b'av.  He bases his idea on Mishna Brurah 613:1 by yom kippur.  </ref>
 
===Washing Dirty Hands===
Regarding washing one's hands for health during the coronavirus pandemic, see [[Halachot Related to Coronavirus#The Three Weeks]].
 
#If one's hands are dirty,  then he may clean the dirty area.<ref>Shulchan Aruch O.C. 554:9</ref>
 
===Mikveh===
 
#One should not go to the Mikveh on Tisha B'Av.<ref>Shulchan Aruch O.C. 554:8. If a woman needs to do a hefsek tahara on tisha b'av, she can wash just that area of the body and do the hefsek tahara (Mishna Brurah Shaar Hatzion 551:35, Kaf Hachaim 551:63, Mikrei Kodesh p. 255).</ref>
 
===Washing Dishes===
 
#It is permissible to wash dishes that are needed on Tisha B'Av itself, such as for children.  Otherwise, one shouldn't wash dishes until after Chatzot.  It is preferable to wash the dishes while wearing gloves.<ref>Or Letzion 3:29:14</ref>
 
===Wipes===
 
#If a wipe is not wet enough, that upon touching it, one's hand wouldn't be wet enough to make something else wet,  then one can use it to wipe one's face and hands on Tisha B'av. However, if it's wet enough, that upon touching it, one's hand would be wet enough to make something else wet (tofaich al menat l'hafiach), then one may not use such a wipe. <ref>Or Letzion 3:29:13</ref>
#If one changed a baby and afterwards one's hands are dirty, it is permitted to wash them with soap.<ref>Or Letzion 3:29:13</ref>
 
==Anointing==
 
#It is prohibited to anoint oneself for pleasure on Tisha B'av.<ref>Shulchan Aruch O.C. 554:15 </ref>
#Some poskim permit using deodarant on Tisha B'Av, while others forbid it.<ref>Rabbi Eider (Halachos Of The Three Weeks p. 22) and [http://www.torahmusings.com/2011/08/deodorant-on-tisha-bav/ Rabbi Gil Student] based on Biur Halachah 554:15 sv. sicha, are lenient regarding the use of deodorant on Tisha Bav.  [https://itorah.com/daily-halacha/lecture/tisha-b-ab-applying-skin-creams-perfume-and-deodorant/2355 Rabbi Mansour] agrees, citing Chacham Ovadia. However, Piskei Hahalachot (by R' Yair Yanay, 555:16) quotes Rav Elyashiv as forbidding deodorant on Tisha Be'av. </ref> Some poskim hold that stick deodorant is forbidden on, while spray deodorant as permitted.<ref>Rav Mordechai Willig (Am Mordechai Moadim 13:3, [https://www.yutorah.org/sidebar/lecturedata/1106391/Halachos-of-The-9-Days-and-Tisha-B%E2%80%99Av Hilchos Three Weeks Part 1, min 22]) distinguishes between spray deodorant, which is permitted, as rechitza sheina shel tanug and stick deodorant, which is forbidden as sicha sheina shel tanug. This is also explained in an earlier shiur ([https://www.yutorah.org/sidebar/lecture.cfm/722652/rabbi-mordechai-i-willig/hilchos-tisha-b-av/ Hilchos Tisha B'av, min 86]). </ref>
#Women should not wear make-up on Tisha B'av.<ref>Rav Mordachi Eliyahu quoted in Mikraei Kodesh Hilchot Tisha B’av 9:note 13 </ref>
#One is permitted to use skin creams to treat scraped or infected skin, since one is doing so to cure the skin, but not for pleasure.<ref>Or Letzion 3:29:13 explains that one can use skin creams to treat scraped or infected skin since it is to cure the skin and not for pleasure. [https://itorah.com/daily-halacha/lecture/tisha-b-ab-applying-skin-creams-perfume-and-deodorant/2355 Rabbi Mansour] agrees.</ref>
 
==Wearing Leather==
==Wearing Leather==
 
# It is prohibited to wear leather shoes on Tisha B'av. <ref> S"A 554:1 and 554:16. Kitzur S"A 124:11, Aruch Hashulchan 554:16, Mishna Berura 554:30 say that although shoes made of other materials cover and protect the feet, they are not called a "minal" and therefore aren't part of the prohibition. </ref>
#It is prohibited to wear leather shoes on Tisha B'av.<ref>Shulchan Aruch 554:1 and 554:16, Yalkut Yosef Moadim page 577. Kitzur Shulchan Aruch 124:11, Aruch Hashulchan 554:16, Mishna Brurah 554:30 say that although shoes made of other materials cover and protect the feet, they are not called a "minal" and therefore aren't part of the prohibition. </ref> Some prohibit any comfortable shoe even if it isn't leather. Sephardim don't have this practice.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/1071122/rabbi-hershel-schachter/hilchos-tisha-b-av/ Rav Hershel Schachter quoted Rav Soloveitchik as reccomending being strict for Rambam, who holds that any comfortable shoe is forbidden. However, Rav Ovadia is lenient.</ref>
# Even those who are more lenient on Yom Kippur and wear comfortable non leather shoes, should be more stringent on Tisha B’Av as we try to minimize comforts on Tisha B’Av as much as possible. <ref> Halichot Shlomo 15:footnote 5 quoting the Shaare Teshuva 554:11 </ref>
#Even those who are more lenient on [[Yom Kippur]] and wear comfortable non-leather shoes, should be more stringent on Tisha B’Av as we try to minimize comforts on Tisha B’Av as much as possible.<ref>Halichot Shlomo (ch. 15 no. 5) quoting the Shaarei Teshuva 554:11 </ref>
# Some poskim permit wearing crocs, while others prohibit them. <ref> [http://www.ravaviner.com/2009/07/crocs-on-tisha-be-av.html Rav shlomo aviner] says that since crocs are comfortable shoes even though they aren’t leather some, it is better not to wear them, but whoever does has on who to rely. http://matzav.com/rav-elyashiv-crocs-not-permitted-footwear-on-tisha-bav quotes that this is the ruling of Rav Moshe Shternbuch, Rav Nissim Karelitz as well. However, it also quotes Rav Elyashiv that it Is prohibited to wear them. </ref>  
#Some poskim permit wearing crocs, while others prohibit them.<ref>[http://www.ravaviner.com/2009/07/crocs-on-tisha-be-av.html Rav Shlomo Aviner] says that since crocs are comfortable shoes even though they aren’t leather some, it is better not to wear them, but whoever does has on who to rely. http://matzav.com/rav-elyashiv-crocs-not-permitted-footwear-on-tisha-bav quotes that this is the ruling of Rav Moshe Shternbuch, Rav Nissim Karelitz as well. However, it also quotes Rav Elyashiv that it is prohibited to wear them. </ref>
 
==Marital Relations==
==Marital Relations==
 
# It is prohibited to have marital relations on Tisha B'av. <ref> S"A 554.1. </ref>
#It is prohibited to have marital relations on Tisha B'av.<ref>Shulchan Aruch O.C. 554:1, Yalkut Yosef Moadim page 577. </ref>  
# Some poskim say that a husband and wife should be careful not to touch each other. <ref> Mishna Berura 554:37 raises this possibility but allows for one to be lenient at least during the day, Aruch Hashulchan 554:17 and Taz 615:16 say that one need not be stringent in this at all. Kitzur S"A 124:12 forbids physical contact both in the day and at night. </ref>
#It is proper not to sleep in the same bed as one's wife on Tisha B'Av.<ref>Shulchan Aruch 554:18</ref> 
==Mourning practices on the tenth of Av==
#Some poskim say that a husband and wife should be careful not to touch each other.<ref>Mishna Brurah 554:37 raises this possibility but allows for one to be lenient at least during the day. Nitai Gavriel (Ben Hametzarim v. 1 p. 311) is strict. Aruch Hashulchan 554:17 and Taz 615:16 write that one need not be stringent about this at all. Kitzur Shulchan Aruch 124:12 forbids physical contact both in the day and at night. Rav Ovadia (Halichot Olam v. 2 p. 153) permits all harchakot including touching and handing items to your wife on Tisha B'av, as long as she isn't a nidda.</ref> Some say that a husband and wife should even be careful not to pass things on Tisha B'av night.<ref>Nitai Gavriel (Ben Hametzarim v. 1 p. 311) </ref>
# According to Ashkenazim one may eat meat, launder clothing, bathe, take haircuts until midday of the tenth of Av. <ref> Rama 558:1, Mishna Brurah 558:3 </ref> According to Sephardim one may not eat meat until sunset of the tenth of Av. <ref>S"A 558:1, Kaf HaChaim 558:10 </ref>
 
==Fasting==
==Working on Tisha B'Av==
# It is forbidden for all men of bar mitzvah age and women of bat mitzvah age to partake in eating or drinking on the Tisha BeAv.  The fast begins at shkiat hachamah of the 8th of Av and ends at Tzet Hakochavim of the 9th of Av. <ref>Halachot and History of The Three Weeks, The Akkad Edition, Congregation Shaare Rahamim Halachot Series, Mishna Berura 554:1. </ref>
 
# It is forbidden for one to rinse out his/her mouth on Tisha BeAv; although, if one must they may rinse out their mouth with less than a Reviit  of water. <ref> Halachot and History of The Three Weeks, The Akkad Edition, Congregation Shaare Rahamim Halachot Series </ref>
#The minhag is not to engage in any work which takes time to do during the night of Tisha B'av nor the morning until midday, so as not to divert one's attention from the mourning. This includes housework like sweeping.<ref>Halachos of the Three Weeks p. 25, [https://thehalacha.com/wp-content/uploads/Vol11Issue7.pdf Halachically Speaking v. 11 Issue 7]</ref>
==Other Halachot==
#It is permitted to have a non-Jew work for you on Tisha B'av as long as it isn't something public like building or painting a house.<ref>Halachos of the Three Weeks p. 25</ref>
# Although leather is not worn, the custom is to say the beracha in birkot hashachar of "sheasa li ko tzorki." <ref> Mishna Berura 554:31, [http://www.dailyhalacha.com/displayRead.asp?readID=951 Rabbi Eli Mansour] </ref>
#If the nature of the work is that not doing it on Tisha B'av will cause one a financial loss, one may do it on Tisha B'av. When possible one should have a non-Jew do it or at least postponed until midday.<ref>Halachos of the Three Weeks p. 25</ref>
# The minhag is not to put on Tefillin for Shacharit of Tisha BeAv and only put it on for Mincha.<ref>S"A 551:1</ref>
 
# [[Tachanun]] is not recited on Tisha B'av. <ref> S"A 559:4 since Tisha B'Av is considered like a moed. Mishna Berura 559:17 points out that this is based on the pasuk in Lamentations 1:15 קָרָא עָלַי מוֹעֵד </ref>  
==Learning Torah==
==When Tisha BeAv falls out on Sunday==
===What one may learn on Tisha BeAv===
# If Tisha BeAv falls out on Sunday, one doesn't say Tzedkatcha at mincha of Shabbat.<ref>Yalkut Yosef 556:3</ref>
 
# If Tisha BeAv falls out on Sunday, one may learn Torah on Shabbat after Chatzot but it's preferable to learn the halachot of Tisha BeAv.<ref>Yalkut Yosef 556:2</ref>
#One should not learn Torah on Tisha BeAv whether it’s Tanach, Midrash, Mishna, Gemara, Halacha, or Aggadata because Torah brings happiness to a person.<ref>Shulchan Aruch 554:1-2 based on the pasuk in Tehillim 19:9,  פִּקּוּדֵי ה יְשָׁרִים, מְשַׂמְּחֵי-לֵב</ref> This applies to women as well.<ref>Sh"t Rivivot Ephraim 2:155:14 </ref>
# If Tisha BeAv falls out on Shabbat and is pushed off to Sunday, the bracha of Boreh Meorei HaEsh upon a fire is made on Motzei Shabbat before the reading of Eicha, however, the bracha of [[Havdalah]] on a cup of wine is delayed until after Tisha BeAv, Sunday night. <ref>S"A 556:1. Mishna Berura 556:3 adds that an adult can drink this wine. </ref> An adult who is exempt from fasting should recite Havdalah on Motzei Shabbat before eating.<ref>[http://www.dailyhalacha.com/displayRead.asp?readID=2361 Rabbi Mansour on Dailyhalacha.com] quoting Yechava Daat 3:40, Birkei Yosef OC 556:2. Shemirat Shabbat Kehilchata 62:45 writes that Birkei Yosef's ruling only applies to adults who are too ill to fast but a child should not recite havdala himself then, but should wait until after tisha b'av. </ref>
#Nevertheless, the obligation to set some time in the day for learning torah still exists.<ref>Yalkut Yosef Moadim page 580 </ref> It is permissible to read Iyov, an explanation of Iyov, the sad parts of Yirmiyahu (the prophecies about the destruction and rebuke of the Jewish people, but not consolation nor about the destruction of the other nations), Midrash Eicha, an explanation of Eicha, the Gemara in the third perek of Moed Katan (which deals with the laws of [[mourning]], excluding the happy parts),<ref>S”A 554:1-2, Mishna Brurah 554:2 </ref> the Gemara in Gittin and Sanhedrin which deal with the destruction of the Bet HaMikdash.<ref>Mishna Brurah 554:3 </ref>
# Even if one forgot to recite havdala in the shemoneh esrei, he doesn't repeat it but rather recites the words baruch hamavdil bein kodesh lichol. <ref> Mishna Berura 556:2 </ref>  
#When learning the laws of [[mourning]] one may not go into the depth of halacha (with questions and answers).<ref>Mishna Brurah 554:4. On the other hand, Aruch Hashulchan 554:4 permits going into it deeply. </ref>
# Although seudat shlishit is the seudat hamafseket before the fast, one should eat a regular meal. <ref> S"A 552:10 based on taanit 29b that says one may make a meal as extravagant as he pleases on the shabbat of the eighth or ninth of av. Mishna Berura 552:23 adds though that although we cannot publicly display mourning on Shabbat one's mood should at least somewhat reflect the time. </ref> The meal must be finished before sunset. <ref> Rama 552:10 </ref>  
#One may not even think of how to answer a serious difficulty in learning because one will feel satisfied when the matter is settled.<ref>Mishna Brurah 554:4 </ref>
# One may leave on one's leather shoes until right after Barchu at the beginning of Arvit of Motzei Shabbat. If one is taking off one's shoes after Barchu one should take them off with one's feet or by only touching the shoelaces so that one doesn't have to wash Netilat Yadayim. It's proper to have Arvit of Motzei Shabbat 30 minutes after sunset giving people time to change from their Shabbat clothing which they should do 20 minutes after sunset.<ref>Yalkut Yosef 556:4-5</ref>
#It is permitted to pray the normal [[prayers]] even though it contains Divrai Torah such as az yashir, eizehu mikoman, the [[korbanot]] etc.<ref>Sh"t Yabia Omer YD 4:32 </ref>
 
==Prayer==
 
#Although leather is not worn, some have the custom to say the beracha in birkot hashachar of "sheasa li ko tzorki."<ref>Mishna Brurah 554:31, Chazon Ovadyah (Yamim Noraim pg 320),  [http://www.dailyhalacha.com/displayRead.asp?readID=951 Rabbi Eli Mansour] </ref> Some say to omit it.<ref>Halachot and History of The [[Three Weeks]], The Akkad Edition, Congregation Shaare Rahamim Halachot Series page 62; Ben Ish Hai Vayeshev: 9; Kaf Hachaim 46:17 </ref>
#[[Tachanun]] is not recited on Tisha B'av.<ref>Shulchan Aruch 559:4, because Tisha B'Av is considered like a moed. Mishna Brurah 559:17 points out that this is based on the pasuk in Lamentations 1:15 קָרָא עָלַי מוֹעֵד </ref>
#One may recite [[Kriyat Shema Al HaMitah|kriat shema al hamita]] on Tisha B'av.<ref>Rivivos Ephraim 1:380:4</ref>  
#At Shacharit, Kaddish is recited after kriyat hatorah before the haftorah.<ref>Or Letzion 29:23</ref>
#At Mincha, Kaddish is not recited after kriyat hatorah or haftorah.<ref>Or Letzion 29:23</ref>
 
===Eicha===
 
#The custom is to read the Megillat Eicha, Lamentations, on Tisha B'av.<ref>Shulchan Aruch 559:2, Masechet Sofrim 18:5, and Eicha Rabbah Parsha 3. Mishna Brurah 559:2 notes that although the prevalent tradition is read to Eicha at night, it is preferable to read Eicha privately during the daytime as well. </ref> Most recite it without a beracha.<ref>Rama 490:9, Teshuvot Harama 35. Beit Yosef 559, notes that common practice is to refrain from reciting the beracha of Al Mikra Megillah on all of the megillot except for Megillat Esther. Magen Avraham 490:9, rules that one should recite a beracha on all of the megillot (except Kohelet).  Mishna Berurah 490:19 adopts the opinion of Rama that one should not recite a beracha on the megillot.  However, he notes that one can justify the practice of reciting a beracha if the megillah is read from parchment. Maaseh Rav 175 records that the practice of the Gra was to read all of the megillot from parchment and to recite a beracha.  See Piskei Teshuvot 559:1 </ref>
#Even one who cannot attend shul, should read Eicha and the kinot alone.<ref>Chayei Adam 135:19; Kitzur Shulchan Aruch 124:1; Mishna Berura 559:5. </ref>
#Women are required to read the Megillat Eicha as well.<ref>Masechet Soferim 18:5. Teshuvot Vihanhagot 2:250 says that since women are obligated in all other halachot of [[mourning]] on tisha b'av, they are also required to hear Eicha. He says that if they cannot make it to shul, they may read it on the floor in their own homes. </ref>
 
===Aneinu===
 
#According to Sephardim, one recites aneinu at night on tisha b’av.<ref>Yalkut Yosef Moadim page 536, [http://www.dailyhalacha.com/displayRead.asp?readID=2732 Rabbi Eli Mansour] </ref>
 
===Nachem===
Here's the text for the Nachem (Ashkenazic, Sephard, and Sephardic): [https://he.wikisource.org/wiki/%D7%AA%D7%A4%D7%99%D7%9C%D7%AA_%D7%A2%D7%9E%D7%99%D7%93%D7%94_-_%D7%91%D7%A7%D7%A9%D7%95%D7%AA#%D7%99%D7%A8%D7%95%D7%A9%D7%9C%D7%99%D7%9D Tefillat Nachem on wikisource].
 
#On Tisha B’Av, we add in the Shemoneh Esreh a prayer for the rebuilding of Jerusalem, which begins with the word nachem. Some have the custom to insert the beracha of nachem into the beracha of tishkon bitoch yerushalayim (v'lyerushalayim ircha for ashkenazim) only during mincha. <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=2732 Rabbi Eli Mansour] </ref> The Sephardic minhag of Israel is to recite Nachem in all the prayers of Tisha B'av.<ref>Sh"t Yechave Daat 1:44, 7:128:1, Yalkut Yosef (Moadim, Hilchot Tisha Bav no. 19), Or Letzion 3:29:21. Yachava Daat 7:128 cites also Yaskil Avdi 7:8:5. </ref> The Moroccan and Syrian minhag is to say it only at mincha.<ref>Rabbi Mordechai Lebhar in Magen Avot OC 557 for Moroccans and [https://itorah.com/lecture/audio/rabbi-eli-mansour/tisha-beav-the-amidah-on-tisha-beav/633/6 Rabbi Mansour] for Syrians</ref>
#If one forgot to recite nachem during the amida and only remembered after finishing, he should not go back and recite the amida again. <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=2732 Rabbi Eli Mansour] </ref>
#Despite the continued construction of the city of Yerushalayim, the text of Nachem may not be changed because the Makom Hamikdash is still in ruins and the spirituality of the city is still lacking <ref>Sh"t Yechave Daat 1:43, Rav Joseph B. Soloveitchik (Mesorah Journal vol. 7, pg. 19 and Nefesh Harav pg. 79). see also [https://www.yutorah.org/lectures/lecture.cfm/780565/rabbi-dovid-gottlieb/is-%E2%80%9Cnachem%E2%80%9D-still-relevant-after-the-six-day-war/ Rabbi Dovid Gottlieb] </ref>
#Everybody says Nachem, even someone who isn't fasting.<ref>Nitai Gavriel Ben Hametzarim v. 2 85:17, http://din.org.il/2013/07/15/%D7%AA%D7%A4%D7%99%D7%9C%D7%AA-%D7%A0%D7%97%D7%9D-%D7%91%D7%AA%D7%A9%D7%A2%D7%94-%D7%91%D7%90%D7%91/</ref>
 
===Tallit and Tefillin===
{{Tefillin_on_Tisha_BeAv}}
 
=== Birkat Halevana after Tisha B'av ===
 
# The minhag is to not to recite [[Birkat Halevana|birkat halevana]] until after tisha b'av.<ref>Rama 426:2, Gra (Maaseh Rav 159), Chazon Ovadia p. 410, Mishna Brurah 426:8. Mishna Brurah explains that it is not proper to recite birkat halevana while we're in a state of mourning.</ref>
# According to Sephardim, the minhag is to recite birkat halevana immediately after tisha b'av.<ref>Chazon Ovadia p. 410, Or Letzion (3:29:25 in footnote)</ref> According to Ashkenazim, a person should break his fast and put on shoes before reciting birkat halevana.<ref>Rama 426:2, Mishna Brurah 426:11</ref>
 
==Sitting on the Floor==
 
#During the evening of Tisha B'Av and the morning until [[chatzot]] (midday) it's prohibited to sit on a bench or chair if it's three [[tefachim]] or higher.<ref>Rama 559:3, Rav Shimon Eider (Halachos of The Three Weeks) pg. 24. Shulchan Aruch O.C. 559:3 writes that the minhag is not to sit in a chair applies at night and the morning until the time of mincha (a half hour after chatzot). Yalkut Yosef (Tisha BeAv n. 15) agrees.</ref> Someone who finds sitting on the floor to be difficult may sit on a cushion or a low bench or chair.<ref>Mishna Brurah 559:11. Yalkut Yosef Tisha BeAv n. 15 writes that someone old and weak can sit on a chair lower than 3 tefachim. </ref>
#After midday, one should not sit on the floor unless he is reciting kinnot.<ref>Nitei Gavriel pg. 393 </ref>
 
===Elderly or Pregnant===
 
#Elderly individuals as well as pregnant women who have a difficult time sitting on the ground may sit on a regular chair.  Because they are sitting on the chair to avoid pain but not for pleasure , it is permitted.<ref>Nitei Gavriel pg. 391</ref>
 
===[[Standing for a Talmid Chacham|Standing for Parents or for a Talmid Chacham]]===
 
#Although we sit on the floor like mourners, one must nevertheless stand for his parents or for a talmid chacham.<ref>[http://www.dailyhalacha.com/displayRead.asp?readID=2910 Rabbi Eli Mansour], Yabia Omer YD 3:27:3 </ref>
 
===When Tisha B'av Falls on Motzei Shabbat===
 
#When Tisha B'Av begins on Motzaei Shabbat, the prohibition of sitting on chairs begins after nightfall, not sunset. If one is praying with a [[minyan]] and they are starting a few minutes after nightfall, one may still sit on the chairs until Arvit.<ref>Nitei Gavriel pg. 534 and Nechamat Yisrael pg. 126</ref>
 
===Cars and Trains===
 
#It is permitted to sit down when traveling in a car or train. If possible, one should try to stand on the train.<ref>[https://thehalacha.com/wp-content/uploads/Vol11Issue7.pdf Halachically Speaking v. 11 issue 7]. Regarding cars, he cites Moadei Yeshurun 1:141, Ohalecha Bamisecha 36:22, Chut Shani Shabbat 2:327, Rivevot Efraim 1:382, and Orchot Rabbenu 2:138:12 who are lenient.  Mikraei Kodesh by Rabbi Moshe Harari 7:48 is also lenient to sit normally when driving. Regarding trains he cites Rivevot Efraim 1:382, Ohelecha Bamisecha 36:23, Chut Shani Shabbat 2:327, and Mikadesh Yisrael Ben Hametzarim 269 who are lenient.</ref>
 
===Sleeping on a Bed===
 
#It is proper for a person to sleep in a manner that's less comfortable than usual on tisha b'av. For example, if a person usually uses two pillows he should use only one. Some people sleep on the floor. There is also a minhag to place a rock under one's head where one sleeps.<ref>Rama 555:2, Or Letzion 3:29:19</ref>
##Some say that if possible, he should place his mattress on the floor and sleep on it that way. If a person can't, he should use one less pillow than they usually do, unless they can't fall asleep that way.<ref>Or Letzion 3:29:19</ref>
#Someone who is weak should sleep in his bed normally.<ref>Mishna Brurah 555:6, Kaf Hachaim 555:9</ref>
 
==Greeting on Tisha B'Av==
 
#As part of the mourning of Tisha B'av, one should refrain from greeting others.<ref>Shulchan Aruch 554:20, Mikraei Kodesh Hilchot Tisha B’av 7:38. see also [http://hirhurim.blogspot.co.il/2008/08/greeting-people-on-tisha-bav.html Rabbi Ari Enkin] </ref> If someone else says hello to you, it is permitted to respond, but you should do so with a lowered voice and with your head bent downward.<ref>Mikraei Kodesh by Rabbi Moshe Harari 7:40 </ref>
#It is permitted to say Mazal Tov for a recent Simcha on Tisha B’Av, as it's considered a blessing and not a greeting.<ref>Rav Shlomo Zalman Auerbach (cited in Dirshu M.B. Beiurim and Musofim 554:63 citing Halichos Shlomo Bein HaMitzorim Vol. 15 Orchos Halacha 30)</ref>  However, if  possible, one should wait for a different day to express Mazal Tov.<ref>Chut Shani Vol. 2 p. 327</ref>
#It is permitted  to wish a “Refuah Shleima” to a person who is ill on Tisha B'Av.<ref>Dirshu M.B. Beiurim and Musofim 554:63</ref>
 
==Smoking==
 
#One should not smoke on Tisha b'av. However, if someone really needs to and it will cause them great pain if they don't, then they may smoke at home in private, but shouldn't do so in public.<ref>Sh"t Yabia Omer 1:31, Yechave Daat 5:39. Mishna Brurah 555:8 only allows it for someone who really needs it in his house after chatzot. </ref> Regarding the permissibility of smoking in general, see [[Hygiene_%26_Health#Smoking|Smoking]].
 
==Mourning Practices on the Tenth of Av==
 
#Some of the [[mourning]] practices of Tisha B'Av extend until the tenth of Av, because most of the burning of the Beit Ha'mikdash took place on the tenth of Av.<ref>Gemara Taanit 29a, Shulchan Aruch Orach Chaim 558:1 </ref>
#According to Ashkenazim, one may not eat meat, launder clothing, bathe, take haircuts, or listen to music<ref>Halachos of the Three Weeks p. 32</ref> until mid-day of the tenth of Av.<ref>Rama 558:1, Mishnah Berurah 558:3 based on Sh"t Maharshal 92. Under extenuating circumstances, Shemirat Shabbat Kihilchata 42:16 and Piskei Teshuvot 558:2 allow one to do laundry immediately after the fast. For example, The Three Weeks allows doing laundry immediately after tisha b'av if he's traveling the next morning. Similarly, Sh"t Teshuvot Vihanhagot 2:260 allows one to shower right after tisha b'av if necessary.  </ref> According to Sephardim, one may not eat meat or drink wine until sunset of the tenth of Av.<ref>Shulchan Aruch O.C. 558:1, Kaf HaChaim 558:10, Shaare Teshuva 558:2, Chazon Ovadia p. 413, Or Letzion 29:26. </ref> It is permitted for Sephardim to shower, do laundry, and take haircuts immediately after Tisha B'av.<ref>Sh"t Yechave Daat 5:41, Chazon Ovadia Arba Taniyot p. 415, Or Letzion 29:26, Halachot and History of The [[Three Weeks]], The Akkad Edition, Congregation Shaare Rahamim Halachot Series page 66. However, it is important to note that the Kaf HaChaim 558:6 quotes the stringent opinion without arguing. This opinion is cited by HaRav Mordechai Eliyahu in Hilchot Chagim 29:3. See also [http://ph.yhb.org.il/05-10-19/ Peninei Halakha] especially footnote 1 who makes the same observation that even among Sephardic poskim there are many different opinions. </ref>
#It is permitted to recite [[Shehechiyanu]] immediately after Tisha B'av is over.<ref>Chazon Ovadia Arba Taniyot p. 415 citing Maharashdam 4:148, Yafa Lelev 6:558, Hitorerut Teshuva 362, and Shevet Halevi 6:70:10.</ref> Others disagree and hold shehechiyanu should not be recited until after the tenth of Av.<ref>Chida (Machzik Bracha 558:3), Or Letzion 29:26, Kaf Hachaim 551:208, Ish Matzliach Note 9 to Shulchan Aruch 551:17</ref>
#It is permitted to cut one's nails immediately after Tisha B'av.<ref>Kol Hamitabel Aleha p. 554 quoting Rav Elyashiv</ref>
 
===Tisha B'av that Falls Out on Thursday===
 
#When Tisha B'av falls out on Thursday, it is permitted to launder clothing, shave, take hair cuts, bathe, and shower immediately after Tisha B'av in honor of Shabbat.<ref>Magen Avraham 558:1, Mishna Brurah 558:3, Aruch Hashulchan 558:2, and Kaf Hachaim 558:6.</ref>
#When Tisha B'av falls out on Thursday, one should not have meat or wine on Friday until Chatzot, like other years.<ref>Aruch Hashulchan 558:2, Chazon Ovadia (Arba Taniyot p. 419), and Piskei Teshuvot 558:4. Chazon Ovadia permits only for tasting the Shabbat food to check if it is prepared properly. Piskei Teshuvot footnote 20 quotes Rabbi Levi Yitzchak from Barditchiv and Mechzeh Eliyahu who permitted even eating meat immediately after Tisha B'av when Tisha B'av falls out on Thursday.</ref>
#Some poskim hold that one may only shower or bathe immediately after Tisha B'av when it falls out on Thursday if he's doing so to honor Shabbat. However, if he's going to shower or bathe again anyway before Shabbat, then he may not shower or bathe immediately after Tisha B'av, since that shower or bath isn't to honor Shabbat.<ref>Piskei Teshuvot 558:4 quoting Az Nidbaru 8:40. See Chazon Ovadia (Arba Taniyot p. 417-8) who quotes many who are lenient even for Ashkenazim to shower or shave Friday morning or even immediately after Tisha B'av when it falls out on Thursday in honor of Shabbat. He cites Shelat Yavetz 1:96 who permits Thursday night and Eliya Rabba 559:31 and Kitzur Shulchan Aruch who permit Friday morning. See further in Mechezeh Eliyahu 86, Lhorot Natan 2:38, and Moria (5729 Av p. 69).</ref>
#One shouldn't do laundry on Friday except for clothing that is needed for Shabbat.<ref>Piskei Teshuvot 558:4</ref> Once he's running a load then he can add more clothing, even ones that aren't necessary for Shabbat.<Ref>Piskei Teshuvot 558 fnt. 19 quoting Shevet Hakehati 3:182</ref>
 
===Tisha B'av that Falls Out on Shabbat===
 
#If Tisha B'av falls out on [[shabbat]] and is pushed to Sunday, everything including shaving, doing laundry, and bathing is permitted right after the fast, except for eating meat and drinking wine.<ref>Rama OC 558:1. Mishna Brurah 558:4 and Kaf Hachaim OC 558:7 add that some refrain from marital relations on that night unless it is the night of tevila.</ref> It is also permitted to listen to music right after the fast on Motzei Tisha B’av when it is delayed.<Ref>Shaar Hatziyun (558:4), Piskei Teshuvot 558:3, [https://outorah.org/p/128155 OU Halacha Yomi quoting Rav Schachter]</ref>
 
==When Tisha BeAv falls out on Shabbat or Sunday==
===Prohibitions on Shabbat===
 
#If Tisha B'av falls out on Shabbat, it is pushed off until Sunday and everything that would be forbidden on Tisha B'av is permitted on Shabbat.<ref>Shulchan Aruch O.C. 554:19, Kaf HaChaim 554:86, Yalkut Yosef 556:1</ref> According to Ashkenazim, some hold that relations are forbidden on Shabbat which is Tisha B'av unless it is her tevilah night.<ref>Rama 554:19. Mishna Brurah 554:40 writes that one can rely on the achronim who hold it is permitted if it is her tevilah night. </ref> On the other hand, according to Sephardim, relations are permitted on Shabbat.<ref>Yalkut Yosef, Kitzur Shulchan Aruch, Volume 2, 556:1</ref>
#If Tisha B'av falls out on Shabbat and is pushed off to Sunday, one may eat meat or drink wine on Monday day and not Sunday night. <ref>Rama 558:1, Halachos of the Three Weeks page 32. </ref> According to some poskim, one may even eat meat on Sunday night.<ref>Although the Rama writes that one should not eat meat on Sunday night in such a situation, Rabbi Meir Mazuz in the Ish Matzliach footnotes on the Mishna Brurah note 1, writes that some poskim are lenient. </ref>
#If Tisha B'av falls out on Shabbat and is pushed off to Sunday bathing and haircuts are permitted Sunday night.<ref>Halachos of the Three Weeks p. 32 citing Mishna Brurah 558:4</ref> Some say that one shouldn't listen to music until the next day.<ref>Halachos of the Three Weeks p. 32</ref> Others hold that music is permitted even at night.<ref>Piskei Teshuvot 558:3 based on Shaar Hatziyun 558:4 writes that it is permitted to listen to music Sunday night after Tisha B'av since Tisha B'av was delayed. He does quotes Rav Yechiel Michel Tukachinsky and Shevet Hakehati 4:153 who were strict.</ref>
#If Tisha B'av falls out on Shabbat some say that one shouldn't have meals with meals with other friends, while others are lenient if you regularly have such meals.<ref>Mishna Brurah 552:23 writes that the Magen Avraham holds that one shouldn't have meals with friends on Shabbat when it is Tisha Bav, however, the Bechor Shor argues that if one usually has such meals one shouldn't desist.</ref>
#One may, get a haircut or do laundry immediately on Sunday night.<ref>Mishna Berura 558:4, Nitei Gavriel pg. 553 </ref>
#If Tisha BeAv falls out on Shabbat and is pushed off until Sunday, according to Sephardim, a pregnant woman or woman who is nursing may eat on the fast day. Nonetheless, they should not eat for pleasure.<ref>Biur Halacha 559:9 s.v. veino quoting the Shvut Yaakov 3:37 (cited by Rabbi Akiva Eiger), Rav Ovadia Yosef in Chazon Ovadia (Arba Tzomot, p. 60), Dirshu fnt. 47 citing Rav Yitzchak Zilberstein in Torat Hayoledet 48:4</ref> Most Ashkenazic poskim are strict unless she is in a lot of pain.<Ref>Or Yisrael v. 78 p. 178 quotes Avnei Nezer, Maharash Halevi OC 2, Eshel Avraham, and Hitorerut Teshuva OC 3:353 as holding that a woman who is pregnant or nursing should fast the whole tisha b'av even when it is delayed. Similarly, Minchat Baruch 12:3 fnt. 4 quotes the Bet Meir 659:9, Maharsham in Daat Torah 554:5, and Eshel Avraham 550 as strict. [https://www.hebrewbooks.org/pdfpager.aspx?req=46440&pgnum=33 Nitai Gavriel 65:3 v. 2 p. 33] writes that a pregnant woman should fast on a delayed tisha b'av unless she is feeling very weak. Halichot Beyta 25:8 writes that only for the first 30 days can a woman who gave birth not fast on a delayed tisha b'av, otherwise she should fast.</ref>
#If Tisha Beav falls out on Shabbat and is pushed off to Sunday then there is a dispute among the poskim as to whether or not a boy who becomes Bar Mitzvah on the 10th of Av is required to fast.<ref>Yalkut Yosef, Kitzur Shulchan Aruch, Volume 2, 556:9.</ref>
 
===Havdala for Tisha BeAv that Is Observed on Sunday===
 
#If Tisha BeAv falls out on [[Shabbat]] and is pushed off to Sunday or if Tisha BeAv falls out on Sunday, the bracha of Boreh Meorei HaEsh upon a fire is made on [[Motzei Shabbat]] before the reading of Eicha (while Boreh Mineh/Isbeh/Atzeh Besamim is omitted), however, the bracha of [[Havdalah]] on a cup of wine is delayed until after Tisha BeAv, Sunday night.<ref>Shulchan Aruch 556:1. Mishna Brurah 556:3 adds that an adult can drink this wine. Yalkut Yosef, Kitzur Shulchan Aruch, Volume 2, 556:8, Yabia Omer, Volume 6, 48:13 agree. </ref>
#An adult who is exempt from fasting should recite [[Havdalah]] on [[Motzei Shabbat]] before eating.<ref>Rav Nevinsal in Byitzchak Yikreh 556:2,[http://www.dailyhalacha.com/displayRead.asp?readID=2361 Rabbi Mansour on Dailyhalacha.com] quoting Yechave Daat 3:40, Chazon Ovadia (Arba Tzomot, p. 352), Yalkut Yosef, Kitzur Shulchan Aruch, Volume 2, 556:7, Birkei Yosef OC 556:2. Rav Chaim Kanievsky in a letter to Rav Elyashiv (Kovetz Teshuvot 1:57) quoted Zecher Simcha and Tzafnat Pane'ach that there is no obligation for a sick person to recite havdalah on Tisha BeAv and Rav Elyashiv responded that he follows the Birkei Yosef. Shemirat Shabbat Kehilchata 62:45 writes that Birkei Yosef's ruling only applies to adults who are too ill to fast but a child should not recite [[havdala]] himself then, but should wait until after tisha b'av. See also Az Nidbaru 6:53:4 and Rivevot Efraim 3:371. [https://www.torahanytime.com/#/lectures?v=199132 Rav Yitzchak Yosef (Motzei Shabbat Matot 5782 min 14)] explained that originally Rav Ovadia held that someone who needs to eat on Tisha B'av that is delayed such as a pregnant woman should wait until they need to eat on Sunday to recite havdalah. However, after Rav Massas argued with him based on the Knesset Hagedola that it is better to recite havdala on Motzei Shabbat, the ideal time for Havdala, he changed his opinion.</ref> While typically wine or grape juice is used for Havdala, one should strive to use [[Chamar Medina|chamar medina]], particularly when making Havdala on Tisha BeAv.<ref>Rav Nevinsal in Byitzchak Yikreh 556:2 writes that a person should use Chamar Mdina and not wine when a sick person recites havdalah on Tisha BeAv. He quotes that Rav Shlomo Zalman Auerbach also held this way. Rav Elyashiv (Kovetz Teshuvot 1:57) agrees. The Griz (on Rambam Hilchot Taniyot cited by Rav Elyashiv) in fact allowed making havdalah on wine itself for a sick person on Tisha BeAv. The basis for this dispute is whether there is a unique prohibition to drink wine on Tisha BeAv or it is part of the regular restrictions of the nine days.
* Taanit 30b states that anyone who eats meat and drinks wine "on Tisha BeAv" is included in the verse: "And whose iniquities are upon their bones" (Yechezkel 32:27). It is difficult to understand why the Gemara would need to explicitly forbid these items "on" Tisha Be'av as one may not eat anything on Tisha Be'av. (See Rabeinu Chananel who has a different girsa). Rashi therefore explains that this phrase refers to drinking wine or eating meat during the Seuda Mafseket. 
* There are two reasons for why these items would be forbidden during the Seuda Mafseket: 1) These were items typically placed on the mizbeach and therefore we commemorate the loss of the Beit Hamikdash by not eating/drinking them. 2) This meal matches the prohibitions usually observed by an Onen after he loses a relative before the burial (Trumat Ha'deshen).
* Thus, according to the first reason there would be an additional reason to prohibit wine and meat on Tisha BeAv which would even apply to someone who is permitted to break their fast, while according to the second reason there would be no additional reason to prohibit wine or meat on Tisha Beav more than the regular rules that govern the 9 days.
* Therefore, because of this additional concern, some who would typically allow making Havdala on wine during the 9 days would prohibit this on Tisha Be'Av itself and instead require one to use Chamar Medina (Rav Moshe Soloveitchik, oral communication). The Brisker Rav, however, held that Tisha BeAv is considered like intense mourning after the burial and not an Onen; therefore, he held wine is permitted for havdalah on Tisha BeAv. Rav Elyashiv (Kovetz Teshuvot 1:57) proves from the Or Zaruah that the Brisker Rav is incorrect and Tisha BeAv mimics the practices of Onen. Rav Nevinsal makes the same point based on the Ritva (cited in Bet Yosef 557).
Rav Ovadia (Chazon Ovadia p. 350) has an entirely different approach. He permits someone sick to recite havdalah on wine since it is for a mitzvah and not for pleasure. The gemara Tanit he explains is only relevant to a healthy person eating or drinking on Tisha BeAv for pleasure.</ref> Some hold that it is preferable to use grape juice.<ref>[https://youtu.be/m_BFkLGwzjk Rav Osher Weiss (min 16:05-17:20)]. He explained that nowadays it is questionable to use any drink for chamar mdina (See Rav Elyashiv in Kovetz Teshuvot 1:57) so it is preferable to use grape juice and rely on those who permit it during the nine days and Tisha bav for someone sick.
* Rav Chaim Kanievsky in his letter to Rav Elyashiv asked how it is possible to make havdalah on Tisha BeAv if according to the Chazon Ish there is no Chamar Mdina today. Rav Elyashiv responded that he could use unfermented wine. Rav Ovadia in Chazon Ovadia p. 350 writes that he could use grape juice.</ref> One may fulfill his/her obligation to hear Havdalah even through someone who is making Havdala on Tisha Be'av who is permitted to eat.<ref>Yalkut Yosef 556:7. Chazon Ovadia p. 351 also quotes this from Birkei Yosef 556:3, Zachor Lavraham, Moed Lkol Chai 10:49, Yaskil Avdi 7:36, and Mishneh Halachot 11:455.</ref>
#One who needs to eat on Tisha B'av that falls out on Sunday must recite Havdalah beforehand. Some say that if they're sick they should wait until they need to eat to recite Havdalah and not say it immediately Saturday night unless they need to eat then.<ref>Yachava Daat 3:40 in the footnote writes that even though the Knesset Hagedola says that someone eating on Tisha B'av that falls out on Sunday should recite Havdalah before they eat on Saturday night doesn't mean that they need to recite Havdalah Saturday night, but rather they should wait until they need to eat and then recite Havdalah.</ref> Others hold that they should initially recite havdalah immediately on Motzei Shabbat.<ref>[https://www.torahanytime.com/#/lectures?v=199132 Rav Yitzchak Yosef (Motzei Shabbat Parshat Matot 5782 min 13-14)] explained that originally his father held that a person should wait until they need to eat before reciting havdalah. However, later after Rav Massas challenged his opinion based on the Knesset Hagedola that indeed the sick person should recite havdalah immediately on Motzei Shabbat. Rav Yitzchak added that this is the preferred option even though she just finished seuda shelishit and is not hungry since it is always ideal to recite havdalah on Motzei Shabbat and not delay. This is reiterated in Yalkut Yosef (Arba Taniyot, 5779 edition, pp. 494-6) and clear in Chazon Ovadia (Arba Taniyot pp. 349-50). See further [https://halachayomit.co.il/he/Default.aspx?HalachaID=629 Halachayomit.co.il] which quotes Rav Ovadia's earlier ruling that a nursing or pregnant woman should wait until chatzot unless she feels very weak or is sick to recite havdalah and eat.</ref>
#It should be emphasized that if one ever must urgently break their fast because of health reasons, one should not recite Havdala first and run the risk of entering a dangerous situation.<ref>Even a situation of "safek pikuach nefesh," when one is unsure if the situation is life-threatening qualifies to allow one to violate whatever is necessary (excluding the 3 cardinal sins) in order to bring a person back to health (see Sanhedrin 74a).</ref>
 
===When Tisha BeAv falls out on Sunday===
 
#If Tisha BeAv falls out on Sunday, one doesn't say Tzidkatcha at [[mincha]] of [[Shabbat]].<ref>Shulchan Aruch 559:1, Yalkut Yosef 556:3</ref>
#If Tisha BeAv falls out on Sunday, one may learn Torah on [[Shabbat]] after [[Chatzot]] but it's preferable to learn the halachot of Tisha BeAv.<ref>Yalkut Yosef 556:2</ref>
#Even if one forgot to recite [[havdala]] in the Shemoneh Esrei, he doesn't repeat it but rather recites the words "Baruch hamavdil bein kodesh lichol." <ref>Mishna Brurah 556:2 </ref>
#Although seudat shlishit is the seudat hamafseket before the fast, one should eat a regular meal. <ref>Shulchan Aruch 552:10 based on taanit 29b that says one may make a meal as extravagant as he pleases on the [[shabbat]] of the eighth or ninth of av. Mishna Brurah 552:23 adds though that although we cannot publicly display [[mourning]] on [[Shabbat]] one's mood should at least somewhat reflect the time. </ref> The meal must be finished before sunset. <ref>Rama 552:10 </ref> One may sit on chairs<ref>Mikraei Kodesh Hilchot Tisha B'av 10:7</ref> and a zimmun can be made.<ref>Mikraei Kodesh Hilchot Tisha B'av 10:9</ref>
#One may leave on one's leather shoes until right after [[Barchu]] at the beginning of [[Arvit]] of [[Motzei Shabbat]]. If one is taking off one's shoes after [[Barchu]] one should take them off with one's feet or by only touching the shoelaces so that one doesn't have to wash [[Netilat Yadayim]]. It's proper to have [[Arvit]] of [[Motzei Shabbat]] 30 minutes after sunset giving people time to change from their [[Shabbat]] clothing which they should do 20 minutes after sunset.<ref>Yalkut Yosef 556:4-5</ref>
 
===When Tisha BeAv falls out on Thursday===
 
#One may take a haircut, wash oneself, and do laundry and need not wait until midday on Friday in order to perform these preparations in honor of Shabbat.<ref>M.B 558:3</ref>
 
==Links==
 
*[http://www.yutorah.org/lectures/lecture.cfm/736370/Rabbi_Aryeh_Lebowitz/Hilchos_Tisha_b'Av_(Shoes,_Washing,_Tashmish,_Eating_etc) Hilchos Tisha b'Av (Shoes, Washing, Tashmish, Eating etc)] by Rabbi Aryeh Lebowitz
*[http://www.yutorah.org/lectures/lecture.cfm/722652/Rabbi_Mordechai_I_Willig/Hilchos_Tisha_B'av Hilchos Tisha B'av] by Rabbi Mordechai Willig
 
==Sources==
==Sources==
<references />
<references/>
{{Holidays}}
[[Category:Fasting]]
[[Category:Holidays]]

Revision as of 13:52, 31 March 2013

Destruction temple.jpg

The fast of Tisha B’av is to commemorate five tragedies which occurred to the Jewish nation: 1. The Jews of the desert were told that they would not enter Eretz Yisrael following the sin of the spies. 2 The first Bet HaMikdash was destroyed. 3. The second Bet HaMikdash was destroyed. 4. Beitar, a city filled with over 10,000 Jews was captured and destroyed by the Romans during the Bar Kochva rebellion. 5. Turnus Rufus plowed the area of the heichal. [1] This article is specifically about the fast of the ninth of Av. To learn about any of the other fast days click here.

People who are permitted to eat

  1. Some poskim say that if one is exempt from fasting on Tisha B'av, he need not eat in increments. [2] However, one should not overindulge. [3]
  2. A pregnant or nursing woman must fast on Tisha BeAv.[4]If the woman has a sickness which is Choleh Shein Bo Sakana, she doesn't have to fast. Yet, in these situations it's better to ask an Orthodox Rabbi to assess the situation.[5]

Learning on Erev Tisha BeAv

  1. Some Ashkenazim have the minhag not to learn after mid-day on Erev Tisha BeAv (except for the things which one can learn on Tisha BeAv itself), while others allow learning all day. [6] For Sephardim, it is permissible to learn the entire say of Erev Tisha BeAv. [7]

What one may learn on Tisha BeAv

  1. One should not learn Torah on Tisha BeAv whether it’s Tanach, Midrash, Mishna, Gemara, Halacha, or Aggadata because Torah brings happiness to a person. [8]
  2. However, it is permissible to read Iyov, an explanation of Iyov, the sad parts of Yirmiyahu (prophesy about destruction and rebuke but not consolation or about destruction of the other nations), Midrash Eicha, an explanation of Eicha, the Gemara in the third perek of Moed Katan (which deals with the laws of mourning, excluding the happy parts), [9] the Gemara in Gittin and Sanhedrin which deal with the destruction of the Bet HaMikdash. [10]
  3. When learning the laws of mourning one may not go into the depth of halacha (with questions and answers). [11]
  4. Even in the areas one is permitted to learn one should not learn in a deep analytical way. [12]
  5. One may not even think of how to answer a serious difficulty in learning because one will feel satisfied when the matter is settled. [13]

Eicha

  1. The custom is to read the megilla of Eicha, Lamentations, on Tisha B'av. [14]
  2. Women are required to read the megilla of eicha as well. [15]

Aneinu

  1. According to Sephardim, one recites aneinu at night on tisha b’av. [16]

Wearing Leather

  1. It is prohibited to wear leather shoes on Tisha B'av. [17]
  2. Even those who are more lenient on Yom Kippur and wear comfortable non leather shoes, should be more stringent on Tisha B’Av as we try to minimize comforts on Tisha B’Av as much as possible. [18]
  3. Some poskim permit wearing crocs, while others prohibit them. [19]

Marital Relations

  1. It is prohibited to have marital relations on Tisha B'av. [20]
  2. Some poskim say that a husband and wife should be careful not to touch each other. [21]

Mourning practices on the tenth of Av

  1. According to Ashkenazim one may eat meat, launder clothing, bathe, take haircuts until midday of the tenth of Av. [22] According to Sephardim one may not eat meat until sunset of the tenth of Av. [23]

Fasting

  1. It is forbidden for all men of bar mitzvah age and women of bat mitzvah age to partake in eating or drinking on the Tisha BeAv. The fast begins at shkiat hachamah of the 8th of Av and ends at Tzet Hakochavim of the 9th of Av. [24]
  2. It is forbidden for one to rinse out his/her mouth on Tisha BeAv; although, if one must they may rinse out their mouth with less than a Reviit of water. [25]

Other Halachot

  1. Although leather is not worn, the custom is to say the beracha in birkot hashachar of "sheasa li ko tzorki." [26]
  2. The minhag is not to put on Tefillin for Shacharit of Tisha BeAv and only put it on for Mincha.[27]
  3. Tachanun is not recited on Tisha B'av. [28]

When Tisha BeAv falls out on Sunday

  1. If Tisha BeAv falls out on Sunday, one doesn't say Tzedkatcha at mincha of Shabbat.[29]
  2. If Tisha BeAv falls out on Sunday, one may learn Torah on Shabbat after Chatzot but it's preferable to learn the halachot of Tisha BeAv.[30]
  3. If Tisha BeAv falls out on Shabbat and is pushed off to Sunday, the bracha of Boreh Meorei HaEsh upon a fire is made on Motzei Shabbat before the reading of Eicha, however, the bracha of Havdalah on a cup of wine is delayed until after Tisha BeAv, Sunday night. [31] An adult who is exempt from fasting should recite Havdalah on Motzei Shabbat before eating.[32]
  4. Even if one forgot to recite havdala in the shemoneh esrei, he doesn't repeat it but rather recites the words baruch hamavdil bein kodesh lichol. [33]
  5. Although seudat shlishit is the seudat hamafseket before the fast, one should eat a regular meal. [34] The meal must be finished before sunset. [35]
  6. One may leave on one's leather shoes until right after Barchu at the beginning of Arvit of Motzei Shabbat. If one is taking off one's shoes after Barchu one should take them off with one's feet or by only touching the shoelaces so that one doesn't have to wash Netilat Yadayim. It's proper to have Arvit of Motzei Shabbat 30 minutes after sunset giving people time to change from their Shabbat clothing which they should do 20 minutes after sunset.[36]

Sources

  1. Mishna Taanit 26b, Rambam Hilchot Taaniyot 5:3, Chayei Adam 133:5, Kitzur Shulchan Aruch 121:5, Mishna Berura 549:2
  2. Sh”t Maharam Shick 289 says that just like on Yom Kippur we say that if it will not increase the danger by eating in small increments (S”A 618:7), the same applies to Tisha B’av. However, Rav Shlomo Zalman Auerbach (Nishmat Avraham 4 554:1), Shevet Halevi 4:46, and Tzitz Eliezer 10:25:16 disagree and say this isn’t necessary for Tisha B’av.
  3. S:A 554:5, Haghot Maimaniot Hilchot Taaniyot 1:8
  4. S"A 554:5
  5. Yalkut Yosef 554 (HaChayvim VeHitanot #1)
  6. Rama 553:2, Mishna Brurah 553:8
  7. Chazon Ovadyah (Arba Taniyot pg 248)
  8. S”A 554:1-2
  9. S”A 554:1-2, Mishna Brurah 554:2
  10. Mishna Brurah 554:3
  11. Mishna Brurah 554:4. On the other hand, Aruch Hashulchan 554:4 permits going into it deeply.
  12. Mishna Brurah 554:4
  13. Mishna Brurah 554:4
  14. S"A 559:2, Masechet Sofrim 18:5, and Eicha Rabbah Parsha 3. Mishna Berurah 559:2 notes that although the prevalent tradition is read to Eicha at night, it is preferable to read Eicha privately during the daytime as well.
  15. Teshuvot Vihanhagot 2:250 says that since women are obligated in all other halachot of mourning on tisha b'av, they are also obligated halachos of aveilus of Tisha B'Av, they are also required to hear Eicha. He says that if they cannot make it to shul, they made read it on the floor in their own homes.
  16. Yalkut Yosef Moadim page 536
  17. S"A 554:1 and 554:16. Kitzur S"A 124:11, Aruch Hashulchan 554:16, Mishna Berura 554:30 say that although shoes made of other materials cover and protect the feet, they are not called a "minal" and therefore aren't part of the prohibition.
  18. Halichot Shlomo 15:footnote 5 quoting the Shaare Teshuva 554:11
  19. Rav shlomo aviner says that since crocs are comfortable shoes even though they aren’t leather some, it is better not to wear them, but whoever does has on who to rely. http://matzav.com/rav-elyashiv-crocs-not-permitted-footwear-on-tisha-bav quotes that this is the ruling of Rav Moshe Shternbuch, Rav Nissim Karelitz as well. However, it also quotes Rav Elyashiv that it Is prohibited to wear them.
  20. S"A 554.1.
  21. Mishna Berura 554:37 raises this possibility but allows for one to be lenient at least during the day, Aruch Hashulchan 554:17 and Taz 615:16 say that one need not be stringent in this at all. Kitzur S"A 124:12 forbids physical contact both in the day and at night.
  22. Rama 558:1, Mishna Brurah 558:3
  23. S"A 558:1, Kaf HaChaim 558:10
  24. Halachot and History of The Three Weeks, The Akkad Edition, Congregation Shaare Rahamim Halachot Series, Mishna Berura 554:1.
  25. Halachot and History of The Three Weeks, The Akkad Edition, Congregation Shaare Rahamim Halachot Series
  26. Mishna Berura 554:31, Rabbi Eli Mansour
  27. S"A 551:1
  28. S"A 559:4 since Tisha B'Av is considered like a moed. Mishna Berura 559:17 points out that this is based on the pasuk in Lamentations 1:15 קָרָא עָלַי מוֹעֵד
  29. Yalkut Yosef 556:3
  30. Yalkut Yosef 556:2
  31. S"A 556:1. Mishna Berura 556:3 adds that an adult can drink this wine.
  32. Rabbi Mansour on Dailyhalacha.com quoting Yechava Daat 3:40, Birkei Yosef OC 556:2. Shemirat Shabbat Kehilchata 62:45 writes that Birkei Yosef's ruling only applies to adults who are too ill to fast but a child should not recite havdala himself then, but should wait until after tisha b'av.
  33. Mishna Berura 556:2
  34. S"A 552:10 based on taanit 29b that says one may make a meal as extravagant as he pleases on the shabbat of the eighth or ninth of av. Mishna Berura 552:23 adds though that although we cannot publicly display mourning on Shabbat one's mood should at least somewhat reflect the time.
  35. Rama 552:10
  36. Yalkut Yosef 556:4-5