Tisha BeAv: Difference between revisions

The fast of Tisha B’av is to commemorate five tragedies which occurred to the Jewish nation:  

#The Jews of the desert were told that they would not enter Eretz Yisrael following the sin of the spies.

#Beitar, a city filled with over 10,000 Jews was captured and destroyed by the Romans during the Bar Kochva rebellion.

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 a days of consolation and celebration include Shabbat Nachamu and [[Tu Be'Av]].

#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 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>

#It is the custom to eat a large meal before [[Mincha]] and then to begin the Seuda Ha'mafseket after Mincha<ref>Rama 552:9</ref>; however, one must ensure not to overeat during the meal he eats before Mincha so that the seuda mafseket is merely stuffing oneself and only a very minimal meal, which is improper.<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>

#Even someone is following the minhag should make sure to separate the first meal from the seuda mafseket significantly. It is improper to have a large meal recite birkat hamazon and then immediately afterwards have a proper 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>

#During the meal preceding the fast that one eats before sunset after midday one should ensure not to eat more than one cooked food.<ref>Shulchan Aruch O.C. 552:1</ref> When determining what qualifies as a "cooked food," for this purpose we do not differentiate between whether the food is roasted or cooked.<ref>Rama 552:3</ref>

#Dairy products which are pasteurized are considered a cooked dish.<ref>Or Letzion 3:28:2</ref>

#A vegetable soup if considered one cooked dish even though it contains multiple vegetables in it.<ref>Or Letzion 3:28:1</ref> Some say that it is only considered one dish if it is normally made all year that way.<ref>Chazon Ovadia (Arba Taniyot p. 258)</ref>

#Having eggs that were cooked in multiple ways is 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</ref>

#Even though raw vegetables aren't considered a cooked dish, nonetheless, 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</ref>

#Baked goods don't count as a cooked dish. Therefore, one can have several types of cakes or the like, however, one should only eat them to fill oneself and not for pleasure.<ref>Or Letzion 3:28:3</ref>

#One shouldn't drink soda or other drinks for pleasure at the seuda mafseket.<ref>Or Letzion 3:28:3</ref>

#In addition to the practice many have not to eat meat or drink wine during the 9 days, during this meal one should also avoid eating fish.<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 or sardines since they are not considered foods fitting 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>

#It is customary to use hard boiled eggs as the "cooked food" as eggs are a food eaten by mourners.<ref>Mishna Brurah 552:13 and Rama 552:5</ref>

#For those who are capable, it is proper to only eat dry bread dipped in salt and to 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>

#If one said explicitly that he will not be eating after the seuda hamefseket, he cannot continue eating even if it is before sunset. However, if he only had that in mind but didn't 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 will 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>

#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 still not recite the zimmun. <ref>Mishna Brura 552:19, Or Letzion 3:28:1 </ref>

#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, only 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>

#[[Tachanun]] is omitted at Mincha on Erev Tisha Be'av and 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.  

#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 was someone who is knocked out by the fast and needs to lie in bed all day because of a splitting headache.</ref>

#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>Mishna Brurah 554:1, Yalkut Yosef (Moadim p. 577), Halachot and History of The [[Three Weeks]], The Akkad Edition, Congregation Shaare Rahamim Halachot Series.  

#A pregnant or nursing woman must fast on Tisha BeAv.<ref>Shulchan Aruch OC 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 one should always ask an Orthodox Rabbi to assess the situation.<ref>Yalkut Yosef 554 (HaChayvim VeHitanot #1)</ref>

#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 if it will not increase the danger by eating in small increments he must do so (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 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 increments so as not to abolish the fast. Shevet Halevi and Rav Elyashiv explain that this is only true for when the question was everyone eating because of a epidemic but in general someone 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 are exempt from fasting, nonetheless they should eat and observe the laws of seuda mafseket.<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> Some say that if they're

#A child who has reached the age of chinuch, some say that 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 younger than chinuch it is a good practice to have them wear non-leather shoes.<Ref>Chazon Ovadia p. 301</ref>

#One should refrain from brushing his teeth on Tisha B'av, unless not doing so causes tremendous distress. <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/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. 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>

#A person can take a capsule or 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 a little bitter water, such as water with tea essence concentrate or a bit of baking soda.<ref>Or Letzion 3:29:11</ref>

#It is not necessary to wait until the tzet hakochavim according to Rabbeinu Tam to begin eating.<ref>Yalkut Yosef Moadim page 586 </ref> Some say that it is sufficient to wait 27 minutes.<ref>Or Letzion 3:29:25</ref>

#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 it is permitted to clean the area that is dirty. If they are so dirty that it is difficult to just clean that area 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 did not reach chinuch on tisha b'av 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 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>

#If one's hands got dirty one may clean the dirty area.<ref>Shulchan Aruch O.C. 554:9</ref>

#One should not go to the Mikveh on Tisha BeAv. <ref>Shulchan Aruch O.C. 554:8</ref>

#It is permissible to wash dishes that are necessary for that day 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>

#If a wet wipe isn't so wet that if one touched it and then that moisture on one's hand wouldn't wet something else on contact then one can use that wipe to wipe one's face or hands on Tisha B'av. However, if it is wetter than that 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>

#Although it is forbidden to anoint oneself on Tisha B'av, one may use deodorant.<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 to use 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. See, however, Piskei Hahalachot (by R' Yair Yanay, 555:16) quotes Rav Elyashiv as forbidding deodorant on Tisha Be'av. [https://www.yutorah.org/sidebar/lecture.cfm/722652/rabbi-mordechai-i-willig/hilchos-tisha-b-av/ Rav Mordechai Willig (Hilchos Tisha B'av min 86)] is strict.</ref>

#one can use skin creams to treat scraped or infected skin since it is to cure the skin and 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>