Laws of the 3 Weeks, 9 Days and 9th of Av
Rabbi Aryeh Citron
Laws of the Three Weeks, the Nine Days and Tisha Be’Av
Sponsored by Dr. Rita Steiner in loving memory of her grandmother Hanna bat Feige Rifkah, passed away July 3rd, Rosh Chodesh Tammuz. May her Neshama have an aliyah
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Please note: All times given in the article are for Miami, Fl., based on Chabad.org. For times in other cities, please scroll down to the bottom of the article.
The period between the Fast of the Seventeenth of Tammuz and the Fast of the Ninth of Av is called “the Three Weeks.” The period between Rosh Chodesh Av and the ninth of Av is referred to as “the Nine Days.” During these time periods, we commemorate the destruction of the Holy Temples as well as other tragedies that occurred during this time. The mourning over the destruction of the Holy Temples intensifies after Rosh Chodesh Av, at which time the laws of mourning become more severe. The Three Weeks culminate with the fast of Tisha Be’Av (the ninth of Av) which is the day on which both Holy Temples were destroyed.
The following are some of the laws that apply during this time. For more details, please see the Code of Jewish Law O.C. Simanim 549 – 559
Tuesday, the Seventeenth of Tammuz, July 19th
This day is a fast day that commemorates five tragedies:[1]
· The first set of the Luchot (tablets) were broken by Moshe in the year 2448 (-1313 BCE) when he came down Mt. Sinai and saw the people worshipping the Golden Calf.
· The Korban Tamid (daily sacrificial offering) ceased being offered.[2]
· The walls of Jerusalem were breached in the year 3829 (69 CE) leading to the destruction of the Second Temple.
· Apostamus, the wicked, burnt a Torah scroll.[3]
· An idol was placed in the Sanctuary.[4]
Fasting on the Seventeenth of Tammuz
This fast begins at dawn (5:23 am) and ends when the stars come out (8:44 p.m.).
· Under normal circumstances, when one goes to sleep, it is considered as if he accepted on himself or herself to begin the fast, and he may not eat if he wakes up before dawn.
· Only if one went to sleep with the intention of getting up and eating before dawn may one do so.
· One who normally wakes up and has a drink in middle of the night may do so on this night, even if they didn’t specify that they would do so. Some are strict in this regard as well.[5]
· Some say that one who is healthy should not go out of his or her way to eat extra before a fast but should rather experience the full pain of the fast.[6]
· It is best not to use mouthwash or brush one’s teeth on public fast days.
· One who is uncomfortable if they don’t brush their teeth etc. may do so. It is best if they use mouthwash instead of water to do the rinsing. Care should be taken not to swallow anything.[7]
· If one forgot and ate on a fast day, when he remembers, he must begin fasting again. In such a case, it is proper that he fast another day as an atonement for his sin.[8]
· If one flies on an airplane on a fast day, one should fast until the stars come out, whether this means that he will fast a longer or shorter fast. Some disagree.[9]
· If one crosses the dateline on a fast day, one should keep the fast according to where he was when the fast began. Nevertheless, he should not eat in a public manner in a place where the people are fasting.[10]
· One who is sick need not fast.[11]
· One who needs to take medication may take it if the medication does not have a good taste. If one needs some water to help swallow a pill, one should mix in a bad-tasting liquid (e.g., vinegar) before drinking it.
· If the medicine has a good taste or if one needs to eat or drink (regular water) when taking the medication, one may do so if by not taking the medication he might become ill.[12]
· It is not customary for pregnant or nursing women to fast.[13]
· Children under Bar or Bat Mitzvah need not fast.
· One who is not fasting (including children who are old enough to be educated) should eat in private[14] and should not eat sweets or treats.[15]
Other Activities
One is permitted to work on fast days. In addition, one may shower, and wear leather shoes. Some are strict and do not shower on fast days.[16] (The laws of the Fast of Tisha Be’Av are different and will be discussed further on.)
Prayers
The prayers on a fast day include the following additions:
· Selichot (recited after the repetition of the Amidah. Sefardim recite Selichot before the prayers.)
· The Chazan says Aneinu in the Repetition of the Amidah of both Shacharit and Mincha.[17] The Sefardic custom is for the entire congregation (that is fasting) to recite Aneinu in Shacharit as well.[18]
· Avinu Malkienu is recited in Shacharit and Mincha (morning and afternoon services).
· There is a special Torah reading in Shacharit and Mincha. The Torah reading of Mincha also includes a Haftorah.
o One who is not fasting should not be called for an aliyah.[20] Nor should he be the Ba’al Koreh or the Chazzan.[21]
o If he is the only Kohen, he should leave the shul so that he not be called to the Torah.[22]
o One who was called up to the Torah and is not fasting should decline to receive the Aliyah. If the fast is on a Monday or Thursday, he may the take the aliyah in Shacharit if he was already called up.[23]
o Despite this, the Gabbai need not ask the potential olim (people receiving aliyot) as to whether they are fasting or not.[24]
o One who is not fasting may open the Ark (peticha), and lift or wrap the Torah (hagbah and gelilah).[25]
· It is a special mitzvah to give tzedakah to the poor on fast days. This ensures that the poor will have enough to eat after the fast. Some give as much money as they estimate they would have spent on food that day.[26]
· According to the Talmud, the main reward for a fast day is the tzedakah given on that day.[27]
· It was customary for the Rav or spiritual leader of a congregation to speak inspirational words (after Mincha) on a fast day.[28] The Lubavitcher Rebbe encouraged the revival of this custom.[29]
To read more about the events of the 17th of Tammuz, click here: http://www.chabad.org/library/bible.asp?aid=15931
http://www.chabad.org/library/bible.asp?aid=16036
http://www.chabad.org/library/bible.asp?aid=16212
The Three Weeks (Tue. 17th of Tammuz/July 19th – Wed. 10th of Av/August 10th)
Although the period known as the Three Weeks is one of mourning for the tragedies that occurred to our people, it is also an opportune time to connect to the Almighty. This is alluded to in the verse: “All those who run after her, will reach her bein hameitzarim (between the straights).”[30] This can be interpreted to mean that all those who exert themselves will be able to reach G-d in the time of the Three Weeks (which is referred to as bien hameitzarim).[31]
The reason for this is that when a person serves G-d in a difficult period it is all the more precious.[32] In this sense, the days of the three weeks can be compared to the 21 days from Rosh Hashana to Hoshana Rabba.[33]
During the Three Weeks the following rules apply:
She’hechiyanu
- One should not say the blessing of She’hechiyanu which blesses the time since this is considered a “bad time.”[34] According to Chabad custom this applies on Shabbat as well.[35]
o If one will not have this fruit later on because it is going out of season, one may say she’hechiyanu and eat the fruit even during the nine days.[36]
o If one is doing a Pidyon Haben during these weeks or if one’s wife gives birth to a baby girl, the Beracha of Shehechiyanu should be said.[37]
o It is customary not to move to a new house or apartment during these weeks.[38]
- One should not purchase new clothes (that are significant) or other important items. Some are lenient in this regard if they do not customarily say she’hecheyanu on these items.[39]
- If one finds clothes on a sale that will not be available for that price after Tisha Be’Av, they may buy them during the three weeks. This is particularly true when buying for one’s children and is not paying all of the money at the time of sale.[40]
Music
- It is customary not to listen to music during the three weeks. This includes recorded music or “a cappella”.[41]
- One may sing at farbrengens etc. for inspiration in serving the Almighty.[42]
- A music teacher who would suffer financial loss by not teaching music at this time may give lessons up until the week of Tisha Be’Av.[43] Nevertheless, the (Jewish) students should not practice at home during this time, unless they are learning in order to make their parnassah.[44]
Weddings
- It is customary not to get married at this time.[45]
- The Sefardic and Yemenite custom is to refrain from marriage only during the Nine Days.[46]
- It is permissible to have an engagement party in the Three Weeks, but there should not be music or dancing.[47]
- During the Nine Days, one may have an engagement party with snacks, but one should not serve a meal.[48]
Dangerous Activities
- One should refrain from engaging in dangerous activities during the Three Weeks as this is considered an inauspicious time.[49]
- For example, one should try to refrain from:
- Having an operation.[50]
- Going hiking in places considered dangerous.
- Hitting one’s children (this is rarely recommended).
- Swimming in dangerous areas.[51]
- This is all especially true during the Nine Days. It is best not to go on a pleasure trip during the Nine Days. One who needs to go on a trip should at least begin the preparations for the trip before the Nine Days.[52]
Haircuts
- It is customary for Ashkenazim not take a haircut during this time.[53]
- It is best not to take a haircut on the eve of the 17th of Tammuz.[54]
- Sefardim refrain from taking haircuts from the 2nd of Av. Some only refrain during the week of Tisha Be’Av.[55]
- If one’s mustache is getting in the way of his eating, he may trim it until the week of Tisha Be’Av.[56]
- If one needs to shave (in a permissible way[57]) for business reasons, there is room for leniency during the beginning of the Three Weeks and Nine Days, but not during the week of Tisha Be’Av.[58] One should discuss this with his rabbi.
- One should also not give haircuts to their young children at this time.[59]
- If a child’s third birthday falls during the three weeks, the upsherinish should be postponed until after Tisha Be’Av.[60]
- If a woman needs to have her hair cut for reasons of modesty, she may do so even during the Nine Days.[61]
- A woman may pluck her eyebrows or wax her legs until the week of Tisha Be’Av.[62]
Positive Things
· During the Three Weeks, one should add in Torah study and giving Tzedakah.[63]
· The Lubavitcher Rebbe instituted that one should increase in learning about the Bait HaMikdash (Holy Temple) during this time. The Midrash equates learning about the Bait HaMikdash to building it.[64] Thus, by learning about it during this time, it is as if we are building it.[65]
The Nine Days
(from Monday, Rosh Chodesh Menachem Av/August 1st to Wed. [at midday], 10th of Menachem Av/August 10th)
From Rosh Chodesh Av until after Tisha Be’av it is appropriate to minimize in joy (as explained below).[66] During these Nine Days the following rules apply:
Court Cases
- If one has a court case with a non-Jew, one should try to postpone it until after the Nine Days.[67] If possible, one should reschedule it for after the 15th of Av[68] or better yet, for the month of Elul.[69]
Renovations
- One should not build or renovate one’s home during the Nine Days.[70]
- One who is in middle of renovating and is paying the workers by the job need not stop the workers from their job if this will cause him a significant financial loss.[71]
- One who is renovating because his or her living quarters are too cramped, may do the work in the Nine Days, up until the seventh of Av.[72]
- One may sign a contract to buy a new home if by not doing so he may lose the opportunity.[73]
Washing Clothes
- One may not wash or iron clothes during the Nine Days or have a non-Jew wash their clothes for them.[74]
- Sefardim may wash their clothes up until the week of Tisha Be’Av.[75]
- The clothes of very young children who are constantly getting dirty may be washed.[76] It is customary to be lenient with the clothes of children under six years of age.[77] If one can have a non-Jew wash these clothes, that is preferred.[78]
- It is not necessary to purchase new clothing for one’s young children in order to make this washing unnecessary.[79]
- If all of one’s clothes are soiled and cannot be worn, they may wash the minimum that they need to wear. If possible, one should refrain from this during the week of Tisha Be’Av.[80]
- When one is permitted to wash certain clothes (as explained), one may not add other clothes to the washing machine.[81]
- When starting a wash load on Erev Rosh Chodesh (Sunday, July 31st), one should take care to start it at such time that the washing cycle will be complete before sundown. If necessary one may begin the load if it will finish before nightfall.[82]
- One should not bring their clothes to a dry cleaner[83] even if one tells them to not clean the clothes until after Tisha Be’Av. Some are lenient in this case.[84]
Wearing Freshly-Laundered Clothing
o One may not wear freshly laundered clothes during the Nine Days. Sefardim only need to observe this law during the week of Tisha Be’Av.[85]
o Similarly, one should not use fresh sheets, tablecloths, towels or hand towels.[86]
o If one needs to change one’s underwear due to discomfort, this is permissible.[87]
o It is customary to “pre-wear” articles of clothing to be able to wear them during the Nine Days. The changes of clothing should be worn for some time and not merely put on and taken off.[88]
o One who did not do so and needs to change their clothes should put the fresh clothes on the ground in such way that they get (a bit) dirty. They may then wear them.[89]
o One may provide a (new) guest with fresh sheets and towels.[90]
o One should educate older children to observe this law as well.
o One may wear fresh clothes on Shabbos. The same applies to towels, tablecloths etc.
Wearing Shabbos Clothes
One may not wear Shabbos clothes during the weekdays of the Nine Days.[91] On Shabbos, however, the custom of most communities is to wear Shabbos clothing.[92] In some communities the custom is not to wear Shabbos clothes except for the Shabbos shirt.[93]
Sewing
- One may not sew or do other alterations on clothing at this time, nor may one ask (or pay) a non-Jew to do it for them.[94]
- Both Sefardim and Ashkenazim should refrain from this for all of the Nine Days.[95]
- One may sew a button or a patch on a torn garment.[96]
- One may hire a non-Jew to sew a new garment for them if it will not be ready until after Tisha Be’Av. It is best to refrain from this as well.[97]
Traveling
- It is best to refrain from traveling during the Nine Days. If one needs to travel one should consult a rabbi. (See above regarding the Three Weeks)
Eating Meat and Drinking Wine
- It is customary not to eat meat or drink wine (or grape juice) during the Nine Days.[98]
- The reason for this is to commemorate the loss of the wine libations and animal (meat) sacrifices.
- In some Sefardic communities, it is customary to permit eating meat and drinking wine on Rosh Chodesh and only to forbid it after this.[99]
- One may eat meat and/or drink wine if it is a seudat mitzvah (mitzvah feast). This includes: a Brit Milah, Pidyon Haben or a Siyum of a masechta (tractate) which was completed on one’s regular learning schedule.[100]
- This also includes guests who would normally attend this simcha if it had happened during the rest of the year.[101]
- One may cook with wine only if the taste of wine will not be noticed in the dish.[102]
- One may not eat food cooked with meat or chicken. If the food is pareve but was merely cooked in a fleishig (meaty) pot, it may be eaten.[103]
- If one made a bracha on a piece of meat and then realized that it is in the middle of the Nine Days, he should taste a small amount so that his bracha not be in vain.[104]
- If a young child needs to eat meat or chicken for health reasons, one may give it to them.[105]
- On Shabbat one may eat meat and drink wine.[106]
- Regarding Havdalah, see below.
- It is permissible to drink other kinds of alcoholic beverages.[107]
Bathing
- It is customary not to bathe during the Nine Days.[108]
- The Sefardic custom is to refrain from bathing only during the week of Tisha Be’Av.[109]
- If as a result of the heat and perspiration, one feels uncomfortable, one may shower or bathe, but only as much as is necessary to relieve the discomfort.[110]
- One may wash parts of their body in cold water.[111]
- Children who are constantly getting dirty may be bathed.[112]
- A man who goes to the mikvah on a daily or weekly basis may continue to do so during the Nine Days (but not on Tisha Be’Av).[113]
- A woman whose mikvah night is during the nine days may prepare for the mikvah and immerse in the mikvah as usual.[114]
- A woman whose mikvah night is after Tisha Be’Av should bathe and prepare herself on Erev Tisha Be’Av.[115] Some say she should do so only after Tisha Be’Av.[116]
Nail Cutting
One may cut their nails during the Nine Days.[117] Some say one should not cut one’s nails during the week of Tisha Be’Av.[118] For the purpose of immersing in a mikvah, a woman may cut her nails even at this time.
What Positive Things Should We Do?
- It is a Chassidic custom to make or participate in Siyumim (celebration of completing a Torah Tractate) during the Nine Days.[119] This is to increase in Torah joy and counteract
the negative energy of this time. Nevertheless, the Chabad custom is not to eat meat or drink wine at these siyumim unless the person finished the tractate in the course of their regular learning.[120]
- Such siyumim may even be performed (or made) on Erev Tisha Be’Av (before midday) or on Tisha Be’Av (after the fast is over). If one is making a Siyum on Mo’ed Kattan (whose last chapter is about mourning and may be studied on Tisha Be’Av), they may even make the siyum on Tisha Be’Av.[121]
- A siyum can be made upon completing:
- A tractate of Gemara
- A Tractate of Mishna studied with the commentaries of the Rav Ovadiah MiBartenura and the Tosfot Yom Tov.
- A seder (order) of the Mishna
- A sefer (book) of Tanach
- A sefer of Rambam or other classical seforim [122]
o The Rebbe suggested that this custom be extended to the fifteenth of Av.
o During the days of Av, from Rosh Chodesh until Tisha Be’Av one should add in the joy of studying Torah and performing mitzvot. Adding in permissible joy at this time emphasizes our belief that everything G-d does is for the good and that this time will soon be transformed into a positive time.[123]
Shabbat Chazon (August 6th and 7th)
The Shabbat before Tisha B’av is referred to as Shabbat Chazon, reflecting the first word of the haftorah reading. According to Rav Levy Yitzchak of Berdichov it is also called thus because on this Shabbat every Jew gets a glimpse of the Third Beit HaMikdash (the word Chazon means vision).[124]
The laws of mourning do not apply on Shabbat. This means that one may eat meat, drink wine, wear fresh (Shabbos) clothes etc. on Shabbat Chazon, as explained below.
Erev Shabbat
One may cut their nails on Erev Shabbat Chazon (see above).
One may wash clothes on Friday if one needs them for Shabbat. (If possible, this should be done by a gentile.)[125]
One may wash floors on Erev Shabbat Chazon.[126]
If one wishes to taste fleishig (meaty) food that one is cooking for Shabbat, one should taste it but not swallow it.[127] No bracha need be said.
One may wash his hands, feet and face with cold water and his hair with warm water on this Erev Shabbat. If one feels sweaty and grimy, one may wash his entire body as necessary.[128]
One who usually goes to the Mikvah on Erev Shabbat and/or Shabbat may do so on Shabbat Chazon as well.[129]
As explained above, in most communities it is considered permissible and proper to wear Shabbat clothes on Shabbat Chazon.
Shabbat
- The custom in most communities is to pray all the Shabbat prayers in the usual manner. In some Ashkenazic communities, the Lecha Dodi prayer is chanted in a mournful tone.[130]
- One should have a joyful Shabbat meal including meat and wine as one would every week.[131]
- One should be careful not to show any form of mourning on this Shabbat, taking care on this Shabbat more than any other Shabbat not to show any sign of mourning.[132]
- In some communities, the Haftorah is chanted to the tune of Eicha. This is not the Chabad custom.[133]
- Some have the custom to call up the Rav of the community for this aliyah.[134]
- It is customary not to do Kiddush Levana until after Tisha Be’Av since until then people are in a state of sadness and mourning.[135]
- For drinking the havdalah wine, the Ashkenazi custom is to seek out a child who is not old enough to keep the laws of mourning but old enough to make a Beracha (approximately between the ages of three and nine). If no such child is available, an adult may drink the wine as usual.[136] Certainly, if one makes Havdalah on grape juice, he
may drink it himself.[137]
Erev Tisha Be’Av - Monday, 8th of Av / August 8th
- One may not study Torah from noon on Erev Tisha Be’Av (Monday) until Tisha Be’Av is over (Tuesday night). This is because Torah study gladdens the heart.[140]
- One may study aspects of the Torah which are sad and/or relate to the destruction of the Bait HaMikdash. Several examples:[141]
- Megillat Eicha, and the Midrash on Eicha
- The sad chapters of Yirmiyahu (Jeremiah) (Jeremiah) (e.g. chapters 2, 3, 6 - 9, 14 - 16, 19 - 22, 26 - 29, 34, 36, - 44, 52)
- All of the book Iyov (Job).
- The last chapter of Tractate Mo’ed Kattan.
- The story of the second destruction as recorded in Gittin 55a – 58a or of the first destruction as recorded in Sanhedrin 96 and 97.
- The Book of Josephus (Wars of the Jews).
- The laws of mourning and of Tisha Be’Av may also be studied.
Tachnun (prayers of supplication) is not recited at Mincha since Tisha Be’Av is referred to as a mo’ed (holiday).[142]
Seudah HaMafseket
- The final meal before the fast must be very simple (see below) and may include only one cooked food besides bread. For this reason many people have two meals in the afternoon of Erev Tisha Be’Av. During the first one, they may eat whatever they wish.[143] An interruption is made, usually by going to daven Mincha (the afternoon prayer), after which the
next meal may be eaten.
- The final meal before the fast is called the Seudah Hamafseket (lit. the meal that divides). It should include bread (some use bagels) dipped in ashes and eggs. Sefardim eat bread and a lentil dish. (Some Sefardim eat a dish which includes lentils and eggs.) One may not have another cooked side dish. One may drink water and/or coffee or tea. Some are strict not to have a hot drink. This meal should be eaten while sitting by oneself on the floor and may not be eaten in a group of people. In any case, one should not recite the Birkat HaMazon (Grace after Meals) with a mezuman (as a group).[144]
- One need not remove their shoes during this meal.[145]
The Laws of Tisha Be’Av (Monday night August 8th and Tuesday August 9th)
Tisha Be’av is a day of fasting and mourning for five tragedies:
- The spies returned from Israel with a bad report in the year 2449 (-1312 BCE). The Jews believed them, and as a result the entire generation had to perish in the desert.
- The first Bait HaMikdash (Holy Temple) was destroyed on this day by the Babylonians in the year 3338 (-423 BCE).
- The second Bait HaMikdash was destroyed by the Romans in the year 3829 (69 CE).
- Turnus Rufus (a Roman leader) had the Temple Mount plowed on that day in the year 3835 (75 CE).
- The rebellion of Beitar was crushed on that day resulting in the death of millions of Jews in the year 3893 (133 CE).
In addition, in more modern times: - The Jews were expelled from Spain on the ninth of Av in 1492.
- Germany declared war on France and Germany on Tisha Be’Av (August 1st) in 1914. This began the First World War.
Unlike most other fasts on the Jewish calendar, this fast begins at night. In addition, because of the depth of the tragedies that occurred on these days, there are many additional activities prohibited on these days, besides eating and drinking.
These are:
Torah Study (see above)
- One should also not think Torah on Tisha Be’Av.[146]
- Prayers may be recited (see below).
Sitting on a Regular Chair
- From sunset on Monday until midday on Tuesday, it is customary not to sit on a regular chair.[147] One may sit on the floor, on a pillow, or on a low stool.
Sleeping in Comfort
- When going to sleep on the night of Tisha Be’Av, one should be somewhat uncomfortable.[148] For example, if one sleeps with two pillows, he should instead use only one. One
who usually uses one, should use none. I heard that on Tisha Be’Av the Lubavitcher Rebbe used to sleep with his mattress on the floor.
Eating and Drinking
- From sunset on Monday until nightfall on Tuesday, it is forbidden to eat or drink.
- One who is sick to the point that he must lie in bed need not fast.[149] In cases of doubt, one should discuss this with their rabbi.
- One who needs to take medication may swallow a pill. If one needs to drink in order to swallow it, one should use a bitter liquid (e.g. vinegar mixed with water).[150]
- Children who are of appropriate age should be trained not to eat on the night of Tisha Be’Av.
- From the age of 9 and up, children should be trained to fast for part of the day (as is age-appropriate).
- It is not obligatory for children below Bar or Bat Mitzvah to complete their fast.[151]
- A woman who has given birth within seven days does not have to fast. If a women gave birth between seven and thirty days before Tisha Be’Av, she should fast a few hours, if possible. If she feels perfectly fine and is up to completing the fast, she should do so.[152]
- Generally, a nursing mother or pregnant woman should fast. It is advised to drink a lot in the days leading up to the fast. If one has a special condition, a Rabbi should be consulted.[153]
One who needs to eat should not indulge himself. One should wash one’s hands as usual if one is eating bread. All the appropriate blessings should be made.[154]
Wearing Leather Shoes
- One may not wear leather or suede shoes on Tisha Be’Av.[155] This applies whether the upper part of the shoe or the sole is made of leather.
Washing[158]
- One may not wash any parts of the body.
- An area which becomes dirty may be washed.
- When washing Negel Vasser (the ritual hand-washing in the morning), one should wash until the knuckles which attaches the fingers to the hand.
- Children who are washing for bread may wash as usual.
- Similarly, Kohanim who are washing to say the blessing of the Kohanim (in the Sefardic tradition of doing a Priestly blessing daily) and the Leviyim who wash their own hands before washing the Kohanim’s hand,may wash as usual.
- After washing Negel Vasser in the morning, one may dry his hands and use his somewhat moist fingers to wipe his eyes.
- One who uses the bathroom may wash his fingers until the knuckles.
Having Marital Relations
· One may not have marital relations on Tisha Be’Av.[159]
· At night a couple should observe the laws relating to a time of Niddah (harchakot).
Using Creams or Lotions
· One may not use any cream, oil, or lotion on one’s skin on Tisha Be’Av.[160]
· One may use deodorant if one feels sweaty.[161]
Greeting one another
- One may not greet another person on Tisha Be’Av.
- If one is greeted by someone who does not know (or observe) this law, one should softly respond.[162]
Work[163]
- One should not go to work before Midday on Tisha Be’Av.
- Simple work (e.g., turning the light on) may be done even in the morning.
- It is better not to work even in the afternoon.
- One who does work will not see a beracha (blessing) from that work.
- If by not working one will suffer a great financial loss, one may work even in the morning.
Other Activities
· One should refrain from doing any activities that might distract one from mourning for Jerusalem.[164] For example:
o One should not read the newspaper.
o One should not play cards or similar games.
o One should not take a walk.
Tisha Be’Av at Night
The Day of Tisha Be’Av
· In the morning, one should only wash the hands until the end of their fingers (see above)
· Chabad custom is not to say the blessing of She’asah li Kol Tzarki when saying the morning blessings. This berachah thanks Hashem for shoes. Since we do not wear proper shoes, we do not say this beracha. Some say this beracha if they are wearing comfortable shoes.
· One should not wear their Talit or Tefilin for Shacharit, (the morning service) but only for Mincha (the afternoon service).
· When saying Baruch She'amar and when reciting the Shema, we do not hold or kiss our Tzitzit.
· During Shacharit, there is a Torah and Haftorah reading.
· Only those fasting should receive aliyot.
· Tachanun is not recited. After the Shemoneh Esrei, the Chazzan recites Half Kaddish.
· After Shachrit it is customary to read kinot and Eicha until Chatzot (midday). The final chapter 'Eili Tzion' is recited verse by verse responsively.
· After kinot we recite Ashrei, Uva L'tzion (omitting the verse V'ani Zos Brisi), Kaddish (without the verse of Titkabel), Aleinu, Mourner’s Kaddish.
· At the conclusion of the morning prayers, we do not recite the song-of-the-day or Ein K'elokainu, until the afternoon.
· It is customary in some communities make a point of cleaning the house after midday on Tisha Be'Av, in expectation of the redemption. This commemorates the tradition that Moshiach will be born on Tisha Be’Av.[167]
· As mentioned above, after midday, one may sit on a regular chair.
· It is best to begin preparing for the post fast meal, after midday.[168]
Mincha
· At Mincha time, it is Chabad custom to permit the reciting of the daily sections of Tehillim, Chumash, and Tanya.
· The order is:
o The Parochet (curtain) is replaced on the Aron Kodesh (holy ark).[169]
o Put on Tallit and Tefillin with a Beracha.
o We begin by reciting the three chapters of Shema, Shir Shel Yom (song of the day), Mourner’s Kaddish, Ein K’elokainu, Kaddish D'rabanan, Tehillim, followed by Korbanot, Ashrei, Half-Kaddish.
o The Torah is brought out and three Aliyot are read. The third Aliyah is also Maftir. All the three men called up to the Torah should be fasting.
o The prayers of Nachaim and Aneinu are inserted, respectively, in the silent Amidah.
o If one forgot to say Nachaim, he may add it to one of the following three berachot:
§ Shome’ah Tefillah (after anienu)
§ Retzie (but finish the beracha as usual)
§ Before ve’al kulam (but finish the beracha as usual)[170]
o The Chazzan recites Aneinu, Nachaim, and Birkat Kohanim in the repetition.
o Minchah is concluded with Aleinu and Mourner’s Kaddish.
o Those who customarily put on Rabbeinu Tam’s Tefillin should do so after Mincha and recite the appropriate prayers.
· It is important to give additional Tzedakah on this day (see above regarding this on the Seventeenth of Tammuz).
· The Rambam of the day as well as Daf yomi and any other daily shiur one usually has should not be studied until nightfall.
After the fast
· When the stars come out, one should daven Ma’ariv and wash Negel Vasser on their entire hands (six times alternately) before eating.
· It is proper to do Kiddush Levana on the night after Tisha Be’Av.
· It is better to also put on leather shoes and eat before Kiddush Levana in order to say it with full simcha (joy).
· One may not do any of the things which are forbidden during the Nine Days (e.g., eat meat, drink wine, wash clothes or shower) until Wednesday at noon. This is because the Bait HaMikdash burned from the late afternoon of the 9th of Av until midday of the 10th of Av.
· Our sages teach that whoever mourns for Yerushalayim (Jerusalem) will merit to see it rebuilt.
Times (taken from Chabad.org)
Miami
Fast of the 17th of Tammuz
Fast begins: 5:23 a.m.
Fast ends: 8:39 p.m.
Sunday evening July 31st Rosh Chodesh Av
Restrictions of the Nine Days begin: 8:08 p.m.
Monday August 8th Erev Tisha Be’Av
Midday Monday (Do not study Torah from this point): 1:26 p.m.
Night of Tisha Be’Av
Sunset (fast begins): 8:02 p.m.
Day of Tisha Be’Av
Midday Tuesday (may sit on regular chair): 1:26 p.m.
Nightfall Tuesday (fast ends): 8:26 p.m.
10th of Av (August 10th)
Midday Wednesday (may shower and eat meat etc.): 1:25 p.m.
Jerusalem
Fast of the 17th of Tammuz
Fast begins: 4:22 a.m.
Fast ends: 8:12 p.m.
Sunday evening July 31st Rosh Chodesh Av
Restrictions of the Nine Days begin: 7:37 p.m.
Monday August 8th Erev Tisha Be’Av
Midday Monday (Do not study Torah from this point): 12:45 p.m.
Night of Tisha Be’Av
Sunset (fast begins): 7:31 p.m.
Day of Tisha Be’Av
Midday Tuesday (may sit on regular chair): 12:45 p.m.
Nightfall Tuesday (fast ends): 7:56 p.m.
Midday Wednesday (may shower and eat meat etc.): 12:44 p.m.
New York
Fast of the 17th of Tammuz
Fast begins: 3:59 a.m.
Fast ends: 8:55 p.m.
Sunday evening July 31st Rosh Chodesh Av
Restrictions of the Nine Days begin: 8:13 p.m.
Monday August 8th Erev Tisha Be’Av
Midday Monday (Do not study Torah from this point): 1:01 p.m.
Night of Tisha Be’Av
Sunset (fast begins): 8:04 p.m.
Day of Tisha Be’Av
Midday Tuesday (may sit on regular chair): 1:01 p.m.
Nightfall Tuesday (fast ends): 8:32 p.m.
Midday Wednesday (may shower and eat meat etc.): 1:01 p.m.
Los Angeles
Fast of the 17th of Tammuz
Fast begins: 4:28 a.m.
Fast ends: 8:32 p.m.
Sunday evening July 31st Rosh Chodesh Av
Restrictions of the Nine Days begin: 7:56 p.m.
Monday August 8th Erev Tisha Be’Av
Midday Monday (Do not study Torah from this point): 12:59 p.m.
Night of Tisha Be’Av
Sunset (fast begins): 7:48 p.m.
Day of Tisha Be’Av
Midday Tuesday (may sit on regular chair): 12:58 p.m.
Nightfall Tuesday (fast ends): 8:14 p.m.
Midday Wednesday (may shower and eat meat etc.): 12:59 p.m.
Melbourne, Australia
Fast of the 17th of Tammuz
Fast begins: 6:08 a.m.
Fast ends: 5:50 p.m.
Sunday evening July 31st Rosh Chodesh Av
Restrictions of the Nine Days begin: 5:31 p.m.
Monday August 8th Erev Tisha Be’Av
Midday Monday (Do not study Torah from this point): 12:25 p.m.
Night of Tisha Be’Av
Sunset (fast begins): 5:38 p.m.
Day of Tisha Be’Av
Midday Tuesday (may sit on regular chair): 12:25 p.m.
Nightfall Tuesday (fast ends): 6:06 p.m.
Midday Wednesday (may shower and eat meat etc.): 12:24 p.m.
[1] See Ta’anit 26 a and b, and 28b
[2] Some say this occurred in the siege leading up to the destruction of the First Beit HaMikdash, while others say that this is the event recorded in Bava Kamma 82b regarding the civil war between Yochanan and Aristobulus, in the year 3700 (-61 BCE) (Tiferet Yisrael on Ta’anit, 4, 6).
[3] According to the Tiferet Yisrael, the Torah Scroll in reference was the one written by Ezra the Scribe, which was the source text for the writing of other Torah Scrolls. Alternately, he may have burned as many scrolls as he was able to.
[4] Some say this was done by the aforementioned Apostamus in the Second Temple. While other say, it was done by King Manaseh in the First Temple sometime between the years 3228 (-533) and 3283 (-478). (Tosfot Yom Tov on Ta’anit, ibid, see also Kings 2, 21, 7 and Sanhedrin 103b.)
[5] O.C. 564, and Mishnah Berurah there
[6] Kaf HaChaim, 549, 11
[7] O.C. 567, 2 and Mishna Berurah
[8] Mishna Berurah 568, 8
[9] Nitei Gavriel, Hilchot Bein HaMietzarim, 4, 5
[10] Betzel Hachochmah. 1, 31
[11] Ibid, 550, 4
[12] See Igrot Moshe 3, 91
[13] Nitie Gavriel, 5, 4 See Rama O.C. 550, 1
[14] Mateh Efrayim 602, 22
[15] O.C. 554, 5, Mishna Berurah, 550, 5
[16] Mishana Berurah 550, 6
[17] If he forgot to recite it in the right place (before Refa’enu), he should add it to Shome’ah Tefillah as is done during the silent Amidah (Mishna Berurah 565, 3).
[18] O.C. 565, 3
[19] O.C. 565, 2 and Mishna Berurah, 7
[20] O.C. 566, 6
[21] Ibid, 5
[22] Ibid, 6
[23] Ibid, Mishna Berurah, 18
[24] Nitie Gavriel, 12, 11
[25] Mateh Efrayim, 606, 6
[26] Ibid, 566, 12
[27] Berachot 6b
[28] Rambam, Laws Of Ta’anit, 4, 2
[29] Likutei Sichot, 20, 352
[30] Eicha, 1, 3
[31] Avodat Yisrael of the Kozhnitzer Maggid, Parshat Masei
[32] See No’am Elimelech, Parshat Vayeshev D.H. Oh Yomar Vayeshev
[33] See Chidushei Agaddot Maharsha, Bechorot 8a (pg. 156 bottom of left column)
[34] O.C. 551, 17
[35] HaYom Yom, Tammuz 21
[36] Rama O.C. ibid
[37] O.C. ibid
[38] Sha’arie Halacha Uminhag, 2, siman 225
[39] See Nitei Gavriel, 17, 13
[40] Ibid, 9
[41] Ibid, 15, 1
[42] Ibid, 11
[43] Tzitz Eliezer, 16, 19
[44] BeTzel Hachochma, 6, 61
[45] O.C. 551, 2
[46] Yabi’ah Omer, 6, 43
[47] Mishna Berurah 551, 16 and 19 and Sha’ar HaTziyon, 26
[48] Mishna Berurah ibid, 16
[49] See O.C. ibid, 18
[50] See Sha’arie Halache Uminhag, 2, pg. 172 re the Nine Days
[51] Nitie Gavriel 23
[52] Ibid, 3
[53] Rama, O.C. ibid, 3
[54] Igrot Moshe, O.C. 4, 112
[55] See Mechaber, O.C. ibid
[56] Kitzur Shulchan Aruch 122, 4 see O.C., ibid, 13
[58] Igrot Moshe, 4, 102
[59] Mishna Berurah, 551, 82. See there that some are lenient in this regard until the week of Tisha Be’Av.
[60] Sha’arie Halacha Uminhag, 2, pg. 303
[61] Ibid, 79
[62] See Piskei Teshuvot, 551, 43
[63] Sha’arie Halacha Uminhag, 2, pg. 229
[64] Tanchuma, Tzav, 14
[65] See Likutei Sichot, 18, sicha on Parshat Masie – Bien HaMietzarim
[66] Ta’anit 26b
[67] O.C. 551, 1
[68] Hanhagot Chassam Sofer, quoted in Nitie Gavriel, 27, note 15
[69] Magen Avraham, quoted in Mishna Berurah, on ibid, 2
[70] Mishna Berurah, 551, 12
[71] Ibid
[72] Nitay Gavriel, 28, 8
[73] Ibid, 11
[74] Rama, O.C. 551, 3
[75] Mechaber, ibid
[76] See O.C. 551, 14
[77] Nitay Gavriel, 36, 3
[78] Ibid
[79] Ibid, 7
[80] Ibid, 35, 5
[81] Ibid, 14
[82] Ibid, 15
[83] Igrot Moshe O.C. 3, 79
[84] See Mishna Berurah, ibid, 34
[85] O.C. ibid, 3
[86] Ibid
[87] Nitay Gavriel 34, 5
[88] Ibid, 3
[89] Ibid, 4
[90] Ibid, 21
[91] O.C. 551, 1
[92] See sources quoted in Nitay Gavriel, 45, 1
[93] See Rama O.C. ibid, Aruch HaShulchan O.C. ibid, 11
[94] O.C. ibid, 7 See Mishna Berurah 53
[95]Mechaber ibid
[96] Nitay Gavriel 37, 2 in the name of the Chazon Ish
[97] Rama, O.C. ibid, 7
[98] O.C. ibid, 10
[99] See Moreh Ba’etzbah of the Chida, 8, 233
[100] O.C. ibid
[101] Mishna Berurah on ibid, 75
[102] See Piskie Teshuvot 551, 39
[103] Mishna Berurah ibid, 63
[104] Nitay Gavriel 38, 12
[105] Ibid, 1 see Mishna Berurah ibid, 70
[106] O.C. 552, 10
[107] Nitay Gavriel, 39, 4 and 5
[108] O.C. ibid, 16
[109] Nitay Gavriel, 42, 1
[110] Ibid, 4
[111] Mishna Berurah, ibid, 94
[112] Nitay Gavriel, ibid, 6
[113] Ibid, 11
[114] Rama O.C. ibid
[115] Biur Halacha on ibid D.H. Im
[116] Shj’urei Shevet HaLevi, 199, 4
[117] Mishna Berurah, 551, 20
[118] Taz, 551, 13
[119] See sources quoted in Nitay Gavriel 41, note 12
[120] See Mishna Berurah, ibid 73
[121] Sha’arie Halacha Uminhag 2, pgs, 179 - 180
[122] Nitay Gavriel, 42, 11 - 16
[123] See Sha’arie Halacha Uminhag, ibid
[124] See Likutei Sichot, vol. 29, Parshat Chazon
[125] Mishna Berurah, ibid, 32
[126] Nitay Gavriel 44, 6
[127] Nitay Gavriel, 44, 7
[128] Ibid, 43, and 2
[129] Ibid, 7
[130] Ibid 47, 3
[131] See O.C. 552, 10
[132] Sha’arei Halacha Uminhag 2, 227
[133] See Nitay Gavriel, 47, 9
[134] Magen Avraham 282, 12
[135] Rama, O.C. 551, 8
[136] Rama, O.C. ibid
[137] Nitay Gavriel, 39, 11
[138] Mechaber, ibid
[139] Nitay Gavriel, 49, 5
[140] Rama 553, 2 and O.C. 554, 1
[141] Ibid
[142] O.C. 552, 12 See Aruch HaShulchan (14) that this is a sign that this day will be transformed into a Yom Tov.
[143] See Nitay Gavriel 51, 1 that some say this is a sign of our faith that these days will become positive.
[144] See O.C. 552
[145] Rama, ibid, 7
[146] O.C. 554, 3
[147] O.C. 559, 3
[148] Rama, 555, 2
[149] See O.C. 554, 6
[150] Kaf HaChaim, 554, 34
[151] Nitay Gavriel, chapter 64
[152] O.C. ibid, 6, see Nitay Gavriel, 65, 4 -6
[153] Ibid, 5
[154] See Nitay Gavriel, chapter 66
[155] O.C. 554, 16
[156] See Sha’arie Teshuvah on ibid, 9
[157] Nitay Gavriel, 74, 3
[158] See O.C. ibid, 7 - 11
[159] O.C. ibid, 1
[160] Ibid, 15
[161] Nitay Gavriel, 73, 6
[162] O.C. ibid, 20
[163] Ibid, 22 - 24
[165] Rama, 559, 2
[166] Nitay Gavriel, 54, 6
[169] Nitay Gavriel, 85, 4