Halachos of Tisha B'Av הלכות תשעה באב

Learning after chatzos. There is a minhag from chatzos of Erev Tisha B’Av not to learn material that is forbidden on Tisha B’Av itself; many authorities are lenient given the importance of Torah study. If the alternative is not learning at all, one should learn normally.

No siyum after chatzos. Since the minhag is not to learn after chatzos, one should not learn ahead for a siyum scheduled after chatzos on Erev Tisha B’Av — the leniency to learn is to avoid bitul Torah, and a siyum is a celebration of Torah.

No meat or wine. Universal practice is to refrain from meat and wine on Erev Tisha B’Av (unless it falls on Shabbos). At a seudas mitzvah meat is permitted; whether wine is permitted at such a meal is disputed.

No pleasure outings. Everyone agrees one should not take a pleasure trip or enjoyable stroll on the afternoon of Erev Tisha B’Av.

Eat a real meal before Mincha. The custom is to eat a substantial meal before Mincha that will carry a person through the fast — this is separate from the later seuda hamafsekes.

Tachanun omitted at Mincha (Tzidkascha on Shabbos).

The other Nine Days restrictions remain in force on Erev Tisha B’Av (no bathing, laundry, etc.).

After Mincha, only one cooked food. The seuda hamafsekes is eaten after Mincha; at it, one may not eat more than a single cooked dish, and one should not drink less than usual.

On the ground: bread, egg, ashes. The custom is to sit on the floor and eat bread and a hard-boiled egg with ashes.

OU practical reviewThe OU’s practical review describes the base minhag as plain bread (not even dipped in salt) with water; some eat an egg dipped in ash and some dip the bread in ash, while others (following the Vilna Gaon in Maaseh Rav) keep the meal maximally simple and omit the egg.

Not a social meal. The meal is eaten seated on the ground and alone — even several people in one house should each eat separately, and specifically three or more men should not eat together, to avoid creating a zimun obligation. If three men did eat together, they still do not make a zimun.

Eating or drinking afterward — make a tnai. If one intends to drink (or eat, though eating afterward is not ideal) after the seuda hamafsekes, one should state explicitly before bentching that one is not yet accepting the fast; having this in mind before Birchas Hamazon also works. Without any such intention one is assumed to have accepted the fast; if one clearly intended to eat/drink and merely forgot to stipulate, one may still do so.

When Erev Tisha B’Av is Shabbos: one eats regular Shabbos meals with none of the seuda hamafsekes restrictions, but must stop eating by sundown.

Everything starts at sunset. The fast and all its restrictions begin at shkiah, not at nightfall.

When Tisha B’Av begins on Motzaei Shabbos: The fast itself starts at sunset, but the mourning practices (such as sitting low) begin at tzeis. One removes Shabbos clothing and shoes about 30 minutes after sunset, after saying “Baruch Hamavdil bein kodesh l’chol”; Shabbos itself is not over until the calendar time.

Fast-aid pill. One may take a pill before the fast to ease fasting; when Tisha B’Av is on Sunday one may take it on Shabbos afternoon, but should sweeten it (e.g., with honey) so there is enjoyment on Shabbos itself and no hachana problem.

Tisha B’Av that falls on Shabbos is pushed to Sunday. Shabbos is observed normally except that marital relations are forbidden (Ashkenazic practice; Sefardim treat the Shabbos entirely normally, and even Ashkenazim may be lenient for mitzvas onah — consult a posek).

Nothing may be placed in the mouth, even to taste and spit out.

Mouth-rinsing and tooth-brushing are forbidden on Tisha B’Av (unlike minor fasts, where great discomfort permits it).

One who made a bracha on food and then remembered the fast should not eat, and says “Baruch Shem.” One who mistakenly ate must stop and continue fasting.

Even dipping a finger in water is forbidden; removing actual dirt with water is permitted, done minimally.

Morning negel vasser: only up to the knuckles; the same after using the bathroom, though where hygiene requires it one may wash any soiled area even beyond the knuckles. After the morning washing, one may pass the still-moist fingers over the eyes.

Someone permitted to eat bread washes the whole hand to the wrist.

One may prepare food for children or for after the fast even though the hands get wet.

A damp washcloth or baby wipe is not halachic “washing.”

Only pleasure-anointing is forbidden; medical ointments, treating cuts or damaged skin, and deodorant are permitted.

Preferably apply deodorant before the fast; if needed on the day itself it is permitted, with spray preferable to roll-on/stick (because some consider non-medical anointing included in the issur).

Any non-leather shoe is permitted.

With no alternative, leather shoes may be worn but must be removed as soon as possible.

Practical cases from the OU: one who must walk in the street where leather shoes are needed may wear them outside and remove them on arrival; one who must appear among non-Jews where shoelessness would look odd may wear leather (synthetic preferred if owned; no obligation to buy). Crocs are permitted — the reported stringency is based on Rishonim who would forbid nearly all footwear, and one need not adopt it. Avoid leather-look synthetics where unnecessary, for maris ayin. Some are stringent to wear no shoes at all.

Forbidden; the practice is that husband and wife do not sleep in the same or adjoining beds. Some keep a light or candle in the room.

Torah study is forbidden because it gladdens the heart; only sorrowful material is permitted: the laws of mourning and of Tisha B’Av, mussar, Iyov, Eicha and its Midrash, the aggados of the Churban, and the rebukes of Yeshayahu and Yirmiyahu.

Torah passages that are part of the fixed daily davening are said as usual.

Children are traditionally taught the Churban aggados.

On Churban-related video shiurim (shmiras halashon programs etc.): the OU review records that prominent rabbanim permitted afternoon screenings as a constructive “kosher” activity oriented to teshuva, and notes the recent shift to screen them on Erev Tisha B’Av instead.

No greetings. One may not greet another (“hello,” “good morning”); if greeted, respond briefly and in a low, serious tone. A non-Jew is greeted appropriately but one does not follow up with “how are you”; if he asks after your wellbeing, reciprocate.

Sitting low until chatzos. Until halachic midday (calculated with clock-time/DST in mind) one sits on the floor or a low seat.

OU practical reviewPractical parameters from the OU review: preferably the ground or a pillow; otherwise a stool under three tefachim; a low step is better than a stool since it is considered like the ground; because this is a minhag, someone with a physical condition may use a regular chair without hesitation. The reason for chatzos: at midday the Divine anger was, so to speak, redirected onto the wood and stones of Yerushalayim.

Work. No work before chatzos unless refraining causes significant irretrievable loss.

OU practical reviewThe OU review adds: technically work depends on minhag hamakom, which is indeterminate in today’s mixed communities, so work is technically permissible — but Chazal say one who works on Tisha B’Av sees no blessing from it, so refrain where possible; per the Rama, minhag Ashkenaz was not to work before chatzos, so at minimum push work past chatzos; working purely for profit is forbidden according to all; a partial salary loss may qualify as davar ha’aveid, but where a vacation/sick day is available, take it.

Food preparation for after the fast should wait until after chatzos; if something can only be prepared by starting earlier, one may.

No shopping, malls, or strolls — they distract from mourning and can lead to lightheadedness. Food shopping for after the fast should ideally wait until after chatzos.

No videos, books, or songs unrelated to the Churban. A Holocaust setting or “Torahdik” content does not automatically make something appropriate for Tisha B’Av; songs not related to the Churban, or in tunes unfitting the day, are forbidden.

No social gatherings / idle talk. With many off of work, the day must not become a social occasion; devarim assurim are especially to be avoided on a day devoted to teshuva for what caused the Churban.

Sleep. The common minhag is to sleep in a bed but with reduced comfort (e.g., fewer pillows); some do not sleep the night of Tisha B’Av at all. There are Chassidim and anshei maaseh who rise at dawn and avoid sleeping all day (cited in the name of Rav Belsky); at minimum it is advisable not to sleep late.

Smoking. Debated among contemporary poskim; Rav Belsky permitted it on Tisha B’Av in private after chatzos, and some hold it should at least wait until after chatzos.

Everyone. All adults — men from 13, women from 12 — must fast on Tisha B’Av; unlike the other Churban fasts (which are binding minhag in non-persecution times), Tisha B’Av retains full obligatory force.

The ill. A choleh who needs to eat, and a woman within thirty days of childbirth, may eat.

OU practical review · Star-K guideOne who is ill even non-dangerously may eat and drink normally on the minor fasts; on Tisha B’Av the standard taanis rules apply. If a sick person wishes to keep fasting and it poses no real danger, he may — knowing that if he breaks the fast (before chatzos) he must make it up another day; the make-up fast requires a full fast but not the other Tisha B’Av afflictions. One who fasted past chatzos and then broke the fast need not make it up. Any genuine threat to wellbeing obligates breaking the fast.

Pregnant and nursing women. In good health, they must fast on Tisha B’Av (and Yom Kippur). They are exempt when Tisha B’Av is nidcheh (pushed to Sunday the 10th).

OU practical reviewThe OU review’s approach: they should fast as long as they reasonably can; once weak and needing to drink, they break the fast, and thereafter need not eat in minimal amounts — though they should avoid delicacies. There is a minority view (Pischei Olam, see BH) to eat pachos mik’shiur as on Yom Kippur; most poskim do not require it, though Rav Belsky suggested it in recent years. Having attempted to fast, they do not make it up. A woman within the first week after birth certainly does not fast.

Eating disorders and mental illness. One with an eating disorder should not fast, and should involve both professional guidance and a Rov before deciding otherwise. Rav Chaim Brisker held that serious psychological illness has the status of dangerous illness; someone with acute mental illness consults their professionals and Rov.

Children. Children old enough to understand the Churban should not be given treats; from about nine, many have them fast until chatzos (breaking earlier if it’s hard); the year before bar/bas mitzvah children attempt the full fast, breaking it if needed, with no make-up obligation.

Anyone eating on the fast sticks to simple foods, not delicacies.

If one eats bread: in bentching, begin the third bracha with “Nachem” instead of “Rachem.”

On a Sunday Tisha B’Av, one who must eat first makes Havdala (no besamim; some advise children eat without hearing Havdala).

Bris: the father, sandek, and mohel wear Shabbos clothing; they fast, and the seuda is held that night after the fast.

Engagement: permitted on Tisha B’Av, but the chosson and kallah avoid Shabbos clothing unless the shidduch would be jeopardized; nowadays, since informal understandings precede official engagements, it is preferable to defer the official engagement until after Tisha B’Av, though where there is reason to do it on the day (even with tenaim) it is permitted.

The paroches is removed and lighting dimmed; after Borchu everyone sits on the floor or low seats.

Motzaei Shabbos: no Tisha B’Av preparations (bringing kinos, shoes to shul) may be made on Shabbos — many bring them on Friday. Weekday shoes are put on after Borchu (keeping hands clean before davening), or after saying “Baruch Hamavdil” once night falls, before Maariv.

Maariv is regular through the Kaddish after the Amida; on Motzaei Shabbos, Ata Chonantanu is said and Kaddish follows immediately.

On Motzaei Shabbos Havdala split: after Kaddish, a candle is lit and only “Borei Me’orei HaEsh” is recited; the rest of Havdala waits until after the fast. No besamim.

Eicha is read, followed by kinos; then V’Ata Kadosh (omitting the verse “VaAni Zos Brisi”), Kaddish without Tiskabel, and Aleinu.

No tallis or tefillin in the morning. A tallis katan is worn without a bracha.

OU practical reviewLater, when donning the tallis gadol (at Mincha), one has the tallis katan in mind with the bracha. Someone who wears no tallis gadol waits until chatzos and then puts on the tallis katan; handling/moving the tzitzis at that point is a hiddur, not a requirement.

Davening proceeds normally but seated low. In chazaras hashatz: Aneinu is added, Birkas Kohanim omitted, no Tachanun.

Krias HaTorah for Tisha B’Av, Kaddish, Haftara; then kinos. During kinos idle conversation is forbidden. The minhag is to remain in shul saying kinos until chatzos.

After kinos: Ashrei, then Uva LeTzion omitting Lamnatzeach and “VaAni Zos Brisi”; Kaddish without Tiskabel; the shir shel yom is omitted.

The paroches is returned before Mincha.

Tallis and tefillin are donned with brachos before Mincha and worn through it.

The morning’s shir shel yom is said, then Ashrei and Kaddish; Vayechal is read with its Haftara; Kaddish, then the Amida.

In the silent Amida: Nachem inside “Boneh Yerushalayim” and Aneinu inside “Shomeia Tefila.” One who is not fasting says Nachem but not Aneinu — and per the Star-K, Nachem is said at Mincha even by one who already broke the fast. Sim Shalom replaces Shalom Rav.

Forgot Nachem: insert it in “HaMachazir Shechinaso” before “V’Sechezena,” concluding the bracha normally (not “Menachem Tzion”); if that bracha is finished, omit it entirely and continue. Forgot Aneinu: insert at the end of the Amida before Elokai Netzor.

Chazaras hashatz: the chazan says Aneinu after “Goel Yisrael” and Nachem in “Boneh Yerushalayim,” plus Birkas Kohanim and Sim Shalom. If the chazan forgot Aneinu and hasn’t finished Refaenu, he says it and repeats Refaenu; if he has, he folds it into “Shomeia Tefila.”

Only one who is fasting says Aneinu at Mincha (even if he plans to break the fast later).

The fast ends at tzeis hakochavim. Star-K notes: refer to a local luach for exact times; in air travel, zmanim follow the plane’s position over the ground.

A regular Maariv is davened.

Sunday-night Havdala (nidcheh year): over wine, without the introductory pesukim, and without candle or besamim.

Kiddush Levana: preferably after eating and putting on shoes; where impossible, it may be said beforehand.

Nine Days restrictions continue until chatzos of 10 Av: no meat, wine, laundry, pleasurable bathing, haircuts, or shaving until midday of the next day.

OU guide §54When Tisha B’Av falls on Thursday, laundering/bathing/haircuts are permitted after the fast for kavod Shabbos.

OU guide §54After a nidcheh fast (Sunday the 10th), the only carryover is meat and wine that night, permitted the next morning.