These halachos are based on the rulings of Mishna Berura (MB), reflecting Ashkenazi practice.
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Tallis, Tzitzis and Tefillin on Tisha B’Av
- The practice is not to put on tallis and tefillin at Shacharis on Tisha B’av.
- This is to reflect the Medrash which explains the phrases in Eicha (2:17) ‘בצע אמרתו’ as ‘He tore off its cloak’, as alluding to the Tallis (based on this passuk we also remove the Paroches from the Aron Kodesh, as above), and (2:1) ‘השליך משמים ארץ תפארת ישראל’ ‘He threw from the Heavens to the ground the glory of Israel’ as alluding to Tefillin (which are referred to as our ‘glory’).
- Nonetheless, we do put them on at Mincha, which some explain symbolises us being comforted after the destruction of this day.
- When putting tallis and tefillin on at Mincha, one says their brachos as normal and may say the usual pessukim that one says at the moment of putting them on.
- However, one should not say Shema or the paragraph of ‘Kadesh li kol Bechor’ after putting on Tefillin due to the prohibition of learning Torah on Tisha B’av (these are not considered as part of the normal order of davening, which we noted above is permitted).
- Tzitzis: One still wears tzitzis on Tisha B’Av morning under one’s clothes; however, there is a dispute whether one makes a bracha when putting them on. Some Poskim therefore recommend that one should go to sleep on Tisha B’Av night without removing one’s tzitzis, and thus one will definitely not be obligated to make a bracha on them in the morning as one never removed them (SA 555:1, MB 2,4, Dirshu 3,5, R 559:2).
Morning Davening – Shacharis
- She’asa li kol tzorki: Even though we do not ear leather shoes on Tisha B’Av, the accepted practice is still to say the bracha of ‘She’asa li kol tzorki’ (which refers to shoes) in the morning (MB 554:31, SHT 39).
- On Tisha B’av morning, there is Krias HaTorah (the parsha of כי תוליד… in Va’eschanan) and Haftorah (אסף אסיפם from Yirmiyah, said in the tune of Eicha) after the Amidah, which are then followed by Kinnos, with shul time to finished a little before Chatzos (so people do not do melacha before this) (R 559:3, MB 13, 18)
- Omissions from davening: Tachanun is not said as Tisha B’av is called a moed.
- ‘Kel Erech Apayim’ (prior to opening the ark) and Lamentzeach (after Ashrei) are also omitted.
- Furthermore, the sentence ‘Tiskabel Tzloshon…’ is omitted from Kaddish (SA, R 559:4)
Decorum
- One may not talk during the recitation of Kinnos, nor should one go outside, to ensure one stays focused on the mourning (SA 559:5).
Visiting the Cemetary on Tisha B’Av
- Some have the custom to visit the cemetery after Shacharis on Tisha B’av, to daven that Hashem have mercy on us in the merit of those who have passed away; even if a Jewish cemetery is not available some go to a non-Jewish cemetery, to symbolise that we are as if dead on Tisha B’Av (R 559:10, MB 41, MB 581:27).
- One should refrain from going within 4 amos (c 2 meters) of the graves (MB 27).
- People should not go to the cemetery in groups, so as not to engage in socialising, which distracts one from mourning – we are meant to focus on discussing the Churban and feeling a sense of loss (MB 27).
Eicha
- Eicha: Though not read in shul, it is praiseworthy for individuals to read Megillas Eicha in the daytime as well (MB 559:2)
Additions to the Amidah – Nachem, Aneinu
Nachem
- Nachem: At Mincha, we add the paragraph ‘Nachem’ into the bracha of Boneh Yerushalayim (Veliyerushalayim ircha…), given it relates to the theme of this bracha. The text can be found in the siddur. We say it at mincha as this is the time when the Beis Hamikdash was set alight, so we daven then for comfort (SA, R 557:1).
- If one did not say Nachem in the bracha of Boneh Yerushalayim, one inserts it in the bracha of Retzeh, before Vesechezena. This applies even if one realised immediately after concluding the bracha of Boneh Yerushalayim that one omitted Nachem – one should not say it immediately, rather one should wait until Retzeh.
- When said in Retzeh, one does not conclude the bracha with ‘Baruch atah..Menachem Tzion uVonei Yerushalayim’; rather having said the paragraph up to but not including this conclusion, one continues with Vesechezena and concludes the bracha as normal (SA 557:1, MB 2, SA 294:4).
Aneinu
- Aneinu is also said in the amidah per other public fast days.
- In the private Shemoneh Esrei, it is only said at Mincha, in the bracha of ‘Shomei Tefilla,’ whereas the Chazan says it at in the repetition of the Amidah, both at Shacharis and Mincha, as a separate bracha between the brachos of ‘Goel Yisrael’ and ‘Refa’einu’. (SA 557, MB3).
If One Forgot Nachem or Aneinu
- If one forgot to say Nachem (in the bracha of Boneh Yerushalayim and did not then say it in the bracha of Retzeh) or Aneinu (in shomeia tefilla), one should say them at the end of ‘Elokai Netzor’ prior to ‘Yihyu leratzon’, without a concluding bracha (SA 565:2, MB 7, PT 557:1).
- Note that this applies even if one remembered the omission immediately after concluding their respective brachos (Retzeh for Nachem and Shomei Tefilla for Aneinu [and as mentioned above if one realised after concluding ‘boneh yerushalayim’ that one omitted nachem, one should wait to say it until Retzeh]) – one should not say the paragraphs of Nachem or Aneinu then, rather one should wait until Elokei Netzor (SA 294:4)
- If one did not even do this, one need not repeat the Amidah (SA 557:1,7).
Nachem in Birkas Hamazon (Bentching)
- One who needs to eat on Tisha B’av should consult a Rav about whether to say Nachem in Birkas Hamazon, as this matter is disputed. Some offer the compromise that it should be said as part of the Harachamans (without the concluding bracha).
- According to the opinions that one does say it in bentching itself, it is inserted in the bracha of uvnei yerushalayim prior to its conclusion and if one omitted it, one need not repeat bentching (SA 557, MB 5, Dirshu 4, PH Zmanim 10:3)
