Parsha Halacha – Parshat Devarim – Shabbat Chazon
Laws and Customs of Tisha Be’Av 5786
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Tisha Be’av is a day of fasting and mourning for five tragedies:
1) In the year 1312 BCE, the spies returned from Israel with a bad report. The Jews believed them, as a result of which it was decreed that the entire generation perish in the desert.
2) The first Bait Hamikdash (Holy Temple) was destroyed by the Babylonians in the year 423 BCE.
3) The second Bait HaMikdash was destroyed by the Romans in the year 69.
4) Turnus Rufus, the governor of the Judean province in the first half of the second century, had the Temple Mount plowed under on that day.
5) In the year 133 the rebellion of Beitar was suppressed, resulting in the death of millions of Jews.
More recently:
a) The Jews were expelled from Spain in 1492.
b) Germany declared war on Russia in the start of World War I in 1914.
The following is a brief digest of the laws and customs that pertain to this day: (For more information please see the Code of Jewish Law [O.C. 554 – 559].)
Please note that the times given in this article are for the Miami area only. Please click on the printable version and there’s chart for other locations on the back page.
Erev Tisha Be’Av
Wednesday afternoon, July 22/Menachem Av 8
One may not study Torah from noon (1:26 pm Miami time) on Erev Tisha Be’Av (Wednesday) until Tisha Be’Av is over (Thursday night). This is because Torah study gladdens the heart. If one studies in the hours before Tisha Be’Av, this gladness may carry over until Tisha Be’Av.[1] As such one should complete their daily schedule of Torah study before that time. Some permit Torah study on Erev Tisha Be’Av.[2]
One may study the parts of the Torah which are sad and/or relate to the destruction of the Beit HaMikdash. Several examples:[3]
Megillat Eicha and the Midrash on Eicha
The sad parts of the Book of Yirmiyahu (Jeremiah) and the Book of Iyov (Job)
The last chapter of Tractate Mo’ed Kattan
The story of the second destruction as recorded in Gittin 55b – 58a, or of the first destruction as recorded in Sanhedrin 96b 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).[4]
Seudah HaMafseket[5]
The final meal before the fast must be very simple (see below). For this reason, many people have two meals in the afternoon of Erev Tisha Be’Av. During the first meal, they may eat whatever they wish.[6] An interruption is made, usually by going to daven (pray) Mincha (the afternoon service), and then the final meal is eaten.
The final meal before the fast is called the Seudah Hamafseket (lit., the meal that divides). It should include bread (some use bagels[7]) dipped in ashes[8] and cold, hard-boiled eggs. Sefardim eat bread and a lentil dish. (Some Sefardim have a dish which includes lentils and eggs.[9])
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.[10]
It is customary to eat the Seudah Hamafseket while sitting on the floor. See footnote.[11] One should not eat it in a group, but rather each person should sit separately. If, for some reason, a group of three men did eat together, they should each recite Birkat HaMazon (Grace after Meals) separately and should not do a zimun (reciting Birkat HaMazon as a group).[12]
One need not remove his shoes during this meal. In addition, after this meal, before the fast begins, one may sit in a regular chair.[13]
One may eat a snack or have a drink after this meal before the fast begins as long as one did not intend to begin the fast when he finished the meal. If one plans to have a snack or drink, it is best to have that in mind before reciting the Grace after Meals.[14]
Tisha Be’Av
Wednesday night and Thursday, July 22 and 23
Forbidden Activities
The following activities are forbidden on Tisha Be’av:
Torah Study
As mentioned above, one may not study Torah on Tisha Be’Av.
See above as to what topics may be studied.
Even when studying the topics mentioned above, one may not delve deeply into them and develop new insights.
In addition;
One who will read from the Torah may review the Torah portion before the reading.
One should not think Torah thoughts.
One may only render a Halachic ruling if it is necessary for that time.[15]
One should also not read secular articles or the news or do anything which will distract him from the mourning of the day.[16]
Some permit learning from works that inspire a person to Teshuvah (e.g., Mussar and Chassidut).[17]
One who normally recites Mishnayot after the prayers and then says a Kadish Derabanan should say the Mishnayot of Ta’anit or Mo’ed Kattan that one may study on Tisha Be’Av. At Mincha on Thursday afternoon, one may say the regular Mishnayot.[18]
Some say that one may do regular Torah study that is done by a community on a daily basis such as Chok LeYisrael or chitat (Chumash, Tehillim and Tanya) after Mincha on Tisha Be’Av afternoon.[19]
The Lubavitcher Rebbe encouraged people to make (and participate in) siyumim during the Nine Days. For Tisha Be’Av, when we are limited in what we may study, it is good to make a siyum on Tractate Mo’ed Kattan which ends with topics that may be studied on Tisha Be’Av.
Sitting[20]
From nightfall on Wed. night until midday on Thursday (1:26 pm in Miami), one may not sit on a regular chair. One may sit on the floor, a pillow, or a low stool.[21]
One may stand if he wishes. However, if one wishes to sit, he should sit in the prescribed manner.
A pregnant woman or elderly person for whom it is difficult to sit on a low stool, may sit on a regular chair.
One may sit as usual while traveling by car. When traveling by bus, one should stand, if possible.
One may not sit on a bed.
One who does hagbah (lifting the Sefer Torah) may sit while holding the Torah afterwards. Similarly, a sandek (one who holds the baby during a brit) may sit during the brit.
A nursing mother may sit as usual while nursing.
Sleeping in the Normal Fashion
When going to sleep at night, one should be somewhat uncomfortable. For example, if one usually sleeps with two pillows, he should use one instead. If he usually uses one, he should use none.[22]
Some have a custom to sleep on the floor with a stone as a pillow.
I heard that the Lubavitcher Rebbe would sleep with his mattress on the floor on Tisha Be’Av.
Eating and Drinking
From sunset on Wed. night until nightfall on Thursday, it is forbidden to eat or drink.
One who is sick and confined to bed need not fast.[23] Some say that even a sick person should fast unless he is in great pain.[24] In case of doubt, one should discuss it with one’s doctor and rabbi.
A woman who has given birth within the last thirty days is not required to fast. Some say that a woman who gave birth more than seven days before Tisha Be’Av should fast, providing she feels well enough to do so.[25]
Generally, a nursing mother or pregnant woman should fast. One who feels that she is unable to fast should consult her doctor and a rabbi.
It is advisable to drink a lot of water in the days leading up to the fast. If one has a special condition, a Rabbi should be consulted.
One who needs to swallow medication may do so.
One who needs liquid with which to swallow a pill should use a bitter liquid (such as vinegar mixed with water), if possible.[26]
It is best not to rinse one’s mouth on public fast days. One who is uncomfortable may use mouthwash but should be careful not to swallow any of it.
Children before Bar or Bat Mitzvah need not fast. Some say that children nearing the age of Bar or Bat Mitzvah should be trained to fast for several hours.[27]
One who forgot and “broke” their fast should stop eating as soon as they remember and should continue to fast until the end of the day. It’s best to also fast on a different day to atone for this error.[28]
Wearing Leather Shoes[29]
One may not wear leather shoes.
One should not wear shoes that have leather uppers or leather soles or any leather anywhere in the shoes.
Leather belts and other leather garments are allowed.
Shoes made of non-leather (canvas etc.) are allowed.
Children should likewise refrain from wearing leather shoes.
Washing[30]
One may not wash any parts of the body.
An area which becomes dirty may be washed.
One should wash Negel Vasser (the morning hand wash) until the knuckles only.
Children (or others who are exempt from fasting) who are washing for bread may wash as usual. The same applies to Mayim Acharonim.
The same applies to Kohanim who are washing to say the blessing of the Kohanim (in the Sefardic tradition of doing a daily Priestly blessing or in Israel) as well as to the Leviyim who are washing the hands of the Kohanim.
After washing Negel Vasser in the morning, one may dry one’s hands and use his somewhat moist fingers to wipe his eyes.
If one’s eyes are encrusted, he may wash them as necessary.
After using the bathroom, one should wash his fingers until the knuckles.[31] One who normally washes six times alternately after using the bathroom may do so on Tisha Be’Av as well but only until the knuckles.[32]
One who touched a part of his body that is normally covered may wash that hand up to the knuckles.[33] One should refrain from touching these areas in order to minimize washing on Tisha Be’Av.[34]
One should wash his hands up until his knuckles before praying.[35]
A kallah, within 30 days after her wedding, may wash her face.[36]
A woman may wash herself as minimally necessary in order to do a hefsek tahara.[37]
One who is preparing food (for children or for after the fast) may wash that food even though their fingers will get washed as well.[38]
In addition, one may wash one’s hands to clean them (if necessary) before preparing food as needed. (If needed, one may wash dishes after chatzot.)[39]
Neither men nor women may immerse in a Mikvah on this day.
Marital Relations
One may not have marital relations.
On the night of Tisha Be’Av (Motzei Shabbat) a couple should observe the laws relating to a time of Niddah (harchakot).[40]
A woman whose mikvah night is on Wed. night should postpone the Mikvah until Thursday night. She should prepare for mikvah on Erev Shabbat in the afternoon. And then do another brief preparation before immersing after Tisha Be’Av. Some say she should prepare after the Fast of Tisha Be’Av is over.[41] The same applies to one whose mikvah night falls on Thursday night.
Creams and Oils
One may not use any cream, oil, or lotion on one’s skin.
A Kallah may use creams on her face for thirty days after her wedding.
One may use deodorant as necessary.[42]
Jewelry
It is customary for women not to wear jewelry on Tisha Be’Av with the exception of rings that one wears all of the time.[43]
Smelling Spices
It is best not to smell fragrant spices on Tisha Be’Av. Some permit it.[44]
Greetings
One may not greet others on Tisha Be’Av (e.g., by saying “hello,” “how are you?” or “good morning”).
If one is greeted by someone else, one should respond softly and inform that person (if appropriate) that on Tisha Be’Av greeting is forbidden.[45]
It is permissible to nod one’s head in greeting.[46]
One should not inquire as to how someone else is doing as a matter of course. If they are sick however, one may ask how they are doing.[47]
One who needs to take leave of a friend on Tisha Be’Av should say “May we meet at the rebuilding of the Bait HaMikdash.”[48]
One should not give gifts on Tisha Be’Av unless the recipient is poor and in need of the item.[49]
One may give money or food to the poor on Tisha Be’Av.[50]
Work[51]
One should not do work on Tisha Be’Av before midday. This is referring to any work that takes time and would distract one from mourning.
It is best not to work even after midday as the Talmud says[52] that “Whoever works on Tisha Be’Av will not see a blessing from that work.”
Simple work (e.g., turning the light on) may be done even in the morning.
If not working will cause one to have a great financial loss, one may work even in the morning.
It is customary not to begin preparing the meal with which to break the fast until after midday. If it will be a seudat mitzvah (a mitzvah meal, e.g. the feast after a brit milah) and there will not enough time to prepare it, one may begin before midday.[53]
Smoking and Anger
● It’s best not to smoke on Tisha Be’Av (or ever). If one finds this difficult, they may smoke in the afternoon in private.[54] (Smoking is never recommended.)
● “On a fast day one should guard themselves from anger and from any other sin.”.[55]
Prayers on Tisha Be’Av
The Night of Tisha Be’Av, Wed. night, July 22
It is customary to remove the parochet (curtain) from the aron kodesh (holy ark) or at least to leave it drawn to the side.
Some have the custom of also removing the cloth that covers the Bimah (table used for the Torah reading) and the chazzan’s shtender (lectern).
The lights should be dimmed for Maariv and the reading of Eicha. One may light the candles that are usually lit in front of the Chazzan.
One should sit on the floor (or a low bench) for the Maariv prayer and the reading of Eicha. The Chazzan should say kadish with “titkabel” before the reading of Eichah.
The reader should pause slightly between each verse and slightly longer between each chapter. He should read the final verse in every chapter in a louder voice than the rest of the chapter. The last verse should be said aloud by the congregation and then repeated by the reader.[56]
After the reading of Eicha, several kinot (lamentations) are recited as well as ve’atah kadosh., kadish without “titkabel” and Aleinu.
See above that an avel who normally learns Mishnayot and says Kaddish DeRabanan after davening should say the Mishnayot of Ta’anit or Mo’ed Kattan (which one may study on Tisha Be’Av) and then the Kaddish.
It is customary in many communities to learn the story of the destruction after the nighttime prayers.[57]
Shacharit/Morning Prayers[58]
In the morning, we do not say the blessing of She’asah li Kol Tzarki since this blessing is to thank G-d for shoes and we may not wear (regular) shoes on Tisha Be’Av. The bracha is also not recited at night at the end of Tisha Be’Av according to the Chabad custom (based on the Arizal).
According to the Mishnah Berurah one may say this bracha on Tisha Be’Av.
We do not wear a Talit Gadol or Teffilin for Shacharit, only for Mincha.
One should not say a blessing on their Talit Katan in the morning.
The Chazan should be someone who is fasting so that he can say Aneinu in the repetition of the Amidah.
One should not hold the tzitzit of his tallit katan for Baruch She’amar or for the reading of the Shema.
The common Ashkenazi custom is that the Chazzan doesn’t say Birkat Kohanim (Elokeinu Veilokei Avoteinu etc.) in Shacharit of Tisha be’Av.
It is customary not to recite the Song of the Day or Ein K’elokainu until the afternoon.
We do not recite Tachanun (confessionary prayers). After the amidah, the Chazzan recites Half Kaddish.
Only those fasting may receive an aliyah.
The Sefer Torah should be returned before Kinot begin.
After Shachrit it is customary to read kinot until Chatzot (midday). The final chapter ‘Eili Tzion’ should be recited verse by verse responsively.
One may not walk outside or converse during the recital of the kinot so as not to remove one’s mind from mourning.
It is proper for each individual to recite Eicha privately after completing kinot.
After Kinot we recite Ashrei, Uva L’tzion (omitting the verse V’ani Zos Briti), Kaddish (without the verse of Titkabel), Aleinu, Mourner’s Kaddish.
A mourner during the shiva may come to shul during the morning of Tisha Be’Av and may receive an aliyah (even though normally an avel in shiva may not receive an aliyah).
An avel (mourner) may be the chazzan on Tisha Be’Av.
If there is a brit on Tisha Be’Av, it should take place after the completion of Kinot. The parents, Mohel, and Sandak may wear Shabbat clothes during the Brit. They may not, however, wear leather shoes or break their fast.
It is mentioned in the Shulchan Aruch that it is customary to visit the cemetery after morning prayers of Tisha Be’Av. The Chabad Rebbes didn’t follow this custom. The reason for this may be that on Tisha Be’Av one may not go to the Mikvah, and it is customary in Chabad for men to immerse themselves in the Mikvah before going to a cemetery.
Afternoon Prayers[59]
At Mincha time (which is after midday), one may say the Tehillim of the day as well as the Chumash and Tanya (see above).
It is important to give additional Tzedakah on this day.
The order of Mincha is:
The Parochet (curtain) should be replaced on the Aron Kodesh (holy ark) and the cover returned to the Bimah.
One should don Tallit and Tefillin with a Bracha.
Chabad custom is to 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 and Half-Kaddish.
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 as should the one reading the Torah.
(Hagbah and) Gelilah may be given to one who isn’t fasting.
The prayers of Nacheim and Aneinu are inserted in the silent Amidah, in the blessings of Boneh Yerushalayim and Shome’ah Tefilah respectively.
If one forgot to say Nacheim, some say it should be inserted in Shome’ah Tefilah, before “ki atah.” Others say it should be inserted in Retzeh, before V’techezenah. In any case, one should finish those berachot as usual.
One who did not remember to say it during those blessings can add it to Elokai Netzor (before the final Yihiyu Leratzon).
If one did not recite Nacheim at all, he need not repeat the Amidah.
One who isn’t fasting should not say Aneinu but may say Nacheim.
If one forgot to say Aneinu in Shome’ah Tefilah, they may insert it into Elokai Netzor.
The Chazzan should recite Aneinu, Nachaim, and Birkat Kohanim (Elokeinu Veilokei Avoteinu etc.) in the repetition of the Amidah. (The chazzan should be someone who is fasting so that they can say these prayers.)
In Sefardic communities (and in Israel), the Kohanim recite the Priestly blessing. In some Sefardic communities this is also done in Shacharit.
Minchah is concluded with Aleinu and Mourner’s Kaddish.
Those who put on “Rabeinu Tam’s Tefillin” should do so after Mincha.
One shouldn’t study the daily Rambam, the Daf yomi, or any other (personal) daily shiur until nightfall.
Motzei Tisha Be’Av
Thursday night, July 23
Ma’ariv and Break-fast[60]
● At nightfall, one should pray Maariv as usual.
● One should wash Negel Vasser properly (six times alternately) after Maariv.
● It is proper to do Kiddush Levana on the night immediately following Tisha Be’av. The Arizal says that this alludes to the birth of Moshiach ben David. Some say that it’s best to do Kiddush levana on Motzei Tisha Be’Av (which is still a somewhat sad time).
● It is best to also put on leather shoes and eat before reciting Kiddush Levana in order to recite it with full simcha (joy). If, however, by doing so, one will miss saying this prayer with a minyan, one may say it while still fasting.
● Since the Beit HaMikdash continued to burn after the 9th of Av up until the end of the 10th of Av one may not eat meat or drink wine on Sunday evening. For Sefardim the other restrictions of the Nine Days and Three Weeks are now permitted. Ashkenazim, however, maintain these restrictions until midday of the 10th of Av (Friday afternoon at 1:26 pm). In honor of Shabbat one may bathe, get a haircut and wash one’s clothes on Friday morning as well.
Our sages teach that whoever mourns for Yerushalayim will merit to see it rebuilt.[61] May we merit it speedily in our days!
[1] Rama 553:2, see Mechaber O.C. 554:1 and Responsa Chatam Sofer O.C. 156.
[2] The Mishnah Berurah, 553:8 cites many acharonim who permit learning on Erev Tisha Be’Av. He therefore concludes that one should not protest if he sees someone following this view.
[3] Mechaber ibid.
[4] O.C. 552:12 See Aruch HaShulchan (552:14) that this is a sign that this day will be transformed into a Yom Tov.
[5] See O.C. Siman 552 and commentaries.
[6] See Magen Avraham 552:11 and Nitei Gavriel 51:1 that some say this is a sign of our faith that these days will become positive ones.
[7] Aruch HaShulchan 552:5.
[8] Rama 552:6 based on the verse (Lamentations 3:16) “He has broken my teeth on gravel, He forced me with ashes.” See Jerusalem Talmud, Ta’anit 4:6 that this was the practice of Rav.
[9] Mechaber, 552:5 and Yalkut Yosef, Dinei Seudat Hamafseket, 3. This is permitted if they usually cook these ingredients together as it is then considered to be one tavshil (cooked dish) as opposed to two.
[10] See Kaf HaChaim 552:15.
[11] O.C. 552:7. See Kaf Hachaim 7 that one should not sit directly on the floor (for Kabbalistic reasons). As such, one should sit on a low stool or a pillow.
[12] O.C. 552:8 and commentaries.
[13] Rama, ibid, 7 and Mishnah Berurah 18.
[14] 553:1 and Mishnah Berurah 2.
[15] Mishnah Berurah, 554:5.
[16] See Aruch HaShulchan Y.D. 384:9.
[17] See sources quoted in Kara Alai Mo’ed, 8, note 4.
[18] Sha’arei Halacha Uminhag, 2, pgs. 183 – 184.
[19] See also Sefer HaSichot, 5751, vol. 2, page 691, end of note 87 that this leniency also applies to learning about the Bait HaMikdash. It would seem that this can only be said regarding one who learns this topic on a daily basis during the Three Weeks or the like.
[20] See Nitei Gavriel chapter 68.
[21] O.C. 559:3.
[22] Ibid., 555:2.
[23] Mechaber, 554:6, see sources quoted in Nitei Gavriel, vol. 2:65, note 22.
[24] Rama, 554:6.
[25] See sources quoted in Nitei Gavriel, vol. 2, 65:6.
[26] Kaf HaChaim 554:34.
[27] See sources quoted in Kara Alai Mo’ed, 9:1.
[28] Mishnah Berurah 568:8. See Dirshu note 10 that, if this will be difficult, one may redeem the fast by giving tzedakah.
[29] O.C. 554:16.
[30] Ibid, 7 – 12 and Mishnah Berurah.
[31] If one went to the bathroom and did not touch a part of his body that is normally covered and is not about to pray, there is a question if he may wash his hands. As such, it is preferred to actually touch such an area when going to the bathroom in order to be able to wash one’s hands (Shulchan Aruch HaArav, 613:4).
[32] Minchat Yitzchak, 10:45
[33] See Mishnah Berurah, 613:6.
[34] Nitei Gavriel 72:13.
[35] Aruch Hashulchan 554:10.
[36] Mishnah Berurah, 554:29.
[37] O.C. 551, Sha’ar HaTziyun, 35 v vvv.
[38] Mishnah Berurah 554:19.
[39] Nitei Gavriel 69:4.
[40] See Shulchan Aruch HaRav, 40:8 and Y.D. 184, Kuntres Acharon 2, Kaf HaChaim 554:85
[41] See Rama, 551:16 and Mishna Berurah, 554:18.
[42] Nitei Gavriel 73:6.
[43] Ibid, 8.
[44] See O.C. 556, Sha’ar HaTziyun, 1 quoting the Taz amd Gra (who forbid it) and the Magen Avraham (who permits it except for at Havdalah on Motzei Shabbat).
[45] Mishnah Berurah, 554:42.
[46] Ritva, Mo’ed Kattan, 27b D”H Tanu Rabanan.
[47] Rav Shlomo Zalman Auerbach, Bein HaMeitzarim, 15, Orchot Halacha 30.
[48] Ibid.
[49] Mishnah Berurah, 554:41 and Kaf HaChaim, 91.
[50] Kaf HaChaim, 554:91.
[51] O.C. 554:22 – 24 with Mishnah Berurah.
[52] Ta’anit 30b.
[53] See 559:10 and Mishnah Berurah 40.
[54] Mishnah Berurah 555:8.
[55] Eliyahu Rabbah 568:18.
[56] Rama, 559:1 and Mishnah Berurah 2.
[57] Kaf HaChaim, 552:63.
[58] Ibid., 554:78, Mishnah Berurah 554:31, O.C. Siman 559,, Piskei Teshuvot 555:2 and 559:7, Rama, 559:4 and 5 and Igrot Kodesh, 11:3,693 (page 306).
[59] Sha’arei Halacha Uminhag, 2, pg. 183, Kaf Hachaim 555:7 and 557:2, Mishnah Berurah, 555:4 and 557:2,Taz, 557:1 and Nitei Gavriel 85:17.
[60] Mishnah Berurah 558:3-5 , Rama 551:8 and Ba’er Heitev 25, Rama 426:2
[61] Ta’anit 30b.
Copyright 2026 by Rabbi Aryeh Citron