Laws and Customs

Laws and Customs of Shabbat Chazon and Tisha Be’Av, 5785

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Erev Shabbat Chazon

7^th of Menacham Av, August 1

In honor of Shabbat, one may;^[1]

●      Cut their nails.

●      Shine their shoes.

●      Wash their clothes if they do not have clean clothes.

●      Wash the floor.

●      Taste the Shabbos food without swallowing. (No bracha is made in such a case.)

●      Feed their young children the Shabbat meal with meat before Shabbat if they are too young to stay up for the meal.

Shabbat Chazon 

8^th of Menachem Av/ August 1 and 2 

The Shabbat before Tisha Be’av is referred to as Shabbat Chazon, reflecting the first word of the Haftorah reading. Because the word Chazon means vision, the great Chassidic master, Rav Levi Yitzchak of Berditchev, taught that every year, on this Shabbat, G‑d shows us a vision of the future Bait HaMikdash. Even if we are not aware of this vision, our neshamot (souls) are aware of it, and this causes us to yearn for the rebuilding of this temple.

• In places where people customarily dance on Shabbat, they may do so on this Shabbat as well.^[2]
• One who accepts Shabbat early may eat meat and drink wine from that point and on.^[3]
• One may also feed one’s young children the meat or chicken from the Shabbat food several hours before Shabbat as mentioned above.^[4]
• One may wash clothes on Friday if one needs them for Shabbat as mentioned above.^[5]
• One should have a joyful Shabbat meal as one would every week.
• In some communities, the Haftorah is chanted to the tune of Eicha. This is not the Chabad custom.^[6]
• Some have the custom to call up the Rav of the community for the Maftir.^[7]
• We recite the prayer of Av HaRachamim as usual on this Shabbat.
• We do not recite Tzidkat’cha during Mincha of this Shabbat.^[8]
• We do not study Pirkei Avot (Ethics of the Fathers) on this Shabbat afternoon since, according to many opinions (see below), one may not study Torah after midday.^[9]
• One should go walking for pleasure on Shabbat afternoon.
• One may eat meat and drink wine (even) during the Third Meal (Shalosh Seudot).^[10]
• Although the Third Meal is the final meal before the fast, we do not treat it as the Se’udah HaMafseket (in terms of eating eggs dipped in ashes and sitting on the floor). Rather one should eat whatever foods one wishes as one does on a regular Shabbat. Some say that one should not have this meal with a large group. One may certainly eat it with one’s family.^[11]
• One should not say explicitly that they are eating extra food at this meal in preparation for the fast. 
• One must stop eating before sunset.^[12]
• One should not remove one’s leather shoes or sit on a low stool until Shabbat ends.^[13]
• No preparations should be made on Shabbat for Tisha Be’Av. This includes bringing kinot or non-leather shoes to shul.^[14]

Studying Torah on Shabbat Afternoon

• One may not study Torah on Shabbat afternoon as doing so will cause one to still be thinking of that Torah on the 9^th of Av on which it is forbidden because Torah study gladdens the heart.^[15]
• Some permit studying Torah on Shabbat afternoon.^[16] One who didn’t get a chance to complete his daily study of Chitas (Chumash, Tehillim and Tanya) or Rambam in the morning, may rely on this opinion and complete them in the afternoon.
• Certainly, one may study parts of the Torah which are sad and/or relate to the destruction of the Bait HaMikdash. Several examples:^[17]
• Megillat Eicha and the Midrash on Eicha
• The sad parts of Yirmiyahu (Jeremiah) and 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.
• Some say that on this Shabbat afternoon one may study Chassidic books as long as one does not learn them in depth.^[18]
• One may review the parsha and the Targum Onkelus (Shnayim Mikrah) on this Shabbat afternoon.^[19]

Motzoei Shabbat

In practice, it is best to set the time for reciting the Maariv payer for some time after the end of Shabbat. This allows people to go home and change into their weekday clothes and remove their leather shoes before returning to Shul. One should say Baruch HaMavdil Bein Kodesh Lechol before doing so.^[20]

If one is davening in a shul that prays Ma’ariv immediately after Shabbat, he should remove his leather shoes after the recital of Barchu. (One should untie the laces beforehand and wash one’s hands after doing so.) In such a shul, the Chazzan should remove his shoes before Barchu so as not to interrupt in the middle of his prayers.^[21]

• We do not make Havdalah after Shabbat as the fast has already started at that time. Rather, Havdalah is recited after the fast, on Sunday night.^[22] We do, however, make a blessing on the candle – Borei Me’orei Ha’Esh. It is best to do so in shul before the reading of Eicha. If one did not do so, one may say this blessing later on that night.^[23]
• A person who is sick and will not be fasting should make Havdalah on this night.^[24] Some say that he or she should use beer or another important beverage rather than wine or grape juice.^[25] (One who is fasting may fulfill the mitzvah of Havdalah by listening to this Havdalah.) No blessing on fragrant spices should be recited, nor should the verses of Hinei Keil Yeshu’ati etc be said. (which are recited as an introduction to Havdalah) be said.
• Some say that a child who will not be fasting should make Havdalah before eating. He or she should use grape juice or another important beverage. One child may recite Havdalah for other children.^[26] Others say that they may eat without hearing Havdalah and that they should simply hear Havdalah on Sunday night with everybody else.^[27] This is the widespread custom.
• One should make the bracha of Borei Me’orei Ha’Esh on a (multi-wick) candle before the reading of Eicha 
• One should make sure to say Ata Chonantanu (the Havdalah in the Maariv Amidah) or Baruch HaMavdil Bein Kodesh LeChol before doing any labor that is forbidden on Shabbat after Shabbat ends.
• It is best to not wash the dishes and utensils from Shabbat until after midday on Sunday.

See below for more on the Maariv prayer

The Fast of Tisha Be’Av

Motzei Shabbat and Sunday, August 2 and 3 

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 pertaining to this day: (For more information please see the Code of Jewish Law [O.C. 554 – 558].) 

 

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.^[28]
• One should also not read secular articles or the news or do anything which will distract him from the mourning of the day.^[29]
• Some permit one to learn from works that inspire a person to Teshuvah (e.g., Mussar and Chassidut).^[30]
• One who normally recites Mishnayot after the prayers and then says a KadishDerabanan should say the Mishnayot of Ta’anit or Mo’ed Kattan that one may study on Tisha Be’Av. At Mincha on Sunday afternoon, one may say the regular Mishnayot.^[31]
• 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.^[32]

Sitting^[33]

• From nightfall on Motzei Shabbat until midday on Sunday (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.^[34]
• 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.^[35]
• 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 Motzei Shabbat until nightfall on Sunday, it is forbidden to eat or drink. 
• One who is sick and confined to bed need not fast.^[36] Some say that even a sick person should fast unless he is in great pain.^[37] In case of doubt, one should discuss it with one’s doctor and rabbi.
• One who needs to break their fast should make havdalah before doing so. It is preferable for a child to can drink the wine (or grape juice) of havdalah. If this isn’t possible, one may drink it themselves.
• 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’Avshould fast providing she feels well enough to do so.^[38]
• 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.^[39]
• 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.^[40]
• 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.^[41]

Wearing Leather Shoes^[42]

 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^[43]

• 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.^[44]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.^[45]
• One who touched a part of his body that is normally covered may wash that hand up to the knuckles.^[46] One should refrain from touching these areas in order to minimize washing on Tisha Be’Av.^[47]
• One should wash his hands up until his knuckles before praying.^[48]
• A kallah, within 30 days after her wedding, may wash her face.^[49]
• A woman may wash herself as necessary in order to do a hefsek tahara.^[50]
• 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.^[51]
• In addition, one may wash their hands to clean them before preparing food as needed.^[52]
• 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).^[53]
• A woman whose mikvah night is on Motzei Shabbat should postpone the Mikvahuntil Sunday night. She should prepare for mikvah on Erev Shabbat in the afternoon. And then do another brief preparation before immersing after TishaBe’Av. Some say she should prepare after the Fast of Tisha Be’Av is over.^[54]One whose Mikvah night is the night after Tisha Be’Av (Sunday night) should do her preparations after nightfall.

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.^[55]

Jewelry

It is customary for women not to wear jewelry on Tisha Be’Av with the exception of jewelry that one wears all of the time.^[56]

Smelling Spices

It is best not to smell fragrant spices on Tisha Be’Av.^[57] (For this reason we do not make a blessing on spices after Shabbat.)

 

Greetings 

• One may not greet others on Tisha Be’Av (e.g., by saying “hello,” “how are you?” or “good morning”).
• For this reason, we do not wish each other Gut Voch or Shavuah Tov (a good week) on this Motzei Shabbat.^[58]
• 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.^[59]
• It is permissible to nod one’s head in greeting.^[60]
• 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.^[61]
• 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.”^[62]
• One should not give gifts on Tisha Be’Av unless the recipient is poor and in need of the item.^[63]
• One may give money or food to the poor on Tisha Be’Av.^[64]

Work^[65]

• 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^[66] 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.^[67]

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.^[68]

●      “On a fast day one should guard themselves from anger and from any other sin.” (Eliyahu Rabbah)^[69]

 

Prayers on Tisha Be’Av

The Night of the Fast of Tisha Be’Av, Motzei Shabbat, August 2 

• 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 should sit on the floor (or a low bench) for the Maariv prayer and the reading of Eicha.
• As mentioned above, the congregation should make the bracha of Borei Me’orei Ha’Esh on a (multi-wick) candle before the reading of Eicha. 
• 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.^[70]
• After the reading of Eicha, several kinot (lamentations) are recited.
• We do not recite Viyhi No’am on Motzei Shabbat as this prayer commemorates the dedication of the Sanctuary. This is not appropriate on the day of its destruction.^[71] We do, however, say Ve’Atah Kadosh.
• We don’t recite the verses of Veyiten Lecha that are usually recited on Motzei Shabbat.^[72]
• As mentioned above, one should not wish another person a Gut Voch or Shavuah Tov on this night.
• It is customary in many communities to learn the story of the destruction after the nighttime prayers.^[73]

 

Shacharit/Morning Prayers[74]

• 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 TishaBe’Av. The bracha is also not recited at night at the end of Tisha Be’Avaccording 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.
• 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.
• 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.
• 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[75]

• 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:

1. The Parochet (curtain) should be replaced on the Aron Kodesh (holy ark) and the cover returned to the Bimah.
2.  One should don Tallit and Tefillin with a Bracha.
3. 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.
4. 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.
5. The prayers of Nachaim and Aneinu are inserted in the silent Amidah, in the blessings of Boneh Yerushalayim and Shome’ah Tefilah respectively. 
6. 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).
7. If one did not recite Nacheim at all, he need not repeat the Amidah.
8. 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 in the repetition of the 
9. Amidah. In Sefardic communities (and in Israel), the Kohanim recite the Priestly blessing. (The chazzan should be someone who is fasting so that they can say these prayers.)
10.  Minchah is concluded with Aleinu and Mourner’s Kaddish.
11. Those who put on “Rabeinu Tam’s Tefillin” should do so after Mincha.
12. One shouldn’t study the daily Rambam, the Daf yomi, or any other daily shiuruntil nightfall.

Motzoei Tisha Be’Av 

Sunday night, August 3

Ma’ariv and Break-fast[76]                                            

·      At nightfall, one should pray Maariv as usual. 

·      One should wash Negel Vasser properly (six times alternately) after Maariv.

·      One should make Havdalah before eating. This Havdalah does not include the blessings on fire or spices. Some also skip the verses of Hinei Keil Yeshu’ati (this is not the Chabad custom). The Mishna Berurah rules that one may drink the wine or grape juice from this Havdalah themselves. Others say that it is best to have a child drink it. Certainly, if there is no child available, one may drink the wine oneself. (According to the Alter Rebbe, one may only give the wine to a child who is fulfilling the mitzvah of Havdalah at that time. See above.)

·      One should not recite the blessings of smelling spices or the candle (even if one forgot to say the blessing on the candle on Motzoei Shabbat) as these are only recited on Motzoei Shabbat.

·      It is proper to do Kiddush Levana on the night after Tisha Be’av. The Arizal say that this alludes to the birth of Moshiach ben David.

·      It is best to also put on leather shoes, recite Havdalah and eat, before reciting Kiddush Levana in order to recite it with full simcha (joy). If 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 9^th of Av up until the end of the 10^th 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 10^th of Av (Monday afternoon at 1:26 pm).

Our sages teach that whoever mourns for Yerushalayim will merit to see it rebuilt.^[77] May we merit this speedily in our days!

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[1] Mishnah Berurah 551:20 and 32, Nitei Gavriel 44:2 and 6.

[2] Nitei Gavriel 93:7.

[3] Shloshim Yom Lifnei HaChag, page 232, note 176, citing Rav Moshe Feinstein.

[4] Elyah Rabbah 551:24

[5] Mishnah Berurah, ibid, 32

[6] See Nitei Gavriel, 47:9

[7] Magen Avraham 282:12

[8] O.C. 559:1

[9] Rama, 553:2

[10] Mishnah Berurah, 551:56

[11] O.C. 552, 10 and Mishnah Berurah, 23

[12] Ibid, 24

[13] Nitei Gavriel, 94:1 and 2. See there that one who keeps the time of Rabbeinu Tam should remove his shoes after Barchu.

[14] Nitei Gavriel, 93:9

[15] Rama 553:2 

[16] See Mishnah Berurah, ibid 8 and 10 who concludes that one may rely on the lenient opinion. 

[17] Ibid

[18] Nitei Gavriel, 92:7

[19] See Magen Avraham, 554:7

[20] Nitei Gavriel, 94:5

[21] Ibid, 4

[22] O.C. 556

[23] Mishnah Berurah, ibid, 1

[24] Sha’arei Teshuvah, 556:1

[25] Nitei Gavriel, 95:8

[26] Responsa of Divrei Yatziv, 243

[27] Shmirat Shabbat Kehilchatah, vol. 2, chapter 62:45

[28] Mishnah Berurah, 554:5

[29] See Aruch HaShulchan Y.D. 384:9

[30] See sources quoted in Kara Alai Mo’ed, 8, note 4

[31] Sha’arei Halacha Uminhag, 2, pgs. 183 - 184

[32] 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.

[33] See Nitei Gavriel chapter 68

[34] O.C. 559:3

[35] Ibid, 555:2

[36] Mechaber, 554:6, see sources quoted in Nitei Gavriel, vol. 2:65, note 22

[37] Rama, 554:6

[38] See sources quoted in Nitei Gavriel, vol. 2, 65:6

[39] Kaf HaChaim 554:34

[40] See sources quoted in Kara Alai Mo’ed, 9:1

[41] Mishnah Berurah 568:8. See Dirshu note 10 that, if this will be difficult, one may redeem the fast by giving tzedakah.

[42] O.C. 554:16

[43] Ibid, 6 - 12

[44] 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).

[45] Minchat Yitzchak, 10:45

[46] See Mishnah Berurah, 613:6

[47] Nitei Gavriel 72:13

[48] Aruch Hashulchan 554:10

[49] Mishnah Berurah, 554:29

[50] O.C. 551, Sha’ar HaTziyun, 35

[51] Magen Avraham, 554:11

[52] Aruch HaShulchan, ibid

[53] See Shulchan Aruch HaRav, 40, 8 and ibid, Y.D. 184, Kuntres Acharon 2

[54] See Rama, 551:16, Mishna Berurah, 554:18 

[55] Nitei Gavriel 73:6 

[56] Ibid, 8

[57] O.C. 556, Sha’ar HaTziyun, 1

[58] Maharil, cited in Nitei Gavriel, 95:18

[59] Mishnah Berurah, 554:42

[60] Ritva, Mo’ed Kattan, 27b D”H Tanu Rabanan

[61] Rav Shlomo Zalman Auerbach, Bein HaMeitzarim, 15, Orchot Halacha 30

[62] Ibid

[63] Mishnah Berurah, 554:41, Kaf HaChaim, 91

[64] Kaf HaChaim, 554:91

[65] O.C. 554:22 – 24 with Mishnah Berurah

[66] Ta’anit 30b

[67] See 559:10 and Mishnah Berurah, 40

[68] Mishnah Berurah 585:8

[69] Eliyahu Rabbah 568:18

[70] Ibid, 559:2

[71] Ibid and Mishnah Berurah 7

[72] Ibid 9

[73] Kaf HaChaim, 552:6

[74] Ibid, 554:78, Mishnah Berurah 554:31 and 559:2, Piskei Teshuvot 555:2, Rama, 559:5 and Igrot Kodesh, 11:307

[75] Sha’arei Halacha Uminhag, 2, pg. 183, Kaf Hachaim, 555:7 and 557:2, Mishnah Berurah, 555:5 and 557:2 and Taz, 557:1

[76] Mishnah Berurah, 556:3 and 558:4-5 and Nitei Gavriel, 96, note 3

[77] Ta’anit 30b