TISH'A B'AV REVIEW

Please consider the following review as an educational tool; actual halachic questions should be put to your LOR. This is especially true of cases that are in any way out of the ordinary.

11.5% of the time, Tish'a b'Av falls on Sunday. 28% of the time it falls on Shabbat and is postponed until Sunday (as is the case this year). That means that we fast for Tish'a b'Av on Motza'ei Shabbat and Sunday almost 40% of the time. Erev Tish'a b'Av on Shabbat is different from Erev Tish'a b'Av on a weekday.

The Shabbat before Tish'a b'Av is known as SHABBAT CHAZON. The name derives from the Haftara which is read, the first chapter of Yeshayahu. When Shabbat Chazo  is the 9th of Av (or the 8th), there is an interesting dynamic to observe in the clash between Shabbat and Tish'a b'Av. Cleaning the house and other preparations for Shabbat are as usual. Although we do not eat meat during the Nine Days, it is permitted to taste (without swallowing) food being cooked for Shabbat to determine its flavor-needs.

Many authorities permit bathing and dressing for Shabbat as one would usually do for Shabbat. (This is the standard practice in Israel.) Others impose some restrictions, such as washing with cooler (less pleasant) water, and not bathing the entire body.

There is a dispute among poskim as to whether the week before this year's Shabbat Chazon is to be considered as "the week in which Tish'a b'Av falls", or not. One practical aspect of this dispute is whether fingernail cutting is permitted on this Friday or not. If you want to cut your nails, ask your Rav.

This is as good a point as any to say the following: Whether to cut one's nails or not seems like such a petty issue. Can it really make a difference yes or no, in light of the broad concept of mourning the destruction of the Beit HaMikdash? It might seem picky, but it's not. A true commitment to Torah and Mitzvot includes both the general ideas and the nitty, gritty of Halacha, Minhag, common practice, etc. Look at it the other way — such a minor issue as cutting one's nails leads us to focus on the significance of AVEILUT HACHURBAN, of the meaning of the Nine Days, the month of Av, and the week in which Tish'a b'Av falls. Whatever the answer will be, we did not take things for granted. We allow our religion to apply to even mundane, minor aspects of our life. Our religion IS a way of life.

One may wear fresh garments for Shabbat, but not new garments. Many shuls sing L'cha Dodi to the tune of "Eli Tzion" from Tish'a b'Av morning.

Some authorities frown upon this custom as a sign of mourning on Shabbat.

Nonetheless, it is a wide spread practice.

It is permitted to drink wine and eat meat once a person has taken Shabbat upon himself, even if it is before sunset.

If one usually sings z'mirot at his Shabbat table, he does so this Shabbat as well - but not more than usual. Some suggest reducing the amount of singing - unless doing so would be an obvious sign of mourning, which, of course, is inappropriate for Shabbat. The rule of thumb for this Shabbat is sad feelings are in place; conspicuous mourning is not.

Many shuls read the pasuk beginning with the word "Eicha" (D'varim 1:12) to the tune of Eicha. Some object to this custom, too, but it is the common practice.

The Haftara for Shabbat Chazon is mostly read with the Eicha melody. And, once again, some raise an objection to this minhag as well. The rabbi of the shul or a prominent member is usually given Maftir.

Tzidkatcha Tzedek is not said at Mincha. This is one of the practices related to Tish'a b'Av that treats it as a MOED. More on this later.

Pirkei Avot is not read/learned this Shabbat. Some allow only the "approved" Tish'a b'Av topics for Shabbat afternoon. One should not take a pleasurable walk on Shabbat afternoon.

Shabbat meals are as usual, including meat and wine. The custom of not eating meat or drinking wine during the Nine Days does not apply to Shabbat - another example of "no public display of mourning on Shabbat". One may have meat and wine at all meals on Shabbat, even if this is more than he would usually do. In other words, it is permitted to have meat at Seuda Sh'lishit, even if you never do so otherwise.

It will serve us well to think of meat & wine on Shabbat not only in the negative (no public display of mourning, therefore...), but also in a positive way. The fact is that this year we will be eating sumptuous meals, including meat and wine on Tish'a b'Av. This gives us a glimpse into the (hopefully near) future when the prophecy of Zacharia will come to be and Tish'a b'Av and its three satellite fasts will become joyous days. There is an interesting term used by halachic sources to tell us that we may eat anything we want at the Shabbat meals. The term is "like the Seuda of Shlomo in his moment", referring to the lavish, festive meal to celebrate the building of the Beit HaMikdash. If all we had was our present and past, then that phrase would be insensitive, to say the least. But with our future guaranteed through G-d's prophecy, the phrase itself is part of the prophecy and promise.

Although there is no official Seudat HaMafseket with egg and bread etc. because of Shabbat, there are, nonetheless, differences in Seuda Shlishit to be noted:

Although we can eat without restriction at Seuda Shlishit, we should eat the meal with a heavy heart. We should not have company for this meal, unless it would be an obvious sign of mourning. Z'mirot should be held to as minimal as will not be obvious that it is being curtailed because of Tish'a b'Av.

One must stop eating and drinking a bit before sunset. This applies on Shabbat as well as during the week. For Yerushalayim, we should stop by 7:35pm (2-3 minutes earlier is preferable). Some say that one should also not be wearing leather shoes after this time, but should not yet put on "Tish'a b'Av shoes". One should try to avoid sitting on a regular chair after this time. Just don't be obvious about it.

Okay, what next. There are basically two possibilities. Try to find out what your shul does. First, let's keep things simpler, without relating to shul. Shabbat is out at 8:17pm in Jerusalem. Check for your locality's exact time. At that time, one says BARUCH HAMAVDIL BEIN KODESH L'CHOL, removes leather shoes if he is still wearing them, put on sneakers (watch out for sneakers with leather; they cannot be worn on Tish'a b'Av) or whatever, and davens Maariv. Many shuls will schedule Maariv for 10-20 minutes after Shabbat-out, so that people will have time to come to shul for Maariv and Eicha in their sneakers and with their Kinot books after Shabbat is over. If your shul davens at the Shabbat-out time, the other possibility is to bring sneakers on Friday and have them available for 8:17 and Maariv.

One may not bring Tish'a b'Av shoes to shul when it is still Shabbat, nor may one change into them before Shabbat is over. A kinot book MAY be brought to shul before the end of Shabbat; one should preferably read from it or look it over in shul while it is still Shabbat, so that its being brought would not be an act of preparing on Shabbat for Chol. Sorry if this sounds complicated. In the clash between Shabbat and Tish'a b'Av, one must be sensitive to the demands of both days. Don't wait until Shabbat afternoon to decide what you are doing as Shabbat ends; plan ahead.

Havdala:

Wine/beverage and the Havdala bracha are held over until Sunday night. B'samim (spices) are not taken at all this week. Fire is used on Motza'ei Shabbat. After Maariv and before Eicha, a havdala candle, other candle, or incandescent light bulb is used to say the bracha BOREI M'OREI HA'EISH - if one forgets, there is no make-up on Sunday. [There is an interesting disagreement among authorities as to whether one who breaks his fast for health reasons (or whatever) either on Motza'ei Shabbat or Sunday should say havdala before eating or not. If you have that situation, ask a Rav what to do.]

Maariv is recited in a low, mournful tone.

Then Megilat Eicha is read while people sit on the ground or on low stools. It is customary to reduce the lighting in shul and remove the curtain of the Ark and the covers of the Amud and Shulchan. (When Eicha is read from parchment, as it is in many shuls in Jerusalem, a bracha is recited.) Following Eicha some kinot (poems of lament) are chanted.

The laws of Tish'a b'Av reflect 3 factors:

[1] The prohibitions of Yom Kippur- like fasts (viz. no eating or drinking, no washing except for fingertips for ritual washing and the washing of actual dirtied areas of the body, no cosmetics or lotions except unscented deodorant and medications, no wearing of leather shoes, including shoes or sneakers with tops or soles of leather, no marital relations);

[2] practices related to mourning (no Torah-learning except sad themes such as Eicha and Job, parts of other books of Tanach, the laws of Tish'a b'Av, the laws of mourning, etc., no greeting one another, sitting on the ground); and

[3] a reduction of luxuries and comfort (such as making sleeping conditions less comfortable).

In the morning, one should wash only his fingers (and his eyes, if nec.).

Shacharit: Talit & T'filin are not worn. No Birkat Kohanim. Davening is regular but subdued; surprisingly, we don't say Avinu Malkeinu, Tachanun, Lamnatzei'ach, or Slichot, any or all of which we might expect on a fast day. Tish'a b'Av, however, is referred to as a "Moed" and will IY"H be a festival when the Beit HaMikdash is rebuilt. As a sign of our complete confidence in this promise of the Messianic times, we treat Tish'a b'Av as a festival in these token ways.

Special Torah reading and Haftara are followed by many Kinot which should ideally continue until noontime. Some have the custom of rereading Eicha in the morning as well as at night.

Thinking about the destruction of the Temples (and other tragedies associated with 9 Av) is essential. One should refrain from such activities that would cause the mind to wander from the day's thoughts.

Although most restrictions continue throughout the entire day, a few items are relaxed at mincha-time. The Parochet is returned to the Ark, lighting in shul is restored to normal, talit and t'filin are worn, Kohanim bless the People, and sitting on regular chairs is permitted. This, in essence, transforms Tish'a b'Av into a "regular" fast day and psychologically allows us to reflect on the consolation of the prophecies of the Geula and the Building of the Third Beit HaMikdash.

Notwithstanding the tone of the previous paragraph, the five prohibitions of the fast continue until stars-out. The restriction on Torah learning likewise continues throughout the day.

Torah and Haftara readings for Mincha are like other fast-days. The paragraphs "Nacheim" and "Aneinu" are recited in the mincha Amida. If either (or both) or inadvertently omitted, one does not repeat the Amida.

The fast ends in Jerusalem at 8:06pm (Lu'ach Eretz Yisrael). Maariv is regular. One should wash his hands (ritually, since it had not been "properly" done in the morning). Some put on regular shoes and say the omitted bracha from the morning brachot.

Some say Kiddush L'vana right after Tish'a b'Av (preferably after breaking the fast).

Others will have said K.L. during the previous week (this according to Minhag Yerushalayim).

Havdala should be said either on a cup of wine or another acceptable beverage. The introductory p'sukim are not said, nor are the brachot for spices or fire. Wine may be used, not withstanding what is said in the next paragraphs. Generally, the laws and customs of the Nine Days continue until noon of the 10th of Av, because the Beit Ha Mikdash continued burning through out the 10th. In fact, more of its destruction took place on the 10th, but the 9th was designated as the day of mourning because the destruction began on the ninth.

This year, however, the fast is postponed to the 10th. All restrictions of the Nine Days (except for meat and wine) end when the fast does. Thus one may do laundry, bathe (no restrictions, even pleasurable swimming) take a haircut, shave, listen to music, etc. on Sunday night. One may eat meat and drink wine on Monday morning.

May we rejoice in the rebuilding of the Beit HaMikdash, speedily in our time, AMEN.