TISH'A B'AV REVIEW
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. Some of this review is applicable to Shabbat Chazon and Tish'a b'Av in general, and some is specific to this year's situation of Tish'a b'Av being on Motza'ei Shabbat and Sunday.

Major sources: Aveilut HaChurban by HaRav Yoel Schwartz and The Laws of Tish'a b'Av that falls on Sunday and the laws of the Shabbat before it, by HaRav Sroya Divlitzky.

When the Tish'a b'Av fast is Motza'ei Shabbat-Sunday (almost 40% of the time), Erev Tish'a b'Av is on Shabbat, which is halachically 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 Chazon is Erev Tish'a b'Av, there is an interesting dynamic to observe as Shabbat and Tish'a b'Av clash (as we shall see).

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 at the same time.

Because Tish'a b'Av is Motza'ei Shabbat this year, there is no period of time that is considered to be "SHAVU'A SHECHAL BO", the week in which Tish'a b'Av falls. This means that the strictest of the pre-Tish'a b'Av rules of mourning do not apply this year. Just as an example, fingernail cutting is permitted during the Three Weeks and even during the Nine Days. It is only forbidden during Shavu'a Shechal Bo. Therefore, this year, there is no restriction of cutting one's nails (except on Tish'a b'Av itself).

[Note that when the 9th of Av is Shabbat, some authorities say that the entire previous week is Shavu'a Shechal Bo, and others say that the situation would be the same as it is this year. But we needn't worry about this halachic dispute, because there is no argument when the 9th of Av is Sunday.]

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 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 is inappropriate for Shabbat.

The rule of thumb for this Shabbat is sad feelings are in place; conspicuous mourning is not. Yet there are certain practices that might be considered as public displays of mourning, and we do them anyway.

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 object to this minhag as well. Yet, it is a well- established practice.

The rabbi of the shul or a prominent member of the community is usually given Maftir .

TZIDKATCHA 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" 9Av 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.

On the other hand, there are opinions that Seuda Sh'lishit should not be more than one's usual fare.

Do not think of meat & wine on Shabbat as "merely" and issue of no public display of mourning on Shabbat. Think of Shabbat as MEI'EIN OLAM HABA, a foretaste of the World to Come. Our eating of meat and drinking of wine on Shabbat Chazon, the Shabbat during the Nine Days, and especially when Shabbat is Erev Tish'a b'Av,is a foretaste of the time of Mashiach and the Third Beit HaMikdash, when we will once again have the sacred meat of the korbanot and the wine of libation on the Mizbei'ach.

Although we abstain from meat and wine during the Nine Days, the actual halacha prohibits meat and wine only for the pre-Tish'a b'Av meal. And this year, because Erev Tish'a b'Av is Shabbat, we "defy" that halacha and may partake of meat and wine even at Seuda Shlishit, this year's pre-Tish'a b'Av meal. We thus get a glimpse of 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 (finest) hour", referring to the lavish, festive meal celebrating 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, in light of our mourning the Churban. 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 Seudat 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 a few minutes before 7:25pm. 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.

The other opinion is that the prohibition of wearing leather shoes and the practice of not sitting on a regular chair do not begin until Shabbat is out. The prohibitions of eating and drinking, washing, use of lotions, cosmetics, perfumes, etc. begin at sunset.

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.

[If one must eat on Tish'a b'Av, he OR SHE should say havdala before eating. This applies to either Motza'ei Shabbat or the daytime of Sunday.

Children may eat without Havdala. People who are fasting can fulfill their obligation of Havdala by listening to the Havdala of one who is not fasting, and they will not need to say Havdala after the fast.]

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 three 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 necessary).

Shacharit: Talit & T'filin are not worn. No Birkat Kohanim. Custom to omit OTEIR YISRAEL B'TIF'ARA (and to say it at Mincha). Some omit the bracha SHE'ASA LI KOL TZORKI in the morning, because we cannot wear leather shoes (and say it at night). The Korbanot portion of the davening is reduced (check a Tish'a b'Av kinot-book with davening for the details). Davening is regular but subdued. Surprisingly, we don't say Avinu Malkeinu, Tachanun, La'm'natzeiach, 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 (halachic) noon. Some have the custom of rereading Eicha in the morning.

Thinking about the destruction of the Temples (and other tragedies associated with 9Av) 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.

For this reason, it seems that it is an erroneous practice to repeat the Sh'ma at mincha. Since one fulfilled the Mitzva of morning-Sh'ma at Shacharit (even without T'filin), repeating it is "just" reading in the Torah, which is like learning Torah which is forbidden.

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) are inadvertently omitted - and one has finished the Amida - one does not repeat. However, if one skipped NACHEIM in its regular position, he can insert it into the RETZEI bracha, but without the bracha-ending of MENACHEIM TZIYON U'VONEI YERUSHALAYIM. Also, NACHEIM and/or ANEINU can be said at the end of ELOKAI, N'TZOR, right before the concluding pasuk of the Amida - Y'H'YU L'RATZON...

The fast ends in Jerusalem at 7:53pm (Lu'ach Eretz Yisrael and the computer program Chazon Shamayim). Maariv at the end of the fast is regular. If practical, one should wash his (full) hands ritually, since it had not been "properly" done in the morning, before Maariv. According to the minhag of the GR"A, one should put on regular shoes and say the omitted bracha from the morning brachot.

Re Kiddush L'vana, see "Word of the Month"

Havdala is said 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 (some say otherwise), notwithstanding what is said in the next paragraph.

Generally the laws and customs of the Nine Days continue until noon of the 10th of Av, because the Beit HaMikdash 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. Halachic noon is approx. 12:44pm Israel Summer time.

It cannot be overstated, that perhaps THE most important "detail" of Tish'a b'Av is our thoughts and feelings about the many tragedies of Jewish History, and our belief in the coming of the Geula, BIM'HEIRA B'YAMEINU, AMEN.

As mentioned previously, the day of the week Tish'a b'Av falls is the same as the previous first day of Pesach. There is a mnemonic device for this connection based on the AT-BASH alef-bet code. ALEF, first letter of the alef-bet is paired with the last letter, TAV. ALEF is for the first day of Pesach = (same day of the week as) TISH'A B'AV. For Pesach, the rule is LO B'DU PESACH. Meaning that Pesach cannot begin on a Monday, Wednesday, or Friday. Same for Tish'a b'Av. Meaning that Tish'a b'Av can fall on Sunday (like this year, 28% of the time), Tuesday (32%), Thursday (28.5%), or Shabbat (in which case it is postponed to Sunday, 11.5%). This means that Sunday is the most common day for Tish'a b'Av (39.5%), but there are differences between regular Sunday and postponed to Sunday.

Most importantly, let us hope and pray that the L'SHANA HABA'A BIRUSHALAYIM HAB'NUYA of Pesach will become manifest in the joyous festival Tish'a b'Av will become, speedily in our time.

Subtlety: R' Devlitzky, in his book on Tish'a b'Av that falls on Sunday (and Erev Tish'a b'Av on Shabbat) was asked the following question: A person regularly takes a specific pill before a fast day, so that he will be able to fast well. May he do so on Shabbat Erev Tish'a b'Av?

His answer was NO. It would be preparing on Shabbat for Chol, which is not permitted. Let him take his pill after Shabbat, without water.

On the other hand, we eat and drink on Shabbat in order to be able to better fast on Tish'a b'Av. What's the difference? Subtlety. Don't announce that you are eating for the fast; just eat. That is something permitted on Shabbat. Similarly, you can take a nap on (any) Shabbat even if it is for the purpose of being well-rested for Motza"Sh - just don't put it into words.

In the book of Nechemya we read of the return to Eretz Yisrael from Babylonian exile and of the renewal of Torah in the life of the Jews in Eretz Yisrael. The people cried with shame when they realized how far they had strayed from Torah. Ezra and Nechemya exhorted them not to mourn and weep, but rather to rejoice and to see to it that others are also provided for (in celebration of the return of the people to Torah and Eretz Yisrael. And so they did. Nechemya 8:12 tells us, "And all the people went their way to eat, and to drink, and to send portions, and to make great rejoicing, because they had understood the words which had been declared to them. How different this scene is to the situation reflected in our observance of Tish'a b'Av and the reading of Megilat Eicha. The first pasuk of Eicha (1:1), let us say, represents the opposite side of the coin to that which is described by Nechamya. Both p'sukim (Nechemya 8:12 and Eicha 1:1) share the same g'matriya - 4581. G'matriyas don't prove anything, but they sometimes give us something to ponder.