{"id":56143,"date":"2024-07-08T19:58:12","date_gmt":"2024-07-08T19:58:12","guid":{"rendered":"https:\/\/www.ou.org\/holidays\/?p=56143"},"modified":"2024-07-08T19:58:12","modified_gmt":"2024-07-08T19:58:12","slug":"halacha-according-to-the-sephardic-practice-tefillot-of-tishah-bav","status":"publish","type":"post","link":"https:\/\/www.ou.org\/holidays\/halacha-according-to-the-sephardic-practice-tefillot-of-tishah-bav\/","title":{"rendered":"Halacha According to the Sephardic Practice: Tefillot of Tishah B\u2019Av"},"content":{"rendered":"

<\/a><\/a><\/a>The Night of Tishah B\u2019Av<\/h2>\n
    \n
  1. As a sign of mourning, one should wear plain weekday clothes.[1]<\/a><\/li>\n
  2. It is customary to remove the parochet<\/em> in the synagogue.[2]<\/a> Some people have the custom to also remove the covering of the bimah<\/em> and any tablecloths in the synagogue or in their home.[3]<\/a><\/li>\n
  3. After the Kaddish that is recited after Shemoneh Esrei<\/em>,[4]<\/a> Megillat<\/em> Echah<\/em> is read.[5]<\/a><\/li>\n
  4. It is customary only to light enough candles in the synagogue that will permit one to read Echah<\/em> and kinot<\/em>. Some congregations also have the custom to dim the lights.[6]<\/a><\/li>\n
  5. The Sephardic custom is to read Megillat Echah<\/em> without a berachah<\/em> both during the night and the day. If one is praying with an Ashkenazic minyan, he may neither recite the berachah<\/em>, even if he is the one reading the Megillah<\/em>, nor may he answer amen to its recitation.[7]<\/a><\/li>\n
  6. One who cannot attend the synagogue to hear Echah<\/em> should read it on his own at home.[8]<\/a><\/li>\n
  7. After Echah<\/em> is read, the lights in the synagogue should be shut off. The chazzan should then light a candle and recite a paragraph that laments the destruction of the Bet HaMikdash and how many years it has been since its destruction.[9]<\/a> The recitation is as follows:<\/li>\n<\/ol>\n

    \u05d0\u05d7\u05d9\u05e0\u05d5 \u05d1\u05d9\u05ea \u05d9\u05e9\u05e8\u05d0\u05dc \u05e9\u05de\u05e2\u05d5, \u05db\u05d9 \u05d1\u05e2\u05d5\u05d5\u05e0\u05d5\u05ea\u05d9\u05e0\u05d5 \u05d0\u05e0\u05d7\u05e0\u05d5 \u05de\u05d5\u05e0\u05d9\u05dd \u05dc\u05d7\u05d5\u05e8\u05d1\u05df \u05d1\u05d9\u05ea \u05de\u05e7\u05d3\u05e9\u05d9\u05e0\u05d5 \u05d5\u05dc\u05e9\u05e8\u05d9\u05e4\u05ea \u05d4\u05d9\u05db\u05dc\u05e0\u05d5, \u05d5\u05dc\u05d2\u05dc\u05d5\u05ea \u05e9\u05db\u05d9\u05e0\u05ea \u05e2\u05d5\u05d6\u05e0\u05d5, \u05d5\u05dc\u05e0\u05e4\u05d9\u05dc\u05ea \u05e2\u05d8\u05e8\u05ea \u05e8\u05d0\u05e9\u05d9\u05e0\u05d5, \u05d4\u05d9\u05d5\u05dd \u05db\u05da \u05d5\u05db\u05da \u05dc\u05d7\u05d5\u05e8\u05d1\u05df, \u05d0\u05d5\u05d9 \u05dc\u05e0\u05d5 \u05e2\u05dc \u05d7\u05d5\u05e8\u05d1\u05df \u05d1\u05d9\u05ea \u05d4\u05de\u05e7\u05d3\u05e9, \u05d0\u05d5\u05d9 \u05dc\u05e0\u05d5 \u05e2\u05dc \u05e9\u05e8\u05d9\u05e4\u05ea \u05d4\u05ea\u05d5\u05e8\u05d4, \u05d0\u05d5\u05d9 \u05dc\u05e0\u05d5 \u05e2\u05dc \u05d4\u05e8\u05d9\u05d2\u05ea \u05d4\u05e6\u05d3\u05d9\u05e7\u05d9\u05dd, \u05d0\u05d5\u05d9 \u05dc\u05e0\u05d5 \u05e2\u05dc \u05e6\u05e2\u05e8\u05d5 \u05e9\u05dc \u05de\u05e9\u05d9\u05d7.<\/p>\n

      \n
    1. After kinot<\/em> are completed, the paragraph of VeAtah Kadosh<\/em> is recited (U\u2019Va LeTzion<\/em> is not recited since the redemption cannot come at night),[10]<\/a> followed by a special Kaddish. Then one recites Shir LaMaalot<\/em>, Kaddish (Yehe Shelama<\/em>), and Alenu<\/em>.[11]<\/a><\/li>\n
    2. An avel<\/em> during the first three days of mourning may go to the synagogue both at night and during the day to recite kinot<\/em>.[12]<\/a><\/li>\n
    3. Keriat Shema SheAl HaMittah<\/em> is recited as usual on Tishah B\u2019Av, but Vidduy<\/em> is omitted.[13]<\/a><\/li>\n<\/ol>\n

      <\/a><\/a><\/a>Nachem and Anenu<\/h2>\n
        \n
      1. On Tishah B\u2019Av, the Nachem<\/em> prayer is recited as part of the berachah<\/em> of Tishkon betoch Yerushalayim<\/em> in both the silent Shemoneh Esrei<\/em> and the chazzan\u2019s repetition. This prayer is a eulogy over the destruction of the Bet HaMikdash and a supplication for its rebuilding.[14]<\/a><\/li>\n<\/ol>\n
          \n
        1. Some communities have the custom only to recite Nachem<\/em> during Minchah<\/em>.[15]<\/a> Other communities, however, recite Nachem<\/em> during all of the tefillot<\/em> of Tishah B\u2019Av.[16]<\/a><\/li>\n<\/ol>\n
            \n
          1. One who forgot to recite Nachem<\/em> in its appropriate place should recite it before the word vitechezenah<\/em> in the berachah<\/em> of Retzeh<\/em>, but should omit the concluding words \u201cBaruch Atah A-donai Menachem Tzion bebinyan Yerushalayim<\/em>.\u201d[17]<\/a><\/li>\n<\/ol>\n
              \n
            1. One who already concluded the berachah<\/em> of Retzeh<\/em> should continue his prayer and insert Nachem<\/em> before the verse Yehiyu leratzon imrei fi <\/em>at the end of Shemoneh Esrei<\/em>, without its concluding berachah<\/em>.[18]<\/a><\/li>\n<\/ol>\n
                \n
              1. One who forgot to recite Nachem<\/em> does not repeat Shemoneh Esrei<\/em>.[19]<\/a><\/li>\n<\/ol>\n
                  \n
                1. A person who is not fasting should still recite Nachem<\/em> in Shemoneh Esrei<\/em> even though he may not recite Anenu<\/em>.[20]<\/a><\/li>\n<\/ol>\n
                    \n
                  1. One who must eat on Tishah B\u2019Av should recite Nachem<\/em> in Birkat HaMazon<\/em>. However, it should be recited in the HaRachaman<\/em> section of Birkat HaMazon<\/em> without its concluding berachah<\/em>, [21]<\/a> and not before the words vetivneh Yerushalayim<\/em>.[22]<\/a><\/li>\n<\/ol>\n
                      \n
                    1. During all three prayers on Tishah B\u2019Av, the tefillah<\/em> of Anenu<\/em> is recited in Shema Kolenu<\/em>.[23]<\/a><\/li>\n<\/ol>\n

                      <\/a><\/a><\/a>Tefillin on Tishah B\u2019Av<\/h2>\n
                        \n
                      1. The general custom is to not wear a tallit gadol<\/em> and tefillin during Shacharit<\/em> of Tishah B\u2019Av, and instead only wear them during Minchah<\/em>. In Yerushalayim, however, most Sephardim wear a tallit gadol<\/em> and tefillin even during Shacharit<\/em>. The Ashkenazic custom, though, is to only wear the tallit and tefillin during Minchah<\/em>.[24]<\/a><\/li>\n
                      2. One who has the custom to wear Rabbenu Tam tefillin in addition to Rashi tefillin should put on both sets in the morning during Shacharit<\/em>, if his custom is to wear tefillin during Shacharit <\/em>of Tishah B\u2019Av. One who wore his tefillin in the morning should wear Rashi tefillin during Minchah<\/em>, and recite a berachah<\/em>.[25]<\/a><\/li>\n
                      3. One who is praying with a minyan that does not wear tallit and tefillin during Shacharit<\/em> should put on his tallit and tefillin at home before the minyan, and recite keriat Shema<\/em>. Similarly, if one put on tefillin at Shacharit<\/em>, and then prayed Minchah<\/em> with a minyan that only puts on tefillin at Minchah<\/em>, he should also put on tefillin during Minchah<\/em> so as not to stand out, and to prevent others from thinking that he did not wear tefillin that day.[26]<\/a><\/li>\n
                      4. If there are at least ten people who are wearing tefillin and ten people who are not wearing tefillin during Shacharit<\/em>, they should preferably separate into two minyanim.[27]<\/a><\/li>\n
                      5. Those who wear their tefillin during Minchah<\/em> should take them off after shkiyah<\/em> and pray Arvit<\/em> without them.[28]<\/a><\/li>\n<\/ol>\n

                        <\/a><\/a><\/a>Daytime Tefillot<\/h2>\n

                        <\/a><\/a><\/a>Birchot Hashachar<\/em><\/h3>\n
                          \n
                        1. The morning berachot<\/em> are recited as usual. Although we make the berachah<\/em> of SheAsah Li Kol Tzarki<\/em> to thank Hashem for supplying shoes for our feet, and shoes are not worn on Tishah B\u2019Av, the general custom is to recite this blessing anyway.[29]<\/a><\/li>\n<\/ol>\n

                          <\/a><\/a><\/a>Pesukei DeZimrah<\/em><\/h3>\n
                            \n
                          1. Shacharit<\/em> is recited as usual, including Korbanot<\/em> and Pesukei DeZimrah<\/em>.[30]<\/a><\/li>\n
                          2. Some communities have the custom to recite Haazinu<\/em> instead of Az Yashir<\/em>.[31]<\/a> The custom in Yerushalayim is to recite Az Yashir<\/em>, and to recite Haazinu<\/em> after Shemoneh Esrei<\/em>.[32]<\/a><\/li>\n<\/ol>\n

                            <\/a><\/a><\/a>Shemoneh Esrei<\/em> and Chazarat HaShatz<\/em><\/h3>\n
                              \n
                            1. Some communities have the custom to recite a shorter Sim Shalom<\/em> at the end of Shemoneh Esrei<\/em>.[33]<\/a> However, most communities recite Shemoneh Esrei<\/em> as usual, without changing the nusach<\/em> of the berachah<\/em>.[34]<\/a><\/li>\n
                            2. Most communities recite the regular Kedushah<\/em>,[35]<\/a> but there are some communities who have the custom to recite a special Kedushah<\/em> (Nakdesh Shimcha<\/em>) for Tishah B\u2019Av.[36]<\/a><\/li>\n
                            3. In most communities, Birkat Kohanim<\/em> is recited even on Tishah B\u2019Av.[37]<\/a><\/li>\n<\/ol>\n

                              <\/a><\/a><\/a>Tachanun<\/em><\/h3>\n
                                \n
                              1. Tachanun<\/em> is not recited on Tishah B\u2019Av.[38]<\/a><\/li>\n<\/ol>\n

                                <\/a><\/a><\/a>Keriat HaTorah<\/em><\/h3>\n
                                  \n
                                1. The Torah is taken out in the usual manner, with hagbah<\/em> performed as it would be any other day.[39]<\/a><\/li>\n
                                2. Some communities read the sefer<\/em> Torah<\/em> on a lower table, and not on the bimah<\/em> as they usually would.[40]<\/a> Other communities read the Torah in its usual place on the bimah<\/em>.[41]<\/a><\/li>\n
                                3. The portion of Ki Tolid Banim<\/em> is read.[42]<\/a> Three people are called to the Torah, with the third aliyah<\/em> serving as both Shelishi<\/em> and Maftir<\/em>. Half-Kaddish is recited after reading the haftarah, and not beforehand.[43]<\/a><\/li>\n
                                4. Some communities have the custom to read the haftarah to the tune of Echah<\/em>.[44]<\/a><\/li>\n
                                5. When reciting the berachah<\/em> on the haftarah, one should omit the berachah<\/em> of Al HaTorah<\/em>.[45]<\/a><\/li>\n
                                6. The Mi SheBerach<\/em> supplication is not recited for those who receive an aliyah<\/em> to the Torah.[46]<\/a><\/li>\n
                                7. An avel<\/em> should not be called to the Torah on Tishah B\u2019Av, especially for the haftarah.[47]<\/a><\/li>\n
                                8. The berachah<\/em> of HaGomel<\/em> may be recited on Tishah B\u2019Av, but only during Minchah<\/em>.[48]<\/a><\/li>\n<\/ol>\n

                                  <\/a><\/a><\/a>End of Shacharit<\/em><\/h3>\n
                                    \n
                                  1. LaMenatze\u2019ach Mizmor LeDavid<\/em>, which is said before U\u2019Va LeTzion<\/em>, is omitted on Tishah B\u2019Av.[49]<\/a><\/li>\n
                                  2. After U\u2019Va LeTzion<\/em>, the Kaddish of Yehe Shelama<\/em> is recited.[50]<\/a><\/li>\n
                                  3. The Shir shel Yom<\/em> (not including Tefillah<\/em> LeDavid<\/em>) and the Ketoret<\/em> are recited as usual, and should not be skipped on Tishah B\u2019Av.[51]<\/a><\/li>\n<\/ol>\n

                                    <\/a><\/a><\/a>Kinot<\/em><\/h3>\n
                                      \n
                                    1. It is forbidden to leave the synagogue during kinot<\/em>, since one may not divert his mind from mourning. Similarly, it is forbidden to engage in conversation unrelated to Tishah B\u2019Av while reciting kinot<\/em>.[52]<\/a><\/li>\n
                                    2. After reading Echah<\/em> during the daytime, Kaddish Titkabal<\/em> is recited.[53]<\/a><\/li>\n
                                    3. Alenu<\/em> should not be skipped on Tishah B\u2019Av.[54]<\/a><\/li>\n
                                    4. It is especially praiseworthy to give tzedakah<\/em> to the poor, especially to talmidei chachamim<\/em>.[55]<\/a><\/li>\n<\/ol>\n

                                      <\/a><\/a><\/a>Visiting the cemetery<\/h3>\n
                                        \n
                                      1. Many people have the custom to go to the cemetery on Tishah B\u2019Av after Shacharit<\/em>.[56]<\/a> However, the Arizal advised against this custom (unless one needs to go to the cemetery for a burial procession), especially if one has not atoned for the sin of seeing keri<\/em>.[57]<\/a><\/li>\n<\/ol>\n

                                        <\/a><\/a><\/a>Tziduk HaDin<\/em><\/h3>\n
                                          \n
                                        1. If someone passed away on Tishah B\u2019Av, Sephardim recite Tzidduk HaDin<\/em>, while Ashkenazim do not.[58]<\/a><\/li>\n<\/ol>\n

                                          <\/a><\/a><\/a>Minchah<\/h2>\n
                                            \n
                                          1. During Minchah<\/em>, after reciting Ashrei<\/em> and half-Kaddish, the sefer Torah<\/em> is taken out and parashat<\/em> VaYechal Moshe<\/em> is read, as is done on other fast days. Kaddish is omitted after Shelishi<\/em>, and the person who recited Shelishi<\/em> also recites the haftarah. Sephardim recite the haftarah of Shuvah Yisrael<\/em> (Hoshe\u2019a<\/em> 14:2\u201310) and finish with Mi E-l Kamocha<\/em> (Michah<\/em> 7:18\u201320). Ashkenazim, however, recite Dirshu Hashem BeHimatze\u2019o<\/em> (Yeshayah<\/em> 55:6\u201356:8).[59]<\/a> Half-Kaddish is then recited by the chazzan before reciting Shemoneh Esrei<\/em>.[60]<\/a><\/li>\n
                                          2. It is proper to give the same people who received an aliyah<\/em> during Shacharit<\/em> an aliyah<\/em> during Minchah<\/em>.[61]<\/a><\/li>\n
                                          3. During Minchah<\/em>, one can recite a Mi\u2019sheberach<\/em> prayer for those who receive an aliyah<\/em>.[62]<\/a><\/li>\n
                                          4. The kohanim<\/em> should recite Birkat Kohanim<\/em> as they would on other fast days, provided that the congregation is praying Minchah<\/em> close to shkiyah<\/em>.[63]<\/a><\/li>\n
                                          5. Only the kohanim<\/em> who are fasting may recite Birkat Kohanim<\/em>. Kohanim<\/em> who are not fasting should leave the synagogue at the time of its recitation.[64]<\/a><\/li>\n
                                          6. After Minchah<\/em>, the pesukim<\/em> of nechamah<\/em> are recited (as brought in the siddur). It is proper for the chazzan to try to finish Chazarat HaShatz<\/em> at shkiyah<\/em> so that the pesukim<\/em> of nechamah<\/em> may be said after shkiyah<\/em>.[65]<\/a><\/li>\n<\/ol>\n

                                            <\/a><\/a><\/a>Birkat HaLevanah<\/h2>\n
                                              \n
                                            1. It is customary to recite Birkat HaLevanah<\/em> after Arvit<\/em>. It is preferable to eat beforehand, but if one will not be able to recite Birkat HaLevanah<\/em> with a minyan if he would eat first, then he should eat afterward, and recite it immediately after Arvit<\/em> with a minyan. In either case, it is preferable to wear leather shoes before reciting Birkat HaLevanah<\/em>.[66]<\/a><\/li>\n<\/ol>\n

                                              [1]<\/a>. Moed LeChol Chai <\/em>10:53.<\/p>\n

                                              [2]<\/a> Rama <\/em>559:2 explains that this to show that even Hashem \u201ctears His garments\u201d as a form of mourning. Nechamat Tzion<\/em>, p. 247, says that this is in remembrance that Titus tore the parochet<\/em> in the Bet HaMikdash. Kaf HaChayim<\/em> 559:19 says that the parochet<\/em> is put back in place before praying Minchah<\/em>.<\/p>\n

                                              [3]<\/a> Nechamat Tzion<\/em>, p. 250.<\/p>\n

                                              [4]<\/a>. Kaddish Titkabal<\/em> is recited as per Moed LeChol Chai <\/em>10:67; Kaf HaChayim<\/em> 559:9; and Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 353. However, see Shemesh U\u2019Magen<\/em>, vol. 4, O<\/em>.C<\/em>. 7:3, which states that Kaddish is omitted.<\/p>\n

                                              [5]<\/a>. Shulchan Aruch<\/em> 559:2.<\/p>\n

                                              [6]<\/a>. Even though the Shulchan Aruch<\/em> 559:3 states that one should not light more than one candle on Tishah B\u2019Av night, the custom has become that everyone lights his own candle. The Magen Avraham<\/em> 559:4 explains that since nowadays everyone reads Eichah<\/em> along with the chazzan, each person may have his own light. This is also the view of the Taz<\/em> 559:5 and the Mishnah Berurah<\/em> 559:14. See also Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 354. Yalkut Yosef, Ben HaMetzarim<\/em>, p. 518 cites that some people have a custom to dim the lights in their home as well as a sign of mourning, but this is not an obligation.<\/p>\n

                                              [7]<\/a>. Yabia Omer<\/em>, vol. 1, 29:5\u201313 & 2:25; Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 355, in the footnotes; Torat HaMoadim<\/em>, Ben HaMetzarim<\/em>, p. 302.<\/p>\n

                                              [8]<\/a>. Chayei Adam<\/em> 135:19; Mishnah Berurah<\/em> 559:5. See also Teshuvot VeHanhagot<\/em> 2:250, which states that a woman, too, should read Eichah<\/em> to herself is she can.<\/p>\n

                                              [9]<\/a>. Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 356 brings this from Tikkun Yissachar<\/em>, as brought in Keneset HaGedolah<\/em>, at the beginning of this siman<\/em>. See also Zivchei Tzedek<\/em>, Responsa<\/em> 3:22.<\/p>\n

                                              [10]<\/a>. Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 357; ibid., Avelut<\/em>, vol. 3, p. 7, 27.<\/p>\n

                                              [11]<\/a>. Some have the custom to omit Alenu<\/em> on Tishah B\u2019Av; however, most communities do not omit it. See Levush<\/em> \u00a72; Yafeh LaLev<\/em> 559:8; Zivchei Tzedek<\/em>, Responsa<\/em> 3:22; Kaf HaChayim<\/em> 559:46; and Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 357. The custom in Tunisia and Morocco was to omit Alenu<\/em>, as per Lebhar, Magen Avot<\/em>, p. 280.<\/p>\n

                                              [12]<\/a>. Shulchan Aruch<\/em> 559:6. See also Magen Avraham<\/em> 559:8, which explains the Shulchan Aruch<\/em> as permitting an avel<\/em> to even partake in the nighttime kinot<\/em>. However, the Ashkenazic custom follows the Mishnah Berurah<\/em> 559:24, which states that a mourner during his first three days of shivah may only go to the synagogue in the morning, but not in the evening. After the first three days, though, a mourner may go to the synagogue also in the evening.<\/p>\n

                                              [13]<\/a>. Rivevot Ephraim<\/em> 1:380.<\/p>\n

                                              [14]<\/a>. Shulchan Aruch<\/em> 557:1.<\/p>\n

                                              [15]<\/a>. See Kaf HaChayim<\/em> 557:7; Brit Kehunah<\/em>, taf<\/em> \u00a710 with the footnotes of Rabbi Meir Mazuz.<\/p>\n

                                              [16]<\/a>. See Mishnah Berurah<\/em> 557:1, which explains that this is the view of the Shulchan Aruch<\/em>, which is unlike the Rama<\/em>. See also Ohr LeTzion<\/em>, vol. 3, 29:21; Yechaveh Daat<\/em> 1:44; and Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 357.<\/p>\n

                                              [17]<\/a>. Bet Yosef<\/em> in the name of the Avudraham; Taz<\/em> 557:1; Mishnah Berurah<\/em> 557:2; Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 375; Ohr LeTzion<\/em>, vol. 3, 29:21.<\/p>\n

                                              [18]<\/a>. Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 375.<\/p>\n

                                              [19]<\/a>. Shulchan Aruch<\/em> 557:1.<\/p>\n

                                              [20]<\/a>. Ohr LeTzion<\/em>, vol. 3, 29:7 explains that even though he is not fasting, he may recite Nachem<\/em> since Nachem<\/em> is independent of whether one is fasting or not; rather, it is a prayer that is meant for the day, similar to Yaaleh VeYavo<\/em> on Rosh Chodesh.<\/p>\n

                                              [21]<\/a>. Kaf HaChayim<\/em> 557:11; Ohr LeTzion<\/em>, vol. 3, 29:7.<\/p>\n

                                              [22]<\/a>. The Ben Ish Chai<\/em>, Devarim<\/em> 1:27 writes that Nachem<\/em> should be recited in Birkat HaMazon<\/em> instead of Retzeh<\/em>. However, Kaf HaChayim<\/em> 557:11 states that since this is a machloket<\/em> between the poskim<\/em>, it is better not to recite the berachah<\/em>. This is also the view of Ohr LeTzion<\/em>, vol. 3, 29:7 and Chacham Ovadia Yosef in Yechaveh Daat<\/em> 1:44 & 3:40, Halichot Olam<\/em>, vol. 2, p. 162, and Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 288. Ohr LeTzion<\/em> points out that one may add Nachem<\/em> when reciting the HaRachamans<\/em> instead.<\/p>\n

                                              [23]<\/a>. Shulchan Aruch<\/em> 557:1; Kaf HaChayim<\/em> 557:5; Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 381. If one forgot to recite Anenu<\/em>, he does not repeat Shemoneh Esrei<\/em>. Further halachot of reciting Anenu<\/em> are discussed above in \u201cHalachot of the Fast Days.\u201d<\/p>\n

                                              [24]<\/a>. See Shulchan Aruch<\/em> 38:6; ibid. 555:1; Yaskil Avdi<\/em>, vol. 5, Kuntres De\u2019ah VeHaskel<\/em> \u00a76; Yechaveh Daat<\/em> 2:67, 7:90; Chazon Ovadia<\/em>, Arba<\/em> Taaniyot<\/em>, p. 366; Ohr LeTzion<\/em>, vol. 3, 29:22; Torat HaMoadim<\/em>, Ben HaMetzarim<\/em> 10:15; and Orchot Maran<\/em>, vol. 1, p. 92. See also Shemesh<\/em> U\u2019Magen<\/em> 2:6\u20137; ibid., vol. 4, 69:2; ibid. 70:3; and Toledano, Kitzur Shulchan Aruch<\/em> 392:1 for the Moroccan custom to only wear tefillin by Minchah<\/em> and not by Shacharit<\/em>.<\/p>\n

                                              [25]<\/a>. See Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 371, which even permits an avel<\/em> to wear Rabbenu Tam tefillin. See also Moed LeChol Chai <\/em>10:60; Ben Ish Chai<\/em>, Devarim<\/em> 1:25; Mishnah Berurah<\/em> 555:4; Kaf HaChayim<\/em> 555:3; Halichot Olam<\/em>, vol. 2, p. 158; Yechaveh Daat<\/em> 2:16; ibid. 6:2; and Halachah Berurah<\/em>, vol. 3, p. 226.<\/p>\n

                                              [26]<\/a>. See Ben Ish Chai<\/em>, Devarim<\/em> 1:25; Kaf HaChayim<\/em> 555:4; Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 370, in the footnotes; Halichot Olam<\/em>, vol. 2, p. 154; Halachah Berurah<\/em>, vol. 1, p. 420, 4; ibid., vol. 3, p. 226; Otzrot Yosef<\/em> 3:7; Ohr LeTzion<\/em>, vol. 3, 29:22; and Rivevot Ephraim<\/em> 6:297.<\/p>\n

                                              [27]<\/a>. Ohr LeTzion<\/em>, vol. 3, 29:22.<\/p>\n

                                              [28]<\/a>. See Shulchan Aruch<\/em>, O<\/em>.C<\/em>. 30:2, which states that one may only keep his tefillin on if he does not have a clean place to put them when taking them off. Birkei Yosef<\/em> 18:1 & 30:2 and Kaf HaChayim<\/em> 18:11\u201312 & 30:5 state that the Arizal made sure to remove his tefillin before shkiyah<\/em> and pray Arvit<\/em> without them (see Shaar HaKavanot<\/em>, Tefillat HaShachar<\/em> and Tefillat<\/em> Minchah<\/em>, derush<\/em> 2). Furthermore, the Maharil would remove his tefillin on Tishah B\u2019Av even after he recited Kedushah<\/em> for Minchah<\/em> during the chazzan\u2019s repetition. See Minhagei Tishah B\u2019Av<\/em>. This is also the view of Eliyah Rabbah<\/em> 555:2 & 30:3 and Shaarei Teshuvah<\/em> 555:2. See also Chayei Adam<\/em> 14:16; Mishnah Berurah<\/em> 30:8; and Halachah Berurah<\/em>, vol. 2, p. 166.<\/p>\n

                                              [29]<\/a>. Chacham Ovadia Yosef writes that he would recite this berachah<\/em> on Yom Kippur and Tishah B\u2019Av. See Yabia Omer<\/em>, vol. 2, 25:15; ibid. (new edition), footnote 29; Halichot Olam<\/em>, vol. 1, p. 53; Yechaveh Daat<\/em>, vol. 6, p. 195; and Chazon Ovadia<\/em>, Yamim Nora\u2019im<\/em>, p. 320 & the end of footnote 36. See also Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 362; Yalkut Yosef<\/em>, Yamim Nora\u2019im<\/em>, p. 517, footnote 2; Halachah Berurah<\/em>, vol. 3, Otzrot Yosef<\/em> \u00a711; and Orchot Maran<\/em>, vol. 1, p. 149.<\/p>\n

                                              [30]<\/a>. Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 373.<\/p>\n

                                              [31]<\/a>. Gedolot Elisha<\/em>, Minhagei Tishah B\u2019Av<\/em> \u00a74. See also Ben Ish Chai<\/em>, Devarim<\/em> 1:26, which states that the custom in Baghdad was to recite Haazinu<\/em>, even though he would only recite Haazinu<\/em> himself after praying Shemoneh Esrei<\/em>.<\/p>\n

                                              [32]<\/a>. See Zivchei Tzedek<\/em>, Responsa<\/em> 3:22; Ben Ish Chai<\/em>, Devarim<\/em> 1:26; Moed LeChol Chai <\/em>10:60; Kaf HaChayim<\/em> 51:54; ibid. 559:32; Chessed LaAlafim<\/em> 51:11; Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 373; and Orchot Maran<\/em>, vol. 1, p. 210.<\/p>\n

                                              [33]<\/a>. The nusach<\/em> of this berachah<\/em> is brought in Avudraham<\/em>, p. 69c.<\/p>\n

                                              [34]<\/a>. The Bet Yosef<\/em> \u00a7122 rules that one cannot change the nusach<\/em> of a berachah<\/em> in Shemoneh Esrei<\/em>. This is also the view of Kaf HaChayim<\/em> 121:10; Sdei Chemed<\/em>, Ben HaMetzarim<\/em> 2:8; and Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 381.<\/p>\n

                                              [35]<\/a>. Kaf HaChayim<\/em> 121:10; ibid. 559:29; Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 374.<\/p>\n

                                              [36]<\/a>. See Gedolot Elisha<\/em>, Minhagei Tishah B\u2019Av<\/em> \u00a73, which states that this was the custom in Baghdad.<\/p>\n

                                              [37]<\/a>. See Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 374, in the footnotes, which states that the Teimani custom is to omit Birkat Kohanim<\/em> on Tishah B\u2019Av. Toledano, Kitzur Shulchan Aruch<\/em> \u00a7394 and Nahagu HaAm<\/em>, Taaniyot<\/em> \u00a713 state that they did not recite Birkat Kohanim<\/em> in Morocco. See also Moed LeChol Chai <\/em>10:58, which says that the custom in Izmir was also to omit it. The Ben Ish Chai in Tetzaveh<\/em> 1:22 writes that the custom in Baghdad was only to recite Birkat Kohanim<\/em> by Minchah<\/em>, but not by Shacharit<\/em>. However, Kaf HaChayim<\/em> \u00a730 and Chessed LaAlafim<\/em> 128:18 say that Birkat Kohanim<\/em> should be recited even by Shacharit<\/em>, and this was the custom in Yeshivat Bet El. This is also the view of Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 374, in the footnotes.<\/p>\n

                                              [38]<\/a>. Shulchan Aruch<\/em>, O<\/em>.C<\/em>. 131:7 & 559:4.<\/p>\n

                                              [39]<\/a>. Birkei Yosef <\/em>559:3; LeDavid Emet<\/em> 4:1; Shulchan Gavoha<\/em> 559:7; Mayim Chayim<\/em> 559:225; Chazon Ovadia<\/em>, Arba<\/em> Taaniyot<\/em>, p. 388. This is unlike the custom brought in Nehar Mitzrayim<\/em>, p. 37 and Keter Shem Tov<\/em>, vol. 5, p. 53, which state that hagbah<\/em> should not be performed on Tishah B\u2019Av. See also Shemesh U\u2019Magen<\/em>, vol. 3, O<\/em>.C<\/em>. 75:3, which says that the custom in Morocco was not to perform hagbah<\/em>.<\/p>\n

                                              [40]<\/a>. Avudraham<\/em>, p. 256; Sefer HaEshkol<\/em>, vol. 2, p. 17. This is the custom in many Sephardic communities; see Keter Shem Tov<\/em>, vol. 5, p. 53 and Alei Hadas<\/em> 14:19.<\/p>\n

                                              [41]<\/a>. Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 389.<\/p>\n

                                              [42]<\/a>. Devarim<\/em> 4:25\u201340<\/p>\n

                                              [43]<\/a>. See Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 382, which states that one should preferably only recite the Kaddish after the haftarah; however, a community with the custom to recite Kaddish between Shelishi<\/em> and the haftarah has what to rely on. See Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 386. See also Ohr LeTzion<\/em>, vol. 3, 29:23, which says that Kaddish is recited before the haftarah.<\/p>\n

                                              [44]<\/a>. Magen Avraham<\/em> 559:6; Mishnah Berurah<\/em> \u00a718.<\/p>\n

                                              [45]<\/a>. Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 382.<\/p>\n

                                              [46]<\/a>. See Kaf HaChayim<\/em> 559:40; Nechamat Tzion<\/em>, p. 359. Halichot Shlomo<\/em>, Ben HaMetzarim<\/em>, p. 436 points out that one may recite the Mi SheBerach<\/em> supplication during Minchah<\/em>.<\/p>\n

                                              [47]<\/a>. Yabia Omer<\/em>, vol. 7, O<\/em>.C<\/em>. \u00a750; Halichot Olam<\/em>, vol. 2, p. 161; Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 386.<\/p>\n

                                              [48]<\/a>. Yafeh LaLev<\/em> 219:17; see also Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 390, which brings Sdei Chemed<\/em>, Avelut<\/em> \u00a754, which states that even an avel<\/em> may recite Birkat HaGomel<\/em>, which is unlike the view of Tevuot Shemesh<\/em>, O<\/em>.C<\/em>. \u00a778. See also Tzitz Eliezer<\/em>, vol. 14, 77:2. Kaf HaChayim<\/em> 559:38 adds that one should preferably recite it at Minchah<\/em>, which is unlike the view of Ohr LeTzion<\/em>, vol. 3, 25:4, which states that Birkat<\/em> HaGomel<\/em> should not be recited at all on Tishah B\u2019Av.<\/p>\n

                                              [49]<\/a>. Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 390, in the name of Avudraham<\/em>, p. 69.<\/p>\n

                                              [50]<\/a>. Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 390. Kaf HaChayim<\/em> 559:9 says that some communities have the custom to recite Kaddish<\/em> Titkabal<\/em>.<\/p>\n

                                              [51]<\/a>. Kaf HaChayim<\/em> 559:48; Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 390.<\/p>\n

                                              [52]<\/a>. Shulchan Aruch<\/em> 559:5.<\/p>\n

                                              [53]<\/a>. Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 354, in the footnotes.<\/p>\n

                                              [54]<\/a>. Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, pp. 357, 391.<\/p>\n

                                              [55]<\/a> Moed LeChol Chai<\/em> 10:6; Nechamat Tzion<\/em>, p. 266.<\/p>\n

                                              [56]<\/a>. Rama<\/em> 559:10.<\/p>\n

                                              [57]<\/a>. See Shaar HaGilgulim<\/em> 63b, which states that one should especially not go near the graves of non-Jews on Tishah B\u2019Av. See also Aruch HaShulchan<\/em> 554:18; Moed LeChol Chai <\/em>10:79; Kaf HaChayim<\/em> 559:83; and Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 391.<\/p>\n

                                              [58]<\/a>. See Rama<\/em> 559:10 and Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 393.<\/p>\n

                                              [59]<\/a>. See Rambam, Hilchot Tefillah<\/em> 13:18 and Tur<\/em> at the end of the siman<\/em>. See also Zivchei Tzedek<\/em> 3:27, which states that it is an ancient custom to recite the haftarah on Tishah B\u2019Av. This is also the opinion of the Chida in LeDavid Emet<\/em> \u00a721 and Nehar Mitzrayim<\/em>, Hilchot<\/em> Tishah B\u2019Av<\/em>. See also Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 405; Yechaveh Daat<\/em> 5:40; and Torat HaMoadim<\/em>, Ben HaMetzarim<\/em>, p. 320.<\/p>\n

                                              [60]<\/a>. Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 406; Ohr LeTzion<\/em>, vol. 3, 29:23.<\/p>\n

                                              [61]<\/a>. Moed LeChol Chai<\/em> 10:63; Nehar Mitzrayim<\/em>, Tishah B\u2019Av<\/em> \u00a717; Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 406.<\/p>\n

                                              [62]<\/a> Nechamat Tzion<\/em>, p. 367.<\/p>\n

                                              [63]<\/a>. Ben Ish Chai<\/em>, Tetzaveh<\/em> 1:22; Kaf HaChayim<\/em> 559:30. See also Torat HaMoadim<\/em>, Ben HaMetzarim<\/em>, p. 313.<\/p>\n

                                              [64]<\/a>. Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 98.<\/p>\n

                                              [65]<\/a>. See Birkei Yosef<\/em> 559:7; Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 406; and Torat HaMoadim<\/em>, Ben HaMetzarim<\/em>, p. 321.<\/p>\n

                                              [66]<\/a>. Rama<\/em> 426:2, 11; Mishnah Berurah<\/em>, Shaar HaTziyun<\/em> 226:9; Kaf HaChayim<\/em> 226:30; Ohr LeTzion<\/em>, vol. 3, 29:25; Chazon Ovadia<\/em>, Arba Taaniyot<\/em>, p. 412.<\/p>\n","protected":false},"excerpt":{"rendered":"

                                              The Night of Tishah B\u2019Av As a sign of mourning, one should wear plain weekday clothes.[1] It is customary to remove the parochet in the synagogue.[2] Some people have the custom to also remove the covering of the bimah and any tablecloths in the synagogue or in their home.[3] After the Kaddish that is recited […]<\/p>\n","protected":false},"author":134111,"featured_media":56145,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_cloudinary_featured_overwrite":false,"footnotes":""},"categories":[360],"tags":[],"class_list":["post-56143","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-fast-of-tisha-bav"],"yoast_head":"\nHalacha According to the Sephardic Practice: Tefillot of Tishah B\u2019Av - Jewish Holidays<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ou.org\/holidays\/halacha-according-to-the-sephardic-practice-tefillot-of-tishah-bav\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Halacha According to the Sephardic Practice: Tefillot of Tishah B\u2019Av - Jewish Holidays\" \/>\n<meta property=\"og:description\" content=\"The Night of Tishah B\u2019Av As a sign of mourning, one should wear plain weekday clothes.[1] It is customary to remove the parochet in the synagogue.[2] Some people have the custom to also remove the covering of the bimah and any tablecloths in the synagogue or in their home.[3] After the Kaddish that is recited […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.ou.org\/holidays\/halacha-according-to-the-sephardic-practice-tefillot-of-tishah-bav\/\" \/>\n<meta property=\"og:site_name\" content=\"Jewish Holidays\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/OrthodoxUnion\" \/>\n<meta property=\"article:published_time\" content=\"2024-07-08T19:58:12+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/www.ou.org\/holidays\/files\/AdobeStock_416314675-scaled.jpeg\" \/>\n\t<meta property=\"og:image:width\" content=\"2560\" \/>\n\t<meta property=\"og:image:height\" content=\"1707\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Rabbi Yonatan Nacson\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Rabbi Yonatan Nacson\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"17 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/www.ou.org\/holidays\/halacha-according-to-the-sephardic-practice-tefillot-of-tishah-bav\/\",\"url\":\"https:\/\/www.ou.org\/holidays\/halacha-according-to-the-sephardic-practice-tefillot-of-tishah-bav\/\",\"name\":\"Halacha According to the Sephardic Practice: Tefillot of Tishah B\u2019Av - 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