Brief Guidelines for a Postponed Tishah B’Av Fast

Brief Guidelines for a Postponed Tishah B’Av Fast

These guidelines apply to a case in which the Ninth of Av falls on Shabbat and the fast is postponed to Sunday, as it will be this year, 5782, and again in 5789, with the prayer that already this year the Beit HaMikdash will be rebuilt and these halachot will no longer be relevant.

Regarding guidelines for Shabbat itself, see a separate article. These guidelines present the laws of the fast, with emphasis on the necessary changes and the unique halachot of a postponed fast.

The onset of the fast

1. This year the fast begins immediately at sunset. However, unlike every year, when one must eat a seudah hamafseket with various laws of mourning, this year one eats seudah shelishit as usual, with one limitation: one should not eat the meal with friends and in a joyful atmosphere. But if one is accustomed to eating in the synagogue, it is permitted, so that there should not be public mourning.

2. From sunset until nightfall is bein hashmashot, a doubtful period: possibly Shabbat and possibly Tishah B’Av. During this time, from sunset, the Tishah B’Av prohibitions of eating, washing, anointing, and Torah study apply. Therefore, after sunset it is completely forbidden to eat or drink, and it is also forbidden to wash the entire hand, even though it is still possibly Shabbat. However, actions which, if done, make it evident that one is observing mourning on Shabbat—such as sitting on the ground, removing shoes, or changing from Shabbat clothing to weekday clothing—since they constitute public mourning, are practiced only after nightfall, when Shabbat has certainly ended.

3. Some are meticulous that during the doubtful time they neither sit on a chair nor sit on the ground, in a way that is not noticeable; they also remove shoes in a way that is not noticeable. For example, someone who normally wears slippers at home may wear slippers at home, but refrains from leaving the house until nightfall, since he is not accustomed to leaving his house in slippers, and thus the mourning is not publicly evident.

4. If at sunset he has not yet recited Birkat Hamazon, he may wash mayim acharonim after sunset.

5. The table should be cleared only after nightfall, because of the prohibition of preparing from Shabbat for the weekday, as on every Shabbat. However, if he finished the meal while it is still well before the end of the day, he may clear the table on Shabbat, since it bothers him on Shabbat to sit in the living room while the table is full of dishes and leftovers.

6. Ideally, the dishes should be washed on Sunday after midday, but one who is lenient to wash them on Saturday night has authorities upon whom to rely.

Ma’ariv prayer

7. In some places Ma’ariv is delayed; then the shoes are removed and Shabbat clothing is changed after nightfall.

8. In places where Ma’ariv is not delayed, after the recitation of Barechu and nightfall the shoes are removed, and after the prayer one should change out of Shabbat clothing. [The chazzan removes his shoes before saying Barechu, and first says: “Baruch hamavdil bein kodesh lechol.”]

9. One may not prepare the book of kinot or Megillat Eichah before Shabbat ends.

10. One may not prepare the benches in the synagogue before Shabbat ends.

Havdalah

11. This year havdalah is not made on Saturday night, since one cannot drink a cup of wine, and havdalah is made only at the conclusion of the fast. However, one fulfills the obligation of havdalah by saying “Atah chonantanu” in the Ma’ariv prayer, and afterward it is permitted to perform melachot.

12. Women who did not pray Ma’ariv, and likewise a man who forgot to say “Atah chonantanu” in the prayer, must remember to say: “Baruch hamavdil bein kodesh lechol.”

13. The blessing “Borei me’orei ha’esh” is recited over a candle, and women may also recite it. No blessing is recited over spices.

Havdalah for an ill person

14. An ill person who eats on Tishah B’Av, in this year when the fast begins on Saturday night, must make havdalah over a cup before eating. Even if he becomes ill in the middle of Tishah B’Av, he must make havdalah over a cup.

15. A healthy person who heard havdalah from an ill person who is breaking the fast and made havdalah has fulfilled his obligation and does not need to make havdalah again at the conclusion of the fast.

16. A woman who is permitted to eat on Tishah B’Av should make havdalah and drink the cup herself [and there is no concern in this, neither regarding making havdalah nor regarding drinking the cup]. Some say that her husband or another person may also make havdalah for her, and she should drink the cup; in such a case the one making havdalah fulfills his own obligation of havdalah thereby.

17. A woman who may not drink wine or grape juice and must break the fast should make havdalah and give a minor who has reached the age of chinuch [age 5–6] to drink the cup. If there is no minor to drink the cup for her, she may eat without havdalah and hear havdalah at the conclusion of the fast.

18. Those who make havdalah during the fast recite “Borei pri hagafen” and “Hamavdil bein kodesh lechol.” [If he makes havdalah on Saturday night and has not yet recited “Borei me’orei ha’esh,” he should recite it in havdalah; but if he makes havdalah on Sunday morning, or if he has already recited the blessing over the fire, he does not recite it in havdalah.] One does not say the verses preceding the havdalah blessing—“Hinei Kel yeshuati...” according to the Ashkenazic custom, “Ve-rishon leTziyon...” according to the Sephardic custom, and the like—and no blessing is recited over spices.

19. Even one who does not make havdalah recites the blessing over the lights on Saturday night, because this blessing is recited only on Saturday night. [It may be recited until dawn.]

20. Those who make havdalah during the fast should preferably make it over grape juice. [And even a woman who makes havdalah drinks the grape juice, as above.]

21. An ill person who does not need to eat on Tishah B’Av but must drink, and drinks only water and does not eat, need not make havdalah before drinking.

22. A minor under bar mitzvah who eats on Tishah B’Av need not make havdalah, and should hear havdalah at the conclusion of the fast.

Laws of an ill person who eats on Tishah B’Av

23. An ill person who eats bread on Tishah B’Av must wash his hands as usual, and likewise wash mayim acharonim.

24. An ill person who eats need not eat a melaveh malkah meal.

25. The poskim dispute whether “Nachem” is mentioned in Birkat Hamazon before “Uvenei Yerushalayim”; in practice, the custom is not to say it.

Which ill person may eat

26. This year, when the fast is postponed, pregnant and nursing women for whom it is difficult are exempt from the fast.

27. An ill person who is not in danger, who is bedridden because of his illness or whose whole body is ill and who is not functioning, is exempt from the fast. This year, even one who has aches or discomfort more than usual, even though he is not in the category of an ill person not in danger and would be forbidden to take medicines on Shabbat, is exempt from the fast.

28. One who suffers from a migraine is exempt from the fast.

29. One who has a fever of 38°C is exempt from the fast.

30. A woman within thirty days after childbirth is exempt from fasting even if she is not nursing.

31. Children below the age of mitzvot are exempt from the fast.

32. Even one who is not fasting should not eat sweets or meat.

33. Those for whom blood thickening is dangerous must drink; therefore, heart patients and coronavirus patients may not fast without a doctor’s approval, even if they feel well.

34. One who is fasting and feels dizzy during the fast should stop fasting. One whose blood pressure is not balanced should not fast.

35. A pregnant woman who feels well but has low hemoglobin [below 10; above 10 she should ask], or a twin pregnancy, or bleeding during pregnancy, or severe nausea, or repeated vomiting, or gestational diabetes, or placenta previa, or premature contractions—in all these cases she should not fast even on a regular fast that is not postponed.

36. A diabetic patient, even if he does not require insulin and takes only pills, does not fast.

37. One who needs to take pills on Tishah B’Av, such as a bride before her wedding or for any other need, may take them on Tishah B’Av. If it is impossible to swallow without a little water, a bitter taste should be added to it [such as a very strong unsweetened chamomile tea extract], and then it is permitted to swallow the pill with it.

The prohibition of washing on Tishah B’Av

38. Washing is forbidden on Tishah B’Av, whether with hot water or cold water, and it is forbidden even to place one’s finger in water.

39. Washing to remove dirt is permitted.

40. If a child became dirty and needs to be washed, it is permitted to do so, even though the adult’s hands become wet while washing the child.

41. The morning handwashing is done three or four times [each person according to his custom] only until the end of the finger joints.

42. An ill person and a minor, before eating bread, wash their hands as usual, and likewise wash mayim acharonim as usual. Kohanim before the priestly blessing wash their hands as usual.

43. It is forbidden to wash the eyes with water in the morning in order to clean them, but after one has dried his hands from the morning washing and his hands are still slightly moist, he may pass them over his eyes.

44. Rinsing the mouth and brushing teeth with toothpaste were permitted only in a case of great distress, and one should tilt his head downward so that he will not swallow water.

45. One who relieved himself, whether for a bowel movement or urination: if he is now about to pray, he washes his hands until the end of the finger joints; if he is not praying now, the poskim dispute whether he may wash his hands. Therefore, ideally he should touch covered parts of the body, and then according to all opinions he may wash his hands.

46. For the purpose of cooking for after the fast, it is permitted to wash foods, and it is also permitted to wash dishes, even though one’s hands become wet, because only wetting the hands for the purpose of washing is forbidden.

47. A bride during the first 30 days after her wedding may wash her face so as not to become unattractive to her husband.

The prohibition of anointing

48. It is forbidden to anoint with oil, soap, or cream even on part of the body for pleasure. Therefore, it is forbidden to apply makeup and perfume on Tishah B’Av, except for a bride during the first 30 days after her wedding, for whom it is permitted so that she not become unattractive to her husband.

49. Anointing for medical purposes is permitted; therefore, it is permitted to apply ointment to a wound, and to apply lip balm to lips cracked from dryness, and it is even permitted to apply mosquito repellent ointment.

50. Anointing to remove filth is permitted; therefore, it is permitted to use deodorant to prevent a bad odor, since he is not doing so for pleasure. But when the purpose of the anointing is to provide a pleasant scent, it is forbidden.

Wearing shoes

51. It is forbidden to wear footwear made of leather, and even if it is made of another material and merely coated with leather, it is forbidden.

52. Leather shoes for children: the view of the Chochmat Adam is that there is no obligation of chinuch for a minor on Tishah B’Av in this matter, since it is something that causes discomfort and the minor was not obligated in it. However, nowadays, when non-leather shoes are readily available, care should be taken that even a minor [even below the age of chinuch] should not wear leather shoes.

Greeting others

53. It is forbidden to say “shalom” to one’s fellow on Tishah B’Av, and it is also forbidden to say “good morning” and the like.

54. If a person who does not know the halachah greets him, he responds softly and solemnly.

55. It is permitted to nod one’s head as a sign of greeting.

Torah study on Tishah B’Av

56. On Tishah B’Av it is forbidden to study Torah except for sad matters of rebuke and calamity, and matters relating to the destruction or the laws of mourning. This prohibition is from the basic law, and it applies throughout the entire day of Tishah B’Av, even after midday. We will list various things that may be studied on Tishah B’Av.

57. It is permitted to study the laws of mourning: in the Mishnah or Gemara, tractate Mo’ed Katan, chapter three [from folio 13b until folio 29a]; and in Shulchan Aruch, Laws of Mourning [Yoreh De’ah, simanim 340–403].

58. It is permitted to study the laws practiced on Tishah B’Av: in the Gemara at the end of tractate Ta’anit [Babylonian Talmud, from folio 28b until folio 30b, and likewise in the Jerusalem Talmud]; and in Shulchan Aruch, Laws of Tishah B’Av [Orach Chaim, simanim 549–561].

59. Aggadot of the destruction: in tractate Gittin [from folio 55b until folio 58a], in tractate Sanhedrin [from folio 96a until 96b; and on folio 104a until 104b].

60. It is permitted to read the book Yosippon, and also Eichah, Midrash Eichah and its commentaries, the sections of rebuke and prophecies of calamity in the book of Yirmeyahu; but when one reaches verses of consolation, one should skip them; and likewise the book of Iyov and its commentaries.

61. Books on the history of the Jewish people during periods of various decrees, and books about the Holocaust.

62. It is permitted to read works of mussar.

63. The poskim dispute whether Tehillim may be recited, and women may be lenient.

Customs of Tishah B’Av

64. All the laws written above are prohibited by rabbinic enactment and are written in the Gemara, and they are forbidden all day. However, there are practices customary on Tishah B’Av: sitting on the ground and refraining from work; these customs apply only until midday.

70. It is customary to sit on the ground [this year, only after Shabbat ends] until midday, and one for whom it is difficult to sit on the ground may sit on a chair lower than usual.

71. An elderly person, a weak person, a pregnant woman, and a woman after childbirth for whom sitting on a low chair is difficult may sit on a regular chair.

72. In a car and on a bus one may sit as usual.

73. The one who lifts the Torah scroll sits on a regular chair.

74. On the night of Tishah B’Av and during the day until midday, the custom is not to do work that takes even a little time. Therefore, one should not wash dishes or tidy the house until midday. But a simple action that takes no time, such as turning on a light or operating an electric switch, is permitted. After midday, the custom is to be lenient with all forms of work, provided that one does not establish himself now to engage in work.

75. One who wishes to cover a book, type a document, pack a suitcase, and the like: if it is something brief, it is permitted after midday; but if it will take some time, it is forbidden.

76. The prohibition against engaging in work is so that one not divert his mind from mourning; therefore, one should not read newspapers or play chess and the like. However, a person who suffers greatly from the fast, and without this it will be hard for him to fast, may be lenient.

77. A person must take a day off on Tishah B’Av if his workplace does not provide it on its own, unless taking leave will cause damage, whether to the employee, the employer, or the client. It is preferable that he work after midday. But loss of profit is not considered damage, and due to loss of profit one may not permit him to go to work.

78. One who performs work on Tishah B’Av does not see a sign of blessing from it.

79. It is permitted to give children crafts to do on Tishah B’Av if there is a need to occupy them, even if they have reached the age of chinuch, and it is also permitted to send them to day camp.

80. Opening a grocery store is not included in the prohibition of work, but stores that do not sell food are forbidden until midday.

81. Washing dishes is permitted after midday, and if they are needed on Tishah B’Av itself, they may be washed even before midday, and it is preferable to use gloves. But if one is washing for the evening meal, gloves are not necessary.

82. Sephardim have the custom that women wash the floor after midday, in order to strengthen faith in the Redemption in their hearts; Ashkenazim did not have this custom, but even for Ashkenazim there is no prohibition in it according to the basic law.

83. The halachah is that in the synagogue lighting is kept to the minimum needed for prayer and reading, because it is said, “He has made me dwell in darkness,” and through the lack of strong light one feels a sense of mourning. Therefore, at home as well one should reduce the light as much as possible.

84. One should minimize bodily pleasures on Tishah B’Av. Smoking an electronic cigarette is forbidden in any case. Smoking a regular cigarette is permitted after midday, discreetly, for one for whom it is very difficult without smoking. [However, one should be careful to refrain from smoking throughout the year because of the danger involved.]

Sleeping on the night of Tishah B’Av

85. Keriat Shema al hamitah is recited on the night of Tishah B’Av as usual.

86. A person should cause himself discomfort in the manner of lying down on the night of Tishah B’Av. For example, one who usually sleeps with two pillows should sleep with one; one who usually sleeps with one should sleep without a pillow [if he can fall asleep that way]. Some have the custom to place the mattress on the floor and sleep on it. A weak person for whom this would interfere with proper sleep need not be stringent and may sleep in his usual manner.

The conclusion of the fast

87. It is forbidden to taste anything at the conclusion of the fast until one makes havdalah over a cup. However, one may drink water only after the fast without havdalah.

88. A woman who fasted and whose husband is delayed in the synagogue must make havdalah, and she may make havdalah for herself and drink the cup without concern.

89. This year, when the fast is postponed, laundering, haircutting, washing, and the blessing of Shehecheyanu are permitted for all communities immediately at the conclusion of the fast.

90. For Ashkenazim, eating meat and drinking wine are forbidden until the next morning, even though the fast was postponed; for Sephardim, they are permitted immediately when the fast ends.

91. There is room to question whether it is permitted to listen to music [as during the rest of the year] already at the conclusion of the fast, and those who are lenient have authorities upon whom to rely.

92. Havdalah is made over a cup of wine, and one says the blessing on the grape and the blessing “Hamavdil bein kodesh lechol”; the one making havdalah drinks the cup, and it is not necessary to give it to a minor.

93. No blessing is recited over spices or over a candle, and the verses preceding the havdalah blessing are not said—“Hinei Kel yeshuati...” for Ashkenazim, and “Rishon leTziyon...” for Sephardim.

94. Since the morning handwashing was only until the finger joints, one should be careful at the conclusion of the fast to wash the entire hands three or four times [each person according to his custom].

The order of prayers on Tishah B’Av this year (according to Nusach Ashkenaz)

95. The order of Ma’ariv in the synagogue: the shaliach tzibbur says Kaddish Titkabel after Shemoneh Esrei; “Borei me’orei ha’esh” is recited over two candles; Megillat Eichah is read; kinot are recited; “Ve’atah Kadosh” is said; “Vihi Noam” and “Veyiten Lecha” are not said; Kaddish without “Titkabel”; Aleinu.

96. A person praying alone at home on the night of Tishah B’Av should read Megillat Eichah without a blessing, even if he has a kosher scroll. Women do not have the custom to hear Megillat Eichah.

97. For those who have the custom during Bein HaMetzarim to say Tikkun Chatzot at midday: the opinion of the Mishnah Berurah (Biur Halachah, siman 551, se’if 16, s.v. bechafifat) is not to say Tikkun Chatzot on the eve of Tishah B’Av. But the opinion of Kaf HaChaim (siman 551, s.k. 223) is to say it, specifically before Minchah. However, this year, when it falls on Friday, according to all opinions it is not said.

98. On the night of Tishah B’Av itself, only Tikkun Rachel is said, and during the day it is not said at all. However, this year, which is a shemittah year, it is not said at all, even at night.

99. The order of Shacharit: Korbanot are said as usual; “Mizmor LeTodah” is said; the shaliach tzibbur adds “Aneinu” in the repetition of Shemoneh Esrei; the kohanim do not ascend to the platform; the shaliach tzibbur says Chatzi Kaddish; “Avinu Malkeinu” and Tachanun are not said; Torah reading and haftarah; the Torah scroll is returned and kinot are recited until shortly before midday; “Ashrei” and “Uva LeTziyon”; “Lamnatze’ach” is not said, and “Va’ani zot beriti” is skipped; Kaddish without Titkabel; Aleinu; Megillat Eichah.

100. The point is not to finish the kinot printed in the book, but to be engaged in mourning until shortly before midday. Therefore, there is no point in reciting the kinot quickly in order to finish everything; a little with intention is preferable to much without intention. If one finishes early, he should continue engaging in other matters of mourning.

101. Our custom is to wrap ourselves in a tallit gadol and put on tefillin at Minchah, not at Shacharit; among Sephardim there are those who wrap and put them on at Shacharit.

102. According to our custom, one wears a tallit katan in the morning without a blessing, and one does not hold the tzitzit during “Baruch She’amar” or Keriat Shema. An Ashkenazic unmarried man who does not wear a tallit wears a tallit katan [tzitzit] in the morning, and recites a blessing on it only at Minchah after touching his tzitzit again. A married man, or an unmarried man who has the custom to wear a tallit, wraps himself in a tallit gadol at Minchah and recites the blessing, thereby exempting the tallit katan [tzitzit].

103. One who says Shir HaShirim and Perek Shirah every day should say them on Tishah B’Av after the fast ends.

104. Although it is generally forbidden to eat before putting on tefillin, an ill person who eats on Tishah B’Av may eat at Shacharit even though he has not yet put on tefillin.

105. The order of Minchah: one wraps in a tallit and puts on tefillin; Shir Shel Yom; Ein Kelokeinu; Ashrei and Chatzi Kaddish; Torah reading [without Kaddish afterward] and haftarah; the Torah scroll is returned, and the shaliach tzibbur says Chatzi Kaddish; “Nachem” and “Aneinu” are said; “Sim Shalom”; the shaliach tzibbur says “Aneinu” in the repetition; Birkat Kohanim; Kaddish Titkabel; Aleinu.

106. “Nachem” is said in Minchah in the blessing “VeLirushalayim Ircha,” and even an ill person who is not fasting says it. Among some communities of the East there are those who say “Nachem” in all three prayers.

107. After Ma’ariv, havdalah is made and one tastes food, and Kiddush Levanah is recited with shoes on.

Azmera Lishmecha (Issue 175).