Tisha B'Av at Western Wall
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Shortly before the fast of Tisha B’Av begins, we eat a special se’udah, called se’udah hamafsekts (a meal that separates [between the eating before the fast and the fast], at which we eat – sitting on the floor[1] – only bread and a single cooked food, dipped in ashes); but see note.[2] One need not remove one’s leather shoes when eating the se’udah hamafseket.[3] While eating the se’udah hamafseket, people should take care to situate themselves so as to not be obligated to recite Birkas Hamazon[4] with a zimmun.[5]

On the fast day itself, most areas of Torah – the studying of which are deemed to afford one joy – may not be studied.[6] After chatzot hayom[7] on Erev Tisha B’Av, many Poskim (halakhic authorities) forbid the study of those areas of Torah that may not be studied on Tisha B’Av, whereas some Poskim allow the study of all areas of Torah.[8]

Many people suffer symptoms of caffeine withdrawal on fast days, such as minor headaches and drowsiness. These symptoms can be avoided by swallowing a caffeine pill (e.g., “No-Doze”) without liquid (or with a bit of water; see note)[9] on Thursday morning.[10]

Since the fast begins at sh’kiah (halakhic sunset), all of the five restrictions of the fast day begin at that time.[11] Thus, beginning at sh’kiah, one must refrain from eating, drinking, washing, using lotions and body oils, wearing leather shoes, marital relations – until the end of the fast.

Also, beginning at sh’kiah, one (who is physically capable to do so) may not sit on a chair of regular height; instead he must sit on the floor (or a low chair) until chatzos hayom of Tish’ah B’Av.[12]

On fast days other than YomKippur and Tisha B’Av, one who is ill – and pregnant or nursing women who do not feel well – may be lenient and eat if necessary. On Tisha B’Av, however, the guidelines are stricter;[13] and on Yom Kippur they are stricter yet.[14] One should consult with one’s Rav for guidance in one’s individual case – well before the fast. Generally, even one who need not fast on Tisha B’Av should fast through the night, until the morning. Moreover, some Poskim rule that if one is able to fast until chatzot hayom without difficulty one should do so. However, one who cannot even fast through the night may eat at night. One who is not fasting may not eat meat or drink wine, and should not indulge in eating sweets or pastries or the like.[15]

The general custom is that children younger than Bar/Bat Mitzvah do not fast the entire Tisha B’Av even when Tish’ah B’Av is close to their becoming Bar/Bas Mitzvah (but see note).[16] They should try to fast at night (see note)[17] and break their fast in the morning – or perhaps (children close to bar/bat mitzvah) even in the afternoon after Minchah.

Restrictions after the Fast
The restrictions of the Nine Days (refer to the preceding two articles) apply also on Motz’ei Tisha B’Av until chatzot hayom of the tenth of Av. Thus, eating meat,[18] drinking wine,[19] listening to music, and most other restrictions of the Nine Days are prohibited until chatzot hayom on Friday. But see note.[20] See also note 21.[21]

However, since the tenth of Av this year is Erev Shabbat, and one must prepare for Shabbat properly, lichvod Shabbat (for the honor of Shabbat) one may bathe (see note),[22] launder clothing (see note),[23] and take a haircut prior to chatzot hayom on Friday.[24] There is a dispute amongst the Poskim (halakhic authorities) whether these activities are permitted immediately after the fast ends on Thursday night or are not permitted until Friday morning.[25] It would seem that in cases of difficulty one may rely on the lenient opinion.[26]

May we merit seeing the coming of Mashiach and the rebuilding of the Beis Hamikdash (Temple) speedily.

Footnotes:

[1] Shulchan Aruch Orach Chaim 552:7.
[2] Per Ashkenazic custom (see RemaO.C. 552:6); Sephardim should consult with their Rav. Rema mentions only dipping the bread in ashes, but other Poskim record a custom of dipping the cooked food as well; see Dirshu Mishnah Berurah 552:16 n.e. note 13.
[3] Rema O.C. 552:7.
[4] The blessings recited after eating bread.
[5] S.A. O.C. 552:7. Zimmun is a special blessing that is said as part of Birkas Hamazon when three adult males (over bar mitzvah) participate together in a meal.
[6] One may study only the following (or similar) areas of Torah so long as one does not study them in depth: works that speak of the churbanos (destructions) of the Batei Mikdash, Yerushalayim, and Eretz Yisrael, or with prophesies of the churban (such as select passages in Yeshaya and Yirmiyah); halachos that are pertinent to Tish’ah B’Av; hilchos aveilus (laws of mourning); and works that deal with pain and suffering (such as Sefer Iyov–The Book of Job).
[7] Halachic Midday, halfway between sunrise and sunset.
[8] See Mishnah Berurah 553:8 and Dirshu Mishnah Berurah n.e. ad loc. note 12.
[9] One should check the packaging instructions to ensure that taking it with just a bit of water is not contraindicated.
[10] NishmasAvraham O.C. n.e. page 677. The following procedure is effective: One sits and leans one’s head back, and places the pill on the back of the tongue. At the point that one starts to gag, the pill can be swallowed easily. Also, caffeine suppositories are available nowadays, which can alleviate such symptoms, and which may be used Thursday morning. If one will not use suppositories and one can absolutely not swallow a pill without water, one may swallow a pill with a small amount (less than one ounce) of water.
[11] S.A. O.C. 553:2; see also Rema ad loc.
[12] S.A. O.C. 559:3.
[13] See S.A. O.C. 554:5-6 with Rema.
[14] See S.A. O.C. chapters 617-618.
[15] S.A. O.C. 554:5. It would seem that one should also not eat more than usual – even of healthy foods – unless one has a medical need to do so.
[16] M.B. 550:5. See also Dirshu Mishnah Berurah (ad loc.), who cites Halichos Shlomo and Orchos Rabeinu that the custom for children to complete the three fasts that immediately precede their bar- and bas-mitzvah has no halachic basis. (It should be noted, however, that Jews of German origin have a strong custom dating back (at least) several hundred years for children to complete the three fasts that immediately precede their bar- and bas-mitzvah.)
[17] Rav Shlomo Zalman Auerbach (Shalmei Mo’ed page 490) rules that, where feasible, children should not eat on the night of Tish’ah B’Av. His reasoning is as follows: Since the children will have eaten just prior to the beginning of the fast, having them not eat until morning would not technically be considered “fasting.” Accordingly, it would be worthwhile for them to join the tzibur (public) in its affliction.
[18] Aruch HaShulchan O.C. 558:2.
[19] Ibid.
[20] Per Ashkenazic custom (see RemaO.C. 558:1). Sephardim should consult with their Rav since customs vary by congregation.
[21] See Piskei Teshuvos 558:3 with note 15 regarding additional considerations for married couples.
[22] If, for example, one wishes to shower Friday morning and Friday afternoon, only the second shower is considered lichvod Shabbos. The first shower (if allowed) would have to follow the guidelines of showers on the Nine Days.
[23] That is, one launders clothing one intends to wear that Shabbos. If one is laundering clothing for Shabbos and the clothing does not fill up the washing machine, one may add to it clothing that are not needed for Shabbos if one’s washing machine is intended to be used with full loads (Rav Shlomo Zalman Auerbach, cited in Sh’miras Shabbos K’hilchasah vol. 2 chapter 42 note 16, with addition in vol. 3 page 63; Koveitz Halachos - Bein Hametzarim 22:8). Cf. note 8 in Koveitz Halachos ad loc.
[24] M.B. 558:3.
[25] See Sh’miras Shabbos K’hilchasah vol. 2 chapter 42 note 16, Dirshu Mishnah Berurah n.e. 558:3 note 7, and Koveitz Halachos - Bein Hametzarim 22:7-11.
[26] See sources in preceding note.