Halachos and customs connected to Tisha B'Av

00:38 Okay, today we’ll talk about a few practical halachic matters relating to these days. You need to know what to do in practice—what is permitted, what is forbidden, what we do and what we don’t do. I’ll discuss a few matters of custom and halacha relating to Tisha B’Av. Of course, we are waiting, hoping and praying for the complete Geulah to come already. Then all these halachos will change, these days will be transformed into days of joy and gladness, into festivals, and the whole calendar will be entirely different. In the meantime, though, we need to know the halachos of Tisha B’Av as they apply during exile. This year has a special calendar arrangement: Tisha B’Av falls on Shabbos. So its observance is different in several respects from an ordinary year, when Tisha B’Av falls on a weekday. That is true in halacha, and all the more so on a deeper level, as the Rebbe explains in several places. When Tisha B’Av falls on Shabbos, its spiritual, inner dimension is more prominent. There is the well-known sicha from Shabbos Tisha B’Av 5711. That was the first year the Rebbe spoke after accepting the nesius on Yud Shvat. There was a farbrengen on Shabbos Tisha B’Av, and then, on Sunday, when the fast of Tisha B’Av was observed, the Rebbe delivered sichos explaining that in such a year there is less bitterness, less emphasis on mourning, and more emphasis on the inner, spiritual dimension of Tisha B’Av—as a time of Geulah. Moshiach was born on Tisha B’Av. Yes, Tisha B’Av is when Moshiach is born. The Rebbe spoke about Geulah and all these matters. And therefore, the Rebbe says

02:45 that we should be joyful and conduct ourselves with joy, particularly on Shabbos Tisha B’Av. There is also a sicha of the Rebbe in volume 39, where the Rebbe speaks about the special quality of Shabbos Chazon. He cites the well-known teaching of Rabbi Levi Yitzchak of Berditchev that on Shabbos Chazon we see the Beis Hamikdash—it is shown to us from afar. There, too, the Rebbe says that when the calendar is arranged as it is this year, with Shabbos Chazon falling on Tisha B’Av, this occurs on a more inward level, more openly and in an even loftier way, as the Rebbe explains in the sicha. That, too, was in 5711; the sicha was published in advance of Shabbos Chazon, Tisha B’Av 5711. In any case, let’s turn to some practical matters. First, regarding this week: according to a number of halachic authorities, there is a disagreement about whether this week is considered the week in which Tisha B’Av falls, or whether this year, for certain halachos, there is no such category at all. We’ll get to that. For us in Chabad, it makes almost no practical difference. Generally, in Chabad there is not such a major difference between the Nine Days as a whole and the week in which Tisha B’Av falls. In practice, for the bochurim, this means that tomorrow is Friday, and one may study as usual even though it is the eve of Tisha B’Av, because the fast is postponed. On Shabbos, too, one may certainly study as usual until midday. As for after midday, there is always a discussion: When Tisha B’Av falls on Shabbos, may one study after midday on Shabbos, or not? The general principle is that when Tisha B’Av falls on Shabbos,

04:45 public expressions of mourning are not observed, but private expressions of mourning are. So the question regarding Torah study is whether it is considered a private matter or a public one: Is it permitted to study or not? In practice, our custom, as seems evident from the Rebbe’s conduct over the years, is generally to study everything until midday on Shabbos. After midday, we try to study only subjects relating to Tisha B’Av—things that may be studied on Tisha B’Av. In other words, we try, as far as possible, to finish the daily Rambam and Chitas studies before midday. In practice, if someone did not complete them before midday, the rabbis who rule on these matters say—as I learned—that because it is Shabbos, one may be lenient and complete them afterward. But ideally, one should try to complete the Rambam, Chitas and other daily study before midday. What may one study from after midday on the eve of Tisha B’Av and throughout Tisha B’Av? We are told that one may study subjects relating to the destruction: the relevant passages in Tractate Gittin, Midrash Rabbah on Eichah, and Iyov—texts and subjects that discuss the destruction of the Beis Hamikdash. In Chabad, we are also lenient regarding the study of Chassidus. There is the well-known story the Rebbe tells about Tisha B’Av 5674, when the Rebbe Rashab delivered the maamar beginning “Tziyon Bemishpat Tipadeh.” The maamar does not discuss destruction or exile at all. It discusses ohr and keilim, levels of bittul of the ohr—a very profound maamar of Chassidic thought—and it is part of the series Hemshech 5672. The Rebbe Rashab delivered that maamar

06:59 on Friday night, Tisha B’Av, if I’m not mistaken. Then, when the chassidim gathered to review it, according to the story, it was already the night of Tisha B’Av—or Tisha B’Av itself; I don’t remember the exact details. The Rebbe from Shtrusov[?] was there. They discussed the maamar at length, even though it deals with ohr, sefiros and G-dliness. Chassidim derive from this the permission to study Chassidus on Tisha B’Av—to study Chassidus in general. Some are more particular and stringent, studying only maamarim connected with this time, such as maamarim beginning “Tziyon Bemishpat Tipadeh” or maamarim on Eichah. There are many maamarim, so they look for ones connected with the time. Other chassidim have argued that one may study any Chassidus. As is written in [unclear], citing Rabbi Peretz, one may study Chassidus during days of mourning, because of the nature of Chassidus and its relationship to mourning. So some maintain that one may study any subject in Chassidus without restriction. In practice, we saw that the Rebbe spoke about Chassidus at farbrengens when Tisha B’Av fell on Shabbos. The Rebbe held a farbrengen on Shabbos afternoon. This calendar arrangement occurred several times—in 5728, 5748 and 5751, for example—and the Rebbe held farbrengens. At those farbrengens, it did not appear that the Rebbe restricted himself to subjects connected with Tisha B’Av. The Rebbe spoke about the parsha, discussed Rashi and delivered sichos. One could say that he did not speak so much about nigleh, but he did not limit the subjects he discussed. He spoke about various matters in Torah and so on. And in practice, in 5751 as well, when they published the maamar “Keitz Sam Lachoshech,” the maamar of... there is a maamar in the Melukat

09:13 “He Sets an End to Darkness,” which is based on the maamar “Zion Shall Be Redeemed Through Justice” [unclear]. It is a very deep maamar, with a great deal of intellectual depth. It discusses the bittul of the heart and that whole subject. The Rebbe delivered this maamar on Tisha B’Av in 5728, when the calendar fell the same way it does this year. The Rebbe held a farbrengen on Shabbos, Tisha B’Av, and delivered this maamar, “He Sets an End to Darkness.” It is a very deep maamar, and in 5751 they submitted it to the Rebbe for editing. According to what people relate, they submitted it with the heading “Kuntres Shabbos Chazon, Shabbos Tisha B’Av.” The Rebbe crossed that out and wrote, if I’m not mistaken, “Shabbos Nachamu.” In other words, the Rebbe did not want to make it an official publication of a special kuntres for Shabbos Tisha B’Av. Nevertheless, in the maamar itself, the Rebbe explains what we saw among our Rebbeim: they spoke Chassidus on Shabbos Tisha B’Av, particularly about subjects connected with light. And what light am I talking about? The Infinite Light. The Rebbe said that through studying the inner dimension of Torah, especially subjects that discuss light, that light dispels the darkness, reveals the inner meaning of Tisha B’Av, and transforms darkness into light. So that gives us some idea of the practice regarding Torah study. One may study the subjects of Tisha B’Av in the revealed dimension of Torah: what is studied, what is written in Shulchan Aruch, what is written in [unclear], the Gemara in the chapter Hanizakin, and so on, and the relevant discourses. But as for Chassidus, everything we have just discussed concerns the study of Chassidus. Now, regarding eating and the meal: as we said, on Shabbos the laws of mourning do not apply, nor do public practices of mourning. Therefore, on Shabbos, everything is done as on an ordinary Shabbos. One wears

11:04 Shabbos clothes, and one should eat hot meat and aged wine; everything one normally does on Shabbos should be done. What else? At the end of this Shabbos, one needs to eat the meal before the fast. This year we do not follow the customs of the seudah hamafsekes, the final meal before the fast. In an ordinary year, people eat an egg and sit on the floor; none of those practices are followed this Shabbos. One eats a regular meal, including meat and wine, with everything done in the fullest way—as the familiar expression goes, “like Solomon’s feast in its time.” So that is the order for Shabbos. Of course, it is a bit wintry here, and there is some time between one meal and the next. One eats the meal around midday, and then, several hours later, davens Minchah and has the meal before the fast. In any case, that is the practice regarding Shabbos. What should the procedure be regarding washing? In general, Shulchan Aruch says not to bathe during these days. In our generation, some leniency has been allowed in this matter. But saying there is some leniency does not mean it is a free-for-all, that one can shower without care as though that law in Shulchan Aruch did not exist. Some young men think that because there is a leniency, it is entirely permitted, and they spend twenty or fifteen minutes in the shower as though it were an ordinary day. That is a very serious mistake. In practice, most rabbis today have permitted washing because we are sensitive to discomfort, and people nowadays are weaker and cannot bear being sweaty, dirty, or smelly. So one needs to wash. Washing is permitted today, but it must not be for pleasure, and one must take care that it is not done in a pleasurable way. What does that mean in practice? It means

13:09 that one should wash parts of the body. Do not stand under the shower; wash your head and clean it, wash your hands, wash your feet, and wash the areas that get sweaty. You can use soap and everything necessary, but do it without all the extras added for pleasure or a pleasant scent and the like. This way, one washes what needs washing, and it is permitted even though it is Erev Tisha B’Av. Since it is also Erev Shabbos, there is room for this leniency as well. In practice, that is the custom, and that is how most rabbis rule, because it is permitted. Here in Argentina, too, since it is winter, you cannot do otherwise. In America, for example, some say the water should be cold or cool. But here, of course, it is a matter of health. It is dangerous in the middle of winter, and there is no need for gimmicks that will harm one’s health. So it is possible to wash. The water can be lukewarm, a little warm. It does not need to be hot. In general, one must be careful: after all, there is a Shulchan Aruch and there is halachah, and one must avoid doing things that will inevitably lead to pleasure. One should do only what is necessary and relevant to physical health; that is permitted. This concerns washing tomorrow, Erev Shabbos, in preparation for the holy Shabbos. Now, regarding Motzaei Shabbos: after nightfall, one says, “Boruch hamavdil bein kodesh lechol.” One must remember to say “Boruch hamavdil bein kodesh lechol,” and then change one’s shoes. As for Shabbos clothes, it is known that the Rebbe of [unclear] was particular to change into weekday clothes immediately on Motzaei Shabbos. We did not see the Rebbe being particular

15:15 about that. He would remain in his Shabbos clothes even afterward on Motzaei Shabbos and did not change immediately, but one does change one’s shoes. At Maariv, all the practices of Tisha B’Av already apply. With Hashem’s help, there will be a minyan here at the yeshiva, as there always is on Tisha B’Av. There will be a minyan for Maariv, and after Maariv there will be a study session, a class, as we always have on Tisha B’Av after Kinnos. With Hashem’s help, we will study here at the yeshiva as well [unclear]. What is the order of Maariv? One davens the Motzaei Shabbos Maariv and says Atah Chonantanu. After Maariv, Havdalah is not made until the following night because of the fast, but one does say the blessing Borei Me’orei Ha’eish over a flame. With Hashem’s help, we need to make sure there are two candles or two matches, and say Borei Me’orei Ha’eish. That is done immediately after Maariv. But because it is Motzaei Shabbos, we do not say Vihi Noam or Yoshev Beseser. As the text of Kinnos explains, Vihi Noam and Yoshev Beseser are not said because the entire passage of Vihi Noam is connected with the Beis Hamikdash. When was Vihi Noam said? When the Mishkan was built. Since now we are marking the Destruction, Vihi Noam and Yoshev Beseser are not said. But Ve’atah Kadosh is said. That is done whether Tisha B’Av falls on a weekday or on Motzaei Shabbos, though Ve’atah Kadosh is said after Kinnos. Then one sits on the floor or on a low seat. One should sit on—on chairs. We try to have them lower than three tefachim. Although we saw that the Rebbe’s chair was not actually lower than three tefachim—it was slightly higher—one should, at any rate, sit on a low chair.

17:30 And we dim the lights a little. Not all the lights should be on. But we don’t need to sit in the dark like poor souls, either. We leave some light on, a little less than usual, to create some sense of mourning. We say the kinnos. So the order is like this: when we get to the kinnos, we read Megillas Eichah. The custom is to read Megillas Eichah along with the reader. That is, one person reads aloud, but everyone should have a Chumash or a kinnos booklet and read along quietly. Of course, the reader reads aloud and everyone else reads quietly, so that they read the whole thing as the Sages instituted. You need to read all of it and not miss anything. Sometimes there are bochurim playing with their phones and the like in the middle of the kinnos. Instead of paying attention to the kinnos, they’re busy seeing who took a seat and what to do, playing games and all sorts of nonsense. Obviously, apart from the fact that it isn’t wise, it shows disrespect for the whole occasion. When Megillas Eichah is read, you need to look at the text and read along so you say every word. I want to mention a few important points of halachah. Everyone knows them, but it’s worth reviewing them. On Tishah B’Av, eating, drinking, washing, anointing oneself, and wearing leather shoes are forbidden. These are the things we need to be careful about. That means that from nightfall—first of all, eating is forbidden from sunset. You need to check the time and know exactly when sunset is, but you should stop eating shortly before sunset. You don’t sit on the floor yet, because it’s Shabbos. But at nightfall, as we said, you say

19:49 “Boruch hamavdil bein kodesh lechol,” and from then on all the laws of mourning apply. You must not wear leather shoes, and you must not wash your hands completely. Washing is permitted only when necessary, such as after using the bathroom, and then you may wash only your fingers, no more than that. So you need to be careful about washing, and likewise about wearing shoes. What else did we mention? Sitting on chairs: you don’t sit on a chair. Now, regarding the evening, we spoke about Eichah. After Eichah comes the text of the kinnos that are said at night. They’re shorter this year because Tishah B’Av begins on Motzaei Shabbos, but there’s also a special additional kinah, an additional passage, for Motzaei Shabbos. Look in the kinnos and you’ll see it. There’s another verse, another passage that we say, because, as is known, the destruction of the Beis Hamikdash took place on Tishah B’Av that fell on Shabbos. The destruction began on Shabbos afternoon, before sunset, when the Beis Hamikdash caught fire. Most of the burning took place on Motzaei Shabbos. That’s why, when Tishah B’Av begins on Motzaei Shabbos, we add this passage, which appears in the kinnos. After finishing the kinnos, we say “Ve’atah Kadosh”; after “Ve’atah Kadosh,” we say Kaddish; and then we say Aleinu. That’s on Motzaei Shabbos. Afterward, as we said, with Hashem’s help, there will be the weekly parsha class and... At night, Krias Shema She’al Hamitah is said as it usually is on Motzaei Shabbos. On Tishah B’Av we also don’t say Tachanun. Tishah B’Av is called a mo’ed, so we say the version of Krias Shema She’al Hamitah used on a day when Tachanun is not said.