Mincha:
The afternoon of Tisha B’Av marks a subtle transition in the day’s mourning. While the restrictions of the fast remain fully in force until nightfall, certain signs of consolation begin to emerge. Most notably, Tallis and Tefillin are donned at Mincha, Nacheim is added to the Shemoneh Esrei, and the Paroches is returned to the Aron. These practices reflect the tradition that the process of redemption begins even amidst destruction. The Mincha service on Tisha B’Av follows many of the customs observed on other public fasts, while also incorporating unique additions and omissions connected to the day’s mourning. After the fast concludes, additional customs apply, including washing the hands, Kiddush Levana, and the continuation of certain mourning practices into the Tenth of Av.
- Before Mincha:
Paroches:[1] The Paroches is returned to the Aron prior to Mincha.
Charity: Prior to Mincha one is to give Igara Ditaanisa to charity.[2]
Tallis and Tefillin:[3] By Mincha, one wears Tallis and Tefillin with a blessing. [One recites all three Parshiyos of Shema while wearing the Tefillin.[4] Those who are accustomed to wear Rabbeinu Tam are to do so as well on Tisha B’av.[5] The Chabad custom is to wear Tefillin of Rabbienu Tam after Mincha, before sunset.[6]]
Shir Shel Yom/Ein Kelokeinu:[7] Shir Shel Yom and Ein Kelokeinu [which were omitted by Shacharis] is said after Shema, prior to Mincha. [One begins from Beis Yaakov[8], and recites Kaddish Yasom after Shir shel Yom and Kaddish Derabanon after Ein Kelokeinu.]
Chitas:[9] After reciting Ein Kelokeinu, one recites the Shiurim of Chitas. [The daily Tehillim is recited, followed by Kaddish Yasom.]
Rambam:[10] One does not recite the daily Rambam until Motzei Tisha B’AV.[11]
Karbanos: After the Shiurim of Chitas, one recites Karbanos.
- Mincha:
The order of Mincha: Ashrei; Half Kaddish; Kerias Hatorah.
Torah reading: The Torah portion of Vayichal is read during Mincha. This is followed by the reading of the Haftorah, just as is done on a regular fast day.
Yehalelu: [12] After the reading of the Haftorah, Yehalelu is recited, and the Torah is returned to the Aron. This is then followed by half Kaddish. [However, there were years that the Rebbe began the Kaddish immediately after the Haftorah, as is normally done by Mincha of Shabbos.[13] However, in most years the Rebbe waited for the Sefer Torah to be returned.[14]]
Nacheim:[15] The blessing of Nacheim is recited during Mincha, in the blessing of Boneh Yerushalayim.[16] If one forgot to say Nacheim he has nevertheless fulfilled his obligation.[17] [If one remembered to say Nacheim after finishing the blessing of Boneh Yerushalayim, then he is to say it in the blessing of Shema Koleinu, after Aneinu[18]; or in the blessing of Avoda after Ritzei prior to the words Visechezena[19] [in same area we say Yaaleh Veyavo]; or in the blessing of Hodah prior to the words Veal Kulam[20], or in Elokaiy Netzor prior to the second Yihyu Leratzon.[21] In such a case he is not to conclude with the blessing of “Menachem Tziyon” but is rather to continue with Visechezena until the end of the blessing.[22]]
Aneinu: The prayer of Aneinu is added during Mincha Shemoneh Esrei.[23] It is recited within the blessing of Shomeia Tefila[24], prior to the words “Ki Ata Shomeia”[25]. If one forgot to say Aneinu he has nevertheless fulfilled his obligation.[26] If he remembered prior to finishing Shemoneh Esrei, he is to recite it at the end of Davening[27], in Elokaiy Netzor prior to the [second[28]] Yihyu Leratzon.[29] If he remembered prior to Ritzei, he is nevertheless to continue and recite it in Elokaiy Netzor.[30] [If he only remembered after finishing Davening that it is proper to concentrate on each word of the Chazan’s repetition and thus fulfill his obligation.[31]] Regarding if the Chazan forgot to say Aneinu, see Chapter 1 Halacha 6C.
Nesias Kapayim/Elokeinu: In Eretz Yisrael, the Kohanim perform Nesias Kapayim. [The Kohanim are to wash their entire hand.[32]] In the Diaspora, the Chazan recites Elokeinu [Birchas Kohanim] during the Mincha repetition.[33]
Tachanun and Avinu Malkeinu:[34] Tachanun and Avinu Malkeinu are omitted on Tisha B’av.
Kaddish Shaleim with Tiskabel:[35] After the Chazan’s repetition, the full Kaddish with Tiskabel is recited.
Rabbeinu Tam:[36] After Mincha, prior to sunset, one is to wear Tefillin of Rabbeinu Tam and recite the three paragraphs of Shema, Vehaya and Kadeish and the six Zechiros. [If one was wearing Tefillin prior to sunset he does not need to remove the Tefillin when sunset arrives.[37]]
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Is one who is not fasting [i.e. sick, old, pregnant] to recite Aneinu and Nacheim in Shemoneh Esrei?[38] Aneinu: Aneinu, it is not recited when Davening in private and is under dispute when Davening with the Minyan. See Chapter 1 Halacha 4C! Nacheim:[39] One who is not fasting is to nevertheless recite Nacheim in Shemoneh Esrei, just as is the law of one who is fasting.
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Maariv:
All fasts conclude after nightfall.[40] This is defined as the sighting of three medium stars, or when the moon shines very brightly on the earth.[41] [In all cases, one may begin Maariv before the above time, in order to conclude Maariv and be able to eat when the above time arrives.[42] In such a case, one is to make sure to read Kerias Shema again after nightfall.]
Washing hands after Maariv:[43] Immediately after Maariv, one is to wash his hands three times as is done in the morning upon awakening. A blessing is not recited during this washing. [This washing is to be done also by the Kohanim who already fully washed their hands prior to Nesias Kapayim.[44]]
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Q&A May one eat prior to Maariv once the fast is over?[45] Yes. However, if one is able, it is best to delay eating until after Maariv
Organizing a Siyum Misechta and festive meal:[46] One is to make a Siyum Mesechta on Motzei Tisha B’av in addition to the Siyum made on Tisha B’av.
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Kiddush Levana on Motzei Tisha B’av:[47]
One does not recite Kiddush Levana prior to Tisha B’av.[48] It is rather to be recited on Motzei Tisha B’av.[49]
Eating and changing clothing before Kiddush Levana on Motzei Tisha B’av:[50] Prior to reciting Kiddush Levana on Motzei Tisha B’av, one is to eat.[51] One is to also change his shoes.[52]
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Q&A If eating [or switching shoes] on Motzei Tisha B’av prior to Kiddush Levana will cause one to miss saying it with a Minyan what is he to do?[53] He is to say Kiddush Levana with the Minyan rather than first eat, as doing so will cause him to miss saying it with the Minyan.
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Quick Reference
| Topic | Ruling |
| Paroches returned | Before Mincha |
| Charity (Igara D’Taanisa) | Before Mincha |
| Tallis and Tefillin | Worn at Mincha |
| Torah Reading | Vayechal |
| Haftorah | Regular fast-day Haftorah |
| Nacheim | In Boneh Yerushalayim |
| Aneinu | In Shomeia Tefillah |
| Tachanun | Omitted |
| Avinu Malkeinu | Omitted |
| Rabbeinu Tam Tefillin | After Mincha (Chabad custom) |
| Fast ends | Nightfall |
| Wash hands after Maariv | Yes, without blessing |
| Kiddush Levana | Motzei Tisha B’Av |
| Eat before Kiddush Levana | Preferred |
Practical Examples
Example 1
A person who forgot Nacheim during Boneh Yerushalayim does not repeat Shemoneh Esrei and may insert it later if remembered before finishing.
Example 2
A sick person who was exempt from fasting still recites Nacheim at Mincha.
Example 3
A Chabad chassid puts on Rabbeinu Tam Tefillin after Mincha and recites Shema before sunset.
Example 4
After Maariv, a person washes both hands three times, changes shoes, eats, and then recites Kiddush Levana.
Example 5
If waiting to eat would cause a person to miss Kiddush Levana with a minyan, he should first recite Kiddush Levana with the congregation.
[1] Kaf Hachaim 559:18 in name of Pischeiy Olam; Rabbi Groner that so was the Rebbes custom; Hiskashrus 889 footnote 65
[2] The fast “tax” which consists of the money worth of meals saved by fasting. This money is given to charity.
[3] Michaber 555:1
[4] Hayom Yom 9th Av; Sefer Haminhagim p. 97 [English]; Hiskashrus 889; Nitei Gavriel 84:7
Other opinions: Some Poskim rule one is not to read the Parsha of Shema or Kadesh at all, as it is forbidden to learn Torah on Tisha B’av. [M”B 559:5]
[5] M”B 555:4
[6] Sefer Haminhagim p. 97 [English]; Hiskashrus 889
[7] Derech Hachaim; Siddur Yaavetz; Darkei Chaim Veshalom 780; Hayom Yom 9th Av; Sefer Haminhagim p. 97 [English]; See M”A 554:6
[8] So is the custom; Rabbi Leibal Groner in a written correspondence; See Shaar Hakolel 11:23 as for the reason why we don’t say it on Rosh Chodesh.
[9] Hayom Yom 9th of Av; Sefer Haminhagim p. 97 [English]; Igros Kodesh 13:331
The reason it is not delayed until Motzei Tishe Beav: Regarding the daily learning cycle of Chitas, the night follows the previous day as is the rule by Kodshim, and hence one who learns the cycle at night, is to learn that day’s cycle as opposed to the next day’s cycle. Nonetheless, the above is only Bedieved, however initially Chitas is to be learned specifically during daytime and one is not to delay learning it until night, which is a status of Tashlumin and Bedieved which is only to be done in a time of need. [Igros Kodesh 13:331; Likkutei Sichos 9:254; Toras Menachem 5749 2:209; Implication of Sichos and letters ibid that only after the fact do we say to do it at night]
[10] Morah Shiur of Rambam [edited by Rebbe] writes to study Rambam on Motzei Tishe Beav; Hiskashrus; Hilchos Uminhagei Chabad [Ginzberg] p. 284 footnote 94; Likkut of Rabbanbei Chabad Israel
The reason: Although it is a set daily study, nonetheless seemingly the Rebbe initially established in for after Tisher Beav as a stringency against learning Torah on Tishe Beav. [Rav Ginzberg ibid]
[12] Siddur Tehilas Hashem; See Shaar Hakolel 29:4; Glosses of Rav Raskin on Siddur p. 320
[13] See Hiskashrus 451 p. 14 footnote 47 and 1046 p. 14; Glosses of Rav Raskin on Siddur p. 320
Background: In the year 1988 by Taanis Esther the Rebbe began reciting Kaddish prior to the Sefer Torah entering the Heichal. However in 1989, by all the fast days [17th Tammuz, Tzom Gedalia and 10th of Teves] the Rebbe waited until the Sefer Torah was inside the Aron prior to beginning Kaddish. [Hiskashrus 1046 based on the videos of those years]. To also note that in many years that the Rebbe Davened for the Amud the Rebbe waited until after Yehalelu, and the entrance of the Sefer Torah, to the Aron to begin Kaddish, even on Shabbos by Mincha! [Hiskashrus ibid; See also Hiskashrus 1056 that this was because of a greater interval that would be caused between the end of the Kaddish and Shemoneh Esrei, and this is hence not to be followed in other Shul’s in which such a long interval will not transpire.]
[14] See background above.
[15] Michaber 557:1; Rama ibid only by Mincha
[16] The reason: The custom is to say Nacheim only by Mincha as at that time the Mikdash was burnt and we hence ask to be consoled. [Rama ibid] The reason it is said in Boneh Yerushalayim is because it relates to the prayer. [M”B 557:2]
[17] Michaber 557:1; 565:2; See Kaf Hachaim 557:2
[18] Taz 557:1 in his main opinion; Mateh Yehuda 557 in his second option
The reason: As it is a regular request like all others which may be said in Shema Koleinu. Nonetheless, Aneini is to be preceded being that it is more common. [Taz ibid]
Other opinions: Some Poskim rule it is not to be said in Shema Koleinu, but rather in Avoda. [See M”B 559:2] Some Poskim rule that if one said it prior to Es Tzemach David even with a blessing that it is valid and is not a Hefsk or a blessing in vain. [Moed Lekol Chaiy 10:85; Kaf Hachaim ibid] Others however rule that while it may be said after Boneh Yerushalayim, it may not be said with its closing blessing. [Rashash Taanis 30a]
[19] Taz ibid in his interpretation of Abudarham; Mateh Yehuda 557 in his main opinion; Rabbeinu Yerucham Nesiv 18:2; M”B 559:2 in his final opinion; Biur Halacha “Beboneh Yerushalayim” in name of Reah in his Chidushim on Rif and Chidushei Haritva in name of Yerushalmi that it is said in Avoda and not Hodah; Moed Lekol Chaiy 10:85
[20] M”A 557:1 and Beis Yosef 557 in name of Abudarham p. 111; Yerushalmi Brachos 4:3; Elya Raba 557; The Taz ibid negates this opinion as a misprint in the Abudaham and that really it should say Avoda, while the M”B ibid negates both options. Practically one may follow whichever opinion one chooses. [Likkutei Mahrich; Nitei Gavriel 85:18]
[21] Kaf Hachaim 557:2
[22] M”B 559:2
[23] Rama 565:3
[24] Michaber 565:1
[25] Rama 565:1; It is not said as a separate blessing and rather as soon as one reaches the words Lechol Eis Tzara Vetzuka he then continues back with the words Ki Ata Shomeia Tefilas… [Rama ibid]
[26] Michaber 557:1; 565:2
[27] Michaber 565:2
[28] P”M 566 M”Z 2; Aruch Hashulchan 565:3; Kaf Hachaim 119:25; 565:12; Piskeiy Teshuvos 565:2; Hiskashrus 1025
[29] Levush; M”B 565:7; Kaf Hachaim 565:12; Bedieved, one may say it even after [the second] Yehiyu Leratzon. [Shaareiy Tziyon 565:6]
[30] M”A 565:2; M”B 565:6; Kaf Hachaim 565:3
[31] Mahril 12; Taz 565:2; Kaf Hachaim 565:13
[32] Kitzur SHU”A 133:4; M”B 613:7; Ketzos Hashulchan 2:10; Luach Kolel Chabad of Grach Naah; Likkutei Sichos 9:386; Yagdil Torah 1 page 318; Hiskashrus 889
Other opinions: Some Poskim rule one is to wash the hands only until the knuckles. [see Misgeres Hashulchan 133:4]
Ruling of Admur in Shulchan Aruch: See Yagdil Torah 1 page 318 in which Rav Bistritzky explains that according to Admur in Shulchan Aruch it is implied that one only needs to wash until his knuckles. Nonetheless, as he concludes there, the Rebbe said to wash entire hand, and so rules Grach Naah in Luach Kolel Chabad and in Ketzos Hashulchan ibid based on Admur ibid.
[33] Piskeiy Teshuvos 559:5; Hiskashrus 889
[34] Minhag Chabad; Nitei Gavriel 85:24
[35] Abudarham; Siddur Yaavetz; See Rama 559:4
[36] Sefer Haminhagim p. 97 [English]; Hiskashrus 889
[37] Siddur Admur [letter 19 Raskin]; Admur 30:1-2 and 4 implies that even initially one may put on the Tefillin after sunset, prior to nightfall, as brought in the previous in Halacha B!; Ateres Zekeinim 30:2
Other opinions: According to Kablala, one is to remove his Tefillin prior to sunset, and so was the custom of the Arizal. [Yad Ahron in Hagahos Tur; Birkeiy Yosef 30:2; Shalmei Tzibur p. 9; Siddur Beis Oved; Shaareiy Teshuvah 30:3; Yifei Laleiv 30:2; Kaf Hachaim 18:11-12; 30:5 and 7]
[38] See Biur Halacha 565:1 “Bein”; M”B 568:3; Piskeiy Teshuvos 565:1
[39] See Rama 557:1 regarding Birchas Hamazon
[40] Michaber 562:1; Rosh; Rav Chisda in Taanis 12 “Whoever did not fast until sunset is not considered to have fasted.” Igros Moshe 4:10 rules that in New York one is to wait until 50 minutes after sunset, and at the very least wait 41 minutes.
Other opinions: Some Poskim rule it one is only required to fast until the start of Bein Hashmashos. [Sefas Emes Taanis 12; Aruch Hashulchan 562:9 based on Rambam, Rashi, Ran] This however is in reference to Zman Rabbienu Tam, and not to the Zman of the Geonim. [Birur Halacha Tinyana 562; Piskeiy Teshuvos 562:1]
[41] Rama ibid; Hagahos Ashri; Hagahos Maimanis
[42] Mateh Efraim 602:29; Igros Moshe ibid; Piskeiy Teshuvos 562:1 footnote 2; Rabbi Groner that so was directive of Rebbe to ask Rav Shmuel Levitan one year on a fast day to Daven before the time of nightfall and announce to everyone to say Shema again after nightfall; See Hiskashrus 1198
[43] Sefer Haminhagim p. 97 [English]; Igros Kodesh 20:284; Ben Ish Chaiy Devarim 28
[44] Likkutei Sichos 9 p. 136 brought in Shaareiy Halacha Uminhag 2:260
The reason: As the impurity spreads with the leave of Tisha B’av. [ibid]
[45] Nitei Gavriel 86:4
[46] Hisvadyus 1989 4 p. 94
[47] Rama 426:2; 551:8
[48] Rama 426:2; 551:8
The reason: As one is in a state of mourning. [M”A 426:4; M”B 426:8]
[49] Custom of Arizal brought in Beir Heiytiv 426:4 and 551:25; Arizal in Peri Eitz Chaim 23:1; Kneses Hagedola [brought in M”A 426:6]; Peri Chadash 426:2; Shvus Yaakov 2:11; Elya Raba 551:46; Chida in Moreh Baetzba 8:239; Levushei Serud 551; Ben Ish Chaiy Devarim 28; Kitzur Shulchan Aruch 124:19; Aruch Hashulchan 551:22; Acharonim brought in M”B 426:11; and so is the Chabad custom, and so is the custom of world Jewry. [Kaf Hachaim 551:117; Levushei Serud ibid]
The reason: The reason for saying Kiddush Levana specifically on Motzei Tisha B’av is because that is the time Moshiach was born and the renewal of the moon represents that the Jewish people will return to a renewed state. [Kaf Hachaim 426:29 in name of Rav Chaim Vital]
Other Opinions-Ruling of Rama: Some Poskim rule one is not to say Kiddush Levana until Motzei Shabbos Nachamu. [Levushei Serud 549] The Rama 426:2 rules one is not to recite Kiddush Levana on Motzei Tisha B’av, or the Motzei of any fast. The reason for this is because one is not in a state of joy after a fast. [M”B 426:10] In 551:8 the Rama writes one is to say Kiddush Levana after Tisha B’av. The Taz [551:8] explains that the Rama does not mean to say one is to say it immediately after Tisha B’av, as this would be contradictory to his earlier ruling in 426:2. Rather he means that one is to say it the next day. The Kaf Hachaim [551:117] gives an alternative explanation of the Rama that here the Rama is stating the custom, that the custom is to recite Kiddush Levana on Motzei Tisha B’av while earlier in 426:2 the Rama was ruled based on the letter of the law. Aruch Hashulchan 551:22 rules unlike Rama for the reason that one may not receive another opportunity to say Kiddush Levana if he were to delay it pass Tisha B’av, as well as that one may not delay fulfilling a Mitzvah that he was given the opportunity to fulfill.
[50] M”B 426:11
[51] Chayeh Adam 118:15; M”B ibid
[52] Peri Chadash 426:2; P”M 554 A”A 1; M”B ibid
[53] Shaar Hatziyon 426:9 based on Elya Raba; Mateh Efraim 624:4