What is one to dip in ash by the Seudas Hamasekes of Erev Tishe Beav? The egg or the bread? I have heard different things and I am confused?
The Poskim[1] mention dipping the bread in ash and not the egg. Many however today are accustomed to dip the egg in ash [rather than the bread].[2]
[1] Rama 552:6; Kitzur SHU”A 123:3
[2] Moed Lekol Chaiy 10:29; Nitei Gavriel 51 footnote 21; Hiskashrus; See Ashel Avraham Butchach 552
May one study the chapters of Tehillim on Tishe Beav that deal with the exile and destruction?
Yes, one may learn Tehillim 14, 42-43, 53, 79, 80, 83, 137
May one learn Torah after midday?[1]
Set lessons of Torah study which have been instituted by Tzaddkim to be learned each day, may be learned after midday. Thus, Chitas and Chok Yisrael may be studied after midday by Mincha time. [Other subjects of Torah may not be studied. One does not recite the daily Rambam until Motzei Tisha B’AV.]
[1] Hayom Yom 9th of Av; Piskeiy Teshuvos 554:4 based on Taz 554:3; Gesher Hachaim 21:5
Other Poskim: Some Poskim rule it is to be completed only the next day. [Shaar HaTziyon 554:11; Mishmeres Shalom 40; Kaf Hachaim 554:19]
When is one to study the daily Rambam on Tishe Beav?[1]
One does not recite the daily Rambam until Motzei Tisha B’AV.[2]
[1] 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
[2] 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]
When is one to study Chitas on Tishe Beav?
Set lessons of Torah study which have been instituted by Tzaddkim to be learned each day, may be learned after midday, however, not beforehand.[1] Thus, Chitas may be studied after midday by Mincha time.[2] After reciting Ein Kelokeinu before Mincha, one recites the Shiurim of Chitas.[3] [The daily Tehillim is recited, followed by Kaddish Yasom. One does not recite the daily Rambam until Motzei Tisha B’AV.[4]]
[1] Piskeiy Teshuvos 554:4 based on Taz 554:3; Gesher Hachaim 21:5
Other Poskim: Some Poskim rule it is to be completed only the next day. [Shaar HaTziyon 554:11; Mishmeres Shalom 40; Kaf Hachaim 554:19]
[2] 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]
[3] Hayom Yom 9th Av; Sefer Haminhagim p. 97 [English]
[4] 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]
Must one sit for the recital of Kinos or may he stand?[1]
There is no requirement to sit on the ground while saying Kinos, and the main thing is not to sit on a regular bench or chair. However, if one desires to stand while he recites it then he may do so, and so is in fact recorded in the original source in which the recital of Kinos is mentioned, that they would stand and recite it.
[1] See Michaber 559:3 [we sit in Shul on the ground until Mincha]; Taz 559:4 “In truth if one desires to stand he may certainly do so, as there certainly no obligation that one specifically sit and to sit on the ground.”; Miseches Sofrim 18:5, brought in Tur 559:3 and Ramban Toras Hadam p. 98, Beis Yosef 559, Orchos Chaim 1:17, Haguda Sofrim 16, Machzor Vitri 527, “after the Torah reading one stands and dirties himself with earth, and messes up his clothing and reads [the Kinos] with a cry and moan.”; Nitei Gavriel 61:1 [writes to sit and say-but no source]
Swallowing saliva:[1]
It is permitted to swallow saliva on a fast day. [One however is not to intentionally do so for the sake of quenching his thirst.[2]]
[1] Admur 90:14; M”A 567:8 in name of Aguda; Aruch Hashulchan 90:17; M”B 567:13
The reason: As one has no intent of eating upon swallowing the saliva. [M”A ibid]
Other opinions: Some Poskim rule it is forbidden to swallow saliva on Tisha B’av and Yom Kippur. [Bach 612, see Aruch Hashulchan ibid]
[2] Implication of M”A ibid; Piskeiy Teshuvos 567:2
I will be by the Kosel on Tishe Beav. Must I do Keria?
The custom of many is not to do so on days in which Tachanun is omitted and hence you may choose to follow this custom and avoid tearing your shirt on Tishe Beav by the Kosel, as Tachanun is omitted on Tishe Beav.
See Piskeiy Teshuvos 561:3; Halichos Shlomo Tefila 16 footnote 17; Moadim 15 footnote 45
Some Poskim[1] write the stool is to be at least within three Tefach [24 cm] from the ground. Others[2] however are not particular that it be within three Tefach from the ground.
[1] Kuntrus Iyun Tefila; Poskim brought in Nitei Gavriel 68:3; Piskeiy Teshuvos 559:4
[2] Custom of Rebbe brought in Hiskashrus; Piskeiy Teshuvos ibid footnote 18 in name of Steipler; and so is the implication of the M”B who does not write how low it is to be.
Nacheim:[1]
The blessing of Nacheim is recited during Mincha, in the blessing of Boneh Yerushalayim.[2]
If one forgot to say:[3] If one forgot to say Nacheim he has nevertheless fulfilled his obligation. [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[4]; or in the blessing of Avoda after Ritzei prior to the words Visechezena[5] [in same area we say Yaaleh Veyavo]; or in the blessing of Hodah prior to the words Veal Kulam[6], or in Elokaiy Netzor prior to the second Yihyu Leratzon.[7] 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.[8]]
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[1] Michaber 557:1; Rama ibid only by Mincha
[2] 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]
[3] Michaber 557:1; 565:2; See Kaf Hachaim 557:2
[4] 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]
[5] 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
[6] 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]
[7] Kaf Hachaim 557:2
[8] M”B 559:2
May one cut nails prior to Chatzos of the 10th of Menachem Av?
Seemingly, it is permitted to do so.[1] This especially applies in years that Motzei Tishe Beav falls on Erev Shabbos.[2]
[1] As cutting nails is only forbidden the week of Tisha B’av, and from where do we know that the night after Tisha B’av is as strict as the week off Tisha B’av. Vetzaruch Iyun. It is not mentioned in the list of Issurim brought in M”B,
[2] See M”A 558:1; P”M 558 A”A 1; M”B ibid; Kaf Hachaim 558:6; Orchos Chaim 558:1
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