3. Shacharis:

Netilas Yadayim until knuckles:^[1] In the morning, one only washes his fingers up until his knuckles, having intention to remove the impurity which they contain. [At the conclusion of Tisha B’av, prior to saying Kiddush Levana, one rewashes his [entire] hand three times inconsecutively.^[2]]

Sheasa Li Kol Tzarchi:[3] One does not recite the blessing of “Sheasa Li Kol Tzarki” on the ninth of Av.[4] [One resumes saying it only the next day.^[5]] 

Tallis Katan:[6] The Tallis Katan is worn under one’s clothing without a blessing. [Other Poskim[7] however rule a blessing is to be recited if one did not wear the Tallis Katan at night and is now putting it on in the morning. Some tuck in their Tzitzis and do not allow the fringes to show until midday.[8] However, many wear the Tzitzis out as usual.[9]]

Time of Davening:[10] Shacharis is to be Davened slightly earlier than usual, however, at a time that will allow the Kinos recitation to extend until near midday.

Tallis and Tefillin:[11] The custom is not to wear a Tallis Gadol or Tefillin by Shacharis.[12]

Karbanos:[13] One is to read the regular order of prayers and Karbanos prior to Hodu.[14]

Kissing the Tzitzis:[15] The widespread custom is not to hold or kiss the Tzitzis by Baruch Sheamar and Shema.

Aneinu and Nacheim in Shemoneh Esrei: One does not recite Aneinu[16] or Nacheim during Shemoneh Esrei of Shacharis.[17] However, the Chazan recites Aneinu in his repetition between the blessing of Goel and Rofei.[18] [He however, does not recite Nacheim in his Shacharis repetition.]

Nesias Kapayim/Birchas Kohanim:[19] Some Poskim[20] rule that Kohanim [in Eretz Yisrael] do not perform Nesias Kapayim, and the Chazan does not recite Elokeinu [Birchas Kohanim] during the Shacharis repetition. Others[21] rule it is to be recited. Practically, the custom is not to perform Nesias Kapayim and to omit Elokeinu from the repetition.[22]

Tachanun:[23] Tachanun is not recited on Tisha B’av.[24] Likewise, Selichos is not recited.[25] [Avinu Malkeinu is not recited.[26]]

Kaddish:[27] After the Chazan’s repetition, half Kaddish is recited.

Kerias Hatorah: Kel Erech Apayim is not recited prior to the Torah reading.[28] [Vayehi Binsoa and Brich Shmei is recited as usual.[29] Some are accustomed not to place the Keser on the Sefer Torah.[30]] The Torah is read from the Parsha of [Vaeschanan 4/25] “Ki Solid Banim.”[31] [Three people are called up for the Aliya. The third Aliya is considered the Maftir. Half Kaddish is recited after the third Aliyah, which is then followed by the Haftorah.[32] Hagba is performed after the half Kaddish. The person doing Hagba may sit on the bench as usual, holding the Sefer Torah.[33]]

Haftorah:[34] The Haftorah is read from Yermiah [8:13] “Asuf Asifam.” [Some are accustomed to recite the Haftorah in the Eicha tune.[35] This is not the Chabad custom.]

Yehalelu: After the completion of the blessings of the Haftorah, Yehallelu is recited and the Sefer Torah is returned to the Ark.

Kinos: After the Torah reading, Kinos is recited. It is to be recited until close to midday.[36] While the Kinos are recited, it is forbidden to talk about any other matter, or leave the Shul, in order so one does not divert his heart from the mourning. One is certainly not to talk to gentiles at this time.[37] It is customary to recite verses of consoling at the completion of Kinos.[38] [The paragraph of Keily Tziyon Beareha is customarily recited verse by verse, the congregation repeating after the Chazan.[39] Many are accustomed to stand during its recitation, and so was the Rebbe’s custom.[40]]

Ashrei/Uva Letziyon: Lamnatzeiach is omitted between Ashrei and Uva Letziyon.[41] Uva Letziyon is recited [omitting the verse of Veani Zos Brisi[42]].

Kaddish Shaleim:[43] After Uva Letziyon, the Chazan recites Kaddish Shaleim without Tiskabel.

Aleinu:[44] After Kaddish, Aleinu is recited. One does not recite Shir Shel Yom or Ein Kelokeinu. [It is recited later by Mincha.[45]]

Eicha:[46] After the completion of Shacharis each individual is to read Eicha to himself.

Greetings: Upon leaving the Shul, one is to avoid wishing goodbye and the like to a friend. One is not to walk in groups but rather alone in a state of mourning.[47]

Cemetery:[48] One is to visit a [Jewish[49]] cemetery after the conclusion of Shacharis.[50] [This is not the Chabad custom.[51]]

Preparing food:[52] The custom is not to slaughter meat and not to prepare food [for after the fast] until after midday.

Q&A on Shacharis Does one hold his Tzitzis during Shema and Baruch Sheamar?[53] No.   Should one wear a Tallis Katan with a Bracha? The Tallis Katan is worn under one’s clothing without a blessing.[54] Some Poskim[55] however rule a blessing is to be recited if one did not wear the Tallis Katan at night and is now putting it on in the morning. Are the fringes of the Tzitzis to be tucked in? Some tuck in their Tzitzis and do not allow the fringes to show until midday.[56] However, many wear the Tzitzis out as usual.[57]   Is Avinu Malkeinu recited? No, neither by Shacharis or Mincha.   Q&A on Kinos Should also women say Kinos? Some Poskim[58] rule women are required to hear Kinos and Eicha. However, the custom is not to be careful in this matter.[59]   Should one read Kinos even if he is not with a Minyan?[60] Yes.   Not to take the Kinos home: Some[61] have the custom not to take the Kinos back home and rather leave it Hefker in the Shul.   Q&A on Kerias Hatorah Is Brich Shmei to be recited? Some[62] say not to recite it by Shacharis. This is not our custom.   May one say Mi Shebeirach for the person who received the Aliya?[63] Mi Shebeirach is not said during Shachris. It is rather said by Mincha.   May one say a Mi Shebeirach for a Yoledes or Baal Bris?[64] It is to be recited by Mincha, not by Shacharis.   May one say Hagomel?[65] It is to be recited by Mincha, not by Shacharis. Should a Bar Mitzvah boy be called up to the Torah?[66] He is to get an Aliyah by Mincha. May one who is not fasting get an Aliyah by Shachris? Some[67] write that by Shachris he may get an Aliyah. However, when Tisha B’av falls on Shabbos and was pushed off to Sunday, this does not apply. May the Torah be read if there are not three people fasting present? This matter requires further analysis.[68]

_________________________________________________

[1] 613:2 regarding Yom Kippur; Michaber 554:10 regarding Tisha B’av

^[2] Rebbe in Shaareiy Halacha Uminhag Vol. 2 page 183

[3] Siddur based on Arizal in Peri Eitz Chaim Shaar Habrachos 4; opinion brought in Levush 554:17; Sefer Haminhagim p. 47 [Hebrew]; Kesher Gudal 5:19; Zechor Leavraham 1:300; Beis Oveid 10; Shaareiy Teshuvah 46:12; Kaf Hachaim Falagi 9:11; Yifei Laleiv 3:4; Ben Ish Chaiy Vayeishev 12; Maaseh Rav 9; Mamar Mordechai 46:10; Kaf Hachaim 46:17; See also Sdei Chemed Peas Hasadeh Asifas Dinim Bein Hameitzarim 2:9 [Vol. 8 p. 765 Kehos]; Otzer Minhagei Chabad p. 217; 250; Chikrei Minhagim p. 185

Other Opinions: Some Poskim rule the blessing is to be recited as usual. [Levush ibid; M”B 554:31; Alef Hamagen 619:47; Darkei Chaim Veshalom 775]

[4] The reason: This is due to that one is not allowed to wear leather shoes on these dates, and thus there is no worldly pleasure received from leather shoes on these days. [Peri Eitz Chaim ibid]

^[5] Sefer Haminhagim p.47 [Hebrew]; Hayom Yom 9^th of Av and 10^th of Tishreiy; This was a directive received from the Tzemach Tzedek in name of the Alter Rebbe. So also rules Ben Ish Chaiy ibid

Other Opinions: Some Poskim [Gra in Maaseh Rav 9; Mamar Mordechai 46:10] rule that the blessing is to be said at night after the fast.

[6] Michaber 555:1; Luach Eretz Yisrael

[7] M”B 555:2 in name of Pischeiy Olam; Siddur Yaavetz

[8] As writes Michaber ibid “under the clothes” and so is the custom in Brinue; Leket Yosher p. 110

[9] Nitei Gavriel 58:7; Rav Ashel Lemel Hakohen

[10] M”B 559:16 in name of Elya Raba

[11] Michaber 555:1; Ramaz 107; Shaareiy Teshuvah 18:4

Other opinions: Some Poskim rule one is to wear Tallis and Tefillin by Shacharis as usual. [Birkeiy Yosef 555:1; Shaareiy Teshuvah 555:2; Minhag of Rashash and Beis Keil; Kaf Hachaim 18:16 that so is custom in almost all Shul’s in Jerusalem] The Rebbe Rashab wore Tallis Gadol before Shacharis and wore Tefillin during Shacharis, although he Davened in private in order not to be noticed by the public. [Sefer Haminhagim p. 97]

[12] The reason: This is based on the Midrash which states Hashem removed His Tallis and Tefillin by the destruction. [See M”B 555:1]

[13] Ashel Avraham Tinyana 559

Other opinions: Some Poskim rule one is not to recite the Ketores paragraph by Shacharis. [Rama 559:4] The reason for this is because it is not considered Seder Hayom, as not all people recite it daily. [M”A 559:7; M”B 559:20]

[14] The reason: As we are particular to recite it daily, and it is hence considered Seder Hayom.

[15] Nitei Gavriel 58:22

[16] Rama 565; M”B 557:3

[17] Rama 557:1 that so is the widespread custom

Custom of Michaber and Sefaradim: One is to recite Nacheim and Aneinu in all three prayers of Shemoneh Esrei on Tisha B’av. [Michaber 557:1 as explained in M”B 557:1]

[18] M”B 557:4 in name of many Rishonim and Poskim; Elya Raba 559:13; Machzor Vitri p. 227; Degul Merivava on 557:1; Glosses of Chasam Sofer; Siddur Yaavetz; Gr”a; Chayeh Adam 135:21; Kitzur SHU”A 124:3; Kaf Hachaim 557:5

Other opinions: Some Poskim rule the Chazzan is not to say Aneinu in his repetition. [Taz 557]

[19] See Kaf Hachaim 559:20; Piskeiy Teshuvos 559:5

[20] Abudarham p. 95; Kneses Hagedola 559:11; Degul Merivava; Siddur Derech Hachaim

[21] Elya Raba 559:13; Olas Shmuel 79; Siddur Yaavetz; Kaf Hachaim 559:20 that so is the custom of the Beis Keil Jerusalem community of Mekubalim.

[22] Piskeiy Teshuvos 559:5; Hiskashrus 889

[23] 559:4

[24] Michaber ibid; Hagahos Ashri

The reason: As Tisha B’av is called a Moed:holiday [Michaber ibid] as the verse states “Vekara Alaiy Moed. [M”B 559:17] Nevertheless, it is permitted to recite a Hesped on Tisha B’av, and have an Avel sit on the floor even after midday. [M”B ibid]

[25] Rama ibid

[26] Luach Eretz Yisrael; Piskeiy Teshuvos 559:5

[27] Levush 559:4

[28] Rama 559:4

[29] Divrei Malkiel 6:9; Nitei Gavriel 60:2

Other opinions: Some Poskim rule Brich Shmei is not to be recited by Shacharis and is rather to be recited only by Mincha. [Mishmeres Shalom 40:6]

[30] Nitei Gavriel 60:3

[31] Michaber 559:4

[32] Shaareiy Efraim 8:99; Implication of Poskim in Kaf Hachaim 559:40; Piskeiy Teshuvos 559:6; Nitei Gavriel 60:18; Hiskashurs 889 that so was custom of Rebbe in 1988; See Hiskashrus 836, 847, 856, 960 for a discussion in why we first say Kaddish and then the Haftorah; See Birur Halacha 559 which brings 34 Poskim which rule this way.

Other Poskim: Some Poskim rule the Kaddish is to be said after the Haftora. [Rav Akiva Eiger 559:4; Milameid Lehoil 113; Riy Migash 89; Yalkut Yosef Moadim p. 585]

Ruling of Admur in Shulchan Aruch: It is implied from Admur in 282:12 and 18 that Kaddish is not to be recited between the third Aliyah [Maftir] and the reading of the Haftorah.

[33] Nitei Gavriel 60:19; See Drisha Yoreh Deah 384:2

[34] Michaber 559:4

[35] M”B 559:18

[36] Rama 559:3

The reason: This is done in order so one does not come to perform Melacha before midday. [M”B 559:13]

[37] Michaber 559:5

[38] Rama 559:5

[39] Nitei Gavriel 61:12

[40] Hiskashrus 889

[41] Rama 559:4

The reason: As it includes the verse of “Yaancha Hashem Beyom Tzara, Yisagevcha..” which is not relevant to say on Tisha B’av.

[42] M”B 559:6 in name of Tur; Derech Hachaim; Kitzur SHU”A 124:3

The reason: Likewise one does not say “Veani Zos Brisi” as it appears that one is making a covenant with the Kinos, and being that one may not learn Torah on Tisha B’av. [M”B ibid]

[43] Rama 559:4

[44] Levush 559:6; Kitzur Shu”a 124:3

[45] See M”A 554:6

[46] M”A 559:1 in name of Shelah; M”B 559:2; Sefer Haminhagim p. 96 [English]; Luach Kolel Chabad

[47] M”B 559:41 in name of Shelah; Maharil; Nitei Gavriel 55:11

[48] Rama 559:10; Beis Yosef 559; Tosafus Taanis 16a

[49] M”B 559:41; If there are no Jewish cemeteries in the vicinity then one is to visit the cemetery of gentiles. [ibid]

[50] The reason: In order to pray and have the dead arouse mercy for us. [M”B ibid]

[51] Sefer Haminhagim p. 97 [English]; Igros Kodesh 11:307; See Nimukei Orach Chaim 559

[52] Michaber 559:10

[53] Piskeiy Teshuvos 555:2

[54] Michaber 555:2

[55] M”B 555:2 in name of Pischeiy Olam; Siddur Yaavetz

[56] As writes Michaber ibid “under the clothes” and so is the custom in Brinue; Leket Yosher p. 110

[57] Nitei Gavriel 58:7; Rav Ashel Lemel Hakohen

[58] Tur from Miseches Sofrim brought in M”A 282:6

[59] Piskeiy Teshuvos 559:2

[60] Chayeh Adam 135:19; Kitzur SHU”A 124:1; M”B 559:5 in name of Chayeh Adam

[61] See Toras Chaim 559:2 in name of his father the Machaneh Chaim that so was the custom of the Machatzis Hashekel; Nitei Gavriel 62:8

[62] Mishmeres Shalom 40

[63] Kaf Hachaim 559:40 in name of Drashos Mahril

[64] Nitei Gavriel 60:13 in name of Minhagim Wormz

[65] Kaf Hachaim 559:38

[66] Piskeiy Teshuvos 559:6

[67] Piskeiy Teshuvos 559:6

[68] See Nitei Gavriel 60:6; Chelkas Yaakov 215