Chapter 7: The prayers of Tisha B’av

Checklist A. Maariv 1. When Tisha B’av falls on Motzei Shabbos, one recites Baruch Hamavdil after the leave of Shabbos and only afterwards does he remove his shoes and bring the Kinos to Shul. 2. The Paroches, the covering of the Amud of the Chazan and Bima, is removed prior to Maariv, and is not returned until Mincha. 3. One is to diminish the light in Shul for the duration of Maariv. 4. One recites a regular Maariv Shemoneh Esrei [with Atah Chonantanu if Tisha B’av falls on Motzei Shabbos]. 5. After Shemoneh Esrei, Kaddish with Tiskabel is recited. 6. After Kaddish, Eicha is recited sitting on floor with an interval between oneself and the ground. 7. When Tisha B’av falls on Motzei Shabbos, Borei Meorei Haeish is recited prior to Eicha. One is to look at his hands as usual. 8. After Eicha, the paragraph of Veata Kadosh is recited. 9. After Veata Kadosh, the Chazan recites Kaddish Shaleim without Tiskabel. 10. Aleinu 11. One is not to say Shavua Tov after Maariv. 12. When Tisha B’av falls on Motzei Shabbos, one is to remove his Shabbos clothes after Maariv.   B. Shacharis: 1. Upon awakening, one performs Netilas Yadayim until the knuckles. 2. One omits the blessing of Sheasa Li Kol Tzarchi 3. The Tallis Katan is worn without a blessing. [Some wear it only under their clothing and hence do not show the Tzitzis until midday.] 4. Tallis and Tefillin are not worn during Shacharis 5. Karbanos is read as usual prior to Shacharis 6. One does not kiss or hold the Tzitzis by Baruch Sheamar or Shema 7. The Chazan says Aneinu in Chazaras Hashatz. 8. Nesias Kapayim and Elokeinu is omitted from Chazaras Hashatz of Shacharis. 9. Tachanun is omitted. 10. After the Chazara, Half Kaddish is recited. 11. Kerias Hatorah, half Kaddish and then Haftorah 12. Yehalelu, and return of Sefer Torah to the Aron 13. Kinos is recited until close to midday. One may not make an interruption during Kinos. 14. After Kinos, one recites Ashrei and Uva Letziyon without Veani Zos Berisi 15. Kaddish Shaleim without Tiskabel 16. Shir Shel Yom and Ein Kelokeinu is omitted by Shacharis and recited in Mincha. 17. Aleinu   C. Mincha: 1. The Paroches is returned to the Aron and Bima. 2. Igara Detanisa-One is to give the fast “tax” to charity prior to Mincha. 3. Tallis and Tefillin is worn with its Brachos and one is to follow the following order: 4. One recites all three Parshiyos of Shema. 5. Shir Shel Yom [and Kaddish Yasom] and Ein Kelokeinu [and Kaddish Derabanon] 6. Chitas: One recites the daily Tehillim [followed by Kaddish Yasom], and that days Chumash and Tanya. [This can be studied before the start of Mincha.]   7. Karbanos 8. Ashrei 9. Half Kaddish 10. Kerias Hatorah for fast day with Haftorah 11. Yehalelu 12. Half Kaddish 13. Nacheim and Aneinu in Shemoneh Esrei 14. Nesias Kapayim is performed in Eretz Yisrael/Jerusalem. In Diaspora, say Elokeinu. 15. Kaddish Shaleim with Tiskabel 16. Wear Rabbeinu Tam before sunset and recite with it Kadeish and the six Zechiros.

1. Maariv:

Removing the Paroches:[1] [Prior to Maariv[2]] one is to remove the Paroches from the Aron.[3] [In some communities, the Paroches is not removed, but rather moved to the side, hence revealing the doors of the Aron.[4] The Chabad custom is to also remove the covering of the Amud of the Chazan, as well as the Bima.[5]]

Diminishing light:[6] At night, one is to only light the bare minimum of light needed to read Eicha and the Kinos.[7]

Sitting arrangements: One is not required to switch from his normal place of sitting on Tisha B’av.[8] One may not sit on a chair when Davening Maariv and is thus to either stand or sit on the ground. One is to place an intervening substance between the floor and his body, as explained in the previous Chapter 6 Halacha 14.

Davening like a mourner:[9] By Maariv, one is to Daven slowly and in the tone of a mourner.

Ata Chonantanu:[10] When Tisha B’av falls on Motzei Shabbos, one is to recite Atah Chonantanu within Shemoneh Esrei.[11] If one forgot to say Ata Chonantanu, he does not need to repeat Shemoneh Esrei, as in any event he will not be eating until he makes Havdala over wine on Sunday night.[12] [He must however say Baruch Hamavdil prior to doing any Melacha.]

Kaddish: All the Kaddeishim that are recited from after Eicha until one leaves the Shul the next day [after Shacharis] omit the stanza of Tiskabel.[13] However, prior to Eicha, Tiskabel is recited in Kaddish.[14] [Thus, the order is as follows: After Shemoneh Esrei of Maariv, Kaddish with Tiskabel is recited. After Eicha, until Mincha, Kaddish is recited without Tiskabel.]

Meorei Haeish: When Tishe Beav falls on Motzei Shabbos, one is to recite the blessings of Meorei Haeish on Motzei Shabbos upon seeing a candle.[15] One is to recite the blessing prior to Eicha.[16] [Some[17] write that one may recite the blessing any time prior to Eicha, and hence if one is home prior to Maariv, he may say the blessing at home with his family and fulfill the obligation with them. Practically, the custom is like the former opinion to recite Borei Meorei Haiesh in Shul after Maariv, prior to Eicha.[18] The women at home are to recite the blessing over Meorei Haeish on their own.[19] Some[20] write one is not to use the regular Havdala candle for Meorei Haeish but is rather to join to small candles together.] In the event that one did not recite the blessing of Meorei Haeish before Eicha, it is to be recited afterwards.[21] If the blessing was not said at night, it may not be said the next day.[22]

Eicha: After Maariv, one reads Megillas Eicha.[23] Eicha is recited slowly and in the tone of a mourner. [The reader is to make a small break between each verse, and a larger break between each Eicha.[24] The congregation is to read along silently together with the Chazan.[25]] Each time the word Eicha is recited the Baal Korei is to raise his voice. When the Chazan reaches the verse of Hashiveinu, the congregation recites it in a loud voice and the Chazan then says it aloud; the congregation then repeats it again aloud and the Chazan then repeats after the congregation.[26]

Kinos:[27] After Eicha, one reads the Kinos designated for the night of Tisha B’av.

Ata Kadosh:[28] After the completion of Eicha and Kinos the congregation recites Veata Kadosh [omitting the verses of Uva Letziyon and Veani Zos Brisi[29]]. This applies even when Tisha B’av falls on Motzei Shabbos, in which case one skips Vihi Noam Noam and begins from Veata Kadosh.

Kaddish without Tiskabel:[30] After Veata Kadosh, the Chazan recites Kaddish without Tiskabel.

Aleinu: After Kaddish, Aleinu is recited. This is then followed by the mourners Kaddish.

Greetings: Upon leaving Shul, one is to avoid wishing a Shavua Tov and the like to a friend.[31] One is not to walk in groups but rather alone in a state of mourning.[32]

Q&A Should also women say Eicha and Kinos? Some Poskim[33] rule women are required to hear Kinos and Eicha. However, the custom of women is not to be careful in this matter.[34] Should one read Eicha and say Kinos even if he is not with a Minyan?[35] Yes.

Kinos: Kinos, or lamentations, which are customarily read on the night of Tishe Be’av and by day, were compiled by various authors.   Must one sit for the recital of Kinos or may he stand?[36] 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.

2. May an Avel go to Shul?[37]

An Avel within Shiva may attend Shul on the night of Tisha B’av, and by day until the completion of the Kinos.[38] [He is not to go to Shul for Mincha.[39]] This applies even within the first three days of Aveilus.[40] However some Poskim[41] are stringent and rule that if the Avel is within the first three days of mourning, he is not to attend the Shul. Others say he is to only attend during the day and not at night.[42]

Onen:[43] An Onen does not go to Shul on Tisha B’av until after the burial. [However, Admur[44] rules that a son which is an Onen on his father may go to Shul and say Kaddish for his father.[45] Practically, so is the Chabad custom.[46] The Rebbe said Kaddish while he was an Onen for his mother, Rebbetzin Chana, and his wife, Rebbetzin Chaya Mushka.[47] Nevertheless, the Onen is to only participate in the Kaddish and is not to recite Kinos or any of the prayers.[48]]

Does an Avel Daven for the Amud on Tisha B’av? Yes.[49] However, some[50] write he is not to do so, just like on a Yom Tov.

3. Shacharis:

Netilas Yadayim until knuckles:[51] 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.[52]]

Sheasa Li Kol Tzarchi:[53] One does not recite the blessing of “Sheasa Li Kol Tzarki” on the ninth of Av.[54] [One resumes saying it only the next day.[55]] 

Tallis Katan-Blessing and how to wear:[56] On Tishe Beav, the Tallis Katan is worn under one’s clothing without a blessing.[57] [Other Poskim[58] 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. Practically, one is to sleep with a Tallis Katan and continue wearing the pair the next day in order to avoid this issue.[59] Some tuck in their Tzitzis and do not allow the fringes to show until midday.[60] However, many wear the Tzitzis out as usual.[61]]

Time of Davening:[62] 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:[63] The custom is not to wear a Tallis Gadol or Tefillin by Shacharis.[64]

Karbanos:[65] One is to read the regular order of prayers and Karbanos prior to Hodu.[66] [This, however, is with exception to the Yehi Ratzon which is said before the Parshas Hatamid and Eizehu Mikoman, and Ribono Shel Olam said after the Akeida, which is not said on all days that Tachanun is omitted, and is hence to likewise be omitted on Tishe Beav.[67]]

Kissing the Tzitzis:[68] 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[69] or Nacheim during Shemoneh Esrei of Shacharis.[70] However, the Chazan recites Aneinu in his repetition between the blessing of Goel and Rofei.[71] [He however, does not recite Nacheim in his Shacharis repetition.]

Nesias Kapayim/Birchas Kohanim:[72] Some Poskim[73] 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[74] rule it is to be recited. Practically, the custom is not to perform Nesias Kapayim and to omit Elokeinu from the repetition.[75]

Tachanun:[76] Tachanun is not recited on Tisha B’av.[77] Likewise, Selichos is not recited.[78] [Avinu Malkeinu is not recited.[79]]

Kaddish:[80] After the Chazan’s repetition, half Kaddish is recited.

Kerias Hatorah: Kel Erech Apayim is not recited prior to the Torah reading.[81] [Vihi Noam Binsoa and Brich Shmei is recited as usual.[82] Some are accustomed not to place the Keser on the Sefer Torah.[83]] The Torah is read from the Parsha of [Vaeschanan 4/25] “Ki Solid Banim.”[84] [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.[85] Hagba is performed after the half Kaddish. The person doing Hagba may sit on the bench as usual, holding the Sefer Torah.[86]]

Haftorah:[87] The Haftorah is read from Yermiah [8:13] “Asuf Asifam.” [Some are accustomed to recite the Haftorah in the Eicha tune.[88] 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.[89] 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.[90] It is customary to recite verses of consoling at the completion of Kinos.[91] [The paragraph of Keily Tziyon Beareha is customarily recited verse by verse, the congregation repeating after the Chazan.[92] Many are accustomed to stand during its recitation, and so was the Rebbe’s custom.[93]]

Ashrei/Uva Letziyon: Lamnatzeiach is omitted between Ashrei and Uva Letziyon.[94] Uva Letziyon is recited [omitting the verse of Veani Zos Brisi[95]].

Kaddish Shaleim:[96] After Uva Letziyon, the Chazan recites Kaddish Shaleim without Tiskabel.

Aleinu:[97] After Kaddish, Aleinu is recited. One does not recite Shir Shel Yom or Ein Kelokeinu. [It is recited later by Mincha.[98]]

Eicha:[99] 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.[100]

Cemetery:[101] One is to visit a [Jewish[102]] cemetery after the conclusion of Shacharis.[103] [This is not the Chabad custom.[104]]

Preparing food:[105] 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?[106] No.   Should one wear a Tallis Katan with a Bracha? The Tallis Katan is worn under one’s clothing without a blessing.[107] Some Poskim[108] 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.[109] However, many wear the Tzitzis out as usual.[110] Is Avinu Malkeinu recited? No, neither by Shacharis or Mincha.   Q&A on Kinos Should also women say Kinos? Some Poskim[111] rule women are required to hear Kinos and Eicha. However, the custom is not to be careful in this matter.[112] Should one read Kinos even if he is not with a Minyan?[113] Yes.   Not to take the Kinos home: Some[114] 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[115] say not to recite it by Shacharis. This is not our custom.   May one say Mi Shebeirach for the person who received the Aliya?[116] 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?[117] It is to be recited by Mincha, not by Shacharis.   May one say Hagomel on Tishe Beav?[118] It is permitted to recite the blessing of Hagomel on Tishe Beav.[119] Nevertheless, it is to be recited by Mincha, rather than by Shacharis. Should a Bar Mitzvah boy be called up to the Torah?[120] He is to get an Aliyah by Mincha. May one who is not fasting get an Aliyah by Shachris? Some[121] 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.[122] May an Avel within Shiva receive an Aliyah on Tishe Beav?[123] He may receive an Aliyah during Shacharis, including the Aliyah of Maftir. However, he may not receive an Aliyah by Mincha.

4. Mincha:

A. Before Mincha:

Paroches:[124] The Paroches is returned to the Aron prior to Mincha.

Charity:  Prior to Mincha one is to give Igara Ditaanisa to charity.[125]

Tallis and Tefillin:[126] By Mincha, one wears Tallis and Tefillin with a blessing. [One recites all three Parshiyos of Shema while wearing the Tefillin.[127] Those who are accustomed to wear Rabbeinu Tam are to do so as well on Tisha B’av.[128] The Chabad custom is to wear Tefillin of Rabbienu Tam after Mincha, before sunset.[129]]

Shir Shel Yom/Ein Kelokeinu:[130] Shir Shel Yom and Ein Kelokeinu [which were omitted by Shacharis] is said after Shema, prior to Mincha. [One begins from Beis Yaakov[131], and recites Kaddish Yasom after Shir shel Yom and Kaddish Derabanon after Ein Kelokeinu.]

Chitas:[132] After reciting Ein Kelokeinu, one recites the Shiurim of Chitas. [The daily Tehillim is recited, followed by Kaddish Yasom. One does not recite the daily Rambam until Motzei Tisha B’AV.]

Karbanos: After the Shiurim of Chitas, one recites Karbanos.

B. 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: [133] 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.[134] However, in most years the Rebbe waited for the Sefer Torah to be returned.[135]] 

Nacheim:[136] The blessing of Nacheim is recited during Mincha, in the blessing of Boneh Yerushalayim.[137] If one forgot to say Nacheim he has nevertheless fulfilled his obligation.[138] [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[139]; or in the blessing of Avoda after Ritzei prior to the words Visechezena[140] [in same area we say Yaaleh Veyavo]; or in the blessing of Hodah prior to the words Veal Kulam[141], or in Elokaiy Netzor prior to the second Yihyu Leratzon.[142] 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.[143]]

Aneinu: The prayer of Aneinu is added during Mincha Shemoneh Esrei.[144] It is recited within the blessing of Shomeia Tefila[145], prior to the words “Ki Ata Shomeia”[146]. If one forgot to say Aneinu he has nevertheless fulfilled his obligation.[147] If he remembered prior to finishing Shemoneh Esrei, he is to recite it at the end of Davening[148], in Elokaiy Netzor prior to the [second[149]] Yihyu Leratzon.[150] If he remembered prior to Ritzei, he is nevertheless to continue and recite it in Elokaiy Netzor.[151] [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.[152]] 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.[153]] In the Diaspora, the Chazan recites Elokeinu [Birchas Kohanim] during the Mincha repetition.[154]

Tachanun and Avinu Malkeinu:[155] Tachanun and Avinu Malkeinu are omitted on Tisha B’av.

Kaddish Shaleim with Tiskabel:[156] After the Chazan’s repetition, the full Kaddish with Tiskabel is recited.

Rabbeinu Tam:[157] 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.[158]]

Is one who is not fasting [i.e. sick, old, pregnant] to recite Aneinu and Nacheim in Shemoneh Esrei?[159] 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:[160] One who is not fasting is to nevertheless recite Nacheim in Shemoneh Esrei, just as is the law of one who is fasting.

5. Maariv:

All fasts conclude after nightfall.[161] This is defined as the sighting of three medium stars, or when the moon shines very brightly on the earth.[162] [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.[163] In such a case, one is to make sure to read Kerias Shema again after nightfall.]

Washing hands after Maariv:[164] 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.[165]]

Q&A May one eat prior to Maariv once the fast is over?[166] Yes. However, if one is able, it is best to delay eating until after Maariv   Organizing a Siyum Misechta and festive meal:[167] One is to make a Siyum Mesechta on Motzei Tisha B’av in addition to the Siyum made on Tisha B’av.

6. Kiddush Levana on Motzei Tisha B’av:[168]

One does not recite Kiddush Levana prior to Tisha B’av.[169] It is rather to be recited on Motzei Tisha B’av.[170]

Eating and changing clothing before Kiddush Levana on Motzei Tisha B’av:[171] Prior to reciting Kiddush Levana on Motzei Tisha B’av, one is to eat.[172] One is to also change his shoes.[173]

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?[174] 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.

 

7. Mourning customs applicable on Motzei Tisha B’av-Tenth of Av:

See previous Chapter 6 Halacha 19 regarding a regular year. See next chapter Halacha 13 regarding when Tisha B’av falls on Shabbos and was pushed off to Sunday.

  ________________________________________________

[1] Rama 559:2; Darkei Moshe 559:1 that so is the custom; Minhagim Tirna p. 82

[2] See Levush 559:1; Derech Hachaim 134:1; Luach Eretz Yisrael Tukichinsky

[3] The reason: This is based on the verse [Eicha 2:17] “Betza Imraso” [ibid] This means to say that we figuratively fulfill the command of Hashem to destroy the Temple.

[4] Nitei Gavriel 54:3

[5] Nitei Gavriel 54:5

[6] Michaber 559:3; Rosh end of Taanis

[7] The reason: As the verse states “In darkness He placed me”. [M”B 559:14]

[8] Rama 559:4

The reason: As it suffices for one to sit on the ground to show his state of mourning. [M”B 559:21]

[9] Rama 559:1

[10] 559:1; Admur 294:6

[11] Rama ibid

[12] Vetzaruch Iyun if he accidently eats on Motzei Tisha B’av without Havdala, or broke his fast without Havdala for whatever reason, must he repeat Shemoneh Esrei? See Ketzos Hashulchan 93 footnote 9. SSH”K 62 footnote 95 rules he is not to recite Ata Chonantanu or repeat Shemoneh Esrei.

[13] Rama 559:4

[14] Taz 559:2; M”A 559:1; Kitzur SHU”A 124:1; M”B 559:4

[15] Michaber ibid; Maharitz Geios Havdala; Mordechai Taanis Remes 638; Orchos Chaim Havdala 1; Sifrei Minhagim of Rishonim

[16] Taz 556:1 in name of Beis Yosef 556 in name of Abudarahm p. 69; Elya Raba 556:2; M”B 556:1

The reason: As in Eicha it says “he has placed me in darkness”. Hence the blessing is to be recited beforehand [as afterwards we are to emphasize darkness]. [Taz ibid] Alternatively, the reason is because one is not to read Eicha with light and hence benefit from it prior to saying a blessing over it. [Birkeiy Yosef 693:1] Practically, however, we do not rule this way, and it is permitted to benefit from light before saying Meorei Haeish. [Kaf Hachaim 556:2; See our Sefer “The Laws of Purim” and the “Laws of Motzei Shabbos”]

Other Opinions: Some Poskim rule one is to light the candle at home after coming home from Shul after Eicha. [Maharil Tisha B’av 16; Many Poskim, brought in Elya Raba ibid]

[17] Piskeiy Teshuvos 556:1; Nitei Gavriel 95:4; Hiskashrus 940; Likkut of Rav Braun

[18] Sheivet Haleivi 7:77 “One is not to swerve from the Minhag Yisrael that everyone says:hears the blessing in Shul prior to Eicha and the women are to say the blessings themselves at home”; Luach Kolel Chabad; The Rebbes custom was to say Meoreiy Haeish in Shul after Maariv, prior to Eicha; Rav Eliyahu Landa that so was always the custom, to say it in Shul after Maariv and not at home prior to Maariv. Rav Groner confirmed the custom is to say it after Maariv, before Eicha.

The reason: See Tehila Ledavid 293:1 and Kitzur Halachos Shabbos p. 119 that one is not to say Havdala, which includes Meorei Haeish prior to Maariv; [In however the Sefer Pear Yisrael 1:207 he writes that the Alter Rebbe at times would say Havdala prior to Maariv.] Perhaps this is also due to the law of Kadima of Tadir, as Maariv is more Tadir. [See The laws of Chanukah regarding Chanukah candles versus Havdala and Bedikas Chametz and Sefiras Haomer regarding preceding Maariv because of Tadir] Likewise, it is improper for men to do Melacha before Maariv, even to light a candle, as brought in Admur 299:20, however if done for a Mitzvah it is allowed, and here too it is done for a Mitzvah. Likewise, in any event Eicha is said before Ata Kadosh.

[19] Shevet Halevi ibid; See Ketzos Hashulchan 96 footnote 12; So rules also Daas Torah 296; Ben Ish Chaiy Vayeitzei 24; Kaf Hachaim 296:54; Igros Moshe 2:47; Kinyan Torah 1:88; Beir Moshe 4:28; Kaneh Bosem 3:17; Sheivet Haleivi 6:42; 7:77; Yechaveh Daas 4:27; Ashel Avraham Mahadurah Tinyana; So is proven from Admur who does not mention anywhere any differentiation regarding women in the blessing of Meoreiy Haeish. Furthermore, even according to those Poskim [M”B in Biur Halacha 296 “Lo Yavdilu Leatzman”] who side women are exempt from the blessing of fire, they are nevertheless permitted to say the blessing as is the law by all Mitzvos that they are exempt from. [Ketzos Hashulchan 96 footnote 12]

[20] Piskeiy Teshuvos 556:1

[21] Taz ibid; Elya Raba ibid; P”M 556 M”Z 1; M”B 556:1

[22] Admur 299:9

[23] Michaber and Rama 559:2

[24] M”B 559:2

[25] M”B 559:15; Siddur Yaavetz

[26] Rama 559:1

[27] Michaber and Rama 559:2

[28] Michaber 559:2

[29] M”B 559:6 in name of Tur

The reason: As there is no redemption at night. 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]

[30] Rama 559:4

[31] Nitei Gavriel 95:18 in name of Maharil “One goes like mourners and does not bless the children at night”; Vetzaruch Iyun as to why is this statement different than good night.

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

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

[34] Piskeiy Teshuvos 559:2

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

[36] 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]

[37] 559:6; Piskeiy Teshuvos 559:7

[38] Michaber ibid

[39] Ruach Chaim 559:2; Kaf Hachaim 559:56

[40] M”A 559:8; Elya Raba 559:18; Derech Hachaim 4; Kitzur SHU”A 124:4; M”B 559:24

The reason: Although, in general, an Avel may not leave his house within the first three days even to visit another Avel, nevertheless, in this case it is different, as on Tisha B’av everyone is an Avel. [M”A ibid; M”B ibid]

[41] Rabbeinu Yerucham brought in M”A ibid and M”B ibid

[42] Rav Shlomo Kluger, brought in M”B ibid

[43] M”B 559:24 in name of Elya Raba

[44] Admur 71:1 in parentheses; Taz 71:2; Misgeres Hashulchan 341; The following Poskim agree to this ruling if the Chevra Kadisha has taken over the proceedings of the body: Beir Heiytiv 71:4; P”M 71 M”Z 2; Chochmas Adam 153:1; M”B 71:7

[45] The reason: As this honors ones father. [ibid] This ruling of Admur is placed in parentheses possibly due to the other opinions mentioned above that argue. [Chikrei Halachos 5:50]

[46] Igros Kodesh 3:199; 4:107 [printed in Shulchan Menachem 5:294]; Custom of Rebbe brought in Nitei Gavriel 17:1 [p. 113] and Shulchan Menachem p. 265

[47] Shulchan Menachem ibid footnote 21

[48] Pashut; See Nitei Gavriel 55:19

[49] So is the worldly custom. [Piskeiy Teshuvos ibid]

[50] Siddur Yaavetz

[51] 613:2 regarding Yom Kippur; Michaber 554:10 regarding Tisha B’av

^[52] Rebbe in Shaareiy Halacha Uminhag Vol. 2 page 183

[53] 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]

[54] 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]

^[55] 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.

[56] Michaber 555:1; Tur 555; Maharam Merothenberg Semachos 60; Iggur 846; Levush 555:2; Chayeh Adam 135:18; Luach Eretz Yisrael

Other customs: The old custom of all Ashkenaz was not to wear a Tallis Katan at all on Tishe Beav. [Tur ibid in name of Maharam MeRothenberg]

[57] The reason: As the verse in Eicha 2:17 states “Betza Imraso” which means that the fringes of G-d were belittled. [Tur ibid in name of Maharam ibid; Levush ibid]

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

[59] Halichos Shlomo 1:3 footnote 34

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

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

[62] M”B 559:16 in name of Elya Raba

[63] 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; Rav Yaakov Yosef that so should be followed in Sefaradi Minyanim of Bnei Torah] 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] This was likewise the custom of the Rebbe. [Reshimos of 5690 Tisha B’Av’]

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

[65] Admur 50:3 regarding Avel and Tishe Beav; 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]

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

[67] Siddur Admur that on days that Tachanun is not recited these prayers are omitted.

[68] Nitei Gavriel 58:22

[69] Rama 565; M”B 557:3

[70] 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]

[71] 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]

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

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

[74] 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.

[75] Piskeiy Teshuvos 559:5; Hiskashrus 889

[76] 559:4

[77] 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]

[78] Rama ibid

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

[80] Levush 559:4

[81] Rama 559:4

[82] 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]

[83] Nitei Gavriel 60:3

[84] Michaber 559:4

[85][85] 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.

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

[87] Michaber 559:4

[88] M”B 559:18

[89] Rama 559:3

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

[90] Michaber 559:5

[91] Rama 559:5

[92] Nitei Gavriel 61:12

[93] Hiskashrus 889

[94] 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.

[95] 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]

[96] Rama 559:4

[97] Levush 559:6; Kitzur Shu”a 124:3

[98] See M”A 554:6

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

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

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

[102] Visiting gentile graves: If there are no Jewish cemeteries in the vicinity then one is to visit the cemetery of gentiles. [M”B ibid; See Rama 579:3 “According to this, if a Jewish cemetery is not available, then they are to visit the graves of gentiles.”;]

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

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

[105] Michaber 559:10

[106] Piskeiy Teshuvos 555:2

[107] Michaber 555:2

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

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

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

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

[112] Piskeiy Teshuvos 559:2

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

[114] 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

[115] Mishmeres Shalom 40

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

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

[118] Kaf Hachaim 559:38; Piskeiy Teshuvos 219:18

[119] Yifei Laleiv 219:5 in name of Pachad Yitzchak

[120] Piskeiy Teshuvos 559:6

[121] Piskeiy Teshuvos 559:6

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

[123] Machazik Bracha 554; Beis Yehuda 2:82; Shaareiy Teshuvah O.C. 554:1; Pischeiy Teshuvah Y.D. 384:1; Kitzur SHU”A 124:4; Nitei Gavriel 125:2

[124] Kaf Hachaim 559:18 in name of Pischeiy Olam; Rabbi Groner that so was the Rebbes custom; Hiskashrus 889 footnote 65

[125] The fast “tax” which consists of the money worth of meals saved by fasting. This money is given to charity.

[126] Michaber 555:1

[127] Hayom Yom 9^th 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]

[128] M”B 555:4

[129] Sefer Haminhagim p. 97 [English]; Hiskashrus 889

[130] Derech Hachaim; Siddur Yaavetz; Darkei Chaim Veshalom 780; Hayom Yom 9^th Av; Sefer Haminhagim p. 97 [English]; See M”A 554:6

[131] 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.

[132] Hayom Yom 9^th Av; Sefer Haminhagim p. 97 [English]

[133] Siddur Tehilas Hashem; See Shaar Hakolel 29:4; Glosses of Rav Raskin on Siddur p. 320

[134] 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 [17^th Tammuz, Tzom Gedalia and 10^th 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.]

[135] See background above.

[136] Michaber 557:1; Rama ibid only by Mincha

[137] 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]

[138] Michaber 557:1; 565:2; See Kaf Hachaim 557:2

[139] 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]

[140] 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

[141] 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]

[142] Kaf Hachaim 557:2

[143] M”B 559:2

[144] Rama 565:3

[145] Michaber 565:1

[146] 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]

[147] Michaber 557:1; 565:2

[148] Michaber 565:2

[149] P”M 566 M”Z 2; Aruch Hashulchan 565:3; Kaf Hachaim 119:25; 565:12; Piskeiy Teshuvos 565:2; Hiskashrus 1025

[150] Levush; M”B 565:7; Kaf Hachaim 565:12; Bedieved, one may say it even after [the second] Yehiyu Leratzon. [Shaareiy Tziyon 565:6]

[151] M”A 565:2; M”B 565:6; Kaf Hachaim 565:3

[152] Mahril 12; Taz 565:2; Kaf Hachaim 565:13

^[153] 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.

[154] Piskeiy Teshuvos 559:5; Hiskashrus 889

^[155] Minhag Chabad; Nitei Gavriel 85:24

[156] Abudarham; Siddur Yaavetz; See Rama 559:4

[157] Sefer Haminhagim p. 97 [English]; Hiskashrus 889

[158] 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]

[159] See Biur Halacha 565:1 “Bein”; M”B 568:3; Piskeiy Teshuvos 565:1

[160] See Rama 557:1 regarding Birchas Hamazon

[161] 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]

[162] Rama ibid; Hagahos Ashri; Hagahos Maimanis

[163] 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

[164] Sefer Haminhagim p. 97 [English]; Igros Kodesh 20:284; Ben Ish Chaiy Devarim 28

[165] 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]

[166] Nitei Gavriel 86:4

[167] Hisvadyus 1989 4 p. 94

[168] Rama 426:2; 551:8

^[169] Rama 426:2; 551:8

The reason: As one is in a state of mourning. [M”A 426:4; M”B 426:8]

[170] 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.

[171] M”B 426:11

[172] Chayeh Adam 118:15; M”B ibid

[173] Peri Chadash 426:2; P”M 554 A”A 1; M”B ibid

[174] Shaar Hatziyon 426:9 based on Elya Raba; Mateh Efraim 624:4