Mincha on Tisha Beav

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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. One does not recite the daily Rambam until Motzei Tisha B’AV.]

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

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: [10] 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.[11] However, in most years the Rebbe waited for the Sefer Torah to be returned.[12]

Nacheim and Aneinu: The prayer of Aneinu is added during Mincha Shemoneh Esrei.[13] It is recited within the blessing of Shomeia Tefila[14], prior to the words “Ki Ata Shomeia”[15]. The blessing of Nacheim is recited during Mincha, in the blessing of Boneh Yerushalayim.[16] If one forgot to say Aneinu or 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 Shema Koleinu, after Aneinu[18]; or prior to Visechezena[19]; or prior to Veal Kulam.[20] 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.[21]]

Nesias Kapayim/Elokeinu: In Eretz Yisrael, the Kohanim perform Nesias Kapayim. [The Kohanim are to wash their entire hand.[22]] In the Diaspora, the Chazan recites Elokeinu [Birchas Kohanim] during the Mincha repetition.[23]

Tachanun and Avinu Malkeinu:[24] Tachanun and Avinu Malkeinu are omitted on Tisha B’av.

Kaddish Shaleim with Tiskabel:[25] After the Chazan’s repetition, the full Kaddish with Tiskabel is recited.

Rabbeinu Tam:[26] 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.[27]]

 

Is one who is not fasting [i.e. sick, old, pregnant] to recite Aneinu and Nacheim in Shemoneh Esrei?[28]

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:[29] 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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[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 Av; Sefer Haminhagim p. 97 [English]

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

[11] 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.]

[12] See background above.

[13] Rama 565:3

[14] Michaber 565:1

[15] 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]

[16] 557:1; Rama ibid only by Mincha

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

[18] Taz 557:1

[19] M”B 559:2; Biur Halacha “Beboneh Yerushalayim”

[20] M”A 557:1 in name of Abudarahm; The Taz ibid negates this opinion while the M”B ibid negates both opinions. Practically one may follow whichever opinion one chooses. [Likkutei Mahrich; Nitei Gavriel 85:18]

[21] M”B 559:2

[22] 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.

[23] Piskeiy Teshuvos 559:5; Hiskashrus 889

[24] Minhag Chabad; Nitei Gavriel 85:24

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

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

[27] 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]

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

[29] See Rama 557:1 regarding Birchas Hamazon

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