Pregnant and nursing mothers who find it difficult to fast can be lenient when the fast is postponed * It is a mitzvah to wash oneself before Shabbat; Sephardim can do so in hot water * It is forbidden to mourn on Shabbat, therefore we eat and are happy as usual, including the pre-fast meal * The time from sunset on Shabbat until
the end of Shabbat is an intermediate period of time when it is forbidden to eat, but on the other hand, noticeable signs of mourning are also prohibited * After Shabbat is over Havdalah is recited verbally, but not over wine * An ill person who eats on the fast day must make Havdalah, ideally over a drink other than wine * One should not eat before Havdalah after the fast * When the fast is postponed, there is no mourning the following day
Pregnant and Nursing Women
In general, pregnant and nursing women are obligated to fast on Tisha B’Av but are exempt from the minor fasts, such as the 17th of Tammuz and the Tenth of Tevet. But when Tisha B’Av is postponed, as it is this year, the obligation of the Tisha B’Av fast is more similar to that of the minor fasts. Indeed, due to the severity of the of the fast’s importance, ideally, when it is not difficult, pregnant and nursing mothers should also fast; but if there is any difficulty whatsoever, they are exempt, even though they are not considered ill. In practice, it turns out that about 90% of pregnant and partially nursing women do not need to fast.
Women who nurse full-time, or nearly full-time, do not need to fast, so as not to diminish their milk supply.
Washing before Shabbat Chazon
It is a mitzvah to wash oneself before Shabbat, including before Shabbat Chazon, and even before Shabbat Chazon that falls on Tisha B’Av, because mourning on Shabbat is prohibited. The minhag (custom) for Ashkenazim is to wash with warm water whose temperature is not pleasurable, but also does not cause any grief. The minhag for Sephardim is to bathe in hot water as usual (Peninei Halakha: Z’manim 8:21).
The ‘Seudah Mafseket’ Meal on Shabbat
When the eve of Tisha B’Av falls on a weekday, customs of ‘aveilut‘ (mourning) already begin at the ‘seudah mafseket’ (the pre-fast meal): in this meal we do not eat two cooked dishes together, we sit on the floor and do not sit together, like a mourner whose close relative had just died and sits on his own (Peninei Halakha: Z’manim 9:1-3).
But when the eve of Tisha B’Av falls on Shabbat, it is forbidden to show any sign of mourning, for the general rule is there is no mourning on Shabbat. Therefore, if Tisha B’Av falls on Shabbat, the fast is postponed to Sunday, and on that Shabbat we eat meat, drink wine, and even serve a meal fit for a king. We also sing Shabbat songs as usual, for there is no mourning on Shabbat.
The Intermediate Period of Time between Shabbat and the Fast
There is an intermediate period of time between Shabbat and the fast, during which Shabbat has not yet ended, but the prohibitions of the fast have already begun. This happens because we are unsure when one day ends and the next day begins – at sunset, or when the stars emerge. Therefore, the period between sunset and the emergence of the stars is ambiguous, being possibly day, and possibly night. It is called “bein hashmashot” (twilight). And since there is a mitzvah to add time onto Shabbat, the holy day continues until a few minutes after the stars emerge. Consequently, the time between sunset and shortly after the emergence of the stars is both Shabbat and the fast. During that time, it is forbidden to do anything that would appear like a custom of mourning, because we do not mourn on Shabbat. On the other hand, after sunset we avoid doing anything that is not necessary for the sake of Shabbat, like eating, drinking, washing, and anointing.
Therefore, we eat seudah shlishit (the third Shabbat meal) like we do on any other Shabbat, including the singing of Shabbat songs. However, we stop eating and drinking before sunset (in Jerusalem at 19:29, Tel Aviv 19:28, and Haifa 19:30), and this is not considered harming the honor of Shabbat because there is no obligation – from a Shabbat perspective – to continue eating seudah shlishit after sunset. It is also fitting to refrain from singing joyous songs after sunset, and doing so does not constitute an expression of mourning, for people do not generally sing happy songs all the time on Shabbat.
Other Laws of the Intermediate Period of Time
We also refrain from washing and anointing ourselves after sunset, and this is not considered harming the honor of Shabbat because, after all, one does not continuously bathe on Shabbat in any case. However, one who relieves himself during ‘bein hashmashot’ should wash his hands normally, for if he washes as required on the fast, he is, in effect, mourning on Shabbat.
We remain in our Sabbath clothing, keep our shoes on, and continue to sit on chairs and greet each other until a few minutes after three, mid-sized stars appear in the sky (in Jerusalem 20:03, Tel Aviv 20:06). Then, we say ‘Baruch ha’mavdil bein kodesh le’chol’ (‘Blessed is He Who separates between the holy and the mundane’), by which we take leave of Shabbat. Afterwards, we remove our shoes, take off our Shabbat garments, and change into weekday clothes.
Some people have the custom of removing their shoes already at ‘bein hashmashot’, because wearing comfortable shoes is one of the prohibitions of Tisha B’Av, and since in any case, one is not obligated to wear shoes at all times on Shabbat, removing them at sunset does not involve harming the honor of Shabbat. However, it is clear that if a person takes off his shoes and other people in his company realize he is doing it for the sake of mourning, it would be forbidden. Therefore, the accepted practice is to remove shoes after Shabbat is over.
When changing clothes from Shabbat to weekday garments, one should wear clothing that was already worn the previous week because one may not wear freshly laundered clothing on Tish’a B’Av.
Many communities have a custom to delay Ma’ariv (the Evening Prayer) until around fifteen minutes after Shabbat ends, in order to give everyone time to take leave of the Shabbat at home, remove their shoes, change their clothes, and come to the synagogue for Ma’ariv and the reading of Eichah in weekday clothes.
Havdalah on Tish’a B’Av When it falls Out on Saturday Night
The fast begins immediately after Shabbat, making it is impossible to say havdalah over a cup of wine. Therefore, we postpone saying this form of havdalah until after the fast. Nevertheless, we say havdalah – “Ata Chonantanu” – in the Ma’ariv prayers or “Baruch ha’mavdil bein kodesh l’chol“, after which we are permitted to do work.
Blessing over the Havdalah Candle
We recite the blessing over fire on Motzei Shabbat (Saturday night), because this blessing is not dependent on the cup of wine. Rather, it is an expression of thanks to God for creating fire, which was revealed to Adam on the first Motzei Shabbat. The custom is to recite the blessing after Ma’ariv before the reading of Eichah, because people light candles at that time.
Women also recite the blessing over fire. If they are in the synagogue, they hear the chazan’s blessing and gain pleasure from the light of the candle lit close to them; if they are at home, they light a candle and recite the blessing (see, Peninei Halakha: Shabbat 8:1, footnote 1).
Havdalah Over a Cup of Wine after the Fast
At the end of the fast, before eating or drinking, one must say havdalah over a cup of wine, which includes two blessings: ‘Al ha’gefen’ (‘on the wine’) and Ha’Mavdil (‘He Who separates’). No blessing is made on spices or fire.
Havdalah for an Ill Person Who Ate on Tisha B’Av
A sick person who needs to eat on Tish’a B’Av, must say havdalah over a cup of wine before eating. In such a case, it is proper to use ‘chamar medinah’ [a distinguished beverage other than wine] (preferably something intoxicating, but any ubiquitous drink, like coffee, will do (see, Peninei Halakha, Shabbat, vol. 1, 8:4). If one has no such beverage, he should say havdalah over grape juice, and if even that is unavailable, he should say havdalah – be’di’avad – on wine, and drink a cheek-full (around 40 ml.). If a minor who has reached the age at which we teach him to recite blessings is present, it is best to let him drink the wine instead of the sick person. A minor who eats on Tish’a B’Av need not say havdalah before eating.
The custom is to postpone ‘Birkat HaLevanah’ (the Blessing of the Moon) until after the fast, because the blessing must be recited joyously, and we decrease our joy during the Nine Days. Many people are accustomed to saying it immediately after the Ma’ariv prayer at the conclusion of the fast, but it is improper to do so, le’chatchilah. After all, it is difficult to be happy at that moment, when we have yet to drink, eat, wash our faces and hands, or put on regular shoes. Therefore, each community should set a time – an hour or two after the fast – for the recitation of Birkat HaLevanah, and in the meantime, everyone will have a chance to eat something, and wash up. This way, they will be able to say the blessing joyously. Where there is concern that pushing off Birkat HaLevanah may cause some people to forget to say it, the congregation may say it immediately after the fast.
Mourning Customs on the Day after Tisha B’Av
The Babylonians conquered the Beit HaMikdash on the seventh of Av, setting it ablaze on the ninth of the month, late in the day, and it continued burning throughout the tenth of Av. Since the majority of the Temple actually burned on the tenth of Av, the people of Israel have a custom not to eat meat or drink wine on that date. According to Sephardi custom, the prohibition lasts the entire day, while Ashkenazim observe this custom only until midday. Many have the custom not to take a haircut, bathe in hot water, do laundry, or wear laundered clothes on the tenth of Av.
But this year, when the fast is postponed until the tenth of Av, mourning customs do not continue after the fast has concluded, and one is permitted immediately after the fast to wash in hot water, to do laundry, and wear freshly laundered clothes. Although, in the opinion of many authorities, one should refrain from eating meat and drinking wine after the fast, because, having fasted on that day, it is not proper to immediately enjoy eating meat and wine. There are other authorities, though, who are lenient in regards to eating meat and drinking wine after a postponed fast (Peninei Halakha: Z’manim 10:20).
As is true regarding all other mitzvot, we are commanded to educate our children to keep the mitzvot relating to Tish’a B’Av and mourning over the churban (destruction of the Holy Temple). Since children are weak, however, it is impossible to teach them to fast when they are young. Therefore, we train them to fast a few hours, depending on their strength, only starting from age nine. They should not fast the entire day (Rama of Panow 111). When feeding children on Tish’a B’Av, one should give them only simple foods, in order to teach them to join with the community in mourning. Many people are careful to teach their children who have reached the age of chinuch (education) – from around six years old – not to eat or drink on the night of the fast.
At the age of chinuch, we teach them not to wear leather sandals or shoes, and not to apply ointments or bathe for the sake of pleasure (Peninei Halakha: Z’manim 10:21).
May it be God’s will that out of our mourning for the destruction of the Beit HaMikdash, we will soon merit its’ building, in joy.
This article appears in the ‘Besheva’ newspaper, and was translated from Hebrew. Other interesting and informative articles by Rabbi Melamed can be found at: