## Kitzur Shulchan Arukh Siman 124

###### Kitzur Shulchan Arukh 124:1
[Kitzur Shulchan Arukh 124:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/124:1)

עַרְבִית, נִכְנָסִין לְבֵית הַכְּנֶסֶת וְחוֹלְצִין הַמִּנְעָלִים (כְּמוֹ שֶׁכָּתַבְנוּ בְּסוֹף סִימָן הַקּוֹדֵם). וְנוֹהֲגִין לְהָסִיר אֶת הַפָּרֹכֶת מֵאֲרוֹן הַקֹּדֶשׁ, מִשּׁוּם דִּכְתִיב, בִּצַּע אִמְרָתוֹ. וְאֵין מַדְלִיקִין רַק נֵר אֶחָד לִפְנֵי שְּׁלִיחַ הַצִבּוּר וּמִתְפַּלְּלִין עַרְבִית בְּנַחַת וְדֶרֶךְ בֶּכִי כַּאֲבֵלִים. וְאֵין אוֹמְרִים נַחֵם עַד לְמָחֳרָת בְּמִנְחָה. וְאַחַר תְּפִלַּת שְׁמֹנֶה עֶשְׂרֵה אוֹמְרִים קַדִּישׁ שָׁלֵם עִם תִּתְקַבֵּל, וְיוֹשְׁבִים לָאָרֶץ, וּמַדְלִיקִין קְצָת נֵרוֹת רַק בִּכְדֵי שֶׁיּוּכְלוּ לוֹמַר אֵיכָה וְקִינוֹת. וְאוֹמְרִים אֵיכָה וְקִינוֹת גַּם כֵּן בְּנַחַת וְדֶרֶךְ בֶּכִי, וּמַפְסִיק בְּאֵיכָה מְעַט בֵּין כָּל פָּסוּק וּפָסוּק, ומְעַט יוֹתֵר בֵּין כָּל אֵיכָה וְאֵיכָה. וּבְכָל אֵיכָה, מַגְבִּיהַּ שְּׁלִיחַ הַצִבּוּר קוֹלוֹ קְצָת יוֹתֵר. וּפָסוּק הָאַחֲרוֹן שֶׁבְּכָל אֵיכָה, אוֹמְרִים בְּקוֹל רָם. וכְשֶׁמַּגִּיעַ לַפָּסוּק הֲשִׁיבֵנוּ וְגוֹ' אוֹמְרִים אוֹתוֹ הַקָּהָל בְּקוֹל רָם, וְאַחַר כָּךְ מְסַיֵּם שְּׁלִיחַ הַצִבּוּר, וְחוֹזֵר הַקָּהָל וְאוֹמֵר הֲשִׁיבֵנוּ וְגוֹ' בְּקוֹל רָם, וְכֵן שְּׁלִיחַ הַצִבּוּר. וְאַחַר כָּךְ אוֹמְרִים וְאַתָּה קָדוֹשׁ וְקַדִּישׁ שָׁלֵם בְּלֹא תִּתְקַבֵּל, לְפִי שֶׁאָמַר בְּאֵיכָה, שָֹתַם תְּפִלָּתִי. וְכֵן לְמָחָר בְּשַׁחֲרִית מְדַלְּגִין תִּתְקַבֵּל עַד לְמִנְחָה (תקנז תקנט). גַּם מִי שֶׁהוּא בִּיחִידוּת, שֶׁאֵין לוֹ מִנְיָן, אוֹמֵר אֵיכָה וְקִינוֹת (חַיֵּי אָדָם).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
In the evening, upon entering the synagogue, you should remove your shoes¹ writes that shoes should be removed before leaving the house to go to the synagogue. (See *Mishnah Berurah* 553:5) (as we have written at the conclusion of the previous chapter). It is customary to remove the covering of the Torah Ark, because it is written, "He has carried out His word" (Lamentations 2:17) (for explanation, see 124:3 below) and to have only one light in front of the *Chazzan*. We pray *Maariv* in a low and tearful voice, like mourners. We do not say *Nacheim* (comfort) until the *Shemoneh Esrei* of *Minchah* of the next day. After the *Shemoneh Esrei*, the *Chazzan* says the whole *Kaddish* including *tiskabbeil*, and everyone sits on the floor. Then a few lights are lit, sufficient for the congregation to say *Eichah* (Lamentations) and *Kinnos*. *Eichah* and *kinnos* are also recited in a low, tearful voice. When saying *Eichah*, a short pause should be made between one verse and the other, and a slightly longer pause between one chapter and the other. At the beginning of each chapter of *Eichah*, the *Chazzan* raises his voice a little more. The last verse of each chapter should be said in a loud voice, and when he reaches the verse *Hashiveinu* etc. (Bring us back), the congregation recites it aloud. The *Chazzan* then concludes the reading, and the congregation repeats *Hashiveinu* etc. aloud, and the *Chazzan* does the same. After that, *Ve'atah kadosh* (You are the Holy One) is recited by the congregation and the complete *Kaddish* without *tiskabbeil* is said by the *Chazan*, since it says in *Eichah*, "He shuts out My prayer" (Lamentations 3:8). The next morning at *Shacharis, tiskabbeil* is again omitted in the *Kaddish*. It is not said until *Minchah*. A person who prays by himself, because he can find no *minyan* (quorum of ten males thirteen years and older), should also recite *Eichah* and *Kinnos*.

footnotes:
¹ Maharil


###### Kitzur Shulchan Arukh 124:2
[Kitzur Shulchan Arukh 124:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/124:2)

יֵשׁ לָאָדָם לְהִצְטַעֵר בְּעִנְיַן מִשְׁכָּבוֹ, שֶׁאִם רָגִיל לִשְׁכַּב עַל ב' כָּרִים, יִשְׁכַּב עַתָּה עַל אֶחָד. וְיֵשׁ נוֹהֲגִין לִשְׁכַּב בְּלֵיל תִּשְׁעָה בְּאָב עַל הָאָרֶץ, וְשָם אֶבֶן תַּחַת רֹאשׁוֹ, זֵכֶר לְמַה שֶׁנֶּאֱמַר, וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וְגוֹ' שֶׁרָאָה אֶת הַחֻרְבָּן וְאָמַר, מַה נּוֹרָא וְגוֹ' וְהַכֹּל לְפִי מַה שֶּׁהוּא אָדָם (תקנה).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You should express grief in the manner of your sleeping. For example, if you are accustomed to sleep on two pillows, you should sleep only on one. Some people have the custom to sleep on the floor during the night of *Tishah beAv*, and to put a stone underneath their head as a reminder of what was said, "And he took some of the stones of the place etc.," (Genesis 28:11). Our Sages comment that Jacob foresaw the destruction of the *Beis Hamikdash* and said, "How frightful" etc. (verse 17). It all depends on the person's attitude.² 555:7)

footnotes:
² A pregnant woman or any weak (or sick) person is not obligated to do any of these things. (Ibid.


###### Kitzur Shulchan Arukh 124:3
[Kitzur Shulchan Arukh 124:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/124:3)

בְּשַׁחֲרִית אֵין מַנִּיחִין תְּפִלִּין, מִשּׁוּם דִּתְפִלִּין נִקְרָאִים פְּאֵר. וְגַם אֵין לוֹבְשִׁין טַלִּית גָדוֹל, מִשּׁוּם דִּכְתִיב, בִּצַּע אִמְרָתוֹ, וּמְתַרְגְּמִינָן, בִּזַע פּוּרְפִירָא דִּיּלֵהּ. אֶלָּא לוֹבְשִׁין טַלִּית קָטָן בְּלֹא בְּרָכָה, וּמַשְׁכִּימִין קְצָת לְבֵית הַכְּנֶסֶת, וְאֵין מַדְלִיקִין נֵר תְּפִלָּה כְּלָל, וּמִתְפַּלְּלִין גַּם כֵּן בְּנַחַת וְדֶרֶךְ בֶּכִי, וְאוֹמְרִים מִזְמוֹר לְתוֹדָה. וּשְּׁלִיחַ הַצִבּוּר, בַּחֲזָרַת הַתְּפִלָּה אוֹמֵר עֲנֵנוּ בֵּין גּוֹאֵל לְרוֹפֵא, כְּמוֹ בְּכָל תַּעֲנִית צִבּוּר, וְאֵינוֹ אוֹמֵר בִּרְכַּת כֹּהֲנִים. וּלְאַחַר הַתְּפִלָּה אוֹמֵר חֲצִי קַדִּישׁ. אֵין אוֹמְרִים לֹא תַּחֲנוּן וְלֹא אֵל אֶרֶךְ אַפַּיִם מִשּׁוּם דְּאִקְּרִי מוֹעֵד. וּמוֹצִיאִין סֵפֶר תּוֹרָה וְקוֹרִין כִּי תוֹלִיד בָּנִים וְגוֹ' תְּלָתָא גַּבְרֵי. וְנָכוֹן שֶׁהָעוֹלֶה יֹאמַר בְּלַחַשׁ קֹדֶם הַבְּרָכָה, בָּרוּךְ דַּיַּן הָאֱמֶת. אַחַר קְרִיאַת הַתּוֹרָה אוֹמְרִים חֲצִי קַדִּישׁ, וּמַפְטִירִין אָסֹף אֲסִיפֵם בְּנִגּוּן אֵיכָה, וּמַחְזִירִין אֶת סֵּפֶר הַתּוֹרָה, וְיוֹשְׁבִים עַל הָאָרֶץ וְאוֹמְרִים קִינוֹת, וְיֵשׁ לְהַאֲרִיךְ בָּהֶן עַד סָמוךְ לַצָּהֳרָיִם. אַחַר כָּךְ אוֹמְרִים אַשְׁרֵי, וְאֵין אוֹמְרִים לַמְנַצֵּחַ, אֶלָּא וּבָא לְצִיּוֹן וְגוֹ', וּמְדַלְּגִין אֶת הַפָּסוק וַאֲנִי זֹאת וְגוֹ' לְפִי שֶׁהָיָה נִרְאֶה כִּמְקַיֵּם בְּרִית עַל הַקִּינוֹת. וְעוֹד, דְּלֹא שַׁיָּךְ לוֹמַר וַאֲנִי זֹאת בְּרִיתִי וְגוֹ' לֹא יָמוּשׁוּ מִפִּיךָ וְגוֹ' כֵּיוָן שֶׁהַכֹּל בְּטֵלִים וַאֲסוּרִים בְּדִבְרֵי תוֹרָה. אֲבָל בְּבֵית הָאָבֵל, בְּכָל הַשָּׁנָה חוּץ מִתִּשְׁעָה בְּאָב, אוֹמְרִים אוֹתוֹ, שֶׁאַף עַל גַב שֶׁהָאָבֵל בָּטֵל מִדִּבְרֵי תוֹרָה, הַמְנַחֲמִים אֵינָן בְּטֵלִין. וְאוֹמְרִים וְאַתָּה קָדוֹשׁ וְגוֹ' וְאוֹמְרִים קַדִּישׁ שָׁלֵם בְּדִלּוּג תִּתְקַבֵּל, עָלֵינוּ קַדִּישׁ יָתוֹם, וְאֵין אוֹמְרִים לֹא שִׁיר הַיִּחוּד וְלֹא שִׁיר שֶׁל יוֹם וְלֹא פִּטּוּם הַקְּטֹרֶת. וְנָכוֹן שֶׁכָּל אֶחָד יִקְרָא אַחַר כָּךְ מְגִלַּת אֵיכָה (תקנד תקנה תקנט).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
In the morning, we do not put on the *tefillin*, because *tefillin* are called an "ornament." Neither do we put on the large *tallis*, because it is written, "*Bitza imraso*" (Lamentations 2:17), and the *Targum* translates, "He tore his purple cloak apart." But you should put on your *tallis katan* (small *tallis*) without saying a berachah.³ at night, some maintain that you should say a berachah when you put it on in the morning. (*Ibid.* 555:2) You should go to the synagogue a bit earlier than usual.⁴ early will cause the congregation to conclude saying *Kinnos* much before midday, it is better not to start too early. (*Ibid.* 559:16) No light should be lit for the prayers.⁵ however, lights may be lit. (*Ibid.* 559:15) Again, prayers should be said in a low and tearful voice. We do say *Mizmor Lesodah* (a Psalm of thanksgiving). In the repetition of the *Shemoneh esrei* the *Chazzan* says *Aneinu* (Answer us) between *Ga'al Yisrael* (the Redeemer of Israel) and *Refa'einu* (Heal us), as on every other public fast day. He does not say the *Birkas kohanim* (priestly blessing).⁶ After the *Shemoneh esrei*, he says half-*kaddish*. We do not say *Tachanun* or *Keil erech apayim* (O' God, slow to anger), because *Tishah beAv* is called a *moed*. A *Seifer* Torah is taken out and the section *Ki solid banim* etc. is read (When you will have children) etc. (Deuteronomy 4:25), is read for three persons. It is proper for the one called up, to say quietly, *Baruch dayan ha'emes*⁷ (Blessed is the true Judge) before saying the berachah. After the reading of the Torah, half-*kaddish* is said, and the *haftarah* is read of the chapter, *Asof asifeim*, [I will destroy them completely] (Jeremiah 8:13) in the tone of *Eichah*. The *Seifer* Torah is then replaced in the Ark. Everyone is seated on the floor to say *Kinnos*.⁸ it is forbidden to walk out of the synagogue or to engage in conversation which interrupt your thoughts and feelings of mourning the destruction. Light-headedness is always forbidden in the synagogue, and certainly so on *Tishah beAv,* a day of mourning over the destruction and the consequent exile of our people. (See *Mishnah Berurah* 559:22) The saying of *kinnos* should be drawn out, until close to noon. Then *Ashrei* (Fortunate are those) is said omitting *Lamenatzei'ach*, (For the conductor), and we say *Uva letziyon go'eil* [A redeemer shall come to Zion] etc., but we omit the verse *Va'ani zos berisi* [And as for Me, this is My covenant], for it would appear, as if He established a covenant for the *Kinnos*, and, besides, it would be inappropriate to say *Va'ani zos berisi etc., Lo yamushu mipicha etc*. (My words shall not depart from your mouth), since no one is studying Torah, as Torah study is forbidden (on *Tishah beAv*). But at a mourner's house, during the entire year, except on *Tishah beAv*, the verse should be said, for, although the mourner is not studying Torah, those that come to console him are not exempt [from Torah study]. Then, *Ve'atah kadosh* is said (And You are the Holy One) etc., followed by the complete *kaddish*, omitting *tiskabbeil*, then *Aleinu* (It is our duty) is said, and the mourner's *kaddish*. We do not say *Shir hayichud* (Song of God's Unity), nor *Shir shel yom* (Song of the day), nor *Pittum haketores* (The incense mixture). It is proper for everyone to read *Eichah* afterwards

footnotes:
³ If you removed your tallis katan
⁴ If starting Shacharis
⁵ At Minchah,
⁶ This rule is not mentioned in Mishnah Berurah.
⁷ This custom is also not mentioned in Mishnah Berurah.
⁸ During the saying of Kinnos,


###### Kitzur Shulchan Arukh 124:4
[Kitzur Shulchan Arukh 124:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/124:4)

אִם יֵשׁ אָבֵל בָּעִיר, הוֹלֵךְ לְבֵית הַכְּנֶסֶת בַּלַּיְלָה וְגַם בַּיּוֹם עַד שֶׁיִּגְמְרוּ הַקִּינוֹת, וּמֻתָּר לוֹ לַעֲלוֹת לַתּוֹרָה וְלִקְרוֹת הַהַפְטָרָה, שֶׁהֲרֵי כֻּלָּם אֲבֵלִים הֵם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If there is a mourner in the town, he should go to the synagogue on the night (of *Tishah beAv*) and also during the day,⁹ maintain that during the first three days of mourning, he should not go to the synagogue. *Rav Shlomo Kluger* ruled that he should not go at night, when only a limited *Kinnos* is said, but by day, when the majority of *Kinnos* is said, he is permitted to go. After the three days, however, he may go, even at night. (See *Mishnah Berurah* 559:24 and also *Shaar Hatzion* 22) (and stay) until the conclusion of the *Kinnos*. He is permitted to receive an *aliyah* and to read the *haftarah*,¹⁰ because we all are mourners (on *Tishah beAv*).

footnotes:
⁹ Other Poskim
¹⁰ This rule is not mentioned in Mishnah Berurah.


###### Kitzur Shulchan Arukh 124:5
[Kitzur Shulchan Arukh 124:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/124:5)

דִּבְרֵי תּוֹרָה מְשַׂמְּחִין אֶת הַלֵּב, שֶׁנֶּאֱמַר פִּקּוּדֵי ה' יְשָׁרִים מְשַׂמְּחֵי לֵב. וְלָכֵן אָסוּר בְּתִשְׁעָה בְּאָב לִלְמֹד תּוֹרָה, כִּי אִם בִּדְבָרִים שֶׁמַּעֲצִיבִים אֶת לִבּוֹ, כְּגוֹן בְּסֵפֶר יִרְמִיָּה בַּדְּבָרִים הָרָעִים שֶׁבּוֹ, וּפְסוּקֵי נֶחָמָה שֶׁבּוֹ יְדַלֵּג. וְכֵן פֻּרְעָנִיּוֹת עַל אֻמּוֹת הָעוֹלָם שֶׁכְּתוּבוֹת שָׁם יְדַלֵּג. וְכֵן מֻתָּר לִלְמֹד בְּסֵפֶר אִיּוֹב, וּמִדְרַשׁ אֵיכָה, וּגְמָרָא פֶּרֶק אֵלּוּ מְגַלְּחִין וְכוּ', דְּמַיְרֵי בְּדִינֵי אָבֵל וּמְנֻדֶּה, וּבַהַגָּדָה דְּפֶרֶק הַנִּזָּקִין, וִירוּשַׁלְמִי סוֹף מַסֶּכֶת תַּעֲנִית, דְּמַיְרֵי מֵחֻרְבָּן. וְאַף בְּאֵלוּ שֶׁהוּא מֻתָּר לִלְמֹד, אָסוּר לְעַיֵּן בָּהֶם אֵיזֶה קֻשְׁיָא וְתֵרוּץ אוֹ דְרוּשׁ, כִּי מְשַׂמְּחִים אֶת הַלֵּב. וְכָל מַה שֶּׁמֻּתָּר הָאָדָם לִלְמֹד בְּעַצְמוֹ, מֻתָּר לִלְמֹד גַּם עִם תִּינוֹקוֹת. מֻתָּר לִקְרוֹת כָּל סֵדֶר הַיּוֹם, אֲפִלּוּ אֵיזֶהוּ מְקוֹמָן. וְסֵדֶר מַעֲמָדוֹת אֵין לוֹמַר, אֲפִלוּ מִי שֶׁרָגִיל לְאָמְרוֹ בְּכָל יוֹם (תקנד).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The words of the Torah gladden the heart, as it is said, "The precepts of Hashem are upright, gladdening the heart" (Psalms 19:9). Therefore, it is forbidden to study Torah on *Tishah beAv*, except for subjects that sadden the heart, such as the chapters of the book of Jeremiah,¹¹ 554:2, it is also permitted to study commentaries on *Jeremiah* and *Job.* regarding the ominous events he prophesied, omitting the verses of consolation. Also the verses foretelling the punishment to be meted out to the nations of the world that are written there, should be omitted. It is also permitted to study the Book of Job, as well as *Midrash Eichah*. [The following Talmudic selections may also be studied:] the Talmud, chapter *Eilu megalchin*, (Moed Katan, 3rd chapter), which deals with the laws of a mourner, and a person who was excommunicated, and the *Aggadic* portion of the chapter *Hanizakin* (*Maseches Gittin* 55b), and in the Jerusalem Talmud, the last part of the *Maseches Ta'anis*, which discusses the destruction of the *Beis Hamikdash*. But even the chapters you are permitted to study, you are forbidden to study in depth, to find an answer to a difficult question or a homiletic interpretation, for that would gladden the heart. Any subject you, yourself, are permitted to study, you are permitted to teach to children. You are permitted to read the entire order of daily prayers, even the *Mishnah* of *Eizehu mekoman*¹² 554:7) (What is the location [of the offerings?]). But you should not say *Ma'amados*, even if you are accustomed to saying it every day.

footnotes:
¹¹ According to Shulchan Aruch
¹² The portion of prayers that deal with the order of sacrificial offerings should not be said, with the exception of the daily sacrifice. (See Mishnah Berurah


###### Kitzur Shulchan Arukh 124:6
[Kitzur Shulchan Arukh 124:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/124:6)

אֲפִלּוּ עֻבָּרוֹת וּמֵנִיקוֹת, אַף עַל פִּי שֶׁמִּצְטַעֲרוֹת הַרְבֵּה, צְרִיכוֹת לְהַשְׁלִים הַתַּעֲנִית, אִם לֹא בִּמָקוֹם שֶׁיֵּשׁ לָחוּשׁ חַס וְשָׁלוֹם לְסַכָּנָה. אֲבָל חוֹלֶה, אַף עַל פִּי שֶׁאֵין בּוֹ סַכָּנָה, יֵשׁ לְהָקֵל שֶׁלֹּא יַשְׁלִים הַתַּעֲנִית, רַק יִתְעַנֶּה אֵיזֶה שָׁעוֹת, וּמִכָּל שֶׁכֵן אִם חָלוּשׁ בְּטִבְעוֹ. וְיוֹלֶדֶת לְאַחַר שִׁבְעָה יָמִים עַד שְׁלֹשִׁים יוֹם נַמִּי דִּינָהּ כְּחוֹלֶה שֶׁאֵין בּוֹ סַכָּנָה, אַף עַל פִּי שֶׁאֵינָהּ חוֹלָה. אַךְ אִם מַרְגֶּשֶׁת בְּעַצְמָהּ שֶׁהִיא בְּרִיאָה לְגַמְרֵי וְהַתַּעֲנִית לֹא יַזִּיק לָהּ, יֵשׁ לָהּ לְהַשְׁלִים. וְאֵלּוּ שֶׁצְּרִיכִין לֶאֱכֹל בְּתִשְׁעָה בְּאָב, לֹא יִתְעַנְּגוּ בְּמַאֲכָלִים, אֶלָּא בִּכְדֵי צֹרֶךְ בְּרִיאוּת הַגּוּף.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Even if pregnant and nursing women suffer very much, they are required to complete the fast, unless, God forbid, this might endanger their health. However, a sick person, even if his condition is not critical, should be lenient, and should not complete the fast, but fast only for a few hours.¹³ 554:14) This is especially true if he is weak by nature. A woman, from the seventh until the thirtieth day after giving birth, is governed by the same *halachah* that applies to a sick person, whose condition is not critical, even though she is not really sick. However, if she feels that she is in perfect health and the fast will not harm her, she should complete the fast. Those who must eat on *Tishah beAv* should not enjoy an elaborate meal, but should eat no more than they need to preserve their health.

footnotes:
¹³ If this, too, is difficult for him, he need not fast at all. (Ibid.


###### Kitzur Shulchan Arukh 124:7
[Kitzur Shulchan Arukh 124:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/124:7)

רְחִיצָה, אֲסוּרָה בֵּין בְּחַמִּין בֵּין בְּצוֹנֵן. וַאֲפִלּוּ לְהוֹשִׁיט אֶצְבָּעוֹ לְתוֹךְ מַיִם, אָסוּר. וְאֵינָהּ אֲסוּרָה רַק רְחִיצָה שֶׁל תַּעֲנוּג. אֲבָל שֶׁלֹּא לְתַעֲנוּג, מֻתָּר. וְלָכֵן רוֹחֵץ יָדָיו בְּשַׁחֲרִית, וְיִזָּהֵר שֶׁלֹּא יִרְחַץ רַק אֶצְבְּעוֹתָיו, שֶׁזֶּהוּ עִקַּר הָרְחִיצָה בְּשַחֲרִית, מִפְּנֵי שֶׁרוּחַ רָעָה שׁוֹרָה עַל הָאֶצְבָּעוֹת. וּלְאַחַר שֶׁנִּגְבָן קְצָת וַעֲדַיִן לַחוֹת קְצָת, מַעֲבִירָן עַל עֵינָיו. וְאִם עֵינָיו מְלֻכְלָכוֹת וְדַרְכּוֹ לְרָחְצָן בַּמַיִם, רוֹחֲצָן גַּם עַתָּה כְּדַרְכּוֹ וְאֵינוֹ חוֹשֵׁשׁ. וְכֵן אִם הָיוּ יָדָיו מְלֻכְלָכוֹת בְּטִיט וְכַדּוֹמֶה, מֻתָּר לִרְחוֹץ בְּמָקוֹם הַמְלֻכְלָךְ. וְכֵן כְּשֶׁעוֹשֶׂה צְרָכָיו, מֻתָּר לִרְחוֹץ יָדָיו קְצָת כְּדַרְכּוֹ תָמִיד. וְכֵן לִתְפִלַּת מִנְחָה, יִרְחַץ אֶצְבְּעוֹתָיו (תקנד תריג תריד).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You are forbidden to wash yourself, whether in hot or cold water. Even dipping your fingers in water is forbidden. But only washing for pleasure is forbidden, however, when it is not for pleasure, it is permitted. You may, therefore, wash your hands in the morning. But you should be careful to wash only your fingers, for this constitutes the mitzvah of washing in the morning,¹⁴ (over washing the hands) should not be said, until after you have gone to the bathroom and washed your hands. (*Ibid.* 554:21) to remove the evil spirit, that rests on the fingers. After you dry your hands a little, while they are still slightly damp, you may pass them over your eyes.¹⁵ 554:22) If your eyes are sticky and you usually wash them in the morning, you may wash them now also, as usual, and you need not be concerned about it.¹⁶ Similarly, if your hands are soiled with mud or other dirt, you may wash the dirty spots. After going to the bathroom, you may wash your hands lightly in the usual manner.¹⁷ rules that you may wash your hands, only till the knuckles (i.e. the fingers only). (613:6) Also, for the *Minchah* service, you should wash your fingers.

footnotes:
¹⁴ The berachah al netilas yadayim
¹⁵ You may also pass them over your face and hands as well. (Ibid.
¹⁶ This is similar to removing mud or other dirt, which you are permitted to wash, as mentioned in the following halachah.
¹⁷ Mishnah Berurah


###### Kitzur Shulchan Arukh 124:8
[Kitzur Shulchan Arukh 124:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/124:8)

נָשִׁים הַמְבַשְּׁלוֹת וּצְרִיכוֹת לְהָדִיחַ הַמַּאֲכָלִים, מֻתָּרוֹת. דְּהָא אֵינָן מִתְכַּוְּנוֹת לִרְחִיצָה. הַהוֹלֵךְ לְצָרְכֵי מִצְוָה וְאֵין לְפָנָיו דֶּרֶךְ אַחֶרֶת, רַק לַעֲבֹר בַּמַּיִם, עוֹבֵר בַּמַּיִם, בֵּין בַּהֲלִיכָתוֹ בֵּין בַּחֲזִירָתוֹ וְאֵינוֹ חוֹשֵׁשׁ. אֲבָל אִם הוֹלֵךְ בִּשְׁבִיל מָמוֹנוֹ, בַּהֲלִיכָתוֹ מֻתָּר, וּבַחֲזִירָתוֹ אָסוּר. הַבָּא מִן הַדֶּרֶךְ וְרַגְלָיו כֵּהוֹת, מֻתָּר לְרָחֳצָן בַּמַיִם (תקנד תריג).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Women who need to rinse the foods used in cooking, are permitted to do so, because their purpose is not to wash their hands. If you are on your way to perform a mitzvah, and the only way you can get there is by crossing a stream, you may cross it on your way there and on returning, and you need not be concerned about it. However, if you are going for business, you may cross it on your way going, but on your return trip it is forbidden.¹⁸ 554:25) (The return trip is permitted, when you go to do a mitzvah because you might hesitate to go, knowing that you cannot return, but this consideration will not prevent you from going, if it means financial gain or the prevention of a loss.) If you return from the road and your feet feel weak, you may bathe them in water.¹⁹ 554:26)

footnotes:
¹⁸ You are permitted to go because it may involve monetary loss, but there is no reason to permit the return. (Ibid.
¹⁹ This is not considered pleasure, but, rather, for health reasons. (Ibid.


###### Kitzur Shulchan Arukh 124:9
[Kitzur Shulchan Arukh 124:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/124:9)

אַף עַל פִּי שֶׁאֵינָהּ אֲסוּרָה כִּי אִם רְחִיצָה שֶׁל תַּעֲנוּג, מִכָּל מָקוֹם אִשָּׁה שֶׁחָלָה טְבִילָתָהּ בְּלֵיל תִּשְׁעָה בְּאָב, לֹא תִּטְבֹּל, כֵּיוָן דַּאֲסוּרִין בְּתַשְׁמִישׁ (וּלְעִנְיָן לְבִישַׁת הַלִּבּון, עַיֵן לְקַמָּן סִימָן קנט) (תקנד).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Although only bathing for pleasure is forbidden, nevertheless, a woman whose time for *tevilah* (immersion) occurs on the night of *Tishah beAv* should not do the *tevilah*, since marital relations are forbidden (on *Tishah beAv*). (Regarding the putting on of white undergarments, see chapter 159 below).


###### Kitzur Shulchan Arukh 124:10
[Kitzur Shulchan Arukh 124:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/124:10)

סִיכָה גַּם כֵּן אֵינָהּ אֲסוּרָה אֶלָּא שֶׁל תַּעֲנוּג, אֲבָל מִי שֶׁיֵּשׁ לוֹ חֲטָטִין אוֹ לְצֹרֶךְ שְׁאָר רְפוּאָה, מֻתָּר לָסוּךְ (תקנד תריד).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Applying cream, too, is forbidden only, if it is done for pleasure.²⁰ 554:15) But a person who has pimples or needs it for any other medical treatment, may apply cream or ointment.

footnotes:
²⁰ It is, however, permitted to apply cream etc., in order to remove perspiration. (see Biyur Halachah


###### Kitzur Shulchan Arukh 124:11
[Kitzur Shulchan Arukh 124:11](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/124:11)

נְעִילַת הַסַּנְדָּל, אֵינָהּ אֲסוּרָה אֶלָּא שֶׁל עוֹר. אֲבָל שֶׁל בֶּגֶד וְכַדּוֹמֶה, אִם אֵינוֹ מְחֻפֶּה בַּשּׁוּלַיִם בָּעוֹר מֻתָּר. הַהוֹלְכִים בֵּין הָאֵינָם יְהוּדִים, נוֹהֲגִים לִלְבּוֹשׁ מִנְעָלִים. וּמִכָּל מָקוֹם בַּעַל נֶפֶשׁ יַחְמִיר עַל עַצְמוֹ. וְהַיּוֹשְׁבִים בַּחֲנֻיּוֹת, וַדַּאי אֲסוּרִים. הַמְּהַלֵּךְ בְּדֶּרֶךְ רְחוֹקָה בְּרַגְלָיו, כֵּיוָן שֶׁהוּא טֹרַח גָּדוֹל, לֹא אָסְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, וּמֻתָּר בִּנְעִילַת הַסַּנְדָּל. אַךְ כְּשֶׁמַּגִּיעַ לָעִיר, חוֹלֵץ. וְאִם יוֹשֵׁב בַּעֲגָלָה, אָסוּר בִּנְעִילַת הַסַּנְדָּל.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Wearing shoes is forbidden only, if they are made of leather. Shoes made of cloth or similar material, which do not have leather soles,²¹ rules that if the upper shoe is leather, they are forbidden, even if the soles are wooden. Similarly, if the soles are made of cloth and the upper shoe is leather, it, too, is forbidden. (554:31) may be worn. People who have to walk among non-Jews, as a rule wear leather shoes, in order not to be ridiculed, but they should put some earth in their shoes.²² is not mentioned in *Mishnah Berurah* in this context. See, however, following note. Nevertheless, a pious person should observe the law stringently. Storekeepers are surely forbidden to wear leather shoes. Our Sages, of blessed memory, ruled that since it is very exhausting, a person who has to go a long distance on foot is permitted to wear leather shoes.²³ 554:33) But when he approaches a city, he must take them off. But a person riding in a vehicle is forbidden to wear leather shoes.

footnotes:
²¹ Mishnah Berurah
²² This halachah
²³ In this situation, you should put some earth in your shoes. (Ibid.


###### Kitzur Shulchan Arukh 124:12
[Kitzur Shulchan Arukh 124:12](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/124:12)

תַּשְׁמִישׁ הַמִּטָּה אָסוּר. וְיֵשׁ לְהַחְמִיר אֲפִלּוּ בִּנְגִיעָה בְּאִשְׁתּוֹ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is forbidden to have marital relations. One should be strict about this, and not even touch his wife.


###### Kitzur Shulchan Arukh 124:13
[Kitzur Shulchan Arukh 124:13](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/124:13)

אָסוּר לִשְׁאוֹל בִּשְׁלוֹם חֲבֵרוֹ בְּתִשְׁעָה בְּאָב. וַאֲפִלּוּ לוֹמַר: צַפְרָא טָבָא וְכַיּוֹצֵא בּוֹ אָסוּר. וְאִם עַם הָאָרֶץ אוֹ אֵינוֹ יְהוּדִי שׁוֹאֲלִין בִּשְׁלוֹמוֹ, מֵשִׁיב בְּשָׂפָה רָפָה שֶׁלֹּא יַקְפִּידוּ עָלָיו. וְכֵן אָסוּר לִשְׁלוֹחַ דּוֹרוֹן לַחֲבֵרוֹ, שֶׁזֶּהוּ בִּכְלַל שְׁאִילַת שָלוֹם (תקנד).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You are forbidden to greet your neighbor on *Tishah beAv*, even to say "good morning," or any similar greeting. If an unlearned person or a non-Jew says hello to you, you may answer in a low voice, for otherwise, they would be angry with you. It is also forbidden to send a gift to your neighbor, because this is a form of greeting.


###### Kitzur Shulchan Arukh 124:14
[Kitzur Shulchan Arukh 124:14](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/124:14)

לֹא יְטַיֵּל בַּשּׁוּק, שֶׁלֹּא יָבוֹא לִידֵי שְׂחוֹק וְשִׂמְחָה. עִשּׁוּן טַבַּק, יֵשׁ אוֹסְרִין, וְיֵשׁ מַתִּירִין לְאַחַר הַצָּהֳרַיִם בְּצִנְעָא בְּתוֹךְ בֵּיתוֹ (תקנד ובח"א ובשע"ת תקנ"ט).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You should not stroll in public places, in order to avoid laughter and frivolity. Some authorities forbid smoking the entire day, while others permit it in the afternoon, in the privacy of the home.


###### Kitzur Shulchan Arukh 124:15
[Kitzur Shulchan Arukh 124:15](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/124:15)

בְּעִנְיַן מְלָאכָה, אָנוּ נוֹהֲגִים שֶׁכָּל מְלָאכָה שֶׁיֵּשׁ בָּהּ שִׁהוּי קְצָת, אֲפִלּוּ אֵינָהּ מַעֲשֵׂה אֻמָּן אֶלָּא מַעֲשֵׂה הֶדְיוֹט, אֲסוּרִין בַּלַּיְלָה וּבַיּוֹם עַד הַצָהֳרָיִם. אֲבָל דָּבָר שֶׁאֵין בּוֹ שִׁהוּי, כְּגוֹן הַדְלָקַת נֵרוֹת וּקְשִׁירָה וְכַיּוֹצֵא בוֹ, מֻתָּר. וּלְאַחַר הַצָהֳרַיִם עוֹשִׂים כָּל הַמְּלָאכוֹת. וְכֵן מַשָּׂא וּמַתָּן נוֹהֲגִים לֶאֱסוֹר קֹדֶם הַצָהֳרַיִם, וּלְאַחַר הַצָהֳרַיִם מַתִּירִים. אֲבָל מִי שֶׁהוּא יְרֵא שָׁמַיִם, יֵשׁ לוֹ לְהַחְמִיר כָּל הַיּוֹם, בֵּין בִּמְלָאכָה, בֵּין בְּמַשָּׂא וּמַתָּן, שֶׁלֹּא יַסִּיחַ דַּעְתּוֹ מִן הָאֲבֵלּוּת. וְעַל יְדֵי אֵינוֹ יְהוּדִי, מֻתָּר לַעֲשׂוֹת כָּל מְלָאכָה. דָּבָר הָאָבֵד, מֻתָּר לַעֲשׂוֹת גַּם בְּעַצְמוֹ. לַחֲלֹב הַפָּרוֹת, טוֹב לַעֲשׂוֹת עַל יְדֵי אֵינוֹ יְהוּדִי. וְאִם אִי אֶפְשָׁר, מֻתָּר בְּעַצְמוֹ (תקנד).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is our custom, that any work requiring time, even work for which no skill is required, is forbidden the night (of *Tishah beAv*), and in the daytime, until noon. But work that does not take long to do, like lighting candles or tying a knot, is permitted.²⁴ in the name of *Knesseth Hagedolah,* says that you may be lenient; and *Mateh Yehudah* says that writing on *Tishah beAv* is governed by the same rules as on *Chol haMoed.* (see *Biyur Halachah* 554:22) In the afternoon, all work is permitted. It is also the custom to forbid doing business before noon, but to permit in the afternoon.²⁵ 554:49) However, a God-fearing man should be stringent in his observance the entire day, and not do any work, nor do any business, so that his mind should not be distracted from mourning.²⁶ 554:24 rules that one who does work on *Tishah beAv* will not see any blessing from that work. *Mishnah Berurah* explains that he will not see blessing from the profit made from working on *Tishah beAv.* See note 25, that this refers only in a situation where he completely forgot that it is a day of mourning. It is permitted, however, to instruct a non-Jew to do any kind of work for you.²⁷ 554:46) Any work, that if not done, would entail a loss, you are permitted to do yourself. Milking the cows preferably should be done by a non-Jew, but when that is impossible, you are permitted to do it yourself.

footnotes:
²⁴ Regarding writing, Eliyahu Rabbah,
²⁵ However, it is best not to get involved in your business, to the extent that you will forget that it is a day of mourning. This also applies to working. (Mishnah Berurah
²⁶ Shulchan Aruch
²⁷ This does not include building or exterior work that is in the public view which is forbidden. (Ibid.


###### Kitzur Shulchan Arukh 124:16
[Kitzur Shulchan Arukh 124:16](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/124:16)

נוֹהֲגִין שֶׁאֵין יוֹשְׁבִין עַל סַפְסַל לֹא בַלַּיְלָה וְלֹא בַיּוֹם עַד לְאַחַר הַצָהֳרַיִם, כִּי אִם עַל הָאָרֶץ, וּלְאַחַר הַצָהֳרַיִם מֻתָּרִין. אֲבָל שְׁאָר דְּבָרִים הָאֲסוּרִים, אֲסוּרִים עַד צֵאת הַכּוֹכָבִים (תקנד תקנט).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is the custom not to sit on a bench (or chair), either at night, or in the day until the afternoon; but to sit only on the floor.²⁸ 559:11) In the afternoon, it is permitted. However, the other things that are forbidden, are forbidden until the stars appear.

footnotes:
²⁸ You are permitted, however, to sit on a mat or pillow. You may also sit on a low stool, if you find it difficult to sit on the floor. (Ibid.


###### Kitzur Shulchan Arukh 124:17
[Kitzur Shulchan Arukh 124:17](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/124:17)

נוֹהֲגִין שֶׁלֹּא לְהָכִין צָרְכֵי סְעוּדָה עַד אַחַר הַצָהֳרָיִם אֲבָל לְצֹרֶךְ מִצְוָה, מֻתָּר.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is customary not to start preparing the meal before noon, but (if the meal is) for the purpose of a mitzvah, it is permitted.


###### Kitzur Shulchan Arukh 124:18
[Kitzur Shulchan Arukh 124:18](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/124:18)

אִם יֵשׁ תִּינוֹק לָמוּל, מָלִין אוֹתוֹ אַחַר שֶׁגָּמְרוּ אֶת הַקִּינוֹת. וַאֲבִי הַבֵּן וְאִמּוֹ וְהַסַּנְדָּק וְהַמּוֹהֵל, מֻתָּרִין לִלְבּוֹשׁ בִּגְדֵי שַׁבָּת לִכְבוֹד הַמִּילָה, וְאַחַר כָּךְ פּוֹשְׁטִין אוֹתָן. וּמַדְלִיקִין נֵרוֹת לִכְבוֹד הַמִּילָה. וְהַכּוֹס נוֹתְנִין לְתִינוֹק לִשְׁתּוֹת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If there is to be a *bris*, the *bris* should be performed after the saying of the *Kinnos* has ended. The father and the mother (of the infant), the *sandak* and the *mohel*, may put on their Shabbos clothes in honor of the *bris*.²⁹ 559:8) After the *bris*, they should take them off. Candles should be lit in honor of the *bris*, and the cup of wine is given to a child to drink.

footnotes:
²⁹ Nevertheless, they are forbidden to wear leather shoes. (Biyur Halachah


###### Kitzur Shulchan Arukh 124:19
[Kitzur Shulchan Arukh 124:19](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/124:19)

בְּמִנְחָה מַנִּיחִין טַלִּית וּתְפִלִּין בִּבְרָכוֹת, וְאוֹמְרִים שִׁיר שֶׁל יוֹם וּשְׁאָר הַדְּבָרִים שֶׁחִסְּרוּ בְּשַׁחֲרִית, וְאוֹמְרִים אַשְׁרֵי וַחֲצִי קַדִּישׁ, וְקוֹרִין בַּתּוֹרָה, וּמַפְטִירִין כְּמוֹ בִּשְׁאָר תַּעֲנִית צִבּוּר, וּמַכְנִיסִין אֶת סֵּפֶר הַתּוֹרָה, וְאוֹמֵר שְּׁלִיחַ הַצִבּוּר חֲצִי קַדִּישׁ, וּמִתְפַּלְּלִין שְׁמוֹנֶה עֶשְׂרֵה, וְאוֹמְרִים נַחֵם בְּבִרְכַּת וְלִירוּשָׁלַיִם, וְאִם שְׁכָחוֹ שָׁם, אוֹמְרוֹ אַחַר עֲנֵנוּ. וְלֹא יְסַיֵּם בָּרוּךְ מְנַחֵם וְכוּ', אֶלָּא כִּי אַתָּה שׁוֹמֵעַ וְכוּ'. וְאִם גַּם שָׁם לֹא נִזְכַּר עַד לְאַחַר שֶׁאָמַר בָּרוּךְ אַתָּה ה', גוֹמֵר הַבְּרָכָה שׁוֹמֵעַ תְּפִלָּה וּמִתְפַּלֵל כַּסֵּדֶר, וְאֵינוֹ צָרִיךְ לַחֲזוֹר (עַיֵּן פרי מגדים). שְּׁלִיחַ הַצִבּוּר, בַּחֲזָרַת הַתְּפִלָּה אוֹמֵר בִּרְכַּת כֹּהֲנִים, וְאַחַר הַתְּפִלָּה קַדִּישׁ שָׁלֵם תִּתְקַבֵּל, וְחוֹלְצִין הַתְּפִלִּין, וּמִתְפַּלְּלִין מַעֲרִיב (תקנד תקנה תקנז תקנט). וְאִם הַלְּבָנָה זוֹרַחַת, מְקַדְּשִׁין אוֹתָהּ. וְעַיֵּן לְעֵיל סִימָן צ"ז סָעִיף י"א, שֶׁצְּרִיכִים לִטְעֹם תְּחִלָּה (תכו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
At the *Minchah* service, we put on the *tallis* and the *tefillin*,³⁰ of *Rabeinu Tam* should put them on at this time. (*Mishnah Berurah* 555:4) saying the berachah over them.³¹ rules that you should not say *Kerias Shemah,* or the Chapter *kadeish,* which is usually said when putting on *tefillin,* because at *Minchah* time, this would merely constitute the reading of Torah chapters, which is forbidden on *Tishah beAv*. (*Ibid.* 555:5) The *Shir shel yom* (Song of the day) is said, as well as the other things that were omitted in the *Shacharis* service.³² (Psalms) in the afternoon, *Mishnah Berurah* indicates that it is best not to do so, citing the custom of Posen to recite on the following day, the portion of *tehillim,* which ordinarily would have been said, had it not been *Tishah beAv,* in addition to the regular portion of the day. *Mishnah Berurah* also maintains that the passage of *Pitum haKetoras,* which deals with the compounding of the incense-offering, as well as other passage dealing with sacrificial-offering, should not be said even at *Minchah*. (*Mishnah Berurah* 554:7) (The Psalm *Lamenatzei’ach,* the verses of *Uva Letzion go’eil,* that were omitted at *Shacharis* (see paragraph 3) are not to be said at *Minchah,* and *tachanun* is also not said at *Minchah.*) Then *Ashrei* and half- *kaddish* are said. We read the Torah and the *maftir*, as on any other public fast day. Then the *seifer* Torah is replaced in the Ark and the *Chazzan* says half- *kaddish*, after which the *Shemoneh esreih* is said. We insert *Nacheim* (Console, O God) in the berachah *Velirushalayim* (And to Jerusalem). If you forgot to say it there, you should say it after *Aneinu* (Answer us),³³’s ruling is based on *Taz,* which *Mishnah Berurah* says is only a singular opinion, citing other Poskim, who refute *Taz.* The proper way, according to *Mishnah Berurah,* based on *Mateh Yehudah* is to say insert *Nacheim* before saying *Vesechezenu* (And may our eyes behold) and to conclude with *Vesechezenu,* until its concluding berachah. (see *Mishnah Berurah* 557:2; also *Biyur Halachah* 557:1) but you should not conclude the prayer, with *Baruch menacheim* [Blessed … Consoler] etc., but with *Ki atah shomei'a* (For You hear the prayers) etc. But if you did not realize it until after you said *Baruch atah Hashem* [Blessed are You, Hashem], you conclude the berachah *Shomei'a tefillah* [Who hears prayer]³⁴ and continue praying according to the regular order, and you do not have to repeat [the *Shemoneh esrei*]. The *Chazzan*, in the repetition of the *Shemoneh esrei*, recites the *Birkas kohanim* (Priestly Blessing). After the *Shemoneh esrei*, he says the whole *kaddish* with *tiskabbeil*. We then take off the *tefillin* and pray *Maariv*.³⁵ will be concluded at a time, when it is permitted to pray *Maariv.* If the moon is shining, we recite *Kiddush levanah* (Sanctification of the moon).³⁶ cautions that *Kiddush levanah* should not be recited, without wearing your shoes. (*Ibid.* 426:11) See 97:11 above, where it is stated that you must taste some food first.³⁷ together, it is proper to recite it with them, even before tasting food. (*Ibid.* 426:11; *Shaar Hatzion* 9)

footnotes:
³⁰ Those who also put on the tefillin
³¹ Mishnah Berurah
³² Although some have the custom to recite tehillim
³³ Kitzur Shulchan Aruch
³⁴ See note 33 above.
³⁵ This is based only on the assumption that Minchah
³⁶ Mishnah Berurah
³⁷ However, if a large number of people will be saying Kiddush levanah,


###### Kitzur Shulchan Arukh 124:20
[Kitzur Shulchan Arukh 124:20](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/124:20)

תַּנְיָא, בְּז' בְּאָב נִכְנְסוּ הַגּוֹיִם לַהֵיכָל, וְאָכְלוּ וְשָׁתוּ וְקִלְקְלוּ בוֹ שְׁבִיעִי וּשְׁמִינִי, וּתְשִׁיעִי לְעֵת עֶרֶב הִצִּיתוּ בוֹ אֶת הָאֵשׁ, וְהָיְתָה דוֹלֶקֶת וְהוֹלֶכֶת כָּל יוֹם הָעֲשִׂירִי עַד שְׁקִיעַת הַחַמָּה. וְהָא דְּלֹא קָבְעוּ אֶת הַתַּעֲנִית לְיּוֹם הָעֲשִׂירִי, אַף שֶׁרֻבּוֹ שֶׁל הֵיכָל נִשְׂרַף בּוֹ, מִפְּנֵי שֶׁהַתְחָלַת הַפֻּרְעָנֻיּוֹת חָמִיר טָפִי. וְאִיתָא בִּירוּשַׁלְמִי, ר' אָבִין הִתְעַנָּה תְּשִׁיעִי וַעֲשִׂירִי. ר' לֵוִי הִתְעַנָּה תְּשִׁיעִי וְלֵיל עֲשִׂירִי, מִפְּנֵי שֶׁלֹּא הָיָה בּוֹ כֹּחַ לְהִתְעַנּוֹת כָּל הַיּוֹם הָעֲשִׂירִי, הִתְעַנָּה רַק הַלַּיְלָה. וְאָנוּ תָּשׁ כֹּחֵנוּ, וְאֵין מִתְעַנִּין רַק תְּשִׁיעִי לְבַד, אַךְ מַחְמִירִין שֶׁלֹּא לֶאֱכֹל בָּשָׂר וְשֶׁלֹּא לִשְׁתּוֹת יַיִן בְּלֵיל י' וְלֹא בַּיוֹם י' עַד חֲצוֹת הַיּוֹם, כִּי אִם בִּסְעוּדַת מִצְוָה. וְכֵן אֵין לְבָרֵךְ שֶׁהֶחִיָּנוּ. גַּם אֵין לִרְחוֹץ וְלֹא לְהִסְתַּפֵּר וּלְכַבֵּס עַד חֲצוֹת יוֹם י'. וּמִי שֶׁמַּחְמִיר עַל עַצְמוֹ בְּכָל הַדְּבָרִים הַנִּזְכָּרִים כָּל יוֹם י', הֲרֵי זֶה מְשֻׁבָּח. אִם הַיוֹם הָעֲשִׂירִי חָל בְּעֶרֶב שַׁבָּת, מֻתָּר לִרְחוֹץ וּלְהִסְתַּפֵּר וּלְכַבֵּס מִיָּד בְּשַׁחֲרִית, מִפְּנֵי כְּבוֹד הַשַׁבָּת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
We are taught in a *Beraisa*, "On the seventh day of Av, the heathens entered the *Beis Hamikdash*. They ate and drank and wreaked havoc in it on the seventh and eighth days, and on the ninth, towards evening, they set fire to the *Beis Hamikdash*, and it continued to burn throughout the tenth day until sunset. The reason the fast was not set for the tenth day, although the greater part of the *Beis Hamikdash* was burned on that day, is because the beginning of a punishment is felt more severly. In the Jerusalem Talmud it is stated, "Rabbi Avin fasted on the ninth and on the tenth," ( *Maseches Taanis* 4:6). Rabbi Levi fasted on the ninth and on the night of the tenth. Because he did not have the strength to fast the entire tenth day, he fasted during the night only. But as for us, since our strength has waned, we fast only on the ninth, but we impose a stringency on ourselves, in that we do not eat meat, nor do we drink wine, during the night of the tenth day, nor on the tenth day until noon, unless it is at a meal that is considered a mitzvah. Also, the berachah *Shehecheyanu* should not be said; neither should you take a bath, or a haircut, or wash clothes, until noon of the tenth day. A person who imposes upon himself to observe all the above-mentioned restrictions for the entire tenth day of *Av*, is to be praised.³⁸ If the tenth of *Av* occurs on *erev Shabbos*, you may bathe, take a haircut and wash immediately in the morning, in honor of the Shabbos.

footnotes:
³⁸ This rule is not mentioned in Mishnah Berurah.


###### Kitzur Shulchan Arukh 124:21
[Kitzur Shulchan Arukh 124:21](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/124:21)

יוֹלֶדֶת אַף שֶׁמִּתְעַנָּה לְאַחַר שִׁבְעָה, מֻתֶּרֶת בְּלֵיל עֲשִׂירִי בְּבָשָׂר וָיָיִן.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A woman who has given birth, although she fasts after seven days [after giving birth], is permitted, on the night of the tenth, to eat meat and drink wine.


###### Kitzur Shulchan Arukh 124:22
[Kitzur Shulchan Arukh 124:22](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/124:22)

נָכוֹן שֶׁלֹּא לְשַׁמֵּשׁ מִטָּתוֹ בְּלֵיל עֲשִׂירִי, אִם לֹא כְּשֶׁהוּא לֵיל טְבִילָה אוֹ כְּשֶׁהוּא יוֹצֵא לַדֶּרֶךְ אוֹ בָּא מִן הַדֶּרֶךְ (שע"ת סִימָן תקנח סָעִיף קטן ב).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is proper not to have marital relations on the night of the tenth, unless it is on the night of her *tevilah* (immersion), or if he is going on a trip, or returned from a trip.