Mishneh Torah — Fasts (Ta'aniyot) הלכות תעניות, Chapter 5

יֵשׁ שָׁם יָמִים שֶׁכָּל יִשְׂרָאֵל מִתְעַנִּים בָּהֶם מִפְּנֵי הַצָּרוֹת שֶׁאֵרְעוּ בָּהֶן כְּדֵי לְעוֹרֵר הַלְּבָבוֹת לִפְתֹּחַ דַּרְכֵי הַתְּשׁוּבָה וְיִהְיֶה זֶה זִכָּרוֹן לְמַעֲשֵׂינוּ הָרָעִים וּמַעֲשֵׂה אֲבוֹתֵינוּ שֶׁהָיָה כְּמַעֲשֵׂינוּ עַתָּה עַד שֶׁגָּרַם לָהֶם וְלָנוּ אוֹתָן הַצָּרוֹת. שֶׁבְּזִכְרוֹן דְּבָרִים אֵלּוּ נָשׁוּב לְהֵיטִיב שֶׁנֶּאֱמַר (ויקרא כו, מ) "וְהִתְוַדּוּ אֶת עֲוֹנָם וְאֶת עֲוֹן אֲבֹתָם" וְגוֹ':

There are days when the entire Jewish people fast 18b in his Commentary on the Mishnah, Rosh HaShanah 1:3, the Rambam explains that in the era of the Second Temple, these fasts were of an optional nature. After the destruction of the Temple, however, every Jew is required to observe them. This obligation is also explicitly stated by the Shulchan Aruch (Orach Chayim 549:1, 550:1). because of the calamities that occurred to them then, to arouse [their] hearts and initiate [them in] the paths of repentance. 121:1 harshly reproves those who fast, but spend their days taking pleasure strolls and being involved in other forms of leisure activity. This will serve as a reminder of our wicked conduct and that of our ancestors, which resembles our present conduct and therefore brought these calamities upon them and upon us. 1:1) states, "Every generation in which the Temple is not rebuilt should consider it as if it was destroyed in its days." By reminding ourselves of these matters, we will repent involves a return to one's fundamental self, becoming aware of the fundamental Divine nature one possesses.Such a process relates to these commemorative fasts, which on the surface are associated with undesirable elements, but possess a positive core, as reflected in the Rambam's statements at the conclusion of this chapter that in the era of the Redemption, all these fast days will be transformed into days of rejoicing and celebration. and improve [our conduct], as [Leviticus 26:40] states: "And they will confess their sin and the sin of their ancestors." 1:1-2, 2:2, where the Rambam associates the mitzvah of teshuvah with confession.

וְאֵלּוּ הֵן יוֹם שְׁלִישִׁי בְּתִשְׁרֵי שֶׁבּוֹ נֶהֱרַג גְּדַלְיָה בֵּן אֲחִיקָם וְנִכְבַּת גַּחֶלֶת יִשְׂרָאֵל הַנִּשְׁאָרָה וְסִבֵּב לְהָתָם גָּלוּתָן. וַעֲשִׂירִי בְּטֵבֵת שֶׁבּוֹ סָמַךְ מֶלֶךְ בָּבֶל נְבוּכַדְנֶאצַּר הָרָשָׁע עַל יְרוּשָׁלַיִם וֶהֱבִיאָהּ בְּמָצוֹר וּבְמָצוֹק. וְי"ז בְּתַמּוּז חֲמִשָּׁה דְּבָרִים אֵרְעוּ בּוֹ. נִשְׁתַּבְּרוּ הַלּוּחוֹת. וּבָטֵל הַתָּמִיד מִבַּיִת רִאשׁוֹן. וְהֻבְקְעָה יְרוּשָׁלַיִם בְּחֻרְבָּן שֵׁנִי. וְשָׂרַף אַפּוֹסְטוֹמוֹס הָרָשָׁע אֶת הַתּוֹרָה. וְהֶעֱמִיד צֶלֶם בַּהֵיכָל:

These days are the following:The Third of Tishrei. This is the day on which Gedaliah ben Achikam was slain and the ember of Israel that remained was extinguished, causing their exile to become complete. feared the wrath of the Babylonians and fled to Egypt, leaving Eretz Yisrael devoid of Jewish leadership and possessing very few Jewish inhabitants. (See Jeremiah, Chapters 41-43.)The Tenth of Tevet. This is the day Nebuchadnezzar, the wicked, the King of Babylon, camped against Jerusalem and placed the city under siege. 580).The Seventeenth of Tammuz. Five tragedies took place on this day: 29a states: Undesirable events are gathered together on a day appropriate for them. The spiritual nature of the day is such, that the potential for such tragedies to occur is greater.a) The Tablets were broken;b) In the First Temple, the offering of the daily sacrifices (Numbers 28:1-8) was nullified; 4:6).Significantly, other commentaries (Rashi, Tiferet Yisrael) on the Mishnah identify the nullification of the sacrifices on the Seventeenth of Tammuz with different events in our history.c) [The walls of] Jerusalem were breached in [the war leading to] the destruction of the Second Temple;d) 549:2). The Rabbis did not institute a fast for the Ninth of Tammuz as well, for it was felt that this would be an excessive burden for the people (Mishnah Berurah 549:4).Furthermore, according to the Jerusalem Talmud, Ta'anit 4:8, because of the many difficulties suffered by the Jewish people, they miscalculated the date, and, even during the destruction of the First Temple, it was on the Seventeenth of Tammuz that Jerusalem's walls were breached. Apostmos, the wicked, burned a Torah scroll; ande) He erected an idol in the Temple. 4:6.)

וְתִשְׁעָה בְּאָב חֲמִשָּׁה דְּבָרִים אֵרְעוּ בּוֹ. נִגְזַר עַל יִשְׂרָאֵל בַּמִּדְבָּר שֶׁלֹּא יִכָּנְסוּ לָאָרֶץ. וְחָרַב הַבַּיִת בָּרִאשׁוֹנָה וּבַשְּׁנִיָּה. וְנִלְכְּדָה עִיר גְּדוֹלָה וּבֵיתָר שְׁמָהּ וְהָיוּ בָּהּ אֲלָפִים וּרְבָבוֹת מִיִּשְׂרָאֵל וְהָיָה לָהֶם מֶלֶךְ גָּדוֹל וְדִמּוּ כָּל יִשְׂרָאֵל וּגְדוֹלֵי הַחֲכָמִים שֶׁהוּא הַמֶּלֶךְ הַמָּשִׁיחַ. וְנָפַל בְּיַד הָרוֹמִיִּים וְנֶהֶרְגוּ כֻּלָּם וְהָיְתָה צָרָה גְּדוֹלָה כְּמוֹ חֻרְבַּן בֵּית הַמִּקְדָּשׁ. וּבוֹ בַּיּוֹם הַמּוּכָן לְפֻרְעָנוּת חָרַשׁ טוּרְנוּסְרוּפוּס הָרָשָׁע אֶת הַהֵיכָל וְאֶת סְבִיבָיו לְקַיֵּם מַה שֶּׁנֶּאֱמַר(ירמיה כו יח) (מיכה ג יב) "צִיּוֹן שָׂדֶה תֵחָרֵשׁ":

On the Ninth of Av, five tragedies occurred:It was decreed that the Jews in the desert would not enter Eretz Yisrael;The. That night the Jewish people wept, fearful about their future. God told them, "Tonight, you have wept without reason. I will designate this night as a night of weeping for generations" (Ta'anit 29a). First and the Second Temples were destroyed;A 29a reconciles a seeming contradiction in chronology between II Kings 25:8-9 and Jeremiah 52:12-13, explaining that the Babylonians first entered the Temple on the seventh of Av. They reveled and wrought havoc there until the afternoon of the ninth of Av, when they set fire to the building. The fire continued burning throughout the tenth of Av.The Sages (ibid.) do not cite a specific source for the tradition that the Second Temple was also destroyed on that day. Nevertheless, the tradition is universally accepted. large city named Betar was captured. Thousands and myriads of Jews inhabited it. They were ruled by a great king whom the entire Jewish people and the leading Sages considered to be the Messianic king. 11:3. The city fell to the Romans and they were all slain, causing a national catastrophe equivalent to that of the Temple's destruction. 57a states that rivers of blood flowed into the Mediterranean Sea, forty miles away.On that day designated for retribution, the wicked Tineius Rufus plowed the site of the Temple and its surroundings, 29a, this took place while Rabban Gamliel was living, shortly after the destruction of the Temple. thereby fulfilling the prophecy [Micah 3:12], "Zion will be plowed like a field."

וְאַרְבָּעָה יְמֵי הַצּוֹמוֹת הָאֵלּוּ הֲרֵי הֵן מְפֹרָשִׁין בַּקַּבָּלָה (זכריה ח יט) "צוֹם הָרְבִיעִי וְצוֹם הַחֲמִישִׁי" וְגוֹ'. צוֹם הָרְבִיעִי זֶה שִׁבְעָה עָשָׂר בְּתַמּוּז שֶׁהוּא בַּחֹדֶשׁ הָרְבִיעִי. וְצוֹם הַחֲמִישִׁי זֶה תִּשְׁעָה בְּאָב שֶׁהוּא בַּחֹדֶשׁ הַחֲמִישִׁי. וְצוֹם הַשְּׁבִיעִי זֶה שְׁלֹשָׁה בְּתִשְׁרֵי שֶׁהוּא בַּחֹדֶשׁ הַשְּׁבִיעִי. וְצוֹם הָעֲשִׂירִי זֶה עֲשָׂרָה בְּטֵבֵת שֶׁהוּא בַּחֹדֶשׁ הָעֲשִׂירִי:

These four fasts are explicitly mentioned in the prophetic tradition [Zechariah 8:19]: "The fast of the fourth [month], the fast of the fifth [month]...." "The fast of the fourth [month]" refers to the Seventeenth of Tammuz, which is in the fourth month; "the fast of the fifth [month]," to Tish'ah B'Av, which is in the fifth month; "the fast of the seventh [month]," to the Third of Tishrei which is in the seventh month; "the fast of the tenth [month]," to the Tenth of Tevet, which is in the tenth month.

וְנָהֲגוּ כָּל יִשְׂרָאֵל בִּזְמַנִּים אֵלּוּ לְהִתְעַנּוֹת. וּבְי"ג בַּאֲדָר זֵכֶר לַתַּעֲנִית שֶׁהִתְעַנּוּ בִּימֵי הָמָן שֶׁנֶּאֱמַר (אסתר ט לא) "דִּבְרֵי הַצֹּמוֹת וְזַעֲקָתָם". וְאִם חָל י"ג בַּאֲדָר לִהְיוֹת בְּשַׁבָּת מַקְדִּימִין וּמִתְעַנִּין בַּחֲמִישִׁי שֶׁהוּא י"א. אֲבָל אֶחָד מֵאַרְבָּעָה יְמֵי הַצּוֹמוֹת שֶׁחָל לִהְיוֹת בְּשַׁבָּת דּוֹחִין אוֹתוֹ לְאַחַר הַשַּׁבָּת. חָל לִהְיוֹת בְּעֶרֶב שַׁבָּת מִתְעַנִּין בְּעֶרֶב שַׁבָּת. וּבְכָל הַצּוֹמוֹת הָאֵלּוּ אֵין מַתְרִיעִין וְלֹא מִתְפַּלְּלִין בָּהֶן תְּפִלַּת נְעִילָה. אֲבָל קוֹרִין בַּתּוֹרָה שַׁחֲרִית וּמִנְחָה בְּ(שמות לב יא) "וַיְחַל משֶׁה". וּבְכֻלָּן אוֹכְלִים וְשׁוֹתִין בַּלַּיְלָה חוּץ מִתִּשְׁעָה בְּאָב:

And the entire Jewish people follow the custom of fasting at these times and on the Thirteenth of Adar, interprets this phrase to mean that our obligation to fast on these days is a custom accepted by the Jewish people after the destruction of the Second Temple. As mentioned above, others interpret this obligation as stemming from the exegesis of the verse from Zechariah mentioned in the previous halachah, as found in Rosh HaShanah 18b.Our translation follows the standard published texts of the Mishneh Torah. Many authoritative manuscripts make a small change in the wording, which would cause the lines to be rendered as: "And in these times, the entire Jewish people follow the custom of fasting on the Thirteenth of Adar." in commemoration of the fasts that [the people] took upon themselves in the time of Haman,). Others maintain that it is improper to fast in a time of war, lest this sap one's strength, and instead the Jews merely vowed to fast, but conducted the actual fasts at a later time.A third opinion maintains that this refers to the three-day fast that Esther called before approaching Achashverosh. Although this fast was held in the month of Nisan, it is commemorated in connection with the Purim holiday. as mentioned [in Esther 9:31]: "the matter of the fasts and the outcries."If 141:2 writes that the commemoration of this fast makes us conscious of how God "hears each person's prayer in his time of distress when he fasts and repents... as He did on behalf of our ancestors in those days."The fast of the Thirteenth of Adar is also referred to as Ta'anit Esther, "the fast of Esther."When the fast of Esther became a formal part of Jewish observance is a matter of question. It is not mentioned in the Talmud. Furthermore, Megillat Ta'anit, a text which mentions all the fasts and festivals observed in the Talmudic era, does not mention this fast and speaks of the thirteenth of Adar, the day on which the fast of Esther is observed, as a day of celebration, the Day of Nicanor, marking the defeat of the Greek general of that name in the Hasmonean wars. It was not until after the destruction of the Temple that the observance of the dates mentioned in Megillat Ta'anit was nullified. This would appear to indicate that the observance of the Fast of Esther was of later origin.In contrast, there is evidence pointing to the establishment of the Fast of Esther early in the Talmudic period. The Sheiltot of Rav Achai Gaon, Parshat Vayakhel 67, speak of the observance of the Fast of Esther in the time of the Mishnah. Even if this teaching is not accepted as historical fact, we can glean from it that in Rav Achai's time, shortly after the conclusion of the Talmud, the fast was already a long-standing custom.Significantly, because of the difference in status between it and the other commemorative fasts, the Ramah (Orach Chayim 686:2) rules far more leniently in regard to this fast than in regard to the others. the Thirteenth of Adar falls on the Sabbath, the fast is pushed forward and held on Thursday, which is the eleventh of Adar.). If, however, any of the [dates of] other fasts fall on the Sabbath, the fasts are postponed until after the Sabbath. 5a states that the rationale is "we do not bring close [the recollection of] Divine retribution." If [the dates of] these fasts fall on Friday, we should fast on Friday.On all these fasts, the trumpets are not sounded, nor is the Ne'ilah service recited. The passage Vay'chal is read from the Torah, however, in both the morning and the afternoon services. 13:18. As mentioned there, on Tish'ah B'Av a different passage (beginning Deuteronomy 4:25 is read in the morning. Significantly, the Rambam does not mention the custom of reciting the haftarah in the afternoon service.On all these [fasts], with the exception of Tish'ah B'Av, we may eat and drink at night. 550:2).

מִשֶּׁיִּכָּנֵס אָב מְמַעֲטִין בְּשִׂמְחָה. וְשַׁבָּת שֶׁחָל תִּשְׁעָה בְּאָב לִהְיוֹת בְּתוֹכָהּ אָסוּר לְסַפֵּר וּלְכַבֵּס וְלִלְבּשׁ כְּלִי מְגֹהָץ אֲפִלּוּ כְּלִי פִּשְׁתָּן עַד שֶׁיַּעֲבֹר הַתַּעֲנִית. וַאֲפִלּוּ לְכַבֵּס וּלְהַנִּיחַ לְאַחַר הַתַּעֲנִית אָסוּר. וּכְבָר נָהֲגוּ יִשְׂרָאֵל שֶׁלֹּא לֶאֱכל בָּשָׂר בְּשַׁבָּת זוֹ וְלֹא יִכָּנְסוּ לַמֶּרְחָץ עַד שֶׁיַּעֲבֹר הַתַּעֲנִית. וְיֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ לְבַטֵּל הַשְּׁחִיטָה מֵרֹאשׁ הַחֹדֶשׁ עַד הַתַּעֲנִית:

When the month of Av enters, 551:2,4; Kitzur Shulchan Aruch 122:1-3) to observe certain restrictions - e.g., prohibitions against marrying, against reciting the blessing Shehecheyanu, and against cutting one's hair. From the beginning of Av, however, other restrictions are also added. we reduce our joy. and the Shulchan Aruch (Orach Chayim 551:1-2) state that the restrictions mentioned by the Rambam in Chapter 3, Halachah 8, are applicable during this period. During the week of Tish'ah B'Av, it is forbidden to cut one's hair, 122:3) to do laundry, 551:3). or to wear a pressed garment).The Shulchan Aruch (Orach Chayim 551:3) also prohibits wearing clothes that are merely laundered, even if they have not been pressed. There are halachic authorities who will grant leniencies in this context with regard to underwear and the like. - even one of linen 551). - until after the fast. (Orach Chayim 558:1) and commentaries, these and the following restrictions should be followed for a certain amount of time on the Tenth of Av, as well, to commemorate the fact that the Temple continued burning on that day as well.According to the Ashkenazic custom, in which these practices are observed from Rosh Chodesh onward, there are certain leniencies, depending on one's community, with regard to wearing laundered and pressed clothes on the Sabbath before Tish'ah B'Av.It has already been accepted as a Jewish custom not to eat meat 60b states that it would have been proper for the Jews to refrain from eating meat and drinking wine at all times in mourning over the loss of the opportunity to partake of the sacrificial meat and the loss of the wine libations. The Sages felt, however, that such a decree would be too stringent for the people to observe and hence, did not institute it. or enter a bathhouse during this week until after the fast. There are places that follow the custom of refraining from slaughtering from Rosh Chodesh Av until after the fast.

תִּשְׁעָה בְּאָב לֵילוֹ כְּיוֹמוֹ לְכָל דָּבָר. וְאֵין אוֹכְלִין אֶלָּא מִבְּעוֹד יוֹם. וּבֵין הַשְּׁמָשׁוֹת שֶׁלּוֹ אָסוּר כְּיוֹם הַכִּפּוּרִים. וְלֹא יֹאכַל בָּשָׂר וְלֹא יִשְׁתֶּה יַיִן בַּסְּעֻדָּה הַמַּפְסִיק בָּהּ. אֲבָל שׁוֹתֶה הוּא יַיִן מִגִּתּוֹ שֶׁיֵּשׁ לוֹ שְׁלֹשָׁה יָמִים אוֹ פָּחוֹת. וְאוֹכֵל בָּשָׂר מָלִיחַ שֶׁיֵּשׁ לוֹ שְׁלֹשָׁה יָמִים אוֹ יֶתֶר. וְלֹא יֹאכַל שְׁנֵי תַּבְשִׁילִין:

All [the restrictions of] Tish'ah B'Av apply at night as well as during the day. One may not eat after sunset [of the previous day]; 4:6). The Ramah (Orach Chayim 553:1) states that only when one makes a verbal statement to this effect is the resolution binding. [it is forbidden to eat] between sunset and the appearance of the stars, 34b explains that the Sages were undecided whether this period of time, known as beyn hash'mashot, should be considered to be part of the night or the day. Hence, it is necessary to be stringent both at the entry and the departure of a day associated with halachic restrictions. as on Yom Kippur., the Rambam writes that, as on Yom Kippur, we are obligated to include a certain portion of the previous day in all the restrictions observed on that day.Significantly, some of the foremost commentators on the Mishneh Torah (the Maggid Mishneh and the Radbaz) either were not aware of this statement or maintained that the Rambam changed his mind on this issue, for they ruled that no such obligation applies in connection with Tish'ah B'Av. Their opinion is accepted as halachah at present (Mishnah Berurah 553:3).One should not eat meat or drink wine at the meal before the fast.. Even a person who does not observe the custom of refraining from these foods during the week of Tish'ah B'Av (or the Nine Days according to Ashkenazic custom), should refrain from partaking of them in this meal. This meal should be characterized by mourning and sadness, and these foods bring happiness.The Shulchan Aruch (Orach Chayim 554:25) associates Ezekiel 32:27: "And their sins will be upon their bones" with eating meat and drinking wine at this meal. One may, however, drink grape juice that has not been left [to ferment] for three days. One may eat salted meat that was slaughtered more than three days previously. 552:5).It must be emphasized that the Shulchan Aruch (Orach Chayim 552:2) and the later authorities explain that, at present, it is customary to refrain from partaking of even these foods at this meal. One should not eat two cooked dishes. (Orach Chayim 552:3-5) discusses in detail what is excluded by the phrase "two cooked dishes."

בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁאָכַל עֶרֶב תִּשְׁעָה בְּאָב אַחַר חֲצוֹת. אֲבָל אִם סָעַד קֹדֶם חֲצוֹת אַף עַל פִּי שֶׁהוּא מַפְסִיק בָּהּ אוֹכֵל כָּל מַה שֶּׁיִּרְצֶה. וְעֶרֶב תִּשְׁעָה בְּאָב שֶׁחָל לִהְיוֹת בְּשַׁבָּת אוֹכֵל וְשׁוֹתֶה כָּל צָרְכּוֹ וּמַעֲלֶה עַל שֻׁלְחָנוֹ אֲפִלּוּ כִּסְעֻדַּת שְׁלֹמֹה. וְכֵן תִּשְׁעָה בְּאָב עַצְמוֹ שֶׁחָל לִהְיוֹת בְּשַׁבָּת אֵינוֹ מְחַסֵּר כְּלוּם:

When does the above apply? When one ate [this meal] in the afternoon on the day preceding Tish'ah B'Av. If, however, one eats a meal before noon, although this is the last meal one eats before the fast, one may eat all that one desires.When the day before Tish'ah B'Av falls on the Sabbath, one may eat and drink to the full extent of one's needs, and one may serve even a meal resembling Solomon's feasts at one's table.) who recommend observing certain practices associated with mourning at the third Sabbath meal. Their opinions are not, however, accepted as halachah.There is, however, one aspect in which this third Sabbath meal differs from the way this meal is eaten throughout the year. Generally, we are allowed to continue this meal into the night. When the fast of Tish'ah B'Av begins on Sunday, however, we must cease eating at sunset. (See Ramah, Orach Chayim 552:10.)Similarly, when Tish'ah B'Av falls on the Sabbath, one need not withhold anything at all. 554:19) reflect the following principles. All expressions of mourning that would be noticed by the public should be forbidden. Those practices of mourning which are private in nature - e.g., the prohibition of sexual relations - should be observed.

זוֹ הִיא מִדַּת כָּל הָעָם שֶׁאֵינָן יְכוֹלִין לִסְבּל יֶתֶר מִדַּאי. אֲבָל חֲסִידִים הָרִאשׁוֹנִים כָּךְ הָיְתָה מִדָּתָן. עֶרֶב תִּשְׁעָה בְּאָב הָיוּ מְבִיאִין לוֹ לָאָדָם לְבַדּוֹ פַּת חֲרֵבָה בְּמֶלַח וְשׁוֹרֶה בְּמַיִם וְיוֹשֵׁב בֵּין תַּנּוּר וְכִירַיִם וְאוֹכְלָהּ וְשׁוֹתֶה עָלֶיהָ קִיתוֹן שֶׁל מַיִם בִּדְאָגָה וּבְשִׁמָּמוֹן וּבְכִיָּה כְּמִי שֶׁמֵּתוֹ מֻטָּל לְפָנָיו. כָּזֶה רָאוּי לַחֲכָמִים לַעֲשׂוֹת אוֹ קָרוֹב מִזֶּה. וּמִיָּמֵינוּ לֹא אָכַלְנוּ עֶרֶב תִּשְׁעָה בְּאָב תַּבְשִׁיל אֲפִלּוּ שֶׁל עֲדָשִׁים אֶלָּא אִם כֵּן הָיָה בְּשַׁבָּת:

This is the rite observed by the people as a whole who cannot endure more. In contrast, the rite observed by the pious of the earlier generations was as follows: 30a,b describes Rabbi Yehudah bar Ilai as eating this meal in this fashion. A person would sit alone between the oven and the cooking range. Others would bring him dried bread and salt. He would dip it in water and drink a pitcher of water while worried, forlorn, and in tears, as one whose dead was lying before him.The scholars should act in this or a similar manner.. (See Ramah, Orach Chayim 552:9; Kitzur Shulchan Aruch 123:3.) We never ate cooked food, even lentils, on the day before Tish'ah B'Av, except on the Sabbath.

עֻבָּרוֹת וּמֵינִיקוֹת מִתְעַנּוֹת וּמַשְׁלִימוֹת בְּתִשְׁעָה בְּאָב. וְאָסוּר בִּרְחִיצָה בֵּין בְּחַמִּין בֵּין בְּצוֹנֵן וַאֲפִלּוּ לְהוֹשִׁיט אֶצְבָּעוֹ בְּמַיִם. וְאָסוּר בְּסִיכָה שֶׁל תַּעֲנוּג וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה כְּיוֹם הַכִּפּוּרִים. וּמָקוֹם שֶׁנָּהֲגוּ לַעֲשׂוֹת בּוֹ מְלָאכָה עוֹשִׂין. וּמָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לַעֲשׂוֹת אֵין עוֹשִׂין. וּבְכָל מָקוֹם תַּלְמִידֵי חֲכָמִים בְּטֵלִין. וְאָמְרוּ חֲכָמִים שֶׁהָעוֹשֶׂה בּוֹ מְלָאכָה אֵינוֹ רוֹאֶה סִימַן בְּרָכָה לְעוֹלָם:

Pregnant women and those who are nursing must complete their fasts on Tish'ah B'Av. 554:6.)[On this day,] it is forbidden to wash in either hot or cold water; and commentaries, Orach Chayim 544:9-10.) it is even forbidden to place one's finger in water.:12-13). Similarly, a woman is allowed to wash food that she will serve children, even though her hands also become wet (Mishnah Berurah 554:19).The Rambam does not elaborate on these leniencies here, because he has already mentioned them at length with regard to Yom Kippur in Hilchot Sh'vitat Asor 3:1-7. Similarly, anointing oneself for the sake of pleasure, wearing shoes,, Orach Chayim 554:17.) and sexual relations are forbidden, 554:37, where the question is raised whether one may touch one's wife or not. as on Yom Kippur..In places where it is customary to do work, 554:43). one may work. In places where it is not customary to work, one should not. 554:45 states that this is the custom in the Ashkenazic community at present. Torah scholars everywhere should remain idle on this day. 4:6, where he writes that "Performing work on this day is very disgraceful." Our Sages said, 30b "Whoever performs work on this day will never see a sign of blessing forever." interpret this as referring to the work performed on Tish'ah B'Av itself. This interpretation is quoted in the Shulchan Aruch (Orach Chayim 554:24).

תַּלְמִידֵי חֲכָמִים אֵין נוֹתְנִין זֶה לָזֶה שָׁלוֹם בְּתִשְׁעָה בְּאָב. אֶלָּא יוֹשְׁבִים דָּוִים וְנֶאֱנָחִים כַּאֲבֵלִים. וְאִם נָתַן לָהֶם עַם הָאָרֶץ שָׁלוֹם מַחֲזִירִים לוֹ בְּשָׂפָה רָפָה וְכֹבֶד רֹאשׁ. וְאָסוּר לִקְרוֹת בְּתִשְׁעָה בְּאָב בַּתּוֹרָה אוֹ בַּנְּבִיאִים אוֹ בַּכְּתוּבִים וּבְמִשְׁנָה וּבַהֲלָכוֹת וּבִגְמָרָא וּבְהַגָּדוֹת. וְאֵינוֹ קוֹרֵא אֶלָּא בְּאִיּוֹב וּבְקִינוֹת וּבַדְּבָרִים הָרָעִים שֶׁבְּיִרְמְיָהוּ. וְתִינוֹקוֹת שֶׁל בֵּית רַבָּן בְּטֵלִין בּוֹ. וּמִקְצָת הַחֲכָמִים נוֹהֲגִין שֶׁלֹּא לְהַנִּיחַ בּוֹ תְּפִלִּין שֶׁל רֹאשׁ:

Torah scholars 3:11, "Chaverim should not exchange greetings on Tish'ah B'Av," for the term chaverim is often used as a reference to Torah scholars. The Shulchan Aruch (Orach Chayim 554:20), however, interprets chaverim in its literal sense, that it means "friends." should not exchange greetings on Tish'ah B'Av. 554:41). Instead, they should sit in agony and frustration like mourners. If a common person greets them, they should reply to him weakly, in a somber tone.On Tish'ah B'Av, it is forbidden to read from the Torah, the Prophets, or the Sacred Writings [or to study] the Mishnah, Torah law, the Talmud, or the Aggadic works. 30a). One may study only Job, Eichah, and the prophecies of retribution in Jeremiah., Gittin, Chapter 5, in the Babylonian Talmud, and the last chapter of Ta'anit in the Jerusalem Talmud), the Midrashim on Eichah, the laws of Tish'ah B'Av, the laws of mourning, and other similar texts.One should, however, recite all the passages from the Bible and the Talmud that are included in the daily prayer service. Children should not study in school on this day.).There are some sages who do not wear the head tefillin. on the first day of mourning (Hilchot Eivel 4:9). In particular, support for this custom is derived from Eichah 2:1, which states, "He cast down the glory of Israel from the heaven to the earth." "The glory of Israel" is a reference to tefillin.The Rambam's choice of wording appears to indicate that the arm tefillin may be worn. Similarly, he does not mention any change in practice regarding the tallit gadol. The custom at present in most communities (Shulchan Aruch, Orach Chayim 555:1) is not to wear tefillin - neither the head tefillin nor the arm tefillin - nor to wear the tallit gadol in the morning service. A tallit k'tan is worn, but a blessing is not recited over it.For the afternoon service, the tallit gadol and both the head and arm tefillin are worn.

מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ תִּקְּנוּ חֲכָמִים שֶׁהָיוּ בְּאוֹתוֹ הַדּוֹר שֶׁאֵין בּוֹנִין לְעוֹלָם בִּנְיָן מְסֻיָּד וּמְכֻיָּר כְּבִנְיַן הַמְּלָכִים. אֶלָּא טָח בֵּיתוֹ בְּטִיט וְסָד בְּסִיד וּמְשַׁיֵּר מָקוֹם אַמָּה עַל אַמָּה כְּנֶגֶד הַפֶּתַח בְּלֹא סִיד. וְהַלּוֹקֵחַ חָצֵר מְסֻיֶּדֶת וּמְכֻיֶּרֶת הֲרֵי זוֹ בְּחֶזְקָתָהּ וְאֵין מְחַיְּבִים אוֹתוֹ לִקְלֹף הַכְּתָלִים:

After the Temple was destroyed, the Sages of that generation ordained 60b, one may infer that this refers to the destruction of the Second Temple. that one should never build a building 560 cites texts which maintain that this prohibition applies only to a person's private home, but not to synagogues or houses of study. These may be built ornately. whose walls are decorated with ornate designs like the palaces of kings. Instead, one should cover the walls of one's home with mortar and paint over them with lime, leaving a space one cubit square opposite the doorway that is unpainted. 560), it appears that even after leaving the square cubit space unpainted, one should not have ornate walls. The Tur (Orach Chayim 560) differs, maintaining that if one leaves this space unpainted, one may decorate one's walls as one desires. The Mishnah Berurah 560:1 states that the Tur's opinion may be followed.The latter text (560:2, as does the Kitzur Shulchan Aruch 126:1) questions why the observance of this practice is not more widespread. If, however, a person buys a dwelling whose walls have been decorated, it may remain as is; he is not obligated to scrape [the designs] from the walls.

וְכֵן הִתְקִינוּ שֶׁהָעוֹרֵךְ שֻׁלְחָן לַעֲשׂוֹת סְעֻדָּה לָאוֹרְחִים מְחַסֵּר מִמֶּנּוּ מְעַט וּמַנִּיחַ מָקוֹם פָּנוּי בְּלֹא קְעָרָה מִן הַקְּעָרוֹת הָרְאוּיוֹת לָתֵת שָׁם. וּכְשֶׁהָאִשָּׁה עוֹשָׂה תַּכְשִׁיטֵי הַכֶּסֶף וְהַזָּהָב מְשַׁיֶּרֶת מִין מִמִּינֵי הַתַּכְשִׁיט שֶׁנּוֹהֶגֶת בָּהֶן כְּדֵי שֶׁלֹּא יִהְיֶה תַּכְשִׁיט שָׁלֵם. וּכְשֶׁהֶחָתָן נוֹשֵׂא אִשָּׁה לוֹקֵחַ אֵפֶר מַקְלֶה וְנוֹתֵן בְּרֹאשׁוֹ מְקוֹם הֲנָחַת הַתְּפִלִּין. וְכָל אֵלּוּ הַדְּבָרִים כְּדֵי לִזְכֹּר יְרוּשָׁלַיִם שֶׁנֶּאֱמַר (תהילים קלז ה) "אִם אֶשְׁכָּחֵךְ יְרוּשָׁלָםִ תִּשְׁכַּח יְמִינִי" (תהילים קלז ו) "תִּדְבַּק לְשׁוֹנִי לְחִכִּי אִם לֹא אֶזְכְּרֵכִי אִם לֹא אַעֲלֶה אֶת יְרוּשָׁלַםִ עַל רֹאשׁ שִׂמְחָתִי":

Similarly, they ordained that a person who sets a table for guests should serve slightly less [than usual] and should leave a place empty, [so that it obviously] lacks one of the dishes that would ordinarily be placed there. 560:5, which states that this applies even with regard to feasts served in association with a mitzvah - e.g., wedding feasts, bar-mitzvahs, and the like.When a woman has a set of jewelry made for her, she should refrain from having one of the pieces appropriate for the set made, so that her jewelry is not perfect. 560:8.)Similarly, when a groom marries, he should place ashes on his forehead on the place where one wears tefillin. 560:2). All of these practices were instituted to recall Jerusalem, as [Psalms 137:5-6] states: "If I forget you, O Jerusalem, may my right hand lose its dexterity. Let my tongue cleave to my palate if I do not remember you, if I do not recall Jerusalem during my greatest joy."

וְכֵן גָּזְרוּ שֶׁלֹּא לְנַגֵּן בִּכְלֵי שִׁיר. וְכָל מִינֵי זֶמֶר וְכָל מַשְׁמִיעֵי קוֹל שֶׁל שִׁיר אָסוּר לִשְׂמֹחַ בָּהֶן וְאָסוּר לְשָׁמְעָן מִפְּנֵי הַחֻרְבָּן. וַאֲפִלּוּ שִׁירָה בַּפֶּה עַל הַיַּיִן אֲסוּרָה שֶׁנֶּאֱמַר (ישעיה כד ט) "בַּשִּׁיר לֹא יִשְׁתּוּ יָיִן". וּכְבָר נָהֲגוּ כָּל יִשְׂרָאֵל לוֹמַר דִּבְרֵי תֻּשְׁבָּחוֹת אוֹ שִׁיר שֶׁל הוֹדָאוֹת לָאֵל וְכַיּוֹצֵא בָּהֶן עַל הַיַּיִן:

Similarly, they ordained that one should not play melodies with any sort of musical instrument. It is forbidden to celebrate with such instruments or to listen to them being played [as an expression of mourning] 560:3), listening to any music is forbidden. The Ramah, however, quotes several more lenient views. He concludes that "for the sake of a mitzvah - e.g., at a wedding feast - everything is permitted." The meaning of "for the sake of a mitzvah" has been extended by contemporary authorities to include many different situations. for the destruction. 48a mentions this measure as having been ordained for the nullification of the Sanhedrin (Israel's High Court), and not for the destruction of the Temple.Even songs [without musical accompaniment] that are recited over wine are forbidden, as [Isaiah 24:9] states: "Do not drink wine with song." It has, however, become accepted custom among the entire Jewish people to recite words of praise, songs of thanksgiving, and the like to God over wine. 1:17), the Rambam criticizes most singing and music, without mentioning the obligation to mourn for Jerusalem, because it caters to man's lust and material desires, rather than to his spiritual impulses.

וְאַחַר כָּךְ גָּזְרוּ עַל עַטְרוֹת חֲתָנִים שֶׁלֹּא לְהַנִּיחָם כְּלָל. וְשֶׁלֹּא יַנִּיחַ הֶחָתָן בְּרֹאשׁוֹ שׁוּם כָּלִיל שֶׁנֶּאֱמַר (יחזקאל כא לא) "הָסֵר הַמִּצְנֶפֶת וְהָרֵם הָעֲטָרָה". וְכֵן גָּזְרוּ עַל עַטְרוֹת כַּלּוֹת אִם הָיָה שֶׁל כֶּסֶף אוֹ זָהָב אֲבָל שֶׁל גְּדִיל מֻתָּר לְכַלָּה:

Afterwards, they ordained that grooms emphasizes that this prohibition applies to brides and grooms, who must be reminded to minimize their rejoicing at this time of celebration, but not to other individuals at ordinary times. should not wear crowns at all, nor should they wear any diadems at all, 49b, this includes even a crown of flowers. as [implied by Ezekiel 21:31]: "Remove the miter and lift up the crown." Similarly, they ordained that brides should not wear crowns of silver or gold; a garland made from twisted cords is, however, permitted for a bride. 460:18, which states that if the crown is made from fabric, it may have gold, silver, and jewels attached to it.

מִי שֶׁרָאָה עָרֵי יְהוּדָה בְּחֻרְבָּנָם אוֹמֵר (ישעיה סד ט) "עָרֵי קָדְשְׁךָ הָיוּ מִדְבָּר" וְקוֹרֵעַ. רָאָה יְרוּשָׁלַיִם בְּחֻרְבָּנָהּ אוֹמֵר (ישעיה סד ט) "יְרוּשָׁלַיִם מִדְבָּר" וְגוֹ'. בֵּית הַמִּקְדָּשׁ בְּחֻרְבָּנוֹ אוֹמֵר (ישעיה סד י) "בֵּית קָדְשֵׁנוּ וְתִפְאַרְתֵּנוּ" וְגוֹ' וְקוֹרֵעַ. וּמֵהֵיכָן חַיָּב לִקְרֹעַ מִן הַצּוֹפִים. וּכְשֶׁיַּגִּיעַ לַמִּקְדָּשׁ קוֹרֵעַ קֶרַע אַחֵר. וְאִם פָּגַע בַּמִּקְדָּשׁ תְּחִלָּה כְּשֶּׁיָּבוֹא מִדֶּרֶךְ הַמִּדְבָּר קוֹרֵעַ עַל הַמִּקְדָּשׁ וּמוֹסִיף עַל יְרוּשָׁלַיִם:

When a person sees the cities of Judah in a state of destruction, at present revolves around this law. The Beit Yosef (Orach Chayim 561) states that the obligation to rend one's garments applies only when Eretz Yisrael is under gentile rule. The question is whether the establishment of a secular Jewish state is sufficient to have this obligation nullified or not. he should recite [Isaiah 64:9]: "Your holy cities have become like the desert," and rend his garments. 9:10, the Rambam mentions this obligation, and as a proof-text cites Jeremiah 41:5, "And eighty men from Shechem, Shiloh, and Shomron came with their beards shaven and their garments rent." The commentaries on this verse explain that these measures were taken in mourning over the Temple. When one sees Jerusalem in a state of destruction, emphasizes, however, that the converse is not true. If one sees Jerusalem before any other city and rends one's garments on its behalf, there is no need to rend one's garments for the other cities (Shulchan Aruch, Orach Chayim 561:3). one should recite [the continuation of the verse,] "Zion is a desert...." When one sees the Temple in a state of destruction, one should recite [ibid.:10]: "Our holy and beautiful House [...has been burned with fire]" and rend one's garments. (Orach Chayim 561) emphasizes how one should prostrate oneself in mourning, overcome with grief at the sight of this holy place in ruins.The Mishnah Berurah 561:5 emphasizes that this refers to seeing the Temple from afar. It is forbidden to enter the Temple Mount itself, because we are all ritually impure, and the sanctity of that holy place is still intact. (See Hilchot Beit HaBechirah 6:16.)From which point is one obligated to rend one's garments? From Tzofim. Afterwards, when one reaches the Temple, one should rend them a second time. 8:10). If one encountered the Temple first, because one came from the desert, one should rend one's garments because of the Temple, and add to the tear because of Jerusalem.).

כָּל הַקְּרָעִים הָאֵלּוּ כֻּלָּם קוֹרֵעַ בְּיָדוֹ מְעֵמָּד וְקוֹרֵעַ כָּל כְּסוּת שֶׁעָלָיו עַד שֶׁיְּגַלֶּה אֶת לִבּוֹ. וְאֵינוֹ מְאַחֶה קְרָעִים אֵלּוּ לְעוֹלָם. אֲבָל רַשַּׁאי הוּא לְשָׁלְלָן לְמָלְלָן לְלַקְּטָן וּלְתָפְרָן כְּמִין סֻלָּמוֹת:

In all these situations, one must rend one's garments with one's hands and not with a utensil. 9:2, the Rambam equates the obligation to rend one's garments over the cities of Judah, Jerusalem, and the Temple with the obligation to rend one's garments over one's parent's death. In mourning over others, one may cut one's garments with a utensil (loc. cit. 8:2). For one's parents and in these situations, the tear must be made with one's hands (loc. cit. 8:3).Significantly, the Ra'avad objects to a complete equation between seeing these sites in destruction and one's parent's death, and therefore maintains that there is no obligation to rend one's garments with one's hands and reveal one's heart. The later halachic authorities, however, do not accept his ruling. While standing, 8:1). the person should rend all the garments he is wearing until he reveals his heart. 8:2). For one's parents and in these situations, one must continue tearing until one's heart is revealed (loc. cit. 8:3, 9:3). He should never mend these tears at all. 9:1). He may, however, have them stitched, hemmed, gathered closed, or sewn with a ladder pattern.

הָיָה הוֹלֵךְ וּבָא לִירוּשָׁלַיִם הוֹלֵךְ וּבָא תּוֹךְ שְׁלֹשִׁים יוֹם אֵינוֹ קוֹרֵעַ קֶרַע אַחֵר. וְאִם לְאַחַר שְׁלֹשִׁים יוֹם חוֹזֵר וְקוֹרֵעַ:

[The following rules apply when a person] comes to Jerusalem frequently in his travels: If he comes within thirty days of his last visit, he is not required to rend his garments. If he comes after thirty days, he is. 8:7).

כָּל הַצּוֹמוֹת הָאֵלּוּ עֲתִידִים לִבָּטֵל לִימוֹת הַמָּשִׁיחַ. וְלֹא עוֹד אֶלָּא שֶׁהֵם עֲתִידִים לִהְיוֹת יוֹם טוֹב וִימֵי שָׂשׂוֹן וְשִׂמְחָה שֶׁנֶּאֱמַר (זכריה ח יט) "כֹּה אָמַר ה' צְבָאוֹת צוֹם הָרְבִיעִי וְצוֹם הַחֲמִישִׁי וְצוֹם הַשְּׁבִיעִי וְצוֹם הָעֲשִׂירִי יִהְיֶה לְבֵית יְהוּדָה לְשָׂשׂוֹן וּלְשִׂמְחָה וּלְמֹעֲדִים טוֹבִים וְהָאֱמֶת וְהַשָּׁלוֹם אֱהָבוּ": סָלִיק הִלְכוֹת תַּענִיוֹת

All these [commemorative] fasts will be nullified in the Messianic era: "All memories of the difficulties [endured by our people] will be nullified as [Isaiah 65:16] states: 'For the former difficulties will be forgotten.'As mentioned previously, fasting is not an end in its own right, but a means to motivate the Jews to return to God and correct the faults in their behavior. The coming of the redemption will be a sign that the service of repentance is complete, and thus there will be no further need for fasting. and, indeed ultimately, they will be transformed 86a). And in this process, these fasts, which came as a result of the exile that stems from sin, will be transformed into holidays and days of rejoicing and celebration, as [Zechariah 8:19] states: "Thus declares the Lord of Hosts, 'The fast of the fourth [month], the fast of the fifth [month], the fast of the seventh [month], and the fast of the tenth [month] will be [times of] happiness and celebration and festivals for the House of Judah. And they shall love truth and peace.' (Shemonah Perakim), Chapter 4. There the Rambam elaborates on how, instead of asceticism and fasting, God desires intellectual development ("truth") and emotional harmony ("peace").From a different perspective, it can be understood that by quoting the conclusion of the verse, the prophet was also alluding to the means by which the Messianic redemption - and thus the transformation of these fasts - could be brought closer.Yoma 9b relates that the Temple was destroyed because of unwarranted hatred among the Jewish people. By spreading peace and truth, we will nullify the cause for the exile, and this will cause the effect, the exile itself, also to cease (Likkutei Sichot, Vol. 15, pp. 415ff.).