Halacha According to the Sephardic Practice: Tefillot of Tishah B’Av

The Night of Tishah B’Av

1. As a sign of mourning, one should wear plain weekday clothes.[1]
2. It is customary to remove the parochet in the synagogue.[2] Some people have the custom to also remove the covering of the bimah and any tablecloths in the synagogue or in their home.[3]
3. After the Kaddish that is recited after Shemoneh Esrei,[4] Megillat Echah is read.[5]
4. It is customary only to light enough candles in the synagogue that will permit one to read Echah and kinot. Some congregations also have the custom to dim the lights.[6]
5. The Sephardic custom is to read Megillat Echah without a berachah both during the night and the day. If one is praying with an Ashkenazic minyan, he may neither recite the berachah, even if he is the one reading the Megillah, nor may he answer amen to its recitation.[7]
6. One who cannot attend the synagogue to hear Echah should read it on his own at home.[8]
7. After Echah is read, the lights in the synagogue should be shut off. The chazzan should then light a candle and recite a paragraph that laments the destruction of the Bet HaMikdash and how many years it has been since its destruction.[9] The recitation is as follows:

אחינו בית ישראל שמעו, כי בעוונותינו אנחנו מונים לחורבן בית מקדשינו ולשריפת היכלנו, ולגלות שכינת עוזנו, ולנפילת עטרת ראשינו, היום כך וכך לחורבן, אוי לנו על חורבן בית המקדש, אוי לנו על שריפת התורה, אוי לנו על הריגת הצדיקים, אוי לנו על צערו של משיח.

10. After kinot are completed, the paragraph of VeAtah Kadosh is recited (U’Va LeTzion is not recited since the redemption cannot come at night),[10] followed by a special Kaddish. Then one recites Shir LaMaalot, Kaddish (Yehe Shelama), and Alenu.[11]
11. An avel during the first three days of mourning may go to the synagogue both at night and during the day to recite kinot.[12]
12. Keriat Shema SheAl HaMittah is recited as usual on Tishah B’Av, but Vidduy is omitted.[13]

Nachem and Anenu

11. On Tishah B’Av, the Nachem prayer is recited as part of the berachah of Tishkon betoch Yerushalayim in both the silent Shemoneh Esrei and the chazzan’s repetition. This prayer is a eulogy over the destruction of the Bet HaMikdash and a supplication for its rebuilding.[14]

12. Some communities have the custom only to recite Nachem during Minchah.[15] Other communities, however, recite Nachem during all of the tefillot of Tishah B’Av.[16]

13. One who forgot to recite Nachem in its appropriate place should recite it before the word vitechezenah in the berachah of Retzeh, but should omit the concluding words “Baruch Atah A-donai Menachem Tzion bebinyan Yerushalayim.”[17]

14. One who already concluded the berachah of Retzeh should continue his prayer and insert Nachem before the verse Yehiyu leratzon imrei fi at the end of Shemoneh Esrei, without its concluding berachah.[18]

15. One who forgot to recite Nachem does not repeat Shemoneh Esrei.[19]

16. A person who is not fasting should still recite Nachem in Shemoneh Esrei even though he may not recite Anenu.[20]

17. One who must eat on Tishah B’Av should recite Nachem in Birkat HaMazon. However, it should be recited in the HaRachaman section of Birkat HaMazon without its concluding berachah, [21] and not before the words vetivneh Yerushalayim.[22]

18. During all three prayers on Tishah B’Av, the tefillah of Anenu is recited in Shema Kolenu.[23]

Tefillin on Tishah B’Av

19. The general custom is to not wear a tallit gadol and tefillin during Shacharit of Tishah B’Av, and instead only wear them during Minchah. In Yerushalayim, however, most Sephardim wear a tallit gadol and tefillin even during Shacharit. The Ashkenazic custom, though, is to only wear the tallit and tefillin during Minchah.[24]
20. One who has the custom to wear Rabbenu Tam tefillin in addition to Rashi tefillin should put on both sets in the morning during Shacharit, if his custom is to wear tefillin during Shacharit of Tishah B’Av. One who wore his tefillin in the morning should wear Rashi tefillin during Minchah, and recite a berachah.[25]
21. One who is praying with a minyan that does not wear tallit and tefillin during Shacharit should put on his tallit and tefillin at home before the minyan, and recite keriat Shema. Similarly, if one put on tefillin at Shacharit, and then prayed Minchah with a minyan that only puts on tefillin at Minchah, he should also put on tefillin during Minchah so as not to stand out, and to prevent others from thinking that he did not wear tefillin that day.[26]
22. If there are at least ten people who are wearing tefillin and ten people who are not wearing tefillin during Shacharit, they should preferably separate into two minyanim.[27]
23. Those who wear their tefillin during Minchah should take them off after shkiyah and pray Arvit without them.[28]

Daytime Tefillot

Birchot Hashachar

24. The morning berachot are recited as usual. Although we make the berachah of SheAsah Li Kol Tzarki to thank Hashem for supplying shoes for our feet, and shoes are not worn on Tishah B’Av, the general custom is to recite this blessing anyway.[29]

Pesukei DeZimrah

25. Shacharit is recited as usual, including Korbanot and Pesukei DeZimrah.[30]
26. Some communities have the custom to recite Haazinu instead of Az Yashir.[31] The custom in Yerushalayim is to recite Az Yashir, and to recite Haazinu after Shemoneh Esrei.[32]

Shemoneh Esrei and Chazarat HaShatz

27. Some communities have the custom to recite a shorter Sim Shalom at the end of Shemoneh Esrei.[33] However, most communities recite Shemoneh Esrei as usual, without changing the nusach of the berachah.[34]
28. Most communities recite the regular Kedushah,[35] but there are some communities who have the custom to recite a special Kedushah (Nakdesh Shimcha) for Tishah B’Av.[36]
29. In most communities, Birkat Kohanim is recited even on Tishah B’Av.[37]

Tachanun

30. Tachanun is not recited on Tishah B’Av.[38]

Keriat HaTorah

31. The Torah is taken out in the usual manner, with hagbah performed as it would be any other day.[39]
32. Some communities read the sefer Torah on a lower table, and not on the bimah as they usually would.[40] Other communities read the Torah in its usual place on the bimah.[41]
33. The portion of Ki Tolid Banim is read.[42] Three people are called to the Torah, with the third aliyah serving as both Shelishi and Maftir. Half-Kaddish is recited after reading the haftarah, and not beforehand.[43]
34. Some communities have the custom to read the haftarah to the tune of Echah.[44]
35. When reciting the berachah on the haftarah, one should omit the berachah of Al HaTorah.[45]
36. The Mi SheBerach supplication is not recited for those who receive an aliyah to the Torah.[46]
37. An avel should not be called to the Torah on Tishah B’Av, especially for the haftarah.[47]
38. The berachah of HaGomel may be recited on Tishah B’Av, but only during Minchah.[48]

End of Shacharit

39. LaMenatze’ach Mizmor LeDavid, which is said before U’Va LeTzion, is omitted on Tishah B’Av.[49]
40. After U’Va LeTzion, the Kaddish of Yehe Shelama is recited.[50]
41. The Shir shel Yom (not including Tefillah LeDavid) and the Ketoret are recited as usual, and should not be skipped on Tishah B’Av.[51]

Kinot

42. It is forbidden to leave the synagogue during kinot, since one may not divert his mind from mourning. Similarly, it is forbidden to engage in conversation unrelated to Tishah B’Av while reciting kinot.[52]
43. After reading Echah during the daytime, Kaddish Titkabal is recited.[53]
44. Alenu should not be skipped on Tishah B’Av.[54]
45. It is especially praiseworthy to give tzedakah to the poor, especially to talmidei chachamim.[55]

Visiting the cemetery

46. Many people have the custom to go to the cemetery on Tishah B’Av after Shacharit.[56] However, the Arizal advised against this custom (unless one needs to go to the cemetery for a burial procession), especially if one has not atoned for the sin of seeing keri.[57]

Tziduk HaDin

47. If someone passed away on Tishah B’Av, Sephardim recite Tzidduk HaDin, while Ashkenazim do not.[58]

Minchah

48. During Minchah, after reciting Ashrei and half-Kaddish, the sefer Torah is taken out and parashat VaYechal Moshe is read, as is done on other fast days. Kaddish is omitted after Shelishi, and the person who recited Shelishi also recites the haftarah. Sephardim recite the haftarah of Shuvah Yisrael (Hoshe’a 14:2–10) and finish with Mi E-l Kamocha (Michah 7:18–20). Ashkenazim, however, recite Dirshu Hashem BeHimatze’o (Yeshayah 55:6–56:8).[59] Half-Kaddish is then recited by the chazzan before reciting Shemoneh Esrei.[60]
49. It is proper to give the same people who received an aliyah during Shacharit an aliyah during Minchah.[61]
50. During Minchah, one can recite a Mi’sheberach prayer for those who receive an aliyah.[62]
51. The kohanim should recite Birkat Kohanim as they would on other fast days, provided that the congregation is praying Minchah close to shkiyah.[63]
52. Only the kohanim who are fasting may recite Birkat Kohanim. Kohanim who are not fasting should leave the synagogue at the time of its recitation.[64]
53. After Minchah, the pesukim of nechamah are recited (as brought in the siddur). It is proper for the chazzan to try to finish Chazarat HaShatz at shkiyah so that the pesukim of nechamah may be said after shkiyah.[65]

Birkat HaLevanah

54. It is customary to recite Birkat HaLevanah after Arvit. It is preferable to eat beforehand, but if one will not be able to recite Birkat HaLevanah with a minyan if he would eat first, then he should eat afterward, and recite it immediately after Arvit with a minyan. In either case, it is preferable to wear leather shoes before reciting Birkat HaLevanah.[66]

[1]. Moed LeChol Chai 10:53.

[2] Rama 559:2 explains that this to show that even Hashem “tears His garments” as a form of mourning. Nechamat Tzion, p. 247, says that this is in remembrance that Titus tore the parochet in the Bet HaMikdash. Kaf HaChayim 559:19 says that the parochet is put back in place before praying Minchah.

[3] Nechamat Tzion, p. 250.

[4]. Kaddish Titkabal is recited as per Moed LeChol Chai 10:67; Kaf HaChayim 559:9; and Chazon Ovadia, Arba Taaniyot, p. 353. However, see Shemesh U’Magen, vol. 4, O.C. 7:3, which states that Kaddish is omitted.

[5]. Shulchan Aruch 559:2.

[6]. Even though the Shulchan Aruch 559:3 states that one should not light more than one candle on Tishah B’Av night, the custom has become that everyone lights his own candle. The Magen Avraham 559:4 explains that since nowadays everyone reads Eichah along with the chazzan, each person may have his own light. This is also the view of the Taz 559:5 and the Mishnah Berurah 559:14. See also Chazon Ovadia, Arba Taaniyot, p. 354. Yalkut Yosef, Ben HaMetzarim, p. 518 cites that some people have a custom to dim the lights in their home as well as a sign of mourning, but this is not an obligation.

[7]. Yabia Omer, vol. 1, 29:5–13 & 2:25; Chazon Ovadia, Arba Taaniyot, p. 355, in the footnotes; Torat HaMoadim, Ben HaMetzarim, p. 302.

[8]. Chayei Adam 135:19; Mishnah Berurah 559:5. See also Teshuvot VeHanhagot 2:250, which states that a woman, too, should read Eichah to herself is she can.

[9]. Chazon Ovadia, Arba Taaniyot, p. 356 brings this from Tikkun Yissachar, as brought in Keneset HaGedolah, at the beginning of this siman. See also Zivchei Tzedek, Responsa 3:22.

[10]. Chazon Ovadia, Arba Taaniyot, p. 357; ibid., Avelut, vol. 3, p. 7, 27.

[11]. Some have the custom to omit Alenu on Tishah B’Av; however, most communities do not omit it. See Levush §2; Yafeh LaLev 559:8; Zivchei Tzedek, Responsa 3:22; Kaf HaChayim 559:46; and Chazon Ovadia, Arba Taaniyot, p. 357. The custom in Tunisia and Morocco was to omit Alenu, as per Lebhar, Magen Avot, p. 280.

[12]. Shulchan Aruch 559:6. See also Magen Avraham 559:8, which explains the Shulchan Aruch as permitting an avel to even partake in the nighttime kinot. However, the Ashkenazic custom follows the Mishnah Berurah 559:24, which states that a mourner during his first three days of shivah may only go to the synagogue in the morning, but not in the evening. After the first three days, though, a mourner may go to the synagogue also in the evening.

[13]. Rivevot Ephraim 1:380.

[14]. Shulchan Aruch 557:1.

[15]. See Kaf HaChayim 557:7; Brit Kehunah, taf §10 with the footnotes of Rabbi Meir Mazuz.

[16]. See Mishnah Berurah 557:1, which explains that this is the view of the Shulchan Aruch, which is unlike the Rama. See also Ohr LeTzion, vol. 3, 29:21; Yechaveh Daat 1:44; and Chazon Ovadia, Arba Taaniyot, p. 357.

[17]. Bet Yosef in the name of the Avudraham; Taz 557:1; Mishnah Berurah 557:2; Chazon Ovadia, Arba Taaniyot, p. 375; Ohr LeTzion, vol. 3, 29:21.

[18]. Chazon Ovadia, Arba Taaniyot, p. 375.

[19]. Shulchan Aruch 557:1.

[20]. Ohr LeTzion, vol. 3, 29:7 explains that even though he is not fasting, he may recite Nachem since Nachem is independent of whether one is fasting or not; rather, it is a prayer that is meant for the day, similar to Yaaleh VeYavo on Rosh Chodesh.

[21]. Kaf HaChayim 557:11; Ohr LeTzion, vol. 3, 29:7.

[22]. The Ben Ish Chai, Devarim 1:27 writes that Nachem should be recited in Birkat HaMazon instead of Retzeh. However, Kaf HaChayim 557:11 states that since this is a machloket between the poskim, it is better not to recite the berachah. This is also the view of Ohr LeTzion, vol. 3, 29:7 and Chacham Ovadia Yosef in Yechaveh Daat 1:44 & 3:40, Halichot Olam, vol. 2, p. 162, and Chazon Ovadia, Arba Taaniyot, p. 288. Ohr LeTzion points out that one may add Nachem when reciting the HaRachamans instead.

[23]. Shulchan Aruch 557:1; Kaf HaChayim 557:5; Chazon Ovadia, Arba Taaniyot, p. 381. If one forgot to recite Anenu, he does not repeat Shemoneh Esrei. Further halachot of reciting Anenu are discussed above in “Halachot of the Fast Days.”

[24]. See Shulchan Aruch 38:6; ibid. 555:1; Yaskil Avdi, vol. 5, Kuntres De’ah VeHaskel §6; Yechaveh Daat 2:67, 7:90; Chazon Ovadia, Arba Taaniyot, p. 366; Ohr LeTzion, vol. 3, 29:22; Torat HaMoadim, Ben HaMetzarim 10:15; and Orchot Maran, vol. 1, p. 92. See also Shemesh U’Magen 2:6–7; ibid., vol. 4, 69:2; ibid. 70:3; and Toledano, Kitzur Shulchan Aruch 392:1 for the Moroccan custom to only wear tefillin by Minchah and not by Shacharit.

[25]. See Chazon Ovadia, Arba Taaniyot, p. 371, which even permits an avel to wear Rabbenu Tam tefillin. See also Moed LeChol Chai 10:60; Ben Ish Chai, Devarim 1:25; Mishnah Berurah 555:4; Kaf HaChayim 555:3; Halichot Olam, vol. 2, p. 158; Yechaveh Daat 2:16; ibid. 6:2; and Halachah Berurah, vol. 3, p. 226.

[26]. See Ben Ish Chai, Devarim 1:25; Kaf HaChayim 555:4; Chazon Ovadia, Arba Taaniyot, p. 370, in the footnotes; Halichot Olam, vol. 2, p. 154; Halachah Berurah, vol. 1, p. 420, 4; ibid., vol. 3, p. 226; Otzrot Yosef 3:7; Ohr LeTzion, vol. 3, 29:22; and Rivevot Ephraim 6:297.

[27]. Ohr LeTzion, vol. 3, 29:22.

[28]. See Shulchan Aruch, O.C. 30:2, which states that one may only keep his tefillin on if he does not have a clean place to put them when taking them off. Birkei Yosef 18:1 & 30:2 and Kaf HaChayim 18:11–12 & 30:5 state that the Arizal made sure to remove his tefillin before shkiyah and pray Arvit without them (see Shaar HaKavanot, Tefillat HaShachar and Tefillat Minchah, derush 2). Furthermore, the Maharil would remove his tefillin on Tishah B’Av even after he recited Kedushah for Minchah during the chazzan’s repetition. See Minhagei Tishah B’Av. This is also the view of Eliyah Rabbah 555:2 & 30:3 and Shaarei Teshuvah 555:2. See also Chayei Adam 14:16; Mishnah Berurah 30:8; and Halachah Berurah, vol. 2, p. 166.

[29]. Chacham Ovadia Yosef writes that he would recite this berachah on Yom Kippur and Tishah B’Av. See Yabia Omer, vol. 2, 25:15; ibid. (new edition), footnote 29; Halichot Olam, vol. 1, p. 53; Yechaveh Daat, vol. 6, p. 195; and Chazon Ovadia, Yamim Nora’im, p. 320 & the end of footnote 36. See also Chazon Ovadia, Arba Taaniyot, p. 362; Yalkut Yosef, Yamim Nora’im, p. 517, footnote 2; Halachah Berurah, vol. 3, Otzrot Yosef §11; and Orchot Maran, vol. 1, p. 149.

[30]. Chazon Ovadia, Arba Taaniyot, p. 373.

[31]. Gedolot Elisha, Minhagei Tishah B’Av §4. See also Ben Ish Chai, Devarim 1:26, which states that the custom in Baghdad was to recite Haazinu, even though he would only recite Haazinu himself after praying Shemoneh Esrei.

[32]. See Zivchei Tzedek, Responsa 3:22; Ben Ish Chai, Devarim 1:26; Moed LeChol Chai 10:60; Kaf HaChayim 51:54; ibid. 559:32; Chessed LaAlafim 51:11; Chazon Ovadia, Arba Taaniyot, p. 373; and Orchot Maran, vol. 1, p. 210.

[33]. The nusach of this berachah is brought in Avudraham, p. 69c.

[34]. The Bet Yosef §122 rules that one cannot change the nusach of a berachah in Shemoneh Esrei. This is also the view of Kaf HaChayim 121:10; Sdei Chemed, Ben HaMetzarim 2:8; and Chazon Ovadia, Arba Taaniyot, p. 381.

[35]. Kaf HaChayim 121:10; ibid. 559:29; Chazon Ovadia, Arba Taaniyot, p. 374.

[36]. See Gedolot Elisha, Minhagei Tishah B’Av §3, which states that this was the custom in Baghdad.

[37]. See Chazon Ovadia, Arba Taaniyot, p. 374, in the footnotes, which states that the Teimani custom is to omit Birkat Kohanim on Tishah B’Av. Toledano, Kitzur Shulchan Aruch §394 and Nahagu HaAm, Taaniyot §13 state that they did not recite Birkat Kohanim in Morocco. See also Moed LeChol Chai 10:58, which says that the custom in Izmir was also to omit it. The Ben Ish Chai in Tetzaveh 1:22 writes that the custom in Baghdad was only to recite Birkat Kohanim by Minchah, but not by Shacharit. However, Kaf HaChayim §30 and Chessed LaAlafim 128:18 say that Birkat Kohanim should be recited even by Shacharit, and this was the custom in Yeshivat Bet El. This is also the view of Chazon Ovadia, Arba Taaniyot, p. 374, in the footnotes.

[38]. Shulchan Aruch, O.C. 131:7 & 559:4.

[39]. Birkei Yosef 559:3; LeDavid Emet 4:1; Shulchan Gavoha 559:7; Mayim Chayim 559:225; Chazon Ovadia, Arba Taaniyot, p. 388. This is unlike the custom brought in Nehar Mitzrayim, p. 37 and Keter Shem Tov, vol. 5, p. 53, which state that hagbah should not be performed on Tishah B’Av. See also Shemesh U’Magen, vol. 3, O.C. 75:3, which says that the custom in Morocco was not to perform hagbah.

[40]. Avudraham, p. 256; Sefer HaEshkol, vol. 2, p. 17. This is the custom in many Sephardic communities; see Keter Shem Tov, vol. 5, p. 53 and Alei Hadas 14:19.

[41]. Chazon Ovadia, Arba Taaniyot, p. 389.

[42]. Devarim 4:25–40

[43]. See Chazon Ovadia, Arba Taaniyot, p. 382, which states that one should preferably only recite the Kaddish after the haftarah; however, a community with the custom to recite Kaddish between Shelishi and the haftarah has what to rely on. See Chazon Ovadia, Arba Taaniyot, p. 386. See also Ohr LeTzion, vol. 3, 29:23, which says that Kaddish is recited before the haftarah.

[44]. Magen Avraham 559:6; Mishnah Berurah §18.

[45]. Chazon Ovadia, Arba Taaniyot, p. 382.

[46]. See Kaf HaChayim 559:40; Nechamat Tzion, p. 359. Halichot Shlomo, Ben HaMetzarim, p. 436 points out that one may recite the Mi SheBerach supplication during Minchah.

[47]. Yabia Omer, vol. 7, O.C. §50; Halichot Olam, vol. 2, p. 161; Chazon Ovadia, Arba Taaniyot, p. 386.

[48]. Yafeh LaLev 219:17; see also Chazon Ovadia, Arba Taaniyot, p. 390, which brings Sdei Chemed, Avelut §54, which states that even an avel may recite Birkat HaGomel, which is unlike the view of Tevuot Shemesh, O.C. §78. See also Tzitz Eliezer, vol. 14, 77:2. Kaf HaChayim 559:38 adds that one should preferably recite it at Minchah, which is unlike the view of Ohr LeTzion, vol. 3, 25:4, which states that Birkat HaGomel should not be recited at all on Tishah B’Av.

[49]. Chazon Ovadia, Arba Taaniyot, p. 390, in the name of Avudraham, p. 69.

[50]. Chazon Ovadia, Arba Taaniyot, p. 390. Kaf HaChayim 559:9 says that some communities have the custom to recite Kaddish Titkabal.

[51]. Kaf HaChayim 559:48; Chazon Ovadia, Arba Taaniyot, p. 390.

[52]. Shulchan Aruch 559:5.

[53]. Chazon Ovadia, Arba Taaniyot, p. 354, in the footnotes.

[54]. Chazon Ovadia, Arba Taaniyot, pp. 357, 391.

[55] Moed LeChol Chai 10:6; Nechamat Tzion, p. 266.

[56]. Rama 559:10.

[57]. See Shaar HaGilgulim 63b, which states that one should especially not go near the graves of non-Jews on Tishah B’Av. See also Aruch HaShulchan 554:18; Moed LeChol Chai 10:79; Kaf HaChayim 559:83; and Chazon Ovadia, Arba Taaniyot, p. 391.

[58]. See Rama 559:10 and Chazon Ovadia, Arba Taaniyot, p. 393.

[59]. See Rambam, Hilchot Tefillah 13:18 and Tur at the end of the siman. See also Zivchei Tzedek 3:27, which states that it is an ancient custom to recite the haftarah on Tishah B’Av. This is also the opinion of the Chida in LeDavid Emet §21 and Nehar Mitzrayim, Hilchot Tishah B’Av. See also Chazon Ovadia, Arba Taaniyot, p. 405; Yechaveh Daat 5:40; and Torat HaMoadim, Ben HaMetzarim, p. 320.

[60]. Chazon Ovadia, Arba Taaniyot, p. 406; Ohr LeTzion, vol. 3, 29:23.

[61]. Moed LeChol Chai 10:63; Nehar Mitzrayim, Tishah B’Av §17; Chazon Ovadia, Arba Taaniyot, p. 406.

[62] Nechamat Tzion, p. 367.

[63]. Ben Ish Chai, Tetzaveh 1:22; Kaf HaChayim 559:30. See also Torat HaMoadim, Ben HaMetzarim, p. 313.

[64]. Chazon Ovadia, Arba Taaniyot, p. 98.

[65]. See Birkei Yosef 559:7; Chazon Ovadia, Arba Taaniyot, p. 406; and Torat HaMoadim, Ben HaMetzarim, p. 321.

[66]. Rama 426:2, 11; Mishnah Berurah, Shaar HaTziyun 226:9; Kaf HaChayim 226:30; Ohr LeTzion, vol. 3, 29:25; Chazon Ovadia, Arba Taaniyot, p. 412.