Halacha According to the Sephardic Practice: Tishah B’Av

1. Five tragedies befell Bnei Yisrael on Tishah B’Av:[1]
   1. It was decreed that our forefathers would not enter Eretz Yisrael, and would pass away in the desert over a forty-year period.
   2. The first Bet HaMikdash was destroyed.
   3. The second Bet HaMikdash was destroyed.
   4. The city of Beitar was captured by the Romans, and tens of thousands of Jews were slain.
   5. Turnus Rufus plowed the site of the Bet HaMikdash and its surroundings.

2. Because of these tragedies, Tishah B’Av was declared a day of fasting and mourning. The basic prohibitions on Tishah B’Av consist of: not eating or drinking, not anointing oneself, not wearing leather shoes, not engaging in marital relations, not studying Torah, not extending greetings, not working, and not sitting on a regular chair. These will all be elaborated in the following halachot.

Seudah Mafseket

The Time for the Seudah Mafseket

3. After chatzot, one may begin to eat his seudah mafseket, the final meal before the fast.[2] Before chatzot, the laws of the seudah mafseket do not apply, even if one does not intend to eat until the fast begins.[3]
4. The laws of seudah mafeseket apply when one is having a meal after chatzot and does not intend to eat anymore until the fast begins.[4]
5. Many people have the custom to eat a meal after chatzot, pray Minchah Gedolah, wait a bit, and then eat their seudah mafseket. Those who eat a whole meal immediately before eating the seudat hamafseket are acting improperly.[5]
6. One may not eat the seudah mafseket during ben hashmashot.[6]
7. If one finished eating during the day and did not recite Birkat HaMazon until after Tishah B’Av began, he does not have to insert the tefillah of Nachem.[7]
8. Even if one already ate the seudah mafseket, he may continue to eat and drink other foods, provided that he did not verbalize a commitment to begin the fast.[8]

Who Is Obligated to Eat a Seudah

9. Even one who is not fasting, such as a sick person, is obligated to eat the seudah mafseket.[9]

Things That One May Eat and Drink during the Seudah

10. For the seudah mafseket, one should try to eat bread dipped in salt and refrain from drinking anything other than water. Some people have the custom to dip the bread in ashes.[10]
11. Bread should be eaten during this meal, since without it, it does not have the Halachic status of a seudah.[11]
12. Even those who do not have a custom to refrain from eating meat, chicken, and wine during Ben HaMetzarim are forbidden to consume these foods on erev Tishah B’Av after chatzot.[12]
13. Foods that appear like meat, such as vegetarian hot dogs and the like, may be eaten during the seudah without a concern of arousing people’s suspicion that one is eating actual meat.[13]
14. Many people have the custom to even avoid eating fish during the seudah mafseket.[14] However, dried, salted fish, which is not cooked, may be eaten, even according to those who have this custom.[15]
15. One should not drink beer or other alcoholic beverages during the seudah mafseket.[16]
16. One should refrain from drinking beverages other than water, unless it will help him during the fast.[17]
17. The Shulchan Aruch states that at the seudah mafseket, one may not eat two different types of tavshilin, cooked dishes.[18] The definition of tavshilin is subject to many different interpretations, some of which include:

Types of Foods:

1. Vegetable soup, without any vegetables but only their taste, is considered a tavshil.[19]
2. Fresh fruits and vegetables are not considered tavshilin. Once they are cooked, however, they are.[20]
3. While one may even eat a salad with many vegetables, one should try to refrain from doing so.[21]
4. Pickled vegetables, such as pickles, tomatoes, olives, and the like, are not considered tavshilin, and may be eaten with another tavshil.[22]
5. Since margarine and jams are already cooked, one may only eat them with bread, as long as he does not have another tavshil.[23]
6. Pastries are not considered tavshilin; however, one should refrain from eating more than necessary.[24]
7. Yogurt and cheese are not considered tavshilin even though they are pasteurized, since the pasteurization only cleanses them from foreign matter, and does not cook them.[25]
8. Roasted fish is considered one tavshil.[26]

Food Mixtures and Cooking Methods:

1. If the same type of food was cooked in two different pots in such a way that in one pot the food is dry and in the other it is moist, one may only eat from one of the pots, since each pot is considered a separate tavshil.[27]
2. Two foods that are cooked in one pot are considered two tavshilin, unless they are normally cooked together.[28]
3. A hard-boiled egg and a scrambled egg are considered two different tavshilin, and may not be eaten together.[29]
4. Stuffed pepper and stuffed cabbage are each considered one tavshil, regardless of the fact that they each consist of several foods.[30]
5. Some people cook a dish with lentils and eggs since they are foods that are normally eaten when mourning. However, one should not do so if he is not accustomed to cooking such a dish during the year. Furthermore, one may certainly not eat both a dish of lentils and an egg, as they would be considered two tavshilin.[31] Rather, the custom is only to eat some bread with an egg or[32]
6. One can eat pasta with cheese since cheese is not considered a tavshil.[33]
7. One may drink hot milk, coffee, and tea after the seudah is finished since they are not considered extra tavshilin. However, if it is unnecessary, one should refrain from doing so because this is a time to avoid having any extra pleasure from one’s food.[34]

Sitting on the Floor during the Seudah

19. It is customary to sit on the floor while eating the seudah mafseket. However, one should not sit on the bare floor; rather, he should put something, such as a cloth, between him and the floor.[35]
20. One may sit on a wooden board, mat, or carpet, provided that it is lower than one tefach[36]
21. Women must also sit on the floor during the seudah mafseket.[37]
22. After one has finished the seudah mafseket, he may sit on a regular chair until the fast begins.[38]
23. One does not have to remove his shoes during the seudah mafseket.[39]

Forming a Zimmun after the Seudah

24. One should be careful not to sit with two other people during the seudah since one should not recite a zimmun before Birkat HaMazon. Each person should sit and eat alone and then recite Birkat HaMazon on his own.[40]
25. If three people accidentally ate together, they should recite a zimmun.[41]
26. One who has concluded Birkat HaMazon and wants to drink water in order to stay hydrated throughout the fast may drink, but should not make a berachah.[42]

Other Customs on Erev Tishah B’Av

27. Beginning from chatzot of erev Tishah B’Av, some people have the custom to only study Torah subjects that are permitted to be learned on Tishah B’Av itself. However, this is not required, and one may learn whatever he desires, especially if he will end up not learning at all, or less than he would have, if he would not have changed from his regular learning schedule.[43]
28. One should refrain from going on outings on erev Tishah B’Av.[44]
29. Tachanun is not recited during Minchah of erev Tishah B’Av.[45]

The Length of the Fast

30. The fast of Tishah B’Av begins at shkiyah and ends the next night after tzet hakochavim.[46]
31. One does not have to wait until the time of Rabbenu Tam to break one’s fast.[47]

Who is Obligated to Fast

32. Pregnant and nursing women are obligated to fast on Tishah B’Av, just as they would on Yom Kippur.[48] However, the following women may eat on Tishah B’Av:
    1. A woman within seven days of giving birth may not fast on Tishah B’Av, even if she wants to fast.[49]
    2. From after seven days until thirty days after giving birth, a woman is not obligated to fast, but she may fast if she feels strong enough.[50]
    3. If a woman miscarried after forty days of pregnancy, she has the status of a woman after childbirth; she may not fast during the first seven days after the miscarriage, and is not obligated to fast for the first thirty days after the miscarriage.[51]
    4. If a woman previously miscarried twice from fasting, or if a doctor says that there is a risk of miscarrying if she fasts, then she does not have to fast.[52]
    5. A woman who had a cesarean section has the same Halachic status as a woman who gave birth naturally. However, depending on her physical state, there is more room for leniency even thirty days after the operation.[53]
    6. Regarding pregnant women, it is difficult to specify rules, but generally speaking, if the woman sees blood, is feeling faint from dehydration, or is in her first pregnancy and is experiencing pain, it is possible to act leniently. In any situation, a competent rabbi should be consulted for guidance.[54]
    7. If a nursing woman’s milk supply will be affected by fasting and the doctor says it will negatively affect the baby, then she does not have to fast.[55]
    8. Nursing and pregnant women do not have to fast when Tishah B’Av is on Shabbat and is delayed to Sunday. However, they should not eat more than necessary.[56]

33. If one is too weak to fast and is told by a doctor that the fast will injure him or bring him to danger, he does not have to fast.[57] An elderly person should fast unless his doctor says otherwise. If one will not be injured by the fast, but will become very weak, then one may eat less than a kezayit of food and drink less than a reviit of liquid at a time.[58]

34. Those who are permitted to eat because of a potential danger from fasting may eat as they would regularly, without restricting themselves to eating small amounts at a time.[59]

35. One who needs to take medication on Tishah B’Av should do so without water. However, if he cannot swallow the pill without water, he may swallow it with less than a reviit of water. However, if the pill has a sweet coating, one should swallow it with bitter-tasting water.[60]

36. One who is permitted to eat on Tishah B’Av is not obligated to eat melaveh malka when Tishah B’Av is on motzaei Shabbat.[61]

37. Smoking is permitted on Tishah B’Av for one who is addicted. However, if possible, one should only smoke privately.[62]

38. One may smell snuff, but only if it does not have an added pleasant smell.[63]

39. It is not permitted to smell besamim on Tishah B’Av.[64]

Learning Torah

40. According to many poskim, the obligation to learn Torah every day includes Tishah B’Av. On Tishah B’Av, though, one may only learn permitted subjects.[65]
41. The following is a list of subjects that one may learn on Tishah B’Av:
    1. Sefer Iyov with commentaries.[66]
    2. The parts of sefer Yirmiyah that are about the Jewish people’s pain and anguish.[67]
    3. Megillat Echah and its commentaries.[68]
    4. The third perek of Moed Katan (perek Elu Megalchin).[69]
    5. Gittin 55b–58a,[70] Sanhedrin 96a and 104b,[71] and the end of Taanit in the Talmud Yerushalmi.[72]
    6. One may read from the accounts of Josephus on the destruction of the Bet HaMikdash.[73]
    7. Mesechet Semachot.[74]
    8. One may read about the Holocaust.[75]
    9. The halachot of mourning.[76]
    10. One may learn mussar that leads to teshuvah. However, if there are other subjects to learn, one should learn them first. Mussar books that do not only contain mussar, and discuss varying topics, should not be learned on Tishah B’Av.[77]
    11. One may read biographies of tzaddikim and history books of the Jewish people.[78]

However, the following may not be learned or read on Tishah B’Av:

1. Tehillim should preferably not be recited.[79] However, if there is a need to recite Tehillim, one has what to rely on, and may recite it.[80]
2. Chok LeYisrael may not be recited on Tishah B’Av, even if one recites it every day. Instead, one should recite the Chok LeYisrael that is brought in many of the Tishah B’Av machzorim.[81]
3. If one has to prepare the Tishah B’Av Torah reading, he may.[82]
4. According to the letter of the law, one may read a newspaper and listen to the news on the radio (provided that it is an appropriate radio station). However, one should try to refrain from these activities.[83]
5. Even if one reads shenayim mikra v’echad targum every day, he may not read it on Tishah B’Av.[84]
6. Zohar and Kabbalistic works should not be studied on Tishah B’Av.[85]
7. Even when learning the permitted subjects, one should not learn them too in-depth.[86]
8. One may learn the texts that discuss the destruction of the Bet HaMikdash with children who can understand.[87]
9. Women, too, may only learn the permitted subjects on Tishah B’Av.[88]
10. Preferably, one should not even think in learning on Tishah B’Av.[89]
11. If one thought of a chiddush in Torah, he may write it down so that he does not forget it.[90]

Washing One’s Hands and Face

47. Simply putting one’s finger in water is forbidden, even if the water is cold.[91]
48. If one’s hands are dirty, it is permissible to wash them. Similarly, one may wash his hands until the knuckles at the end of his fingers after using the bathroom.[92] This is also permitted when one washes his hands in the morning after waking up.[93]
49. A kohen may wash his hands until the wrists before reciting Birkat Kohanim, since this washing is being done to fulfill a mitzvah.[94] However, the levi who is washing the kohen’s hands may only wash his own fingers until his knuckles.[95]
50. One may wash dishes or other necessary items for those who are permitted to eat (such as children or an ill person), even if one’s hands may get wet.[96] Similarly, after chatzot, one may wash fruits and vegetables for after the fast.[97]
51. One who is allowed to eat on Tishah B’Av and wants to eat bread may wash his hands until the wrists.[98]
52. Even though one may not wash his face on Tishah B’Av, one may take a wipe that is slightly moist and wipe his face with it.[99] However, if one is particularly bothered by not washing his face in the morning (for example, if he will break out in pimples if he does not wash up), then he may wash his face with cold water.[100]
53. A kallah within thirty days of her wedding may wash her face.[101]
54. One may not go to the mikveh on Tishah B’Av even if he goes every day and the water is cold. Even a woman whose scheduled time to immerse in the mikveh is on Tishah B’Av must defer her tevilah until afterward.[102]

Applying Ointments

55. One may not put on ointments for pleasure on Tishah B’Av.[103] One may use creams and moisturizer if one is using them to prevent or treat an illness, but not to make one’s skin look better or softer.[104]
56. Deodorant is permitted on Tishah B’Av, since it is meant to remove bad smells.[105]
57. A woman should not apply makeup on Tishah B’Av.[106]

Wearing Leather Shoes

58. One is not allowed to wear leather shoes on Tishah B’Av. While all other types of materials may be worn, it is forbidden to wear a shoe that merely contains any leather, and is not actually made from leather.[107]
59. Running shoes or sandals without leather may be worn on Tishah B’Av, even if they are more comfortable than one’s leather shoes.[108]
60. A woman who is within thirty days of childbirth or a sick person who needs to wear shoes made of leather for comfort may wear leather shoes on Tishah B’Av.[109]
61. Children below the age of bar or bat mitzvah may wear leather shoes. However, if one can, one should teach his child to wear non-leather shoes on Tishah B’Av. This is provided that the child will not injure himself by walking outside with other shoes, such as slippers.[110]
62. One may sit or stand on leather pillows. However, one should not stand on them when praying.[111]
63. One who has to walk a long distance or over stony or muddy terrain may wear leather shoes if he has no other way to protect his feet, but he must remove the shoes once they are no longer needed.[112] Similarly, one may not wear leather shoes while driving, as a car is considered indoors.[113]
64. Just like the other prohibitions of Tishah B’Av, such as eating, drinking and washing, one may not wear leather shoes throughout the entire day. Therefore, while one is permitted to sit on a chair while praying Minchah, he may not wear leather shoes.[114]

Halachot Pertaining to a Husband and Wife

65. Marital relations are prohibited on Tishah B’Av.[115] Even sleeping in the same bed as one’s spouse is prohibited.[116]
66. The harchakot that are usually practiced when one’s wife is a niddah are not observed on Tishah B’Av. Therefore, if one’s wife is not a niddah, one may pass her things and may even touch her.[117] However, it is praiseworthy to act stringently and refrain from touching one’s wife.[118]
67. If a woman’s time of immersion is on Friday night that is on the ninth of Av (when the fast is postponed), she may immerse as she would on any other Friday night, and is permitted to her husband that night.[119]

Greeting People

68. Greeting people is prohibited on Tishah B’Av. However, if one was greeted by someone who was unaware of this prohibition, he may quietly and solemnly greet him back.[120]
69. One should refrain from saying good morning to his fellow on Tishah B’Av.[121]
70. Asking someone how he is feeling is not prohibited, since it is not a greeting.[122]
71. One may wish another person mazal tov on the birth of a baby, since it is a blessing and not a greeting.[123]
72. One may not give a gift on Tishah B’Av. However, it is permissible to give a gift to a needy person.[124]
73. Playing with children should be avoided since it makes a person laugh and detracts from the seriousness of the day. However, if one’s child is crying, one may pick him up.[125]

Going on Outings

74. One should not take a trip on Tishah B’Av since it will lead to lightheadedness and diminish the solemnity required for Tishah B’Av.[126]
75. Trips to the Kotel and other holy sights should not be taken in groups. One may, however, go with a friend if they will speak about Tishah B’Av and focus on the avelut.[127]

Performing Melachah

76. The general custom is to refrain from working on Tishah B’Av, since work generally distracts one from feeling the mourning as clearly.[128] However, one may work on Tishah B’Av night.[129]
77. The Gemara warns that one who works on Tishah B’Av will not see blessing from the money earned.[130]
78. Any melachah permitted on Chol HaMoed because one will otherwise incur a financial loss (davar haaved) may be performed on Tishah B’Av. However, one may not work if it is only to earn a profit.[131]
79. One is permitted to work on Tishah B’Av if he needs to work to support his family and will otherwise not be able to pay for basic necessities.[132]
80. One who owns a store that sells food may sell food even immediately after leaving the synagogue in the morning, and does not need to wait until after chatzot.[133]
81. One may buy something on sale on Tishah B’Av if the sale will end after Tishah B’Av.[134]

Sitting and Sleeping on the Floor

82. Many people have the custom to sleep with their mattresses on the floor, and some people put a rock under their pillows.[135] One who finds it difficult to practice these customs should still try to minimize his comfort when sleeping. If one regularly sleeps with two pillows, then on Tishah B’Av he should try to sleep with only one.[136]
83. From sunset on erev Tishah B’Av until chatzot of Tishah B’Av afternoon, one may not sit on a regular chair, bench, stool, couch, and the like.[137]
84. Even during tefillah, one should not sit on a chair; rather, one should sit on the floor with a small pillow.[138]
85. The pillow should not be higher than a tefach (8 cm) above the ground. However, one who finds this difficult may even sit on a stool up to three tefachim (24 cm) from the ground.[139]
86. One should preferably make a separation between himself and the stone floor.[140]
87. One who finds it exceedingly difficult to sit on a low chair, such as an ill or elderly person or a pregnant or nursing mother, may sit on a regular chair.[141]
88. One may sit on the stairs in the synagogue that lead up to the bimah or the aron kodesh.[142]
89. It is permitted to sit when riding on a bus. Some say that it is preferable to stand if one can.[143]
90. On Tishah B’Av, one is still required to stand for a talmid chacham.[144]

Customs after Chatzot

91. It is customary not to prepare any food for after the fast until after chatzot.[145] If one needs to prepare for a large meal, such as one who needs to prepare a meal in honor of a brit milah, is permitted to prepare for the meal even before chatzot.[146]
92. While some women have the custom to clean the house and set the beds after chatzot on Tishah B’Av, it is preferable not to do so.[147]

[1]. Mishnah in Taanit 26a.

[2]. Shulchan Aruch 552:1.

[3]. Shulchan Aruch 552:9.

[4] Yalkut Yosef, Ben HaMetzarim, p. 372.

[5]. Rama 552:9. See also Darkei Moshe §3 and Mishnah Berurah 552:22, in the name of Eliyah Rabba. Even during the earlier meal, one should only eat what he will need in order to have the proper strength for the fast. See also Ohr LeTzion, vol. 3, 28:1, in the footnote, p. 254, which says that the custom is to have a larger meal earlier in the day that contains many different types of foods, because people have become weaker since the time of the Talmud. Furthermore, if one were to have a meal immediately before the seudah mafseket, there may be issues of berachot she’einan tzrichot. Therefore, one should distance the two meals by a two- to three-hour difference.

[6]. Shulchan Aruch 553:2.

[7]. See Chazon Ovadia, Arba Taaniyot, p. 288.

[8]. Shulchan Aruch 553:1. See also Chazon Ovadia, Arba Taaniyot, p. 275, which states that one needs to verbally accept the fast. Ibid., p. 278 also adds that if one verbally stated that he accepted the fast, and afterward wanted a drink, he should perform hatarat nedarim before three people, and may then have a drink before the fast begins.

[9]. Ohr LeTzion, vol. 3, 38:1, in the footnote; Halichot Shlomo 15:2; Shevet HaLevi, vol. 10, 83:1.

[10]. Shulchan Aruch, Bet Yosef, and Rama 552:6. See also Torat HaMoadim, Ben HaMetzarim, p. 238. The Mishnah Berurah 552:16 states that it is customary for one to state out loud that one is eating the seudah of Tishah B’Av.

[11]. Ohr LeTzion, vol. 3, 28:1, , in the footnote, p. 254. See also BaTzel HaChochmah, vol. 4, 55:2.

[12]. Shulchan Aruch 552:1; ibid. 554:25; Chazon Ovadia, Arba Taaniyot, p. 254. See also Kaf HaChayim 552:4, which adds that one may not eat foods that were cooked together with meat, even if there is no meat present.

[13]. Chazon Ovadia, Arba Taaniyot, p. 256, 2. This is because it is known that these foods may be vegetarian, and no one will come to think otherwise. See also Ohr LeTzion, vol. 3, 26:3, which says that one should preferably eat these foods privately.

[14]. See Shulchan Aruch 552:2; Chazon Ovadia, Arba Taaniyot, p. 254; and Ohr LeTzion, vol. 3, 26:3.

[15]. Chazon Ovadia, Arba Taaniyot, p. 254 states that if the fish is dried and salted, one may eat it, and it is not even considered a tavshil. However, sardines, which are considered a tavshil since they are smoked and cooked, may not be eaten during the seudah.

[16]. Rama 552:1 and Mishnah Berurah 552:4. However, Shaar HaTziyun 552:2 adds that if one regularly drinks beer or other alcoholic beverages before a meal to assist digestion, he may drink it during the seudah mafseket. This is also the view of Chazon Ovadia, Arba Taaniyot, p. 267.

[17]. Ohr LeTzion, vol. 3, 28:3 says that Ben Ish Chai, Devarim 1:19 states one should refrain from drinking and eating things that will give him enjoyment.

[18]. Shulchan Aruch 552:1.

[19]. See Chazon Ovadia, Arba Taaniyot, p. 269.

[20]. Shulchan Aruch 552:4. One may even eat many different fruits and vegetables, and is not limited to just one type. However, Ben Ish Chai, Devarim 1:19 adds that one should not eat more than necessary. However, Chazon Ovadia, Arba Taaniyot, p. 259 states that once the fruits and vegetables are cooked, they are considered tavshilin.

[21]. Ohr LeTzion, vol. 3, 28:1, in the footnote, p. 254; Torat HaMoadim, Ben HaMetzarim, p. 235; Yalkut Yosef, Ben HaMetzarim, p. 365.

[22]. Chazon Ovadia, Arba Taaniyot, p. 255. However, one should refrain from eating extra foods that are unnecessary for the fast.

[23]. Ohr LeTzion, vol. 3, 28:1, in the footnote, p. 254.

[24]. Ohr LeTzion, vol. 3, 38:3; Torat HaMoadim, Ben HaMetzarim, p. 229.

[25]. Ben Ish Chai, Devarim 1:19. See also Chazon Ovadia, Arba Taaniyot, p. 259, in the footnotes and Torat HaMoadim, Ben HaMetzarim, pages 230 & 235. However, Ohr LeTzion, vol. 3, 28:2 states that they are considered tavshilin, and one should not eat one of them with another tavshil during the seudah. Rather, one should eat other foods earlier in the day, and restrict oneself to only one tavshil at the seudah.

[26]. Chazon Ovadia, Arba Taaniyot, p. 254.

[27]. Shulchan Aruch, O.C. 552:3; Mishnah Berurah §8; Birkei Yosef §3; Moed LeChol Chai 10:31. See also Chazon Ovadia, Arba Taaniyot, p. 256, 3. However, if the foods from each pot are of the same quality, and one just needs to cook in two pots since there are many people in the house, one may eat from both pots.

[28]. Shulchan Aruch 552:3. See Chazon Ovadia, Arba Taaniyot, pages 258–259, which adds that rice with carrots or other vegetables is considered one tavshil. Ohr LeTzion, vol. 3, 28:1 also includes dishes such as shakshukah (which consists of eggs, tomato sauce, and sometimes other vegetables), eggs with tomatoes, and vegetable soup. Kaf HaChayim 552:23 also points out that the different types of dishes really depend on each individual person, and if the person regularly cooks a dish using certain foods, then it is considered one dish. See also Torat HaMoadim, Ben HaMetzarim, p. 228 and on.

[29]. Ben Ish Chai, Devarim 1:19; Moed LeChol Chai 10:31; Ohr LeTzion, vol. 3, 28:1; Chazon Ovadia, Arba Taaniyot, p. 257; Halichot Olam, vol. 2, p. 151; Torat HaMoadim, Ben HaMetzarim, p. 227.

[30]. Torat HaMoadim, Ben HaMetzarim, p. 229.

[31]. See Chazon Ovadia, Arba Taaniyot, p. 260; Halichot Olam, vol. 2, p. 152; and Torat HaMoadim, Ben HaMetzarim, p. 233.

[32]. See Shulchan Aruch and Rama, O.C. 552:5 and Chazon Ovadia, Arba Taaniyot, p. 260.

[33] Yalkut Yosef, Ben HaMetzarim, p. 362.

[34]. See Chazon Ovadia, Arba Taaniyot, p. 268, which discusses this subject at length. Ohr LeTzion, vol. 2, 28:2 says that one should preferably not drink coffee or tea unless he really needs it. See also Sdei Chemed, Ben HaMetzarim, Pe’at HaSadeh 1:6 and Torat HaMoadim, Ben HaMetzarim, p. 238.

[35]. The Shulchan Aruch 552:7 states that the custom is to eat the seudah on the floor. However, Birkei Yosef 552:8; Moed LeChol Chai 10:35; Ben Ish Chai, Devarim 1:20; and Kaf HaChayim 552:39 state that one should not sit directly on the floor for Kabbalistic reasons. Chacham Ovadia Yosef in Halichot Olam, vol. 2, p. 152 and in Chazon Ovadia, Arba Taaniyot, p. 273 adds that if the floor is tiled, one may sit directly on it, especially in Eretz Yisrael.

[36]. See Ben Ish Chai, Devarim 1:20, which states that one should preferably not even sit on a pillow. See also Mishnah Berurah 552:18 and Chazon Ovadia, Arba Taaniyot, p. 274, in the footnotes, which add that a weak or old person may sit on a stool that is even higher than a tefach. See also Torat HaMoadim, Ben HaMetzarim, p. 239.

[37]. Halichot Olam, vol. 2, p. 153, in the footnote; Torat HaMoadim, Ben HaMetzarim, p. 240, in the footnotes. See also Rivevot Ephraim 3:359.

[38]. Chayei Adam 133:3; Magen Avraham 552:8; Mishnah Berurah 552:18.

[39]. Rama 552:7. The Mishnah Berurah 552:18 explains that this is because the avelut does not begin until the nighttime.

[40]. Shulchan Aruch 552:8.

[41]. The Shulchan Aruch, O.C. 552:8 implies that while three people may not sit together, if they did sit together, they should recite a zimmun. Chazon Ovadia, Arba Taaniyot, p. 274 adds that even though some poskim write that if three people accidentally sat together, they should not recite a zimmun, this is not so, because there is no actual berachah recited, and they do not lose anything by forming a zimmun. See also Kaf HaChayim §43, which makes this assertion. However, the Mishnah Berurah §19; Aruch HaShulchan §6; Ohr LeTzion, vol. 3, 28:1; and others rule that they should refrain from reciting a zimmun.

[42]. Biur Halachah §204, “HaShoteh Mayim”; Chazon Ovadia, Arba Taaniyot, p. 273, footnote 11; Halachah Berurah, vol. 10, p. 297.

[43]. This custom is brought by the Rama 553:2. This is also the view of Ben Ish Chai, Devarim 1:18. Kaf HaChayim 553:19 states that even according to the more stringent views, one may recite shenayim mikra v’echad targum. Ohr LeTzion, vol. 3, 28:5 and Torat HaMoadim, Ben HaMetzarim, p. 221 state that while one should try to refrain from learning what is forbidden to learn on Tishah B’Av, if doing so will lead to bittul Torah, one should learn as he would normally. See also Chazon Ovadia, Arba Taaniyot, p. 248, which states that one does not have to be stringent since the Chachamim only prohibited learning Torah on Tishah B’Av itself.

[44]. Rama 553:2.Chazon Ovadia, Arba Taaniyot, p. 333 writes that even when Tishah B’Av is on Shabbat, one should not go on outings on Shabbat. See also Ohr LeTzion, vol. 3, 29:18.

[45]. Shulchan Aruch 552:12.

[46] Talmud Bavli, Pesachim 54b; Shulchan Aruch 553:2.

[47] See Yalkut Yosef, Ben HaMetzarim, p. 464.

[48]. Shulchan Aruch 554:5.

[49]. Chazon Ovadia, Arba Taaniyot, p. 280.

[50]. Shulchan Aruch 554:6. See also Chazon Ovadia, Arba Taaniyot, pp. 280–288, which discusses this at length and points out that even Ashkenazim may be lenient, even though the Mishnah Berurah 554:9 is stringent. It also adds that the seven to thirty days mentioned are seven to thirty days exactly from the time of the birth. Therefore, if the woman gave birth in the afternoon, she must refrain from eating from exactly seven to thirty days in the afternoon of Tisha B’Av. See also Ohr LeTzion, vol. 3, 29:4.

[51]. Sdei Chemed, Yom Kippur 3:1; Yabia Omer, vol. 7, 53:8; Chazon Ovadia, Arba Taaniyot, p. 288.

[52]. See Halichot Shlomo, p. 81, devar halachah 3; and Chazon Ovadia, Arba Taaniyot, p. 288, footnote 4. They point out, however, that if the woman is already at the end of her ninth month of pregnancy, then the chances of miscarrying are very low, and she should fast even if she miscarried twice before.

[53]. Ohr LeTzion, vol. 3, 29:4.

[54]. Ohr LeTzion, vol. 3, 29:2; Ashrei HaIsh, vol. 3, O.C. 71:44; Halichot Shlomo, Ben HaMetzarim, p. 450; Mishneh Halachot 11:439.

[55]. Birkei Yosef 554:5; Chazon Ovadia, Arba Taaniyot, p. 279, footnote 1; Yabia Omer, vol. 10, O.C. §39; Ohr LeTzion, vol. 3, 28:2; Chut Shani, Shabbat, vol. 2, p. 326; ibid., vol. 4, p. 260; Teshuvot VeHanhagot 5:168.

[56]. Chazon Ovadia, Arba Taaniyot, p. 60 and Yabia Omer, vol. 5, O.C. §45; vol. 11, O.C. §57; Yechaveh Daat 7:89.

[57]. Shulchan Aruch 554:6. See also Ohr LeTzion, vol. 3, 29:5, which states that there are several types of choleh she’ein bo sakanah, a sick person who is not in danger, who is permitted to eat on Tishah B’Av. Some examples are: one who is suffering from high fever, sweating from a headache, or has pneumonia, liver, or kidney problems, or has strep throat, diabetes with low sugar levels, heart problems, high blood pressure, and the like. In such situations, a doctor should be consulted to affirm whether there is a possibility of danger caused by fasting. See also Yalkut Yosef, Ben HaMetzarim, p. 429 and Shevet HaLevi, vol. 10, 81:1.

[58]. See Chazon Ovadia, Arba Taaniyot, p. 279, in the footnote.

[59]. Chazon Ovadia, Arba Taaniyot, p. 288; Shmatata D’Moshe 554:6; Ohr LeTzion, vol. 3, 29:5; Ashrei HaIsh, O.C., vol. 3, 71:44–45 & 49; Tzitz Eliezer, vol. 10, siman 25, 6:2; Shevet HaLevi 4:56; ibid., vol. 9, 131:3; ibid., vol. 10, 81:1; Rivevot Ephraim 3:381.

[60]. See Chazon Ovadia, Arba Taaniyot, pp. 279 & 30, which permits swallowing a pill with water. This is also the view of Halichot Shlomo, Ben HaMetzarim, ch. 15, 3:8. However, Chazon Ovadia states on p. 31 that if the pill tastes sweet, one should wrap it in nylon before swallowing. Since this is a choking hazard, one may rely on the poskim who permit one to drink water with the pill if there is something bitter mixed with the water, such as plain tea or soap. See Ohr LeTzion, vol. 3, 29:11; Chut Shani, Shabbat, vol. 2, p. 326; and Piskei Teshuvot 554:8.

[61] Yalkut Yosef, Ben HaMetzarim, p. 421.

[62]. Mishnah Berurah 555:8; Chazon Ovadia, Arba Taaniyot, pages 32–36; ibid., Avelut, vol. 2, p. 251; Ohr LeTzion, vol. 3, 29:20; Nechamat Tzion, p. 245.

[63]. Moed LeChol Chai 10:74; Kaf HaChayim 554:4. See also Halichot Shlomo, Ben HaMetzarim, p. 434; Orchot Halachah 21; Ashrei HaIsh, vol. 3, p. 488.

[64]. See Shaar HaTziyun 556:1, in the names of the Taz and the Magen Avraham. See also Chazon Ovadia, Arba Taaniyot, p. 339 in regards to when Tishah B’Av is on motzaei Shabbat.

[65]. See Shulchan Aruch 554:1, which states that the prohibition of learning Torah on Tishah B’Av stems from the fact that one may not be happy on Tishah B’Av, and since Torah brings happiness, one may not study it. The Maharshah on Taanit 30a adds that one may not study Torah since it distracts one from the avelut.

Regarding the actual obligation of learning Torah on Tishah B’Av, the view of many Rishonim, such as Rashi on Moed Katan 21a, the Ramban, Torat HaAdam, Shaar HaAvel, Inyan Avelut §60, the Ritva on Moed Katan 15a, the Me’iri on Moed Katan 21a, and Shibbulei HaLeket, siman 269, in the name of the Geonim, is that there is no obligation to learn Torah on Tishah B’Av. This is also the view of Shevet Yehudah, Ayesh 384:4; Erech HaShulchan, 554:1; and Kitzur Shulchan Aruch 124:3. See also the Mishnah Berurah 559:6, which implies this. Kaf HaChayim 554:10 states that if one does not want to learn, he does not have to. However, he also may not waste his time. Ohr LeTzion, vol. 3, 29:1 adds that even according to the Shulchan Aruch, it seems that there is no actual obligation of talmud Torah, and if one wants to sleep because he is tired from the fast, he may if it is after chatzot and he recited kinot. However, Ohr LeTzion stresses that one should try to learn as much as he can on Tishah B’Av since there no is shortage of permitted subjects to learn on Tishah B’Av. See also Halichot Shlomo, Ben HaMetzarim 15:12 and Minchat Shlomo, vol. 2, 94:3. However, many other poskim, such as Sdei Chemed, Ben HaMetzarim 2:12; Divrei Yatziv, O.C. 240; Ashrei HaIsh, vol. 3, 71:21; and Kovetz Halachot, Ben HaMetzarim 20:7 state that one is certainly obligated to learn Torah on Tishah B’Av, and should learn the permitted subjects. This is also the opinion of Chacham Ovadia Yosef as brought in Yalkut Yosef, Moadim, p. 580 and Torat HaMoadim, Ben HaMetzarim, p. 262. See also Chazon Ovadia, Arba Taaniyot, p. 313.

[66]. See Shulchan Aruch 554:1–2; Ohr LeTzion, vol. 3, 29:1, in the footnote; and Torat HaMoadim, Ben HaMetzarim, p. 264.

[67]. Shulchan Aruch 554:1. See also Mishnah Berurah 554:2, which adds that one may not learn about the bad things that happened to the non-Jews.

[68]. Shulchan Aruch 554:2. See also Chazon Ovadia, Arba Taaniyot, p. 310, which adds that one should skip the parts of Midrash Echah that are irrelevant to the destruction of the Bet HaMikdash. See also Ohr LeTzion, vol. 3, 29:1, in the footnote, which adds that one may also learn the introduction to Midrash Echah.

[69]. Shulchan Aruch 554:2. The Mishnah Berurah 554:4 and Kaf HaChayim 554:14 point out that it is even permitted to learn the parts of the Gemara that discuss the topic of excommunication. See also Ohr LeTzion, vol. 3,29:1, in the footnote.

[70]. See Mishnah Berurah 554:3 and Kitzur Shulchan Aruch 124:5.

[71]. Mishnah Berurah 554:3.

[72]. Kitzur Shulchan Aruch 124:5.

[73]. Also known as Sefer Yosifun. See Mishnah Berurah 554:3.

[74]. Ohr LeTzion, vol. 3, 29:1, in the footnote; Ashrei HaIsh, vol. 3, 71:20. This can be found in the back of mesechet Avodah Zarah, in the section of the mesechtot ketanot.

[75]. See Alehu Lo Yibol, p. 200, 326, in the name of Rabbi Shlomo Zalman Auerbach; Yalkut Yosef, Ben HaMetzarim, p. 415.

[76]. See Shulchan Aruch 384:4. See also Ohr LeTzion, vol. 3, 29:1, in the footnote, which states that it is preferable to learn hilchot avelut over the other permissible things to learn. I also heard from Rabbi Yitzchak Yosef during his motzaei Shabbat lecture that one should try to learn hilchot avelut on Tishah B’Av because people are generally afraid of learning these halachot during the rest of the year for superstitious reasons. He added jokingly that it is like a met mitzvah.

[77]. See Me’iri on Moed Katan 21a, which states that not only is it permitted to learn mussar, but it is preferable if it will bring him toward teshuvah. See also Yabia Omer, vol. 2, Y.D. 24:10; Chazon Ovadia, Arba Taaniyot, p. 316, and the end of footnote 3; Ashrei HaIsh, vol. 3, 71:20; and Torat HaMoadim, Ben HaMetzarim, p. 262. Ohr LeTzion, vol. 3, 29:1, in the footnotes adds that one should try to learn the other permitted subjects, since many mussar books are full of pesukim and phrases from parts of the Torah that one may not learn on Tishah B’Av. Similarly, Torat HaMoadim, Ben HaMetzarim, p. 264 adds that one may not learn Pirkei Avot since it contains more Torah than mussar.

[78]. See Nitei Gavriel, Ben HaMetzarim 75:22, which states that one should preferably only read biographies after midday. See also Orchot Rabbenu, vol. 2, p. 142 halachah 26, which says that the Chazon Ish would read from the sefer Shem HaGedolim by the Chida on Tishah B’Av, since he did not consider it learning Torah. See also Halichot Shlomo, Ben HaMetzarim ch. 15, footnote 36, which states that before Rabbi Shlomo Zalman Auerbach would rest on Tishah B’Av, he would read Jewish history books that discussed the events of the destruction of the Bet HaMikdash.

[79]. See Mishnah Berurah 554:7 and Shaar HaTziyun 554:8.

[80]. Chazon Ovadia, Arba Taaniyot, p. 311; Yalkut Yosef, Moadim, p. 581; Torat HaMoadim, Ben HaMetzarim, p. 265. See also Halichot Shlomo, Ben HaMetzarim, p. 436, which allows one to read Tehillim if one is praying by a grave on Tishah B’Av.

[81]. Moed LeChol Chai 10:90; Chazon Ovadia, Arba Taaniyot, p. 309; Yalkut Yosef, Moadim, p. 581.

[82]. See Rama 554:4 and Mishnah Berurah 554:8.

[83]. Chazon Ovadia, Arba Taaniyot, p. 315.

[84]. Birkei Yosef 554:3, in the name of Rabbi Avraham Azulay; Shaar HaTziyun 554:11.

[85]. See Chazon Ovadia, Arba Taaniyot, p. 311; Yalkut Yosef, Ben HaMetzarim, p. 400; and Rivevot Ephraim 3:369.

[86]. Mishnah Berurah 554:3. See also Ohr LeTzion, vol. 3, 29:1, in the footnote, which states that if one will otherwise not learn anything, then he may learn them in-depth.

[87]. Chazon Ovadia, Arba Taaniyot, p. 310; Yalkut Yosef, Moadim, p. 581; Torat HaMoadim, Ben HaMetzarim, p. 267.

[88]. Chazon Ovadia, Arba Taaniyot, p. 315.

[89]. Chazon Ovadia, Arba Taaniyot, p. 316; Torat HaMoadim, Ben HaMetzarim, p. 268.

[90]. Shaarei Teshuvah 554:13 is stringent, since one willprobably not forget his chiddush in one day. However, most poskim argue with this. Sdei Chemed, Ben HaMetzarim, Asifat Dinim 2:10 only permits one to write down the main points of his chiddush. However, Chazon Ovadia, Arba Taaniyot, p. 327 permits one to write down his chiddush in its entirety. However, he should preferably write it after chatzot. See also Torat HaMoadim, Ben HaMetzarim, p. 268.

[91]. Shulchan Aruch 554:7.

[92]. See Ohr LeTzion, vol. 3, 29:13, in the footnote, which even permits one to use soap if his hands smell or are dirty after using the bathroom. See also Shevet HaKehati 4:165 and She’arim HaMetzuyanim BaHalachah 134:7–8 & 137:2, which allow one to use a bidet on Tishah B’Av, since it is only for cleaning purposes, and not for pleasure.

[93]. Shulchan Aruch and Rama 554:9–10. The Sephardic custom is to recite the berachah of Al Netilat Yadayim when waking up in the morning. See also Yalkut Yosef, Ben HaMetzarim, p. 381. The Mishnah Berurah 554:21 points out that the Ashkenazic custom is to only recite the berachah if one used the bathroom before washing his hands. See also Biur HaGra 613:2.

[94]. Chazon Ovadia, Arba Taaniyot, p. 298; Ohr LeTzion, vol. 3, 29:12; Tefillah LeMoshe 2:29. This is unlike Kaf HaChayim 128:39 & 613:15, which states that they should only wash their fingers until the knuckles.

[95]. Chazon Ovadia, Arba Taaniyot, p. 299, at the end of footnote 2, in the name of the Mateh Ephraim 621:17. This is unlike Ohr LeTzion, vol. 3, 29:12, which says that they should not wash their hands at all.

[96]. Ashrei HaIsh, O.C., vol. 3, 71:4. See also Ohr LeTzion, vol. 3, 29:14, end of the footnote, which states that one should preferably wear gloves.

[97]. Chazon Ovadia, Arba Taaniyot, p. 294; Torat HaMoadim, Ben HaMetzarim, p. 260, 12. Kaf HaChayim 554:46 points out that one should not use hot water if he does not need it.

[98]. Kaf HaChayim 554:53; Shemirat Shabbat KeHilchatah, ch. 39, footnote 101; Halichot Shlomo, Ben HaMetzarim 16:5; Tzitz Eliezer, vol. 18, 17:6; Shevet HaLevi 8:139; Chazon Ovadia, Arba Taaniyot, p. 292. This is unlike the view of Yaskil Avdi, vol.8, siman 20, 2:4, which states that one may only wash his fingers until his knuckles.

[99]. See Ohr LeTzion, vol. 3, 29:13.

[100]. Mishnah Berurah 554:22; Chazon Ovadia, Arba Taaniyot, p. 248.

[101]. Mishnah Berurah 554:29; Kaf HaChayim 554:66; Chazon Ovadia, Yamim Nora’im, p. 312; Torat HaMoadim, Ben HaMetzarim, p. 258, 10.

[102]. Torat HaMoadim, Ben Hametzarim, p. 258, 11.

[103]. Shulchan Aruch 554:15.

[104]. Ohr LeTzion, vol. 3, 29:13. See also Shevet HaKehati, vol. 2, 195:4 and Piskei Teshuvot 554:14, which permit one to put on insect repellant on Tishah B’Av.

[105]. Halichot Shlomo, Ben HaMetzarim, ch. 14, footnote 56; Chazon Ovadia, Arba Taaniyot, p. 295, in the footnote; Piskei Teshuvot 554:14; Yalkut Yosef, Ben HaMetzarim, p. 388.

[106]. Nitei Gavriel, Ben HaMetzarim, p. 73, 5; Piskei Teshuvot 554:14.

[107]. Shulchan Aruch 554:16.

[108]. Chazon Ovadia, Arba Taaniyot, p. 299; ibid., Yamim Nora’im, p. 316.

[109]. Shulchan Aruch, O.C. 614:3. Sdei Chemed, Yom HaKippurim 3:15 states that if one is comfortable in non-leather shoes, then he should wear non-leather shoes. This is also the view of Yalkut Yosef, Yamim Nora’im, p. 710, footnote 4.

[110]. Chochmat Adam 152:17. See also Chazon Ovadia, Arba Taaniyot, p. 301, 2 and Ohr LeTzion, vol. 3, 29:16.

[111]. Chazon Ovadia, Arba Taaniyot, p. 301.

[112]. Shulchan Aruch 554:17. Ohr LeTzion, vol. 3, 29:16, in the footnote even permits a soldier to wear his leather army boots, since without them, he may be in danger.

[113]. Mishnah Berurah 554:32; Chazon Ovadia, Arba Taaniyot, p. 302.

[114]. See Machazik Berachah 554:2, which states that even if one prays Arvit before the end of the fast, he may not wear leather shoes. See also Shaar HaTziyun 554:43 and Chazon Ovadia, Arba Taaniyot, p. 303.

[115]. Shulchan Aruch 554:1. However, when Tishah B’Av is on Shabbat and the fast is delayed until Sunday, marital relations are permitted on Shabbat. See Chazon Ovadia, Arba Taaniyot, p. 304 and Torat HaMoadim, Ben HaMetzarim, p. 215.

[116]. See Shulchan Aruch 554:18 and ibid., Y.D. 383:1. Chazon Ovadia, Arba Taaniyot, p. 306 adds that even if both spouses are wearing clothing, it is still prohibited to sleep in the same bed.

[117]. See Ben Ish Chai, Devarim 1:23 and Kaf HaChayim 554:85, who rule stringently, and hold that a husband and wife may not even pass objects to each other on Tishah B’Av. However, Chacham Ovadia Yosef in his sefarim Halichot Olam, vol. 2, p. 153 and Chazon Ovadia, Arba Taaniyot, p. 307 writes that one may act more leniently on Tishah B’Av than when one’s wife is a niddah. See also Ashrei HaIsh, O.C., vol. 3, 71:24, which rules leniently regarding passing objects.

[118]. See Halichot Olam, vol. 2, p. 153 and Chazon Ovadia, Arba Taaniyot, p. 307, which state that, strictly speaking, it is permitted to touch one’s wife; however, one should be stringent. See also Magen Avraham 554:19 and Chayei Adam 135:12, which state that even those who are stringent may act leniently during the daytime. This view is also brought by the Mishnah Berurah 554:37 and Aruch HaShulchan 554:17.

[119]. Shulchan Aruch 554:19. See also Mishnah Berurah 554:40, which explains the view of the Rama that it is permitted for Ashkenazim to have marital relations on Friday night if it is the precise night for her to go to the mikveh. See also Chazon Ovadia, Arba Taaniyot, p. 304 and ibid., Taharat Habayit, vol. 2, p. 459.

[120]. Shulchan Aruch 554:20. See also Chazon Ovadia, Avelut, vol. 2, p. 249, which permits one to nod his head in response to a greeting. Similarly, shaking hands is permitted, provided that no words are spoken. However, Kaf HaChayim 554:94 points out from Eshel Avraham of Butchach 554:22 that if one is generally friendly with the person extending the greeting, he should explain to him in a polite manner that it is prohibited to greet one another on Tishah B’Av. The Mishnah Berurah 554:42 also seems to imply this, as long as this will not offend the other person.

[121]. Eliyah Rabbah 554:21; Pri Megadim 554:21; Chayei Adam 135:13; Mishnah Berurah 554:41; Aruch HaShulchan 554:18. See also Chazon Ovadia, Arba Taaniyot, p. 330, which explains that there are some opinions that permit saying good morning; however, one should be stringent. Saying good night is similar to saying good morning, and should be avoided. See also Yaskil Avdi, vol. 6, Y.D. 554:25 and Chazon Ovadia, Avelut, vol. 2, p. 249.

[122]. Emet LeYaakov, footnote 523; Chazon Ovadia, Arba Taaniyot, p. 330, in the footnote; Nitei Gavriel, Ben HaMetzarim 76:9.

[123]. Ashrei HaIsh, vol. 3, 71:17; Lehorot Natan 2:37; Az Nidberu 13:6:2; Chazon Ovadia, Arba Taaniyot, p. 331, in the footnote; Chut Shani, Shabbat, vol. 2, p. 327, footnote 1; Halichot Shlomo, Ben HaMetzarim, p. 437.

[124]. Magen Avraham 554:21; Mishnah Berurah 554:41; Ben Ish Chai, Devarim 1:24; Kaf HaChayim 554:91; Chazon Ovadia, Arba Taaniyot, p. 331.

[125]. Chazon Ovadia, Arba Taaniyot, p. 333; Teshuvot VeHanhagot 2:251.

[126]. Shulchan Aruch 554:21.

[127]. Ohr LeTzion, vol. 3, 29:18. It is noteworthy that there is no obligation whatsoever to visit the Kotel on Tishah B’Av.

[128]. Shulchan Aruch 554:22.

[129]. See Chazon Ovadia, Arba Taaniyot, p. 319, which rules in accordance with the leniency found in Ohr Zarua, which is unlike the view of Ben Ish Chai, Devarim 1:24.

[130]. Taanit 30b. This is also brought in the Shulchan Aruch 554:24.

[131]. Shulchan Aruch 554:23.

[132]. See Chazon Ovadia, Arba Taaniyot, p. 326.

[133]. Moed LeChol Chai 10:70; Kaf HaChayim 554:106; Chazon Ovadia, Arba Taaniyot, p. 322.

[134]. Chazon Ovadia, Arba Taaniyot, p. 322, 4.

[135]. Shulchan Aruch 555:2. Kaf HaChayim 555:9 points out that one who is weak and needs to sleep on a more comfortable bed may sleep as he would regularly.

[136]. Rama 555:2; Ben Ish Chai, Devarim 1:23; Kaf HaChayim 555:10; Torat HaMoadim, Ben HaMetzarim, p. 274. See also Ohr LeTzion, vol. 3, 29:19, which says that if one cannot fall asleep with only one pillow, he may sleep with two.

[137]. Igrot Moshe, vol. 5, O.C. 9:4. See Shulchan Aruch 559:3, which states that one should not sit on a regular chair until Minchah time. However, the general custom follows the ruling of the Rama, who permits one to sit on a regular chair after chatzot. See also Sdei Chemed, Ben HaMetzarim 2:21; ibid., Pe’at HaSadeh, Ben HaMetzarim 2:17; Kaf HaChayim 559:20; Ohr LeTzion, vol. 3, 29:19; and Torat HaMoadim, Ben HaMetzarim, p. 287; Nechamat Tzion, p. 361.

[138]. Yalkut Yosef, Moadim, p. 582, 15.

[139]. Chazon Ovadia, Arba Taaniyot, p. 274, in the footnotes; Yalkut Yosef, Ben HaMetzarim, p.507.

[140]. Torat HaMoadim, Ben HaMetzarim, p. 288.

[141]. See Aruch HaShulchan, Y.D 387:3 regarding an avel; Yalkut Yosef, Moadim, p. 582, §15.

[142]. Nitei Gavriel, Ben HaMetzarim 69:16; Piskei Teshuvot 559:4.

[143]. Halichot Shlomo ch. 15, 6:7; Rivevot Ephraim 1:382; Ashrei HaIsh, O.C., vol. 3, 71:16; Chut Shani, Shabbat, vol. 2, p. 327; Piskei Teshuvot 559:4; Yalkut Yosef, Ben HaMetzarim, p. 538.

[144]. Machazik Berachah 555:6; Yabia Omer, vol. 3, Y.D. 27:3; Chazon Ovadia, Arba Taaniyot, p. 332; ibid., Avelut, vol. 3, p. 76.

[145]. Shulchan Aruch 559:10.

[146] Yalkut Yosef, Ben HaMetzarim, p. 448.

[147]. Birkei Yosef 559:7; Chazon Ovadia, Arba Taaniyot, p. 303, end of footnote 7; Yalkut Yosef, Ben HaMetzarim, p. 463.