It is fairly uncommon for Erev Tishha b’Av to fall on a Shabbos. When it
does, as it does this year, many of the distinctively somber practices of
Erev Tishah b’Av are modified or done away with so as not to infringe upon
the kavod and oneg of Shabbos:
On Shabbos: If one can occupy himself on Shabbos afternoon studying
topics which pertain to Tishah b'Av or to mourning, he should do so. If
he cannot, he may study what he does ordinarily. It is customary that
Pirkei Avos is not studied on this Shabbos.
The usual seudah ha-mafsekes restrictions do not apply on Shabbos. At
the last meal before the fast—which is seudah shelishis on Shabbos—one may
eat meat and drink wine and consume whatever food he desires. One should
not, however, state explicitly that he is eating in order to have strength
for the fast. Some poskim hold that it is forbidden to swallow a pill
that makes it easier to fast since that constitutes preparing on Shabbos for
a weekday. Others, however, permit doing so.
Eating seudah shelishis with family members is permissible. Company,
however, should be avoided—unless one usually has company for seudah
shelishis. Birkas ha-Mazon may be said with a zimun. Zemiros may be
sung, even by one who does not always sing them.
Eating, drinking, or washing any part of the body is permitted until
sunset only. If one recited Birkas ha-Mazon before sunset, he may eat
or drink until sunset.
One may sit on a chair until nightfall (tzeis ha-kochavim).
Since it is not proper to wear Shabbos clothes on Tishah b'Av, it is
recommended that one change clothes after nightfall, but before Ma'ariv.
Baruch ha-mavdil should be recited before changing into weekday clothes.
No preparations for Tishah b'Av may be made until Shabbos is over.
Tishah b'Av shoes or Kinos (unless studied on Shabbos) may not be brought to
shul until nightfall, even in an area with an eiruv.
Shabbos shoes may not be removed until nightfall. The custom in many
places is to remove them after saying Barechu at Ma'ariv. Others remove
their shoes after reciting Baruch ha-mavdil but before Barechu, provided
that it is already nightfall. This option is advisable for large groups
of people (such as a camp) in order to avoid a long break between Barechu
Atah chonantanu is said in Shemoneh Esrei. Women who do not recite
Ma’ariv must remember to recite Baruch ha-mavdil at the conclusion of
After Ma'ariv but before the reading of Eichah, a candle is lit
and Borei me’orei ha-eish is recited. If one forgot or failed to do so,
Borei me’orei ha-eish may be recited anytime throughout the night.
Customarily, Borei me’orei ha-eish is recited by one person for the
entire congregation. It is proper, though, that all the listeners sit down
while the blessing is recited.
Preferably, women should listen to Borei me’orei ha-eish recited by a
man. If they cannot do so, it is recommended that they recite their own
blessing over a candle, but they are not obligated to do so.
Some permit folding the tallis as on every motza’ei Shabbos, while
others are stringent.
Dirty dishes from Shabbos should not be washed until Sunday after
chatzos, unless they will attract insects, etc.
The rules of fasting for pregnant or nursing women or elderly or weak
people are more lenient when Tishah b’Av falls on Shabbos and the fast is
deferred until Sunday. One should consult a rav concerning his specific
If a bris milah falls on Sunday the tenth of Av, most poskim allow
the father, mohel, and sandek to eat a seudas mitzvah after Minchah
Gedolah. A minority opinion rules that they should finish their fast.
Before breaking a fast because of illness or to celebrate a bris
milah, Havdalah should be recited. Many poskim hold that wine or grape
juice may not be drunk and Havdalah should be recited on a Shehakol beverage
such as beer, coffee, or tea (with or without milk[33,34] ). Another option
is to use wine or grape juice, but have a minor (preferably between the ages
of 6-9) drink the wine. Other poskim allow even an adult to drink the
minimum amount of wine or grape juice.
There are various views among the poskim concerning the recitation of
Havdalah for women who are not fasting (due to illness, pregnancy, or
nursing) . The preferred option is that the woman’s husband (or another
man) recites Havdalah and that she or a minor drink the beverage.
If that cannot be arranged, most poskim allow her to recite her own
Havdalah.  If she cannot or will not, there are poskim who permit her
to eat without reciting Havdalah.
Most poskim hold that minors do not need to hear or recite Havdalah
before eating. A minority opinion requires them to do so.
On Sunday night:
After the fast is over, one may not eat until Havdalah is recited.
Women should hear Havdalah from their husbands or a neighbor. If it is
difficult for a woman to wait for Havdalah, she may drink before Havdalah.
If drinking is not sufficient, some poskim allow her to eat without hearing
Havdalah while others hold that she should make Havdalah herself.
Havdalah may be recited over wine or grape juice, and it need not be
given to a minor to drink.
Only the blessings of Borei peri ha-gafen and ha-Mavdil are recited.
Borei me’orei ha-eish is not recited, even if one forgot to recite that
blessing the previous night.
When Sunday is the tenth of Av, it is permitted to take a haircut,
shave, do laundry, sew, bathe and recite Shehecheyanu immediately after the
fast. Meat and wine (other than the wine from Havdalah) should not be
consumed until the next morning. Listening to music should be avoided
until the next morning. When Sunday is the ninth of Av, all of those
activities are forbidden until chatzos on Monday.
1. Chazon Ish, quoted in Orchos Rabbeinu 2:136.
2. Mishnah Berurah 553:10. One may fulfill his obligation of Shenayim
Mikra v'Echad Targum.
3. Rama 553:2.
4. O.C. 552:10.
5. Shemiras Shabbos K'hilchasah 28:85.
6. Piskei Teshuvos 553, note 13, quoting Rav S. Davlitsksy. It is also
questionable whether or not these pills are considered medicine which may
not be taken on Shabbos.
7. See Kol ha-Torah, vol. 61, pg. 59 and vol. 64, pg. 298.
8. Mishnah Berurah 552:23.
9. Igros Moshe, O.C. 4:112-1.
10. Mishnah Berurah 552:24 and Sha’ar ha-Tziyun 22. See Chayei Adam 136:1
and Kitzur Shulchan Aruch 125:1 concerning washing.
18. Rav M. Feinstein (oral ruling, quoted in Halachos of the Three Weeks,
19. Mishnah Berurah 556:2.
20. Some light a single candle while others hold two candles together.
21. Mishnah Berurah 556:1.
22. Halichos Shelomo 3:15, Devar Halachah 21, based on Beiur Halachah
213:1, s.v. al.
23. See Beiur Halachah 296:8, s.v. lo, Igros Moshe, C.M. 2:47-2, and
Shemiras Shabbos K'hilchasah 61, note 69, and 62 ,note 98, who debate
whether or not women are obligated to recite a blessing over a candle on
24. Nitei Gavriel, pg. 115.
25. Luach Devar Yom b'Yomo, quoting the Belzer Rav.
26. Several poskim quoted in Piskei Teshuvos 554:21.
27. Beiur Halachah 559:9, s.v. v’eino. See also Halichos Shelomo 3:16-2
and Yechaveh Da'as 3:40.
29. These people, then, should not receive an aliyah at Minchah (Mishnah
Berurah 566:20, 21).
30. Aruch ha-Shulchan 559:9, based on Magen Avraham; Kaf ha-Chayim 559:74;
Chazon Ish (quoted by Rav C. Kanievsky in Tishah b'Av she'Chal b'Shabbos 8,
31. Sha'arei Teshuvah 556:1. If all that the sick person needs is a drink
of water, Havdalah is not recited (Shevet ha-Levi 8:129).
32. Mishnah Berurah 559:37.
33. Tzitz Eliezer 14:42. Some poskim allow pure orange or apple juice as well.
34. Kaf ha-Chayim 556:9; Rav M. Feinstein (oral ruling, quoted in Halachos
of the Three Weeks, pg. 19); Minchas Yitzchak 8:30; Halichos Shelomo 3:16-8;
Shevet ha-Levi 7:77.
35. A cheekful, approximately 1.6 fl. oz. Since, however, Al ha-gefen
cannot be recited over this amount, this should be followed by eating cake,
etc. and the words al ha-gefen v'al peri ha-gefen can be inserted in the Al
36. Chazon Ish (quoted by Rav C. Kanievsky, Mevakshei Torah, Sivan 5753);
Rav Y.Z. Soloveitchik (quoted in Peninei Rabbeinu ha-Griz, pg. 521 and
Mevakshei Torah, Sivan 5753); Rav Y.Y. Kanievsky (Orchos Rabbeinu 2:145); Az
37. The issue: 1) Women, generally, do not recite their own Havdalah,
since some Rishonim exempt them from Havdalah altogether; 2) Even men are
not required by all poskim to recite Havdalah before eating on a Sunday
38. The husband, then, does not repeat the Havdalah for himself once the
fast is over (Shemiras Shabbos K'hilchasah 62:48).