Laws Of Tish'ah B'av
3a. We do not wear tefillin in the morning service [of Tish'ah B'av],
because tefillin are referred to as "glory" ("Pe'air"). Similarly, we do
not wear the "tallis gadol" ("prayer shawl") [usually worn during the
morning prayers]. [The latter is implied] by the Targum's rendering of
Lamentations 2:17 as "He rent His regal garment." We do wear a "tallis
koton" ("Tzitzis"), but do not recite a blessing when donning it (1).
It is proper to arrive at the synagogue slightly earlier than usual. No
candles at all should be lit [in front of the chazzan] (2). [As in the
evening,] the service should be recited slowly, in a tearful tone.
The Psalm "Mizmor L'Sodah" should be recited. When repeating the Shemoneh
Esreh, the chazzan should recite the blessing "Anenu" between the blessings
"Go'el Yisrael" and "Rofey Cholei Amo Yisrael", as on other public fast
days. The priestly blessing is omitted (3).
After [the repetition of] the Sh'moneh Esreh, the half-Kaddish is
recited. Neither "Tachanun" nor the passage "Keil Erech Apayim" is
recited, because [Tish'ah B'av] is called a "Mo'ed" (4). A Torah scroll is
taken out and three people are called up for the passage beginning "Ki
solid bonim" (Deuteronomy 4:25). It is proper that before reciting the
blessings, a person who is called up to the Torah should quietly say:
"Boruch Dayon Ho'Emes" ("Blessed is the True Judge") (5).
After the Torah reading, we recite half-Kaddish and recite the Haftorah
beginning "Osof asifem" (Jeremiah 8:13), using the melody of "Eichah"
("Lamentations"). Afterwards, the Torah scroll is returned and we sit on
the ground and recite "kinos" (dirges). One should continue reciting them
until close to midday.
(1) If one removed one's tallis koton at night, some maintain that one
should say a blessing when one puts it on in the morning (Mishna Berura 555:2).
(2) At Mincha, however, lights may be lit.
(3) This custom is not mentioned in the Mishna Berura.
(4) All the Jewish holidays are called "mo'ed," which literally means
"meeting;" one way of explaining this is that it signifies a point in time
when we "meet" G-d's presence in a more intimate way than on a regular day.
"Tachanun" is never said on a mo'ed or during the afternoon before a mo'ed.
The conception of Tish'ah B'av as a mo'ed is borne out by the prophet
Zechariah, who writes that ultimately, in the Messianic era, all the fasts
will "become days of happiness, rejoicing, and feasts for the House of
Judah." As a foretaste of that revelation, even though at present Tish'ah
B'av is a day of fasting and mourning, we do not recite "Tachanun."
(5) This custom is not mentioned in the Mishna Berura.