Halakhah sur Le Deutéronome 4:25

In the morning, we do not put on the tefillin, because tefillin are called an "ornament." Neither do we put on the large tallis, because it is written, "Bitza imraso" (Lamentations 2:17), and the Targum translates, "He tore his purple cloak apart." But you should put on your tallis katan (small tallis) without saying a berachah.³If you removed your tallis katan at night, some maintain that you should say a berachah when you put it on in the morning. (Ibid. 555:2) You should go to the synagogue a bit earlier than usual.⁴If starting Shacharis early will cause the congregation to conclude saying Kinnos much before midday, it is better not to start too early. (Ibid. 559:16) No light should be lit for the prayers.⁵At Minchah, however, lights may be lit. (Ibid. 559:15) Again, prayers should be said in a low and tearful voice. We do say Mizmor Lesodah (a Psalm of thanksgiving). In the repetition of the Shemoneh esrei the Chazzan says Aneinu (Answer us) between Ga'al Yisrael (the Redeemer of Israel) and Refa'einu (Heal us), as on every other public fast day. He does not say the Birkas kohanim (priestly blessing).⁶This rule is not mentioned in Mishnah Berurah. After the Shemoneh esrei, he says half-kaddish. We do not say Tachanun or Keil erech apayim (O' God, slow to anger), because Tishah beAv is called a moed. A Seifer Torah is taken out and the section Ki solid banim etc. is read (When you will have children) etc. (Deuteronomy 4:25), is read for three persons. It is proper for the one called up, to say quietly, Baruch dayan ha'emes⁷This custom is also not mentioned in Mishnah Berurah. (Blessed is the true Judge) before saying the berachah. After the reading of the Torah, half-kaddish is said, and the haftarah is read of the chapter, Asof asifeim, [I will destroy them completely] (Jeremiah 8:13) in the tone of Eichah. The Seifer Torah is then replaced in the Ark. Everyone is seated on the floor to say Kinnos.⁸During the saying of Kinnos, it is forbidden to walk out of the synagogue or to engage in conversation which interrupt your thoughts and feelings of mourning the destruction. Light-headedness is always forbidden in the synagogue, and certainly so on Tishah beAv, a day of mourning over the destruction and the consequent exile of our people. (See Mishnah Berurah 559:22) The saying of kinnos should be drawn out, until close to noon. Then Ashrei (Fortunate are those) is said omitting Lamenatzei'ach, (For the conductor), and we say Uva letziyon go'eil [A redeemer shall come to Zion] etc., but we omit the verse Va'ani zos berisi [And as for Me, this is My covenant], for it would appear, as if He established a covenant for the Kinnos, and, besides, it would be inappropriate to say Va'ani zos berisi etc., Lo yamushu mipicha etc. (My words shall not depart from your mouth), since no one is studying Torah, as Torah study is forbidden (on Tishah beAv). But at a mourner's house, during the entire year, except on Tishah beAv, the verse should be said, for, although the mourner is not studying Torah, those that come to console him are not exempt [from Torah study]. Then, Ve'atah kadosh is said (And You are the Holy One) etc., followed by the complete kaddish, omitting tiskabbeil, then Aleinu (It is our duty) is said, and the mourner's kaddish. We do not say Shir hayichud (Song of God's Unity), nor Shir shel yom (Song of the day), nor Pittum haketores (The incense mixture). It is proper for everyone to read Eichah afterwards

The order of the [9 Av] day: [Eliezer ben Yoel haLevi] wrote in the Avi haEzri: the night of 9 Av they take off their sandals and go to the synagogue and sit on the ground like mourners and light no more than one light, with which to read the Book of Lamentations and kinot. And the shaliaḥ tzibur stands and prays Aravit and says the full Kaddish and reads the Book of Lamentations and says kinot, and after that the Kedusha d’Sidra, and starts with “And You are holy." And "To Zion will come a redeemer" is not said, for there is no redemption that night, nor "And as for Me, this is My covenant," for it seems to be establishing a covenant over kinot, and there is no relation to say "And as for Me, this is My covenant" for all is exempted then. But in a mourner's house it is said, for if the mourner is exempted, the comforters are not. And he says Kaddish without "May they be accepted." And they go home, and do not greet one another except in the manner of mourners or chastened ones. And if 9 Av ends on Shabbat or the day after, they do not say "Your Justice is justice." Just as on a new moon that falls (being on the Sunday after) Shabbat, that they do not say "Your Justice is justice" on Shabbat that is 9 Av it is called a mo'ed. And they do not say Psalm 90:17 [and Psalm 91]. And some of the Gaonim wrote that they do not say Psalm 90:17 [and Psalm 91], and also not to say the Kedusha d'Sidra. And Rav Zemaḥ Gaon wrote they do not say Psalm 90:17 [and Psalm 91] but they say "And to Zion will come" and all of the Kedusha d'Sidra, except for "And as for Me, this is My covenant."And Rabbeinu Nissim wrote that they do not say Psalm 90:17 [and Psalm 91] but it is our custom to say in the evening and morning to say "And as for Me, this is My covenant." And why not say it? And the people studies Job and Jeremiah and the kinot in the morning and does the order of blessings and hymns according to other days and there are places where it is customary not to say the Song [of the Sea]. And those praying the eighteen blessings individually say "Answer us" within "Hear our Prayer," and the shaliaḥ tzibur between "Redeemer" and "Healer" as on other fast days, and says "Comfort" within "Builder of Jerusalem." And unlike other public fast days twenty-four blessings aren't said and a Closing of the Gates prayer is not said. And Rav Amram wrote it is our custom to increase seliḥot in "Forgive us." And teḥinot are not said, as it is called a mo'ed, and if it falls on Monday or Thursday one says "God, long-suffering" but does not say "And He is merciful" and in Spain they do not say "God, long-suffering." And they take out a Torah scroll and read three aliyot from the section of Va-etḥanan, "When you bear children." (Deuteronomy 4:25–40). And the maftir is the third. And the maftir reads from Jeremiah, "I will gather, gather them" (Jeremiah 8:13 - 9:23). And [Eliezer ben Yoel haLevi] wrote in the Avi haEzri that one rolls the Torah scroll in its place so as not to reduce its honor. But in Tractate Soferim 18:4 it is written: Some read the book of Lamentations in the evening, and some delay it until the morning to after the reading of the Torah scroll. After the reading of the Torah scroll, one stands and wallows in ash, and they puncture their clothes and read in weeping and wailing. If they know how to translate, all the better. And if not, give it to one who knows how to translate so that all the people and the women and children will understand, for women are required as are men, as are male children. And the one who reads on 9 Av says "Blessed is the True Judge." And some place the scroll case on the ground and say "Fallen is the crown of our head" (Lamentations 5:16) and tear their clothes and weep like a person whose dead lies before them. And some change their places, and some get down from their benches. And all wallow in ashes and do not greet one another all night and all day until all the people have finished their kinot. And at them time of kinot it is forbidden to talk or go outside, so as not to stop one's heart from grieving. And similarly, not to talk with idolaters. And if there is a mourner in the town, he goes at night to synagogue, and in the day, until they finish kinot. And if there is an infant to circumcise, they circumcise him after they finish kinot. And some delay the circumcision until after noon. And some say that we do not bless over a cup but bless without a cup. And according to the Tosafot we bless on a cup but give it to a child to drink. and we are not concerned that perhaps he may be drawn to drink from it even after he grows up, because it is not a permanent matter. And therefore, on 9 Av that falls on the day after Shabbat we don't say Havdalah and give it to a child, because we are concerned that he may be drawn to it, for it is considered a permanent matter, because, according to the structure of the years, it sometimes falls on Shabbat once every three or four years. A sandak changes into other clothes, but not really white ones. One time when 9 Av fell on Shabbat and was postponed to the next day, Rabbeinu Yaavets was a sandak, and he prayed Minḥa while the day was still going and washed and did not finish his fast since it was a festival for him. And evidence can be found from where it is taught (Eruvin 51a) "Said Rabbi Eliezer bar Tzadok: I am a descendant of Senaav ben Binyamin. One time, the Ninth of Av fell on Shabbat, and we postponed it until after Shabbat, and we fasted but did not complete it because that it was our Festival." And some have the custom not to slaughter or prepare necessities for the break-fast until after noon. At Minḥa they read "And Moses implored" (Exodus 32:11-14, Exodus 34:1-10) as on other fast days, and the haftarah is "Seek out" (Isaiah 55:6–56:8). And Rabbeinu Hai wrote that his custom was to read "Return" (Hosea 14:2-10) as the haftarah. And they pray the eighteen blessings and say "Comfort" within "Builder of Jerusalem" and "Answer us" within "Hear our Prayer," and the shaliaḥ tzibur between "Redeemer" and "Healer."

People don't say Tachanun [or slichot {notes of Ashiri}] on Tisa b'Av, and they don't fall on their faces, because it's called a festival [???]. [Note {of the Rem"a} -- and we read from the Torah "When you birth children" (Deuteronomy 4:25) and from the Haftorah in Jeremiah "I will make an end of them" (Jeremiah 8:13), and all the Kaddishim are said after Eicha until they go out tomorrow to the synagogue, and we don't say "Titkabal" and we don't say "God, slow to anger" {Tur Minhagim} or "Lamenatzeach {Minhagim} and not Pitom haKetoret {Mordechai} and there is no need to change one's place on Tisha b'Av].