Lamentacje Jeremiasza 2:17 Halacha: Abudarham, Kitzur Shulchan Arukh & Shulchan Arukh, Orach Chayim

And regarding the laying of tefillin on the Ninth of Av, Mar Rav Sheshna¹ the father of R. Amram Gaon wrote that it is permitted to lay tefillin, as it is already said that a mourner is permitted to lay tefillin. But the Raavad wrote that nobody ever lay them on the ninth of Av, and said it is better to set burnt ash on one's head. And the Rosh wrote:² The following passage is directly from the Rosh on Taanit 37:1 on the contrary, one is required with tefillin when personally mourning on all days but the first, and the Ninth of Av is not more stringent than the six days of personal mourning. And the baraita that all commandments practiced by a mourner are practiced on the Ninth of Av³ Taanit 30a:10 is interpreted as referring to those that apply for all seven days — washing and anointing and putting on shoes and sexual intercourse and reading Torah. And the R. Meir⁴of Rothenburg wrote that it seems that on the Ninth of Av one does not lay tefillin, like on the first day of mourning, for there is no day more bitter than it, the day appointed for generational weeping. And — the Rosh wrote — he enabled it as he was pressed to find support for the Ashkenazi custom⁵ of the time. In modern days Ashkenazim no longer lay tefillin in the morning on the Ninth of Av, but what I wrote seems right to me. And the R. Meir of Rothenburg also wrote that our ancestors in all of Ashkenaz were accustomed not to wrap tsitsit on the ninth of Av, and supported this from a verse, as written, "He implemented his statement"⁶ Lamentations 2:17 and in Midrash Eicha Rabbati it says "He tore His raiment"⁶Eikhah Rabbah 2:2. And soe do not wish to change the custom. And so too they do not wish to go without tsitsit, and wrap themselves in a small tallit under their clothes.⁷Here ends the quote from the Rosh.

In the evening, upon entering the synagogue, you should remove your shoes¹Maharil writes that shoes should be removed before leaving the house to go to the synagogue. (See Mishnah Berurah 553:5) (as we have written at the conclusion of the previous chapter). It is customary to remove the covering of the Torah Ark, because it is written, "He has carried out His word" (Lamentations 2:17) (for explanation, see 124:3 below) and to have only one light in front of the Chazzan. We pray Maariv in a low and tearful voice, like mourners. We do not say Nacheim (comfort) until the Shemoneh Esrei of Minchah of the next day. After the Shemoneh Esrei, the Chazzan says the whole Kaddish including tiskabbeil, and everyone sits on the floor. Then a few lights are lit, sufficient for the congregation to say Eichah (Lamentations) and Kinnos. Eichah and kinnos are also recited in a low, tearful voice. When saying Eichah, a short pause should be made between one verse and the other, and a slightly longer pause between one chapter and the other. At the beginning of each chapter of Eichah, the Chazzan raises his voice a little more. The last verse of each chapter should be said in a loud voice, and when he reaches the verse Hashiveinu etc. (Bring us back), the congregation recites it aloud. The Chazzan then concludes the reading, and the congregation repeats Hashiveinu etc. aloud, and the Chazzan does the same. After that, Ve'atah kadosh (You are the Holy One) is recited by the congregation and the complete Kaddish without tiskabbeil is said by the Chazan, since it says in Eichah, "He shuts out My prayer" (Lamentations 3:8). The next morning at Shacharis, tiskabbeil is again omitted in the Kaddish. It is not said until Minchah. A person who prays by himself, because he can find no minyan (quorum of ten males thirteen years and older), should also recite Eichah and Kinnos.

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