Question: What is done differently this year, when Tisha B’Av falls on Shabbat and is pushed off to Sunday?
Answer: Seuda Shlishit: The baraita (cited in Ta’anit 29a) says that one may eat an extravagant meal on Shabbat even when Tisha B’Av falls on Motzaei Shabbat. The Tur (Orach Chayim 552) cites minhagimthat one is allowed and would do best to curtail the Shabbat meal. This is especially so at seuda shlishit, which is, in effect, the seuda hamafseket (the last meal before Tisha B’Av, which usually has strong elements of mourning). However, these considerations are countered by the need to avoid displaying mourning on Shabbat. Therefore, there are no real restrictions, even at seuda shlishit (Shulchan Aruch, OC 552:10). However, the mood should somewhat reflect the coming of Tisha B’Av, as long as it does not bring on clearly noticeable changes (Mishna Berura 552:23). One important halachic requirement is that one must finish eating before sunset (Rama, ad loc.(.
Havdala: One says Havdala in tefilla or separately with the declaration of "Baruch Hamavdil…," which enables him to do actions that are forbidden on Shabbat. Havdala over a cup of wine is done after Tisha B’Av (Shulchan Aruch, OC 556:1). If one forgot to mention Havdala inShemoneh Esrei, he does not repeat Shemoneh Esrei even though he will not make Havdala over wine until the next day. Rather, he makes the declaration of Baruch Hamavdil (Mishna Berura 556:2). Unlike Havdaladuring the Nine Days, where we try to give the wine to a child (Rama 551:10), after Tisha B’Av an adult can freely drink that wine (Mishna Berura 556:3). The beracha on besamim is not said this week. On Tisha B’Av it is not appropriate, because it is a reviving pleasure, and one can make this beracha only on Motzaei Shabbat.
The beracha on fire is specific to Motzaei Shabbat, is not a pleasure, and does not require a cup. Therefore, we recite the beracha on fire in shul after Ma’ariv, before reading Eicha (Mishna Berura 556:1). There are those who say that a woman should, in general, avoid makingHavdala. A major reason is the doubt whether a woman is obligated in the beracha on fire, which is not directly related to Shabbat and thus is a regular time-related mitzva, from which women are exempt (Be’ur Halacha 296:8). Therefore, it is better for one whose wife will not be in shul at the time of the beracha to have in mind not to fulfill the mitzva at that time, but to make the beracha on the fire together with his wife (Shemirat Shabbat K’hilchata 62:(98).
Taking off shoes: As mentioned, one may not do a noticeable act of mourning before Shabbat is over. While finishing eating before sunset or refraining from washing need not be noticeable, taking off shoes is. There are two minhagim as to when to take them off: 1) One waits until after Shabbat is out, says Hamavdil, and then changes clothes and goes to shul. One can do so a little earlier than the regular time listed for Shabbat ending, which is usually delayed a little bit beyond nightfall to allow for a significant extension of Shabbat. The exact time is not clear and depends on the latitude of one’s location. It is advisable to startMa’ariv a little late in order to allow people to do so and make it to shul(ibid.:40; Torat Hamoadim 9:1), unless the rabbi has ruled that everyone should take the following approach. 2) One takes off his shoes afterBarchu of Ma’ariv. One who takes the second approach should bring non-leather footwear and Eicha/Kinot to shul before Shabbat to avoidhachana (preparations for after Shabbat). However, if one uses thesesefarim a little in shul before Shabbat is out, he may bring them on Shabbat (Shemirat Shabbat K’hilchata ibid.:41).
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Since much of the Beit Hamikdashburned on 10 Av, the minhag developed to not eat meat or drink wine on this day. Some are stringent on laundering, bathing, and haircutting until midday of the 10th. On a year like this, only meat and wine are restricted and only at night (Rama, OC ibid.; Mishna Berura ad loc. 4).
