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Beit Midrash
- Sections
- Peninei Halakha
- Shabbat and Holidays
- The Three Weeks
- The Laws of Tisha B'Av
When the ninth of Av falls out on Shabbat, the fast is postponed to Sunday. On that Shabbat, we show no signs of mourning. Rather, we eat and drink like we do on any other Shabbat; one may even serve a meal as lavish as that of King Shlomo in his time (see above 9:4).26
As we learned above (section 4), pregnant and nursing women must fast on Tisha Be-Av. If the fast was postponed, however, the law is more lenient: if they feel slightly weak or if they experience some type of pain, they are exempt from fasting, even though they are not actually sick (bhl 559:9, s.v. "ve-eino"; Kaf Ha-ĥayim 559:75).
The main participants at a brit mila must fast on Tisha Be-Av. However, the law is more lenient when the ninth of Av falls out on Shabbat and the fast is postponed to Sunday. According to most poskim, the main participants at a brit mila may pray Minĥa after midday, perform the circumcision immediately afterward, and then eat and drink. Some poskim rule stringently on the matter. In practice, the prevalent custom is to perform the brit mila toward the end of the fast and schedule the meal for after tzeit ha-kokhavim.27
When the ninth of Av falls out on Shabbat and the fast is postponed to Sunday, the tenth of Av, the customs of mourning do not continue after the fast ends. Thus, one may get a haircut, do laundry, and bathe in hot water immediately after tzeit. However, many authorities maintain that one should refrain from eating meat and drinking wine that night. Since everyone fasted during the day, it is improper to rejoice immediately by consuming meat and wine (Rema 558:1, mb ad loc. 4-5, Hilkhot Ĥagim 29:9). Others are lenient and permit eating meat and drinking wine immediately once the fast ends (R. Ĥayim Vital, Pri Ĥadash, Torat Ha-mo’adim 11:8).
sa 554:19 states that when the ninth of Av coincides with Shabbat, one may engage in all the activities that are ordinarily prohibited on Tisha Be-Av, including sexual relations. Rema, however, rules that one should refrain from sexual relations, since acts of private mourning remain prohibited on that Shabbat, and refraining from these activities does not diminish the honor of Shabbat. mb ad loc. 40 states – based on Shlah and ma – that on the night when a woman has immersed in a mikveh, when it is a mitzva to engage in sexual relations, even those who usually follow Rema’s rulings rely on sa’s opinion.↩︎
sa 559:8 rules leniently and permits the main participants in the brit mila to eat and drink on a postponed fast day, and most poskim concur, including mb and Torat Ha-mo’adim 2:5. However, other poskim, such as ma 559:11, rule stringently; also see Kaf Ha-ĥayim 559:74. Many communities follow this stringent position in practice. Knesset Ha-gedola states that the Jews of Turkey were stringent in this regard; Shulĥan Gavo’ah states that this was also the custom in Salonica; and Responsa Pe’ulat Tzadik 3:147 states that this was the custom in Yemen as well. ahs 559:9 states: "We have never seen or heard of anyone" scheduling a meal on a postponed Tisha Be-Av, or even on one of the minor fasts that was postponed. (Yeĥaveh Da’at 3:40 rules leniently regarding pregnant and nursing women when the fast is postponed, even if the woman feels no discomfort at all.)↩︎
Rabbi Eliezer Melamed
Peninei Halakha 18. Torah Verses in the Prayers and in the Berakha of She-asa Li Kol Tzorki
Chapter 10: The Laws of Tisha Be-Av
Peninei Halakha 2. The Beginning of the Redemption and Sanctifying God’s Name
Chapter 4: Yom Ha-atzma’ut
Rabbis in Midrash
D'varim Judaism’s Social Vision
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