סימן קכד סעיף ג
בְּשַׁחֲרִית אֵין מַנִּיחִין תְּפִלִּין, מִשּׁוּם דִּתְפִלִּין נִקְרָאִים פְּאֵר. וְגַם אֵין לוֹבְשִׁין טַלִּית גָדוֹל, מִשּׁוּם דִּכְתִיב, בִּצַּע אִמְרָתוֹ, וּמְתַרְגְּמִינָן, בִּזַע פּוּרְפִירָא דִּיּלֵהּ. אֶלָּא לוֹבְשִׁין טַלִּית קָטָן בְּלֹא בְּרָכָה, וּמַשְׁכִּימִין קְצָת לְבֵית הַכְּנֶסֶת, וְאֵין מַדְלִיקִין נֵר תְּפִלָּה כְּלָל, וּמִתְפַּלְּלִין גַּם כֵּן בְּנַחַת וְדֶרֶךְ בֶּכִי, וְאוֹמְרִים מִזְמוֹר לְתוֹדָה. וּשְּׁלִיחַ הַצִבּוּר, בַּחֲזָרַת הַתְּפִלָּה אוֹמֵר עֲנֵנוּ בֵּין גּוֹאֵל לְרוֹפֵא, כְּמוֹ בְּכָל תַּעֲנִית צִבּוּר, וְאֵינוֹ אוֹמֵר בִּרְכַּת כֹּהֲנִים. וּלְאַחַר הַתְּפִלָּה אוֹמֵר חֲצִי קַדִּישׁ. אֵין אוֹמְרִים לֹא תַּחֲנוּן וְלֹא אֵל אֶרֶךְ אַפַּיִם מִשּׁוּם דְּאִקְּרִי מוֹעֵד. וּמוֹצִיאִין סֵפֶר תּוֹרָה וְקוֹרִין כִּי תוֹלִיד בָּנִים וְגוֹ' תְּלָתָא גַּבְרֵי. וְנָכוֹן שֶׁהָעוֹלֶה יֹאמַר בְּלַחַשׁ קֹדֶם הַבְּרָכָה, בָּרוּךְ דַּיַּן הָאֱמֶת. אַחַר קְרִיאַת הַתּוֹרָה אוֹמְרִים חֲצִי קַדִּישׁ, וּמַפְטִירִין אָסֹף אֲסִיפֵם בְּנִגּוּן אֵיכָה, וּמַחְזִירִין אֶת סֵּפֶר הַתּוֹרָה, וְיוֹשְׁבִים עַל הָאָרֶץ וְאוֹמְרִים קִינוֹת, וְיֵשׁ לְהַאֲרִיךְ בָּהֶן עַד סָמוךְ לַצָּהֳרָיִם. אַחַר כָּךְ אוֹמְרִים אַשְׁרֵי, וְאֵין אוֹמְרִים לַמְנַצֵּחַ, אֶלָּא וּבָא לְצִיּוֹן וְגוֹ', וּמְדַלְּגִין אֶת הַפָּסוק וַאֲנִי זֹאת וְגוֹ' לְפִי שֶׁהָיָה נִרְאֶה כִּמְקַיֵּם בְּרִית עַל הַקִּינוֹת. וְעוֹד, דְּלֹא שַׁיָּךְ לוֹמַר וַאֲנִי זֹאת בְּרִיתִי וְגוֹ' לֹא יָמוּשׁוּ מִפִּיךָ וְגוֹ' כֵּיוָן שֶׁהַכֹּל בְּטֵלִים וַאֲסוּרִים בְּדִבְרֵי תוֹרָה. אֲבָל בְּבֵית הָאָבֵל, בְּכָל הַשָּׁנָה חוּץ מִתִּשְׁעָה בְּאָב, אוֹמְרִים אוֹתוֹ, שֶׁאַף עַל גַב שֶׁהָאָבֵל בָּטֵל מִדִּבְרֵי תוֹרָה, הַמְנַחֲמִים אֵינָן בְּטֵלִין. וְאוֹמְרִים וְאַתָּה קָדוֹשׁ וְגוֹ' וְאוֹמְרִים קַדִּישׁ שָׁלֵם בְּדִלּוּג תִּתְקַבֵּל, עָלֵינוּ קַדִּישׁ יָתוֹם, וְאֵין אוֹמְרִים לֹא שִׁיר הַיִּחוּד וְלֹא שִׁיר שֶׁל יוֹם וְלֹא פִּטּוּם הַקְּטֹרֶת. וְנָכוֹן שֶׁכָּל אֶחָד יִקְרָא אַחַר כָּךְ מְגִלַּת אֵיכָה (תקנד תקנה תקנט).
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
תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן העולם הבא שנאמר הליכות עולם לו אל תקרי הליכות אלא הלכות (נדה ע"ג.)