{"id":81438,"date":"2026-07-22T13:21:08","date_gmt":"2026-07-22T10:21:08","guid":{"rendered":"https:\/\/sofrout.com\/?p=81438"},"modified":"2026-07-22T14:04:33","modified_gmt":"2026-07-22T11:04:33","slug":"why-dont-we-wear-tefillin-on-tisha-bav","status":"publish","type":"post","link":"https:\/\/sofrout.com\/en\/why-dont-we-wear-tefillin-on-tisha-bav\/","title":{"rendered":"Why Don\u2019t We Wear Tefillin on Tisha B\u2019Av?"},"content":{"rendered":"\n<!--\nSOFROUT.COM MASTER ARTICLE, ENGLISH VERSION\nPrimary keyword: why don\u2019t we wear tefillin on Tisha B\u2019Av\nSecondary keywords: tefillin Tisha B\u2019Av morning, tefillin on the Ninth of Av, tefillin at Mincha on Tisha B\u2019Av, Sephardic custom tefillin Tisha B\u2019Av, when to wear tefillin on Tisha B\u2019Av\nSEO title: Why Don\u2019t We Wear Tefillin on Tisha B\u2019Av?\nMeta description: Why do many communities wait until Mincha to wear tefillin on Tisha B\u2019Av? Sephardic halachah, the Jerusalem custom, the Ashkenazic practice, and a practical guide.\nSuggested slug: \/why-dont-we-wear-tefillin-on-tisha-bav\/\nFeatured image: https:\/\/sofrout.com\/wp-content\/uploads\/2026\/07\/ticha-beav-deuil-ruines-temple-jerusalem.png\n-->\n<style>\n.sft-tb{--ink:#26231f;--muted:#6f685f;--paper:#fbf9f5;--paper-2:#f4efe7;--line:#e5ddd0;--accent:#8b653c;--accent-dark:#654726;--night:#20242a;max-width:980px;margin:0 auto;color:var(--ink);font-size:18px;line-height:1.82;font-family:inherit}\n.sft-tb *{box-sizing:border-box}\n.sft-tb h2,.sft-tb h3{color:var(--ink);line-height:1.2;text-wrap:balance}\n.sft-tb section[id]{scroll-margin-top:90px}\n.sft-tb article,.sft-tb section{min-width:0}\n.sft-tb h2{font-size:clamp(30px,4vw,44px);letter-spacing:-.025em;margin:72px 0 24px}\n.sft-tb h3{font-size:clamp(23px,3vw,30px);margin:44px 0 16px}\n.sft-tb p{margin:0 0 22px}\n.sft-tb>section>p,.sft-tb>section>ol,.sft-tb>section>ul{max-width:820px}\n.sft-tb 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0}\n.sft-tb .sft-related a{display:flex;min-height:150px;flex-direction:column;justify-content:space-between;padding:22px;border:1px solid var(--line);border-radius:17px;background:linear-gradient(150deg,#fff,#f6f0e7);font-weight:800;text-decoration:none;box-shadow:0 8px 24px rgba(44,35,25,.05)}\n.sft-tb .sft-related small{color:var(--muted);font-weight:600}\n@media(max-width:720px){.sft-tb{font-size:17px;line-height:1.75}.sft-tb .sft-toc{padding:24px 21px}.sft-tb .sft-toc ol{columns:1}.sft-tb .sft-answer{padding:24px 22px}.sft-tb .sft-source-flow__grid,.sft-tb .sft-ruling-grid,.sft-tb .sft-related{grid-template-columns:1fr}.sft-tb .sft-source-flow__arrow{min-height:34px;transform:rotate(90deg)}.sft-tb .sft-cta{grid-template-columns:1fr;padding:25px 22px}.sft-tb .sft-cta__actions{justify-content:flex-start}.sft-tb h2{margin-top:58px}.sft-tb blockquote{padding-left:20px}}\n@media(prefers-reduced-motion:no-preference){.sft-tb a{transition:color .18s ease}}\n<\/style>\n\n<article class=\"sft-tb\">\n<header>\n<p class=\"sft-lead\">On Tisha B\u2019Av, many men do not wear tefillin at Shacharit and wait until Mincha. Yet this practice is not universal. The ancient custom of Jerusalem is specifically to wear them in the morning. To understand this apparent contradiction, we must return to the laws of mourning, to the word <em>pe\u2019er<\/em>, meaning \u201cglory\u201d or \u201cadornment,\u201d and to the different traditions recorded by the halachic authorities.<\/p>\n<figure class=\"sft-hero\"><img decoding=\"async\" src=\"https:\/\/sofrout.com\/wp-content\/uploads\/2026\/07\/ticha-beav-deuil-ruines-temple-jerusalem.png\" alt=\"A mourner sitting among the ruins of Jerusalem facing the destroyed Temple in a somber Tisha B\u2019Av atmosphere\" width=\"1536\" height=\"1024\" \/><figcaption>A scene of mourning and destruction evoking Tisha B\u2019Av, the loss of the Beit HaMikdash, and the pain of Jerusalem.<\/figcaption><\/figure>\n<\/header>\n<div class=\"sft-answer\"><strong>The answer in one minute<\/strong>Tefillin are called <em>pe\u2019er<\/em>, an adornment and a mark of glory. Tisha B\u2019Av is the national day of mourning for the destruction of the two Temples. Many communities therefore refrain from wearing this \u201cadornment\u201d during the most intense part of the mourning, in the morning, and put on tallit and tefillin at Mincha with the appropriate blessings. This is the custom recorded by Maran in the <em>Shulchan Aruch<\/em>, Orach Chaim 555:1.\n\nHowever, this is not a universal prohibition. The ancient custom of Jerusalem is to pray Shacharit wearing tallit and tefillin. Rav Ovadia Yosef writes that this custom is firmly grounded and should not be altered. Each person should therefore follow the established custom of his community and avoid creating two competing public practices in the same synagogue.<sup><a href=\"#source-1\">1<\/a><\/sup><\/div>\n<aside class=\"sft-note sft-note--warning\"><span class=\"sft-note__title\">The essential point<\/span>It is inaccurate simply to say, \u201cWe do not wear tefillin on Tisha B\u2019Av.\u201d Even in communities that do not wear them at Shacharit, they are generally worn at Mincha. In several Sephardic communities, especially according to the ancient Jerusalem custom, they are worn in the morning. The real question is when they should be worn, according to which custom, and why.<\/aside>\n<nav class=\"sft-toc\" aria-label=\"Table of contents\"><h2>Contents<\/h2><ol>\n<li><a href=\"#precise-answer\">The precise answer, a question of timing and custom<\/a><\/li>\n<li><a href=\"#tefillin-adornment\">Why are tefillin called <em>pe\u2019er<\/em>?<\/a><\/li>\n<li><a href=\"#national-mourning\">Tisha B\u2019Av and the status of a mourner<\/a><\/li>\n<li><a href=\"#rishonim\">The Geonim and Rishonim<\/a><\/li>\n<li><a href=\"#shulchan-aruch\">What the Shulchan Aruch rules<\/a><\/li>\n<li><a href=\"#sephardic-customs\">Sephardic customs<\/a><\/li>\n<li><a href=\"#jerusalem\">The ancient Jerusalem custom<\/a><\/li>\n<li><a href=\"#ashkenazic-custom\">The Ashkenazic custom<\/a><\/li>\n<li><a href=\"#mincha\">Why are tefillin put on at Mincha?<\/a><\/li>\n<li><a href=\"#practical-guide\">Practical guide<\/a><\/li>\n<li><a href=\"#rabbeinu-tam\">Rabbeinu Tam tefillin<\/a><\/li>\n<li><a href=\"#faq\">Frequently asked questions<\/a><\/li>\n<\/ol><\/nav>\n\n<section id=\"precise-answer\"><h2>1. The precise answer, a question of timing and custom<\/h2>\n<p>The familiar question, \u201cWhy don\u2019t we wear tefillin on Tisha B\u2019Av?\u201d suggests that the mitzvah disappears for the entire day. That is not what halachah says. Tisha B\u2019Av is neither Shabbat nor Yom Tov. In principle, it remains a day on which the mitzvah of tefillin applies. The <em>Shulchan Aruch<\/em> explicitly lists Tisha B\u2019Av among the days on which one is obligated to wear tefillin.<sup><a href=\"#source-2\">2<\/a><\/sup><\/p>\n<p>What changes in many communities is the time at which they are worn. The morning of Tisha B\u2019Av concentrates the most visible expressions of mourning. We sit on the ground or on a low seat, recite Kinot, and remain immersed in the destruction. In this setting, wearing the \u201cadornment\u201d is postponed until Mincha. Maran writes:<\/p>\n<blockquote><p class=\"sft-he\" lang=\"he\">\u05e0\u05d5\u05d4\u05d2\u05d9\u05dd \u05e9\u05dc\u05d0 \u05dc\u05d4\u05e0\u05d9\u05d7 \u05ea\u05e4\u05d9\u05dc\u05d9\u05df \u05d1\u05ea\u05e9\u05e2\u05d4 \u05d1\u05d0\u05d1 \u05e9\u05d7\u05e8\u05d9\u05ea&#8230; \u05d5\u05d1\u05de\u05e0\u05d7\u05d4 \u05de\u05e0\u05d9\u05d7\u05d9\u05dd \u05e6\u05d9\u05e6\u05d9\u05ea \u05d5\u05ea\u05e4\u05d9\u05dc\u05d9\u05df \u05d5\u05de\u05d1\u05e8\u05db\u05d9\u05dd \u05e2\u05dc\u05d9\u05d4\u05dd<\/p><p>\u201cThe custom is not to put on tefillin on the morning of Tisha B\u2019Av&#8230; At Mincha, one puts on tzitzit and tefillin and recites the blessings over them.\u201d<\/p><cite>Shulchan Aruch, Orach Chaim 555:1<\/cite><\/blockquote>\n<p>The decisive word is <em>nohagim<\/em>, \u201cthe custom is.\u201d The text codifies a strong and widely accepted custom, but the halachic history of the subject is older and more diverse. Some authorities held that tefillin should be worn in the morning because Tisha B\u2019Av should not be treated more severely than individual mourning, in which the tefillin restriction is limited to the first day. This approach explains the morning practices preserved in certain Sephardic communities.<sup><a href=\"#source-3\">3<\/a><\/sup><\/p>\n<h3>The Sephardic priority, preserve the established custom and avoid dispute<\/h3>\n<p>The <em>Yalkut Yosef<\/em> distinguishes between several practices. According to the ancient Jerusalem custom, Shacharit is prayed publicly with tallit and tefillin. Where the public custom is to wear them only at Mincha, it is recommended to put on Rashi tefillin at home beforehand and, for one who wears them daily, Rabbeinu Tam tefillin as well, and to recite the Shema while wearing them. They are then removed before joining the public service, and Rashi tefillin are worn again at Mincha with a blessing.<sup><a href=\"#source-1\">1<\/a><\/sup><\/p>\n<p>This second wearing at Mincha does not constitute an unnecessary repeated blessing. When a person removes his tefillin intending to put them on much later, at the afternoon service, he recites the blessing again according to the ruling cited here. Rav Yitzhak Yosef is also very clear about communal life. In one synagogue, part of the congregation should not act publicly in one way while another part acts in the opposite way. The community should agree on a single public practice and avoid forming opposing groups, taking into account the prohibition of <em>lo titgodedu<\/em>.<sup><a href=\"#source-1\">1<\/a><\/sup><\/p>\n<div class=\"sft-note\"><span class=\"sft-note__title\">In practice<\/span>Do not change the public rite of your synagogue on your own because of an article, even a well-sourced one. Follow the local custom and the guidance of the community rabbi. Halachah seeks here to preserve the mitzvah of tefillin, the integrity of the mourning, and the unity of the congregation.<\/div>\n<\/section>\n\n<section id=\"tefillin-adornment\"><h2>2. Why are tefillin called <em>pe\u2019er<\/em>, the \u201cadornment\u201d of Israel?<\/h2>\n<p>The best-known reason for not wearing tefillin at Shacharit on Tisha B\u2019Av is contained in one Hebrew word, <span class=\"sft-he\" lang=\"he\">\u05e4\u05b0\u05bc\u05d0\u05b5\u05e8<\/span>, <em>pe\u2019er<\/em>. It may be translated as adornment, glory, or a dignified ornament. This is not merely a poetic title later attached to tefillin. The word appears in a painful prophetic episode, and the Gemara derives a practical law of mourning from it.<sup><a href=\"#source-4\">4<\/a><\/sup><\/p>\n<h3>The verse in Yechezkel<\/h3>\n<p>In chapter 24 of Yechezkel, God tells the prophet that his wife will die. Yechezkel receives an exceptional command not to display the usual public signs of mourning. He is told:<\/p>\n<blockquote><p class=\"sft-he\" lang=\"he\">\u05d4\u05b5\u05d0\u05b8\u05e0\u05b5\u05e7 \u05d3\u05b9\u05bc\u05dd \u05de\u05b5\u05ea\u05b4\u05d9\u05dd \u05d0\u05b5\u05d1\u05b6\u05dc \u05dc\u05b9\u05d0\u05be\u05ea\u05b7\u05e2\u05b2\u05e9\u05b6\u05c2\u05d4 \u05e4\u05b0\u05bc\u05d0\u05b5\u05e8\u05b0\u05da\u05b8 \u05d7\u05b2\u05d1\u05d5\u05b9\u05e9\u05c1 \u05e2\u05b8\u05dc\u05b6\u05d9\u05da\u05b8<\/p><p>\u201cSigh in silence, do not observe mourning for the dead, bind your adornment upon yourself.\u201d<\/p><cite>Yechezkel 24:17<\/cite><\/blockquote>\n<p>In the plain meaning of the verse, <em>pe\u2019er<\/em> refers to a dignified headdress. Radak explains that a mourner ordinarily leaves his head uncovered, while Yechezkel was commanded to retain his head covering.<sup><a href=\"#source-5\">5<\/a><\/sup> The Sages reveal an additional halachic meaning, this \u201cadornment\u201d refers to tefillin. This does not erase the plain meaning of the verse. It is the Talmudic interpretation through which the verse becomes the source for the special status of tefillin during mourning.<\/p>\n<p>The reasoning is precise. If God had to command Yechezkel specifically to keep his adornment while withholding the normal rites of mourning, an ordinary mourner must normally refrain from wearing it. Otherwise, the command would contain nothing exceptional.<\/p>\n<h3>What the Gemara says<\/h3>\n<p>In tractate Sukkah, Rav teaches that a mourner remains obligated in the mitzvot of the Torah, with the exception of tefillin, because they are called <em>pe\u2019er<\/em>. The Gemara infers from the order given to Yechezkel, \u201cYou are required to wear them, but other mourners are exempt.\u201d It then limits this exemption to the first day of mourning, described by Scripture as a \u201cbitter day.\u201d<sup><a href=\"#source-6\">6<\/a><\/sup><\/p>\n<p>The same derivation appears in Moed Katan. It was later codified by Maran, an individual mourner does not wear tefillin on the first day of mourning.<sup><a href=\"#source-7\">7<\/a><\/sup><\/p>\n<aside class=\"sft-note\"><span class=\"sft-note__title\">Exemption does not mean devaluation<\/span>A mourner refrains from tefillin not because he is unworthy of wearing them or because the mitzvah has lost its holiness. Precisely because tefillin are a mark of glory, they are considered inconsistent with the first moment of mourning. Their absence becomes a language of loss.<\/aside>\n<h3>An adornment bearing the Name of God<\/h3>\n<p>The Gemara in Berachot also describes tefillin as a source of strength for Israel. Regarding the verse, \u201cAll the peoples of the earth will see that the Name of God is called upon you and they will fear you,\u201d Rabbi Eliezer HaGadol teaches, \u201cThis refers to the tefillin of the head.\u201d<sup><a href=\"#source-8\">8<\/a><\/sup><\/p>\n<p>The <em>tefillah shel rosh<\/em> is worn at the most visible place on the body. Yet it is not jewelry in a secular sense. Its beauty lies in making Israel\u2019s attachment to God visible. The restrained black of the boxes and straps, their carefully regulated form, and the hidden parchments within express dignity governed by Torah.<\/p>\n<p>From a sofer\u2019s perspective, this idea is tangible. On the outside, the box is closed, black, and silent. Inside, every letter must be present, distinct, and written in the required order. The true adornment of tefillin is therefore not decorative. It unites what is visible, the sign worn on the body, with what remains hidden, the words of Torah written on parchment.<\/p>\n<h3>Why this symbol is central to Tisha B\u2019Av<\/h3>\n<p>Tisha B\u2019Av applies several laws of individual mourning to the entire people. The Mishnah and Gemara teach that practices imposed upon a mourner apply on that day, including refraining from eating and drinking, washing, anointing, leather footwear, and marital relations.<sup><a href=\"#source-9\">9<\/a><\/sup> This comparison naturally raises the question of tefillin. If the entire people stands as a mourner before the destruction of the Temple, should it wear its adornment?<\/p>\n<p>Here lies the tension. On the one hand, tefillin remain a mitzvah of the day, and the individual mourner\u2019s exemption is limited. On the other hand, the morning of Tisha B\u2019Av is the most intense moment of national mourning. Some communities therefore remove the adornment at Shacharit and during Kinot and restore it at Mincha. Others retain the morning wearing, holding that the mourner\u2019s exemption should not be extended to the whole day of Tisha B\u2019Av.<\/p>\n<\/section>\n\n<section id=\"national-mourning\"><h2>3. Tisha B\u2019Av and the status of a mourner, a real but limited comparison<\/h2>\n<p>Two shortcuts must be avoided. The first says, \u201cTisha B\u2019Av is a day of mourning, therefore every law of shivah applies automatically.\u201d The second says, \u201cIt is merely a communal fast, therefore the laws of mourning are irrelevant.\u201d Both are too simple.<\/p>\n<p>The Gemara establishes a direct connection between Tisha B\u2019Av and personal mourning, but within a defined scope. Certain restrictions of the mourner become restrictions for all Israel, while other laws are not transferred in precisely the same form.<\/p>\n<h3>\u201cAll the practices of a mourner apply on Tisha B\u2019Av\u201d<\/h3>\n<blockquote><p class=\"sft-he\" lang=\"he\">\u05db\u05dc \u05de\u05e6\u05d5\u05ea \u05d4\u05e0\u05d5\u05d4\u05d2\u05d5\u05ea \u05d1\u05d0\u05d1\u05dc \u05e0\u05d5\u05d4\u05d2\u05d5\u05ea \u05d1\u05ea\u05e9\u05e2\u05d4 \u05d1\u05d0\u05d1<\/p><p>\u201cAll the practices that apply to a mourner apply on Tisha B\u2019Av.\u201d<\/p><cite>Talmud Bavli, Taanit 30a<\/cite><\/blockquote>\n<p>The baraita immediately specifies what it includes. Eating, drinking, anointing, wearing shoes, and marital relations are forbidden. It also limits ordinary Torah study. One may instead study subjects connected to mourning and destruction, including Iyov, Kinot, and painful passages in Yirmiyahu.<sup><a href=\"#source-10\">10<\/a><\/sup><\/p>\n<p>Tisha B\u2019Av is therefore not only a day of hunger. The fast engages the body, study, posture, and atmosphere of the day. Israel collectively takes the place of a mourner.<\/p>\n<h3>Why ordinary Torah study is limited<\/h3>\n<p>Torah study normally brings joy, as the verse says, \u201cThe precepts of God are upright, rejoicing the heart.\u201d Halachah therefore considers not only the technical category of a mitzvah, but also what that mitzvah expresses at a particular moment.<sup><a href=\"#source-11\">11<\/a><\/sup> The same is true of tefillin in communities that postpone them until Mincha. They do not become intrinsically forbidden or less holy. Their status as <em>pe\u2019er<\/em> is difficult to reconcile with the hours of greatest mourning.<\/p>\n<h3>The essential limit<\/h3>\n<p>The Gemara\u2019s statement does not mean that every detail of individual mourning is copied onto Tisha B\u2019Av. The day is not a miniature shivah. The fast itself, for example, has no general parallel throughout the seven days of personal mourning. Each rule must be examined through the Talmud, the Rishonim, and the accepted custom.<\/p>\n<p>The practice of sitting on the floor or on a low seat resembles individual mourning, but it is not maintained with the same severity all day. The <em>Shulchan Aruch<\/em> records sitting on the ground until Mincha, while other customs allow normal seating somewhat earlier.<sup><a href=\"#source-12\">12<\/a><\/sup><\/p>\n<h3>Is Tisha B\u2019Av comparable to the first day of mourning?<\/h3>\n<p>For an individual mourner, tefillin have a special status. The Gemara discusses when they are resumed, and the Rambam states that the mourner is exempt \u201con the first day only.\u201d Maran likewise rules that they are not worn on the first day and are resumed afterward according to the detailed laws of mourning.<sup><a href=\"#source-13\">13<\/a><\/sup><\/p>\n<p>But does Tisha B\u2019Av itself correspond to that first day? This is precisely where opinions diverge. Some see the day as concentrating the initial pain of national mourning, making the adornment inappropriate in the morning. Others argue that an old national mourning cannot be more severe than recent individual mourning. A third practical approach preserves both dimensions by avoiding tefillin during the public Shacharit and Kinot while wearing them privately beforehand or publicly at Mincha.<\/p>\n<\/section>\n\n<section id=\"rishonim\"><h2>4. The Geonim and Rishonim, why the early authorities describe different practices<\/h2>\n<p>The Gemara does not directly formulate our modern practical question, \u201cShacharit or Mincha?\u201d Detailed responses appear in the literature of the Geonim, and the Rishonim organize the sources around different understandings of mourning.<\/p>\n<h3>Rav Sheshna Gaon<\/h3>\n<p>A responsum attributed to Rav Sheshna Gaon states that tefillin may, and indeed should, be worn on Tisha B\u2019Av. His reasoning is based on individual mourning. If tefillin are resumed after the first day of a recent bereavement, all the more so should the mitzvah not be cancelled during an ancient mourning for the Temple. The responsum states that this was the practice of the two great Babylonian academies.<sup><a href=\"#source-14\">14<\/a><\/sup><\/p>\n<blockquote><p class=\"sft-he\" lang=\"he\">\u05d1\u05ea\u05e9\u05e2\u05d4 \u05d1\u05d0\u05d1 \u05d2\u05d5\u05e4\u05d5 \u05de\u05d5\u05ea\u05e8 \u05dc\u05d4\u05e0\u05d9\u05d7 \u05ea\u05e4\u05d9\u05dc\u05d9\u05df<\/p><p>\u201cOn Tisha B\u2019Av itself it is permitted to put on tefillin.\u201d<\/p><cite>Responsa of the Geonim, Shaarei Teshuvah 155<\/cite><\/blockquote>\n<p>Rav Hai Gaon is also cited as permitting tefillin on that day, and the Rashba associates this position with the Ramban\u2019s approach.<sup><a href=\"#source-15\">15<\/a><\/sup><\/p>\n<h3>Ramban, Tosafot, and Rosh<\/h3>\n<p>In <em>Torat HaAdam<\/em>, the Ramban writes explicitly that one is obligated in tefillin on Tisha B\u2019Av. Tosafot compare the day not to the full severity of the first day of mourning, but to the subsequent days when tefillin are resumed. The Rosh also records the obligatory view and resists treating Tisha B\u2019Av more strictly than the Talmudic sources warrant.<sup><a href=\"#source-16\">16<\/a><\/sup><\/p>\n<p>These authorities do not deny that tefillin are an adornment. They argue that the symbolism of mourning cannot by itself suspend a positive commandment for the whole day.<\/p>\n<h3>Maharam of Rothenburg and Rokeach<\/h3>\n<p>Another approach developed in European communities. Maharam of Rothenburg did not wear tefillin on Tisha B\u2019Av. The Rosh records this practice without adopting it as the universal conclusion. The Rokeach links the absence of the tallit to the verse in Eichah, \u201cHe tore His pavilion like a garden,\u201d and the absence of tefillin to the verse, \u201cHe cast down from heaven to earth the glory of Israel.\u201d Since Israel\u2019s glory was cast down, the adornment is not displayed during the darkest part of mourning.<sup><a href=\"#source-17\">17<\/a><\/sup><\/p>\n<aside class=\"sft-note\"><span class=\"sft-note__title\">Two distinct arguments<\/span>The legal argument asks whether Tisha B\u2019Av has the status of a mourner\u2019s first day. The symbolic argument asks whether the \u201cadornment of Israel\u201d should be displayed when that glory has fallen. Several authorities combine them, but they are not identical.<\/aside>\n<h3>Raavad, Rambam, and Meiri<\/h3>\n<p>The Raavad reports the prohibitive view and describes his own cautious practice, he did not wear tefillin and instead placed ashes at the place of tefillin. His personal conduct does not necessarily establish an uncontested prohibition for everyone.<sup><a href=\"#source-18\">18<\/a><\/sup><\/p>\n<p>The Rambam does not state a general prohibition. He writes that some sages would not wear the head tefillin on Tisha B\u2019Av. Maggid Mishneh understands that, according to strict law, they may be worn as on other days, while the Rambam describes a practice of heightened mourning. Meiri similarly records the non-wearing as a commendable custom of mourning without erasing the basis of the permissive position.<sup><a href=\"#source-19\">19<\/a><\/sup><sup><a href=\"#source-20\">20<\/a><\/sup><\/p>\n<h3>How these views led to the Mincha practice<\/h3>\n<p>The widespread practice of Mincha creates a careful balance. It preserves the removal of adornment during Shacharit, Eichah, and Kinot, then restores tefillin when the visible intensity of mourning begins to ease in the afternoon. The mitzvah is not abandoned, its performance is moved within the day.<sup><a href=\"#source-21\">21<\/a><\/sup><\/p>\n<\/section>\n\n<section id=\"shulchan-aruch\"><h2>5. What exactly does the Shulchan Aruch rule?<\/h2>\n<p>Two passages of Maran Rabbi Yosef Karo must be read together. In the general laws of tefillin, he states that one is obligated to wear tefillin on Tisha B\u2019Av. In the laws of the fast, he records the custom not to wear them at Shacharit and to wear them at Mincha with a blessing. These rulings do not contradict one another. The first establishes the obligation of the day, while the second regulates its timing according to the recorded custom.<sup><a href=\"#source-22\">22<\/a><\/sup><sup><a href=\"#source-23\">23<\/a><\/sup><\/p>\n<div class=\"sft-ruling-grid\"><div class=\"sft-ruling\"><small>Orach Chaim 38:6<\/small><strong>The obligation remains<\/strong><span class=\"sft-he\" lang=\"he\">\u05d1\u05ea\u05e9\u05e2\u05d4 \u05d1\u05d0\u05d1 \u05d7\u05d9\u05d9\u05d1\u05d9\u05df \u05d1\u05ea\u05e4\u05d9\u05dc\u05d9\u05df<\/span><p>\u201cOn Tisha B\u2019Av one is obligated in tefillin.\u201d The day is neither Shabbat nor Yom Tov and the mitzvah is not cancelled.<\/p><\/div><div class=\"sft-ruling sft-ruling--dark\"><small>Orach Chaim 555:1<\/small><strong>Custom determines the time<\/strong><p>According to the custom recorded there, tallit and tefillin are not worn at Shacharit. They are worn at Mincha with their blessings.<\/p><\/div><\/div>\n<h3>The first text, the obligation remains<\/h3>\n<p>Orach Chaim 38 distinguishes the first-day mourner, who is exempt, from Tisha B\u2019Av, about which Maran writes explicitly, \u201cOn Tisha B\u2019Av one is obligated in tefillin.\u201d This is the language of obligation, not merely permission. It follows the approach of the Ramban, Rosh, and other Rishonim.<sup><a href=\"#source-22\">22<\/a><\/sup><\/p>\n<p>This closes the door to a common mistake. Where the custom is not to wear tefillin at Shacharit, this does not mean one is exempt all day. One must arrange to wear them at the time accepted by the community.<\/p>\n<h3>The second text, the morning custom<\/h3>\n<p>In Orach Chaim 555, Maran uses the language of custom. One does not put on tefillin in the morning, does not wrap oneself in the tallit gadol, wears the tallit katan under one\u2019s clothing without a blessing, and at Mincha puts on tzitzit and tefillin with the blessings.<sup><a href=\"#source-23\">23<\/a><\/sup><\/p>\n<blockquote><p class=\"sft-he\" lang=\"he\">\u05d5\u05d1\u05de\u05e0\u05d7\u05d4 \u05de\u05e0\u05d9\u05d7\u05d9\u05dd \u05e6\u05d9\u05e6\u05d9\u05ea \u05d5\u05ea\u05e4\u05d9\u05dc\u05d9\u05df \u05d5\u05de\u05d1\u05e8\u05db\u05d9\u05dd \u05e2\u05dc\u05d9\u05d4\u05dd<\/p><p>\u201cAt Mincha, one puts on tzitzit and tefillin and recites the blessings over them.\u201d<\/p><cite>Shulchan Aruch, Orach Chaim 555:1<\/cite><\/blockquote>\n<aside class=\"sft-note sft-note--warning\"><span class=\"sft-note__title\">The accurate wording<\/span>It is better to say, \u201cAccording to many customs, tefillin are not worn on the morning of Tisha B\u2019Av and are worn at Mincha.\u201d Simply saying, \u201cTefillin are not worn on Tisha B\u2019Av,\u201d erases half of the ruling.<\/aside>\n<h3>Why can the obligation be fulfilled at Mincha?<\/h3>\n<p>The mitzvah of tefillin applies during the weekday daytime, but fulfilling it does not require wearing them uninterrupted throughout the day. A valid wearing during the day fulfills the mitzvah. Postponing them until Mincha therefore remains an actual performance of the mitzvah, with the prescribed blessings.<sup><a href=\"#source-25\">25<\/a><\/sup><\/p>\n<h3>Why specifically Mincha?<\/h3>\n<p>Maran states the time without elaborating on the reason. Magen Avraham explains the morning abstention through the status of tefillin as <em>pe\u2019er<\/em>. Later commentaries explain their return at Mincha through the easing of certain visible mourning practices and the first element of consolation that emerges within the destruction itself.<sup><a href=\"#source-27\">27<\/a><\/sup><\/p>\n<p>Mishnah Berurah records two explanations. According to one, the Temple began to burn then, and divine anger was poured out upon wood and stone rather than upon Israel. According to another, restoring the adornment expresses that consolation already begins within the day of mourning. These explanations illuminate the custom but are not Maran\u2019s own wording.<\/p>\n<h3>Reciting Shema without tefillin<\/h3>\n<p>The Gemara compares one who recites Shema without tefillin to one who bears false testimony against himself, because he says, \u201cYou shall bind them,\u201d while not performing the command. The commentaries explain that this criticism particularly concerns disregard or rejection of the mitzvah. One who follows a recognized mourning custom and intends to wear tefillin later that day is not abandoning the obligation.<sup><a href=\"#source-26\">26<\/a><\/sup><\/p>\n<p>Nevertheless, to recite Shema in its fullest form, the <em>Yalkut Yosef<\/em> recommends that in communities where the public Shacharit is prayed without tefillin, each person should put them on at home after Birkot HaTorah, recite Shema, remove them before joining the service, and then wear Rashi tefillin again at Mincha with a blessing.<sup><a href=\"#source-1\">1<\/a><\/sup><\/p>\n<\/section>\n\n<section id=\"sephardic-customs\"><h2>6. Sephardic customs, why the community matters more than a national label<\/h2>\n<p>There is no single Sephardic custom regarding tefillin on Tisha B\u2019Av. Some communities wear tallit and tefillin during Shacharit. Some put them on privately at home for Shema, then pray publicly without them and wear them again at Mincha. Others wait until Mincha even in private. Rav Ovadia Yosef and the <em>Yalkut Yosef<\/em> explicitly recognize this diversity while assigning special weight to the ancient custom of Jerusalem.<sup><a href=\"#source-1\">1<\/a><\/sup><\/p>\n<aside class=\"sft-note sft-note--warning\"><span class=\"sft-note__title\">Avoid geographic shortcuts<\/span>Statements such as \u201cMoroccans always do this\u201d or \u201call Iraqi Jews do that\u201d are often too broad. A single country may contain several cities, families, synagogues, and rabbinic traditions. The practices below are documented traditions, not substitutes for the custom actually transmitted in a specific congregation.<\/aside>\n<h3>Jerusalem and Beit El<\/h3>\n<p>The ancient Jerusalem custom is to pray Shacharit publicly with tallit and tefillin. It is particularly associated with the kabbalistic tradition of Beit El and the Rashash, Rabbi Shalom Sharabi. Kaf HaChaim records this practice, and Rav Ovadia Yosef gives it strong halachic support. He writes that it is founded upon great authorities and should not be changed. In some accounts, the tefillin are removed after the Amidah or before Kinot. The exact point of removal depends on the established synagogue rite.<sup><a href=\"#source-28\">28<\/a><\/sup><\/p>\n<p>The <em>Yalkut Yosef<\/em> goes beyond merely tolerating this custom and praises communities that restore it. Yet this does not authorize an individual to cause division in a synagogue whose public custom is Mincha. The same source requires one coordinated public practice.<sup><a href=\"#source-1\">1<\/a><\/sup><\/p>\n<h3>Baghdad according to Ben Ish Chai<\/h3>\n<p>Rabbi Yosef Chaim of Baghdad describes an intermediate arrangement. In the morning, a man puts on tallit and tefillin at home and recites Shema while wearing them. He then removes them and goes to the synagogue for Shacharit without tallit and tefillin. Ben Ish Chai criticizes leaving tefillin entirely until Mincha. The private morning wearing preserves the mitzvah and the connection between Shema and tefillin while maintaining the public atmosphere of mourning.<sup><a href=\"#source-29\">29<\/a><\/sup><\/p>\n<h3>Morocco according to Rav Shalom Messas<\/h3>\n<p>In <em>Shemesh U\u2019Magen<\/em>, Rav Shalom Messas strongly defends the Moroccan tradition of not wearing tallit and tefillin in the morning and wearing them at Mincha. He rejects using the call to \u201crestore the ancient crown\u201d as a reason to erase a custom inherited from one\u2019s fathers. For him, that custom is itself a living Torah tradition rooted in the status of tefillin as <em>pe\u2019er<\/em> and in generations of communal practice.<sup><a href=\"#source-30\">30<\/a><\/sup><\/p>\n<p>He is also more restrictive than the <em>Yalkut Yosef<\/em> regarding a private morning wearing. In the Moroccan framework he defends, such a practice is reserved for one genuinely following the way of the kabbalists, not for anyone who independently wishes to change his custom.<\/p>\n<h3>Aleppo and communities combining private morning wearing with public Mincha<\/h3>\n<p>The practice of putting on tefillin at home before Shacharit is also attested in contemporary traditions of Aram Tzova. One wears tallit and tefillin privately, recites Shema, joins a public Shacharit without them, and wears them again at Mincha. This is the same structure recommended by Rav Ovadia Yosef for communities that retain Maran\u2019s public Mincha practice.<sup><a href=\"#source-31\">31<\/a><\/sup><\/p>\n<h3>When one does not know one\u2019s custom<\/h3>\n<ol><li><strong>Ask before the fast<\/strong> whether the congregation wears tefillin at Shacharit or Mincha.<\/li><li><strong>Specify your family background<\/strong> and, when known, your father\u2019s practice. \u201cSephardic\u201d or \u201cNorth African\u201d is not always precise enough.<\/li><li><strong>Do not improvise publicly<\/strong> against the synagogue\u2019s practice. Communal unity is itself halachically significant.<sup><a href=\"#source-33\">33<\/a><\/sup><\/li><li><strong>Prepare for Mincha<\/strong> when that is the local custom. Bring the tefillin and arrive early enough to wear them calmly.<\/li><\/ol>\n<p><em>Or LeTzion<\/em> recognizes that some communities wear them at Shacharit and others at Mincha and that each should preserve its custom. At the same time, it states a preference for the morning practice. This preference does not authorize an individual to oppose the public order of his synagogue.<sup><a href=\"#source-33\">33<\/a><\/sup><\/p>\n<\/section>\n\n<section id=\"jerusalem\"><h2>7. The ancient Jerusalem custom according to Rav Ovadia Yosef<\/h2>\n<p>When Rav Ovadia Yosef defends wearing tefillin at Shacharit on Tisha B\u2019Av, he is not creating an innovation. In <em>Yechaveh Daat<\/em> II, responsum 67, he gathers testimony showing that this practice existed in Jerusalem decades before the publication of the <em>Shulchan Aruch<\/em>, was preserved by the kabbalists of Beit El, and later spread to many Sephardic synagogues in the city.<sup><a href=\"#source-34\">34<\/a><\/sup><\/p>\n<h3>A testimony dated 5269<\/h3>\n<p>Rav Ovadia cites a testimony reproduced in <em>Chaim VaChesed<\/em> by Rav Chaim Yitzhak Mussafia, preserving rulings of Jerusalem rabbis dated 5269, corresponding to 1508\u20131509. He understands this document as attesting that the Jews of Jerusalem prayed Shacharit on Tisha B\u2019Av wearing tefillin as on other days. It also states that Rabbeinu Yitzhak Abuhav removed them immediately after the Amidah, before Kinot.<sup><a href=\"#source-35\">35<\/a><\/sup><\/p>\n<p>The date is significant. It predates the publication of the <em>Shulchan Aruch<\/em>, allowing Rav Ovadia to present the morning wearing not as a later reaction against Maran, but as an ancient local custom that Maran\u2019s codification did not intend to abolish.<\/p>\n<h3>Beit El, a public communal practice<\/h3>\n<p><em>Chesed LaAlafim<\/em> testifies that the Jerusalem kabbalists who followed the Ari and the Rashash wore both Rashi and Rabbeinu Tam tefillin at Shacharit in the Beit El congregation. Kaf HaChaim confirms this practice and notes that other synagogues adopted it as well.<sup><a href=\"#source-36\">36<\/a><\/sup><\/p>\n<p>This was not merely a private practice of a few individuals at home. In Beit El, it was a visible communal rite. That collective dimension is precisely what gives it the status of a synagogue custom rather than a personal preference.<\/p>\n<h3>Did the custom prevail throughout Jerusalem?<\/h3>\n<p>No. Rav Ovadia cites <em>Kiryat Chana David<\/em>, which describes the spread of the morning practice in the synagogues and study halls of Jerusalem\u2019s newer neighborhoods. He also mentions older synagogues in the Old City that continued to follow Orach Chaim 555 and waited until Mincha. The Rabban Yochanan ben Zakkai synagogue is cited as preserving this other tradition.<sup><a href=\"#source-37\">37<\/a><\/sup><\/p>\n<p>It would therefore be inaccurate to write, \u201cEveryone in Jerusalem always wore tefillin in the morning.\u201d The careful formulation is that Jerusalem possesses an ancient, widely attested custom of wearing them at Shacharit, while some Jerusalem congregations maintained the Mincha custom.<\/p>\n<h3>May an individual adopt the Jerusalem custom alone?<\/h3>\n<p>Not publicly against the rite of his synagogue. The <em>Yalkut Yosef<\/em> praises restoration of the custom within an appropriate communal framework, but in the same passage requires the congregation to act together and avoid two visible, competing practices. One who prays in a synagogue where everyone waits until Mincha should not arrive alone in tallit and tefillin in the name of Jerusalem. He should consult the local rabbi and follow the arrangement adopted by the congregation.<sup><a href=\"#source-38\">38<\/a><\/sup><\/p>\n<div class=\"sft-answer\"><strong>Rav Ovadia Yosef\u2019s conclusion<\/strong>Praying Shacharit on Tisha B\u2019Av with tallit and tefillin is an ancient and firmly grounded custom of Jerusalem. Those who follow it should preserve it. Where the community waits until Mincha, that custom is also maintained, and one may follow the private morning practice described by the <em>Yalkut Yosef<\/em>. In every case, the synagogue should not be divided.<\/div>\n<\/section>\n\n<section id=\"ashkenazic-custom\"><h2>8. The Ashkenazic custom, why tefillin are generally postponed until Mincha<\/h2>\n<p>In the great majority of Ashkenazic communities, the public practice is straightforward. At Shacharit on Tisha B\u2019Av, neither tallit gadol nor tefillin is worn. At Mincha, both are worn with their blessings. This follows the wording of the <em>Shulchan Aruch<\/em>, Orach Chaim 555:1. The Rema adds no divergent Ashkenazic custom here, and the major Ashkenazic summaries present this as the accepted practice.<sup><a href=\"#source-39\">39<\/a><\/sup><\/p>\n<p>Ashkenazim do not cancel the mitzvah. They postpone its public performance until Mincha. The delay is not caused by fasting alone, since tefillin are normally worn on other public fasts. It is the exceptional mourning of Tisha B\u2019Av and the status of tefillin as <em>pe\u2019er<\/em> that explain their absence from the morning service.<\/p>\n<h3>At Mincha<\/h3>\n<p>At Mincha, one wraps oneself in the tallit and puts on tefillin with the usual blessings. This restoration accompanies the gradual easing of certain external signs of mourning. Mishnah Berurah, citing the Vilna Gaon, also links this time to the beginning of the Temple\u2019s burning. Paradoxically, the outpouring of divine anger upon wood and stone already contained an element of mercy toward Israel. Another explanation is that restoring the adornment expresses hope for consolation on the very day of destruction.<sup><a href=\"#source-41\">41<\/a><\/sup><\/p>\n<h3>Rabbeinu Tam according to Ashkenazic authorities<\/h3>\n<p>Mishnah Berurah states that one who wears Rabbeinu Tam tefillin every day should also wear them at Mincha on Tisha B\u2019Av. Aruch HaShulchan records a different practice and prefers not to wear Rabbeinu Tam tefillin that day, while acknowledging that some do. An Ashkenazic reader should therefore follow his established practice and rabbinic guidance.<sup><a href=\"#source-41\">41<\/a><\/sup><\/p>\n<\/section>\n\n<section id=\"mincha\"><h2>9. Why are tefillin put on at Mincha?<\/h2>\n<p>Waiting until Mincha does not mean that Tisha B\u2019Av has ended. The fast and its prohibitions continue until nightfall. What changes is the visible expression of mourning. After the heart of the morning Kinot and lamentations, certain outward signs begin to ease. The <em>Shulchan Aruch<\/em> expresses this transition by prescribing tallit and tefillin at Mincha with blessings.<sup><a href=\"#source-23\">23<\/a><\/sup><\/p>\n<h3>Consolation begins within mourning itself<\/h3>\n<p>Mishnah Berurah records two complementary approaches. According to the Vilna Gaon, the afternoon recalls when fire was set to the Temple. Yet the fact that divine anger was poured out upon wood and stone contains a form of mercy toward Israel. According to another explanation, restoring the \u201cadornment\u201d demonstrates that consolation begins symbolically on the very day of destruction.<sup><a href=\"#source-41\">41<\/a><\/sup><sup><a href=\"#source-42\">42<\/a><\/sup><\/p>\n<p>The gesture holds both truths together. In the morning, the absence of tefillin gives bodily form to the loss of <em>pe\u2019er<\/em>. At Mincha, their return affirms that the covenant between God and Israel remains intact. The black boxes do not erase the pain. They place it within a loyalty that survives destruction.<\/p>\n<aside class=\"sft-note\"><span class=\"sft-note__title\">Meaning never replaces the rule<\/span>These explanations illuminate the custom, but they do not allow a person to choose his own time. One who follows the Shacharit custom wears them in the morning. One whose community waits until Mincha wears them at that service.<\/aside>\n<\/section>\n\n<section id=\"practical-guide\"><h2>10. What should one do in practice?<\/h2>\n<p>The most important preparation should take place before the fast. Verify the custom of your synagogue. Ask whether tallit and tefillin are worn at Shacharit, at Mincha, or whether a private wearing is recommended before the public service. Mention your family background to the rabbi, since a general label such as \u201cSephardic\u201d does not always identify the precise custom.<sup><a href=\"#source-1\">1<\/a><\/sup><sup><a href=\"#source-33\">33<\/a><\/sup><\/p>\n<ol class=\"sft-checklist\"><li><strong>Before the fast:<\/strong> ask the rabbi or knowledgeable synagogue official what the congregation\u2019s public custom is.<\/li><li><strong>Prepare your bag:<\/strong> tallit, Rashi tefillin and, if you wear them daily, Rabbeinu Tam tefillin.<\/li><li><strong>If the congregation follows the Shacharit custom:<\/strong> wear them with the usual blessings according to the local rite, and remove them at the point prescribed by that rite.<\/li><li><strong>If the congregation waits until Mincha:<\/strong> follow any private morning wearing directed by your halachic authority, then wear tallit and tefillin at Mincha with blessings.<\/li><li><strong>During the wearing:<\/strong> proceed calmly as on an ordinary weekday, according to your siddur. There is no additional blessing unique to Tisha B\u2019Av.<\/li><li><strong>Special circumstances:<\/strong> illness, late arrival, travel, forgetfulness, or attending a synagogue of another rite should be discussed with a rabbi.<\/li><\/ol>\n<figure class=\"sft-visual\"><div class=\"sft-visual__frame\"><img decoding=\"async\" src=\"https:\/\/sofrout.com\/wp-content\/uploads\/2026\/07\/pose-tefilines-av.png\" alt=\"A worshipper preparing his tallit and tefillin before Mincha on Tisha B\u2019Av\" width=\"1600\" height=\"900\" \/><\/div><figcaption>Preparing tallit and tefillin in advance allows the mitzvah to be fulfilled calmly and respectfully at Mincha.<\/figcaption><\/figure>\n<aside class=\"sft-note sft-note--warning\"><span class=\"sft-note__title\">Three mistakes to avoid<\/span>Do not conclude that tefillin are forbidden all day. Do not recite an additional blessing because the day is special. Do not independently create a public practice that differs from the synagogue\u2019s rite.<\/aside>\n<p>For a review of the placement of the shel yad and shel rosh, see our <a href=\"https:\/\/sofrout.com\/lois-et-explications-sur-la-pose-des-tefilines\/\">guide to putting on tefillin<\/a>. Left-handed, ambidextrous, and cross-dominant readers may consult our <a href=\"https:\/\/sofrout.com\/en\/which-arm-wear-tefillin-left-handed\/\">guide to choosing the correct arm<\/a>.<\/p>\n<\/section>\n\n<section id=\"rabbeinu-tam\"><h2>11. What about Rabbeinu Tam tefillin?<\/h2>\n<p>According to the <em>Yalkut Yosef<\/em>, one who wears Rabbeinu Tam tefillin every day also wears them on Tisha B\u2019Av at the time prescribed by his custom and according to his ordinary rules of blessing. In the ancient practice of Beit El and Jerusalem, both Rashi and Rabbeinu Tam tefillin are reported at Shacharit. According to the Mincha custom, Mishnah Berurah states that one who wears them daily should wear them at Mincha as well.<sup><a href=\"#source-28\">28<\/a><\/sup><sup><a href=\"#source-36\">36<\/a><\/sup><sup><a href=\"#source-41\">41<\/a><\/sup><\/p>\n<p>This is not universal among Ashkenazic authorities, since Aruch HaShulchan records a different practice. Tisha B\u2019Av is not the occasion to begin wearing Rabbeinu Tam tefillin independently. One who does not normally wear them should consult his rabbi.<\/p>\n<\/section>\n\n<section id=\"faq\"><h2>Frequently asked questions<\/h2><div class=\"sft-faq\">\n<details open><summary>Are tefillin worn on Tisha B\u2019Av?<\/summary><p>Yes. In many communities they are worn at Mincha with a blessing. According to the ancient Jerusalem custom and certain Sephardic traditions, they are worn at Shacharit. One should follow the established custom of one\u2019s community.<\/p><\/details>\n<details><summary>Why do many people not wear them in the morning?<\/summary><p>Tefillin are called <em>pe\u2019er<\/em>, an adornment. Many communities remove this adornment during the most intense part of mourning and restore it at Mincha.<\/p><\/details>\n<details><summary>What is the Sephardic custom?<\/summary><p>There is no single Sephardic practice. The ancient Jerusalem custom wears tallit and tefillin at Shacharit. Other communities follow the practice codified by Maran and wear them publicly at Mincha. In this second setting, the <em>Yalkut Yosef<\/em> recommends a private morning wearing with Shema.<\/p><\/details>\n<details><summary>Are the blessings recited at Mincha?<\/summary><p>Yes. According to the ruling of the <em>Shulchan Aruch<\/em>, tallit and tefillin are worn at Mincha with their usual blessings.<\/p><\/details>\n<details><summary>Are Rabbeinu Tam tefillin also worn?<\/summary><p>According to the <em>Yalkut Yosef<\/em> and Mishnah Berurah, one who wears them daily also wears them on Tisha B\u2019Av at the time corresponding to his custom. Some Ashkenazic authorities record a different practice.<\/p><\/details>\n<details><summary>What if my synagogue follows a different custom from my family?<\/summary><p>Do not create two competing public practices. Explain your family tradition to the rabbi before the fast, and he will advise how to preserve your personal custom while respecting the unity of the minyan.<\/p><\/details>\n<\/div>\n<div class=\"sft-answer\"><strong>The conclusion in one sentence<\/strong>Tefillin do not disappear on Tisha B\u2019Av. Depending on the custom, their adornment is worn at Shacharit or restored at Mincha, always with fidelity to halachah and communal unity.<\/div>\n<\/section>\n\n<div class=\"sft-cta\"><div><strong>A question about your tefillin?<\/strong><p>Placement, straps, boxes, or inspection, speak directly with a Sofer STaM.<\/p><\/div><div class=\"sft-cta__actions\"><a class=\"sft-btn\" href=\"https:\/\/sofrout.com\/en\/contact\/\">Contact the workshop<\/a><a class=\"sft-btn sft-btn--ghost\" href=\"https:\/\/sofrout.com\/en\/comment-bien-choisir-ses-tefilines\/\">Choose your tefillin<\/a><\/div><\/div>\n\n<section class=\"sft-sources\"><h3>Main sources<\/h3><ol>\n<li id=\"source-1\"><em>Yalkut Yosef, Hilchot Tisha B\u2019Av<\/em>, siman 555, paragraphs 1\u20132; Rav Ovadia Yosef, <em>Yechaveh Daat<\/em> II, responsum 67, and VI, responsum 2; <em>Chazon Ovadia, Arba Ta\u2019aniyot<\/em>, laws of Tisha B\u2019Av; <em>Halichot Olam<\/em> II.<\/li>\n<li id=\"source-2\"><em>Shulchan Aruch<\/em>, Orach Chaim 38:6.<\/li>\n<li id=\"source-3\">Rosh, Taanit IV:37; see the discussion in <em>Yechaveh Daat<\/em> II:67.<\/li>\n<li id=\"source-4\">Yechezkel 24:15\u201318, especially verse 17.<\/li>\n<li id=\"source-5\">Radak on Yechezkel 24:17.<\/li>\n<li id=\"source-6\">Talmud Bavli, Sukkah 25a\u201325b; see also Berachot 11a.<\/li>\n<li id=\"source-7\">Talmud Bavli, Moed Katan 15a; <em>Shulchan Aruch<\/em>, Yoreh Deah 388:1.<\/li>\n<li id=\"source-8\">Talmud Bavli, Berachot 6a, on Devarim 28:10.<\/li>\n<li id=\"source-9\">Mishnah and Talmud Bavli, Taanit 30a.<\/li>\n<li id=\"source-10\">Talmud Bavli, Taanit 30a; <em>Shulchan Aruch<\/em>, Orach Chaim 554:1\u20132.<\/li>\n<li id=\"source-11\">Tehillim 19:9; Taanit 30a; <em>Shulchan Aruch<\/em>, Orach Chaim 554:1.<\/li>\n<li id=\"source-12\">Tur, Orach Chaim 555; <em>Shulchan Aruch<\/em>, Orach Chaim 559:3.<\/li>\n<li id=\"source-13\">Talmud Bavli, Moed Katan 21a; Rambam, Hilchot Avel 4:9; <em>Shulchan Aruch<\/em>, Orach Chaim 38:5 and Yoreh Deah 388:1.<\/li>\n<li id=\"source-14\"><em>Teshuvot HaGeonim, Shaarei Teshuvah<\/em>, responsum 155, attributed to Rav Sheshna Gaon.<\/li>\n<li id=\"source-15\"><em>Teshuvot HaRashba<\/em> V:214; Ramban, <em>Torat HaAdam<\/em>, Shaar HaAvel.<\/li>\n<li id=\"source-16\">Tosafot on Moed Katan 21b; Rosh, Taanit IV:37.<\/li>\n<li id=\"source-17\">Maharam of Rothenburg, <em>Hilchot Semachot<\/em> 51, cited by Rosh; Rokeach 310, on Eichah 2:6 and 2:1.<\/li>\n<li id=\"source-18\">Raavad, <em>Tamim Deim<\/em> 40.<\/li>\n<li id=\"source-19\">Rambam, Hilchot Taaniyot 5:11; Maggid Mishneh ad loc.<\/li>\n<li id=\"source-20\">Meiri, <em>Beit HaBechirah<\/em>, Taanit 30a.<\/li>\n<li id=\"source-21\"><em>Shulchan Aruch<\/em>, Orach Chaim 38:6 and 555:1.<\/li>\n<li id=\"source-22\"><em>Shulchan Aruch<\/em>, Orach Chaim 38:6; Beit Yosef, Orach Chaim 38.<\/li>\n<li id=\"source-23\"><em>Shulchan Aruch<\/em>, Orach Chaim 555:1.<\/li>\n<li id=\"source-25\"><em>Shulchan Aruch<\/em>, Orach Chaim 30 and 555:1.<\/li>\n<li id=\"source-26\">Talmud Bavli, Berachot 14b; Meiri ad loc.; Rema MiPano, <em>Alfasi Zuta<\/em>, Berachot 14b.<\/li>\n<li id=\"source-27\">Magen Avraham, Orach Chaim 555:1; Mishnah Berurah 555:1\u20133.<\/li>\n<li id=\"source-28\">Kaf HaChaim, Orach Chaim 555:4; <em>Chesed LaAlafim<\/em>, Orach Chaim 38:3; Rav Ovadia Yosef, <em>Yechaveh Daat<\/em> II:67; <em>Chazon Ovadia, Arba Ta\u2019aniyot<\/em>.<\/li>\n<li id=\"source-29\">Ben Ish Chai, first year, Parashat Devarim, paragraph 25.<\/li>\n<li id=\"source-30\">Rav Shalom Messas, <em>Shemesh U\u2019Magen<\/em> II, Orach Chaim, responsum 6; related responsum in volume III, responsum 7, subject to the numbering of the edition used.<\/li>\n<li id=\"source-31\">Documented study of the contemporary Aram Tzova custom; <em>Yalkut Yosef<\/em>, siman 555, paragraph 1.<\/li>\n<li id=\"source-33\"><em>Or LeTzion<\/em> III, chapter 29, question 22; <em>Yalkut Yosef<\/em>, siman 555, paragraph 1.<\/li>\n<li id=\"source-34\">Rav Ovadia Yosef, <em>Yechaveh Daat<\/em> II:67; <em>Chazon Ovadia, Arba Ta\u2019aniyot<\/em>; <em>Halichot Olam<\/em> II.<\/li>\n<li id=\"source-35\"><em>Chaim VaChesed<\/em> by Rav Chaim Yitzhak Mussafia, collection of rulings of Jerusalem rabbis dated 5269, cited in <em>Yechaveh Daat<\/em> II:67.<\/li>\n<li id=\"source-36\"><em>Chesed LaAlafim<\/em>, Orach Chaim 38:3; Kaf HaChaim, Orach Chaim 555:4.<\/li>\n<li id=\"source-37\"><em>Kiryat Chana David<\/em> II, cited and discussed in <em>Yechaveh Daat<\/em> II:67.<\/li>\n<li id=\"source-38\"><em>Yalkut Yosef, Hilchot Tisha B\u2019Av<\/em>, siman 555, paragraphs 1\u20132.<\/li>\n<li id=\"source-39\"><em>Shulchan Aruch<\/em>, Orach Chaim 555:1; Mishnah Berurah 555:1\u20132; <em>Chayei Adam<\/em> 135:18.<\/li>\n<li id=\"source-41\">Mishnah Berurah, siman 555; Aruch HaShulchan, Orach Chaim 555.<\/li>\n<li id=\"source-42\">Talmud Bavli, Taanit 29a.<\/li>\n.<\/p><\/section>\n<\/article>\n","protected":false},"excerpt":{"rendered":"<p>On Tisha B\u2019Av, many men do not wear tefillin at Shacharit and wait until Mincha. Yet this practice is not universal. The ancient custom of Jerusalem is specifically to wear them in the morning. To understand this apparent contradiction, we must return to the laws of mourning, to the word pe\u2019er, meaning \u201cglory\u201d or \u201cadornment,\u201d&#8230;<\/p>\n","protected":false},"author":1,"featured_media":81432,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_kad_post_transparent":"","_kad_post_title":"","_kad_post_layout":"","_kad_post_sidebar_id":"","_kad_post_content_style":"","_kad_post_vertical_padding":"","_kad_post_feature":"","_kad_post_feature_position":"","_kad_post_header":false,"_kad_post_footer":false,"_kad_post_classname":"","footnotes":""},"categories":[1153,1929],"tags":[2505,2506,2513,2512,2511,2521,1922,2515,2508,1926,2519,2507,1950,2323,2518,1932,2510,2509],"class_list":["post-81438","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-holidays","category-tefillin","tag-9-beav","tag-beit-hamikdash","tag-beth-hamikdach","tag-chaharit","tag-destruction-du-temple","tag-deuil-de-jerusalem","tag-halacha","tag-halakha-sefarade","tag-jerusalem-custom","tag-judaism","tag-minha","tag-mincha","tag-rav-ovadia-yossef-en","tag-sofer-stam","tag-tefilines-a-ticha-beav","tag-tefillin","tag-tisha-bav","tag-yalkut-yosef"],"acf":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v28.1 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Why Don\u2019t We Wear Tefillin on Tisha B\u2019Av? - Sofrout.com<\/title>\n<meta name=\"description\" content=\"Why do many communities wait until Mincha to wear tefillin on Tisha B\u2019Av? 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