Question: What are the principal prohibitions observed on Tisha B'Av, and why is Torah study restricted on this day? Are there any exceptions according to Halakhah?
RAMI: Tisha B'Av is the saddest day of the Jewish calendar, commemorating the destruction of both the First and Second Batei Mikdash, together with many other national tragedies. The observance of the day combines the laws of a public fast with many of the practices associated with mourning.
Halakhah recognises five principal afflictions (חמשה עינויים) which are observed from sunset at the beginning of Tisha B'Av until nightfall at its conclusion:
- Refraining from eating and drinking.
- Refraining from washing or bathing for pleasure.
- Refraining from applying oils, creams, lotions, or similar substances for pleasure.
- Refraining from wearing leather footwear.
- Refraining from marital relations.
These restrictions parallel those observed on Yom HaKippurim, although the underlying purpose differs: Yom Kippur is a day of atonement, whereas Tisha B'Av is a day of national mourning.
In addition, the Sages prohibited the study of most Torah on Tisha B'Av because "the precepts of Hashem gladden the heart" (Tehillim 19:9). Since the day is devoted to grief over the destruction of Jerusalem and the exile of the Jewish people, one limits Torah study to subjects appropriate to mourning.
Permitted study generally includes:
- Megillat Eichah (Lamentations).
- The Book of Iyov (Job).
- The sections of Yirmeyahu dealing with the destruction.
- The Talmudic passages concerning the destruction of the Batei Mikdash and the laws of mourning.
- Halakhot relating to Tisha B'Av and mourning.
- Ethical works (Mussar) that inspire repentance, humility, and self-examination.
Regarding washing, one should not bathe or wash for pleasure. Upon rising in the morning, Netilat Yadayim is performed only up to the knuckles, and the blessing is recited as usual. The same applies after using the lavatory. If a part of the body has become genuinely dirty, or there is a medical need, washing that area is permitted because the prohibition applies only to washing for enjoyment.
Brushing one's teeth is more nuanced than is sometimes presented. The general custom is to avoid it on Tisha B'Av. However, many halakhic authorities permit brushing or rinsing where there is significant discomfort, concerns about oral health, or severe bad breath, provided great care is taken not to swallow water. One should follow the custom of one's community and the guidance of one's Rav.
Likewise, the statement that "work is forbidden on Tisha B'Av" requires clarification. Unlike Shabbat or Yom Tov, there is no universal prohibition against all work. Rather, the Sages discouraged engaging in work that distracts from mourning, particularly during the morning. The widespread custom is to refrain from ordinary business and labour until chatzot (halakhic midday), after which work may be performed when necessary. Local customs differ, and one should follow the practice of one's community.
Similarly, preparing food for after the fast is generally postponed until after chatzot so that one's attention remains focused on the day's mourning rather than on the meal that will follow.
Finally, the exact time when Tisha B'Av ends varies from place to place each year. One should always consult a reliable local Jewish calendar for the correct time in one's location.
Tisha B'Av is not simply a day of personal deprivation. Its purpose is to awaken the Jewish people to remember the destruction of Hashem's House, reflect upon the causes of exile, repent, and strengthen the hope and faith that Jerusalem and the Beit HaMikdash will ultimately be rebuilt.
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RAMI Q&A is a regular Jewish Dispatch column addressing questions on Torah, ethics, faith, culture, and the practical challenges of modern life. Each response is grounded in Jewish thought, clarity of reasoning, and fidelity to first principles, offering considered answers rather than opinion or sentiment. To submit a question, email ask@ramibenzeev.org.
Rabbi Rami ben Ze’ev was previously known as Ram ben Ze’ev. The addition of the letter י represents a personal step of spiritual refinement and deeper alignment with Torah, expressing humility, growth, and a strengthened commitment to the service of G-D. All teachings and writings are now published under this name.