Can i shower on tisha bav

As the Kaf Hachaim [20] citing the Midrash relates, everyone who observes the halachos of the first ten days of Av, thereby demonstrating their personal mourning over the destruction of Yerushalayim, will merit witnessing ten incredible miracles reserved for the days of Moshiach.

Gemara , who maintains that the Gemara omitted bathing during the Nine Days purposely. See Mishnah Berurah in Biur Halachah 15 s. A similar shittah is widely quoted as the opinion of Rav Yosef Dov J. Ergo, he explains, this same hetter is what would apply as well to the Nine Days, and not a blanket hetter for a cold shower that many opine Rav Soloveitchik was proposing.

Additionally, as a counter point, it is important to note that the basic understanding of the Rema ad loc. Therefore, practically, in this author's opinion, it seems not so simple to rely exclusively on this hetter and its comparison with a mourner. With the presence of germs and bacteria confirmed, new steps were taken in hygiene to prevent these germs from proliferating, sickening, and spoiling. See also Rabbi Shimon D. This Shabbos is the same as Shabbos Chazon. Whatever Minhagim a person or a community has for Shabbos Chazon are observed on this Shabbos.

We continue to wear our shoes until Barechu is said. The Baalei bris do not have to make up the fast. Join the OU conversation today! It only takes a minute to sign up. Connect and share knowledge within a single location that is structured and easy to search.

What are the parameters for taking a shower during the 9-day period between Rosh Chodesh Av and Tisha Bav? According to R' Moshe Soloveichik , during the 9 days the level of mourning is as during the Shloshim mourning period.

In the time of the Shulchan Aruch part of the mourning process during the Shloshim was not to bathe. However, nowadays the custom is to shower immediately after Shiva and not to wait for the Shloshim to end. Therefore these days one may bathe during the 9 days.

On the other hand, many are a much more strict. Some differentiate between bathing for pleasure and bathing for necessity Kavod Habriyot. They say that while we may bathe, we should minimize our frequency, length and comfort. Yitzchak Abadi discusses this in a responsum:. Ohr Yitzchak And since we are dealing with washing, I cannot hold back from pointing out bout the custom of many people that they don't wash [shower] from the first day of Av until the tenth day, and they think that washing is an absolute prohibition.

And by this they cause harm to neighbors, and a desecration of God's name above everything, because unfortunately during these days the heat rules and the sweat abounds and the odor flows and it is impossible to stand even outside of four amos from them.

And sometimes they enter into a public place in the synagogue or the like, and also on buses, and it is hard to stand there on account of this.

And there is no need to elaborate about the badness of the matter and about the great desecration of God's name that there is in this matter. And behold it is explicit in Shulchan Aruch that the entire washing that was forbidden is only washing for enjoyment, but removing the dirt and the grime is permitted.

And I add that this is even a mitzvah. It is certainly permitted. If one makes a seudas Mitzva one may have meat there is some disagreement as to whether one may drink wine. The basic Minhag is to eat just bread without even dipping it in salt and water at the Seudas Mafsekes.

The Seudas Mafsekes is eaten on the ground. As it is not intended for social gathering or for socializing, it should also be eaten alone.

When there are a number of people in the same house they should eat it separately, each one on his own i. While it is preferable to refrain from all socializing, one must make sure not to eat as three or more people together as this would obligate the men involved in a Zimun.

Therefore, it is important to avoid putting ourselves in a situation in which it is questionable whether it is necessary to me Mezamen]. There are those that are accustomed to eat a boiled egg dipped in Ash many do not, as the Vilna Gaon states, maintaining that the last meal needs to be as simple as possible. See Maaseh Rav. There are those who dip their bread in ash. Chazal explain this to be the case during a period of oppression against Klal-Yisroel. Although they are customary they are Minhag Yisroel Minhag Yisroel is deemed to have the strength of Halacha and thus all Jewish adults must fast.

One may choose the shortest day of the year to do so. The general rule that one who is not fasting needs to make up the fast on some other day does not apply to a pregnant woman or nursing mother. Women facing such a situation should ask their Rov. It is only when they feel weak and that there is a necessity to drink, that they should break their fast. Once they have broken their fast there is no reason for them to minimize their eating. Although there is no reason to minimize the volume of food they are to consume they still should refrain from eating delicacies and various other luxury foods.

After they have tried to fast the Minhag is that they need not make up the fast. If they would like to continue fasting and they know it poses no real danger to their personal well being then they may. However one must bear in mind that, should they stop fasting, they will need to make up this fast another time.

If they have already fasted past Chatzos then they do not need to make up the fast at a future point in time.