The general practice is to not wear tefillin in the morning on Tisha BAv (OC 555:1). However, after chatzos many of the mourning practices which are only customs are lifted. As such, people wear tefillin at Mincha (see Mishnah Berurah ad. loc.).

However, I have seen many congregations that delay Mincha until the end of the fast. As a result, they delay putting on tefillin until then. My impression is they don't put them on earlier at home. But, why not? There's a concept of זריזים מקדימים למצוות, the alacritous perform Mitzvos at the earliest opportunity (see for example Pesachim 4a). Why is the general practice to wait until even a late Mincha? I could see the idea that it's better to pray with tefillin on, but why not put them on earlier? Or enforce Mincha Gedolah?

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    People are at work and can only come later (or aren't willing to come back a second time for Maariv later). That's life. I don't see much reason to think the answer to this isn't אין הכי נמי put em on earlier [too] if you can. Do you? If so, please edit it in
    – Double AA
    Commented Jul 23, 2018 at 1:48
  • @DoubleAA not as of yet, and I'm wondering why not, or why no one else does. I see your point about coming back to shul twice, but Tisha BAv falls on Sunday quite regularly so work shouldn't be a factor. I'd still say (unless I'm missing something) why not put on at home/work earlier.
    – robev
    Commented Jul 23, 2018 at 2:26
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    Who says no one does? Nothing I said above was an endorsement. I don't understand why you think there's a reason here to be found. People aren't around and/or don't think about it. The phenomenon is entirely explained and understood using just "people don't think to" and "it's often inconvenient"
    – Double AA
    Commented Jul 23, 2018 at 2:30
  • @DoubleAA so then you can change to question to be on the shul rabbanim or the gabbai why they don't teach/recommend/remind people to do so when they schedule Mincha late. No one says no one does but that's my impression. I'm sure if I took a poll the results wouldn't shock me.
    – robev
    Commented Jul 23, 2018 at 2:32
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    As an aside-more reason not to procrastinate-one should probably should not nap and for those that are not fasting (age,health) probably should not eat until after donning teflin on תִשְׁעָה בְּאָב. Commented Jul 23, 2018 at 20:15

1 Answer 1


The Shulchan Aruch (558:1) mentions that the Beth HaMikdash was set on fire towards the evening of the 9th and burnt until sunset the next day.

א בְּתִשְׁעָה בְּאָב לְעֵת עֶרֶב הִצִּיתוּ אֵשׁ בַּהֵיכָל וְנִשְׂרַף עַד שְׁקִיעַת הַחַמָּה בְּיוֹם עֲשִׂירִי

In the Shulchan Aruch 555 the Mishna Berura explains in the name of the Vilna Gaon that the reason we put on Tefillin at Mincha is that once the Mikdash was set alight, the sin was eradicated by Gcd's wrath being spent on the wood and stones.

ובמנחה. שאז הציתו אש במקדש ותם עונך במה ששפך הקב"ה חמתו בעצים ואבנים [הגר״א] ‏

Since, as we saw, the fire was started late afternoon, it makes sense to delay the Mincha service as long as possible.

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    Interesting that you quote the Gra, when the Gra himself reportedly put on tefillin on Tisha B'Av, as soon as he finished saying Kinnos, even BEFORE "chatzos" (Ma'aseh Rav, 200). Commented Jul 23, 2018 at 11:13
  • @IsraelReader - I didn't quote the Gra, the Chafets Chaim did, probably based on the Hag' HaGra on Shulchan I would guess. (And this is not the first time it would contradict a Maaseh Rav.) Commented Jul 23, 2018 at 12:24
  • When is לעת ערב? Already at Mincha Gedolah they would offer the קרבן תמיד של בין הערביים. Why do you say the fire started in late afternoon?
    – Double AA
    Commented Jul 23, 2018 at 13:46
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    Do those with this custom similarly avoid working and sitting on chairs until late in the afternoon? If not, that throws a wrench in your explanation. (Yours, not the Mishna Berura's, since the MB didn't say anything about late in the afternoon specifically being better or something.)
    – Double AA
    Commented Jul 23, 2018 at 13:54
  • @DoubleAA - E.g. Eicha 1:2 רש"י בכו תבכה בלילה. שהמקדש נשרף בלילה דאמר מר לעת ערב הציתו בו את האור, - Similar: Zecharia 14:7 מצודת דוד: לעת ערב. סמוך לערב יהיה אור, While Rashi in Yirmiya 6:4 supports your objection קַדְּשׁוּ עָלֶיהָ מִלְחָמָה קוּמוּ וְנַעֲלֶה בַצָּהֳרָיִם אוֹי לָנוּ כִּי פָנָה הַיּוֹם כִּי יִנָּטוּ צִלְלֵי עָרֶב: רש"י כי פנה היום. כאשר פנה לעת ערב הציתו האור בבה''מ - makes it seem like early afternoon. The Metzudoth argues. Commented Jul 24, 2018 at 9:39

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