(j) If one did not have tefillin available at the start of the davening and did not obtain it until he was in middle of Pesukei Dezimra, he puts it on then, WITHOUT a Brocho. The Brocho is delayed until after Yishtabach, before starting the Brocho of Yotzar Or. If the same situation occurs to the chazan, he says the brocho right before Yishtabach. [Although Rabbi Chaim Noeh mentions this latter halacha regarding Tallis, he precedes regarding the earlier Halacha that this applies as well to Tefillin] ( Ktzos HaShulchan 18:6)The above Halachos apply as well if one started to daven before the allowed time to put on Tallis and Tefillin and then puts it on when the time arrives.

(k) If one hears the congregation saying Shema while he is in midst of Pesukei Dezimrah, he says the first Pasuk together with them.
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(a) he can respond with Amen to all Brochos
(b) if he had to use the lavatory, he is permitted to say the Brocho Asher Yotzar.
(c) he is permitted to put on the Tallis and Don'the Tefillin with a Brocho, if he did not have them earlier, or he had started davening prior to the permitted time to put on Tallis and Tefillin
(d) he is permitted to answer the Amens in the Kaddish until "damiran be'olmo ve'imru Amen" but not the Amens that follow Tiskabeil.

If it was the chazan that made the interruption before Kaddish, he is not allowed to say the Kaddish unless he first says some psukim (from Tehillim and the like). (A.R.S.A. 54:4) [Those who serve as chazzan for Musaf on Shabbos in shuls where the Rabbi speaks right before Musaf and after the Torah was returned to the Aron must be aware that before they say the Kaddish prior to Musaf, they should say a Mizmor, since Kaddish cannot be treated as an "orphan" without any connection to something earlier.]

If one forgot that it was a fast day and started eating, although he had already eaten a kazayis or more, he must remove whatever food he has in his mouth and complete the fast for the remainder of the day. (Nitei Gavriel Hilchos Bein HaMetzorim 3:9)

If one forgot that it was a fast day and recited the brocho on food or drink and then remembered that it was a fast day, then according to certain opinions (Birkei Yosef, Sdei Chemed and others) he should consume a very small amount so that the Brocho should not be in vain. According to other opinions (Daas Torah, Yagel Yaakov) he is not allowed to eat anything and he should say Baruch Shem Kevod Malchuso Le'olom Vo'ed.

One is permitted to take bitter pills or tablets without water on a fast day (Nitei Gavriel Hil. Bein Hametzorim 3:4). The Debreciner allowed taking the bitter medicine with a small amount of water if the sick person could not swallow it without water. He also permitted taking bitter liquid medicine in small amounts (teaspoon or tablespoon).

A woman who has given birth within the last 30 days is not required to fast and there is no need for her to be strict and fast on 17th of Tammuz. (Nitei Gavriel, Hil. Bein HaMetzorim 5:3)

Nursing mothers and pregnant women who are suffering or weak do not have to fast. A nursing mother who feels strong enough to fast, but on account of her fast the child will suffer, then the nursing mother still does not have to fast. (Ibid: 5:1,2)

Those who are permitted to eat on the 17th of Tammuz should eat in privacy and should avoid eating non-essential foods such as snack food, ice cream, etc. etc.

Those who are permitted to eat on the fast day are required to say Brochos before and after eating.

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One who is not fasting should not serve as a Chazzan on this day even if he has Yahrzeit, nor receive a aliyah.

During Tachnun of Shacharis, we say Slichos. Even one who is not fasting says Selichos as they are not dependent on one another.

It is our Minhag to say Avinu Malkeinu on every fast day.

The Torah reading is Vayechal and there needs to be at least three people who are fasting in order to read the Torah. [If the fast would be on a Monday or Thursday and there are no three people fasting, the the regular Torah reading for that week would be read instead of Vayechal].

It is advisable on the 17th of Tammuz to learn the psukim in Neviim that deal with this fast, i.e. Mlochim II 25:3-8, Yirmiya 39:2-7, Zechariah 8: 18-19 (Hagoas to Sefer HaSichos 5748 Vol. 2 page 547)

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One should note that generally anything that is forbidden during the three week period and nine day period is prohibited until mid-day of the tenth of Av.

The following are to be avoided during the three week period: haircuts, marriages, music, Shehecheyanu, wearing new clothes. We will discuss each ot them on a individual basis.

One is not permitted to take a haircut during this three week period. A child who reaches the age of 3 should have his upsherenish after Tisha B'Av. [In many Sephardic communities, the prohibition of cutting hair applies only to the week that Tisha B'Av comes out.]

Adults may not cut the hair of children, either.

If one is suffering from lice in his hair which requires cutting the hair, then it is pemitted to take a haircut. (Nitei Gavriel, Hil. Bein Hametzorim 19:8)

One who must take haircuts because of job requirements, otherwise he may be dismissed from his job must seek Rabbinical guidance.

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If one was unable to take a haircut before the three weeks due to being R"L in a mourning period and the period ends during the three weeks, most poskim permit the taking of a haircut until Rosh Chodesh Av if it is really necessary. This includes those that were prohibited from taking haicuts for the thirty day period following the death of a close relative other than a parent, or the much longer period due to the death of a parent.

Although it is brought down in Halacha that on the day of a Bris the father of the child, the Mohel and the Sandek are permitted to take a haircut (unless it is the week of Tisha B'Av), the Nitei Gavriel feels that it should not be done, since most people (in the abovementioned positions) nowadays Don't even take haircuts in honor of the Bris during the rest of the yearanyway.

Under certain circumstances, girls of marriagable age would be permitted to cut their hair during the three weeks and they should seek rabbinical guidance if they feel it is necessary.

One is permitted to cut one's nails during the Three Weeks.

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?On Shabbos Chazon we wear our regular Shabbos clothing and do not make any distinction from a regular Shabbos.?

One is permitted to cut their fingernails on Friday before Shabbos Chazon.?

Even those who avoid washing the floors during the nine days are permitted to do so in honor of Shabbos.?

One should not take a "shabbos shpatzir" (Shabbos Walk) on this Shabbos. (Nitei Gavriel Hil. Bein HaMetzorim 47:15)?

One is permitted to make a kiddush in Shul on this Shabbos for an aufruf, bar mitzvah or giving a newborn girl a name.?

Pirke Avos is not said on this Shabbos after Mincha.?

We do not say Tzidkoscho during Mincha.
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?Procedure for Motzoei Shabbos:
In some communities, Maariv is scheduled a bit later to allow people time to get to shul by car, etc. Under those circumstances, one must say immediately after Shabbos is over the Brocho "Baruch HaMavdil bein Kodesh lechol" and remove his regular shoes and put on the Tisha B'av footwear and then he can go or drive to shul.?

If Maariv is being said at the proper time and everyone is in shul, one should first of all remember to bring his tisha b'av footwear to shul before Shabbos. The Chazan says Boruch HaMavdil before he starts davening and puts on his special footwear. After Borchu is said, the rest of the congregations removes their leather shoes and put on their special footwear.?

The Poroches should be removed from the aron at the start of Maariv. It is customary to reduce the level of light in the Shul. The chairs and benches are overturned, since one may not sit on anything higher than 3 Tefochim (approx. 10 inches). One can likewise sit on the floor.?

After Shemoneh Esrei, the chazan says the full Kaddish. ?

Although we do not say Havdalah until Sunday night, we still need to say the Brocho over the fire. This should be done before Eicha if possible. No Brocho is said over spices.?

Women who do not daven maariv and thus do not say Ato Chonantonu should make sure to say Boruch? HaMavdil.?

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After Chatzos, one is permitted to sit on regular chairs and the Paroches is replaced.The Tallis and Tefillin are worn when we daven Mincha. After putting on the Tallis and Tefillin, we recite the Shema, the Yom, Ein kelokeinu and the Tehillim for that day and then we continue with Ashrei of Mincha.

In the silent Shemoneh Esrei we need to add Nacheim, regardless of whether we are fasting or not. However, Aneinu is said just by those who are fasting.In the repetition of the shemoneh Esrei, the chazzan does say Bircas Kohanim.

After Maariv we say the Havdalah. We say Hinei Keil, the brocho over the beverage and HaMavdil. One also does Kiddush Levana. Prior to saying Havdalah, we should wash our hands three times properly for Negel Vasser.

One may not take a haircut, wash clothes, listen to music, eat meat or drink wine or wash ourselves until chatzos of Monday (July 30th).?
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When the Aseres HaDibros are read, everyone stands. It is customary to honor the Rav with the aliyah of the Aseres HaDibros.

According to the Luach Colel Chabad we say the third Perek of Pirkei Avos. Those who did say Pirkei Avos last Shabbos say the 4th Perek.This Motzoei Shabbos is the last night to say Kiddush Levono for this month.

Since the nights starts getting longer from this day on, one should increase the amount of time one learns at night.

Many people start writing in letters and verbalizing to friends "ksivah Vechasimah Tova" starting from the 15th of Av. [I recall seeing brought down that the words "Chamisha Asar B'Av" has the same numerical value as "Kesivah vechasimah Tova"]

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Starting on the second day of Rosh Chodesh Elul (Monday, Aug. 20) we begin blowing the Shofar each weekday (excluding Erev Rosh Hashanah) after Shacharis. Ten sounds are emitted in the following order: Tekiah, Shevorim, Teruah, Tekiah, Tekiah, Shvorim, Tekiah, Tekiah, Teruah, Tekiah.

Starting from the second day Rosh Chodesh, we add an additional three chapters in the tehillim recitation, i.e. on 1 Elul chapters 1-3, 2 Elul chapters 4-6 and so on completing chapter 114 on Erev Yom Kippur. Chapters 115-150 are completed during Yom Kippur.

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During the month of Elul one should use the greeting of Kesivah Vechasimah Tova when writing to a friend, ending a conversation with a friend and so on.

During the month of Elul one should increase in one's performance of Teshuvah, Tefilah and Tzedokah. This is alluded to in three verses in the Torah which contain four consecutive words whose first letters spell Elul.
1) U'mal Hashem Elekecha ES LEVAVCHA V'ES LVAV alludes to Teshuva
2) ANI L'DODI V'DODI LI alludes to Tefillah
3) Mishloach Monos ISH LA'REI'EIHU UMATTONOS LO'EVYONIM alludes to Tzedokah. (Kitzur 128:1)

1) At the end of the Brocho of Ata Kodosh, we change the last two words "Hakeil HaKodosh" to "HAMELECH HAKODOSH"
The following rules apply if one forgot to make the change.
a) If he realized the error within the time of Toch Kedei Dibbur (i.e. the time it takes to say the words Sholom alecha Rebbi), he just adds the 2 words to Hakeil Hakodosh and nothing else needs to be done.
b) If he realized his error after the time of Toch Kedei Dibbur, or even if it was less than that amount of time BUT he had already started the next Brocho, he needs to stop where he is and start over from the beginning of Shemoneh Esrei. Likewise, he his is in doubt as to whether he said HaKeil or HaMelech, he would need to return to the beginning if it was after Toch Kedei Dibbur.

The Alter Rebbe points out that unlike Mashiv HaRuach and Vesain (when one says it 90 times consecutively at one time, he would not have to ay over Shemoneh Esrei if a doubt develops), if one said HaMelech HaKodosh or HaMelech HaMishpat 90 times one after the other, he would have to still return to the beginning. The reason is that for these two Brochos one would have to say using the word Hashem rather that Ado.... Thus as soon as he would say during davening the words Baruch Ata Ado... he would revert to his old habits and most likely would have said HaKeil or Melech Oheiv Tzedokah...
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Right before Melech Ozer one inserts "Zachreinu Lechaim..."
Right before VeNeeman Ata one inserts "Mi Chomocha Av..."
Right before Vechol HaChaim one inserts "Uchesov Lechaim..."
At the end of the Brocho of Sim Sholom, before Baruch Ata one inserts "Besefer Chaim..."

If one forgets to insert any of these phrases and realizes before pronouncing Hashem's name of Baruch Ata Hashem at the end of that particular Brochos, he can still insert the phrase. If however he did not realize his error until after pronouncing Hashem's name, he just continues davening and cannot rectify his error.
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It is not our custom to say in the kaddish the words "le'eilah ule'eilah." We say this only in the Kaddish of Ne'eilah.

On Erev Rosh HaShonah one should do HaToras Nedorim. It should ideally be done in the morning hours and it should be done with 10 people present.

In Luach Kollel Chabad it states that in addition to the Prozbul which was made at the start of the Shmitta year, one should also be made at the end of the Shmitta year. Rabbi Y. Mondshine in his Otzar Minhagei Chabad writes that in certain years (5720 and 5748) the Rebbe did say the Prozbul text when he did HaToras Nedorim and in certain years (5734, 5741) the rebbe did not say the prozbul text.
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It is proper to stand during the whole Slichos. One who finds it difficult to stand for the duration of Slichos should stand at least for Keil Melech Yosheiv and the 13 Middos HoRachamim as well as the Vidui.

When Slichos is being said at night, the chazan should borrow a Tallis from another individual. He should not use a Shul Tallis, since it is questionable whether he needs to say a Brocho on the Tallis or not.

When one says Slichos in the morning, even if it is before daybreak, one should say the Brocho of Al Netilas Yadaim and Bircas HaTorah before saying Slichos.

One who says Slichos before daybreak (Alos HaShachar) needs to wash Negel Vasser when he awakens and a second time after Slichos.
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If there was a minyan present during Slichos and towards the end of Slichos some left and there was less than a minyan remaining, Kaddish is still said at the end of Slichos. It is a grave sin to walk out of a minyan if there are exactly 10 people present.

By Shema Koleinu, the Aron is opened and the first 4 psukim are said responsively, with the Chazan saying it first and the congregation repeating it. The aron remain open until the end of Shema Koleinu.

Those who have already davened and are learning (not in a group setting) in the same place where a minyan is saying Slichos and they hear the 13 Middos being said, they should interrupt their learning and say the 13 Middos HaRachamim with the minyan.
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All these special foods are eaten after one washes for HaMotzi.

The Hamotzi is dipped in honey before eating it. We DO NOT say a Yehi Ratzon for this. The only Yehi Ratzon that Chabad says is when eating the apple dipped in honey.

The first special food eaten at the meal is the apple dipped in honey. One cuts off a piece of apple, dips it in honey, holds it in his right hand, says the Brocho of Ho'eitz followed by the Yehi Ratzon and then eats the apple. Even if there are fruits of the seven species on the table, the Brocho is said over the apple.

If there is no apple available then one should do the above procedure with a potato. (Elef HaMagen 583:9). However no Brocho would be said for the potato (Nitei Gavriel Hil. R.H. 29:5)

It is also customary to eat fish, the head of fish and carrots on the first night.
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