Jewish Holidays: Recent Episodes
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The Yom Tov of Shavuos, though only one day (two outside of Eretz Yisrael), has many aspects to it. One aspect is our celebration of the greatest of gifts that Hashem has bestowed upon us: Torah. Learning and living Torah is our greatest and deepest connection to Hashem: It enables us to live a life of meaning and purpose with every thought, word, and action throughout our lives.
A second aspect is that Shavuos is a day of judgment for the spiritual. What new opportunities will we be granted to increase the revelation of Hashem’s Glory in the coming year? What enhanced role might we play in helping others: nationally, communally, and individually? Our new “assignments” and opportunities are decided on this day. Certainly, our ability and that of our loved ones, to learn, teach, spread, support, and live Torah weigh heavily on our minds on this day. As with Rosh HaShanah, the judgment day for our material needs, Shavuos is a day we must invest great efforts in our tefilos for ourselves, for our loved ones, and for all of our brothers and sisters, especially those who are currently unable to daven for themselves and their loved ones.
We present two segments from our Ahavah Rabah series. This brachah, which we recite before Shema in the morning, has great meaning and impact every day. Many great people say this brachah fervently and passionately every day of the year. Certainly, on this day, we all need to rise to the challenge. Many shuls will allow more time for this brachah on Shavuos. If your shul does not, consider getting a head start and davening ahead to give yourself more time.
May we all merit a sweet judgment and an even greater opportunity to come closer to Hashem and deepen our connection with Him in the coming year.
Torah: The Air We Breathe
אבינו האב הרחמן המרחם, רחם עלינו
Our Father, the merciful Father, Who acts mercifully, have mercy upon us
אין בכל התפלות תחנונים עזים כאלה, ממש כאיש המתחנן להציל את נפשו
There are no supplications in all of the prayers that are more powerful than these, actually like a person who is pleading in order to save his life. [HaRav Avigdor Miller in Tefilas Avigdor]
Rav Miller zt”l points out that in this tefilah we are expressing a progression, adding level upon level of compassion and mercy in our description of Hashem’s compassion and in our relationship with Him. We add that these levels come on top of those already describing the great and eternal love Hashem has for us, the great and powerful compassion He showed us in the past, invoking His great Name and the z’chus of our Avos and their bitachon. Why such seemingly excessive pleading, here in this tefilah in particular?
Rav Miller explains that the knowledge and fulfillment of Torah is the greatest salvation for our souls, and there is no greater danger in our lives than living without Torah. Accordingly, we are pleading here for our very lives, our eternal spiritual lives. As the Chofetz Chaim writes in siman 47 of the Mishnah B’rurah, this is one of the primary places in tefilah (In fact, he lists it first before other parts of tefilah that precede Ahavah Rabah in sequence) where we daven for our children as well. We are pleading for their eternal lives as well as our own.
We begin with “אבינו–Avinu (our Father).” A father certainly has a great and powerful love for his children. We then add “הרחמן–HaRachaman (the Merciful),” which is meant as a title or description. Hashem’s אומנות–umanus (“profession”) is רחמים–rachamim. His midos are rachamim.
We then proceed to add “המרחם–HaM’racheim” – the One who actively has rachamanus upon us. All compassion in the world comes from One Source. Human beings who deliver that compassion are messengers of Hashem, the One Source. Finally, we add “רחם עלינו–racheim aleinu” – a request for Hashem to have compassion upon us.
Why do we need such seemingly excessive pleading to learn and live Torah for ourselves and our children? Isn’t it enough to put in our best efforts and ask for Hashem’s help in our normal manner? Rav Shlomo Wolbe (sefer Alei Shur 2:590-591) quotes the Gemara in Maseches Nidah (70b) in which the Gemara says that it is not enough to sit and learn. The Gemara states: “Many did that, and it did not help them (to become chachamim).” Rather, one must sit and learn and beseech Hashem for rachamim. Rav Wolbe then writes these most powerful words:
ומי יודע כמה גדולי תורה בכח הולכים לאיבוד ואינם מתהווים מה שיכולים להיות – מפני שתפילתם היא בדילוגים ובמהירות, ללא כוונה מעומקא דלבא!
And who knows how many potential g’dolei Torah are getting lost and are not becoming what they could have become – because their tefilos are [conducted] with skipping portions and with [undue] haste, without kavanah (intent and concentration) from the depths of the heart!
Let us all storm the heavens and beseech Hashem for rachamim as we plead to Hashem in this unique tefilah. Let us plead for all of klal Yisrael, our children, family, and friends – and ourselves. Nothing less than our eternal lives are at stake.
A Plea for Passion
ותן בלבנו להבין ולהשכיל, לשמוע ללמוד וללמד
Instill in our hearts to understand and to elucidate, to listen, to learn, and to teach…
Rav Chaim Friedlander zt”l (Rinas Chaim) and Rav Avigdor Miller zt”l (Tefilas Avigdor) explain that the words “ותן בלבנו–v’sein b’libeinu” apply to all the requests that follow. We ask Hashem to place in our hearts (and in our children’s hearts) the desire to want to internalize and to clarify, to accept, to learn, and to teach Torah.
How can we ask Hashem to place in our hearts the desire to want all of these spiritual requests? Isn’t that our job? We know that while results are completely in Hashem’s domain, our role is creating the desire and putting forth effort, even in ruchniyus – spiritual matters. Why are we asking Hashem to do what we are obligated to do?
The answer is that we need to acknowledge that we need Hashem’s help to accomplish anything, even the desire and effort, which is our role and responsibility. We need siyata diShmaya, heavenly assistance, in every step of our lives. Therefore, not only do we ask for success, but we ask here also for Hashem’s assistance in desiring all these steps of serving Him through internalizing, learning, teaching, and living Torah with love.
We will briefly explain the words in this beautiful request, based on the explanations of HaRav Friedlander (Rinas Chaim) and HaRav Miller (Tefilas Avigdor). We preface each of the statements below with, “We ask You, Hashem, to place in our hearts (and in our children’s hearts) the desire:
להבין–l’havin – to focus on the depth of Torah and place it deeply into our hearts;
להשכיל–l’haskil – to understand and internalize the Torah so clearly within our hearts that its teachings become like a simple, straightforward matter to us, and thereby guide our every thought, speech, and action;
לשמוע–lishmoa – to accept guidance from our rav, rebbeim, parents, and others;
ללמוד–lilmod – to toil in Torah, learn with hasmadah, and grasp quickly;
ללמד–l’lameid – to have the ability and the z’chus to teach Torah. One who loves Torah is not satisfied just to learn but wants others to learn as well. His own learning is with the mindset of teaching and living Torah.
Let us remember the Chofetz Chaim’s advice of also davening in this brachah for our children.
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Shiur provided courtesy of Torah Anytime
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Introducing the angel of light.
The post Light Up the Night: Shavuot appeared first on Jewish Holidays.
Delivered 29 Iyar 5785 / May 27, 2025
The post Exploring the Minhagim of Shavuot appeared first on Jewish Holidays.
Why do we eat dairy, decorate our shuls with flowers, and learn all night on Shavuot? Join Director of Torah and Halacha Initiatives Rabbi Ezra Sarna as he unpacks the deeper meaning behind these important minhagim—and how they help us relive the experience of Matan Torah!
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Shiur provided courtesy of Torah Anytime
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Two stories for Rosh Hashana
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Rosh Chodesh Elul has arrived, and our minds are already focused on how to achieve a victorious judgment on Rosh Hashanah. A Midrash from the Book of Devarim and parshas Shoftim gives insight on how to secure a winning judgment and lengthen our days.
In Devarim Rabbah (9:9), we are told of a story involving the Tanna, Rabbi Shimon bar Chalafta. One time he went to attend a circumcision ceremony. The father brought out wine to drink and he said that from that wine he would save a bit so that they could all celebrate together at the newly born infant’s wedding.
They drank, and then Rabbi Shimon bar Chalafta went on his way. He ran into the Angel of Death. The Angel of Death noted to him how ironic it is that people make plans for the future, for everyone has their allotted time and that infant is destined to die in thirty days.
Rabbi Shimon bar Chalafta inquired as to when his time would be. The Angel of Death responded that the righteous don’t have an allotted time because God desires their good deeds. In the end, Rabbi Shimon bar Chalafta says a prayer and the child lives.
Midrash Kohelet Rabbah (3:2) has a different version of the answer, as it says, He said to him: ‘I have no control over yours and not over your colleagues.’ He said to him: ‘Why?’ He said: ‘It is because each and every day you exert yourself in Torah and mitzvot and perform acts of righteousness, and the Holy One blessed be He adds years to your lifetimes.’
Whichever version is taken to be true, good deeds, learning Torah, doing mitzvot and acts of righteousness can all extend one’s years, and thus a wise path to take to win a victorious judgment on Rosh Hashanah and lengthen one’s days.
The Shelah HaKadosh has a transformative understanding of the first verse of Shoftim that says, “Shof’tim ve shot’rim titen lecha be’chol shearecha asher Hashem elokecha noten lecha lishvatecha veshaf’tu et ha’am mishpat tzedek – Judges and officers you shall appoint in all your cities, which Hashem, your God, gives you, for your tribes; and judge them with righteousness.”
He understands this a personal plea to a person to guard all of the openings of his body, such as his mouth, eyes and ears from doing any prohibited acts.
For the upcoming judgment and path to lengthen our days, one of these openings, the mouth, has direct verses connecting life to it.
A verse regarding the mouth, which relates to lashon hara, uses a similar language of refraining like the verse in Shoftim. The verse (Tehillim 34:14) says, “Guard your tongue from evil, your lips from deceitful speech.” And the verse before that (ibid. v. 13) says, “…who is eager for life, who desires years of good fortune?” Here we have a straightforward verse offering life to the one who guards his lips. This is further stated explicitly in the verse (Mishlei 18:21), “Death and life are in the tongue.”
If one is willing to take advantage of the fact that their tongue is blocked by their lips and teeth before being able to even enunciate a word, they can ponder the good judgment they can attain and longer life to live.
From Midrash and a verse, we see the different possibilities available by which one can win judgment this Rosh Hashanah and lengthen one’s days. May we all merit a good judgment and long life.
The post Elul: Towards Gaining a Meritorious Judgment appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
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With Rosh Hashanah approaching, we spoke with OU Director of Torah and Halacha Initiatives Rabbi Ezra Sarna about the intriguing practice of tashlich. The following has been edited for brevity.
When was tashlich incorporated as part of the Rosh Hashana ritual?
Rabbi Sarna: Tashlich was first described in the 1300s by Rabbi Jacob Moelin, in his book Sefer Maharil — although he didn’t start it.
Is tashlich mandatory, or is it a minhag?
Rabbi Sarna: It’s a minhag, not halacha. So much so, that the poskim discuss different cases where a person should not perform tashlich, due to opposing factors. For example, if the place where people typically perform tashlich is one where young men and women may be inclined to interact inappropriately, it’s preferable to stay home and recite the psukim there. Additionally, during the historic periods when Jews were being accused of poisoning wells, poskim advised not to do it.
While tashlich may be performed on Shabbat, some poskim advise not to do it then, particularly if the body of water is outside the eruv, to avoid potentially transgressing Shabbat by carrying a machzor, for example.
Why is tashlich typically done in front of a body of water? Is it permissible to perform tashlich in front of a running faucet, or an empty ravine?
Rabbi Sarna: The act of performing tashlich symbolizes our desire to do teshuva and to gain Hakadosh Baruch Hu’s forgiveness, hence the minhag of pulling out one’s pockets to symbolize emptying our sins.
Tashlich is based on a pasuk in Micha (7:19), which depicts that Hashem will toss our aveirot into the depths of the sea: יָשׁ֣וּב יְרַחֲמֵ֔נוּ יִכְבֹּ֖שׁ עֲוֺנֹתֵ֑ינוּ וְתַשְׁלִ֛יךְ בִּמְצֻל֥וֹת יָ֖ם כׇּל־חַטֹּאותָֽם “He will return and grant us compassion; He will hide our iniquities. You will cast into the depths of the sea all their sins.”
For this reason, we go to a body of water and read those psukim to meorer (awaken) ourselves to do teshuva.
I have not heard about performing tashlich in front of a faucet or a ravine.
There’s an additional minhag to perform tashlich specifically at a river. On Rosh Hashanah, many of our supplications mention our forefathers; we ask Hashem to remember them, and to forgive us in their honor. When Avraham took Yitzchak to the akeida, he came across a nahar, a river, that blocked their path. Avraham walked through it, and the midrash says that the water went up to his throat. At risk of drowning, Avraham davened, and Hashem removed the river. For this reason, we go to a nahar in order to recall the zechut of the akeida.
All other Rosh Hashanah minhagim are done on the holiday itself. You don’t have a Rosh Hashanah seder, or eat apples and honey, for example, after the chag. But there is a very large window to do tashlich. Why is that?
Rabbi Sarna: Tashlich is associated with teshuva, whereas the minhagim you mentioned are not. Since the teshuva “season” extends until Hoshana Rabbah, it may be performed until then.
Does it make a difference if you perform tashlich at the Dead Sea, versus at a body of water with living organisms?
Rabbi Sarna: Beyond reciting tashlich at a river, an additional enhancement of the minhag is to perform it at a body of water containing fish. In Yiddishkeit, fish have tremendous symbolism:
Firstly, chazal tell us that fish aren’t subject to ayin hara (evil eye) because they’re covered in water; ayin hara generally affects people who are exposed, in the open. On Rosh Hashanah, we daven that Hashem should make us like fish, unsusceptible to ayin hara.
In the simanim of Rosh Hashanah, we also recite a pasuk, asking that Hashem enable us to multiply like fish — “Nifreh V’nirbeh K’dagim.”
There’s another Kabbalistic concept, called “Eyna Pekicha,” which means open eye. Fish don’t have eyelids; their eyes are always open. On Rosh Hashanah, we pray that Hakadosh Baruch Hu’s eyes, kivyachol, should always be open, to watch over the Jewish people and do good on our behalf.
Lastly, just as fish get caught in nets, on Rosh Hashanah we consider ourselves stuck in the nets of sin, as our Day of Judgement approaches. Accordingly, we daven to Hakadosh Baruch Hu to free us from those restrictions.
Is there an issue with feeding the fish during tashlich?
The poskim speak strongly against feeding the fish on Rosh Hashanah. There are multiple halachic reasons why a person should not feed the fish on Rosh Hashanah, especially since the practice of feeding fish has no real source. There are issurim involved, such as unnecessary tircha (effort) on Yom Tov and feeding animals that one might trap. Better to focus on one’s tefillot during tashlich.
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Delivered 14 Elul 5784 – September 17, 2024
Rabbi Shai Finkelstein’s Shiur for the 2023 – 2024 academic year is sponsored by the Sondhelm and Wertenteil Families in memory of Mel David z”l, מנחם מנדל בן אברהם מאיר וטויבא רבקה, ז”ל
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Yom Kippur NightKol Nidrei
- It is customary to don a tallit before Kol Nidrei. If it is still daytime, one should recite a berachah when donning the tallit.[1]
- It is preferable to recite Kol Nidrei before shkiyah. If one sees that most of the congregation has not yet arrived, it is better to wait for them to come rather than recite Kol Nidrei before shkiyah.[2]
- Before Kol Nidrei, many congregations have a custom to sell the kibbud of petichat hahechal and other honors that pertain to the tefillot of Yom Kippur. This custom is certainly permitted, and one should try to buy these honors, even if they are expensive, especially if the money will go to people who study Torah.[3]
- Some people have the custom to take out only one sefer Torah for Kol Kidrei. Some communities take out three sifrei Torah, some take out seven or ten, and others take out all of the sifrei Torah that they have.[4] One can still recite Kol Nidrei even if there are no sifrei Torah[5]
- One should not use a sefer Torah that is pasul for Kol Nidrei.[6]
- The one who holds the sefer Torah of Kol Nidrei merits forgiveness for several sins.[7]
- One should put both hands on the sefer Torah and kiss it when it passes by after reciting Kol Nidrei. There are several Kabbalistic reasons for doing so.[8]
- Before Kol Nidrei, one should verbally express regret for any sins that he did. This can also be accomplished by reciting the piyyut of Lecha Eli.[9]
- Each person should recite Kol Nidrei along with the chazzan.[10]
- Some congregations have the custom that the rabbi recites the berachah of Shehecheyanu for the congregation. In such a case, one should not answer baruch Hu u’baruch Shemo when listening to the berachah. However, some congregations have the custom that everyone present recites his own Shehecheyanu because the one reciting it out loud may not know to have the congregation in mind when reciting the berachah.[11]
Crying
- On Yom Kippur, one should try to cry while praying. If one cannot bring himself to cry, he should try to pray with a tone of crying and anguish.[12]
Kabbalat Shabbat
- When Yom Kippur is on Shabbat, the regular Kabbalat Shabbat is skipped, and only Mizmor shir leyom haShabbat is recited.[13]
- Even when Yom Kippur is on Shabbat, VeHu Rachum is recited.[14]
- If Yom Kippur is on Shabbat, one should have in mind that he is also fulfilling his obligation of reciting Kiddush when reciting Mekadesh HaShabbat while praying the Amidah. [15]
Baruch Shem Kevod
- During keriat Shema, the verse Baruch Shem kevod malchuto le’olam va’ed is recited out loud.[16]
People standing next to the chazzan
- It is customary for two people stand next to the chazzan when Selichot are recited during the tefillot throughout Yom Kippur.[17]
After the prayers
- After completing the prayers on Yom Kippur night, one should try to recite Tehillim until going to sleep.[18]
- It is praiseworthy to learn the Mishnayot of Masechet Yoma.[19]
- One should not remain awake too late since it is better to have strength for praying rather than stay up learning.[20]
- Keriat Shema Al HaMittah is recited as usual, but one skips tachanun since one already recited tachanun when praying Arvit.[21]
Shacharit21. One should not wake up too early since he might not be able to concentrate during the tefillah.[22] 22. The chazzan should try to minimize the amount of singing when praying Shacharit so that Mussaf should be prayed before the seventh hour of the day.[23] 23. During the chazarat hashatz, the chazzan recites the vidduy According to Sephardic custom, there is no obligation to recite the vidduy along with the chazzan, but if one does, he is obligated to stand while doing so.[24] 24. The kohanim should remove their shoes before reciting Birkat Kohanim even though they are not wearing leather shoes.[25] 25. After Chazarat HaShatz, Avinu Malkenu is recited, even when Yom Kippur is on Shabbat.[26]
Keriat HaTorah26. One who is sick and must eat on Yom Kippur may still receive an aliyah.[27] 27. Even though it is permissible to add extra aliyot, it preferable to refrain from doing so, in order to save time and pray Mussaf before the seventh hour.[28] 28. If there is a brit milah on Yom Kippur, it should be performed after keriat haTorah and before Mussaf.[29]
Mussaf29. During the chazarah of Mussaf, there is a custom to kneel on the floor and bow when reciting shehayu korim u’mishtachavim… One may not kneel and bow on a stone floor, and should place a carpet, towel, or even one’s tallit between one’s knees and face and the floor when bowing.[30] 30. If one finishes praying Mussaf and needs to sit to rest, he may do so even if there is someone praying behind him, especially if the person praying behind him is covering his face with his tallit. Similarly, one may take three steps back to the side if there is someone praying directly behind him, so that he may recite oseh hashalom and sit down.[31] 31. If there is time, after completing Mussaf, one should learn until Minchah. It is especially praiseworthy to learn about the Tanna Rabbi Akiva, who was killed on Yom Kippur, and also read the prophesy of Yechezkel (chapters 40-43) about the third Bet HaMikdash.[32]
Minchah32. If one begins praying Minchah more than half an hour after praying Mussaf, he should recite a berachah when putting on his tallit if he removed it after praying Mussaf.[33] 33. While many Sephardim have the custom to recite Tzidkatecha when Yom Kippur is on Shabbat, some have the custom to omit it.[34] 34. Even though a kohen should preferably not read haftarat Yonah, if he already bought the aliyah or if there is no one else able to read it, he may read it as long as the gabbai specifies that he is called to the Torah even though he is a kohen.[35] 35. One may recite Kaddish after reading the haftarah in Minchah.[36] 36. Kohanim do not recite Birkat Kohanim during Minchah. If a kohen accidentally went up to recite Birkat Kohanim, he should not step down, and should recite it. However, all the other kohanim present should leave during its recitation.[37] 37. If there is only a minimal amount of time remaining before shkiyah and it is possible that the minyan will be unable to pray Ne’ilah at its proper time, then the minyan may skip Avinu Malkenu during Minchah in order to save time.[38]
Ne’ilah38. The time to pray Ne’ilah is about half an hour before shkiyah, not before then. Therefore, the chazzan should try to recite the Chazarat HaShatz a little faster than usual so that Birkat Kohanim may be recited before shkiyah. If the chazzan was unable to reach Birkat Kohanim until after shkiyah, it may be recited throughout ben hashmashot. However, Birkat Kohanim should not be recited after ben hashmashot.[39] 39. It is customary to open the aron kodesh during Ne’ilah.[40] 40. After Ne’ilah, Selichot should be extended for about twenty minutes after shkiyah so that one may blow the shofar and the people will not go home and eat before the fast has ended.[41] 41. If one accidentally recited katvenu instead of chatmenu, he does not have to go back.[42] 42. If one did not pray Ne’ilah, he may not pray Arvit twice to make up for the missing Ne’ilah.[43] 43. When Ne’ilah is completed, it is customary to blow the shofar. Some congregations have the custom only to blow תשר”ת, and some have the custom to blow תשר”ת, תש”ת, תר”ת. At the end of Kaddish, a teruah gedolah is blown.[44]
Motzaei Yom Kippur44. Before praying Arvit, some people have the custom to remove their tallit, and some have the custom to wear it without it covering their heads.[45] 45. Arvit should be prayed slowly and patiently so that it should not appear as if one just wants to end the fast.[46] 46. If one accidentally recited haMelech haKadosh, he should go back and repeat Shemoneh Esrei with a stipulation that if he is obligated to pray, he is fulfilling his obligation, and if he is not obligated, then his prayer should be a tefillah nedavah.[47] 47. During Arvit, one must add Ata Chonantanu in the berachah of Chonen HaDaat.[48] 48. After Yom Kippur, it is a mitzvah to wait a few extra minutes in order to add to the fast.[49] Preferably, one should wait seventy-two minutes after shkiyah in accordance with the opinion of Rabbenu Tam. However, a woman who is pregnant or nursing or an ill person does not need to be stringent, and may eat even a minute after twenty minutes after shkiyah.[50] 49. Even if one has not yet recited Havdalah, he may drink water if he is thirsty.[51] 50. One does not recite the blessing on besamim during Havdalah on motzaei Yom Kippur.[52] However, if one can, he should smell besamim after reciting Havdalah.[53] 51. One may only recite the berachah on a fire if it was burning throughout Yom Kippur, and not on a fire that was lit on motzaei Yom Kippur.[54] However, if Yom Kippur is on Shabbat, one may recite a berachah on a fire that was lit on motzaei Yom Kippur.[55] 52. A woman may recite Havdalah so that she may eat even if her husband is still praying Arvit.[56] 53. Some people have the custom to recite Birkat HaLevanah before Yom Kippur, and some have the custom to recite it afterward. Each congregation should follow its custom.[57] 54. On motzaei Yom Kippur, one should eat and rejoice, since it is like a Yom Tov.[58] 55. From the day after Yom Kippur until the second of Cheshvan, Tachanun is omitted.[59] 56. On the day after Yom Kippur, one should be particular to rise early for Shacharit.[60]
[1]. The Radvaz 4:244 explains that the reason for donning a tallit is to add to the feeling of awe and respect for Yom Kippur. This custom is also brought in the Bet Yosef, siman 18. See also Chazon Ovadia, Yamim Nora’im, p. 261 and Ohr LeTzion, vol. 4, 16:1, which state that if one dons the tallit during the day, he should recite a berachah. This is unlike the opinion of Rabbi Chayim Palagi in Moed LeChol Chai 17:3 and Ruach Chayim 18:1, who writes that one may not recite a blessing on the tallit even when donning it during the day. See also Yabia Omer, vol. 10, 54:1; Torat HaMoadim, Yamim Nora’im, p. 273; and Yalkut Yosef, Yamim Nora’im, p. 770 for further insight. See also Chazon Ovadia, Yamim Nora’im, p. 262, the end of footnote 1 and Yalkut Yosef, Yamim Nora’im, p. 771, which add that one may even recite a berachah on the tallit if one puts it on during ben hashmashot.
[2] Moed LeChol Chai 19:12; Kadosh BeTzion, p. 219.
[3]. See Shaar HaKavanot 100a, which says in the name of the Arizal that one should especially try to buy the kibbud of holding the first sefer Torah during Kol Nidrei, as it is a special tikkun for the sin of spilling seed. See also Chazon Ovadia, Yamim Nora’im, p. 265. Ohr LeTzion, vol. 4, 16:4 stresses that even though buying the kibbud is certainly praiseworthy, one should realize that it is only a tikkun, and if one has money to spend for merely a tikkun, then he should also use his money for actual mitzvot, which are certainly more important.
[4] See Kadosh BeTzion, p. 197.
[5] Yalkut Yosef, Yamim Nora’im, p. 782.
[6] Moed LeChol Chai 19:14; Kaf HaChayim 619:14.
[7] See Kadosh BeTzion, p. 201 who brings several segulot that are stated about holding the sefer Torah of Kol Nidrei, including forgiveness for the sins of zera levatalah, and not keeping one’s nedarim and shavuot. It is also a segulah to be granted to understand the Torah properly.
[8] See Kadosh BeTzion, p. 227.
[9] This is in order to satisfy the opinion of the Ramban who says that one must recite vidduy right before Yom Kippur begins. See also Melechet Shlomo, Amar, p. 232.
[10] Mishnah Berurah 619:2.
[11]. Moed LeChol Chai 19:15 states that everyone should recite his own berachah. However, Ben Ish Chai, Vayelech 1:11 and Kaf HaChayim 619:21 state that either the chazzan or the one holding the sefer Torah should recite the Shehecheyanu for the congregation. However, it seems that this ruling depends on whether the one reciting the Shehecheyanu understands that he must have the congregation in mind; if it appears that he does not, then one should recite his own berachah. See also Chazon Ovadia, Yamim Nora’im, p. 266; Torat HaMoadim, Yamim Nora’im, p. 283; Yalkut Yosef, Yamim Nora’im, p. 782; and Ohr LeTzion, vol. 4, 16:3. Similarly, one who cannot hear the chazzan may recite the berachah on his own.
[12]. Moreh BaEtzba §271; Ben Ish Chai, Vayelech 1:18; Chazon Ovadia, Yamim Nora’im, p. 274; Yalkut Yosef, Yamim Nora’im, p. 783.
[13]. Chazon Ovadia, Yamim Nora’im, p. 267. See also Halachah Berurah, vol. 15, p. 152 who states that originally the custom of Chacham Ovadia Yosef was to recite Mizmor LeDavid, Lecha Dodi, Mizmor shir leyom haShabbat, Hashem Malach and only afterward recite Lecha E-li teshukati. However, at the end of his life he would only recite Mizmor shir leyom HaShabbat and Hashem Malach. See also Kadosh BeTzion, p. 182.
[14]. See Chazon Ovadia, Yamim Nora’im, p. 269; Halichot Olam, vol. 2, p. 261; and Yechaveh Daat 5:45, which is unlike Ben Ish Chai, Vayelech 1:11 & Pekudei 1:1 and Kaf HaChayim 619:24.
[15]. Chazon Ovadia, Yamim Nora’im, p. 270, in the name of Zichron Yehudah 2:223 and Har Tzvi, vol. 1, O.C. §155. See Halichot Shlomo, p. 54.
[16]. Tur and Shulchan Aruch 619:2. See also Kaf HaChayim 619:35, which states that only the chazzan recites it out loud; however, Moed LeChol Chai 19:18 implies that everyone may recite it out loud. See also Chazon Ovadia, Yamim Nora’im, p. 270, in the footnotes, which adds that even women may recite baruch Shem out loud. Furthermore, when doing so, one should pause between the words baruch and Shem. See also Yalkut Yosef, Yamim Nora’im, pages 785-787.
[17]. Shulchan Aruch 619:4; Kaf HaChayim 619:43.
[18]. Moreh BaEtzba §274 and Moed LeChol Chai 17:15.
[19] Chemdat Yamim; Kadosh BeTzion ,p. 297. Yalkut Yosef, Yamim Nora’im, p. 793 states that one should try to learn Torah after the prayers are over, since every second of learning Torah on Yom Kippur is an even greater merit than during the rest of the year.
[20] Mishnah Berurah 619:14.
[21] Kadosh BeTzion, p. 300, in the name of Rabbi Salman Mutzafi.
[22]. See Moed LeChol Chai 17:11.
[23]. Shulchan Aruch 620:1. See also Ohr LeTzion, vol. 4, 17:2, which states that if one realizes that his minyan is taking too long, he should join another minyan to pray Mussaf at its proper time.
[24] Halichot Moed, p. 274.
[25]. Chazon Ovadia, Yamim Nora’im, p. 345; Yalkut Yosef, Yamim Nora’im, p. 807; Torat HaMoadim, Yamim Nora’im, p. 299. See Yechaveh Daat 2:13 regarding the custom for the kohanim to remove their shoes.
[26]. Shulchan Aruch 622:3; Yechaveh Daat 1:54; Chazon Ovadia, Yamim Nora’im, p. 346; Ohr LeTzion, vol. 4, 18:1.
[27]. See Chazon Ovadia, Yamim Nora’im, p. 349, which explains that one who is not fasting may receive an aliyah to the Torah since the portion of keriat haTorah for Yom Kippur is for the honor of the day and not for the fast itself, unlike other fast days. Furthermore, since most sick people are eating less than the amount of Halachic “eating,” and they are observing all the other prohibitions of Yom Kippur, they are considered as if they are fasting in this regard. See also Ohr LeTzion, vol. 4, 17:1, which says that someone who is not fasting should not receive an aliyah to the Torah during Minchah unless Yom Kippur is on Shabbat.
[28]. Moed LeChol Chai 19:71; Yabia Omer 9:27; Chazon Ovadia, Yamim Nora’im, p. 346; Yalkut Yosef, Yamim Nora’im, p. 823; Ohr LeTzion, vol. 4, 17:2.
[29]. The Shulchan Aruch 621:2 says that it should be performed before reciting Ashrei. See also Kaf HaChayim 621:11 and Torat HaMoadim, Yamim Nora’im, p. 302. However, if one sees that he will not be able to pray Mussaf before the seventh hour, then the brit milah should be performed after Mussaf. See also Teshuvot HaRishon LeTzion, vol. 2, Y.D. §13.
[30]. Moed LeChol Chai 19:80; Chazon Ovadia, Yamim Nora’im, p. 353; Yalkut Yosef, Yamim Nora’im, p. 826.
[31]. See Yalkut Yosef, Yamim Nora’im, p. 828, which explains that it is permitted since it is clear that one is sitting because he is tired from the fast, and not out of disrespect to Hashem.
[32] See Lashon Chachamim 1:25; Kadosh BeTzion, p. 386.
[33]. Yalkut Yosef, Yamim Nora’im, p. 834.
[34]. Shulchan Aruch and Rama 622:3. See also Kaf HaChayim 622:24, Ohr LeTzion, vol. 4, 18:1, and Kadosh BeTzion, p. 411, for the varying Sephardic customs.
[35]. Chazon Ovadia, Yamim Nora’im, p. 360; Yalkut Yosef, Yamim Nora’im, p. 839; Torat HaMoadim, Yamim Nora’im, p. 311. See also Ohr LeTzion, vol. 4, 18:4, end of the footnote and ibid., vol. 3, 29:24.
[36]. See Mishnah Berurah 622:8; Kaf HaChayim 622:12; and Ohr LeTzion, vol. 3, 29:23, which state that Kaddish should be omitted. However, Chazon Ovadia, Yamim Nora’im, p. 328 states that Kaddish should be recited. See also Teshuvot HaRishon LeTzion 1:53.
[37]. Shulchan Aruch 622:4. See Chazon Ovadia, Yamim Nora’im, p. 360.
[38]. Magen Avraham 622:2; Shulchan Aruch HaRav 622:5; Mishnah Berurah 622:13.
[39]. Shulchan Aruch 623:2. See Yechaveh Daat 6:40; Yalkut Yosef, Yamim Nora’im, p. 843; Ohr LeTzion, vol. 4, 19:1–2; and ibid., vol. 3, p. 83.
[40]. Darkei Moshe 623:1; Mishnah Berurah 623:7; Chazon Ovadia, Yamim Nora’im, p. 369.
[41]. Yabia Omer 7:41 & 10:31; Chazon Ovadia, Yamim Nora’im, p. 376; Yalkut Yosef, Yamim Nora’im, p. 866. See Tefillah LeMoshe 2:31.
[42]. Chazon Ovadia, Yamim Nora’im, p. 369; Shevet HaLevi 4:54; Ashrei HaIsh, vol. 3, p. 134.
[43]. See Ohr LeTzion, vol. 1, siman 40, which states that one may recite tashlumin during Arvit (with a stipulation that it is a tefillah nedavah.) However, Chacham Ovadia writes in Chazon Ovadia, Yamim Nora’im, p. 370 and Yabia Omer 7:54 that one cannot recite tashlumin for Ne’ilah. See also Yalkut Yosef, Yamim Nora’im, p. 870.
[44]. Shulchan Aruch 623:6. See also Kaf HaChayim 623:31 and Chazon Ovadia, Yamim Nora’im, p. 373. Some Ashkenazim only blow a tekiyah gedolah. One who is praying in an Ashkenaz minyan does not need to hear the shofar again like his custom since this is not an obligation. Kadosh BeTzion, p. 436, brings many reasons for this custom.
[45]. Ohr LeTzion, vol. 4, 19:2, second-last paragraph in the footnote. See Orchot Maran, vol. 1, p. 60, which says that Chacham Ovadia Yosef was particular to remove his tallit immediately after Ne’ilah, before praying Arvit. This is also the view of Birkei Yosef 18:1 and Kaf HaChayim 18:15. See also Ish Matzliach, vol. 1, O.C. §15, p. 58.
[46]. Moreh BaEtzba §282 and Moed LeChol Chai 19:106. However, the chazzan should not pray slower than necessary, so as to avoid causing pain to those who are fasting. See also Chazon Ovadia, Yamim Nora’im, p. 376.
[47]. Chazon Ovadia, Yamim Nora’im, p. 377. Yalkut Yosef, Yamim Nora’im, pp. 873–874, in footnote 2 states that if one realizes in the middle of praying that he said haMelech haKadosh or haMelech haMishpat (not within toch kedei dibbur), he should still finish the Amidah, and pray again with a stipulation that it is a tefillah nedavah.
[48]. Shulchan Aruch 624:1.
[49]. Shulchan Aruch 624:2.
[50]. Chazon Ovadia, Yamim Nora’im, p. 388; Torat HaMoadim, Yamim Nora’im, p. 334. See also Ohr LeTzion, vol. 4, 20:2, which states that sick people should wait thirty minutes before eating.
[51]. See Chazon Ovadia, Yamim Nora’im, p. 388, footnote 7, in the name of Shoel U’Meshiv, Telitaah 1:129. See also Ohr LeTzion, vol. 2, 22:7, in the footnotes and ibid., vol. 4, 20:3. This is unlike Sdei Chemed 4:2. Yalkut Yosef, Yamim Nora’im, p. 882 adds that one may drink even before Arvit, provided that the fast is over and he recites Baruch HaMavdil ben Kodesh LeChol.
[52]. Shulchan Aruch 624:3. This is also true when Yom Kippur is on Shabbat.
[53]. Moed LeChol Chai 19:109; Rav Pe’alim 3:38; Sdei Chemed, Yom Kippurim 4:7; Kaf HaChayim 624:9; Chazon Ovadia, Yamim Nora’im, p. 384, 6; Ohr LeTzion, vol. 4, 20:6.
[54]. Shulchan Aruch 624:4–5. One may also light a candle from a Jew’s fire that has been burning from before Yom Kippur, but not from a non-Jew’s fire. See also Chazon Ovadia, Yamim Nora’im, p. 378 and on, which discusses this topic at length. Chazon Ovadia also states that one may not recite the berachah on fire on an electric light, even if it was lit the whole Yom Kippur.
[55]. Chazon Ovadia, Yamim Nora’im, p. 383. This is unlike the view of Ohr LeTzion, vol. 4, 20:4, which says that one may not recite the berachah on a fire that was only lit on motzaei Shabbat.
[56]. Ben Ish Chai, Vayetze 1:22; Chazon Ovadia, Yamim Nora’im, p. 387.
[57]. See Rama 602:1, 426:2, which states that the custom is to recite Birkat HaLevanah after Yom Kippur. See also Moed LeChol Chai 15:50 and Moreh BaEtzba §283. However, Elya Rabba 602:7; Maaseh Rav §155; Sdei Chemed, Yom Kippur 1:1; and Shalmei Moed, p. 85 state that one should recite Birkat HaLevanah before Yom Kippur since the merit of reciting Birkat HaLevanah should help one in the judgment of Yom Kippur. This is also the view of Ohr LeTzion, vol. 4, 6:10, which adds that by reciting Birkat HaLevanah before Yom Kippur, one will be able to recite it when he is not fasting and is wearing leather shoes. Furthermore, one will not keep his family waiting after the fast without eating. See also Chazon Ovadia, Yamim Nora’im, p. 394 and Torat HaMoadim, Yamim Nora’im, p. 340, which cite Kovetz Kol Sinai, which states that each congregation should follow its custom. See also Yalkut Yosef, Yamim Nora’im, p. 884.
One who will be reciting Birkat HaLevanah on motzaei Yom Kippur does not have to eat before reciting it. However, one who is able to eat first and still recite Birkat HaLevanah with the rest of the congregation should do so, as that will help him concentrate better on the berachah. See Mishnah Berurah 426:11.
[58]. Rama 624:5; Ohr LeTzion, vol. 4, 20:7; Yalkut Yosef, Yamim Nora’im, pp. 885–886.
[59]. Chazon Ovadia, Yamim Nora’im, p. 294; Yalkut Yosef, Yamim Nora’im, pp. 888–889.
[60]. Magen Avraham 624:7; Shulchan Aruch HaRav 624:14.
The post Halacha According to the Sephardic Practice: Yom Kippur Tefillot appeared first on Jewish Holidays.
The Prohibition of Eating and Drinking on Yom Kippur1. One who eats on Yom Kippur is liable to karet. This prohibition includes all types of food and drink.[1] 2. Even eating a little bit is prohibited. However, one is liable to karet only if he eats the equivalent of a large date kedei achilat pras, in the amount of time it takes to eat a portion of bread.[2] 3. Even when eating two different types of food at once, if they add up to the amount of a large date, one is also liable to karet.[3] 4. It is forbidden to eat a food that is generally not eaten, such as spoiled or very bitter food.[4] 5. One may not taste anything on Yom Kippur, even if he will spit it out immediately afterward.[5] 6. One may not chew gum on Yom Kippur, even if it has already lost its taste.[6] 7. If one accidentally recited a berachah on a food or drink and then realized that it is Yom Kippur, he should not eat or even taste the food.[7] 8. One should not touch food on Yom Kippur.[8] However, if one has a child who needs to be fed, he may give the child food to eat.[9] 9. One may swallow his spittle on Yom Kippur, and does not need to spit it out.[10] 10. One may not drink even a bit of any beverage on Yom Kippur. One who drinks a cheek-full (which depends on the size of the person) is liable to karet.[11] Similarly, if one drank a few sips within the time it takes to drink a reviit, and those sips combine together to form a reviit, one is liable to karet.[12]
Smelling Foods and Spices11. One may smell snuff (smelling tobacco) on Yom Kippur.[13] 12. One should try to smell spices (besamim) on Yom Kippur to reach one hundred berachot.[14] 13. One may also smell good-smelling fruits in order to recite a berachah on their smell (HaNoten Rei’ach Tov BaPeirot), and one does not have to worry that he may come to eat them.[15] 14. Preferably, one should only recite a berachah on a perfume that has a natural smell, and not on one that has a synthetic smell. However, if one cannot attain a natural-smelling perfume, one may recite a berachah on the smell from a synthetic perfume.[16]
Washing and Bathing15. It is prohibited to bathe or wash oneself for pleasure on Yom Kippur, regardless of whether the water is hot or cold. Even dipping one’s finger in water for pleasure is prohibited. However, if one is particularly dirty, such as from a bloody nose, he may wash only the dirty places.[17] 16. When arising on Yom Kippur morning, one should wash netilat yadayim, but only until the knuckles at the ends of his fingers.[18] Similarly, when washing one’s hands after leaving the bathroom or before praying, one should only wash until his knuckles, but may wash each hand three times, as usual.[19] 17. One who is sick and is unable to fast on Yom Kippur may wash his hands up to his wrists to eat bread. However, if one is eating less than a kezayit, he should not wash netilat yadayim.[20] 18. A woman within the first thirty days of marriage may wash her face on Yom Kippur in order to look presentable for her new husband.[21] 19. One may not immerse in the mikveh on Yom Kippur, even if the water is cold.[22]
Applying Ointments20. One is not permitted to apply creams or oils for pleasure, even on a small part of one’s body. However, a person who has an illness on his scalp or skin may apply oil in the usual way.[23] 21. One may spray deodorant on Yom Kippur either if he is excessively sweaty, or if he smells when he sweats to the extent that it is difficult for him to concentrate properly. In such a case, he may only use a spray, and only spray it on his skin, not his clothing.[24] 22. It is prohibited to spray perfume, even on one’s hand, on Yom Kippur.[25] 23. One can wear perfume before Yom Kippur even though it will remain on one’s body on Yom Kippur.[26]
Wearing Leather Shoes24. One may not wear shoes that are made of leather or have leather on them on Yom Kippur. Shoes that are made of wood, cloth, or rubber are permitted even if they are comfortable.[27] 25. One may stand and sit on leather pillows.[28] 26. One who is sick or a woman within thirty days of childbirth is permitted to wear leather shoes for health reasons on Yom Kippur.[29] 27. If it is raining outside and one does not have proper non-leather shoes to wear, he may wear his leather shoes to the synagogue and then immediately remove them when he arrives.[30] 28. Leather shoes are not muktzeh on Yom Kippur, and may be moved around.[31] 29. Even though one does not wear leather shoes on Yom Kippur, the berachah of SheAsah Li Kol Tzarki should still be recited during Birchot HaShachar.[32]
The Proper Conduct between a Husband and Wife on Yom Kippur30. Marital relations are prohibited on Yom Kippur. One may not sleep in the same bed as one’s spouse, even when clothed. This applies both during the night and day.[33] 31. A man may not touch his wife, and it is praiseworthy to act with the same precautions as when she is a niddah. However, if he needs to pass his wife something and cannot do it in another fashion, he may do so, preferably only during the daytime.[34]
Children on Yom Kippur32. Any child under the age of thirteen does not have to fast. However, a child should try not to wear leather shoes. If the weather is cold and one is afraid that the child may become sick if he does not wear leather shoes, then he may wear leather shoes.[35] 33. A child, male or female, who is below nine years old should not fast at all, even for a few hours. Therefore, one should make sure that his children are fed before going to the synagogue.[36] One may even give the child food directly, and the food is not considered muktzeh.[37] 34. After a child turns nine years old, one should educate him to refrain from eating for an hour or two past the time that he would normally eat breakfast. However, one must make sure to keep a watchful eye on the child to ensure that he does not become weak and faint. Similarly, if the child needs a drink in the middle of the night, one may give him one.[38] 35. When a boy or girl turns eleven years old, he or she may fast the whole day, provided he or she is physically fit. However, if one is unsure whether the child can fast, then a boy who is ten and girl who is eleven should try to fast until chatzot.[39] 36. Once a boy turns thirteen and a girl turns twelve, he or she is obligated to fast the entire day.[40] 37. One may wash and clean a baby on Yom Kippur.[41]
An Ill Person on Yom Kippur38. If a doctor says that a person will damage his health by fasting on Yom Kippur and it may result in a critical situation, then one may not fast. Even if the ill person claims that he does not need to eat, he should still be fed. Furthermore, if an ill person says that he needs to eat, even if the doctors say that he does not need to, one should feed the ill person in small amounts.[42] 39. One who must eat on Yom Kippur because of illness or a woman who is within the first three days after childbirth should only eat a minimal amount of food at a time. This amount is described as a “large date,” which is essentially thirty grams of food.[43] After eating the first thirty grams, one should wait approximately nine minutes before eating another thirty grams. When drinking, one may drink less than a cheek-full at a time (this is subjective to the size of the person). A regular person’s cheek-full is about forty milliliters. One should also drink at nine-minute intervals (if one needs more, then he may wait four to seven minutes, which is the amount of time it takes to drink a reviit; however, it is better to wait as long as one can). However, if a doctor says that one needs to drink or eat at more frequent intervals and in larger quantities, one need not be stringent.[44] 40. One who is required to eat or drink in intervals should drink or eat things that will give him strength, such as grape juice, milk, or chocolate.[45] 41. The above measurements should preferably be measured before Yom Kippur. However, if one did not do so, he may weigh the food or drink on a non-electric scale on Yom Kippur itself.[46] 42. Even if a sick person can be fed through a feeding tube straight into his stomach, it is better for him to eat normally the way described above, especially if the doctor will have to make an incision to insert the tube.[47] 43. One who does not have a potentially life-threatening illness may not eat or drink even the minimal amount.[48] 44. If one was permitted to eat because of illness and feels better after eating a little, he may no longer continue eating, and must fast for the remainder of the day.[49] 45. One who is ill and needs to eat on Yom Kippur does not have to recite Kiddush, even if Yom Kippur is on Shabbat.[50] 46. If a sick person needs to eat bread, he should wash his hands as he would on a regular day[51] and recite Birkat HaMazon when he is finished, provided that he ate a kezayit within nine minutes. During Birkat HaMazon, he should recite Yaaleh VeYavo and say ביום הכיפורים הזה ביום סליחת העון הזה. If one forgot to recite Yaaleh VeYavo, he does not have to repeat Birkat HaMazon.[52] 47. One who needs to swallow medication on Yom Kippur should do so without water. However, if the pills have a tasty coating, one should only swallow them wrapped in a thin paper or with bitter-tasting water (such as water mixed with green-tea or soap). However, if one needs to take his medication and it is potentially life-threatening not to, he may do so even with water, but should try to only drink a minimal amount. If one can take the pills as a suppository instead, he should preferably do so.[53] 48. One who suffers from asthma may use his inhaler on Yom Kippur, this is not considered eating or drinking.[54] 49. One who is ill and must eat in increments on Yom Kippur should not go to the synagogue if it will make him weaker and he will thus have to eat more than a kezayit at a time.[55]
Pregnant, Postpartum, and Nursing Women52. Pregnant and nursing women must fast on Yom Kippur.[56] If one has a doubt whether a woman or her fetus can be in danger by fasting, a doctor and a rabbi must be consulted before the fast for guidelines. 53. The proper steps to take in order to make it through the fast are as follows:[57] 1. Before the fast she should drink plenty of water. This should not be all done at once, one should drink slowly throughout the day, and start even two days before the fast. 2. Take hydration pills or “kalei tzom” before the fast. 3. She should sit or remain in her bed with the air conditioning on throughout the fast. 4. She should even pray lying or sitting down. It is better to fast than pray if praying will cause her to need to drink. 5. She should use as little energy as possible. 6. She can end the fast immediately when it is over and not wait for the zman of Rabbenu Tam or for her husband to come home from shul (Havdalah must be recited before breaking her fast). 7. It is better to stay home on Yom Kippur and pray alone if one’s wife is pregnant or ill and needs help with watching the children, so that she may fast.[58] 54. A woman who is within three days (exactly seventy-two hours) of childbirth may not fast, even if she claims that she feels she can. She should, however, only eat a minimal amount in each bite (see halachah 99 below for the exact amount). If from after three days of birth until seven days (exactly one hundred sixty-eight hours) a woman says that she does not need to eat, she may fast; but if she does not say anything, then she should be given food. From after seven days from birth, a woman has the status of a healthy person, and is obligated to fast.[59] 55. A woman who experienced a miscarriage after forty days of pregnancy has the same status as a woman after childbirth.[60] 56. If a woman who previously miscarried twice from fasting is again pregnant, and the doctors say that if she fasts she risks miscarrying an additional time, then she should not fast, and should instead eat a minimal amount of food in each bite.[61] 57. A woman who is about to give birth may drink whichever beverage and however much she needs so that she should have enough fluid in her body when giving birth. Similarly, she may eat if she says she needs to.[62] 58. If a pregnant woman smells a food and the color of her face changes because she wants that food, one should whisper in her ear that it is Yom Kippur, and she may not eat on Yom Kippur. According to some opinions, if her face changes color, one does not have to whisper in her ear. However, if she still wants the food, one may give her some until her craving goes away. This is also the case for any person who is sick on Yom Kippur and smells food.[63] However, if the woman smells a food that is not kosher, she is not permitted to eat it.[64] 59. A woman who is nursing, should prepare some pumped milk in advance so that she has enough milk for the baby during the fast.[65]
[1]. Chazon Ovadia, Yamim Nora’im, p. 274. The rest of the prohibitions on Yom Kippur, according to most poskim, are only derabbanan. See Chazon Ovadia, Yamim Nora’im, p. 277. See also Torat HaMoadim, Yamim Nora’im, pages 202–203.
[2]. Shulchan Aruch 612:1. The Shulchan Aruch also adds that it does not matter the size of the person; if he eats something equivalent in size to a large date, he is liable to karet.
[3]. Shulchan Aruch 612:2.
[4]. Shulchan Aruch 612:6–8; Torat HaMoadim, Yamim Nora’im, p. 213.
[5]. Shulchan Aruch 567:1; Rama 612:6. See also Torat HaMoadim, Yamim Nora’im, p. 215.
[6]. Torat HaMoadim, Yamim Nora’im, p. 215.
[7]. Yalkut Yosef, Yamim Nora’im, p. 676.
[8]. Moed LeChol Chai 18:6. See also Ben Ish Chai, Vayelech 1:16 and Kaf HaChayim 612:55.
[9]. Rama 612:10. See Tuv Ayin 18:93; Moed LeChol Chai 18:6; Yechaveh Daat 1:93, in the footnotes on p. 283; and Yalkut Yosef, Yamim Nora’im, p. 731. Yalkut Yosef also adds that if one brings his child to the synagogue and his child needs to eat, he should bring along food with him. Kaf HaChayim 616:9 states that if one needs to feed his child, he should not do so in the synagogue in front of people who are fasting. Instead, one should take his child outside of the sanctuary to feed him.
[10]. See Magen Avraham 567:8; Ben Ish Chai, Vayelech 1:14; and Torah Lishmah §154. See also Chazon Ovadia, Yamim Nora’im, p. 310, which states that one does not have to be stringent in this matter. See also Yalkut Yosef, Yamim Nora’im, p. 696; Torat HaMoadim, Yamim Nora’im, p. 207; Ohr LeTzion, vol. 4, 12:1; and Moadim U’Zemanim 1:59.
[11]. Shulchan Aruch 612:9. See also Torat HaMoadim, Yamim Nora’im, p. 215.
[12]. See Shulchan Aruch 612:10, which brings an opinion that one has until the time it takes to drink a reviit, and another opinion that one has until the time of kedei achilat pras. See Torat HaMoadim, Yamim Nora’im, p. 217, which says that one has until the time it takes to drink a reviit. See also Yabia Omer 2:31 and Yechaveh Daat 5:21.
[13]. Yalkut Yosef, Yamim Nora’im, p. 686; Torat HaMoadim, Yamim Nora’im, p. 207. However, Ohr LeTzion, vol. 2, 14:38 and Chazon Ovadia, Berachot, p. 331 state that one may not recite a berachah when smelling snuff.
[14]. Birkei Yosef 612:2; Mishnah Berurah 612:18; Chazon Ovadia, Yamim Nora’im, p. 283; Yalkut Yosef, Yamim Nora’im, p. 686; Torat HaMoadim, Yamim Nora’im, p. 207. Chazon Ovadia also adds that one may even do so many times throughout the day, provided that there is a sufficient hefsek between each time.
[15]. Chazon Ovadia, Yamim Nora’im, p. 286; Yalkut Yosef, Yamim Nora’im, p. 688 and on.
[16]. See Chacham Ovadia Yosef in Chazon Ovadia, Berachot, p. 313, who retracted his view from Chazon Ovadia, Yamim Nora’im, p. 287, and see Yalkut Yosef, Yamim Nora’im, p. 642 for why he retracted his ruling. See also Ohr LeTzion, vol. 2, 46:54, which says that one may recite a berachah on a synthetic perfume. However, see also Halachah Berurah, vol. 11, 216:27, which says in the name of Chacham Ovadia Yosef that if the perfume is made only of a chemical that smells like a fruit, and the actual fruit inside does not give off any smell at all, then one may not recite a blessing. See also Orchot Maran, vol. 2, p. 739.
[17]. Shulchan Aruch 613:1. See also Ohr LeTzion, vol. 4, 12:5, in the footnotes, which adds that one may even wash his hands with soap if they smell or are dirty.
[18]. Shulchan Aruch 613:2; see also Ben Ish Chai, Toldot 1:2; Kaf HaChayim 613:8; Ohr LeTzion, vol. 4, 12:5; Chazon Ovadia, Yamim Nora’im, p. 310; Yalkut Yosef, Yamim Nora’im, p. 697.
[19]. Shulchan Aruch 613:3; Chazon Ovadia, Yamim Nora’im, p. 311; Yalkut Yosef, Yamim Nora’im, p. 669. See also Minchat Shlomo, vol. 2, 58:28 and Kaf HaChayim 4:14. The Rama adds that this is also true for kohanim who need to wash their hands before reciting Birkat Kohanim. See also Moed LeChol Chai 18:3 and Ben Ish Chai, Devarim 1:21, which add that this is so regarding washing one’s hands after touching one’s shoes. Otzrot Yosef, vol. 1, §12, p. 46 states that if one walks into a bathroom and does not use it, he does not have to wash his hands when exiting if he is not about to pray.
[20]. Chazon Ovadia, Yamim Nora’im, p. 308. See Yalkut Yosef, which adds that if one is only permitted to eat less than a kezayit at a time, then he does not recite the berachah of netilat yadayim. See also Torat HaMoadim, Yamim Nora’im, p. 266 and Ohr LeTzion, vol. 4, 12:5, in the footnotes.
[21]. Shulchan Aruch 613:10. See Chazon Ovadia, Yamim Nora’im, p. 312; Yalkut Yosef, Yamim Nora’im, p. 701; and Ohr LeTzion, vol. 4, 12:7. Kaf HaChayim 613:48 states that she should only do so if she needs to. This is also the view of the Mishnah Berurah Ish Matzliach 613:3.
[22]. Torat HaMoadim, Yamim Nora’im, p. 227. A woman may not go the mikveh on Yom Kippur even if it is the scheduled time for her to become tahor.
[23]. Shulchan Aruch 614:1; Chazon Ovadia, Yamim Nora’im, p. 313; Ohr LeTzion, vol. 4, 12:10. See Torat HaMoadim, Yamim Nora’im, p. 231, which states that this is not so common anymore. Creams that must be smeared may not be applied on Yom Kippur, similar to Shabbat.
[24]. See Yalkut Yosef, Shabbat, vol. 4, p. 79, which cites from Chayim Shaal, vol. 1, 74:56 that putting on perfume is not considered sichah. However, Torat HaMoadim, Yamim Nora’im, p. 231 states that according to most views, such as the Mishnah Berurah 614:2, putting on deodorant and perfume fall under the category of rechitzah, which is also forbidden on Yom Kippur, unless one needs to remove a bad odor. Therefore, if it is not necessary, such as if one does not smell when perspiring, then one should not put on perfume or deodorant, as at that point it would only serve the purpose of smelling pleasantly, and may be considered rechitzah for pleasure. The above halachah was also clarified by Rabbi Gideon Ben-Moshe. I also found a similar halachah cited in the name of the Chacham Ovadia Yosef in Shulchan Yosef, p. 70, 24, that preferably one should not use deodorant, but strictly speaking, it is permitted. See also Ashrei HaIsh, vol. 3, 71:9 and Piskei Teshuvot 614:1, which are stringent regarding deodorant and perfume.
[25]. Shemesh U’Magen, vol. 3, 56:2 and Ohr LeTzion, vol. 4, 12:9. See also Rivevot Ephraim 8:238, which discusses this subject.
[26] Halichot Moed, p. 258.
[27]. Shulchan Aruch 614:2. See also Chazon Ovadia, Yamim Nora’im, p. 313 and on; Yalkut Yosef, Yamim Nora’im, p. 448; and Ohr LeTzion, vol. 4, 12:3. Chazon Ovadia, p. 317 adds that one may even wear non-leather shoes that resemble leather shoes. See also Halichot Shlomo, vol. 5, 17:31 and Shalmei Moed, p. 77, which permit synthetic shoes. See also Ashrei HaIsh, vol. 3, 22:7, which permits one to wear Crocs even though they are comfortable.
[28]. However, one should not stand on a leather pillow when praying. See Rama 614:2 and Chazon Ovadia, Yamim Nora’im, p. 319.
[29]. Shulchan Aruch 614:3. See also Sdei Chemed, Yom HaKippurim 3:15, which states that if one is comfortable in his non-leather shoes, he should wear them instead of leather shoes. This is also the view of Yalkut Yosef, Yamim Nora’im, p. 710, footnote 4.
[30]. Rama 614:5; Chazon Ovadia, Yamim Nora’im, p. 320.
[31]. Chazon Ovadia, Yamim Nora’im, p. 320, 23; Shalmei Moed, p. 78; Yalkut Yosef, Yamim Nora’im, p. 710, halachah 6.
[32]. See Chacham Ovadia Yosef in Yabia Omer (new edition), vol. 2, 25:15, footnote 29; Halichot Olam, vol. 1, p. 53; Yechaveh Daat, vol. 6, p. 195; and Chazon Ovadia, Yamim Nora’im, p. 320, end of the footnote 36, who writes that he himself would recite this berachah on Yom Kippur and Tishah B’Av. See also Chazon Ovadia, Arba Taaniyot, p. 362, which discusses this at length; Yalkut Yosef, Yamim Nora’im, p. 795, footnote 2; and Halachah Berurah, vol. 3, Otzrot Yosef §11, which discusses this at length.
[33]. Shulchan Aruch 615:1; Chazon Ovadia, Yamim Nora’im, p. 325.
[34]. Shulchan Aruch 615:1. See Ben Ish Chai, Vayelech 1:15; Torat Emet §615; and Ohr LeTzion, vol. 4, 12:11, which allow one to touch his wife non-affectionately during the day if it is necessary. See also Chazon Ovadia, Yamim Nora’im, p. 325 and Taharat HaBayit, vol. 1, p. 62 and on; ibid., vol. 2, p. 137 and on; and Yalkut Yosef, Yamim Nora’im, p. 456, which add that one may be lenient when necessary in all of the harchakot, except for hugging and kissing.
[35]. See Shulchan Aruch 616:1, which states that children should not wear leather shoes. However, in Chazon Ovadia, Yamim Nora’im, p. 340, Chacham Ovadia Yosef writes that nowadays, since children are generally weaker and can get sick easily, they may even wear leather shoes if it will prevent them from getting sick. However, they should preferably wear shoes made from synthetic material. See also Yalkut Yosef, Yamim Nora’im, pages 703–706; Ohr LeTzion, vol. 4, 13:2; Minchat Shlomo, vol. 2, 35:5; and Shemesh U’Magen, vol. 3, 56:1.
[36]. Shulchan Aruch 616:2. The Rama adds that even if the child wants to fast, one should not let him. See Ohr LeTzion, vol. 4, 13:1.
[37]. Ohr LeTzion, vol. 4, 12:8.
[38]. Shulchan Aruch 616:2; Yechaveh Daat 2:72; Yabia Omer, vol. 7, 52:6; Chazon Ovadia, Yamim Nora’im, pages 330–340; Yalkut Yosef, Yamim Nora’im, p. 714; Ohr LeTzion, vol. 4, 13:1. See also Torat HaMoadim, Yamim Nora’im, p. 241, which states that one should give the child something to eat after Shacharit and not wait until after keriat haTorah. The general rule is that each child is different, and one should be cautious unless one knows without a doubt that the child can withstand fasting for longer than a few hours.
[39]. See above sources. Ben Ish Chai, Vayelech 1:12; Torat HaMoadim, Yamim Nora’im, p. 241, 3; Yalkut Yosef, Yamim Nora’im, p. 730. See also Orchot Maran, Rosh Hashanah, p. 98, who says that one does not need to ask a doctor if the child is fit to fast or not. As long as the parent feels that the child is too weak, he does not have to fast.
[40]. See Chazon Ovadia, Yamim Nora’im, p. 340, halachah 29, which adds that if one is unsure if the child will be able to fast the entire day, a doctor should be consulted about what to do. See also Torat HaMoadim, Yamim Nora’im, p. 245.
[41]. Chazon Ovadia, Yamim Nora’im, p. 340, 30. See also Ohr LeTzion, vol. 4, 13:2, at the end of the footnote, which says that it is preferable to ask a non-Jew to wash the child. Yalkut Yosef, Yamim Nora’im, p. 735 adds that one should only wash a child if he is dirty.
[42]. Shulchan Aruch 618:1. See Yechaveh Daat 1:61; Torat HaMoadim, Yamim Nora’im, p. 255; and Ohr LeTzion, vol. 4, 15:3, which state that not only is a sick person permitted to eat on Yom Kippur, he is obligated to do so. See also Tzitz Eliezer, vol. 10, 25:14, which discusses this subject at length, as well as Yabia Omer, vol. 4, C.H. §6; ibid., vol. 6, Y.D. §39; and Chazon Ovadia, Yamim Nora’im, p. 287. See also Mishnah Berurah 618:8; Kaf HaChayim §15; and Yalkut Yosef, Yamim Nora’im, pages 742–746, which add that one who eats on Yom Kippur because he is ill does not have to do teshuvah. See also Yalkut Yosef, Yamim Nora’im, p. 765 and Yabia Omer 8:52, which discuss at length that a sick person is not obligated to eat bitter- and foul-tasting food, and may eat normally.
[43]. These 30 grams are not necessarily 30 grams exactly, since the food might weigh 30 grams but its volume is more than 30 grams, and sometimes the opposite. Therefore, one should measure stringently, either by weight or volume.
[44]. See Shulchan Aruch 618:7–8. In regards to the exact measurements, see Ohr LeTzion, vol. 3, p. 27, 26–27; ibid., vol. 4, p. 113; Yechaveh Daat 6:39; Chazon Ovadia, Yamim Nora’im, p. 297; and Yalkut Yosef, Yamim Nora’im, pages 746–747.
[45] Shalmei Moed, p. 307; Halichot Moed, p. 282.
[46]. Yechaveh Daat 1:16; Chazon Ovadia, Yamim Nora’im, p. 297, footnote 17; Torat HaMoadim, Yamim Nora’im, p. 264; Yalkut Yosef, Yamim Nora’im, p. 751.
[47]. See Shevet HaLevi 10:91, which adds that it is preferable to actually eat, since eating gives one more strength than receiving nourishment through a tube. See also Chazon Ovadia, Yamim Nora’im, p. 298 and Yalkut Yosef, Yamim Nora’im, p. 753.
[48]. See Yalkut Yosef, Yamim Nora’im, p. 755. See also p. 757, where Yalkut Yosef adds that if one will become mentally ill or invalid from of his illness by fasting, then he may eat on Yom Kippur, even though the illness is not life-threatening. In all cases, however, a Halachic authority should be consulted, since sometimes it is difficult to assess if the person is truly permitted to eat.
[49]. Yechaveh Daat 6:39; Torat HaMoadim, Yamim Nora’im, p. 264.
[50]. Magen Avraham 618:10; Sdei Chemed 2:6; Mishnah Berurah 618:29; Kaf HaChayim 618:60; Yaskil Avdi, vol. 8, 20:34; Chazon Ovadia, Yamim Nora’im, p. 307; Yalkut Yosef, Yamim Nora’im, p. 758.
[51]. See Yalkut Yosef, Yamim Nora’im, p. 763, which says that if one is only eating the minimum amount in each bite, he should not recite a berachah on the netilat yadayim, especially if one will be eating less than a kezayit altogether.
[52]. Shulchan Aruch 618:10; Chazon Ovadia, Yamim Nora’im, p. 308; Torat HaMoadim, Yamim Nora’im, p. 265. See also Yalkut Yosef, Yamim Nora’im, p. 762 and Ohr LeTzion, vol. 4, 15:6, which add that if Yom Kippur is on Shabbat, one must also add Retzeh, and if one forgot, he does not have to repeat Birkat HaMazon. See also Torat HaMoadim, Yamim Nora’im, p. 270, which states that one should also mention Yom Kippur when reciting Al HaMichyah.
[53]. Torat HaMoadim, Yamim Nora’im, p. 271; Ohr LeTzion, vol. 4, 15:8; Yalkut Yosef, Yamim Nora’im, p. 659. See also Igrot Moshe, O.C. 3:91. Halichot Moed, p. 279, points out that even someone who is required to eat before he takes his medicine should ask his doctor is taking his medicine without food will cause him any damage. In most cases, one is only required to eat food before taking the medicine so that the medicine does not damage his kidney, but this might not cause any harm if it is only done once. There are also some people who need to take medication twice a day, in many cases, it will suffice to take the medication immediately before the fast begins and immediately after the fast. One should check with one’s doctor what is the minimal amount that one needs in order to ensure one’s safety.
[54]. Halichot Shlomo, p. 70.
[55]. Halichot Shlomo, p. 52.
[56]. Shulchan Aruch 617:1; Ohr LeTzion, vol. 4, 14:1–2. Halichot Shlomo, p. 80 says that even a woman who is in her ninth month of pregnancy must fast. See also Chazon Ovadia, Yamim Nora’im, p. 287 and Yalkut Yosef, Yamim Nora’im, p. 735, which add that a woman who used medical assistance to become pregnant, for whom the first few weeks of pregnancy are considered dangerous, may drink a little at a time and pray while sitting. However, when in doubt, a Halachic authority and a medical opinion should be sought. See also Tzitz Eliezer 17:20 and Teshuvot VeHanhagot 2:292.
Also, a woman who is nursing a child who will not accept any other type of nourishment may eat small amounts of food so that her baby will have milk to drink. See Chazon Ovadia, p. 287, in the footnotes. See also Kaf HaChayim 617:2 and Halichot Shlomo, p. 82. In any case, a woman should try to drink and eat enough on erev Yom Kippur to produce enough milk that will last throughout Yom Kippur.
[57] See Halichot Moed, p. 287.
[58]. Halichot Shlomo, p. 52; Ashrei HaIsh, vol. 3, p. 132. If possible, one should wake up early, pray at netz, and come home after the Amidah before the children awaken.
[59]. Yabia Omer 7:53; Chazon Ovadia, Yamim Nora’im, p. 290; Torat HaMoadim, Yamim Nora’im, pages 251–254; Yalkut Yosef, Yamim Nora’im, p. 736; Ohr LeTzion, vol. 4, 14:3. See also Chazon Ovadia, p. 294, which adds that the three- and seven-day periods begin from the time that the woman gives birth and not from the time she begins bleeding or feeling contractions.
[60]. Biur Halachah, 617 “Yoledet”; Sdei Chemed, Yom HaKippurim 3:1; Kaf HaChayim 330:2; Ohr LeTzion, vol. 4, 14:3, end of footnote 3; Chazon Ovadia, Yamim Nora’im, p. 294; Yalkut Yosef, Yamim Nora’im, p. 738.
[61]. Chazon Ovadia, Yamim Nora’im, p. 295.
[62]. Maamar Mordechai 617:3; Moed LeChol Chai 18:11; Sdei Chemed, Yom HaKippurim 3:2. See also Chazon Ovadia, Yamim Nora’im, p. 291, in the footnotes at the top of the page; Yalkut Yosef, Yamim Nora’im, p. 740; and Shalmei Moed, p. 67, which state that one should not just give her water, but even drinks that are filling, such as milk and grape juice.
[63]. Shulchan Aruch 617:2–3 and Chazon Ovadia, Yamim Nora’im, p. 296; Yalkut Yosef, Yamim Nora’im, p. 741; Ohr LeTzion, vol 4, 14:1, in the footnote; Torat HaMoadim, Yamim Nora’im, p. 247.
[64]. Chazon Ovadia, Yamim Nora’im, p. 296, in the footnotes; Yalkut Yosef, Yamim Nora’im, p. 741.
[65] See Halichot Moed, p. 294.
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Shoneh Halachos Siman 584 Seif 1-8
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Delivered Leil 21 Elul 5784 / September 23, 2024
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On Tisha B’Av, join Rabbi Moshe Hauer, Rabbi Dr. Tzvi Hersh Weinreb, Rabbi Steven Weil, Rabbi Yaakov Glasser and Rabbi Azarya Berzon for words of consolation and inspiration. Plus, special programming from the OU’s B’Yachad LaNetzach, the OU Women’s Initiative, OU Israel and NCSY! See it all at ou.org/tishabav!
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רצה ה’ א-לקינו בעמך ישראל ובתפלתם
Be favorable, Hashem our G-d, toward Your people Israel and their prayer
We now address the last group of brachos in Shemoneh Esrei. In the Gemara in B’rachos (34a), Rav Yehudah says that one should not make requests in the first three brachos or in the last three brachos of Shemoneh Esrei. These are reserved for praising Hashem (the first three) and thanking Him (the last three).
However, when we look at the brachos of “רצה–R’tzei” and “שים שלום–Sim shalom,” they seem to be full of requests. Tosafos explains that Rav Yehudah’s statement and limitation only pertained to requests on behalf of an individual. These brachos, however, contain requests for the entire klal Yisrael. The Avudraham (quoted in sefer Tal’lei Oros) explains that the requests contained in these last three brachos are actually requests for kavod to Hashem, because they relate to our avodah and shalom, which are “k’vod HaKadosh Baruch Hu.”
As we turn to the brachah of R’tzei, we are struck with a powerful question addressed by HaRav Avigdor Miller zt”l (in sefer Tefilas Avigdor). He asks: We just completed the brachah of Shomei’a Tefilah, where we asked Hashem to hear and accept our tefilos. R’tzei, at first glance, seems to be exactly the same request?
HaRav Miller explains that the brachah of R’tzei is not asking Hashem to accept our tefilos, for we just, in fact, completed that request in “Shomei’a Tefilah.” Rather, we are now asking Hashem to accept our avodah of tefilah.
The key word in this brachah is the word “ratzon.” Rabbeinu Yonah (in shaar 1:42) explains that it is possible that Hashem forgives us for our sins and frees us of pains and decrees as a result, but He may still not desire us.
Imagine that someone wronged us. He asked our forgiveness so we forgave him, but since he hasn’t really tried to repair the relationship in a meaningful way, we don’t feel as close to him as we once did. We certainly won’t be inviting him to our home for a Shabbos meal.
Here, too, it is our “ratzon” to repair the relationship between us and Hashem to such an extent that we resume or even enhance our original relationship of warmth and closeness.
This brachah is all about expressing our intense desire for the close relationship between us and Hashem. The level of closeness will be determined by the intensity of our love and desire for that closeness.
Rav Miller points out that we mention the word “ratzon” three times in this brachah. This brachah was originally composed at the time of the second Beis HaMikdash (the words “והשב את העבודה–v’hasheiv es ha’avodah” were added later on). The original intent, therefore, was for the acceptance of our avodah in the Beis HaMikdash. When we conclude the brachah with “המחזיר שכינתו לציון–Ha’machazir Sh’chinaso l’Tziyon,” that refers to the level of the Sh’chinah (meaning the closeness between Hashem and klal Yisrael) that was present in the first Beis HaMikdash but not in the second.
Next week, b’ezras Hashem, we will see how each phrase in this brachah asks Hashem to accept us and our avodah with “רצון–ratzon” (favor), because our ratzon (desire) and greatest joy is to serve Hashem with sh’leimus (perfection) and ahavah (love). We ask Hashem to grant us the ultimate pinnacle of closeness to Him in the place where Hashem’s presence and closeness can be felt to the greatest extent. May it occur hastily in our days.
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את צמח דוד עבדך מהרה תצמיח, וקרנו תרום בישועתך, כי לישועתך קוינו כל היום
The offspring of your servant David may You speedily cause to flourish, and enhance his pride through Your salvation, for we hope for Your salvation all day long
Torah, baruch Hashem, has flourished to amazing heights, and though many do struggle financially, compared to earlier times most here in America are “wealthy” on a relative basis. We have never had the Beis HaMikdash in our time. We really don’t know or appreciate what the g’ulah will look like. How can we long for and anxiously await the y’shuah and be emotional enough to even cry over Yerushalayim, the Beis HaMikdash, and the y’shuah if we are so distant from it? Do we feel we are lacking so much that we are brought to tears? So what are we missing and why should we be “shedding an endless stream of bitter tears”?
Rabbi Yisroel Reisman in “Why We Weep” (a collection of essays by various rabbanim, which is, in my opinion, a must-have for the Three Weeks and Tish’ah B’Av) cites the Gemara in Z’vachim (24a), which credits David HaMelech for building the Beis HaMikdash. The obvious question that Tosafos asks is that we know that David’s son, Shlomo HaMelech, actually is the one who built the Beis HaMikdash. Tosafos answers that the Gemara meant that David is the one who gave the Beis HaMikdash its k’dushah. What does that mean?
Shlomo built and gave k’dushah to the physical Beis HaMikdash – the wood, stones, gold, silver, etc. But David is the heart and soul of the Beis HaMikdash (and of klal Yisrael); he had the חשק–cheishek and the תשוקה–t’shukah – the desire and yearning – forming the פנימיות–p’nimiyus of the Beis HaMikdash. He raised money and did whatever he could, even though he knew he would not be the one to actually build the physical structure. The essence of the Beis HaMikdash was not the physical structure, but rather the פנימיות, the heart and soul that came from David HaMelech’s great רצון and תשוקה. The Beis HaMikdash was THE place to go to and connect with Hashem. The desire and longing to connect with Hashem was realized, to the greatest extent possible, in the Beis HaMikdash.
The physical structure of the בית שני–Bayis Sheini, the Second Beis HaMikdash, is gone forever. The structure of the Bayis Sh’lishi, the Third and final Beis HaMikdash will be a different structure. What is still alive? It is the פנימיות, the חשק, the תשוקה, and the רצון with which, over the generations of this galus, we have wept for the Bayis Sh’lishi. Through our heart and tears, we are rebuilding the פנימיות of the Beis HaMikdash. It is the inner yearning to connect on a closer level to our Creator for which we weep. This desire and yearning to connect on a closer level is what we must rebuild within ourselves. “כי לישועתך קוינו כל היום” is our daily opportunity to work on this inner desire and be able to sincerely answer the Tzipisa question with “YES, I did anxiously wait for and long for the rebuilding of the פנימיות and physical Bayis Sh’lishi, where we will, b’ezras Hashem, experience the ultimate closeness with Hashem.
Perhaps we can now appreciate to a greater extent the advice of the Yaaros Devash to shed an endless stream of bitter tears while reciting the brachos of “בונה ירושלים” and “את צמח” (Yaaros Devash, mentioned by HaRav Avrohom Chaim Feuer in “Shemoneh Esrei,” ArtScroll/Mesorah).
The post Are We Ready to Answer “Yes”? appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
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Delivered 24 Tammuz 5784 / July 30, 2024
Rabbi Breitowitz’s Tuesday Shiur is sponsored for the 2024 academic year by Rabbi Refoel and Sharon Auman in memory of their parents,
Edith and Reiner Auman, z”l, יונה בן צדוק ז״ל & אסתר ע״ה בת רפאל הי״ד
and their son Rabbi Shmuel Eliyahu Auman, z”l,
הרב שמואל אליהו ז״ל בן הרב רפאל נ״י
The post The Pattern of the Musaf Offerings and Their Connection to the Three Weeks appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Naaleh.com
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Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
The post Shiva Asar B’Tamuz – Building on the Day of Destruction appeared first on Jewish Holidays.
Delivered Shiva Asar B’Tammuz 5784 / July 23, 2024
Rabbi Shai Finkelstein’s Shiur for the 2023 – 2024 academic year is sponsored by the Sondhelm and Wertenteil Families in memory of Mel David z”l, מנחם מנדל בן אברהם מאיר וטויבא רבקה, ז”ל
The post The 17th of Tamuz and Its Modern Lessons appeared first on Jewish Holidays.
Delivered 16 Tammuz 5784 / July 22, 2024
How do we take advantage of these days? How do we take advantage of the shechina being more accessible?
Using the 3 Weeks to Jumpstart our Relationship with God
The post The Three Weeks and the Gift of Grief appeared first on Jewish Holidays.
Delivered Shiva Asar B’Tammuz 5784 – July 23, 2024
Rabbi Breitowitz’s Tuesday Shiur is sponsored for the 2024 academic year by Rabbi Refoel and Sharon Auman in memory of their parents, Edith and Reiner Auman, z”l, יונה בן צדוק ז״ל & אסתר ע״ה בת רפאל הי״ד and their son Rabbi Shmuel Eliyahu Auman, z”l, הרב שמואל אליהו ז״ל בן הרב רפאל נ״י
The post The Fast of Tammuz: Halachic and Historical Perspectives appeared first on Jewish Holidays.
Delivered Shiva Asar B’Tammuz 5784 / July 23, 2024
The post Mourning for Yerushalayim on 3 Levels: Past, Future, and Present appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
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Delivered 3 Tammuz 5784 / July 9, 2024
The L’Ayla Rosh Chodesh Program is sponsored by the Brachfeld Family
in Memory of Mrs. Linda Pruwer Brachfeld, מרת חיה סאשא בת ר’ יוסף הלל
The post Yearning for Redemption appeared first on Jewish Holidays.
Delivered 3 Tammuz 5784 / July 9, 2024
The L’Ayla Rosh Chodesh Program is sponsored by the Brachfeld Family
in Memory of Mrs. Linda Pruwer Brachfeld
מרת חיה סאשא בת ר’ יוסף הלל
The post Halachic Applications of Zecher LaMikdash appeared first on Jewish Holidays.
Delivered 3 Tammuz 5783 / July 9, 2024
The L’Ayla Rosh Chodesh Program is sponsored by the Brachfeld Family
in Memory of Mrs. Linda Pruwer Brachfeld, מרת חיה סאשא בת ר’ יוסף הלל
The post היינו כחולמים: Shivat Tzion then and Now appeared first on Jewish Holidays.
Delivered 9 Tammuz 5784 / July 15, 2024
Rabbi Adler’s Series for the Year 2024 has been dedicated L’Ilui Nishmat Elisheva Sima bat Zalman
The post What Exactly Happened on the 17th of Tammuz appeared first on Jewish Holidays.
The Night of Tishah B’Av1. As a sign of mourning, one should wear plain weekday clothes.[1] 2. It is customary to remove the parochet in the synagogue.[2] Some people have the custom to also remove the covering of the bimah and any tablecloths in the synagogue or in their home.[3] 3. After the Kaddish that is recited after Shemoneh Esrei,[4] Megillat Echah is read.[5] 4. It is customary only to light enough candles in the synagogue that will permit one to read Echah and kinot. Some congregations also have the custom to dim the lights.[6] 5. The Sephardic custom is to read Megillat Echah without a berachah both during the night and the day. If one is praying with an Ashkenazic minyan, he may neither recite the berachah, even if he is the one reading the Megillah, nor may he answer amen to its recitation.[7] 6. One who cannot attend the synagogue to hear Echah should read it on his own at home.[8] 7. After Echah is read, the lights in the synagogue should be shut off. The chazzan should then light a candle and recite a paragraph that laments the destruction of the Bet HaMikdash and how many years it has been since its destruction.[9] The recitation is as follows:
אחינו בית ישראל שמעו, כי בעוונותינו אנחנו מונים לחורבן בית מקדשינו ולשריפת היכלנו, ולגלות שכינת עוזנו, ולנפילת עטרת ראשינו, היום כך וכך לחורבן, אוי לנו על חורבן בית המקדש, אוי לנו על שריפת התורה, אוי לנו על הריגת הצדיקים, אוי לנו על צערו של משיח.
- After kinot are completed, the paragraph of VeAtah Kadosh is recited (U’Va LeTzion is not recited since the redemption cannot come at night),[10] followed by a special Kaddish. Then one recites Shir LaMaalot, Kaddish (Yehe Shelama), and Alenu.[11]
- An avel during the first three days of mourning may go to the synagogue both at night and during the day to recite kinot.[12]
- Keriat Shema SheAl HaMittah is recited as usual on Tishah B’Av, but Vidduy is omitted.[13]
Nachem and Anenu11. On Tishah B’Av, the Nachem prayer is recited as part of the berachah of Tishkon betoch Yerushalayim in both the silent Shemoneh Esrei and the chazzan’s repetition. This prayer is a eulogy over the destruction of the Bet HaMikdash and a supplication for its rebuilding.[14] 12. Some communities have the custom only to recite Nachem during Minchah.[15] Other communities, however, recite Nachem during all of the tefillot of Tishah B’Av.[16] 13. One who forgot to recite Nachem in its appropriate place should recite it before the word vitechezenah in the berachah of Retzeh, but should omit the concluding words “Baruch Atah A-donai Menachem Tzion bebinyan Yerushalayim.”[17] 14. One who already concluded the berachah of Retzeh should continue his prayer and insert Nachem before the verse Yehiyu leratzon imrei fi at the end of Shemoneh Esrei, without its concluding berachah.[18] 15. One who forgot to recite Nachem does not repeat Shemoneh Esrei.[19] 16. A person who is not fasting should still recite Nachem in Shemoneh Esrei even though he may not recite Anenu.[20] 17. One who must eat on Tishah B’Av should recite Nachem in Birkat HaMazon. However, it should be recited in the HaRachaman section of Birkat HaMazon without its concluding berachah, [21] and not before the words vetivneh Yerushalayim.[22] 18. During all three prayers on Tishah B’Av, the tefillah of Anenu is recited in Shema Kolenu.[23]
Tefillin on Tishah B’Av19. The general custom is to not wear a tallit gadol and tefillin during Shacharit of Tishah B’Av, and instead only wear them during Minchah. In Yerushalayim, however, most Sephardim wear a tallit gadol and tefillin even during Shacharit. The Ashkenazic custom, though, is to only wear the tallit and tefillin during Minchah.[24] 20. One who has the custom to wear Rabbenu Tam tefillin in addition to Rashi tefillin should put on both sets in the morning during Shacharit, if his custom is to wear tefillin during Shacharit of Tishah B’Av. One who wore his tefillin in the morning should wear Rashi tefillin during Minchah, and recite a berachah.[25] 21. One who is praying with a minyan that does not wear tallit and tefillin during Shacharit should put on his tallit and tefillin at home before the minyan, and recite keriat Shema. Similarly, if one put on tefillin at Shacharit, and then prayed Minchah with a minyan that only puts on tefillin at Minchah, he should also put on tefillin during Minchah so as not to stand out, and to prevent others from thinking that he did not wear tefillin that day.[26] 22. If there are at least ten people who are wearing tefillin and ten people who are not wearing tefillin during Shacharit, they should preferably separate into two minyanim.[27] 23. Those who wear their tefillin during Minchah should take them off after shkiyah and pray Arvit without them.[28]
Daytime TefillotBirchot Hashachar24. The morning berachot are recited as usual. Although we make the berachah of SheAsah Li Kol Tzarki to thank Hashem for supplying shoes for our feet, and shoes are not worn on Tishah B’Av, the general custom is to recite this blessing anyway.[29]
Pesukei DeZimrah25. Shacharit is recited as usual, including Korbanot and Pesukei DeZimrah.[30] 26. Some communities have the custom to recite Haazinu instead of Az Yashir.[31] The custom in Yerushalayim is to recite Az Yashir, and to recite Haazinu after Shemoneh Esrei.[32]
Shemoneh Esrei and Chazarat HaShatz27. Some communities have the custom to recite a shorter Sim Shalom at the end of Shemoneh Esrei.[33] However, most communities recite Shemoneh Esrei as usual, without changing the nusach of the berachah.[34] 28. Most communities recite the regular Kedushah,[35] but there are some communities who have the custom to recite a special Kedushah (Nakdesh Shimcha) for Tishah B’Av.[36] 29. In most communities, Birkat Kohanim is recited even on Tishah B’Av.[37]
Tachanun30. Tachanun is not recited on Tishah B’Av.[38]
Keriat HaTorah31. The Torah is taken out in the usual manner, with hagbah performed as it would be any other day.[39] 32. Some communities read the sefer Torah on a lower table, and not on the bimah as they usually would.[40] Other communities read the Torah in its usual place on the bimah.[41] 33. The portion of Ki Tolid Banim is read.[42] Three people are called to the Torah, with the third aliyah serving as both Shelishi and Maftir. Half-Kaddish is recited after reading the haftarah, and not beforehand.[43] 34. Some communities have the custom to read the haftarah to the tune of Echah.[44] 35. When reciting the berachah on the haftarah, one should omit the berachah of Al HaTorah.[45] 36. The Mi SheBerach supplication is not recited for those who receive an aliyah to the Torah.[46] 37. An avel should not be called to the Torah on Tishah B’Av, especially for the haftarah.[47] 38. The berachah of HaGomel may be recited on Tishah B’Av, but only during Minchah.[48]
End of Shacharit39. LaMenatze’ach Mizmor LeDavid, which is said before U’Va LeTzion, is omitted on Tishah B’Av.[49] 40. After U’Va LeTzion, the Kaddish of Yehe Shelama is recited.[50] 41. The Shir shel Yom (not including Tefillah LeDavid) and the Ketoret are recited as usual, and should not be skipped on Tishah B’Av.[51]
Kinot42. It is forbidden to leave the synagogue during kinot, since one may not divert his mind from mourning. Similarly, it is forbidden to engage in conversation unrelated to Tishah B’Av while reciting kinot.[52] 43. After reading Echah during the daytime, Kaddish Titkabal is recited.[53] 44. Alenu should not be skipped on Tishah B’Av.[54] 45. It is especially praiseworthy to give tzedakah to the poor, especially to talmidei chachamim.[55]
Visiting the cemetery46. Many people have the custom to go to the cemetery on Tishah B’Av after Shacharit.[56] However, the Arizal advised against this custom (unless one needs to go to the cemetery for a burial procession), especially if one has not atoned for the sin of seeing keri.[57]
Tziduk HaDin47. If someone passed away on Tishah B’Av, Sephardim recite Tzidduk HaDin, while Ashkenazim do not.[58]
Minchah48. During Minchah, after reciting Ashrei and half-Kaddish, the sefer Torah is taken out and parashat VaYechal Moshe is read, as is done on other fast days. Kaddish is omitted after Shelishi, and the person who recited Shelishi also recites the haftarah. Sephardim recite the haftarah of Shuvah Yisrael (Hoshe’a 14:2–10) and finish with Mi E-l Kamocha (Michah 7:18–20). Ashkenazim, however, recite Dirshu Hashem BeHimatze’o (Yeshayah 55:6–56:8).[59] Half-Kaddish is then recited by the chazzan before reciting Shemoneh Esrei.[60] 49. It is proper to give the same people who received an aliyah during Shacharit an aliyah during Minchah.[61] 50. During Minchah, one can recite a Mi’sheberach prayer for those who receive an aliyah.[62] 51. The kohanim should recite Birkat Kohanim as they would on other fast days, provided that the congregation is praying Minchah close to shkiyah.[63] 52. Only the kohanim who are fasting may recite Birkat Kohanim. Kohanim who are not fasting should leave the synagogue at the time of its recitation.[64] 53. After Minchah, the pesukim of nechamah are recited (as brought in the siddur). It is proper for the chazzan to try to finish Chazarat HaShatz at shkiyah so that the pesukim of nechamah may be said after shkiyah.[65]
Birkat HaLevanah54. It is customary to recite Birkat HaLevanah after Arvit. It is preferable to eat beforehand, but if one will not be able to recite Birkat HaLevanah with a minyan if he would eat first, then he should eat afterward, and recite it immediately after Arvit with a minyan. In either case, it is preferable to wear leather shoes before reciting Birkat HaLevanah.[66]
[1]. Moed LeChol Chai 10:53.
[2] Rama 559:2 explains that this to show that even Hashem “tears His garments” as a form of mourning. Nechamat Tzion, p. 247, says that this is in remembrance that Titus tore the parochet in the Bet HaMikdash. Kaf HaChayim 559:19 says that the parochet is put back in place before praying Minchah.
[3] Nechamat Tzion, p. 250.
[4]. Kaddish Titkabal is recited as per Moed LeChol Chai 10:67; Kaf HaChayim 559:9; and Chazon Ovadia, Arba Taaniyot, p. 353. However, see Shemesh U’Magen, vol. 4, O.C. 7:3, which states that Kaddish is omitted.
[5]. Shulchan Aruch 559:2.
[6]. Even though the Shulchan Aruch 559:3 states that one should not light more than one candle on Tishah B’Av night, the custom has become that everyone lights his own candle. The Magen Avraham 559:4 explains that since nowadays everyone reads Eichah along with the chazzan, each person may have his own light. This is also the view of the Taz 559:5 and the Mishnah Berurah 559:14. See also Chazon Ovadia, Arba Taaniyot, p. 354. Yalkut Yosef, Ben HaMetzarim, p. 518 cites that some people have a custom to dim the lights in their home as well as a sign of mourning, but this is not an obligation.
[7]. Yabia Omer, vol. 1, 29:5–13 & 2:25; Chazon Ovadia, Arba Taaniyot, p. 355, in the footnotes; Torat HaMoadim, Ben HaMetzarim, p. 302.
[8]. Chayei Adam 135:19; Mishnah Berurah 559:5. See also Teshuvot VeHanhagot 2:250, which states that a woman, too, should read Eichah to herself is she can.
[9]. Chazon Ovadia, Arba Taaniyot, p. 356 brings this from Tikkun Yissachar, as brought in Keneset HaGedolah, at the beginning of this siman. See also Zivchei Tzedek, Responsa 3:22.
[10]. Chazon Ovadia, Arba Taaniyot, p. 357; ibid., Avelut, vol. 3, p. 7, 27.
[11]. Some have the custom to omit Alenu on Tishah B’Av; however, most communities do not omit it. See Levush §2; Yafeh LaLev 559:8; Zivchei Tzedek, Responsa 3:22; Kaf HaChayim 559:46; and Chazon Ovadia, Arba Taaniyot, p. 357. The custom in Tunisia and Morocco was to omit Alenu, as per Lebhar, Magen Avot, p. 280.
[12]. Shulchan Aruch 559:6. See also Magen Avraham 559:8, which explains the Shulchan Aruch as permitting an avel to even partake in the nighttime kinot. However, the Ashkenazic custom follows the Mishnah Berurah 559:24, which states that a mourner during his first three days of shivah may only go to the synagogue in the morning, but not in the evening. After the first three days, though, a mourner may go to the synagogue also in the evening.
[13]. Rivevot Ephraim 1:380.
[14]. Shulchan Aruch 557:1.
[15]. See Kaf HaChayim 557:7; Brit Kehunah, taf §10 with the footnotes of Rabbi Meir Mazuz.
[16]. See Mishnah Berurah 557:1, which explains that this is the view of the Shulchan Aruch, which is unlike the Rama. See also Ohr LeTzion, vol. 3, 29:21; Yechaveh Daat 1:44; and Chazon Ovadia, Arba Taaniyot, p. 357.
[17]. Bet Yosef in the name of the Avudraham; Taz 557:1; Mishnah Berurah 557:2; Chazon Ovadia, Arba Taaniyot, p. 375; Ohr LeTzion, vol. 3, 29:21.
[18]. Chazon Ovadia, Arba Taaniyot, p. 375.
[19]. Shulchan Aruch 557:1.
[20]. Ohr LeTzion, vol. 3, 29:7 explains that even though he is not fasting, he may recite Nachem since Nachem is independent of whether one is fasting or not; rather, it is a prayer that is meant for the day, similar to Yaaleh VeYavo on Rosh Chodesh.
[21]. Kaf HaChayim 557:11; Ohr LeTzion, vol. 3, 29:7.
[22]. The Ben Ish Chai, Devarim 1:27 writes that Nachem should be recited in Birkat HaMazon instead of Retzeh. However, Kaf HaChayim 557:11 states that since this is a machloket between the poskim, it is better not to recite the berachah. This is also the view of Ohr LeTzion, vol. 3, 29:7 and Chacham Ovadia Yosef in Yechaveh Daat 1:44 & 3:40, Halichot Olam, vol. 2, p. 162, and Chazon Ovadia, Arba Taaniyot, p. 288. Ohr LeTzion points out that one may add Nachem when reciting the HaRachamans instead.
[23]. Shulchan Aruch 557:1; Kaf HaChayim 557:5; Chazon Ovadia, Arba Taaniyot, p. 381. If one forgot to recite Anenu, he does not repeat Shemoneh Esrei. Further halachot of reciting Anenu are discussed above in “Halachot of the Fast Days.”
[24]. See Shulchan Aruch 38:6; ibid. 555:1; Yaskil Avdi, vol. 5, Kuntres De’ah VeHaskel §6; Yechaveh Daat 2:67, 7:90; Chazon Ovadia, Arba Taaniyot, p. 366; Ohr LeTzion, vol. 3, 29:22; Torat HaMoadim, Ben HaMetzarim 10:15; and Orchot Maran, vol. 1, p. 92. See also Shemesh U’Magen 2:6–7; ibid., vol. 4, 69:2; ibid. 70:3; and Toledano, Kitzur Shulchan Aruch 392:1 for the Moroccan custom to only wear tefillin by Minchah and not by Shacharit.
[25]. See Chazon Ovadia, Arba Taaniyot, p. 371, which even permits an avel to wear Rabbenu Tam tefillin. See also Moed LeChol Chai 10:60; Ben Ish Chai, Devarim 1:25; Mishnah Berurah 555:4; Kaf HaChayim 555:3; Halichot Olam, vol. 2, p. 158; Yechaveh Daat 2:16; ibid. 6:2; and Halachah Berurah, vol. 3, p. 226.
[26]. See Ben Ish Chai, Devarim 1:25; Kaf HaChayim 555:4; Chazon Ovadia, Arba Taaniyot, p. 370, in the footnotes; Halichot Olam, vol. 2, p. 154; Halachah Berurah, vol. 1, p. 420, 4; ibid., vol. 3, p. 226; Otzrot Yosef 3:7; Ohr LeTzion, vol. 3, 29:22; and Rivevot Ephraim 6:297.
[27]. Ohr LeTzion, vol. 3, 29:22.
[28]. See Shulchan Aruch, O.C. 30:2, which states that one may only keep his tefillin on if he does not have a clean place to put them when taking them off. Birkei Yosef 18:1 & 30:2 and Kaf HaChayim 18:11–12 & 30:5 state that the Arizal made sure to remove his tefillin before shkiyah and pray Arvit without them (see Shaar HaKavanot, Tefillat HaShachar and Tefillat Minchah, derush 2). Furthermore, the Maharil would remove his tefillin on Tishah B’Av even after he recited Kedushah for Minchah during the chazzan’s repetition. See Minhagei Tishah B’Av. This is also the view of Eliyah Rabbah 555:2 & 30:3 and Shaarei Teshuvah 555:2. See also Chayei Adam 14:16; Mishnah Berurah 30:8; and Halachah Berurah, vol. 2, p. 166.
[29]. Chacham Ovadia Yosef writes that he would recite this berachah on Yom Kippur and Tishah B’Av. See Yabia Omer, vol. 2, 25:15; ibid. (new edition), footnote 29; Halichot Olam, vol. 1, p. 53; Yechaveh Daat, vol. 6, p. 195; and Chazon Ovadia, Yamim Nora’im, p. 320 & the end of footnote 36. See also Chazon Ovadia, Arba Taaniyot, p. 362; Yalkut Yosef, Yamim Nora’im, p. 517, footnote 2; Halachah Berurah, vol. 3, Otzrot Yosef §11; and Orchot Maran, vol. 1, p. 149.
[30]. Chazon Ovadia, Arba Taaniyot, p. 373.
[31]. Gedolot Elisha, Minhagei Tishah B’Av §4. See also Ben Ish Chai, Devarim 1:26, which states that the custom in Baghdad was to recite Haazinu, even though he would only recite Haazinu himself after praying Shemoneh Esrei.
[32]. See Zivchei Tzedek, Responsa 3:22; Ben Ish Chai, Devarim 1:26; Moed LeChol Chai 10:60; Kaf HaChayim 51:54; ibid. 559:32; Chessed LaAlafim 51:11; Chazon Ovadia, Arba Taaniyot, p. 373; and Orchot Maran, vol. 1, p. 210.
[33]. The nusach of this berachah is brought in Avudraham, p. 69c.
[34]. The Bet Yosef §122 rules that one cannot change the nusach of a berachah in Shemoneh Esrei. This is also the view of Kaf HaChayim 121:10; Sdei Chemed, Ben HaMetzarim 2:8; and Chazon Ovadia, Arba Taaniyot, p. 381.
[35]. Kaf HaChayim 121:10; ibid. 559:29; Chazon Ovadia, Arba Taaniyot, p. 374.
[36]. See Gedolot Elisha, Minhagei Tishah B’Av §3, which states that this was the custom in Baghdad.
[37]. See Chazon Ovadia, Arba Taaniyot, p. 374, in the footnotes, which states that the Teimani custom is to omit Birkat Kohanim on Tishah B’Av. Toledano, Kitzur Shulchan Aruch §394 and Nahagu HaAm, Taaniyot §13 state that they did not recite Birkat Kohanim in Morocco. See also Moed LeChol Chai 10:58, which says that the custom in Izmir was also to omit it. The Ben Ish Chai in Tetzaveh 1:22 writes that the custom in Baghdad was only to recite Birkat Kohanim by Minchah, but not by Shacharit. However, Kaf HaChayim §30 and Chessed LaAlafim 128:18 say that Birkat Kohanim should be recited even by Shacharit, and this was the custom in Yeshivat Bet El. This is also the view of Chazon Ovadia, Arba Taaniyot, p. 374, in the footnotes.
[38]. Shulchan Aruch, O.C. 131:7 & 559:4.
[39]. Birkei Yosef 559:3; LeDavid Emet 4:1; Shulchan Gavoha 559:7; Mayim Chayim 559:225; Chazon Ovadia, Arba Taaniyot, p. 388. This is unlike the custom brought in Nehar Mitzrayim, p. 37 and Keter Shem Tov, vol. 5, p. 53, which state that hagbah should not be performed on Tishah B’Av. See also Shemesh U’Magen, vol. 3, O.C. 75:3, which says that the custom in Morocco was not to perform hagbah.
[40]. Avudraham, p. 256; Sefer HaEshkol, vol. 2, p. 17. This is the custom in many Sephardic communities; see Keter Shem Tov, vol. 5, p. 53 and Alei Hadas 14:19.
[41]. Chazon Ovadia, Arba Taaniyot, p. 389.
[42]. Devarim 4:25–40
[43]. See Chazon Ovadia, Arba Taaniyot, p. 382, which states that one should preferably only recite the Kaddish after the haftarah; however, a community with the custom to recite Kaddish between Shelishi and the haftarah has what to rely on. See Chazon Ovadia, Arba Taaniyot, p. 386. See also Ohr LeTzion, vol. 3, 29:23, which says that Kaddish is recited before the haftarah.
[44]. Magen Avraham 559:6; Mishnah Berurah §18.
[45]. Chazon Ovadia, Arba Taaniyot, p. 382.
[46]. See Kaf HaChayim 559:40; Nechamat Tzion, p. 359. Halichot Shlomo, Ben HaMetzarim, p. 436 points out that one may recite the Mi SheBerach supplication during Minchah.
[47]. Yabia Omer, vol. 7, O.C. §50; Halichot Olam, vol. 2, p. 161; Chazon Ovadia, Arba Taaniyot, p. 386.
[48]. Yafeh LaLev 219:17; see also Chazon Ovadia, Arba Taaniyot, p. 390, which brings Sdei Chemed, Avelut §54, which states that even an avel may recite Birkat HaGomel, which is unlike the view of Tevuot Shemesh, O.C. §78. See also Tzitz Eliezer, vol. 14, 77:2. Kaf HaChayim 559:38 adds that one should preferably recite it at Minchah, which is unlike the view of Ohr LeTzion, vol. 3, 25:4, which states that Birkat HaGomel should not be recited at all on Tishah B’Av.
[49]. Chazon Ovadia, Arba Taaniyot, p. 390, in the name of Avudraham, p. 69.
[50]. Chazon Ovadia, Arba Taaniyot, p. 390. Kaf HaChayim 559:9 says that some communities have the custom to recite Kaddish Titkabal.
[51]. Kaf HaChayim 559:48; Chazon Ovadia, Arba Taaniyot, p. 390.
[52]. Shulchan Aruch 559:5.
[53]. Chazon Ovadia, Arba Taaniyot, p. 354, in the footnotes.
[54]. Chazon Ovadia, Arba Taaniyot, pp. 357, 391.
[55] Moed LeChol Chai 10:6; Nechamat Tzion, p. 266.
[56]. Rama 559:10.
[57]. See Shaar HaGilgulim 63b, which states that one should especially not go near the graves of non-Jews on Tishah B’Av. See also Aruch HaShulchan 554:18; Moed LeChol Chai 10:79; Kaf HaChayim 559:83; and Chazon Ovadia, Arba Taaniyot, p. 391.
[58]. See Rama 559:10 and Chazon Ovadia, Arba Taaniyot, p. 393.
[59]. See Rambam, Hilchot Tefillah 13:18 and Tur at the end of the siman. See also Zivchei Tzedek 3:27, which states that it is an ancient custom to recite the haftarah on Tishah B’Av. This is also the opinion of the Chida in LeDavid Emet §21 and Nehar Mitzrayim, Hilchot Tishah B’Av. See also Chazon Ovadia, Arba Taaniyot, p. 405; Yechaveh Daat 5:40; and Torat HaMoadim, Ben HaMetzarim, p. 320.
[60]. Chazon Ovadia, Arba Taaniyot, p. 406; Ohr LeTzion, vol. 3, 29:23.
[61]. Moed LeChol Chai 10:63; Nehar Mitzrayim, Tishah B’Av §17; Chazon Ovadia, Arba Taaniyot, p. 406.
[62] Nechamat Tzion, p. 367.
[63]. Ben Ish Chai, Tetzaveh 1:22; Kaf HaChayim 559:30. See also Torat HaMoadim, Ben HaMetzarim, p. 313.
[64]. Chazon Ovadia, Arba Taaniyot, p. 98.
[65]. See Birkei Yosef 559:7; Chazon Ovadia, Arba Taaniyot, p. 406; and Torat HaMoadim, Ben HaMetzarim, p. 321.
[66]. Rama 426:2, 11; Mishnah Berurah, Shaar HaTziyun 226:9; Kaf HaChayim 226:30; Ohr LeTzion, vol. 3, 29:25; Chazon Ovadia, Arba Taaniyot, p. 412.
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- Five tragedies befell Bnei Yisrael on Tishah B’Av:[1]
- It was decreed that our forefathers would not enter Eretz Yisrael, and would pass away in the desert over a forty-year period.
- The first Bet HaMikdash was destroyed.
- The second Bet HaMikdash was destroyed.
- The city of Beitar was captured by the Romans, and tens of thousands of Jews were slain.
- Turnus Rufus plowed the site of the Bet HaMikdash and its surroundings.
- Because of these tragedies, Tishah B’Av was declared a day of fasting and mourning. The basic prohibitions on Tishah B’Av consist of: not eating or drinking, not anointing oneself, not wearing leather shoes, not engaging in marital relations, not studying Torah, not extending greetings, not working, and not sitting on a regular chair. These will all be elaborated in the following halachot.
Seudah MafseketThe Time for the Seudah Mafseket3. After chatzot, one may begin to eat his seudah mafseket, the final meal before the fast.[2] Before chatzot, the laws of the seudah mafseket do not apply, even if one does not intend to eat until the fast begins.[3] 4. The laws of seudah mafeseket apply when one is having a meal after chatzot and does not intend to eat anymore until the fast begins.[4] 5. Many people have the custom to eat a meal after chatzot, pray Minchah Gedolah, wait a bit, and then eat their seudah mafseket. Those who eat a whole meal immediately before eating the seudat hamafseket are acting improperly.[5] 6. One may not eat the seudah mafseket during ben hashmashot.[6] 7. If one finished eating during the day and did not recite Birkat HaMazon until after Tishah B’Av began, he does not have to insert the tefillah of Nachem.[7] 8. Even if one already ate the seudah mafseket, he may continue to eat and drink other foods, provided that he did not verbalize a commitment to begin the fast.[8]
Who Is Obligated to Eat a Seudah9. Even one who is not fasting, such as a sick person, is obligated to eat the seudah mafseket.[9]
Things That One May Eat and Drink during the Seudah10. For the seudah mafseket, one should try to eat bread dipped in salt and refrain from drinking anything other than water. Some people have the custom to dip the bread in ashes.[10] 11. Bread should be eaten during this meal, since without it, it does not have the Halachic status of a seudah.[11] 12. Even those who do not have a custom to refrain from eating meat, chicken, and wine during Ben HaMetzarim are forbidden to consume these foods on erev Tishah B’Av after chatzot.[12] 13. Foods that appear like meat, such as vegetarian hot dogs and the like, may be eaten during the seudah without a concern of arousing people’s suspicion that one is eating actual meat.[13] 14. Many people have the custom to even avoid eating fish during the seudah mafseket.[14] However, dried, salted fish, which is not cooked, may be eaten, even according to those who have this custom.[15] 15. One should not drink beer or other alcoholic beverages during the seudah mafseket.[16] 16. One should refrain from drinking beverages other than water, unless it will help him during the fast.[17] 17. The Shulchan Aruch states that at the seudah mafseket, one may not eat two different types of tavshilin, cooked dishes.[18] The definition of tavshilin is subject to many different interpretations, some of which include:
Types of Foods:1. Vegetable soup, without any vegetables but only their taste, is considered a tavshil.[19] 2. Fresh fruits and vegetables are not considered tavshilin. Once they are cooked, however, they are.[20] 3. While one may even eat a salad with many vegetables, one should try to refrain from doing so.[21] 4. Pickled vegetables, such as pickles, tomatoes, olives, and the like, are not considered tavshilin, and may be eaten with another tavshil.[22] 5. Since margarine and jams are already cooked, one may only eat them with bread, as long as he does not have another tavshil.[23] 6. Pastries are not considered tavshilin; however, one should refrain from eating more than necessary.[24] 7. Yogurt and cheese are not considered tavshilin even though they are pasteurized, since the pasteurization only cleanses them from foreign matter, and does not cook them.[25] 8. Roasted fish is considered one tavshil.[26]
Food Mixtures and Cooking Methods:1. If the same type of food was cooked in two different pots in such a way that in one pot the food is dry and in the other it is moist, one may only eat from one of the pots, since each pot is considered a separate tavshil.[27] 2. Two foods that are cooked in one pot are considered two tavshilin, unless they are normally cooked together.[28] 3. A hard-boiled egg and a scrambled egg are considered two different tavshilin, and may not be eaten together.[29] 4. Stuffed pepper and stuffed cabbage are each considered one tavshil, regardless of the fact that they each consist of several foods.[30] 5. Some people cook a dish with lentils and eggs since they are foods that are normally eaten when mourning. However, one should not do so if he is not accustomed to cooking such a dish during the year. Furthermore, one may certainly not eat both a dish of lentils and an egg, as they would be considered two tavshilin.[31] Rather, the custom is only to eat some bread with an egg or[32] 6. One can eat pasta with cheese since cheese is not considered a tavshil.[33] 7. One may drink hot milk, coffee, and tea after the seudah is finished since they are not considered extra tavshilin. However, if it is unnecessary, one should refrain from doing so because this is a time to avoid having any extra pleasure from one’s food.[34]
Sitting on the Floor during the Seudah19. It is customary to sit on the floor while eating the seudah mafseket. However, one should not sit on the bare floor; rather, he should put something, such as a cloth, between him and the floor.[35] 20. One may sit on a wooden board, mat, or carpet, provided that it is lower than one tefach[36] 21. Women must also sit on the floor during the seudah mafseket.[37] 22. After one has finished the seudah mafseket, he may sit on a regular chair until the fast begins.[38] 23. One does not have to remove his shoes during the seudah mafseket.[39]
Forming a Zimmun after the Seudah24. One should be careful not to sit with two other people during the seudah since one should not recite a zimmun before Birkat HaMazon. Each person should sit and eat alone and then recite Birkat HaMazon on his own.[40] 25. If three people accidentally ate together, they should recite a zimmun.[41] 26. One who has concluded Birkat HaMazon and wants to drink water in order to stay hydrated throughout the fast may drink, but should not make a berachah.[42]
Other Customs on Erev Tishah B’Av27. Beginning from chatzot of erev Tishah B’Av, some people have the custom to only study Torah subjects that are permitted to be learned on Tishah B’Av itself. However, this is not required, and one may learn whatever he desires, especially if he will end up not learning at all, or less than he would have, if he would not have changed from his regular learning schedule.[43] 28. One should refrain from going on outings on erev Tishah B’Av.[44] 29. Tachanun is not recited during Minchah of erev Tishah B’Av.[45]
The Length of the Fast30. The fast of Tishah B’Av begins at shkiyah and ends the next night after tzet hakochavim.[46] 31. One does not have to wait until the time of Rabbenu Tam to break one’s fast.[47]
Who is Obligated to Fast32. Pregnant and nursing women are obligated to fast on Tishah B’Av, just as they would on Yom Kippur.[48] However, the following women may eat on Tishah B’Av: 1. A woman within seven days of giving birth may not fast on Tishah B’Av, even if she wants to fast.[49] 2. From after seven days until thirty days after giving birth, a woman is not obligated to fast, but she may fast if she feels strong enough.[50] 3. If a woman miscarried after forty days of pregnancy, she has the status of a woman after childbirth; she may not fast during the first seven days after the miscarriage, and is not obligated to fast for the first thirty days after the miscarriage.[51] 4. If a woman previously miscarried twice from fasting, or if a doctor says that there is a risk of miscarrying if she fasts, then she does not have to fast.[52] 5. A woman who had a cesarean section has the same Halachic status as a woman who gave birth naturally. However, depending on her physical state, there is more room for leniency even thirty days after the operation.[53] 6. Regarding pregnant women, it is difficult to specify rules, but generally speaking, if the woman sees blood, is feeling faint from dehydration, or is in her first pregnancy and is experiencing pain, it is possible to act leniently. In any situation, a competent rabbi should be consulted for guidance.[54] 7. If a nursing woman’s milk supply will be affected by fasting and the doctor says it will negatively affect the baby, then she does not have to fast.[55] 8. Nursing and pregnant women do not have to fast when Tishah B’Av is on Shabbat and is delayed to Sunday. However, they should not eat more than necessary.[56] 33. If one is too weak to fast and is told by a doctor that the fast will injure him or bring him to danger, he does not have to fast.[57] An elderly person should fast unless his doctor says otherwise. If one will not be injured by the fast, but will become very weak, then one may eat less than a kezayit of food and drink less than a reviit of liquid at a time.[58] 34. Those who are permitted to eat because of a potential danger from fasting may eat as they would regularly, without restricting themselves to eating small amounts at a time.[59] 35. One who needs to take medication on Tishah B’Av should do so without water. However, if he cannot swallow the pill without water, he may swallow it with less than a reviit of water. However, if the pill has a sweet coating, one should swallow it with bitter-tasting water.[60] 36. One who is permitted to eat on Tishah B’Av is not obligated to eat melaveh malka when Tishah B’Av is on motzaei Shabbat.[61] 37. Smoking is permitted on Tishah B’Av for one who is addicted. However, if possible, one should only smoke privately.[62] 38. One may smell snuff, but only if it does not have an added pleasant smell.[63] 39. It is not permitted to smell besamim on Tishah B’Av.[64]
Learning Torah40. According to many poskim, the obligation to learn Torah every day includes Tishah B’Av. On Tishah B’Av, though, one may only learn permitted subjects.[65] 41. The following is a list of subjects that one may learn on Tishah B’Av: 1. Sefer Iyov with commentaries.[66] 2. The parts of sefer Yirmiyah that are about the Jewish people’s pain and anguish.[67] 3. Megillat Echah and its commentaries.[68] 4. The third perek of Moed Katan (perek Elu Megalchin).[69] 5. Gittin 55b–58a,[70] Sanhedrin 96a and 104b,[71] and the end of Taanit in the Talmud Yerushalmi.[72] 6. One may read from the accounts of Josephus on the destruction of the Bet HaMikdash.[73] 7. Mesechet Semachot.[74] 8. One may read about the Holocaust.[75] 9. The halachot of mourning.[76] 10. One may learn mussar that leads to teshuvah. However, if there are other subjects to learn, one should learn them first. Mussar books that do not only contain mussar, and discuss varying topics, should not be learned on Tishah B’Av.[77] 11. One may read biographies of tzaddikim and history books of the Jewish people.[78]
However, the following may not be learned or read on Tishah B’Av:
- Tehillim should preferably not be recited.[79] However, if there is a need to recite Tehillim, one has what to rely on, and may recite it.[80]
- Chok LeYisrael may not be recited on Tishah B’Av, even if one recites it every day. Instead, one should recite the Chok LeYisrael that is brought in many of the Tishah B’Av machzorim.[81]
- If one has to prepare the Tishah B’Av Torah reading, he may.[82]
- According to the letter of the law, one may read a newspaper and listen to the news on the radio (provided that it is an appropriate radio station). However, one should try to refrain from these activities.[83]
- Even if one reads shenayim mikra v’echad targum every day, he may not read it on Tishah B’Av.[84]
- Zohar and Kabbalistic works should not be studied on Tishah B’Av.[85]
- Even when learning the permitted subjects, one should not learn them too in-depth.[86]
- One may learn the texts that discuss the destruction of the Bet HaMikdash with children who can understand.[87]
- Women, too, may only learn the permitted subjects on Tishah B’Av.[88]
- Preferably, one should not even think in learning on Tishah B’Av.[89]
- If one thought of a chiddush in Torah, he may write it down so that he does not forget it.[90]
Washing One’s Hands and Face47. Simply putting one’s finger in water is forbidden, even if the water is cold.[91] 48. If one’s hands are dirty, it is permissible to wash them. Similarly, one may wash his hands until the knuckles at the end of his fingers after using the bathroom.[92] This is also permitted when one washes his hands in the morning after waking up.[93] 49. A kohen may wash his hands until the wrists before reciting Birkat Kohanim, since this washing is being done to fulfill a mitzvah.[94] However, the levi who is washing the kohen’s hands may only wash his own fingers until his knuckles.[95] 50. One may wash dishes or other necessary items for those who are permitted to eat (such as children or an ill person), even if one’s hands may get wet.[96] Similarly, after chatzot, one may wash fruits and vegetables for after the fast.[97] 51. One who is allowed to eat on Tishah B’Av and wants to eat bread may wash his hands until the wrists.[98] 52. Even though one may not wash his face on Tishah B’Av, one may take a wipe that is slightly moist and wipe his face with it.[99] However, if one is particularly bothered by not washing his face in the morning (for example, if he will break out in pimples if he does not wash up), then he may wash his face with cold water.[100] 53. A kallah within thirty days of her wedding may wash her face.[101] 54. One may not go to the mikveh on Tishah B’Av even if he goes every day and the water is cold. Even a woman whose scheduled time to immerse in the mikveh is on Tishah B’Av must defer her tevilah until afterward.[102]
Applying Ointments55. One may not put on ointments for pleasure on Tishah B’Av.[103] One may use creams and moisturizer if one is using them to prevent or treat an illness, but not to make one’s skin look better or softer.[104] 56. Deodorant is permitted on Tishah B’Av, since it is meant to remove bad smells.[105] 57. A woman should not apply makeup on Tishah B’Av.[106]
Wearing Leather Shoes58. One is not allowed to wear leather shoes on Tishah B’Av. While all other types of materials may be worn, it is forbidden to wear a shoe that merely contains any leather, and is not actually made from leather.[107] 59. Running shoes or sandals without leather may be worn on Tishah B’Av, even if they are more comfortable than one’s leather shoes.[108] 60. A woman who is within thirty days of childbirth or a sick person who needs to wear shoes made of leather for comfort may wear leather shoes on Tishah B’Av.[109] 61. Children below the age of bar or bat mitzvah may wear leather shoes. However, if one can, one should teach his child to wear non-leather shoes on Tishah B’Av. This is provided that the child will not injure himself by walking outside with other shoes, such as slippers.[110] 62. One may sit or stand on leather pillows. However, one should not stand on them when praying.[111] 63. One who has to walk a long distance or over stony or muddy terrain may wear leather shoes if he has no other way to protect his feet, but he must remove the shoes once they are no longer needed.[112] Similarly, one may not wear leather shoes while driving, as a car is considered indoors.[113] 64. Just like the other prohibitions of Tishah B’Av, such as eating, drinking and washing, one may not wear leather shoes throughout the entire day. Therefore, while one is permitted to sit on a chair while praying Minchah, he may not wear leather shoes.[114]
Halachot Pertaining to a Husband and Wife65. Marital relations are prohibited on Tishah B’Av.[115] Even sleeping in the same bed as one’s spouse is prohibited.[116] 66. The harchakot that are usually practiced when one’s wife is a niddah are not observed on Tishah B’Av. Therefore, if one’s wife is not a niddah, one may pass her things and may even touch her.[117] However, it is praiseworthy to act stringently and refrain from touching one’s wife.[118] 67. If a woman’s time of immersion is on Friday night that is on the ninth of Av (when the fast is postponed), she may immerse as she would on any other Friday night, and is permitted to her husband that night.[119]
Greeting People68. Greeting people is prohibited on Tishah B’Av. However, if one was greeted by someone who was unaware of this prohibition, he may quietly and solemnly greet him back.[120] 69. One should refrain from saying good morning to his fellow on Tishah B’Av.[121] 70. Asking someone how he is feeling is not prohibited, since it is not a greeting.[122] 71. One may wish another person mazal tov on the birth of a baby, since it is a blessing and not a greeting.[123] 72. One may not give a gift on Tishah B’Av. However, it is permissible to give a gift to a needy person.[124] 73. Playing with children should be avoided since it makes a person laugh and detracts from the seriousness of the day. However, if one’s child is crying, one may pick him up.[125]
Going on Outings74. One should not take a trip on Tishah B’Av since it will lead to lightheadedness and diminish the solemnity required for Tishah B’Av.[126] 75. Trips to the Kotel and other holy sights should not be taken in groups. One may, however, go with a friend if they will speak about Tishah B’Av and focus on the avelut.[127]
Performing Melachah76. The general custom is to refrain from working on Tishah B’Av, since work generally distracts one from feeling the mourning as clearly.[128] However, one may work on Tishah B’Av night.[129] 77. The Gemara warns that one who works on Tishah B’Av will not see blessing from the money earned.[130] 78. Any melachah permitted on Chol HaMoed because one will otherwise incur a financial loss (davar haaved) may be performed on Tishah B’Av. However, one may not work if it is only to earn a profit.[131] 79. One is permitted to work on Tishah B’Av if he needs to work to support his family and will otherwise not be able to pay for basic necessities.[132] 80. One who owns a store that sells food may sell food even immediately after leaving the synagogue in the morning, and does not need to wait until after chatzot.[133] 81. One may buy something on sale on Tishah B’Av if the sale will end after Tishah B’Av.[134]
Sitting and Sleeping on the Floor82. Many people have the custom to sleep with their mattresses on the floor, and some people put a rock under their pillows.[135] One who finds it difficult to practice these customs should still try to minimize his comfort when sleeping. If one regularly sleeps with two pillows, then on Tishah B’Av he should try to sleep with only one.[136] 83. From sunset on erev Tishah B’Av until chatzot of Tishah B’Av afternoon, one may not sit on a regular chair, bench, stool, couch, and the like.[137] 84. Even during tefillah, one should not sit on a chair; rather, one should sit on the floor with a small pillow.[138] 85. The pillow should not be higher than a tefach (8 cm) above the ground. However, one who finds this difficult may even sit on a stool up to three tefachim (24 cm) from the ground.[139] 86. One should preferably make a separation between himself and the stone floor.[140] 87. One who finds it exceedingly difficult to sit on a low chair, such as an ill or elderly person or a pregnant or nursing mother, may sit on a regular chair.[141] 88. One may sit on the stairs in the synagogue that lead up to the bimah or the aron kodesh.[142] 89. It is permitted to sit when riding on a bus. Some say that it is preferable to stand if one can.[143] 90. On Tishah B’Av, one is still required to stand for a talmid chacham.[144]
Customs after Chatzot91. It is customary not to prepare any food for after the fast until after chatzot.[145] If one needs to prepare for a large meal, such as one who needs to prepare a meal in honor of a brit milah, is permitted to prepare for the meal even before chatzot.[146] 92. While some women have the custom to clean the house and set the beds after chatzot on Tishah B’Av, it is preferable not to do so.[147]
[1]. Mishnah in Taanit 26a.
[2]. Shulchan Aruch 552:1.
[3]. Shulchan Aruch 552:9.
[4] Yalkut Yosef, Ben HaMetzarim, p. 372.
[5]. Rama 552:9. See also Darkei Moshe §3 and Mishnah Berurah 552:22, in the name of Eliyah Rabba. Even during the earlier meal, one should only eat what he will need in order to have the proper strength for the fast. See also Ohr LeTzion, vol. 3, 28:1, in the footnote, p. 254, which says that the custom is to have a larger meal earlier in the day that contains many different types of foods, because people have become weaker since the time of the Talmud. Furthermore, if one were to have a meal immediately before the seudah mafseket, there may be issues of berachot she’einan tzrichot. Therefore, one should distance the two meals by a two- to three-hour difference.
[6]. Shulchan Aruch 553:2.
[7]. See Chazon Ovadia, Arba Taaniyot, p. 288.
[8]. Shulchan Aruch 553:1. See also Chazon Ovadia, Arba Taaniyot, p. 275, which states that one needs to verbally accept the fast. Ibid., p. 278 also adds that if one verbally stated that he accepted the fast, and afterward wanted a drink, he should perform hatarat nedarim before three people, and may then have a drink before the fast begins.
[9]. Ohr LeTzion, vol. 3, 38:1, in the footnote; Halichot Shlomo 15:2; Shevet HaLevi, vol. 10, 83:1.
[10]. Shulchan Aruch, Bet Yosef, and Rama 552:6. See also Torat HaMoadim, Ben HaMetzarim, p. 238. The Mishnah Berurah 552:16 states that it is customary for one to state out loud that one is eating the seudah of Tishah B’Av.
[11]. Ohr LeTzion, vol. 3, 28:1, , in the footnote, p. 254. See also BaTzel HaChochmah, vol. 4, 55:2.
[12]. Shulchan Aruch 552:1; ibid. 554:25; Chazon Ovadia, Arba Taaniyot, p. 254. See also Kaf HaChayim 552:4, which adds that one may not eat foods that were cooked together with meat, even if there is no meat present.
[13]. Chazon Ovadia, Arba Taaniyot, p. 256, 2. This is because it is known that these foods may be vegetarian, and no one will come to think otherwise. See also Ohr LeTzion, vol. 3, 26:3, which says that one should preferably eat these foods privately.
[14]. See Shulchan Aruch 552:2; Chazon Ovadia, Arba Taaniyot, p. 254; and Ohr LeTzion, vol. 3, 26:3.
[15]. Chazon Ovadia, Arba Taaniyot, p. 254 states that if the fish is dried and salted, one may eat it, and it is not even considered a tavshil. However, sardines, which are considered a tavshil since they are smoked and cooked, may not be eaten during the seudah.
[16]. Rama 552:1 and Mishnah Berurah 552:4. However, Shaar HaTziyun 552:2 adds that if one regularly drinks beer or other alcoholic beverages before a meal to assist digestion, he may drink it during the seudah mafseket. This is also the view of Chazon Ovadia, Arba Taaniyot, p. 267.
[17]. Ohr LeTzion, vol. 3, 28:3 says that Ben Ish Chai, Devarim 1:19 states one should refrain from drinking and eating things that will give him enjoyment.
[18]. Shulchan Aruch 552:1.
[19]. See Chazon Ovadia, Arba Taaniyot, p. 269.
[20]. Shulchan Aruch 552:4. One may even eat many different fruits and vegetables, and is not limited to just one type. However, Ben Ish Chai, Devarim 1:19 adds that one should not eat more than necessary. However, Chazon Ovadia, Arba Taaniyot, p. 259 states that once the fruits and vegetables are cooked, they are considered tavshilin.
[21]. Ohr LeTzion, vol. 3, 28:1, in the footnote, p. 254; Torat HaMoadim, Ben HaMetzarim, p. 235; Yalkut Yosef, Ben HaMetzarim, p. 365.
[22]. Chazon Ovadia, Arba Taaniyot, p. 255. However, one should refrain from eating extra foods that are unnecessary for the fast.
[23]. Ohr LeTzion, vol. 3, 28:1, in the footnote, p. 254.
[24]. Ohr LeTzion, vol. 3, 38:3; Torat HaMoadim, Ben HaMetzarim, p. 229.
[25]. Ben Ish Chai, Devarim 1:19. See also Chazon Ovadia, Arba Taaniyot, p. 259, in the footnotes and Torat HaMoadim, Ben HaMetzarim, pages 230 & 235. However, Ohr LeTzion, vol. 3, 28:2 states that they are considered tavshilin, and one should not eat one of them with another tavshil during the seudah. Rather, one should eat other foods earlier in the day, and restrict oneself to only one tavshil at the seudah.
[26]. Chazon Ovadia, Arba Taaniyot, p. 254.
[27]. Shulchan Aruch, O.C. 552:3; Mishnah Berurah §8; Birkei Yosef §3; Moed LeChol Chai 10:31. See also Chazon Ovadia, Arba Taaniyot, p. 256, 3. However, if the foods from each pot are of the same quality, and one just needs to cook in two pots since there are many people in the house, one may eat from both pots.
[28]. Shulchan Aruch 552:3. See Chazon Ovadia, Arba Taaniyot, pages 258–259, which adds that rice with carrots or other vegetables is considered one tavshil. Ohr LeTzion, vol. 3, 28:1 also includes dishes such as shakshukah (which consists of eggs, tomato sauce, and sometimes other vegetables), eggs with tomatoes, and vegetable soup. Kaf HaChayim 552:23 also points out that the different types of dishes really depend on each individual person, and if the person regularly cooks a dish using certain foods, then it is considered one dish. See also Torat HaMoadim, Ben HaMetzarim, p. 228 and on.
[29]. Ben Ish Chai, Devarim 1:19; Moed LeChol Chai 10:31; Ohr LeTzion, vol. 3, 28:1; Chazon Ovadia, Arba Taaniyot, p. 257; Halichot Olam, vol. 2, p. 151; Torat HaMoadim, Ben HaMetzarim, p. 227.
[30]. Torat HaMoadim, Ben HaMetzarim, p. 229.
[31]. See Chazon Ovadia, Arba Taaniyot, p. 260; Halichot Olam, vol. 2, p. 152; and Torat HaMoadim, Ben HaMetzarim, p. 233.
[32]. See Shulchan Aruch and Rama, O.C. 552:5 and Chazon Ovadia, Arba Taaniyot, p. 260.
[33] Yalkut Yosef, Ben HaMetzarim, p. 362.
[34]. See Chazon Ovadia, Arba Taaniyot, p. 268, which discusses this subject at length. Ohr LeTzion, vol. 2, 28:2 says that one should preferably not drink coffee or tea unless he really needs it. See also Sdei Chemed, Ben HaMetzarim, Pe’at HaSadeh 1:6 and Torat HaMoadim, Ben HaMetzarim, p. 238.
[35]. The Shulchan Aruch 552:7 states that the custom is to eat the seudah on the floor. However, Birkei Yosef 552:8; Moed LeChol Chai 10:35; Ben Ish Chai, Devarim 1:20; and Kaf HaChayim 552:39 state that one should not sit directly on the floor for Kabbalistic reasons. Chacham Ovadia Yosef in Halichot Olam, vol. 2, p. 152 and in Chazon Ovadia, Arba Taaniyot, p. 273 adds that if the floor is tiled, one may sit directly on it, especially in Eretz Yisrael.
[36]. See Ben Ish Chai, Devarim 1:20, which states that one should preferably not even sit on a pillow. See also Mishnah Berurah 552:18 and Chazon Ovadia, Arba Taaniyot, p. 274, in the footnotes, which add that a weak or old person may sit on a stool that is even higher than a tefach. See also Torat HaMoadim, Ben HaMetzarim, p. 239.
[37]. Halichot Olam, vol. 2, p. 153, in the footnote; Torat HaMoadim, Ben HaMetzarim, p. 240, in the footnotes. See also Rivevot Ephraim 3:359.
[38]. Chayei Adam 133:3; Magen Avraham 552:8; Mishnah Berurah 552:18.
[39]. Rama 552:7. The Mishnah Berurah 552:18 explains that this is because the avelut does not begin until the nighttime.
[40]. Shulchan Aruch 552:8.
[41]. The Shulchan Aruch, O.C. 552:8 implies that while three people may not sit together, if they did sit together, they should recite a zimmun. Chazon Ovadia, Arba Taaniyot, p. 274 adds that even though some poskim write that if three people accidentally sat together, they should not recite a zimmun, this is not so, because there is no actual berachah recited, and they do not lose anything by forming a zimmun. See also Kaf HaChayim §43, which makes this assertion. However, the Mishnah Berurah §19; Aruch HaShulchan §6; Ohr LeTzion, vol. 3, 28:1; and others rule that they should refrain from reciting a zimmun.
[42]. Biur Halachah §204, “HaShoteh Mayim”; Chazon Ovadia, Arba Taaniyot, p. 273, footnote 11; Halachah Berurah, vol. 10, p. 297.
[43]. This custom is brought by the Rama 553:2. This is also the view of Ben Ish Chai, Devarim 1:18. Kaf HaChayim 553:19 states that even according to the more stringent views, one may recite shenayim mikra v’echad targum. Ohr LeTzion, vol. 3, 28:5 and Torat HaMoadim, Ben HaMetzarim, p. 221 state that while one should try to refrain from learning what is forbidden to learn on Tishah B’Av, if doing so will lead to bittul Torah, one should learn as he would normally. See also Chazon Ovadia, Arba Taaniyot, p. 248, which states that one does not have to be stringent since the Chachamim only prohibited learning Torah on Tishah B’Av itself.
[44]. Rama 553:2.Chazon Ovadia, Arba Taaniyot, p. 333 writes that even when Tishah B’Av is on Shabbat, one should not go on outings on Shabbat. See also Ohr LeTzion, vol. 3, 29:18.
[45]. Shulchan Aruch 552:12.
[46] Talmud Bavli, Pesachim 54b; Shulchan Aruch 553:2.
[47] See Yalkut Yosef, Ben HaMetzarim, p. 464.
[48]. Shulchan Aruch 554:5.
[49]. Chazon Ovadia, Arba Taaniyot, p. 280.
[50]. Shulchan Aruch 554:6. See also Chazon Ovadia, Arba Taaniyot, pp. 280–288, which discusses this at length and points out that even Ashkenazim may be lenient, even though the Mishnah Berurah 554:9 is stringent. It also adds that the seven to thirty days mentioned are seven to thirty days exactly from the time of the birth. Therefore, if the woman gave birth in the afternoon, she must refrain from eating from exactly seven to thirty days in the afternoon of Tisha B’Av. See also Ohr LeTzion, vol. 3, 29:4.
[51]. Sdei Chemed, Yom Kippur 3:1; Yabia Omer, vol. 7, 53:8; Chazon Ovadia, Arba Taaniyot, p. 288.
[52]. See Halichot Shlomo, p. 81, devar halachah 3; and Chazon Ovadia, Arba Taaniyot, p. 288, footnote 4. They point out, however, that if the woman is already at the end of her ninth month of pregnancy, then the chances of miscarrying are very low, and she should fast even if she miscarried twice before.
[53]. Ohr LeTzion, vol. 3, 29:4.
[54]. Ohr LeTzion, vol. 3, 29:2; Ashrei HaIsh, vol. 3, O.C. 71:44; Halichot Shlomo, Ben HaMetzarim, p. 450; Mishneh Halachot 11:439.
[55]. Birkei Yosef 554:5; Chazon Ovadia, Arba Taaniyot, p. 279, footnote 1; Yabia Omer, vol. 10, O.C. §39; Ohr LeTzion, vol. 3, 28:2; Chut Shani, Shabbat, vol. 2, p. 326; ibid., vol. 4, p. 260; Teshuvot VeHanhagot 5:168.
[56]. Chazon Ovadia, Arba Taaniyot, p. 60 and Yabia Omer, vol. 5, O.C. §45; vol. 11, O.C. §57; Yechaveh Daat 7:89.
[57]. Shulchan Aruch 554:6. See also Ohr LeTzion, vol. 3, 29:5, which states that there are several types of choleh she’ein bo sakanah, a sick person who is not in danger, who is permitted to eat on Tishah B’Av. Some examples are: one who is suffering from high fever, sweating from a headache, or has pneumonia, liver, or kidney problems, or has strep throat, diabetes with low sugar levels, heart problems, high blood pressure, and the like. In such situations, a doctor should be consulted to affirm whether there is a possibility of danger caused by fasting. See also Yalkut Yosef, Ben HaMetzarim, p. 429 and Shevet HaLevi, vol. 10, 81:1.
[58]. See Chazon Ovadia, Arba Taaniyot, p. 279, in the footnote.
[59]. Chazon Ovadia, Arba Taaniyot, p. 288; Shmatata D’Moshe 554:6; Ohr LeTzion, vol. 3, 29:5; Ashrei HaIsh, O.C., vol. 3, 71:44–45 & 49; Tzitz Eliezer, vol. 10, siman 25, 6:2; Shevet HaLevi 4:56; ibid., vol. 9, 131:3; ibid., vol. 10, 81:1; Rivevot Ephraim 3:381.
[60]. See Chazon Ovadia, Arba Taaniyot, pp. 279 & 30, which permits swallowing a pill with water. This is also the view of Halichot Shlomo, Ben HaMetzarim, ch. 15, 3:8. However, Chazon Ovadia states on p. 31 that if the pill tastes sweet, one should wrap it in nylon before swallowing. Since this is a choking hazard, one may rely on the poskim who permit one to drink water with the pill if there is something bitter mixed with the water, such as plain tea or soap. See Ohr LeTzion, vol. 3, 29:11; Chut Shani, Shabbat, vol. 2, p. 326; and Piskei Teshuvot 554:8.
[61] Yalkut Yosef, Ben HaMetzarim, p. 421.
[62]. Mishnah Berurah 555:8; Chazon Ovadia, Arba Taaniyot, pages 32–36; ibid., Avelut, vol. 2, p. 251; Ohr LeTzion, vol. 3, 29:20; Nechamat Tzion, p. 245.
[63]. Moed LeChol Chai 10:74; Kaf HaChayim 554:4. See also Halichot Shlomo, Ben HaMetzarim, p. 434; Orchot Halachah 21; Ashrei HaIsh, vol. 3, p. 488.
[64]. See Shaar HaTziyun 556:1, in the names of the Taz and the Magen Avraham. See also Chazon Ovadia, Arba Taaniyot, p. 339 in regards to when Tishah B’Av is on motzaei Shabbat.
[65]. See Shulchan Aruch 554:1, which states that the prohibition of learning Torah on Tishah B’Av stems from the fact that one may not be happy on Tishah B’Av, and since Torah brings happiness, one may not study it. The Maharshah on Taanit 30a adds that one may not study Torah since it distracts one from the avelut.
Regarding the actual obligation of learning Torah on Tishah B’Av, the view of many Rishonim, such as Rashi on Moed Katan 21a, the Ramban, Torat HaAdam, Shaar HaAvel, Inyan Avelut §60, the Ritva on Moed Katan 15a, the Me’iri on Moed Katan 21a, and Shibbulei HaLeket, siman 269, in the name of the Geonim, is that there is no obligation to learn Torah on Tishah B’Av. This is also the view of Shevet Yehudah, Ayesh 384:4; Erech HaShulchan, 554:1; and Kitzur Shulchan Aruch 124:3. See also the Mishnah Berurah 559:6, which implies this. Kaf HaChayim 554:10 states that if one does not want to learn, he does not have to. However, he also may not waste his time. Ohr LeTzion, vol. 3, 29:1 adds that even according to the Shulchan Aruch, it seems that there is no actual obligation of talmud Torah, and if one wants to sleep because he is tired from the fast, he may if it is after chatzot and he recited kinot. However, Ohr LeTzion stresses that one should try to learn as much as he can on Tishah B’Av since there no is shortage of permitted subjects to learn on Tishah B’Av. See also Halichot Shlomo, Ben HaMetzarim 15:12 and Minchat Shlomo, vol. 2, 94:3. However, many other poskim, such as Sdei Chemed, Ben HaMetzarim 2:12; Divrei Yatziv, O.C. 240; Ashrei HaIsh, vol. 3, 71:21; and Kovetz Halachot, Ben HaMetzarim 20:7 state that one is certainly obligated to learn Torah on Tishah B’Av, and should learn the permitted subjects. This is also the opinion of Chacham Ovadia Yosef as brought in Yalkut Yosef, Moadim, p. 580 and Torat HaMoadim, Ben HaMetzarim, p. 262. See also Chazon Ovadia, Arba Taaniyot, p. 313.
[66]. See Shulchan Aruch 554:1–2; Ohr LeTzion, vol. 3, 29:1, in the footnote; and Torat HaMoadim, Ben HaMetzarim, p. 264.
[67]. Shulchan Aruch 554:1. See also Mishnah Berurah 554:2, which adds that one may not learn about the bad things that happened to the non-Jews.
[68]. Shulchan Aruch 554:2. See also Chazon Ovadia, Arba Taaniyot, p. 310, which adds that one should skip the parts of Midrash Echah that are irrelevant to the destruction of the Bet HaMikdash. See also Ohr LeTzion, vol. 3, 29:1, in the footnote, which adds that one may also learn the introduction to Midrash Echah.
[69]. Shulchan Aruch 554:2. The Mishnah Berurah 554:4 and Kaf HaChayim 554:14 point out that it is even permitted to learn the parts of the Gemara that discuss the topic of excommunication. See also Ohr LeTzion, vol. 3,29:1, in the footnote.
[70]. See Mishnah Berurah 554:3 and Kitzur Shulchan Aruch 124:5.
[71]. Mishnah Berurah 554:3.
[72]. Kitzur Shulchan Aruch 124:5.
[73]. Also known as Sefer Yosifun. See Mishnah Berurah 554:3.
[74]. Ohr LeTzion, vol. 3, 29:1, in the footnote; Ashrei HaIsh, vol. 3, 71:20. This can be found in the back of mesechet Avodah Zarah, in the section of the mesechtot ketanot.
[75]. See Alehu Lo Yibol, p. 200, 326, in the name of Rabbi Shlomo Zalman Auerbach; Yalkut Yosef, Ben HaMetzarim, p. 415.
[76]. See Shulchan Aruch 384:4. See also Ohr LeTzion, vol. 3, 29:1, in the footnote, which states that it is preferable to learn hilchot avelut over the other permissible things to learn. I also heard from Rabbi Yitzchak Yosef during his motzaei Shabbat lecture that one should try to learn hilchot avelut on Tishah B’Av because people are generally afraid of learning these halachot during the rest of the year for superstitious reasons. He added jokingly that it is like a met mitzvah.
[77]. See Me’iri on Moed Katan 21a, which states that not only is it permitted to learn mussar, but it is preferable if it will bring him toward teshuvah. See also Yabia Omer, vol. 2, Y.D. 24:10; Chazon Ovadia, Arba Taaniyot, p. 316, and the end of footnote 3; Ashrei HaIsh, vol. 3, 71:20; and Torat HaMoadim, Ben HaMetzarim, p. 262. Ohr LeTzion, vol. 3, 29:1, in the footnotes adds that one should try to learn the other permitted subjects, since many mussar books are full of pesukim and phrases from parts of the Torah that one may not learn on Tishah B’Av. Similarly, Torat HaMoadim, Ben HaMetzarim, p. 264 adds that one may not learn Pirkei Avot since it contains more Torah than mussar.
[78]. See Nitei Gavriel, Ben HaMetzarim 75:22, which states that one should preferably only read biographies after midday. See also Orchot Rabbenu, vol. 2, p. 142 halachah 26, which says that the Chazon Ish would read from the sefer Shem HaGedolim by the Chida on Tishah B’Av, since he did not consider it learning Torah. See also Halichot Shlomo, Ben HaMetzarim ch. 15, footnote 36, which states that before Rabbi Shlomo Zalman Auerbach would rest on Tishah B’Av, he would read Jewish history books that discussed the events of the destruction of the Bet HaMikdash.
[79]. See Mishnah Berurah 554:7 and Shaar HaTziyun 554:8.
[80]. Chazon Ovadia, Arba Taaniyot, p. 311; Yalkut Yosef, Moadim, p. 581; Torat HaMoadim, Ben HaMetzarim, p. 265. See also Halichot Shlomo, Ben HaMetzarim, p. 436, which allows one to read Tehillim if one is praying by a grave on Tishah B’Av.
[81]. Moed LeChol Chai 10:90; Chazon Ovadia, Arba Taaniyot, p. 309; Yalkut Yosef, Moadim, p. 581.
[82]. See Rama 554:4 and Mishnah Berurah 554:8.
[83]. Chazon Ovadia, Arba Taaniyot, p. 315.
[84]. Birkei Yosef 554:3, in the name of Rabbi Avraham Azulay; Shaar HaTziyun 554:11.
[85]. See Chazon Ovadia, Arba Taaniyot, p. 311; Yalkut Yosef, Ben HaMetzarim, p. 400; and Rivevot Ephraim 3:369.
[86]. Mishnah Berurah 554:3. See also Ohr LeTzion, vol. 3, 29:1, in the footnote, which states that if one will otherwise not learn anything, then he may learn them in-depth.
[87]. Chazon Ovadia, Arba Taaniyot, p. 310; Yalkut Yosef, Moadim, p. 581; Torat HaMoadim, Ben HaMetzarim, p. 267.
[88]. Chazon Ovadia, Arba Taaniyot, p. 315.
[89]. Chazon Ovadia, Arba Taaniyot, p. 316; Torat HaMoadim, Ben HaMetzarim, p. 268.
[90]. Shaarei Teshuvah 554:13 is stringent, since one willprobably not forget his chiddush in one day. However, most poskim argue with this. Sdei Chemed, Ben HaMetzarim, Asifat Dinim 2:10 only permits one to write down the main points of his chiddush. However, Chazon Ovadia, Arba Taaniyot, p. 327 permits one to write down his chiddush in its entirety. However, he should preferably write it after chatzot. See also Torat HaMoadim, Ben HaMetzarim, p. 268.
[91]. Shulchan Aruch 554:7.
[92]. See Ohr LeTzion, vol. 3, 29:13, in the footnote, which even permits one to use soap if his hands smell or are dirty after using the bathroom. See also Shevet HaKehati 4:165 and She’arim HaMetzuyanim BaHalachah 134:7–8 & 137:2, which allow one to use a bidet on Tishah B’Av, since it is only for cleaning purposes, and not for pleasure.
[93]. Shulchan Aruch and Rama 554:9–10. The Sephardic custom is to recite the berachah of Al Netilat Yadayim when waking up in the morning. See also Yalkut Yosef, Ben HaMetzarim, p. 381. The Mishnah Berurah 554:21 points out that the Ashkenazic custom is to only recite the berachah if one used the bathroom before washing his hands. See also Biur HaGra 613:2.
[94]. Chazon Ovadia, Arba Taaniyot, p. 298; Ohr LeTzion, vol. 3, 29:12; Tefillah LeMoshe 2:29. This is unlike Kaf HaChayim 128:39 & 613:15, which states that they should only wash their fingers until the knuckles.
[95]. Chazon Ovadia, Arba Taaniyot, p. 299, at the end of footnote 2, in the name of the Mateh Ephraim 621:17. This is unlike Ohr LeTzion, vol. 3, 29:12, which says that they should not wash their hands at all.
[96]. Ashrei HaIsh, O.C., vol. 3, 71:4. See also Ohr LeTzion, vol. 3, 29:14, end of the footnote, which states that one should preferably wear gloves.
[97]. Chazon Ovadia, Arba Taaniyot, p. 294; Torat HaMoadim, Ben HaMetzarim, p. 260, 12. Kaf HaChayim 554:46 points out that one should not use hot water if he does not need it.
[98]. Kaf HaChayim 554:53; Shemirat Shabbat KeHilchatah, ch. 39, footnote 101; Halichot Shlomo, Ben HaMetzarim 16:5; Tzitz Eliezer, vol. 18, 17:6; Shevet HaLevi 8:139; Chazon Ovadia, Arba Taaniyot, p. 292. This is unlike the view of Yaskil Avdi, vol.8, siman 20, 2:4, which states that one may only wash his fingers until his knuckles.
[99]. See Ohr LeTzion, vol. 3, 29:13.
[100]. Mishnah Berurah 554:22; Chazon Ovadia, Arba Taaniyot, p. 248.
[101]. Mishnah Berurah 554:29; Kaf HaChayim 554:66; Chazon Ovadia, Yamim Nora’im, p. 312; Torat HaMoadim, Ben HaMetzarim, p. 258, 10.
[102]. Torat HaMoadim, Ben Hametzarim, p. 258, 11.
[103]. Shulchan Aruch 554:15.
[104]. Ohr LeTzion, vol. 3, 29:13. See also Shevet HaKehati, vol. 2, 195:4 and Piskei Teshuvot 554:14, which permit one to put on insect repellant on Tishah B’Av.
[105]. Halichot Shlomo, Ben HaMetzarim, ch. 14, footnote 56; Chazon Ovadia, Arba Taaniyot, p. 295, in the footnote; Piskei Teshuvot 554:14; Yalkut Yosef, Ben HaMetzarim, p. 388.
[106]. Nitei Gavriel, Ben HaMetzarim, p. 73, 5; Piskei Teshuvot 554:14.
[107]. Shulchan Aruch 554:16.
[108]. Chazon Ovadia, Arba Taaniyot, p. 299; ibid., Yamim Nora’im, p. 316.
[109]. Shulchan Aruch, O.C. 614:3. Sdei Chemed, Yom HaKippurim 3:15 states that if one is comfortable in non-leather shoes, then he should wear non-leather shoes. This is also the view of Yalkut Yosef, Yamim Nora’im, p. 710, footnote 4.
[110]. Chochmat Adam 152:17. See also Chazon Ovadia, Arba Taaniyot, p. 301, 2 and Ohr LeTzion, vol. 3, 29:16.
[111]. Chazon Ovadia, Arba Taaniyot, p. 301.
[112]. Shulchan Aruch 554:17. Ohr LeTzion, vol. 3, 29:16, in the footnote even permits a soldier to wear his leather army boots, since without them, he may be in danger.
[113]. Mishnah Berurah 554:32; Chazon Ovadia, Arba Taaniyot, p. 302.
[114]. See Machazik Berachah 554:2, which states that even if one prays Arvit before the end of the fast, he may not wear leather shoes. See also Shaar HaTziyun 554:43 and Chazon Ovadia, Arba Taaniyot, p. 303.
[115]. Shulchan Aruch 554:1. However, when Tishah B’Av is on Shabbat and the fast is delayed until Sunday, marital relations are permitted on Shabbat. See Chazon Ovadia, Arba Taaniyot, p. 304 and Torat HaMoadim, Ben HaMetzarim, p. 215.
[116]. See Shulchan Aruch 554:18 and ibid., Y.D. 383:1. Chazon Ovadia, Arba Taaniyot, p. 306 adds that even if both spouses are wearing clothing, it is still prohibited to sleep in the same bed.
[117]. See Ben Ish Chai, Devarim 1:23 and Kaf HaChayim 554:85, who rule stringently, and hold that a husband and wife may not even pass objects to each other on Tishah B’Av. However, Chacham Ovadia Yosef in his sefarim Halichot Olam, vol. 2, p. 153 and Chazon Ovadia, Arba Taaniyot, p. 307 writes that one may act more leniently on Tishah B’Av than when one’s wife is a niddah. See also Ashrei HaIsh, O.C., vol. 3, 71:24, which rules leniently regarding passing objects.
[118]. See Halichot Olam, vol. 2, p. 153 and Chazon Ovadia, Arba Taaniyot, p. 307, which state that, strictly speaking, it is permitted to touch one’s wife; however, one should be stringent. See also Magen Avraham 554:19 and Chayei Adam 135:12, which state that even those who are stringent may act leniently during the daytime. This view is also brought by the Mishnah Berurah 554:37 and Aruch HaShulchan 554:17.
[119]. Shulchan Aruch 554:19. See also Mishnah Berurah 554:40, which explains the view of the Rama that it is permitted for Ashkenazim to have marital relations on Friday night if it is the precise night for her to go to the mikveh. See also Chazon Ovadia, Arba Taaniyot, p. 304 and ibid., Taharat Habayit, vol. 2, p. 459.
[120]. Shulchan Aruch 554:20. See also Chazon Ovadia, Avelut, vol. 2, p. 249, which permits one to nod his head in response to a greeting. Similarly, shaking hands is permitted, provided that no words are spoken. However, Kaf HaChayim 554:94 points out from Eshel Avraham of Butchach 554:22 that if one is generally friendly with the person extending the greeting, he should explain to him in a polite manner that it is prohibited to greet one another on Tishah B’Av. The Mishnah Berurah 554:42 also seems to imply this, as long as this will not offend the other person.
[121]. Eliyah Rabbah 554:21; Pri Megadim 554:21; Chayei Adam 135:13; Mishnah Berurah 554:41; Aruch HaShulchan 554:18. See also Chazon Ovadia, Arba Taaniyot, p. 330, which explains that there are some opinions that permit saying good morning; however, one should be stringent. Saying good night is similar to saying good morning, and should be avoided. See also Yaskil Avdi, vol. 6, Y.D. 554:25 and Chazon Ovadia, Avelut, vol. 2, p. 249.
[122]. Emet LeYaakov, footnote 523; Chazon Ovadia, Arba Taaniyot, p. 330, in the footnote; Nitei Gavriel, Ben HaMetzarim 76:9.
[123]. Ashrei HaIsh, vol. 3, 71:17; Lehorot Natan 2:37; Az Nidberu 13:6:2; Chazon Ovadia, Arba Taaniyot, p. 331, in the footnote; Chut Shani, Shabbat, vol. 2, p. 327, footnote 1; Halichot Shlomo, Ben HaMetzarim, p. 437.
[124]. Magen Avraham 554:21; Mishnah Berurah 554:41; Ben Ish Chai, Devarim 1:24; Kaf HaChayim 554:91; Chazon Ovadia, Arba Taaniyot, p. 331.
[125]. Chazon Ovadia, Arba Taaniyot, p. 333; Teshuvot VeHanhagot 2:251.
[126]. Shulchan Aruch 554:21.
[127]. Ohr LeTzion, vol. 3, 29:18. It is noteworthy that there is no obligation whatsoever to visit the Kotel on Tishah B’Av.
[128]. Shulchan Aruch 554:22.
[129]. See Chazon Ovadia, Arba Taaniyot, p. 319, which rules in accordance with the leniency found in Ohr Zarua, which is unlike the view of Ben Ish Chai, Devarim 1:24.
[130]. Taanit 30b. This is also brought in the Shulchan Aruch 554:24.
[131]. Shulchan Aruch 554:23.
[132]. See Chazon Ovadia, Arba Taaniyot, p. 326.
[133]. Moed LeChol Chai 10:70; Kaf HaChayim 554:106; Chazon Ovadia, Arba Taaniyot, p. 322.
[134]. Chazon Ovadia, Arba Taaniyot, p. 322, 4.
[135]. Shulchan Aruch 555:2. Kaf HaChayim 555:9 points out that one who is weak and needs to sleep on a more comfortable bed may sleep as he would regularly.
[136]. Rama 555:2; Ben Ish Chai, Devarim 1:23; Kaf HaChayim 555:10; Torat HaMoadim, Ben HaMetzarim, p. 274. See also Ohr LeTzion, vol. 3, 29:19, which says that if one cannot fall asleep with only one pillow, he may sleep with two.
[137]. Igrot Moshe, vol. 5, O.C. 9:4. See Shulchan Aruch 559:3, which states that one should not sit on a regular chair until Minchah time. However, the general custom follows the ruling of the Rama, who permits one to sit on a regular chair after chatzot. See also Sdei Chemed, Ben HaMetzarim 2:21; ibid., Pe’at HaSadeh, Ben HaMetzarim 2:17; Kaf HaChayim 559:20; Ohr LeTzion, vol. 3, 29:19; and Torat HaMoadim, Ben HaMetzarim, p. 287; Nechamat Tzion, p. 361.
[138]. Yalkut Yosef, Moadim, p. 582, 15.
[139]. Chazon Ovadia, Arba Taaniyot, p. 274, in the footnotes; Yalkut Yosef, Ben HaMetzarim, p.507.
[140]. Torat HaMoadim, Ben HaMetzarim, p. 288.
[141]. See Aruch HaShulchan, Y.D 387:3 regarding an avel; Yalkut Yosef, Moadim, p. 582, §15.
[142]. Nitei Gavriel, Ben HaMetzarim 69:16; Piskei Teshuvot 559:4.
[143]. Halichot Shlomo ch. 15, 6:7; Rivevot Ephraim 1:382; Ashrei HaIsh, O.C., vol. 3, 71:16; Chut Shani, Shabbat, vol. 2, p. 327; Piskei Teshuvot 559:4; Yalkut Yosef, Ben HaMetzarim, p. 538.
[144]. Machazik Berachah 555:6; Yabia Omer, vol. 3, Y.D. 27:3; Chazon Ovadia, Arba Taaniyot, p. 332; ibid., Avelut, vol. 3, p. 76.
[145]. Shulchan Aruch 559:10.
[146] Yalkut Yosef, Ben HaMetzarim, p. 448.
[147]. Birkei Yosef 559:7; Chazon Ovadia, Arba Taaniyot, p. 303, end of footnote 7; Yalkut Yosef, Ben HaMetzarim, p. 463.
The post Halacha According to the Sephardic Practice: Tishah B’Av appeared first on Jewish Holidays.
Shabbat Chazon1. The Shabbat prior to Tishah B’Av is called Shabbat Chazon.[1] 2. Some Ashkenazim do not wear Shabbat clothing on Shabbat Chazon. However, the custom for Sephardim is to wear Shabbat clothing just as one would on any other Shabbat.[2] 3. One may shine his shoes on erev Shabbat Chazon, like he would on a regular erev Shabbat.[3] 4. One may not recite kinot on Shabbat Chazon.[4] 5. Some communities have the custom to read the three haftarot that are designated for three Shabbatot before Tishah B’Av in a special, solemn tune,[5] and some communities read them as they would any other haftarah.[6] 6. It is proper to give the Aliyah of Maftir to a rabbi or elder of the community, since the Haftarah mentions rebuke and it not proper for an unlearned person to give others rebuke.[7]
The Week of Tishah B’Av — HaShavua Shechal BoWashing Clothing7. The Ashkenazic custom is to refrain from both laundering and wearing freshly laundered clothing from Rosh Chodesh Av, since freshly laundered clothing detracts from the appropriate feeling of mourning. According to Sephardim however, one may wash and wear freshly laundered clothing until the week of Tishah B’Av.[8] 8. An Ashkenazi may not give his clothing to a Sephardi to wash between Rosh Chodesh and the week of Tishah B’Av, and a Sephardi, too, should not give his clothing to an Ashkenazi to wash.[9] 9. One may not wash any clothing; Halachah makes no distinction between one’s shirt or pants and his undergarments.[10] 10. It is prohibited to wash clothing even if one does not intend to wear the garment until after Tishah B’Av.[11] 11. One may not even wash his clothing without soap.[12] 12. One may not give his clothing to a non-Jew to have them laundered, or send them to be dry-cleaned.[13] 13. One may not clean a non-Jew’s clothing since people will think that he is cleaning his own clothing. However, if it is clear that one is cleaning clothing for a non-Jew, then one may clean them at this time.[14] 14. Spot-cleaning is allowed if the spot will not fade if one does not clean it immediately. However, if it can wait until after Tishah B’Av and the clothing will not be ruined, then one should wait.[15] 15. One may iron his clothing with a hot iron to make them look more presentable, since they were already worn beforehand.[16] 16. One may also not wash towels, tablecloths, and bed sheets during the week of Tishah B’Av. However, handkerchiefs may be washed.[17] 17. One may wash a small child’s clothing that constantly become soiled. However, one should not wash more than the child needs.[18] 18. Repairing and washing a wig should be avoided during this time since a wig is no different from any other type of clothing.[19] 19. One may clean the dust from his hat.[20] 20. A woman who needs white clothing for her shivah nekiyim may ask a non-Jew to wash them for her, since they are needed for a mitzvah.[21]
Wearing New or Freshly Washed Clothing21. As previously stated, one may not wear freshly laundered clothing during the shavua shechal bo.[22] 22. Before the week of Tishah B’Av, one should prepare his clothing so that he will have enough relatively clean clothing without having to wear the same piece of clothing throughout the entire week.[23] 23. If an Ashkenazi has only freshly laundered or new clothing after Rosh Chodesh Av, he may give his clothing to a Sephardi to wear (before the shavua shechal bo) for about an hour, and may wear the clothing afterward.[24] 24. Fresh clothing should be worn before the week of Tishah B’Av for about an hour, depending on how long it takes for one to make his clothing lose their freshness either through perspiration, or by giving them a look and feel as if they have been worn.[25] 25. One who forgot to prepare his clothing before the week of Tishah B’Av may prepare his clothing on Shabbat Chazon He should do so by first wearing one set of clothing on erev Shabbat, and then wearing another set of clothing the next morning. After Shabbat lunch, if one takes a nap, he should change his clothing again after waking up from his nap.[26] 26. If one does not have enough time to continuously change his clothing, he may wear several articles of clothing at once, one on top of the other, as long as the clothing lose their freshness.[27] 27. One who forgot to prepare his clothing before the shavua shechal bo may not wear fresh clothing. However, he may put his clothing on the ground until they lose their freshness.[28] 28. A person who regularly changes his undergarments because he perspires frequently may wear fresh undergarments during the shavua shechal bo. However, he should try to prepare them beforehand.[29] 29. A hotel may change the bed sheets and pillow covers for its guests. An individual may also do so for guests who are staying in his home.[30] 30. One should not use freshly laundered towels during the shavua shechal bo, and one should try to wipe his hands once on them beforehand.[31] 31. A parent whose infant is having a brit milah may wear Shabbat clothing on the day of the brit. However, he may not wear freshly laundered or new clothing.[32] This is also true for a boy on the day he turns bar mitzvah.[33] 32. One who does not have presentable clothing before a date with a potential shidduch may wear Shabbat clothing.[34] 33. A freshly laundered tallit may be worn.[35]
Cutting Hair and Shaving34. The Sephardic custom is to refrain from shaving and cutting one’s hair during the shavua shechal bo, regardless of where the hair is located.[36] 35. One who did not cut his hair in previous years since the 17th of Tammuz like the Ashkenazic custom, and realizes that the Sephardic custom is to be lenient until the shavuah shechal bo, is permitted to shave until the shavuah shechal bo and does not need to perform hatarat nedarim.[37] 36. A woman may cut her hair during the shavuah shechal bo. [38] 37. Even though one may not shave his beard, if his beard or mustache interferes with his eating, he may trim it.[39] 38. One who is making a brit milah, the mohel, the sandak, a chatan during the days of his sheva berachot, and a bar mitzvah boy must also refrain from shaving during the shavua shechal bo.[40] 39. One who will incur a monetary loss if he does not shave (for example, his job will lay him off, or he will make a bad impression on customers) may shave.[41] However, in all cases, a rabbi should be consulted as to when it is permissible. 40. If Tishah B’Av is on a Shabbat or Sunday, one may shave the entire week beforehand.[42] This is also true with the other customs of avelut, such as cutting hair, wearing new clothing, and laundering. However, one should try not to shave on erev Shabbat Chazon.[43] 41. Anyone over the age of bar mitzvah may also not cut a child’s hair during this time.[44] 42. Even though the Ashkenazic custom is to refrain from shaving and taking haircuts from the Seventeenth of Tammuz until after Tishah B’Av, a Sephardi may shave up until the shavua shechal bo, even if he learns in an Ashkenazic yeshivah and most people are not clean-shaven. However, it is praiseworthy to follow the custom of the yeshivah and to refrain from shaving and taking a haircut during this period.[45] 43. Some poskim hold that an Ashkenazi may cut a Sephardi person’s hair from the Seventeenth of Tammuz until the shavua shechal bo; however, it is preferable to find a Sephardic barber. Similarly, a Sephardi should refrain from cutting an Ashkenazi person’s hair during this period.[46] 44. One may comb his hair even during the shavua shechal bo even if some hairs may be pulled out in the process.[47] 45. One may cut his nails with scissors during the shavua shechal bo, especially if they are long enough that they protrude past the skin by his fingertips.[48]
Showering and Swimming46. The Sephardic custom is to take showers until the shavua shechal bo, unlike the Ashkenazic custom, which prohibits showering from Rosh Chodesh.[49] 47. Even if a Sephardi is among Ashkenazim, he may take a hot shower with soap from Rosh Chodesh Av, including on erev Shabbat Chazon, until the shavua shechal bo.[50] 48. One who lives in a very hot place and perspires profusely, causing considerable discomfort, may rely on the opinions that rule that one may shower during the week of Tishah B’Av with cold water.[51] Similarly, one who gets dirty easily from his profession (such as a painter or a gardener) may shower if necessary.[52] 49. One may only use a dry sauna, not a wet one.[53] 50. One who regularly goes to the mikveh may continue to go during the shavua shechal bo. However, if one is able to, he should go to a mikveh with cold water.[54] 51. Strictly speaking, one may go to the beach or a swimming pool and swim, even during the shavua shechal bo. However, it is preferable that one be stringent and refrain from going.[55] 52. An Ashkenazi may be a lifeguard in a pool that Sephardim are swimming in during the shavua shechal bo.[56] 53. One may take swimming lessons during the shavua shechal bo.[57] 54. A woman who just gave birth may even take a hot bath during the shavua shechal bo, since it is for medicinal purposes. Similarly, a woman who is in her ninth month of pregnancy may take a hot shower to ease the birth pangs.[58] 55. It is permitted to take a hot bath if one needs to do so for medical reasons.[59] 56. A woman may make all of her regular preparations to immerse in the mikveh at this time, including bathing in hot water.[60] 57. One may bathe his child with warm water, even if he does not do so every day. However, if the child is already above the age of chinuch and is able to understand that the shavua shechal bo is a time of mourning, he should not bathe with hot water or more than one usually baths the child.[61] 58. One may clean the floors during the shavua shechal bo, even with soap.[62]
[1]. This name is a reference to the haftarah read on this Shabbat, which begins with the words chazon Yeshayahu. See Rabbi Tzadok of Lublin, Pri Tzadik, Devarim§ 13 for a deeper explanation as to why specifically it is called by this name.
[2]. Radvaz 2:693; ibid. 3:645; Moreh BaEtzba §234; Kaf HaChayim 551:13. See Chazon Ovadia, Arba Taaniyot, p. 210, which cites Shabbat 113a that one must dress differently on Shabbat from the rest of the week, and explains that this Gemara does not differentiate between the different Shabbatot. See also Yabia Omer, vol. 3, O.C. 31:3; Torat HaMoadim, Ben HaMetzarim, p. 207; and Orchot Maran, vol. 3, p. 80, which discuss this subject at length. Some Moroccan communities follow the custom of the Rama 551:1 and do not wear their Shabbat clothes on Shabbat Chazon. See also Ateret Shlomo §43 and Lebhar, Magen Avot, O.C., p. 266. Yafeh LaLev 3:2 also mentions the custom to wear colored clothing instead of white on Shabbat Chazon.
[3]. Yabia Omer, vol. 3, O.C. 31:3; Chazon Ovadia, Arba Taaniyot, p. 210. See Ohr LeTzion, vol. 3, 27:1, which also permits shining shoes during the shavua she’chal bo. See also Shalmei Moed, p. 481; Halichot Shlomo, Ben HaMetzarim 14:17; Igrot Moshe, O.C. 3:80; and Nitei Gavriel, Ben HaMetzarim 35:30, which all permit shining shoes, even according to Ashkenazic poskim, in honor of Shabbat.
[4]. Elya Rabba 551:38; Magen Avraham 551:8; Birkei Yosef 551:2; Moreh BaEtzba 8:234. See also Divrei Yatziv, vol. 2, 241:3 and Rivevot Ephraim 2:91, which state that one may not even sing parts of the tefillot, such as Lechah Dodi, with the tune from the kinot. See also Yalkut Yosef, Ben HaMetzarim, p. 337.
[5]. See Shemesh U’Magen, vol. 4, 77:5; Keter Shem Tov, vol. 1, p. 405; ibid., vol. 5, p. 73. Ashrei HaIsh, vol. 3, p. 463 states that the custom in many Ashkenazic communities was to recite the haftarah for Shabbat Chazon to the tune of Echah.
[6]. See Nehar Mitzrayim, vol. 1, p. 35,3. See also Yalkut Yosef, Ben HaMetzarim, p. 341, who says that one should annul the custom of reading the haftarah in a solemn tune since it is not proper to show signs of mourning on Shabbat.
[7] Nechamat Tzion, p. 172.
[8]. Shulchan Aruch 551:3. The Ashkenazic custom follows the Rama 551:4.
[9]. Chazon Ovadia, Arba Taaniyot, p. 237. See also Kovetz Teshuvot, vol. 1, 58:1 and Shevet HaLevi, vol. 10,81:4.
[10]. Torat HaMoadim, Ben HaMetzarim, pp. 163–164. See also Ohr LeTzion, vol. 3, 27:1.
[11]. Shulchan Aruch 551:3. Rashi on Taanit 29b states that the reason it is prohibited is because one is distracting himself from the mourning while he is washing his clothing. This reason is also brought in the Bet Yosef, Magen Avraham 551:12, and the Mishnah Berurah 551:21.
[12]. Moed LeChol Chai 10:11; Kaf HaChayim 551:58.
[13]. Rama 551:3. Similar to Rashi’s reason in Taanit 29b, the Terumat HaDeshen §152 states that even when one is not washing the clothing himself, he still feels satisfaction when they are clean and fresh. Kaf HaChayim 551:50 also adds that even according to Rashi, it would be prohibited to give clothing to a non-Jew to wash, since one is distracted from the mourning as he takes his clothing to the non-Jew. Furthermore, Torat HaMoadim, Ben HaMetzarim, p. 169 adds that one may send his clothing to a non-Jewish cleaner before the shavua shechal bo, provided that there is enough time for the clothing to have been washed before the shavua shechal bo begins. See also Igrot Moshe, O.C. 3:79; Ohr LeTzion, vol.3, 27:1; and Nitei Gavriel, Ben HaMetzarim 35:16.
[14]. See Magen Avraham 551:19; Chayei Adam 133:12; Mishnah Berurah 551:42; Ben Ish Chai, Devarim 1:6; Kaf HaChayim 551:83; and Torat HaMoadim, Ben HaMetzarim, p. 169.
[15]. See Chazon Ovadia, Arba Taaniyot, p. 233, which only permits spot-cleaning for a suit that one needs for Shabbat. However, in Chazon Ovadia, Avelut, vol. 2, p. 285, Chacham Ovadia Yosef writes that an avel may clean a spot that will not fade, and he cites the view of Rabbi Shlomo Zalman Auerbach in Shalmei Moed, p. 481 and Halichot Shlomo, Ben HaMetzarim 14:15, who rules similarly for Ben HaMetzarim, which is unlike the view of Avnei Yoshfeh, vol. 1, 112:2. See also Ohr LeTzion, vol. 3, 27:1, which only permits one to spot-clean if the spot is in a noticeable place that people can see, and will thus embarrass the wearer. In such a situation, even soap may be used. See also Ashrei HaIsh, vol. 3, 69:62; Kovetz Halachot 11:12; Shevet HaKehati 1:172; and Chut Shani, Yom Tov, p. 246.
[16]. Chazon Ovadia, Arba Taaniyot, p. 238. See also Ohr LeTzion, vol. 3, 27:2, in the footnote, which only allows one to iron white shirts.
[17]. Shulchan Aruch 551:3; Ben Ish Chai, Devarim 1:6; Ohr LeTzion, vol. 3, 27:1. See also Torat HaMoadim, Ben HaMetzarim, pp. 163–164; Rivevot Ephraim, vol. 2, 155:9; and ibid., vol. 3, §354–355. Nitei Gavriel, Ben HaMetzarim 34:8 adds that if one regularly uses tissues to wipe his nose, then one should avoid even washing his handkerchief, since it is not necessarily needed.
[18]. Torat HaMoadim, Ben HaMetzarim, p. 163. See also Ohr LeTzion, vol. 3, 27:1, in the footnote, which states that one may even launder many articles of clothing at once, provided that the child needs them. This is only if one uses a washing machine, since it does not require too much effort when washing. However, if one does not have a dryer, he should only hang a few articles of clothing at a time to dry afterward, so that it should not look as if one did more laundry than necessary.
[19]. Kovetz Halachot, Ben HaMetzarim, 11:9; ibid. 13:11–14; Nitei Gavriel, Ben HaMetzarim, 35:31, footnote 55; Piskei Teshuvot §20. See also Rivevot Ephraim, vol. 6, 291:3, which states that while one should not wash her wig at this time, she has what to rely on if she did.
[20]. Ohr LeTzion, vol. 3, 27:1, at the end of the footnote; Ashrei HaIsh, vol. 3, 69:69; Nitei Gavriel, Ben HaMetzarim 35:12.
[21]. Rama 551:3. See also Birkei Yosef §4 and Chazon Ovadia, Arba Taaniyot, p. 232, which permit a woman to ask a non-Jew to wash her white clothing, even on Tishah B’Av. See also Nitei Gavriel, Ben HaMetzarim 34:25.
[22]. Shulchan Aruch 551:3. However, the Ashkenazic custom is to refrain from wearing freshly laundered clothing from Rosh Chodesh Av, as stated in the Rama, se’if 4.
[23]. See Tosafot on Moed Katan 24b, which states that an avel who needs clean clothing to wear may give them to someone who is not an avel to wear for him in advance. Here, too, one may wear the clean clothing beforehand so he should have enough clean clothing to last him through the week. See also Rav Pe’alim, vol. 4, O.C. §29 and Yechaveh Daat 1:39, which apply this ruling from Tosafot to the halachot of the shavua shechal bo. See also Ben Ish Chai, Devarim 1:6; Chazon Ovadia, Arba Taaniyot, p. 229; Torat HaMoadim, Ben HaMetzarim, p. 165; and Ohr LeTzion, vol. 3, 27:1.
[24]. The reasoning for this halachah follows the reasoning of Tosafot on Moed Katan 24b. I also asked this question to the Rishon LeTzion, Rabbi Yitzchak Yosef, who told me that a Sephardi may do so for an Ashkenazi. This is also the ruling of Rabbi Nissim Karelitz in Chut Shani, Yom Tov, p. 345.
[25]. The Rama, Y.D. 389:1 states that one should wear the clothing for an avel for an hour. However, the Shach, ibid., 4 explains that the Rama means that one may wear it even for a short period of time. Yalkut Yosef, Moadim, p. 564; Rabbi Yosef Shalom Elyashiv, as cited in Ashrei HaIsh, vol. 3, 69:51; and Nitei Gavriel, Ben HaMetzarim 34:3 state that one should wear the clothing for about a half hour. Ohr LeTzion, vol. 3, 27:1 says that the amount of time the clothing should be worn depends on the person — if the person perspires frequently, then he only needs to wear the clothing for a few seconds. However, if he does not, he may need to wear his clothing for even a half an hour to an hour. Kovetz Halachot, Ben HaMetzarim 11:27 says that one should wear his clothing long enough that he is no longer trying to keep them freshly clean. Rav Pe’alim, vol. 4, O.C., 29 states that one should try to wear the clothing for even two to three hours. See also Torat HaMoadim, Ben HaMetzarim, p. 167 and Halichot Olam, vol.2, p. 140, which state that one should wear the clothing for about an hour. In any case, it seems that around an hour should be enough time for an article of clothing to lose its “freshness,” especially if one perspires frequently.
[26]. Yechaveh Daat 1:39, in the footnote; Chazon Ovadia, Arba Taaniyot, p. 229. Rav Pe’alim, O.C. 4:29 and Ohr LeTzion, vol. 3, 27:1 rule that one should not prepare his clothing on Shabbat. See Orchot Shabbat, ch. 22, at the end of footnote 282, which states that when one is preparing the clothes for that week, the clothing themselves should not be conspicuously for a weekday. See also Halichot Shlomo, Ben HaMetzarim 14:20; Shulchan Shlomo 290:1; Shalmei Moed, p. 479; BaTzel HaChochmah 4:138; Ashrei HaIsh, vol. 3, 69:52; Orchot Rabbenu, vol. 2, p. 130, halachah 18; Be’er Moshe, vol. 6, Hashmatot 105; and Kovetz Halachot, Ben HaMetzarim 11:29.
[27]. Ohr LeTzion, vol. 3, 27:1; Ashrei HaIsh, vol. 3, 69:53; Kara Alai Moed, ch. 4, footnote 19, in the name of Rabbi Chayim Kanievsky. See also Piskei Teshuvot §114.
[28]. See Chazon Ovadia, Arba Taaniyot, p. 232, in the footnote, which cites poskim who write that one must put the clothing on karka olam, dirt ground. See also Minchat Yitzchak 10:44 and Nitei Gavriel, Ben HaMetzarim 34:4.
[29]. Chazon Ovadia, Arba Taaniyot, p. 229; Rabbi Moshe Feinstein, as brought in Rivevot Ephraim 3:340 and in Shamatata D’Moshe §17; Rabbi Shlomo Zalman Auerbach, as brought in Halichot Shlomo 14:12, in Shalmei Moed, p. 480, in Rivevot Ephraim 1:373, and in Avnei Yoshfeh, vol. 3, 58:2; Rabbi Yosef Shalom Elyashiv, as brought in Ashrei HaIsh, vol. 3, 69:59 and in Rivevot Ephraim 1:373; Moadim U’Zemanim 5:338; Kovetz Halachot, Ben HaMetzarim 11:24; Nitei Gavriel, Ben HaMetzarim 34:5–6. Ohr LeTzion, vol. 3, 27:1, in the footnote points out that if one does not have many pairs of socks, and it becomes very difficult to continue wearing the same socks after a day or two because of their odor, then he may wear new socks. The same is true for necessary undergarments.
[30]. Chazon Ovadia, Arba Taaniyot, p. 232, in the footnote; Minchat Yitzchak 10:44; Kovetz Halachot, Ben HaMetzarim 11:47–48; Torat HaMoadim, Ben HaMetzarim, p. 166. See also Avnei Yoshfeh, vol. 3, 58:2; Rivevot Ephraim, vol. 3, 340:1; ibid. 355:1; Lehorot Nattan 7:36–38; Piskei Teshuvot 551:17; Nitei Gavriel, Ben HaMetzarim 34:21–22; and Mesorat Moshe, O.C. 369. However, in Chazon Ovadia, Avelut, vol. 2, p. 281, end of footnote 3, Chacham Ovadia Yosef writes that an avel may not use a hotel’s freshly laundered sheets; rather, he should first put them on the floor for a bit so that they lose their freshness. He should also tell the hotel not to bring him any more sheets for the remainder of his stay. Accordingly, it seems that one should act likewise in a hotel during the shavua shechal bo.
[31]. Ohr LeTzion, vol. 3, 27:1; Kitzur Shulchan Aruch 122:9. See also Torat HaMoadim, Ben HaMetzarim, p. 167, which is undecided whether a person may use fresh towels. However, in Tefillah LeMoshe, vol. 7, p. 384, Rabbi Moshe Levi writes that it is permissible.
[32]. Rama 551:1. This is also true for the mohel and sandak. See also Chazon Ovadia, Arba Taaniyot, p. 234 and on, which adds that even the mother of the child may wear Shabbat clothing and jewelry when bringing the child to the sandak for the brit milah ceremony. See also Mishnah Berurah 551:3; Aruch HaShulchan 551:9; and Ashrei HaIsh, vol. 3, 69:8. Yalkut Yosef, Sova Semachot, vol. 2, p. 335 adds that one may also wear Shabbat clothing for a pidyon haben.
[33]. Chazon Ovadia, Arba Taaniyot, p. 224. See also Divrei Yatziv, O.C. 238; Halichot Shlomo, Ben HaMetzarim 14:11,footnote 25; and Kovetz Halachot, Ben HaMetzarim 11:45, footnote 45, which add that even the parents of the bar mitzvah boy may wear Shabbat clothing on the day of the bar mitzvah. See also Avnei Yoshfeh, vol. 1, O.C. 112:5.
[34]. See Orchot Rabbenu, vol. 2, p. 130:1, which states that the Chazon Ish allowed one to wear Shabbat clothing on a first date in order to make a good impression. See also Shevet HaLevi, vol. 9, 131:4. However, Rabbi Shlomo Zalman Auerbach, as brought in Shalmei Moed, p. 481, holds that one may wear his Shabbat clothing only if he does not have any presentable prepared clothing. See also Yalkut Yosef, Ben HaMetzarim, p. 310.
[35]. Rav Pe’alim, vol. 4, O.C. 29:4; Chazon Ovadia, Arba Taaniyot, p. 232.
[36]. Shulchan Aruch 551:12. This is the general custom for Sephardim as brought in Ben Ish Chai, Devarim 1:12; Chazon Ovadia, Arba Taaniyot, p. 158; and others. The Moroccan custom is to refrain from shaving beginning from Rosh Chodesh, as brought by Rabbi Shalom Messas in Shemesh U’Magen, vol. 3, O.C. 54:5. However, in Toledano, Kitzur Shulchan Aruch 498:18, Rabbi Raphael Baruch Toledano writes that the custom of not shaving from Rosh Chodesh was only practiced by the older and more righteous people.
[37] Yalkut Yosef, Ben HaMetzarim, p. 250.
[38]. Chazon Ovadia, Arba Taaniyot, p. 163; Yalkut Yosef, Ben HaMetzarim, p. 292. See also Ohr LeTzion, vol. 3, 27:3, which adds that if she does not need to have her hair cut, she should wait until after Tishah B’Av.
[39]. Shulchan Aruch 551:13; Chazon Ovadia, Arba Taaniyot, p. 218.
[40]. Chazon Ovadia, Arba Taaniyot, p. 218, 2. See also Yechaveh Daat 6:36 and Yabia Omer, vol. 1, 34:5; ibid., vol. 5, Y.D. 31:3; Ben Ish Chai, Devarim 1:12; and Sdei Chemed, Ben HaMetzarim 1:3. Chacham Ovadia Yosef adds that one who shaved for one of these occasions has what to rely on, and does not need to be rebuked. However, one who is meeting a person of stature, such as a government official, and needs to look presentable, should try to be a sandak, and may rely on those views that a sandak may shave. See Chazon Ovadia, Arba Taaniyot, p. 225, which cites Rabbi Yosef Messas in Otzar HaMichtavim §1047, who allows one who is meeting a government official to shave. However, Chacham Ovadia Yosef writes that this reason alone does not permit one to shave, and he should also try to be a sandak. See also Shevet HaLevi, vol. 10, 81:3.
[41]. Igrot Moshe, vol. 3, O.C. §102; ibid., vol. 5, 24:9; ibid., vol. 1, C.M. §93; She’arim HaMetzuyanim BaHalachah 122:5; Halichot Shlomo, Ben HaMetzarim 14:7; Shalmei Moed, p. 477; Kovetz Halachot, Ben HaMetzarim 6:6.
[42]. Shulchan Aruch 551:4.
[43]. See Ben Ish Chai, Devarim 1:12, which states that even though, strictly speaking, one may shave the week before, it is proper to be stringent. See also Ohr LeTzion, vol. 3, 27:4. Torat HaMoadim, Ben HaMetzarim, p. 153 points out that it is proper to be stringent and not shave on erev Shabbat, so that one should not enter Tishah B’Av clean-shaven.
[44]. Shulchan Aruch 551:14. See Mishnah Berurah 551:81, which explains that the reasoning for this is because one is obligated to teach children about the avelut and the pain one must feel during this time. See also Shaar HaTziyun 551:91; Kaf HaChayim 551:173–174; and Torat HaMoadim, Ben HaMetzarim, p. 151, which add that one may not even cut the hair of a boy below the age of chinuch. Kovetz Halachot, Ben HaMetzarim 6:14, states that one may not cut a child’s hair for the first time when he turns three, and should wait until after Tishah B’Av. This is also the ruling of Yalkut Yosef, Ben HaMetzarim, p. 301. See also Ashrei HaIsh, vol. 3, 68:14 & 16. However, Rabbi Shmuel HaLevi Wosner, as cited in Kovetz MiBet HaLevi, vol. 13, p. 20, 2, writes that one may cut a child’s hair for the first time even during the shavua shechal bo. However, if possible, one should do so before Ben HaMetzarim (and for Sephardim, before the shavua shechal bo).
[45]. Chazon Ovadia, Arba Taaniyot, p. 158. See also Yechaveh Daat, 3:39 & 4:36; and Torat HaMoadim, Ben HaMetzarim, p. 155, which state that it is praiseworthy to refrain from shaving during Ben HaMetzarim if one is in an Ashkenazic yeshivah. However, if one feels the need to shave, he may (provided that he does not go against the rosh yeshivah). See also Yalkut Yosef, Ben HaMetzarim, p. 245. This is also the view of many Ashkenazic poskim such as Rabbi Shlomo Zalman Auerbach (as brought in Halichot Shlomo, Ben HaMetzarim 14:6 and in Shalmei Moed, p. 476), Rabbi Yosef Shalom Elyashiv (as brought in the commentary Torat HaMoadim on the sefer Shoneh Halachot 12:1, in the name of Rabbi Chayim Kanievsky, who says this in the name of Rabbi Elyashiv, and in Ashrei HaIsh, vol. 3, p. 461), and Rabbi Shmuel Kamenetsky (as brought in Kovetz Halachot, Ben HaMetzarim 6:7).
[46]. See Yalkut Yosef, Ben HaMetzarim, p. 248. Kinyan Torah BaHalachah 6:30 states that while it is permissible for an Ashkenazi to cut a Sephardi’s hair, an Ashkenazic barber should put a sign on the door of his shop stating that he is only servicing Sephardim during these days (or Ashkenazim who have Halachic permission to shave before the shavua shechal bo, such as a chatan or a sandak). This is also the opinion of Rabbi Nissim Karelitz, as brought in the sefer Kara Alai Moed, ch. 2, footnote 13 and Kovetz Halachot, Ben HaMetzarim 6:7. See also Piskei Teshuvot, footnote 135. However, Rabbi Shlomo Zalman Auerbach, as brought in Halichot Shlomo, Ben HaMetzarim 14:8, holds that it is preferable for a Sephardi to get his hair cut by a Sephardic barber.
[47]. Mishnah Berurah 551:20; Chazon Ovadia, Arba Taaniyot, p. 216, in the footnote; Torat HaMoadim, Ben HaMetzarim, p. 160. See also Ben Ish Chai, Devarim 1:14, which says that a man should try to be stringent.
[48]. Chazon Ovadia, Arba Taaniyot, p. 227. Yabia Omer 11:56 adds that one should not cut his nails on Tishah B’Av. See also Ben Ish Chai, Devarim 1:13; Rav Pe’alim, vol. 4, O.C. 29; and Kaf HaChayim 551:49. However, Ohr LeTzion, vol. 3, 27:4 states that one may only cut his nails with a shinui, such as with his teeth. See also Halichot Shlomo, Ben HaMetzarim 14:26. However, Shemesh U’Magen, vol. 1, 15:8 says that one should not cut his nails even if they protrude past his skin. Each person should follow his custom in this matter.
[49]. The custom of Ashkenazim follows the view of the Rama 551:16, which says that one may not even shower with cold water starting from Rosh Chodesh. However, the custom of most Sephardim, not including that cited in Ben Ish Chai, Devarim 1:16, is to refrain from showering only during the shavua shechal bo, as brought in Palagi, Ruach Chayim 551:7; Ohr LeTzion, vol. 3, 27:5; Yabia Omer, vol. 5, O.C. §41; Yechaveh Daat 1:38; and Chazon Ovadia, Arba Taaniyot, p. 238.
[50]. See Chazon Ovadia, Arba Taaniyot, p. 238 and Ohr LeTzion, vol. 3, 27:5, in the footnote. See also the footnotes in the sources cited above on Sephardim shaving and taking haircuts in an Ashkenazic yeshivah.
[51]. Chazon Ovadia, Arba Taaniyot, p. 238. However, Ohr LeTzion, vol. 3, 27:5 states that one who is experiencing much discomfort may shower with cold water and soap, while one who is experiencing less discomfort may only wash his hands, feet, and face. It also says there that the water does not need to be freezing cold, and that one may even add a little bit of hot water to make it lukewarm. This is also the view of Igrot Moshe, E.H., vol. 4, 84:4, which states that in very warm places where people are very uncomfortable, one may take a cold shower. See also Teshuvot VeHanhagot 2:269 & 4:129; Halichot Shlomo, Ben HaMetzarim, p. 423; Shevet HaLevi 8:127; and Rivevot Ephraim, vol. 5, 376:10.
[52]. Aruch HaShulchan 551:37.
[53]. This is the opinion of Rabbi Yosef Shalom Elyashiv as cited in the sefer Ashrei HaIsh, O.C., vol. 3, 69:45. This is because a wet sauna is no different from a hot shower taken for pleasure. However, see Sdei Chemed, Pe’at HaSadeh, Ben HaMetzarim 1:9, which adds that one may not use a dry sauna if one goes into a pool of water afterward. See also Yalkut Yosef, Ben HaMetzarim, p. 196.
[54]. Chazon Ovadia, Arba Taaniyot, p. 244. See also Moed LeChol Chai 10:26; Ben Ish Chai, Devarim 1:16; and Kaf HaChayim 551:190. See also Shevet HaLevi, vol. 7, 77:2, 3; ibid., vol. 8, 127:1; and ibid., vol. 10, 81:6.
[55]. See Yaskil Avdi, vol. 8, Y.D. 14:3 and Ohr LeTzion, vol.3, 25:5. See also Yechaveh Daat 1:38 and Chazon Ovadia, Arba Taaniyot, p. 238.
[56]. Nitei Gavriel, Ben HaMetzarim 42:15.
[57]. Rav Pe’alim, vol. 2, O.C. 29.
[58]. Ben Ish Chai, Devarim 1:16; Chazon Ovadia, Arba Taaniyot, p. 246. See also Torat HaMoadim, Ben HaMetzarim, p. 178, which adds that this is true for anyone who needs to shower for medicinal purposes.
[59] Yalkut Yosef, Ben HaMetzarim, p. 327.
[60]. Rama 551:16; Torat HaMoadim, Ben HaMetzarim, p. 177.
[61]. See Chazon Ovadia, Arba Taaniyot, p. 245, in the footnote; Yalkut Yosef, Ben HaMetzarim, p. 325. See also Ohr LeTzion, vol. 3, 27:5, which allows all children below the age of bar or bat mitzvah to shower or bathe. However, if the child knows how to clean himself, the parent should not help him. See also Shulchan Yosef, p. 67, 194, which states in the name of Chacham Ovadia Yosef that one may be lenient with children under the age of bar or bat mitzvah when necessary.
[62]. Chazon Ovadia, Arba Taaniyot, p. 248. See also Chazon Ovadia, Avelut, vol. 2, p. 286, which even allows an avel to mop and sweep his home.
The post Halacha According to the Sephardic Practice: The Three Weeks – Part 3: Shabbat Chazon and The Week of Tishah B’Av appeared first on Jewish Holidays.
- From the beginning of Rosh Chodesh Av, one should minimize the amount of one’s rejoicing. (The different types of “rejoicing” will be discussed below).[1]
- One who has a court case with a non-Jew should try to defer the court date until after the tenth of Av, since before then is not an auspicious time for Bnei Yisrael.[2]
- One should try to minimize his business dealings from Rosh Chodesh Av through Tishah B’Av.[3]
- Even on Rosh Chodesh Av, it is praiseworthy to have a meal in honor of Rosh Chodesh and dress nicer than one does on a regular day.[4]
Building and Moving into a New Home5. One may not build a new home for his engaged child, nor may he move into a new summer home after Rosh Chodesh Av.[5] However, one is permitted to move into a home to live in. Similarly, one may renovate his home to make it larger.[6] 6. One should refrain from painting his home or making minor unnecessary renovations.[7] However, one may buy wood and other building supplies to build his family a home, especially if one lives in Eretz Yisrael.[8] One may also paint a bet hakeneset to make it look more beautiful.[9] 7. One may fix a wall or a ceiling if it poses a danger of caving in.[10] 8. One whose job is to paint and renovate homes is permitted to do so if he needs the money to support his family.[11] 9. One may paint a picture since this is not considered “building.”[12] 10. One may build a fence around his balcony since this is a mitzvah and protects people from danger.[13] 12. One may put bars on his windows to protect his family from physical harm or from theft.[14] 13. One may buy new shelves for his sefarim (sefarim themselves may also be bought).[15] 14. One may buy necessary furniture. For example, one can buy and install a new air conditioner since it is needed during this time.[16] Items that are only needed for decoration should not be bought during this time.[17] 14. One should refrain from gardening unless people would otherwise injure themselves from the overgrowth when passing by, or if one needs to take care of the garden so that the plants do not whither or die.[18]
Buying presents15. One may not buy an engagement ring from Rosh Chodesh Av since this brings joy.[19] 16. Some poskim permit one to give a present to someone after Rosh Chodesh Av, such as to a boy who is celebrating his bar mitzvah.[20]
Parties and Weddings17. One should refrain from making parties and get-togethers with friends from Rosh Chodesh Av.[21] One who was born during the first nine days of Av should push off his birthday party until after Tishah B’Av.[22] 18. The custom for most Sephardim is to refrain from getting married from Rosh Chodesh Av, including on Rosh Chodesh itself, until after Tishah B’Av.[23] This is unlike the custom of many Ashkenazim, who refrain from getting married beginning from the Seventeenth of Tammuz until after Tishah B’Av.[24] 19. A Sephardi may invite an Ashkenazi to his wedding even if it will take place after the Seventeenth of Tammuz, without concern that he is causing the Ashkenazi not to follow his custom, since most Ashkenazic poskim permit an Ashkenazi to attend and dance at a Sephardic wedding.[25] Similarly, both an Ashkenazi and Sephardi may attend a sheva berachot party even after Rosh Chodesh Av.[26] 20. If a Sephardic boy marries an Ashkenazic girl, the wedding may take place after the Seventeenth of Tammuz, even though the Ashkenazic custom is to be stringent.[27] 21. According to all opinions it is permitted to remarry a divorced wife during Ben HaMetzarim up until Tisha B’Av.[28] 22. Even though Sephardim refrain from getting married from Rosh Chodesh Av, they are permitted to get engaged. During an engagement at this time, one should refrain from making a meal with a party and having music with dancing;[29] singing, though, is permitted.[30] 23. One should not refrain from meeting a potential shidduch, even after Rosh Chodesh Av.[31]
Eating Meat and Drinking Wine24. According to the Gemara, the prohibition of eating meat and drinking wine applies only to the last meal before Tishah B’Av. Nevertheless, the custom of Sephardim is to refrain from consuming meat and wine from the day after Rosh Chodesh Av until after Tishah B’Av,[32] while the Ashkenazic minhag is to refrain from eating meat and drinking wine even on Rosh Chodesh itself.[33] 25. If one prayed Arvit after plag haminchah on Rosh Chodesh, he cannot eat meat anymore even though it is not yet shkiyah.[34]
Eating Meat43. The custom of refraining from eating meat applies even to poultry,[35] and even to another food that was cooked together with meat or chicken.[36] 44. A pot in which meat was cooked, even within twenty-four hours, may be used to cook pareve foods, as long as it is clean.[37] 45. It is permitted to eat soy hot-dogs or similar foods that appear like they are meat, and there is no concern for marit ayin.[38] 46. If one accidentally recited a berachah on wine or meat after Rosh Chodesh Av, he should taste a little of the wine or meat to avoid a berachah levatalah.[39] 47. If one accidentally prepared meat, he may not eat it, and should instead give it to a child or a sick person, or freeze it so that he can eat it after Tishah B’Av.[40] 48. One may taste meat or chicken on erev Shabbat to ensure that it is tasty.[41] 49. One who usually eats meat for melaveh malkah may eat meat remaining from Shabbat.[42] 50. If the meat was not left over from Shabbat, one may not eat it on motzaei Shabbat or motzaei Rosh Chodesh, beginning from when he prays Arvit.[43] 51. One who is pregnant, after birth, or ill, and needs to eat meat, may do so.[44] 52. Children who are a year younger than their bar or bat mitzvah may eat meat. However, once a child reaches twelve years old, one should train him or her to refrain from eating meat.[45] 53. During a seudat mitzvah, such as a brit milah or pidyon haben, anyone who is invited to take part in the meal afterward may eat meat. However, those who are attending the seudah with the main intention to eat meat are considered as if they are doing a mitzvah that is really an averah.[46] Some Sephardim have the custom to refrain from eating meat even during a seudat mitzvah, and eat fish instead.[47] 54. A brit Yitzchak ceremony is not considered a seudat mitzvah that allows one to eat meat.[48] 55. If a brit milah was deferred to Ben HaMetzarim because the baby was ill, those in attendance may still eat meat at the seudah.[49] 56. The mohel, sandak, and father of the child may eat meat throughout the entire day of the brit milah, even at home, since the day is considered a Yom Tov for them. [50] 57. It is permitted to buy meat during this time even if one will only use it after Tishah B’Av.[51] 58. One may eat meat at a siyum mesechet even if he did not partake in learning the mesechet. [52] 59. The following conditions must be met for a siyum to permit one to eat meat: 1. One may not finish the mesechet before Rosh Chodesh Av and only wait to make the siyum However, one may pace himself to learn the mesechet either slower or faster to complete it during the nine days after Rosh Chodesh.[53] 2. One who read the mesechet without understanding what he read may not make a siyum.[54] 3. One who learned a mesechet of Mishnayot with a commentary, such as that of Rav Ovadia MiBartenura, may eat meat at his own siyum. However, only the person who learned the mesechet may eat meat, and not the others who are present.[55] 4. If one learned mesechet Kallah or mesechet Sofrim with a proper explanation and understanding, it is considered as if he learned a mesechet of Mishnayot.[56] 5. One who learned a book of the Zohar, even without understanding it, can make a siyum and eat meat.[57] 6. One may possibly make a siyum by completing a specific section of Shulchan Aruch.[58] 7. One may only make a siyum when completing a book from Tanach if one happened to finish learning the book at this time, and not if one planned it.[59] 8. One who did not read the words of the Gemara (or Mishnah) with his mouth, and only thought them, is still considered as if he completed the mesechet.[60] 9. One who did not learn the mesechet in its proper order may make a siyum.[61] 10. One may not eat meat at a siyum for a mesechet that was split up and learned by many people.[62] 11. One may only eat meat at a siyum if he generally celebrates by eating meat when making a siyum.[63] 60. One who is an avel for a parent may still partake in the seudat mitzvah for a siyum during these days.[64] 61. One may eat meat and drink wine at the seudah that is made on the day that a boy becomes a bar mitzvah. However, he may not make a seudah during this time if it is not his actual birthday. In such a situation, he should only make the party before Rosh Chodesh or after Tishah B’Av. Furthermore, if the day of his bar mitzvah is on erev Tishah B’Av, he should postpone the party until after Tishah B’Av.[65] 62. One who eats meat at a seudat mitzvah does not have to perform hatarat nedarim[66]
Drinking Wine46. The custom for most Sephardim is to refrain from drinking wine from after Rosh Chodesh. However, some Sephardim do not practice this custom.[67] 47. Those who have a custom to refrain from drinking wine are permitted to drink some types of alcoholic beverages. These include: beer, arak, whiskey, and other such drinks.[68] Cognac, however, should be avoided, since it is distilled from wine.[69] 48. Many poskim hold that one should also refrain from drinking grape juice.[70] 49. Foods that have wine mixed in them may be eaten. However, if the taste of the wine is noticeable, they should be avoided.[71] 50. One who drinks the wine at a brit milah should not give it to others to drink.[72] 51. The Shulchan Aruch states that even after Rosh Chodesh, one may recite Havdalah on a cup of wine, because the prohibition of drinking wine does not apply when a mitzvah is involved.[73] However, the Rama states that if a child can drink the wine, an adult should not.[74] Certainly, an Ashkenazi may fulfill his obligation with a Sephardic recitation of Havdalah, since a Sephardi is permitted to drink the wine, even when a child is present.[75] 52. It is permitted to drink wine on Shabbat or during a seudat mitzvah.[76] 53. Wine vinegar is permitted, and may be mixed with other foods.[77]
Repairing Clothing54. One may not repair or make new clothing during the shavua shechal bo, and one should try to refrain from doing so from Rosh Chodesh. However, one whose business is to fix and fit clothing may continue until the shavua shechal bo.[78] 55. A worker who is employed to fix clothing may continue to work if he will lose money by not working on these days; in fact, he may even work on Tishah B’Av itself. Such a person should try to work as discreetly as possible.[79] 56. Women should also refrain from knitting during this time.[80] 57. One may sew or patch up a torn hole on an article of clothing.[81] Similarly, one may sew fallen buttons onto his clothing.[82]
Buying New Things59. One may not buy new clothing during this time, even if the clothing is meant to be given as a gift.[83] However, socks and undergarments may be bought.[84] 60. One may try on clothing and even buy new clothing for his wedding that will take place after Tishah B’Av.[85] 61. Sefarim may be purchased, especially if they will not be available after Tishah B’Av.[86] 62. One may buy a new pair of tefillin or a tallit during this time, since these are needed for mitzvot.[87] 63. If there are clothing or objects on sale at this time, and they will not be on sale after Tishah B’Av, one may buy what he needs, since this would otherwise be considered a financial loss.[88] 64. If one needs a car for business, or if a car is on sale, he may buy it. However, if one does not necessarily need to buy a car during this time, and no financial loss will be incurred if he does not, he should wait to buy it after Tishah B’Av.[89] 65. One should refrain from buying shoes at this time unless they are needed.[90] Furthermore, if one needs non-leather shoes to wear on Tishah B’Av, he may buy them, and even wear them for the first time on Tishah B’Av itself.[91] 66. One may go to a store to check on something he is thinking of buying after Tisha B’Av.[92]
[1]. Taanit 29b; Shulchan Aruch 551:1.
[2]. Shulchan Aruch 551:1. See also Ben Ish Chai, Devarim 1:1 and Chazon Ovadia, Arba Taaniyot, p. 164. See also Chayei Adam 133:9 and Mishnah Berurah 551:2, which state that one should refrain from having a court case throughout the month of Av. Kaf HaChayim 551:3, therefore, says that one should wait until after the month of Av, but in urgent situations, one should have the court case only after Tishah B’Av.
[3]. Ohr LeTzion, vol. 3, 26:1. See also Ben Ish Chai, Devarim 1:2, which is stringent only in business matters that have to do with rejoicing, such as making purchases for an upcoming wedding. Nechamat Tzion, p. 95 adds that if one is unable to buy what he needs if he waits until after Tishah B’Av, he is permitted to buy what he needs for the wedding. Similarly, if the items are on sale and will no longer be on sale after Tishah B’Av, one can buy what he needs.
[4] Yalkut Yosef, Ben HaMetzarim, p. 237.
[5]. Shulchan Aruch 551:2.
[6]. See Yalkut Yosef, Ben HaMetzarim, p. 240. Ohr LeTzion, vol. 3, 26:1, states that one may move into a new home since this is not something the Chachamim prohibited during this time. See also Chazon Ovadia, Arba Taaniyot, p. 187, which says that one may not make a big party for a chanukat habayit at this time, and may only recite the proper tikkun for moving into a new home. See also Yalkut Yosef, Ben HaMetzarim, p. 198, and Nechamat Tzion, p. 109. Halichot Shlomo, Ben HaMetzarim, p. 419 adds that even a seudah celebrating the opening of a new bet hemidrash or bet hakeneset should not be made during this time.
[7]. Ben Ish Chai, Devarim 1:3; Chazon Ovadia, Arba Taaniyot, p. 167; Ohr LeTzion, vol. 3, 26:1; Shalmei Moed, p. 488. See also Rabbi Moshe Feinstein in Igrot Moshe, O.C. 3:2 and Shmatata D’Moshe §19, who adds that during the week of Tishah B’Av, one should refrain from putting up wallpaper. However, this is unlike Torat HaMoadim, Ben HaMetzarim, p. 146, in the footnote, which brings in the name of Chacham Ovadia Yosef that one may put up wallpaper during the week of Tishah B’Av, since only the actions that Chazal prohibited, such as wall painting, may not be performed. See also Yalkut Yosef, Ben HaMetzarim, p. 240.
[8]. Ben Ish Chai, Devarim 1:17; Zivchei Tzedek, Responsa, vol. 2, O.C. 31; Moed LeChol Chai 10:8 & 72; Chazon Ovadia, Arba Taaniyot, p. 168.
[9]. Mishnah Berurah 551:12; Chazon Ovadia, Arba Taaniyot, p. 167. See also Ohr LeTzion, vol. 3, 26:1, in the footnote on p. 241, which adds that one may also build a school for learning Torah during this time.
[10]. Shulchan Aruch 551:2. Kaf HaChayim 551:29 even allows one to fix the wall if he will sustain a financial loss otherwise.
[11]. Chazon Ovadia, Arba Taaniyot, p. 168.
[12]. Ohr LeTzion, vol. 3, 26:1, at the end of the footnote.
[13]. Ruach Chayim §2; Moed LeChol Chai 10:8 & 72; Ben Ish Chai, Devarim 1:3; Chazon Ovadia, Arba Taaniyot, p. 168; Torat HaMoadim, Ben HaMetzarim, p. 147, 21.
[14]. Ben Ish Chai, Devarim 1:3.
[15]. See Chazon Ovadia, Arba Taaniyot, p. 168, which states that one may buy sefarim and sefarim shelves, since they serve a mitzvah purpose. See also Shalmei Moed, p. 487, which also permits buying sefarim. However, Ohr LeTzion, vol. 3, 26:1 states that one should preferably not buy sefarim during this time if he can buy them after Tishah B’Av, as long as they will not go up in price. See also Ashrei HaIsh, O.C., vol. 3, 69:20, which states that preferably one should only buy sefarim before Rosh Chodesh Av, but sefarim that he needs may be bought during this time. See also Kovetz Halachot, Ben HaMetzarim 12:17.
[16]. Chazon Ovadia, Arba Taaniyot, p. 168; Yalkut Yosef, Ben HaMetzarim, p. 239
[17] Nechamat Tzion, p. 110.
[18]. See Shmatata D’Moshe, Shemuot Moshe 551:15 and Ashrei HaIsh, O.C., vol. 3, 69:19. See also Kovetz MiBet HaLevi, vol. 13, p. 24:5, which adds in the name of Rabbi Shmuel HaLevi Wosner that one is permitted to garden just for the upkeep of his garden, but should not plant new plants. See also Rivevot Ephraim 1:374; Yalkut Yosef, Ben HaMetzarim, p. 240.
[19]. Chazon Ovadia, Arba Taaniyot, p. 168; Igrot Moshe, E.H. 4:84. However, a jewelry seller may continue to make sales even after Rosh Chodesh Av, as per Chazon Ovadia, Arba Taaniyot, p. 168.
[20] See Halichot Shlomo 14:11 who permits giving a present to a bar mitzvah boy since this is the proper time to give the present. See also Yalkut Yosef, Ben HaMetzarim, p. 243 who brings several other poskim who say that one should not give presents if there is no need.
[21]. See Aruch HaShulchan 551:8 and Nitei Gavriel, Ben HaMetzarim 16:1. See also Kovetz Halachot, Ben HaMetzarim 10:7, which adds that one may make a seudat preidah, a goodbye party, as long as he does not actually make a meal with bread.
In regards to fundraising dinners, Rabbi Yosef Shalom Elyashiv in Ashrei HaIsh 3:69:15 holds that one should try to refrain from attending and making them during this time. See, however, Rabbi Shmuel Kamenetsky in Kovetz Halachot, Ben HaMetzarim 10:5, who holds that a fundraising dinner is permitted if it is for a tzedakah organization.
[22] Yalkut Yosef, Ben HaMetzarim, p. 236. Kovetz Halachot, ibid. 10:8, footnote 12 says that one should only make a birthday party for a child, in which case Halachic advice should be sought as to how to go about such an event.
[23]. Shulchan Aruch 551:2. See Rav Ovadia Yosef in Yabia Omer 6:43; Yechaveh Daat 1:36; and Chazon Ovadia, Arba Taaniyot, p. 140 and on, who writes that the custom in Eretz Yisrael is to get married from the Seventeenth of Tamuz until Rosh Chodesh Av. See also Ohr LeTzion, vol. 3, 25:1, which also states that this is the custom in Eretz Yisrael. See Maadanei HaMelech, vol. 2, pp. 294–301 and Torat HaMoadim, Ben HaMetzarim, p. 134.
[24]. Rama 551:2; Chayei Adam 133:8; Kitzur Shulchan Aruch 122:1; Mishnah Berurah 551:18. Magen Avot Lebhar, O.C. p. 268, points out that the custom of many Moroccan communities is like the Ashkenaz custom.
[25]. The view of some Ashkenazic poskim, such as Rabbi Shmuel Kamenetsky in Kovetz Halachot, Ben HaMetzarim 4:5, is that an Ashkenazi may attend a Sephardic wedding without taking part in the dancing. Teshuvot VeHanhagot 4:128 adds that one may even take part in the dancing. However, he should try to refrain from dancing if he will go unnoticed by the chatan or kallah. See also Ashrei HaIsh, vol. 3, 68:3; Mishneh Halachot 6:109; and Nitei Gavriel, Ben HaMetzarim 14:10, which permit attending and dancing. Rabbi Shlomo Zalman Auerbach would also attend the chuppah for a Sephardic wedding, though he would refrain from being mesader kiddushin, as is written in Halichot Shlomo, ch. 14, in devar halachah 8 and orchot halachah 18. Rivevot Ephraim 6:289 says that even according to the view of Chacham Ovadia Yosef, Ashkenazim should refrain from attending Sephardic weddings during Ben HaMetzarim, and should not even attend the chuppah. However, it would appear that he did not see the ruling of Chacham Ovadia Yosef in Chazon Ovadia, Arba Taaniyot, p. 153, which came out several years later, where he permits Ashkenazim to attend a Sephardic wedding and to even dance and take part in the festivities. See also Teshuvot HaRishon LeTzion, vol. 2, O.C. 73, and Yalkut Yosef, Ben HaMetzarim, p. 181.
[26]. See Mishneh Halachot 6:109; Avnei Yoshfeh 1:113; Ashrei HaIsh, vol. 3, 68:2; and Kovetz Halachot, Ben HaMetzarim 4:4, which all permit one to attend, and even to dance, at a sheva berachot party. However, Orchot Rabbenu, vol. 2, p. 128, halachah 9; Shevet HaLevi 3:157; ibid., vol. 10, 81:2; Teshuvot VeHanhagot 4:128; and Moadim U’Zemanim 8:338 state that one should refrain from dancing at a sheva berachot party during this time.
[27]. Chazon Ovadia, Yom Tov, p. 256. If a Sephardic girl marries an Ashkenazic boy, Yalkut Yosef, Ben HaMetzarim, p. 182, quotes a leter from Chacham Ovadia Yosef who permits them to be lenient like the Sephardic custom.
[28] Mishnah Berurah 551:15; Yalkut Yosef, Ben HaMetzarim, p. 184.
[29]. See Shulchan Aruch 551:2 with Mishnah Berurah 551:16; Kaf HaChayim 551:38, 39, & 44; Chazon Ovadia, Arba Taaniyot, p. 140; and Torat HaMoadim, Ben HaMetzarim, p. 138.
[30]. See Halichot Shlomo, Ben HaMetzarim, p. 412, which states that one should not sing so much.
[31]. Halichot Shlomo, Ben HaMetzarim, p. 418, in Orchot Halachah 34.
[32]. Even though the custom of many Teimanim, as brought in the Shulchan Aruch Mekutzar, vol. 3, p. 125, is only to refrain from eating meat on erev Tishah B’Av, see Chazon Ovadia, Arba Taaniyot, p. 170, which states that once they move to Eretz Yisrael, they should follow the general Sephardic custom, and refrain from eating meat beginning from after Rosh Chodesh Av.
[33]. Taanit 26a & 30a state that the prohibition of eating meat applies only to the final meal before Tishah B’Av. See Yechaveh Daat 1:41, which cites many Rishonim and poskim who write that the Sephardic custom is to refrain from eating meat from Rosh Chodesh Av. However, the Chida in Moreh BaEtzba §233 writes that the Sephardic custom is to eat meat on Rosh Chodesh itself. This is also the view of Moed LeChol Chai 10:7; Ben Ish Chai, Devarim 1:15; Kaf HaChayim 551:126; Ohr LeTzion, vol. 3, 26:3; and Chazon Ovadia, Arba Taaniyot, p. 169. See also Shemesh U’Magen, vol. 3, 54:5, which says that in Morocco, there was even a custom to have a special meat meal on Rosh Chodesh.
[34] Rivevot Ephraim 6:286.
[35]. Shulchan Aruch 551:10; Ohr LeTzion, vol. 3, 26:3; Chazon Ovadia, Arba Taaniyot, p. 172.
[36]. Mishnah Berurah 551:63; Ohr LeTzion, vol. 3, 26:3. See also Chazon Ovadia, Arba Taaniyot, p. 172, which adds that one may be leninent with instant chicken soup powder.
[37]. Kaf HaChayim 551:142; Ohr LeTzion, vol. 3, 26:3; Chazon Ovadia, Arba Taaniyot, p. 172.
[38] Yalkut Yosef, Ben HaMetzarim, p. 282.
[39]. Sdei Chemed, Pe’at HaSadeh, Ben HaMetzarim 1:5; Chazon Ovadia, Arba Taaniyot, p. 188; Shevet HaLevi 9:131; ibid. 10:81.
[40]. Ohr LeTzion, vol. 3, 26:3, in the footnote.
[41]. It is brought in the name of Rabbi Yosef Shalom Elyashiv in Ashrei HaIsh, O.C., vol. 3, 69:30 that one should not even taste any meat food for Shabbat. However, many poskim, such as Rivevot Ephraim, vol. 1, 367:1, state that one may taste the food but should immediately spit it out afterward. Ohr LeTzion, vol. 3, 26:4 states that one may taste, and even swallow, the food if he regularly tastes the food on erev Shabbat. See also Yalkut Yosef, Moadim, p. 572 and Torat HaMoadim, Ben HaMetzarim, p. 184, which state that while one may taste the food on erev Shabbat, one who does not is praiseworthy. However, Chacham Ovadia Yosef in Chazon Ovadia, Arba Taaniyot, p. 175 does not write that it is praiseworthy to refrain from tasting.
[42]. Birkei Yosef 551:6. Moed LeChol Chai 10:20 states that one may only eat the leftovers from Shabbat within four hours of Shabbat’s conclusion. See also Yabia Omer, vol. 10, O.C. §40, “He’arot al Rav Pe’alim” 45:6; Halichot Olam, vol. 2, p. 146; and Chazon Ovadia, Arba Taaniyot, p. 177. See also Ohr LeTzion, vol. 3, 26:7, which says that one should try to give the meat to younger children or freeze it. However, according to all views, one should not add extra meat before Shabbat in order to have leftovers. Ohr LeTzion also adds that one may eat leftover meat from other seudot mitzvah. See also Teshuvot VeHanhagot 2:166; Igrot Moshe, O.C., vol. 4, 21:4; Ashrei HaIsh, O.C., vol. 3, 69:27; Kovetz Halachot, Ben HaMetzarim 9:20; Shemirat Shabbat KeHilchatah 63:10; and Piskei Teshuvot 551:34 for the Ashkenazic custom.
[43]. See Mishnah Berurah 551:56 and Kaf HaChayim 551:122.
[44]. Chazon Ovadia, Arba Taaniyot, p. 193. Ohr LeTzion, vol. 3, 26:6 adds that if the person is satisfied with chicken, then actual meat should be avoided. See also Be’er Moshe 5:85 and Yalkut Yosef, Ben HaMetzarim, p. 279.
[45]. Chazon Ovadia, Arba Taaniyot, p. 190; Yabia Omer, vol. 9, O.C. §50; Ohr LeTzion, vol. 1, 38; ibid., vol. 3, 26:6–7.
[46]. See Rama 551:10; Mishnah Berurah 551:76–77; Aruch HaShulchan 551:30; Kaf HaChayim 551:163–165; Chazon Ovadia, Arba Taaniyot, p. 196; and Teshuvot VeHanhagot, vol. 5, 168:4.
[47]. Ben Ish Chai, Devarim 1:15 states that this was the custom in Baghdad. Moed LeChol Chai 10:20 states that this was also the custom in Izmir. See also Yafeh LaLev 551:8.
[48]. Mishnah Berurah 551:62; Chazon Ovadia, Arba Taaniyot, p. 197.
[49]. Chazon Ovadia, Arba Taaniyot, p. 197. See also Ohr LeTzion, vol. 3, 26:4, in the footnote, which says that only immediate relatives may eat meat at the meal. It also adds that if one already prepared the seudah, and the brit milah was then delayed because the baby was sick, those who came for the meal may eat meat, and it is still considered a seudat mitzvah even though the brit milah was not actually performed.
[50]. Chazon Ovadia, Arba Taaniyot, p. 198.
[51] Yalkut Yosef, Ben HaMetzarim, p. 290.
[52]. The Rama 551:10 states that one may eat meat at the seudah for a siyum. This is also the view of Elya Rabba 551:26; Chayei Adam 133:16; and Mishnah Berurah 551:73. See also Chacham Ovadia Yosef in Yabia Omer, vol. 1, O.C. 26:7 and Chazon Ovadia, Arba Taaniyot, p. 198, who adds that it is forbidden for one to come just to eat meat. Furthermore, Torat HaMoadim, Ben HaMetzarim, p. 196 adds that one who normally does not eat meat when making a siyum may not eat meat this time either.
[53]. Elya Rabba 551:26; Chayei Adam 133:16; Mishnah Berurah 551:73; Kaf HaChayim 551:161; Torat HaMoadim, Ben HaMetzarim, p. 197. See also Yechaveh Daat 1:40 and Yabia Omer, vol. 1, O.C. 26. See also Nechamat Tzion, p. 136, who says that one should not rush and forgo on his understanding, but if one increases the time that he learns and learns without sacrificing any comprehension of what he is learning, he is allowed to do so.
[54]. See Yabia Omer, vol. 1, O.C. 26:9; Torat HaMoadim, Ben HaMetzarim, p. 200; and Halichot Shlomo, Ben HaMetzarim, p. 419, Orchot Halachah 38.
[55]. Ohr LeTzion, vol. 3, 26:5; Chazon Ovadia, Arba Taaniyot, p. 202; Torat HaMoadim, Ben HaMetzarim, p. 198. However, BaTzel HaChochmah 4:99 states that if one finished a whole seder of Mishnayot, then everyone may partake in the meat, and the siyum has the status of a regular siyum.
[56]. See Torat HaMoadim, Ben HaMetzarim, p. 198; the footnote in Chazon Ovadia, Arba Taaniyot, p. 203; Yabia Omer, vol. 1, O.C. 26:9.
[57]. Chayim Shaal 75:2; Moreh BaEtzba 2:44. See also Yaskil Avdi, vol. 6, Y.D. 28:6; Torat HaMoadim, Ben HaMetzarim, p. 198; and Chazon Ovadia, Pesach §1, p. 211. Yabia Omer, vol. 1, 26:10 points out that everyone who is taking part in the siyum has to have finished the book of Zohar as well to partake in the meat.
[58]. Mishneh Halachot 6:166.
[59]. Mishneh Halachot 6:166; Igrot Moshe, O.C. 1:157.
[60]. Ohr LeTzion, vol. 3, 12:1, in the footnote, regarding finishing a mesechet for Taanit bechorot.
[61]. Ibid.; Chazon Ovadia, Pesach, p. 212; Minchat Yitzchak 2:93; BaTzel HaChochmah 2:28.
[62]. See Chazon Ovadia, Arba Taaniyot, p. 199 and Kinyan Torah BaHalachah 5:52.
[63]. Chayei Adam 133:16; Mishnah Berurah 551:73; Ohr LeTzion, vol. 3, 26:4.
[64]. Chazon Ovadia, Arba Taaniyot, p. 200.
[65]. See Chazon Ovadia, Arba Taaniyot, p. 174; Divrei Yatziv, O.C. 239; Halichot Shlomo, Ben HaMetzarim 14:8; and Shalmei Moed, p. 486. See also Kaf HaChayim 551:158; Ashrei HaIsh, O.C., vol. 3, 69:9–10; and Kovetz Halachot, Ben HaMetzarim 10:3–4, which discuss whether one may eat meat at a bar mitzvah celebration that is made after the boy’s birthday if he speaks divrei Torah to classify the seudah as a seudat mitzvah. However, in Torat HaMoadim, Ben HaMetzarim, p. 194, Chacham David Yosef writes that this is forbidden. He writes that this case is possibly similar to one he asked his father, Chacham Ovadia Yosef: whether one may play music at a bar mitzvah that is not at its proper time during Ben HaMetzarim if the boy speaks words of Torah; Chacham Ovadia answered that one may not do so. Therefore, according to this reasoning, one may also not eat meat at such a seudah.
[66]. Kaf HaChayim 551:159; Chazon Ovadia, Arba Taaniyot, p. 200, 15. See also Yechaveh Daat 1:41; Yabia Omer, vol. 2, O.C. 30; and Torat HaMoadim, Ben HaMetzarim, p. 202.
[67]. See Chazon Ovadia, Arba Taaniyot, p. 176, which brings the custom in Yerushalayim, as brought in Mateh Yehudah, Ayish, din 9; see also Shiyurei Keneset HaGedolah, Hagahot Bet Yosef 551:26, which states that this is also the opinion of the Rambam. See Shulchan Gavoha §35, which says that this is the custom in Salonica. See also Peri HaAdamah, vol. 4, p. 8 and Sdei Chemed, Ben HaMetzarim 1:2, which state that this was the custom in Yerushalayim. For more on this subject, see Torat HaMoadim, Ben HaMetzarim, p. 205, which states that one who is stringent is praiseworthy.
[68]. In regards to beer, the Rama 551:11 says that one may be lenient. See also Neitei Gavriel, Ben HaMetzarim 39:4. In regards to whiskey, see Shaarei Teshuvah 551:19, which permits it. See also Ohr LeTzion, vol. 3, 26:8, which lists other types of liquors; and Kovetz Halachot, Ben HaMetzarim 9:11; Nechamat Tzion, p. 121.
[69]. Ohr LeTzion, vol. 3, 26:8.
[70]. Mishnah Berurah 551:66; Ohr LeTzion, vol. 3, 26:8; Ashrei HaIsh, O.C., vol. 3, 69:31; Shmatata D’Moshe, Shemuot Moshe 551:25; Kovetz Halachot, Ben HaMetzarim 9:12; Nitei Gavriel, Ben HaMetzarim 39:1. See also Ashrei HaIsh, O.C., vol. 3, 69:31, which adds that if one has a blended fruit mixture that contains grapes, one may eat it.
[71]. See Chazon Ovadia, Arba Taaniyot, pp. 173–174 and Ashrei HaIsh, vol. 3, 69:33, which state that if one can taste the wine, the food should be avoided. However, in Kovetz Halachot, Ben HaMetzarim 9:9, Rabbi Shmuel Kamenetsky permits the food, even if the taste is noticeable. See also Shevet HaLevi 9:132 and Teshuvot VeHanhagot 2:259.
[72]. Ohr LeTzion, vol. 3, 26:4, in the footnote.
[73]. Shulchan Aruch 551:10.
[74]. Kaf HaChayim 551:152; Chazon Ovadia, Arba Taaniyot, p. 176; Ohr LeTzion, vol. 3, 26:8. See also Piskei Teshuvot 551:35 for more insight on this topic.
[75]. This is clear for many reasons. One reason is because even according to many Ashkenazic poskim, such as Rabbi Shlomo Zalman Auerbach, as brought in Shalmei Moed, p. 486 and Kovetz Halachot, Ben HaMetzarim 9:18, one may drink the wine even without a minor present. See also Ashrei HaIsh, vol. 3, p. 469.
[76]. Rama 551:10; Mishnah Berurah 551:69 & 72; Kaf HaChayim 551:152.
[77]. Rama 551:9. The Mishnah Berurah 551:57 explains that any vinegar that is a derivative of wine but cannot be consumed by itself may be used even after Rosh Chodesh Av.
[78]. Shulchan Aruch 551:7; Chazon Ovadia, Arba Taaniyot, p. 207.
[79]. See Ben Ish Chai, Devarim 1:11; Chazon Ovadia, Arba Taaniyot, p. 208.
[80]. Kaf HaChayim 551:116; Chazon Ovadia, Arba Taaniyot, p. 207.
[81]. Moed LeChol Chai 10:18; Chazon Ovadia, Arba Taaniyot, p. 207; Torat HaMoadim, Ben HaMetzarim, p. 147. Ohr LeTzion, vol. 3, 26:2 mentions that one may also fix a hole in his shoes.
[82]. Chazon Ovadia, Arba Taaniyot, pp. 207–208; Halichot Shlomo, Ben HaMetzarim, devar halachah, p. 422, 22.
[83]. Rama 551:7. See also Mishnah Berurah 551:49 and Kaf HaChayim 551:103, which add that one may not even buy clothing that he will only wear after Tishah B’Av. See also Ohr LeTzion, vol. 3, 26:2.
[84]. Ohr LeTzion, vol. 3, 26:2.
[85]. Torat HaMoadim, Ben HaMetzarim, p. 147. See also Ohr LeTzion, vol. 3, 26:2, in the footnote.
[86]. See Chazon Ovadia, Arba Taaniyot, p. 168 and Shalmei Moed, p. 487. See also Ohr LeTzion, vol. 3, 26:1.
[87]. See Igrot Moshe, O.C. 3:80, which permits buying tefillin. See also Piskei Teshuvot 551:10, which permits purchasing all types of articles to fulfill a mitzvah. Similarly, the Ben Ish Chai writes in Rav Pe’alim 4:29 that one may tie strings for a tallit during this time if one needs to.
[88]. Ohr LeTzion, vol. 3, 26:2, at the end of the footnote; Torat HaMoadim, Ben HaMetzarim, p. 147. Nitei Gavriel, Ben HaMetzarim 31:14 allows one to buy necessary clothing when there is a substantial sale and one will sustain a large financial loss by refraining from doing so. See also Ben Ish Chai, Devarim 1:2, which permits a chatan to buy clothes.
[89]. Igrot Moshe, O.C. 3:80; Chazon Ovadia, Arba Taaniyot, p. 167.
[90]. Shulchan Aruch 551:7; Mishnah Berurah 551:45; Ben Ish Chai, Devarim 1:8. Ohr LeTzion, vol. 3, 27:1 points out that if one already bought the shoes before Rosh Chodesh, he may even wear them for the first time during the shavua shechal bo.
[91]. See Kaf HaChayim 551:93; Ohr LeTzion, vol. 3, 26:2, at the end of the footnotes; Igrot Moshe, O.C. 3:80; and Yalkut Yosef, Moadim, p. 566:21.
[92]. See Igrot Moshe, E.H., vol. 4, 48:1.
The post Halacha According to the Sephardic Practice: The Three Weeks – Part 2: Customs Beginning from Rosh Chodesh Av appeared first on Jewish Holidays.
Rosh Hashana, often referred to as “the Jewish New Year,” occurs on the first two days of the Hebrew month of Tishrei. The Torah commands (Numbers 29:1), “in the seventh month, on the first of the month, you shall have a holy gathering. You shall perform no creative labor; it shall be a day of blowing (the shofar) to you.”
Wait, what?Two questions immediately spring to mind:
- How is New Year’s in the seventh month?
We have a tradition that the world was created in the month of Tishrei, so Rosh Hashana is, as our liturgy says, “the birthday of the world.” However, in Exodus 12:2 God issues a command regarding the month of Nisan, when the Jews left Egypt. He said, “This month will be to you the head of months; it will be the first of the months of the year.” So the Jews uniquely count Nisan as the first month, but the calendar year changes in Tishrei, which is the anniversary of Creation.
- If the Torah says Rosh Hashana is the first of the month, why is it two days long?
Many holidays are celebrated for two days outside of Israel as a remembrance of Temple times, when messengers had to travel to inform Jews outside of Israel of the new month. Rosh Hashana, however, is observed for two days even inside of Israel. This is because, even in Temple times, most residents of Israel wouldn’t know the day the court had established as the new month because messengers weren’t sent on yom tov. (See Hilchos Kiddush HaChodesh 5:7-8.)
Okay, so what is Rosh Hashana all about?Rosh Hashana is a time of celebration, but also of introspection. It is a festive day on which we dress up and partake of delicacies, but also a time when we evaluate our deeds and resolve to improve in our areas of deficiency.
Rosh Hashana is the first of the Aseres Yemei Teshuvah (the Ten Days of Repentance), which culminate in Yom Kippur, the Day of Atonement. On Rosh Hashana, God metaphorically inscribes us in the Book of Life, determining what kind of year we will have. On Yom Kippur, the book is sealed. During those ten days, we engage in acts of teshuvah, tefillah and tzedakah (repentance, prayer and charity) in order to avert a harsh decree.
The period of Rosh Hashana and Yom Kippur is known as the Yomim Noraim – the “Days of Awe.”
How do we prepare for Rosh Hashana?Rosh Hashana isn’t sprung upon us suddenly; we prepare for it the entire month leading up to it, the month of Elul. We blow shofar the whole month in order to awaken our hearts to repentance. The week before Rosh Hashana, we start reciting special prayers called Selichos.
How is Rosh Hashana observed?Like all Festivals, Rosh Hashana begins with the lighting of candles on the eve before, the Jewish day beginning at sunset. As on the Festivals, we recite kiddush and eat a festive meal, and we attend services in the synagogue (which is actually something that observant Jews do daily). But Rosh Hashana has several unique observances.
Rosh Hashana FoodsTraditionally, the challah eaten on Rosh Hashanah (and throughout the fall holidays) is round, rather than its usual oblong shape. This is meant to symbolize the circle of life. Instead of salt, the challah is dipped into honey, as a symbol for a sweet year. For similar reasons, there is a tradition to eat apples dipped in honey.
Other foods, referred to as simanim (“signs”) are eaten on Rosh Hashana as prayers for a good year. With each, an appropriate sentiment is expressed. For example, many eat the head of a fish along with a prayer that we be “like the head and not like the tail.” (For more about the simanim, read this article.)
There are also foods that people avoid. Some people refrain from horseradish and other bitter foods, symbolizing the hope to avoid a bitter year. One should not eat nuts because they increase phlegm, making it difficult to recite the longer-than-average prayers. (Many people will tell you that the reason to avoid nuts is because the numerical value of nut – egoz – is the same as that of sin – chait. That’s actually a lesson after the fact, and the gematria is imperfect.)
The Rosh Hashana ServiceOn the Days of Awe, more time is spent in shul than on a regular Shabbos or Festival. The service is different enough from the other holidays that a special prayer book, called a machzor, is used. The morning service is replete with piyyutim (liturgical poems) that are unique to Rosh Hashana, the general theme of which is Hashem’s sovereignty.
On the first day of Rosh Hashana, we read the Torah portion about how Hashem remembered His word to Sarah, resulting in the birth of Isaac. On the second day, we read about how God commanded Abraham to bind Isaac as a sacrifice. (At the end of this test, Abraham offered a ram instead.)
The high point of the Rosh Hashana prayers occurs during Musaf (the “additional” service) in the form of the Malchuyos, Zichronos and Shofros. These are three sets of prayers addressing God’s sovereignty, how He remembers deeds, and the blasts of the shofar, respectively. Each of these sections includes a collection of relevant Biblical verses on its topic, followed by a round of shofar blasts.
Speaking of the Shofar, What’s That About?Blowing the shofar (the horn of a ram) is the definitive mitzvah of Rosh Hashana. It’s so integral to the holiday that the Torah refers to Rosh Hashana as Yom Teruah – the day of shofar-blowing (Numbers 29:1).
There are three types of shofar blasts, each representing a different sound of sobbing. A tekiah is a single long blast, shevarim is a series of three short blasts, while teruah is a series of at least nine staccato blasts. The practice is to blow 100 shofar blasts on Rosh Hashana. Specific customs may vary, but these are generally blown in some combination after the Torah reading, during Musaf, and at the end of the morning services.
The mitzvah to hear the shofar is not inextricably linked to the prayer service. For example, one who is unable to attend shul can have someone blow shofar for them at their home at any point during the day.
The shofar is not blown on Shabbos.
What’s Tashlich?On the afternoon of the first day of Rosh Hashana (or the second, if the first day is Shabbos), the custom is to walk to a body of water – preferably one that contains fish – and to recite the Tashlisch prayer, in which we symbolically “cast off” our sins. This is based on the verse “You (God) will cast all their sins into the depths of the sea” (Micah 7:19).
If one doesn’t live near a body of water, he can perform Tashlich throughout the fall holiday season, even until Shemini Atzeres (22 Tishrei – three weeks after Rosh Hashana!).
The custom is to shake out one’s pockets at Tashlich. Many people think that we’re supposed to throw bread into the water (because of the verse “Cast your bread upon the waters, because you will find it after many days” – Koheles 11:1), but that’s not really part of Tashlich. In fact, when Tashlich is performed in the proper time on Rosh Hashana, it’s actually prohibited to throw bread into the water! This is because we’re not allowed to feed wild animals, birds or fish on Shabbos or yom tov.
Anything to Add?You’ve probably noticed that “the Jewish New Year” is significantly different from its secular counterpart. The Jewish version includes a lot more shofar and honey, and a lot less champagne and watching a ball drop. What they have in common is resolutions. But instead of resolving to go to the gym (which might last until February 1) or to diet (which typically lasts until January 2), Rosh Hashana is a time to examine ourselves and our deeds, making substantive changes that will enhance our relationships with God and with our fellow man.
L’shana tova – have a great year!
The post All About Rosh Hashana appeared first on Jewish Holidays.
- The days between the fasts of the Seventeenth of Tammuz and the Ninth of Av are called Ben HaMetzarim.[1] These are the days in which the enemies of Bnei Yisrael entered Yerushalayim and began to destroy the city, until the Ninth of Av, when they destroyed the Bet HaMikdash. Therefore, there are various customs of mourning that commemorate the tragedies that occurred on these days.[2]
- The customs that are observed on these days progressively become more restrictive as the days advance towards Tishah B’Av. These customs will be discussed in greater detail in the coming halachot. They are:
- From the 17th of Tammuz: We do not listen to music and do not dance; avoid reciting the berachah of shehecheyanu.
- From Rosh Chodesh Av: One should not build or move into a new home; we do not make parties or weddings; one may not repair clothing, and one should not buy new items.
- After Rosh Chodesh Av (not including Rosh Chodesh): it is customary to refrain from eating meat and drinking wine.
- During the week that Tisha B’Av falls out on (known as the Shavuah she’chal bo) – We do not do laundry; we do not wear freshly laundered clothing; we do not take haircuts or shave; and we do not bathe for pleasure – such as using warm water when showering.
- On a year when Tisha B’Av falls out on Shabbat, none of the restrictions of the Shavuah she’chal bo
Tikkun Chatzot during Ben HaMetzarim3. Many people have the custom to recite the daytime Tikkun Chatzot (Tikkun Rachel) during Ben HaMetzarim, which contain many verses lamenting the destruction of the Bet HaMikdash.[3] 4. One does not say the daytime Tikkun Chatzot on erev Shabbat.[4] Similarly, one does not say it on erev Rosh Chodesh Av and Rosh Chodesh Av. The father of a baby who is having a brit milah, a sandak, and a mohel also do not say Tikkun Chatzot on the day of the brit milah. In general, whenever Tachanun is not recited, Tikkun Chatzot is also omitted. [5] 5. The general custom is that one does not recite the daytime Tikkun Chatzot on erev Tishah B’Av; however, there are those who do recite it.[6] 6. One does not have to recite Tikkun Chatzot in the afternoon of Tishah b’Av, since one has already spent the entire morning reciting Kinnot.[7] 7. Even a Torah scholar who spends much of his time learning should try to recite Tikkun Chatzot during Ben HaMetzarim. However, he should not recite all the kinot; instead, he should only say the most important parts, which were established by the Arizal.[8]
Reciting a Shehecheyanu8. One may not recite the berachah of Shehecheyanu from the night of the seventeenth of Tammuz until the tenth of Av.[9] This is because one may not declare gratitude to Hashem for bringing us to these times, since the days of Ben HaMetzarim are sad days and times of judgment.[10] 9. One should wait until Shabbat to wear new clothing or eat new fruit since, strictly speaking, one may recite a Shehecheyanu on Shabbat.[11] Some poskim, however, are stringent and refrain from doing so for Kabbalistic reasons.[12] 10. According to some poskim, one may recite a Shehecheyanu over a new fruit on Rosh Chodesh Av.[13] 11. One who accidentally made a berachah on a new fruit, which would require a Shehecheyanu, but did not yet bite from it, should recite a Shehecheyanu and take a small taste from the fruit to avoid a berachah levatalah.[14] 12. A minor may recite a Shehecheyanu during Ben HaMetzarim.[15] 13. One may recite a Shehecheyanu on a fruit that will not be found in the marketplace after Tishah B’Av, or if it will lose its taste if one will wait to eat it until after Tishah B’Av. However, one should try to wait for Shabbat to eat it.[16] 14. A pregnant woman may eat a fruit that requires a SheHecheyanu during Ben HaMetzarim if she has a craving for it.[17] Similarly, one who is sick, even if he is not terminally ill, may eat a fruit that requires a Shehecheyanu. The reason for this is because by eating the fruit, the sick person broadens his appetite to eat other foods, which may help him feel better.[18] 15. One may recite a Shehecheyanu on a pidyon haben or a brit milah, since it is a mitzvah that must be done at a specific time and cannot be delayed.[19] 16. One may recite a Shehecheyanu when seeing a very close friend for the first time in thirty days.[20] 17. While one may not recite a Shehecheyanu when wearing a new tallit during Ben HaMetzarim,[21] a chatan at his chuppah may recite a Shehecheyanu on his new tallit.[22] 18. A boy who becomes a bar mitzvah during Ben HaMetzarim may not recite a Shehecheyanu on new clothing, even if he only intends to recite it for his new tefillin.[23] 19. One may recite the berachah of HaTov VeHaMetiv during Ben HaMetzarim.[24]
Listening to Music and Dancing20. Dancing is forbidden beginning from the Seventeenth of Tammuz until after Tishah B’Av.[25] 21. Even though the custom during the rest of the year is to be lenient and listen to music, during Ben HaMetzarim one should refrain from doing so. However, one may listen to music at a seudat mitzvah.[26] 22. One may not listen to either live or recorded music.[27] 23. One should not listen to music even if he is only listening when he is exercising.[28] 24. One may listen to recordings of praises of Hashem, such as chapters of Tehillim with musical accompaniment in the background. Similarly, one may sing while learning Torah or while praying. One also does not have to be stringent when singing on Shabbat.[29] 25. Strictly speaking, it is permitted to listen to acapella, but one should avoid listening to recordings that are upbeat and may cause one to dance.[30] 26. Even children below the age of bar or bat mitzvah should refrain from listening to music,[31] unless they are below the age of chinuch, in which case, they may listen to music (for example, before going to sleep, or while in school).[32] 27. One whose livelihood comes from playing music may continue to play music until the week of Tishah B’Av (shavua shechal bo).[33] Similarly, one who is a music teacher may continue teaching until the shavua shechal bo.[34] 28. During a seudat mitzvah, such as a pidyon haben, brit milah, siyum mesechet, bar mitzvah, or sheva berachot, the Sephardic custom is to permit listening to music.[35] Ashkenazim, however, are stringent and do not listen to music even during a seudat mitzvah.[36] 29. One may not play music at a brit Yitzchak (the seudah and tikkun that is performed the night before a baby’s brit milah).[37] 30. An Ashkenazi who is attending the seudat mitzvah of a Sephardi does not need to silence the music. Similarly, if one is put on hold on the telephone and there is music playing, he does not have to hang up the phone, and if one is in a store or on a bus with music playing, he does not have to tell the owner to shut off the music.[38] 31. One who is suffering from depression may listen to music to help improve his mood.[39]
Avoiding Danger33. The Chachamim warn that one should refrain during Ben HaMetzarim from several activities that may lead to danger. [40] These include: 1. Walking alone from the beginning of the fourth hour of the day until the end of the ninth hour.[41] 2. Walking between the shade and the sunlight (during the same times of the day as above).[42] 3. Hitting children or students when disciplining them.[43] 34. Preferably, one should not have a non–life threatening surgery performed during this time if it can be pushed off until after Tishah B’Av.[44] 35. One may go to the beach and swim during Ben HaMetzarim, until the shavua shechal bo. However, one should be extra careful when doing so.[45] 36. Some people avoid traveling on an airplane after Rosh Chodesh Av if it is not necessary.[46]
[1] In reference to the pasuk, Echah 1:3.
[2]. See Shibbulei HaLeket §263, which states in the name of Rav Saadya Gaon that these days are referenced in Daniel 10:3. See also Midrash Echah 1:3.
[3]. See the Chida, Moreh BaEtzba 8:229–230 and Yosef Ometz §21, which state that this is a very praiseworthy custom during this time. The point of the custom is to arouse one to repent and feel anguish over the loss of the Bet HaMikdash. He brings that this custom dates back to the time of the Arizal (see Pri Etz Chayim, shaar 23:1 and Shaar HaKavanot, p. 89). This custom is also brought by the Magen Avraham 549:4; Mishnah Berurah 551:103; and Kaf HaChayim 551:221. See Nechamat Tzion, p. 33, who explains why this should be recited specifically after chatzot. Customarily, only Tikkun Rachel is recited. See Ohr LeTzion, vol. 3, 25:6, which adds that one may say it during Ben HaMetzarim of a shemittah year. Even though Chazon Ovadia, Arba Taaniyot, p. 129, in the footnote brings the view of Maaseh Eliyahu §193, which states that one should not recite it during the shemittah year, Yalkut Yosef, Ben HaMetzarim, p. 201, rules that it should be said.
[4]. Kaf HaChayim 551:224; Ohr LeTzion, vol. 3, 5:6, in the footnote. See also Chazon Ovadia, Arba Taaniyot, p. 129, in the footnote, which brings the view of Maaseh Eliyahu §193, which states that one should not recite it.
[5]. Kaf HaChayim 551:223; Chazon Ovadia, Arba Taaniyot, p. 129, in the footnote.
[6]. Even though Ben Ish Chai, Devarim 1:25 and Kaf HaChayim 552:63 state that one may say it on erev Tishah B’Av, the general custom is to refrain from doing so. See Pri Megadim 551:45; Ohr LeTzion, vol. 3, 5:6, in the footnote and Chazon Ovadia, Arba Taaniyot, p. 252, in the footnote. However, Torat HaMoadim, Ben HaMetzarim 6:2 states that one who has a custom to recite Tikkun Chatzot should say it both on erev Tishah B’Av and on the night of Tishah B’Av.
[7] Chida, Yosef Ometz 21; Chazon Ovadia, Arba Taaniyot, p. 129, footnote 3.
[8]. See Yalkut Yosef, Hashkamat HaBoker, p. 174 and Halachah Berurah 1:1:3. See also Derech Sichah, vol. 1, p. 609 and Daat Noteh, p. 4, footnote 3, which states that Rabbi Chayim Kanievsky says Tikkun Chatzot in the middle of the day during Ben HaMetzarim.
[9] See Yalkut Yosef, Ben HaMetzarim, p. 223, who says that it is proper to be stringent until the night of the 11th of Av.
[10]. Shulchan Aruch 551:17; Chayei Adam 133:2; Chazon Ovadia, Arba Taaniyot, p. 129; Ohr LeTzion, vol. 3, 25:3. However, Hagahot HaGra 551:17 holds that one may recite a SheHecheyanu. See also Piskei Teshuvot 551:53 and Binyan Av, vol. 1, 23:1 for more on this topic.
[11]. Magen Avraham 551:21; Mishnah Berurah 551:98. See also Chazon Ovadia, Arba Taaniyot, p. 132 and Yechaveh Daat 1:37, which state that there is a double doubt, a safek safekah, in this matter — maybe the halachah is like the view of the Gra (and possibly the Taz), who allows one to make a Shehecheyanu during Ben HaMetzarim, and even if it is not, maybe the halachah follows the view that holds that one may recite a Shehecheyanu on Shabbat. Furthermore, the Shulchan Aruch does not state this halachah as a prohibition during Ben HaMetzarim; rather, it only says that one should “be careful not to,” and therefore it is possible that one may be more lenient on Shabbat. See also Binyan Av, vol. 1, 23:1 for more on this topic.
[12]. Shaar HaKavanot 89c; Birkei Yosef 551:10; Chayim Shaal 1:24; Ohr LeTzion, vol. 3, 25:3.
[13]. Shaar HaTziyun 551:98, in the name of Rabbi Akiva Eiger. See also Chazon Ovadia, Arba Taaniyot, p. 132.
[14]. See Chazon Ovadia, Arba Taaniyot, p. 138, in the footnote and Yabia Omer, vol. 2, Y.D. §5. See also Torat HaMoadim, Ben HaMetzarim, p. 133, which adds that if one ate the fruit during Ben Hametzarim without reciting a Shehecheyanu because he forgot, he should eat another fruit that requires a Shehecheyanu after Ben HaMetzarim, and have the first fruit in mind.
[15]. Even though the Chida, Birkei Yosef 551:9 states that only a minor who does not know the difference between the days of Ben HaMetzarim and the rest of the year may recite a SheHecheyanu, Chacham Ovadia Yosef in Chazon Ovadia, Arba Taaniyot, p. 137, in the footnote writes that any minor may recite the berachah, since the whole custom is a stringency and not the letter of the law.
[16]. Rama 551:17; Chazon Ovadia, Arba Taaniyot, p. 136; Yechaveh Daat 1:37. See also Torat HaMoadim, Ben HaMetzarim, p. 131, which adds that since one can now store fruit in the fridge without it losing its taste, one should do so, and wait until Shabbat or after Tishah B’Av to eat it. See also Ohr LeTzion, vol. 3, 25:3, in footnote on p. 336.
[17]. The Chida, Birkei Yosef 551:8 and the Mishnah Berurah 551:99 state that she should eat the fruit without reciting SheHecheyanu. However, Kaf HaChayim 551:211 says that she may recite the berachah, and this is also the opinion of Chacham Ovadia Yosef in Chazon Ovadia, Arba Taaniyot, p. 138 and Ohr LeTzion, vol. 3, 25:3, in footnote on p. 336. See also Torat HaMoadim, Ben HaMetzarim, p. 131.
[18]. See Chazon Ovadia, Arba Taaniyot, p. 138 and Torat HaMoadim, Ben HaMetzarim, p. 131.
[19]. Shulchan Aruch 551:17. See also Chazon Ovadia, Arba Taaniyot, p. 135, in the footnote, which adds that the one reciting SheHecheyanu may also have in mind to eat a new fruit that is in front of him, and eat it after the brit milah or pidyon haben. See also Torat HaMoadim, Ben HaMetzarim, p. 124 and Ohr LeTzion, vol. 3, 25:3.
[20]. Chazon Ovadia, Arba Taaniyot, p. 140, in footnote.
[21]. Igrot Moshe, O.C. 3:80.
[22]. Ohr LeTzion, vol. 3, 25:1, in the footnote, p. 234, “V’Nireh.”
[23]. Halichot Shlomo, Ben HaMetzarim 14:2; Minchat Shlomo, vol. 2, siman 4, 33:3; Rivevot Ephraim, vol. 8, 390:16.
[24].. Moed LeChol Chai 9:24; Ohr LeTzion, vol. 3, 25:4; Igrot Moshe, O.C. 3:80; Shmatata D’Moshe 551:30; Ashrei HaIsh, O.C., vol. 3, 68:12 & 20; Nitei Gavriel, Ben HaMetzarim 17:22; Kovetz Halachot, Ben HaMetzarim 5:2; Piskei Teshuvot 551:54.
[25]. Chayei Adam 133:8; Mishnah Berurah 551:16; Ben Ish Chai, Devarim 1:5; Kaf HaChayim 551:39.
[26]. Chazon Ovadia, Arba Taaniyot, p. 151; Yechaveh Daat 1:45; ibid. 6:34; Halichot Olam, vol. 2, p. 139; Ohr LeTzion, vol. 3, 25:2; Torat HaMoadim, Ben HaMetzarim 5:2. Ohr LeTzion points out that one may not listen to music on Rosh Chodesh Av either.
[27]. Chazon Ovadia, Arba Taaniyot, p. 151.
[28] Nechamat Tzion, p. 66.
[29]. Igrot Moshe, O.C. 1:166; ibid., O.C. 4:21; Ohr LeTzion, vol. 3, 25:2; Chazon Ovadia, Arba Taaniyot, p. 151; Torat HaMoadim, Ben HaMetzarim, p. 116; Yalkut Yosef, Ben HaMetzarim, pp. 206, 210.
[30] Yalkut Yosef, Ben HaMetzarim, p. 210. There are poskim who are stringent about listening to recorded chazzanut, such as the Tzitz Eliezer, vol. 15, 33:2; Ashrei HaIsh, vol. 3, 65:20; ibid., 68:5; Shevet HaLevi, vol. 8, 127:2; and Chut Shani, Shabbat, vol. 4, p. 379. Therefore, one should try to also abstain from acapella music that sounds like music itself. See also Nechamat Tzion, p. 66, who says that one who refrains from listening even to acapella is praiseworthy. See also Halichot Shlomo, ch. 14, devar halachah 5 and footnote 11, which states in the name of Rabbi Shlomo Zalman Auerbach that even though chazznut is permitted, if one derives pleasure from it and it puts him in a good mood, he is essentially defeating the purpose of not listening to music during Ben HaMetzarim. The intention of the prohibition is to help one focus on the loss of the Bet HaMikdash, and one should try not to distract himself from the meaning.
[31]. Igrot Moshe, O.C., vol. 4, 21:4; Ashrei HaIsh, O.C., vol. 3, 68:10; Nitei Gavriel, Ben HaMetzarim 15:1; Torat HaMoadim, Ben HaMetzarim 5:2.
[32]. Emet LeYaakov, footnote 508, p. 124; also brought in Chazon Ovadia p. 158; Ashrei HaIsh, vol. 3, 68:10; Chut Shani, Shabbat, vol. 2, p. 325; Yalkut Yosef, Ben HaMetzarim, p. 215.
[33]. Kitzur Shulchan Aruch 122:1; Biur Halachah 551:2; Ben Ish Chai, Devarim 1:5; Kaf HaChayim 551:39; Ashrei HaIsh, vol. 3, 68:9; Chazon Ovadia, Arba Taaniyot, p. 156; Halichot Olam, vol.2, p. 137; Rivevot Ephraim 6:291. See also Kovetz Halachot, Ben HaMetzarim 4:6 and Nitei Gavriel, Ben HaMetzarim 15:3 & 6, which add that an Ashkenazi may even play music at a Sephardic wedding that takes place after Rosh Chodesh Av if that is his profession.
[34]. See Chazon Ovadia, Arba Taaniyot, p. 156; Igrot Moshe, O.C. 3:87; Shmatata D’Moshe, Shemuot Moshe 551:7, which state that one who needs to teach others in order to earn a living may do so. See also Tzitz Eliezer, vol. 16, 19:1; She’arim HaMetzuyanim BeHalachah 122:2; Ohr LeTzion, vol. 3, 25:2, in the footnote; Kovetz Halachot, Ben HaMetzarim 4:7; and Rivevot Ephraim, vol. 2, 155:2. See also Kaf HaChayim 551:41, which says that someone who is a music teacher should only teach songs that are relevant to Ben HaMetzarim. Rabbi Yosef Shalom Elyashiv, as cited in Ashrei HaIsh, vol. 3, 68:9, also writes that one should not review songs with the student, and should only teach him new songs.
[35]. Yechaveh Daat 6:34; Halichot Olam, vol. 2, p. 138; Chazon Ovadia, Arba Taaniyot, p. 151; Torat HaMoadim, Ben HaMetzarim 5:4; Yalkut Yosef, Ben HaMetzarim, p. 208. See also Kaf HaChayim 551:40.
[36]. See Shevet HaLevi 3:157; ibid., vol. 10, 81:2; Teshuvot VeHanhagot 5:167; Kovetz Halachot, Ben HaMetzarim 4:4; Orchot Rabbenu, vol. 2, p. 128:8; Ashrei HaIsh, vol. 3, 68:2; and Piskei Teshuvot 551:13.
[37]. Machazik Berachah 551:12; Gedolot Elisha 551:15; Chazon Ovadia, Arba Taaniyot, p. 154.
[38]. See Ashrei HaIsh, O.C., vol. 3, 68:8, which says in the name of Rabbi Yosef Shalom Elyashiv that if one is waiting on hold with music playing, he does not have to hang up the phone. See also Sefer Nechamat Yisrael, ch. 2, n 38, which states in the name of Rabbi Chayim Kanievsky that someone who is on a bus with music playing does not have to shut off the music, even if one is deriving pleasure from it, as the Chachamim did not prohibit one from listening to music against his will.
See Shevet HaLevi 6:69, which cites She’arim HaMetzuyanim BeHalachah 126:4, which discusses listening to the radio (for permitted reasons such as) for the news or weather, and there are points during the broadcast when music is played. In such a case, one does not have to turn off the radio, since he is not listening to it for the music. Shevet HaLevi adds that even without this reason, it should be permitted, since the person does not even want to listen to the music. Another similar case is if one’s ringtone for his cell phone is a song. According to Rabbi Shmuel Kamenetsky, Kovetz Halachot, Ben HaMetzarim 4:12, one does not have to change the ringtone, since he does not intend for the music to bring him to dance. This is also the ruling of Rabbi Chayim Kanievsky in Teshuvot HaGrach, O.C. 230. However, it is brought in the name of Rabbi Yosef Shalom Elyashiv in Sefer Nechamat Yisrael 2:12 that one should try to change the ringtone. See also Ashrei HaIsh, vol. 3, 68:8.
[39]. Ohr LeTzion, vol. 3, 25:2; Nitei Gavriel, Ben HaMetzarim 15:9; Yalkut Yosef, Ben HaMetzarim, p. 210.
[40]. This is because of an evil spirit called Ketev Meriri, which is permitted to inflict damage during these times. See Shulchan Aruch 551:18 and Chazon Ovadia, Arba Taaniyot, p. 126.
[41]. See Chazon Ovadia, Arba Taaniyot, p. 126, in the footnote, which cites Eshel Avraham 551:18, which states that since nowadays there are people around outside, there is no concern. However, when walking on the outskirts of a city, one should try to refrain from doing so. This is also the view of Aruch HaShulchan 551:39; the Chazon Ish in Dinim VeHanhagot 19:5 and as brought in Orchot Rabbenu, vol. 2, p. 129, 13; Rav Elyashiv in Ashrei HaIsh, vol. 3, 69:1; and Rivevot Ephraim 3:333. See also Piskei Teshuvot 551:56 and Sefer Shemirat HaGuf VeHaNefesh 135:2. See also Kovetz Halachot 7:1, which holds that one does not have to worry about Ketev Meriri nowadays.
[42]. Midrash Echah 1:29; Eliyah Rabbah §43; Mishnah Berurah 551:102; Chazon Ovadia, Arba Taaniyot, p. 126; Shemirat HaGuf VeHaNefesh 135:6.
[43]. See Kaf HaChayim 551:232 and Chazon Ovadia, Arba Taaniyot, p. 126, which say that one should even refrain from hitting lightly.
Some poskim write that one should not do so throughout the entire day. However, some write that one should not do so only between the fourth and ninth hours. See Piskei Teshuvot 551:57 and Shemirat HaGuf VeHaNefesh 135:6.
[44]. See Shmatata D’Moshe, Shemuot Moshe 551:1; Tzitz Eliezer, vol. 12, 46:10; Ashrei HaIsh, O.C., vol. 3, 69:5; Kovetz MiBet HaLevi 13, p. 25, 8; Rabbi Yaakov Kamenetsky, Emet LeYaakov, footnote on p. 225; Shaarei Halachah U’Minhag, p. 172; Halichot Olam, vol. 2, p. 134; Chazon Ovadia, Arba Taaniyot, p. 128; Kovetz Halachot, Ben HaMetzarim 7:3; Nitei Gavriel, Ben HaMetzarim 23:8; and Yalkut Yosef, Ben HaMetzarim, p. 244.
[45]. See Shmatata D’Moshe, Shemuot Moshe 551:4, which states in the name of Rabbi Moshe Feinstein that one should be careful not to swim in very deep waters. However, see Ohr LeTzion, vol. 3, 25:5, in footnote 5, which says that one may go swimming during Ben HaMetzarim since it is not one of the dangers that the Chachamim warned about, and we do not have to add extra precautions. See also Halichot Shlomo, Ben HaMetzarim 14:5, footnote 14; Ashrei HaIsh, O.C., vol. 3, 68:21; and Teshuvot VeHanhagot 2:263. See also Orchot Rabbenu, vol. 2, p. 129:12 and Derech Sichah, vol. 1, p. 609, which state that the Steipler forbade his children from going to the beach during Ben HaMetzarim since it is a time that is subject to many potential dangers. See also Shevet HaLevi 10:26 and Yalkut Yosef, Ben HaMetzarim, p. 195, which say similarly.
[46]. See Halichot Shlomo, Ben HaMetzarim 14:21.
The post Halacha According to the Sephardic Practice: The Three Weeks – Part 1: Customs Starting from the Seventeenth of Tammuz appeared first on Jewish Holidays.
The Three Weeks is a period of intensifying mourning that is observed in the summer. In Hebrew, this period is known as bein hametzarim – literally, “between the straits” (a phrase from Eicha 1:3) – because the Three Weeks are bookended by fasts commemorating national tragedies: the fast of 17 Tammuz at the beginning and Tisha b’Av at the end. The mourning period can be broken down into the following stages: 17 Tammuz, the Three Weeks, the Nine Days, and Tisha b’Av. (All of these are actually part of the Three Weeks.) Let’s look at them stage by stage.
What is the fast of 17 Tammuz?17 Tammuz – pronounced “Shiva Asar b’Tammuz” in Hebrew – is a fast that commemorates several national disasters, kicking off the Three Weeks. Among the tragedies that occurred on this date (see tractate Taanis 28b):
- Moses broke the first set of tablets as a response to the sin of the Golden Calf;
- Sacrifices in the First Temple had to be suspended because of a shortage of animals, caused by the siege of Jerusalem;
- Menashe, an evil king, installed an idol in the First Temple;
- The Romans prohibited sacrifices to be offered in the Second Temple;
- Apostomus, a Roman officer, publicly burned a Torah scroll;
- The walls of Jerusalem were breached, ultimately resulting in the destruction of the Second Temple.
Many more disasters occurred on this date throughout the centuries. Just to cite one example, on this date in 1239, Pope Gregory IX ordered all copies of the Talmud and other Jewish books confiscated for burning.
17 Tammuz was already a fast in Biblical times. The Book of Zechariah (chapter 8), which takes place after the destruction of the First Temple, refers to it as “The Fast of the Fourth Month.”
How is the fast of 17 Tammuz observed?Shiva Asar b’Tammuz is a fast that, like most fasts, lasts from daybreak until nightfall (as opposed to starting at sunset the night before). Women who are pregnant or nursing, as well as people who are legitimately ill, may eat, but they should refrain from “luxury” foods (i.e., do not “let them eat cake!”). Children need not fast, though those who are old enough to understand should also refrain from treats on 17 Tammuz.
The fast of 17 Tammuz is the first day of the Three Weeks, so all of the restrictions of the Three Weeks are also in effect.
How are the Three Weeks observed?Some mourning practices are observed the entire period of the Three Weeks, with additional observances being added later in this time. The mourning customs observed the whole Three Weeks include:
- Not holding weddings;
- Not listening to music;
- Not purchasing new clothes;
- Not cutting hair or shaving;
- Not holding or attending parties or other public gatherings.
A little more detail on the Three Weeks restrictions:While we don’t hold weddings or parties at this time, a music-free gathering to celebrate an engagement is permitted prior to the Nine Days.
One may not play a musical instrument for enjoyment, but one may do so for practice or in a professional capacity.
Some people differentiate between listening to live and recorded music, though most authorities consider this an artificial distinction; consult your own rabbi for guidance in this matter.
The reason we don’t purchase new clothing is because we don’t do things on which one would recite the bracha of Shehechiyanu. This would include other major purchases (a new car, a new home, etc.).
The restriction on purchasing new clothes only applies to “major” garments. “Minor” garments like socks and underwear, on which Shehechiyanu would not be recited, may be purchased prior to the Nine Days.
The practice not to shave refers specifically to men shaving their faces; women may shave their body hair as per usual.
While the fast of 17 Tammuz only begins at daybreak, the Three Weeks restrictions take effect at sundown the night before.
The restriction on shaving and haircuts reflects the normative practice of Ashkenazic Jewry. The custom of many Sephardic communities is to allow shaving and haircuts until the week in which Tisha b’Av falls.
What about Shabbos?As a general rule, laws of mourning are suspended on Shabbos. If Shiva Asar b’Tammuz falls on Shabbos, the fast is postponed until Sunday. Similarly, on Shabbos during the Three Weeks, one may recite the bracha of Shehechiyanu (such as on a new fruit). The suspension of mourning practices also applies to the Nine Days (see below).
What are the Nine Days?The last nine days of the Three Weeks are the first nine days of the month of Av. The Talmud tells us (Taanis 26b), “When the month of Av enters, we decrease our joy.” Accordingly, the mourning practices intensify as of the first of Av.
How are the Nine Days observed?The additional mourning practices observed during the Nine Days include:
- Not eating meat;
- Not drinking wine;
- Not wearing freshly laundered clothes;
- Not bathing for pleasure (which includes swimming);
- Not engaging in home improvements;
- Avoiding court cases (as much as one is able).
A little more detail on the Three Weeks restrictions:Meat and wine may be consumed on Shabbos, as well as at a seudas mitzvah, a meal celebrating a mitzvah (for example, a bris milah).
Freshly laundered clothing may be worn on Shabbos.
If one has small children, who constantly get dirty, their clothing may be laundered.
While we don’t bathe for pleasure, one may do so in cool water for reasons of hygiene.
One may bathe in warm water in preparation for Shabbos.
The Nine Days restrictions remain in effect until midday of the tenth of Av (i.e., the day after Tisha b’Av).
While our practice is to observe these intensified mourning customs starting from the first of Av, the Mishnah (Taanis 4:7) refers to them as practices of the week in which Tisha b’Av falls (shavua she’chal bo). Accordingly, the practice of many Sephardic communities is to observe these practices only during that week.
What is Tisha b’Av?Tisha b’Av, the ninth day of the month of Av, is the culmination of the Three Weeks and the Nine Days. It commemorates more national tragedies – including the destruction of both Temples – and is the time of the most intense mourning customs. Tisha b’Av is such a significant date on the Jewish calendar, and it has so many unique details, that it calls for an article all its own.
What should be our takeaway?While the main theme of the Three Weeks is mourning, we should also use this time for introspection and self-improvement. Jerusalem and the Temples were destroyed because of the people’s misdeeds. Each of us should ask ourselves how we can improve, helping to merit hastening the Third Temple.
Because of our long exile, we are so far removed from the Temple that we don’t appreciate what it is we’re missing. Accordingly, we’re not emotionally invested in mourning for something we never knew. It behooves each of us to learn more about the importance of proximity to God, which the Temple afforded. As the Talmud teaches (Taanis 30b), one who mourns the destruction of Jerusalem and the Temple will merit to see the future joy of their rebuilding.
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Delivered at the OU Israel Center, 4 Sivan 5784 / June 10, 2024
Rabbi Goldscheiders’s shiur for the 2023 Academic Year has been sponsored
לעילוי נשמת מרים בת אברהם ע”ה ושם טוב בן שלמה ז”ל
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Delivered at the OU Israel Center, 4 Sivan 5784 / June 10, 2024
Rabbi Manning’s series for 2024 has been sponsored
לעילוי נשמת ברנה בת בנדית וזליג בן קלמן
- There is no explicit mention in the Torah, the writings of Chazal or the festival piyutim of customs to eat milky foods on Shavuot.
- Yet there are widespread customs to eat milky foods on Shavuot. Some have a milk meal in the evening and meaty lunch. Others understand that the mitzva of eating meat for simchat haChag should be at night, and so have a dairy lunch. Many Chassidic communities have meat meals but a dairy kiddush in the morning. What are the origins of these minhagim?
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The post The Power of the Days in Chodesh Sivan Before Shavuos – The Amazing Teaching of the Chida. appeared first on Jewish Holidays.
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Delivered at the OU Israel Center, Rosh Chodesh Sivan 5784 / June 6, 2024
The L’Ayla Rosh Chodesh Program is sponsored by the Brachfeld Family in Memory of Mrs. Linda Pruwer Brachfeld, מרת חיה סאשא בת ר’ יוסף הלל
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Delivered at the OU Israel Center, Rosh Chodesh Sivan 5784 / June 6, 2024
The L’Ayla Rosh Chodesh Program is sponsored by the Brachfeld Family in Memory of Mrs. Linda Pruwer Brachfeld, מרת חיה סאשא בת ר’ יוסף הלל
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Delivered at the OU Israel Center, Rosh Chodesh Sivan 5783 / June 6, 2024
The L’Ayla Rosh Chodesh Program is sponsored by the Brachfeld Family in Memory of Mrs. Linda Pruwer Brachfeld, מרת חיה סאשא בת ר’ יוסף הלל
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Delivered 27 Iyar 5784 / June 4, 2024
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Delivered 27 Iyar 5784 – June 4, 2024
Rabbi Breitowitz’s Tuesday Shiur is sponsored for the 2024 academic year by Rabbi Refoel and Sharon Auman in memory of their parents, Edith and Reiner Auman, z”l, יונה בן צדוק ז״ל & אסתר ע״ה בת רפאל הי״ד and their son Rabbi Shmuel Eliyahu Auman, z”l, הרב שמואל אליהו ז״ל בן הרב רפאל נ״י
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Shiur provided courtesy of Torah Anytime
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There was a custom that existed in some shuls, going back some time, where they would put ostrich eggs on top of the Aron HaKodesh. It was based on the notion that the focused ostrich stare can cause the chicks to hatch, imparting the lesson that prayer to G-d must come with intense focus and concentration.
It may be posited as well that prayer can help one reach the pinnacles of the Aron HaKodesh. This is based on the verse (Tehillim 81:11), “…Open your mouth wide and I will fill it,” and the Gemara says this is referring to Torah (Berachos 50a). It may be said that to reach the “page” level of 50 in Berachos and surpass the highest level of 49, prayer is a necessary tool.
Besides the power of prayer by which to request to be filled with the greatest understanding of the Torah, there is certainly a level of hishtadlus to put in. No one says that a daf Gemara comes easy. My late relative, Rav Avrohom Genechovsky, zt”l, who had the Torah on his fingertips with a true love for the Torah, noted that to reach the sweetness of the Torah takes time. He says it can be bitter and difficult in the beginning but once the initial barriers are broken, it’s pure beauty and song.
A key element to the Oral Law is the understanding of it. My uncle, Rabbi Genack, notes in his sefer that Rav Elchanan Wasserman was once talking in learning with the Griz, and Rav Elchanan said that maybe they should look inside the Gemara because of the idea that letters themselves bring wisdom. The Griz responded that such an idea only applies to the Written Law and not the Oral One. When it comes to the Written Law even if you don’t understand the meaning of the words, one still gets rewarded for saying them. But when it comes to the Oral Law, saying the words brings no fulfillment of the mandate, the only way to fulfill its requirement is by understanding the meaning and concepts.
One piece of advice that the Chazon Ish gave to reach the depths of learning was quoted by Rav Avigdor Miller, zt”l. The Chazon Ish said to learn a piece of Gemara twelve times without looking at any of the Rishonim or Acharonim on the page, but rather to analyze it based on one’s own understanding. He said that by using this method a person will ultimately come to ask the same questions of the Rishonim and Acharonim. Rav Gustman, zt”l, was known to read the Gemara without first looking at Rashi and Tosafot in order to see the sugya through fresh eyes and come to his own understanding and questions before looking at the commentators.
The wonder of Shavuos is that it’s preceded by Bamidbar. In Bamidbar there’s a counting of all of Israel, cementing the notion that we are all individuals that are part of a nation. My first cousin, Rabbi Yaakov Nagen (Genack), notes that each person has their own letter in the Torah, and we are always changing and thus changing our letter. Most importantly though, as the Zohar says, “God, Israel, and the Torah are One,” which accentuates the idea that we need to mimic G-d and be a nation of one as well. Obviously, the potential is there, and we can merge with G-d and His intellect through cleaving to focused prayer and learning in depth.
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Delivered 20 Iyar 5784 / May 28, 2024
Rabbi Breitowitz’s Tuesday Shiur is sponsored for the 2024 academic year by Rabbi Refoel and Sharon Auman in memory of their parents, Edith and Reiner Auman, z”l, יונה בן צדוק ז״ל & אסתר ע״ה בת רפאל הי״ד and their son Rabbi Shmuel Eliyahu Auman, z”l, הרב שמואל אליהו ז״ל בן הרב רפאל נ״י
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I once escorted Rav Herschel Schechter, shlita, to Far Rockaway in the summer months. We got into a small discussion about Sefiras Haomer, but more specifically Lag B’Omer.
I presented to him an idea based on the Gemara in Yevamos that frames the death of Rabbi Akiva’s talmidim as a loss of two pairs of 12,000. I said that perhaps the Gemara is understanding that though Rabbi Akiva made a quick stop to his wife in between his learning, nevertheless it was a break in time.
He noted to me that the Chazon Ish did in fact view this short stop as a break from learning.
If the Gemara is understood as such, then the Gemara’s framing of two sets of talmidim of 12,000 is with precision. There weren’t really 24,000 on an equal plane.
Pushing this further, it may be said that there was a lack of respect for each other amidst the talmidim simply because they weren’t a uniform group based on a continued experience. Unfortunately, this had perilous consequences.
We see a remez, hint, to this being the explanation because Rabbi Shimon Bar Yochai, who again disseminated Rabbi Akiva’s Torah, had an exchange with his son-in-law wherein he gave 24 answers to his questions. This denoting of 24 symbolized a number of continuity, a number that could have been how the number of Rabbi Akiva’s talmidim could have been framed, as 24,000.
This could answer the famous question of how the students of Rabbi Akiva could possibly perish based on a lack of respect for each other when their teacher, Rabbi Akiva, stood for love. They lacked cohesion, not love. They were of different periods, not one continuous formation.
The saving grace is Rabbi Shimon Bar Yochai, who was part of a cohesive group of a few lasting talmidim of Rabbi Akiva. He exhibited love and caring for the nation of Israel by re-establishing Torah in all places. As we celebrate his yahrzeit, we celebrate a tikkun of the 24,000 talmidim lost who didn’t have the chance to have learned during a continuous 24-year period. Reb Shimon Bar Yochai symbolizes uniformity and consistency, and that Torah can spread with no discord when there is a wholeness in receiving it.
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On the second night of Pesach (Passover), we start counting seven weeks of the omer (referring to a barley offering that was brought in the Temple). Seven weeks is forty-nine days; the fiftieth day is the holiday of Shavuos (or Shavuot, for those who speak according to the Sephardic pronunciation). Since the word “Shavuos” means “weeks,” the holiday is known in English as the “Feast of Weeks.” (If you look in some old-timey siddurim, you may see it referred to as “Pentecost,” from the Greek word meaning “fifty.”)
What does Shavuos commemorate?The Jews left Egypt on the fifteenth day of the Hebrew month of Nisan. Seven weeks later, they stood at the foot of Mount Sinai and received the Torah. Shavuos commemorates the revelation at Sinai and the giving of the Torah.
When is Shavuos celebrated?The date of Shavuos is the sixth day of the month of Sivan. However, unlike other holidays, that date is not explicit in the Torah. Rather, it is calculated by counting from Pesach. According to our standardized Hebrew calendar, Shavuos always falls on 6 Sivan, but in Temple times, when months were determined by witness observation of the moon, it could have fallen a day earlier or later.
Outside of Israel, Shavuos is observed for two days, the sixth and seventh of Sivan. This corresponds to late May or early June on the secular calendar.
How is Shavuos observed?Unlike the holidays of Pesach and Succos, the Torah does not prescribe any unique mitzvos for Shavuos. On the surface, it’s “just” a “regular” holiday with Sabbath-like restrictions on labor (except for the usual holiday leniencies regarding food preparation and carrying necessary items outside of an eiruv). There are, however, a number of interesting and beautiful practices that are special to Shavuos. These include:
Eating Dairy There is a widespread custom to eat dairy on Shavuos. There are many explanations for this custom, whose exact origins are lost to history. Perhaps the best-known explanation for the practice is that when the Torah was given, the Jews became obligated in keeping the mitzvos, including the laws of kashrus. Since the Jews hadn’t been keeping kosher prior to that point, their utensils all needed to be kashered (“kosherized”) and they weren’t yet proficient in the intricacies of shechitah (ritual slaughter). Accordingly, preparing meat meals to be eaten on the first Shavuos was impractical. The Jews at Sinai ate dairy, and we emulate them in commemoration (Mishnah Brurah 494:12).
The custom to eat dairy on Shavuos doesn’t completely jibe with the general mitzvah to eat meat on Shabbos and holidays. Accordingly, people address the discrepancy in a number of different ways, such as by eating a dairy kiddush after Shacharis, followed by a meat meal. Others start the meal with dairy, then wash their hands, cleanse their mouths, and eat meat. There are other practices as well.
Staying Up All Night Learning TorahThe contemporary custom to stay up all night learning Torah is attributed to Rav Yosef Karo, the 16th-century codifier of the Shulchan Aruch, though its roots are much older. The Zohar speaks of Rabbi Shimon bar Yochai, who lived in the second century, staying up all night. The ultimate basis for the practice is a Midrash in Shir HaShirim Rabbah to the effect that on the morning when God was to give them the Torah, the Jews slept in, demonstrating a lack of enthusiasm. Throughout the generations, we rectify this national flaw through the many enthusiastic volunteers who spend the entire night engaged in study to show their love of God and their appreciation for the gift of His Torah.
The Arizal, a famous Medieval Kabbalist, organized a selection of Biblical and Talmudic passages into a text called the Tikkun Leil Shavuot (“Order for the Night of Shavuot”). Nowadays, instead of most people go to their synagogues to hear speakers, or to study in small groups or in pairs. Staying up on Shavuot night is not an obligation. It is a voluntary practice, much to be praised, but it’s not for everyone. (So don’t beat yourself up if your constitution doesn’t allow you to pull an all-nighter.) Learn more about the Shavuos all-nighter here.
Reading the Book of RuthThe Biblical book of Ruth is one of the Chameish Megillos (Five Scrolls) that are read in the synagogue on various holidays. (The most well-known is that we read the book of Esther on Purim.) As mentioned, Shavuos is the anniversary of when the Jews accepted the Torah at Mount Sinai. The book of Ruth tells the story of a woman from the nation of Moab who accepted the Torah, converted to Judaism, and went on to become the ancestor of the kings of the Davidic dynasty. (Additionally, Shavuos is the birthday of Ruth’s descendant, King David.) As if this weren’t enough, the story of Ruth takes place during the barley harvest, which is the time of year when Shavuos occurs. (Another name for Shavuos is chag hakatzir – “the harvest festival.”)
Fun fact: The Torah contains 613 mitzvos, which are incumbent upon Jews. Non-Jews are only obligated in the seven universal (Noachide) laws. The numerical value of Ruth’s name is 606 – the number of mitzvos she accepted through her conversion!
Decorating the SynagogueThere is a widespread practice to decorate our synagogues with flowers and other forms of greenery for Shavuos. As with other Shavuos customs, there are a number of explanations for this ancient practice. Perhaps the most famous is based on a Midrash that Mount Sinai bloomed when the Torah was given. This is inferred from the fact that the Jews were warned not to let their animals graze opposite the mountain (Exodus 34:3). Since the Torah was given in an arid wilderness, we see that area must have blossomed when the Torah was given.
The Shavuos LiturgyAside from reading the book of Ruth, there are a number of noteworthy features to the Shavuos service. These include:
Hallel – These Psalms of praise (Psalms 113-118, specifically) are sung on Shavuos, just as they are on most Jewish holidays.
Aseres Hadibros – The Torah reading for Shavuos includes the giving of the Aseres Hadibros (literally “the ten statements.” These are commonly referred to as “The Ten Commandments,” but in actuality, these ten statements include fourteen commandments!). As Shavuos commemorates the revelation at Sinai, we recreate that event in microcosm.
Akdamus – The practice in most Ashkenazic communities is to recite Akdamus Millin, a lengthy liturgical poem, as a preface to the Torah reading. Written in Aramaic by Rabbi Meir bar Yitzchak of Orléans (d. 1095), the poem entered the liturgy early in the 15th century. Akdamus is 90 verses long. The first 44 of which comprise a double acrostic. The subject of the poem is God’s greatness, the various types of angels that serve Him, how God is the source of the Jewish people’s strength, how God will reward the righteous, and an assurance that the listener will be so rewarded if they God’s Torah.
Yizkor – On the second day of Shavuos (or, in Israel, the one day), this memorial prayer for departed relatives and martyrs is recited, as it is on many other holidays. (Full information on Yizkor is available here.)
And that’s the holiday of Shavuos in a nutshell. But there’s so much more to learn! Be sure to browse OU Holidays for all your Shavuos information and inspiration!
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Delivered 5 Nisan 5784 / April 13, 2024
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Delivered 13 Iyar 5784 / May 21, 2024
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Delivered 13 Iyar 5784 / May 21, 2024
Rabbi Breitowitz’s Tuesday Shiur is sponsored for the 2024 academic year by Rabbi Refoel and Sharon Auman in memory of their parents, Edith and Reiner Auman, z”l, יונה בן צדוק ז״ל & אסתר ע״ה בת רפאל הי״ד and their son Rabbi Shmuel Eliyahu Auman, z”l, הרב שמואל אליהו ז״ל בן הרב רפאל נ״י
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Delivered 7 Nisan 5784 / April 15, 2024
Rabbi Goldscheiders’s shiur for the 2024 Academic Year has been sponsored
לעילוי נשמת מרים בת אברהם ע”ה ושם טוב בן שלמה ז”ל
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Rabbi Sacks on the connection between Ezekiel’s Vision of the Valley of Dry Bones and the creation of the modern State of Israel.
This new animation illustrates Rabbi Sacks’ narration included in the album Israel: Hope of Hope, originally produced to celebrate Israel’s 60th anniversary in 2008, and re-released in 2023 for the 75th anniversary.
Captions are available on the video in English, Hebrew, French and Spanish. Select the ‘settings’ button to find your preferred subtitles on the video player.
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Delivered 29 Nisan 5784 – May 7, 2024
Rabbi Breitowitz’s Tuesday Shiur is sponsored for the 2024 academic year by Rabbi Refoel and Sharon Auman in memory of their parents, Edith and Reiner Auman, z”l, יונה בן צדוק ז״ל & אסתר ע״ה בת רפאל הי״ד and their son Rabbi Shmuel Eliyahu Auman, z”l, הרב שמואל אליהו ז״ל בן הרב רפאל נ״י
The post The Mitzva of Sefirat HaOmer: Torah Law or Zecher LeMikdash? appeared first on Jewish Holidays.
In 1995 Rabbi Sacks recorded a pre-Rosh Hashanah program for the BBC during a visit to Auschwitz. This animated video brings new visual illustration to an excerpt from the program and asks the fundamental question of how humanity could allow the Holocaust to happen.
The post Faith After the Holocaust appeared first on Jewish Holidays.
The Amazing Lomdus of the Shaagas Aryeh
Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
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Why did those rabbis join together in Bnei Brak? What did they discuss?
Delivered 10 Nisan 5784 / April 18, 2024
The post Rebbi Akiva’s Seder appeared first on Jewish Holidays.
Delivered 8 Nisan 5784 / April 16, 2024
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Shiur provided courtesy of Torah Anytime
The post Top Ten Insights of the Ben Ish Chai on the Haggadah appeared first on Jewish Holidays.
Delivered 7 Nisan 5784 / April 15, 2024
Rabbi Manning’s series for 2024 has been sponsored לעילוי נשמת ברנה בת בנדית וזליג בן קלמן
The post Eating Matza Before Pesach appeared first on Jewish Holidays.
Delivered 7 Nisan 5784 / April 15, 2024
Rabbi Adler’s Series for the Year 2024 has been dedicated L’Ilui Nishmat Elisheva Sima bat Zalman
The post The Seder In Bnei Brak appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
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Why did the Jewish people have to take weapons along when they left Egypt?
The post Weapons of Mass Devotion: Passover appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
The post Shabbos Hagadol: The Stunning Insight of Chida Why We Commemorate the Miracle on Shabbos and Not The Day of the Month appeared first on Jewish Holidays.
An interview with Rabbi Sklare, exploring themes in his sefer The Breathtaking Panorama – A Sweeping Thematic Approach to Yezias Mitzrayim.
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Shiur provided courtesy of Naaleh.com
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Shiur provided courtesy of Torah Anytime
The post Controversy in the Holy City – Rabbi Akiva Yosef Schlesinger’s Attempt To Reinstate Tekias Shofar on Shabbos – Part 1 appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
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Subtitled in both English and Hebrew
To see subtitles click on the gear icon and choose English or Hebrew
Why is the Baal Teshuvah on a spiritual level that even the completely righteous cannot attain?
The answer is given by the Rav in one of his most emotional Teshuva Drashos, presented in 1969.
This portion of the Teshuva Drasha is summarized in Al Hateshuva (Pinchas Peli, 1974) in the last two sections of the chapter ביעור הרע או העלאתו
0:00 – 1:10 – How can sins become merit?
1:11 – 4:59 – The guilt inherent in mourning
5:00 – 9:00 – The story of Rav Ada Bar Ahavah
9:01 – 11:55 – The Rav himself mourns
11:56 – 17:11 – The Baal Teshuva – grief followed by redemption
סוד מעלת בעל תשובה מעל צדיק גמור
עם כתוביות בעברית
כדי לראות כתוביות לחץ על סמל גלגל השיניים ובחר ב- Hebrew
מדוע בעל תשובה נמצא ברמה רוחנית שאפילו צדיקים גמורים אינם יכולים להשיג? את התשובה נותן הרב באחת מדרשות התשובה המרגשות ביותר שלו, שהוצגה ב-1969
חלק זה של דרשה תשובה מסוכם בספר “על התשובה” (פנחס פלאי, 1974) בשני הסעיפים האחרונים של הפרק “ביעור הרע או העלאתו”
The post The Secret of the Baal Teshuvah appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
The post Rosh Hashana That Falls on Shabbos – Why Can the Rabbis Uproot a Biblical Mitzvah? appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
The post כ”ד אלול – The Historic Influence of the Chofetz Chaim on His Yahrtzeit appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
The post Selichos: Are We As Significant As Avraham, Yitzchak & Yaakov? appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
The post The History and Roots of Selichos appeared first on Jewish Holidays.
The Landmark Ruling of the Chida & the Electrifying Original Remez in the Torah
Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
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Delivered 9/7/23 in the Denver KollelThe post The Secret Chambers of Rosh Hashanah appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
The post כ’ אלול – The Worldview of the Ponovezher Rav on His Yahrtzeit appeared first on Jewish Holidays.
Delivered 9/3/23 in Kehillas Ohr Torah, Phoenix, Arizona
The post The Nitzavim Codes – The Secret to Making It Through Rosh Hashanah appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
The post Rosh Hashana: Who Loves You More – Your Father or Your Mother? Understanding the Love of Hashem appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
The post The Power & Structure of Selichos appeared first on Jewish Holidays.
Delivered 9/3/23 in Kehillas Ahavas Torah, Scottsdale, ArizonaThe post There’s No Mitzvah of Teshuva? Understanding the Rambam’s View appeared first on Jewish Holidays.
Delivered at the OU Israel Center, 13 Elul 5783 / August 30, 2023
Rabbi Manning’s series for 2023 has been sponsored
לעילוי נשמת ברנה בת בנדית וזליג בן קלמן
The post Two Days of Rosh Hashana in Eretz Yisrael appeared first on Jewish Holidays.
Delivered 8/29/23 to the Denver Kollel
The post Mechiyas Amalek and Elul appeared first on Jewish Holidays.
Shiur provided courtesy of Naaleh.com
The post Rosh Hashana: Exodus Examined appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
The post Preparing for the Yamim Noraim appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
The post How the Shofar of Elul Can Change Your Life appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
The post Chodesh Elul & Rebuilding the Beis Hamikdash – The Astonishing Teaching of the Abarbanel appeared first on Jewish Holidays.
Delivered at the OU Israel Center, 30 Av 5783 /August 17, 2023 The L’Ayla Rosh Chodesh Program is sponsored by the Brachfeld Family in Memory of Mrs. Linda Pruwer Brachfeld, מרת חיה סאשא בת ר’ יוסף הלל
The post הוא עשנו ולא/ולו אנחנו: Say No to Low appeared first on Jewish Holidays.
Delivered at the OU Israel Center, 30 Av 5783 /August 17, 2023 The L’Ayla Rosh Chodesh Program is sponsored by the Brachfeld Family in Memory of Mrs. Linda Pruwer Brachfeld, מרת חיה סאשא בת ר’ יוסף הלל
The post אני לדודי ודודי לי: My Father, My King appeared first on Jewish Holidays.
Delivered at the OU Israel Center, 30 Av 5783 / August 17, 2023 The L’Ayla Rosh Chodesh Program is sponsored by the Brachfeld Family in Memory of Mrs. Linda Pruwer Brachfeld, מרת חיה סאשא בת ר’ יוסף הלל
The post את לבבך ואת לבב: A Teshuva-Based Elul Approach appeared first on Jewish Holidays.
Delivered at the OU Israel Center, 30 Av 5783 /August 17, 2023 The L’Ayla Rosh Chodesh Program is sponsored by the Brachfeld Family in Memory of Mrs. Linda Pruwer Brachfeld, מרת חיה סאשא בת ר’ יוסף הלל
The post אנא לידו ושמתי לך: Elul – Sanctuary in Time appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
The post Elul: Who Fears Not the Roar of the Lion? The Fearsome Revelation of Rav Aharon Kotler appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
The post Awakening appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
The post The Avnei Nezer’s and R’ Chaim’s Revolutionary Dissection of the Mitzvah of Shofar appeared first on Jewish Holidays.
Delivered at the OU Israel Center, 27 Av 5783 / August 15, 2023
The post Tashlich: The Other Side of the Story by Rabbi Avi Kilimnick appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
The post Chodesh Elul: The Month of Love in Order to Fear appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
The post To Bring The Many To Merit: י”ט אב – The Life of Rav Yaakov Culi, Author of Meam Loez on His Yahrtzeit appeared first on Jewish Holidays.
Delivered at the OU Israel Center, 8 Av 5783 / July 26, 2023 Rabbi Manning’s series for 2023 has been sponsored לעילוי נשמת ברנה בת בנדית וזליג בן קלמן
The post Tisha B’Av Again? Did We Miss Mashiach? appeared first on Jewish Holidays.
Delivered at the OU Israel Center, 14 Av 5783 / August 1, 2023 Rabbi Breitowitz’s Tuesday Shiur is sponsored for the 2023 academic year by Rabbi Refoel and Sharon Auman in memory of their parents, Edith and Reiner Auman, z”l, יונה בן צדוק ז״ל & אסתר ע״ה בת רפאל הי״ד and their son Rabbi Shmuel […]
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The post The Destruction of Jerusalem and the Rebirth of Israel in the Thought of Rav Sholom Gold zt”l appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
The post Nachamu: The Eternal Consolation and Joy of Kabbalas HaTorah appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
The post Tu B’Av: Shidduchim From Time Immemorial appeared first on Jewish Holidays.
Presented by OU Torah Initiatives > Watch Live Webcasts < Thursday, July 27 9:30 AM EDT – Rabbi Moshe Hauer, Executive Vice President, Orthodox Union: Sara Schenirer’s Vision to Revive Klal Yisrael Rabbi Dr. Tzvi Hersh Weinreb, Executive Vice President, Emeritus, OU: From Haunted History to Hopeful Horizons – AVAILABLE WORLDWIDE ALL DAY TISHA B’AV […]
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Two words that can change your life.
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Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
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Rabbi Dovid Hirsch shlita, mara d’atra of Kehillas Bais Yosef, provided a halachic definition of what sinat chinam means, removing any doubts as to whether one is practicing it. He said that any kind of hatred that doesn’t fall into the category of where the Torah permits one to hate a rasha is “free” and unsanctioned hate. Now, it’s quite a simple […]
The post A Halachic Definition of Sinat Chinam, How to Overcome It, and a Reason of Logic Why to Love Others appeared first on Jewish Holidays.
The Talmud (Yoma 9b) brings the statement of Rabbi Yochanan and Rabbi Elazar, where they note that unlike the First Temple, where the three cardinal sins of idolatry, adultery and murder were done in the open without any attempt to conceal them, thus earning them an open prophecy proclaiming that the Second Temple would be […]
The post Building the Mikdash From Inside Out appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
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Meet his fiercest opponent, Rav Yaakov Sasportas Shiur provided courtesy of Torah Anytime
The post When Shabbetai Tzvi Cancelled Shiva Asar B’Tammuz appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
The post The Bnei Yissaschar Uncovers the “Tov” of Shiva Asar B’Tammuz appeared first on Jewish Holidays.
לעילוי נשמת הרב יום טוב משה בן חיים Delivered at the OU Israel Center, 14 Tammuz 5783 / July 3, 2023
The post The 17th of Tammuz and the 9th of Av: The Function of Fasting appeared first on Jewish Holidays.
There is a well known minhag (custom) for minors to fast three fast days prior to reaching the age of majority (beginning of the thirteenth year for a female; beginning of the fourteenth year for a male). Many have questioned this custom [1]. The following is a translation of an as-yet, unpublished correspondence on this topic, from […]
The post Three Fasts Before Bas or Bar Mitzvah appeared first on Jewish Holidays.
Click here for the full text of the selicha Delivered at the OU Israel Center, 13 Tammuz 5783 / July 2, 2023
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Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
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Delivered 5/24/23 on behalf of Chazaq in Congregation Charm Circle
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Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
The post “Rus” – Exploring the Vilna Gaon’s Teaching of the Meaning of the Name appeared first on Jewish Holidays.
Delivered at the OU Israel Center, 3 Sivan 5783 / May 23, 2023
The post King David’s Special Gift appeared first on Jewish Holidays.
We have to cling to the Torah.
The post Don’t Let Go: Shavuot appeared first on Jewish Holidays.
L’ilui nishmos Hershel Meir ben Shmuel a”h and Beila d’Raisia bas Baruch haLevi a”h
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Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
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Delivered at the OU Israel Center, 11 Iyar 5783 – May 2, 2023
Rabbi Breitowitz’s Tuesday Shiur is sponsored for the 2023 academic year by Rabbi Refoel and Sharon Auman in memory of their parents,
Edith and Reiner Auman, z”l, יונה בן צדוק ז״ל & אסתר ע״ה בת רפאל הי״ד
and their son Rabbi Shmuel Eliyahu Auman, z”l, הרב שמואל אליהו ז״ל בן הרב רפאל נ״י
The post The Mitzvah of Sefirat HaOmer appeared first on Jewish Holidays.
Delivered 5/1/23 in Congregation Ohr Natan in Queens NYThe post Sefira – Uncovering Meaning and Destiny appeared first on Jewish Holidays.
The Ramban Explicated by Rav Yeruchem Fischel Perla, Avnei Neizer and Seridei Eish
Shiur provided courtesy of Torah Anytime
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The post Sefira: The Art of Being Both Tolerant & Opinionated appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
The post The Fire and the Soul – 10 Electrifying Reasons for Lag B’Omer appeared first on Jewish Holidays.
Delivered at the OU Israel Center, 4 Iyar 5783 – April 25, 2023
with a digression on Yom Hazikaron/Yom Haatzmaut
Rabbi Breitowitz’s Tuesday Shiur is sponsored for the 2023 academic year by Rabbi Refoel and Sharon Auman in memory of their parents, Edith and Reiner Auman, z”l,
יונה בן צדוק ז״ל & אסתר ע״ה בת רפאל הי״ד
and their son Rabbi Shmuel Eliyahu Auman, z”l,
הרב שמואל אליהו ז״ל בן הרב רפאל נ״י
The post The Mitzvah of Hallel (Part 2) appeared first on Jewish Holidays.
Delivered at the OU Israel Center, 3 Iyar 5783 / April 24, 2023
The post Eretz Yisrael: The Gift that God Keeps Giving appeared first on Jewish Holidays.
Presented by Rav Soloveitchik in Boston on May 4, 1968
To turn on subtitles, click on the gear icon in the bottom right
כדי לראות כתוביות בעברית, לחץ על איקון גלגל השיניים
00:00- 01:00 – Yom Haatzmaut in The Boston Globe and the Christian Science Monitor
01:00 – 03:02 – The State of Israel and the fulfillment of prophecy
03:02 – 08:29 – Satmar’s question: Why was the State of Israel given to our generation?
With thanks to Rabbi Benjy Kramer for help with Hebrew subtitles
The post Rav Soloveitchik on Yom Haatzmaut 1968 appeared first on Jewish Holidays.
The Electrifying Revelation of Megaleh Amukos
Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
The post When Rosh Chodesh Iyar Falls on Friday & Shabbos: Haircuts & Shaving on Erev Shabbos appeared first on Jewish Holidays.
Delivered at the OU Israel Center, 21 Nisan 5783 – April 19, 2023
The post The Dry Bones of Yechezkel appeared first on Jewish Holidays.
Delivered at the OU Israel Center, 28 Nisan 5783 – April 19, 2023
Rabbi Manning’s series for 2023 has been sponsored
לעילוי נשמת ברנה בת בנדית וזליג בן קלמן
- As we approach Yom Ha’atzmaut in Israel, the Israeli flag becomes a ubiquitous sight in our streets. In recent months during 2023, the flag has also been one of the central rallying symbols of large demonstrations.
- In the Religious Zionist community, the flag appears in places of religious focus – batei knesset and batei midrash – and can be an extremely strong visual symbol in our direct line of vision when we pray to God. Is there anything inappropriate with this? Is it a proper addition to our shul architecture? Does this issue simply turn on one’s hashkafic position on Zionism, or are there other halachic and hashkafic messages involved?
- What about other national flags in country in which Jews live and to which they show their allegiance? Can or should these be introduced into places of worship?
The post The Israeli Flag appeared first on Jewish Holidays.
with a short digression on Yom HaShoah
Delivered at the OU Israel Center, 27 Nisan 5783 – April 18, 2023
Rabbi Breitowitz’s Tuesday Shiur is sponsored for the 2023 academic year by Rabbi Refoel and Sharon Auman in memory of their parents, Edith and Reiner Auman, z”l
יונה בן צדוק ז״ל & אסתר ע״ה בת רפאל הי״ד
and their son Rabbi Shmuel Eliyahu Auman, z”l
הרב שמואל אליהו ז״ל בן הרב רפאל נ״י
The post The Mitzvah of Hallel appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
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The Earthshattering Warning of Chasam Sofer
Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
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Shiur provided courtesy of Torah Anytime
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Ezekiel 36:37-37:14
Exiled to Babylon with King Jechoniah of Judah in 597 BCE, Ezekiel prophesied destruction upon his own people and other nations for seven years. These prophecies comprise the majority of his book. Ezekiel’s prophecies after the destruction of the Temple blend rebuke, comfort and startling visions of redemption; they form the final third of his book. This Haftarah and the Haftarot of Parashat Vayigash, Shabbat Chol Hamoed Sukkot, and Shabbat Parah are taken from Chapters 33-39. They address the exiled nation, their concerns about God leaving them, and their future redemption. Chapters 40-48 continue this theme with a grand vision of a new Temple.
The Haftarah opens as Ezekiel prophesies that Israel’s dwindling population will become as numerous as the flocks of animals brought to the Temple on holidays, such as Passover. Ezekiel then reports that God whisked him to a faraway valley. God shows him around this valley, and within it, he sees that it is filled with desiccated bones. God asks Ezekiel if these bones will live again, and Ezekiel responds that only God knows if that will occur.
Immediately after this, God commands Ezekiel to prophesy over the bones, that they will be revived and given flesh once more. As Ezekiel finishes doing so, the bones noisily join back together and regrow their muscle and skin. However, they do not yet live again. God again commands Ezekiel to prophesy to the four winds, which He commands to enter into the lifeless bodies to give them the breath of life. After they do so, God explains to Ezekiel that this massive army of resurrected individuals is the exiled people of Israel, who thought that God had cut them off from Him. In response, God exclaims that he will take Israel out of their exilic graves, revive them, and return them to the Land of Israel. In doing so, and in appreciation of all that had been done throughout this prophecy, Ezekiel, the revived army, and the people of Israel will appreciate that God fulfills His promises.
Much like the Exodus centuries earlier, this redemption will unite God and His people, redeem them from “death” in a foreign land, and return them to the Land of Israel.
Haftarah Breakdown
Verses 36:37-38: God will transform Israel’s small population into a ‘flock of people’ as numerous as the flocks of animals sacrificed on holidays in the Temple in Jerusalem. This vast populace will fill the Land’s destroyed cities.
| Ezekiel 36:38 | יחזקאל ל״ו:ל״ח | | Like a flock of sacrifices, like Jerusalem’s flock in her appointed times- so shall the waste cities be filled with flocks of people. They shall know that I am the Lord. | כְּצֹ֣אן קׇדָשִׁ֗ים כְּצֹ֤אן יְרוּשָׁלַ֙͏ִם֙ בְּמ֣וֹעֲדֶ֔יהָ כֵּ֤ן תִּֽהְיֶ֙ינָה֙ הֶעָרִ֣ים הֶחֳרֵב֔וֹת מְלֵא֖וֹת צֹ֣אן אָדָ֑ם וְיָדְע֖וּ כִּֽי־אֲנִ֥י ה’׃ {פ} |
Verses 37:1-3: Ezekiel reports that God brought him to a valley full of very dry bones, and showed them to him. God asked Ezekiel whether these bones can live again. Ezekiel replies that only God knows that.
| Ezekiel 37:3 | יחזקאל ל״ז:ג | | [God] said to me [Ezekiel], “Son of man, can these bones live?” And I said, “O Lord God, [only] you know.” | וַיֹּ֣אמֶר אֵלַ֔י בֶּן־אָדָ֕ם הֲתִֽחְיֶ֖ינָה הָעֲצָמ֣וֹת הָאֵ֑לֶּה וָאֹמַ֕ר אֲדֹקי ה’ אַתָּ֥ה יָדָֽעְתָּ׃ |
Verses 37:4-8: God commands Ezekiel to prophesy to the bones: God will make them live and breathe again by giving them tendons, flesh, and skin. After completing this prophecy, Ezekiel sees and hears the bones noisily join together, as well as the formation of their bodies. They do not breathe, however.
| Ezekiel 37:6 | יחזקאל ל״ז:ו | | I will place sinews upon you [dry bones], bring up flesh upon you, cover you with skin, and give you breath [so that] you shall live. You shall know that I am the Lord. | וְֽנָתַתִּי֩ עֲלֵיכֶ֨ם גִּידִ֜ים וְֽהַעֲלֵתִ֧י עֲלֵיכֶ֣ם בָּשָׂ֗ר וְקָרַמְתִּ֤י עֲלֵיכֶם֙ ע֔וֹר וְנָתַתִּ֥י בָכֶ֛ם ר֖וּחַ וִחְיִיתֶ֑ם וִידַעְתֶּ֖ם כִּֽי־אֲנִ֥י ה’׃ |
Verses 37:9-11: God commands Ezekiel to prophesy to the wind, to come from all four directions to fill the slain (dead) bodies with breath so they will live. After the wind does so, a vast army of resuscitated people stands upon their feet. God tells Ezekiel that they are Israelites who thought they were dead, cut off, and without hope.
| Ezekiel 37:11 | יחזקאל ל״ז:י״א | | Then [God] said to me, “Son of man, these bones are the whole house of Israel. Behold, they say, ‘Our bones are dried, and our hope is lost: we are clean cut off.’ ” | וַיֹּ֘אמֶר֮ אֵלַי֒ בֶּן־אָדָ֕ם הָעֲצָמ֣וֹת הָאֵ֔לֶּה כׇּל־בֵּ֥ית יִשְׂרָאֵ֖ל הֵ֑מָּה הִנֵּ֣ה אֹמְרִ֗ים יָבְשׁ֧וּ עַצְמוֹתֵ֛ינוּ וְאָבְדָ֥ה תִקְוָתֵ֖נוּ נִגְזַ֥רְנוּ לָֽנוּ׃ |
Verses 37:12-14: God commands Ezekiel to tell His people that He will open their exilic graves, transport them to the Land of Israel, and revive them there with His spirit. They will then know God fulfilled His promise to them.
| Ezekiel 37:14 | יחזקאל ל״ז:י״ד | | “I [God] shall put my spirit in you [the exiles], and you shall live, and I shall place you upon your land. You shall [then] know that I am the Lord [for] I have spoken, and acted [accordingly],” says the Lord. | וְנָתַתִּ֨י רוּחִ֤י בָכֶם֙ וִחְיִיתֶ֔ם וְהִנַּחְתִּ֥י אֶתְכֶ֖ם עַל־אַדְמַתְכֶ֑ם וִידַעְתֶּ֞ם כִּֽי־אֲנִ֧י ה’ דִּבַּ֥רְתִּי וְעָשִׂ֖יתִי נְאֻם־ה’׃ |
Connections
The second stanza of Hatikvah, Israel’s national anthem, reverses the groan of the exiled Israel in 37:11.
| Hatikvah | התקווה | | Our hope is not yet lost / The hope of two thousand years / To be a free nation in our land / The land of Zion and Jerusalem. | עוֹד לֹא אָבְדָה תִּקְוָתֵנוּ / הַתִּקְוָה (בַּת) שְׁנוֹת אַלְפַּיִם / לִהְיוֹת עַם חָפְשִׁי בְּאַרְצֵנוּ / אֶרֶץ צִיּוֹן וִירוּשָׁלַיִם. |
The Talmud records a dispute about whether the Haftarah records a historical event or a prophetic vision.
| Sanhedrin 92b | סנהדרין צב: | | R. Eliezer says: “The dead that Ezekiel revived stood on their feet, recited songs to God, and died.”…R. Yehuda says: “Truth, it was a parable.” R. Neḥemya said to R. Yehuda: “If it was truth, why do you say ‘parable’, and if it was a parable, why do you say ‘truth’? Rather: ‘In truth, it was a parable.’”R. Eliezer, son of R. Yosei HaGelili, says: “The dead whom Ezekiel revived ascended to Israel, married wives, and fathered sons and daughters.”R. Yehuda, son of Beteira, stood on his feet and said: “I am one of their descendants, and these are tefillin that my father’s father left me of theirs.” | ר”א אומר מתים שהחיה יחזקאל עמדו על רגליהם ואמרו שירה ומתו …ר’ יהודה אומר אמת משל היה. אמר לו רבי נחמיה אם אמת למה משל ואם משל למה אמת אלא באמת משל היהר”א בנו של ר’ יוסי הגלילי אומר מתים שהחיה יחזקאל עלו לארץ ישראל ונשאו נשים והולידו בנים ובנות.עמד ר”י בן בתירא על רגליו ואמר אני מבני בניהם והללו תפילין שהניח לי אבי אבא מהם. |
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Delivered at the OU Israel Center, 7 Nisan 5783 / March 29, 2023
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- Eating matza on seder night is the one remaining positive Torah mitzva to eat a specific food
- But is there a continuing mitzva to eat matza throughout all 7 days of Pesach? And, if so, what type of mitzva is that?
Delivered at the OU Israel Center, 7 Nisan 5783 / March 29, 2023
Rabbi Manning’s series for 2023 has been sponsored
לעילוי נשמת ברנה בת בנדית וזליג בן קלמן
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The Astounding Revelation of Rav Meir Yechiel of Ostrovtza
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Delivered at the OU Israel Center, 28 Adar 5783 / March 21, 2023
Rabbi Breitowitz’s Tuesday Shiur is sponsored for the 2023 academic year by Rabbi Refoel and Sharon Auman in memory of
their parents, Edith and Reiner Auman, z”l, יונה בן צדוק ז״ל & אסתר ע״ה בת רפאל הי״ד
and their son Rabbi Shmuel Eliyahu Auman, z”l, הרב שמואל אליהו ז״ל בן הרב רפאל נ״י
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Delivered at the OU Israel Center, 6 Nisan 5783 / March 28, 2023
Rabbi Goldin’s shiur for the 2023 academic year is sponsored by Dr. and Mrs. Menachem Marcus in Memory of beloved aunts Irma Haas and Hilde Myer
For a refuah sheleimah for אברהם מנשה בן חנה ברכה
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Why we keep two days of Yom Tov outside Israel?
Delivered at the OU Israel Center, 6 Nisan 5783 / March 27, 2023
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Delivered at the OU Israel Center, 28 Adar 5783 / March 21, 2028
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Delivered at the OU Israel Center, Leil 2 Nisan 5783 / March 23, 2023
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Delivered at the OU Israel Center, 27 Adar 5783 / March 20, 2023
Dedicated by Mel David in memory of his father Abraham David, אברהם מאיר בן מרדכי ז”ל on his 47th yahrtzeit
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Includes:
1. Ha Lachma Anya, Mah Nishtana, Avadim Hayinu by Yael Dworkin
2. Maaseh B’Rebbi Eliezer, Baruch HaMakom by Rabbi Aaron Goldscheider
3. The 4 Sons, Yachol MeRosh Chodesh by Rabbi Ari Kahn
4. Arami Oved Avi by Rabbi Baruch Taub
5. The 10 Makkot and the Extra Makkot Calculations by Rabbi Ezra Friedman
6. Dayenu by Rebbetzin Sylvie Schatz
7. Pesach, Matzah and Marror, BeChol Dor V’Dor by Rabbi Sam Shor
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חג הפסח: כתיבת סיפור על העםPresented in the 1950’s.
To turn on subtitles, click on the gear icon in the bottom right
כדי לראות כתוביות בעברית, לחץ על איקון גלגל השיניים
0:00- 6:32: The etymology of the word sipur
6:33 – 9:55: The Sefer Yetzirah and the creation of writing
9:56 – 21:15: Closing the generation gap
21:15 – 26:29: The burden of the prophet
26:30 – 28:34: The burden of the parent
28:35 – 33:47: The theme of the seder in B’nei Brak
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Adapted by Channie Koplowitz Stein
Two thirds of the way through the ritual steps in the order of the Pesach Seder, after eating the matzoh separately and the bitter herbs separately, we come across korech, the sandwich of the matzoh and bitter herbs eaten together. This we eat before beginning the festive meal of the Seder. We do not recite a brachah. Instead, we say, “In remembrance of the Temple we do as Hillel did in Temple times: he would combine Passover offering with matzah and marror in a sandwich… to fulfill… They shall eat [the Passover offering] with matzoth and bitter herbs.”
The Talmud records a dispute between Hillel and the Rabbis as to the proper way to fulfill the mitzvah of eating the matzoh and the marror. Must they be eaten together, or may they be eaten separately. Today, since the Temple no longer exists, we satisfy both views. We eat the matzoh, representing the Pesach offering (as with the afikoman) and the marror separately, reciting a brachah over each, and then we eat them together as a sandwich, but without a brachah.
Mordechai, [a rishon], makes an interesting observation. If indeed the sandwich is meant to fulfill the mitzvah of korban Pesach as Hillel understood it, it should be eaten at the end of the meal, just as we eat the afikoman in lieu of korban Pesach. On the other hand, if it is meant to observe the mitzvoth of matzah and marror, it is appropriately observed here, before the meal. Because Hillel understood these mitzvoth to be observed together, in one unit, he would eat matzah ashirah/”rich” matzah (egg matzah?) during the meal, fulfilling the mitzvah of lechem oni matzah/ Matzah of affliction at the end of the meal, together with the korban Pesach and marror.
This dispute arises from different interpretations of one word, writes Rabbi Bernstein Darkness to Destiny. The Torah commands that the Pesach Sacrifice al matzoth umerrorim yochluhu/should be eaten with matzoh and better herbs. Since yochluhu is in the singular, the Rabbis debated whether it referred to each food individually, or to eating the three foods together, as one unit. Since the mitzvah could be fully observed only in Temple times when we actually ate of the Pascal lamb, the mitzvah of eating the bitter herbs is now only Rabbinically ordained. The matzoh, nevertheless, remains Torah mandated [“for seven days you shall eat matzah”] Therefore, the matzah must stand alone, and should not be combined with the marror in one mitzvah.
Interestingly, the source for Hillel’s interpretation comes not from the mitzvoth of the Seder commanded for the annual Seder, but from the laws for Pesach Sheni, the “second chance” Pesach for those who could not offer the Pesach sacrifice on its traditional date. What therefore is the deeper message in Hillel’s custom?
Rabbi Kluger notes that Hillel is combining two contradictory elements in his sandwich. While the Pesach sacrifice and matzah represent the freedom of leaving Egypt, the marror represents the bitter servitude. As Rabbi Mattisyahu Salomon notes, the entire Seder is a night of contradictions. While vegetables and dips may be elements of elegant dining, the dip is reminiscent of the salt water of tears, not salsa, and the vegetable, the כרפס /karpas is an acronym for פרך ס /the backbreaking work of the 60 x 1,000 in Egypt. Then, although wine is a drink of freedom, we customarily drink red wine to remind us of the blood of the babies Pharaoh killed to use as his bathwater. Even the matzoh itself has a double identity. While it reminds us of our miraculous hasty deliverance from Egypt, it is also called lechem oni/the bread of affliction we ate during our enslavement.
These contrasts are nowhere more evident than in the beautiful imagery Moshe, Aharon, Nadav, Avihu and the elders witnessed at the foot of Sinai prior to receiving the Torah. They saw an image of God, and “beneath His feet was a likeness of a sapphire brick… like the essence of heaven in purity.”
As Rash”i explains, Hashem Himself kept a brick underneath His Throne of Glory as a constant reminder of the difficult enslavement of Bnei Yisroel. But that brick was a shining sapphire of rejoicing for the coming redemption. That same brick contained within it elements of both the pain and the joy. Pain and rejoicing are interconnected. The very radiance of the brick reflects the experience of the pain and is experienced in equal proportion to the depth of the pain.
Seder night becomes more joyous as we go through all the symbols of enslavement from darkness to light, increasing our level of joy and gratitude each step of the way. Korech is another symbol that connects the suffering to the joy. We eat it before the festive meal to create more joy during the meal.
Actually, the festive meal seems to divide our recitation of Hallel. While we recite the first two paragraphs of Hallel before the meal, we eat the meal and then continue with the remainder of Hallel. Given our discussion, Rabbi Bernstein suggests that our meal is not an interruption of Hallel, but an integral part of the Hallel/Praise itself, sanctifying the table to the status of an altar, and the meal to the shared offerings on the altar.
Since the meal itself has become a spiritual experience, one should maintain the elevated atmosphere of the meal by retelling the story. We focus not only on the exodus, but also on the enslavement, for the challenges and the oppression forged us into the nation we became. It is necessary to embrace the entire experience of Egypt, suggests Rabbi Kluger. We eat the matzoh and the marror together to link the enslavement to the redemption, to show the connection between the dark and the light, just as both the dark and the light together form one complete day.
In Halekach Vehalebuv, Rabbi Schorr suggests that the bitter enslavement itself was for our own good. As in every culture the Jewish people find themselves, we were in danger of assimilation. To protect us from assimilating into Egyptian culture, we had to remain distinct and separate. The discrimination and oppression kept us apart and preserved our national identity.
In the Bris Bein Habesarim/Covenant between the Halves, Hashem told Avraham Avinu that his descendants would be aliens in a land not their own, they will serve them and they will oppress them.. Rabbi Schorr suggests that since this was a progression, if Bnei Yisroel would have kept themselves separate and distinct as aliens, without assimilating, their condition would not have devolved into enslavement and finally oppression. If we remember that we are Jews first even as we live in exile among the nations, we will retain our identity without others forcing us to acknowledge it. [Somewhere in my early education, a teacher gave us a commentary on the passage of vehi she’amda/That promise (of being an eternal nation) That promise is why Hashem must sometimes resort to “someone in every generation trying to annihilate us”. If we don’t preserve our Judaism with pride, others will remind us of who we are with signs of shame and disgrace, followed by oppression. CKS] While we are in exile, we don’t recognize the good in the oppression. That is why we eat the marror only after recalling our redemption when, in hindsight, we can see the blessing within the suffering, and recite a blessing over the bitter herbs.
After a time in Egypt, we settled in and became comfortable there, not feeling ourselves in exile. Similarly, warns us Rabbi Schorr, we have become comfortable in our current exile, enslaved to technology or wealth, current manifestations of the culture of Sodom, the current forms of idol worship. The challenges we face are meant to help us break free from the alien lures of these cultures and emerge recreated. Rebbetzin Smiles reminds us of the imagery of the High Holy Days: “We are like clay in the hands of the Potter.” The clay gets pummeled, baked in a hot oven, painted on, but emerges as a beautiful vessel. So too, the difficulties Hashem exposes us to are meant to form us into the best individuals and the best nation we have the potential to be.
The world is indeed a beautiful place. But it is also full of challenges. It takes both to make us the best we can be, writes Rabbi Wolbe. Hashem runs the world through the two orders of chesed and mishpat, through loving kindness and strict justice. As King David writes in so many verses of Tehillim, he calls out to Hashem in both kinds of circumstances, in grief and in joy, he will sing Hashem’s praises through both the loving kindness and the justice, and raise up his cup in recognition of Hashem’s involvement every time he experiences salvation.
We tend to question Hashem’s “decision” when we experience difficulties or r”l tragedies. Do we also ask, “Why me?” when everything is good, when we achieve success, when we experience an unexpected blessing? Hashem is always with us, whether we are experiencing His rod or His supporting staff, both should provide comfort.
Because both the good and the difficulties come from Hashem and have meaning, we validate that connection through the sandwich that combines the two, and we recite half the Hallel before our festive meal and half after. We understand that the bitterness represented by the marror was also inherently good, writes Rav Dovid Cohen. Rabbi Frand, citing the Bei Chiya, gives us a profound insight into Hillel’s mindset that sheds light onto the deeper significance of his special sandwich. Upon returning home one day, he heard screaming coming from his city. Nevertheless, Hillel was convinced that the cries were not coming from his family. This was not because God would never bring calamity upon his home. Rather, Hillel had trained his family to accept everything that happens, good or seemingly bad, with full faith that whatever Hashem sends is ultimately good, even if we do not understand why. With this faith, no matter what may have happened, the cries would not have come from Hillel’s house.
Even when we do not understand, it is this vision of the future that gives us the belief that everything is a medium for redemption, both in our personal and national lives, and in the future, we will see it, and be able to praise Hashem as Hatov veHamaitiv/He Who is [all] good and does [only] good writes Rabbi Kluger.
We do not have that clarity and the Beit Hamikdosh today, so eating the marror is Rabbinical rather than from the Torah. Therefore, we are using the message and energy from our earlier history as a remembrance and symbol of our hope for the future. Even if today we cannot see the connection between the bitter and the sweet, we try to remember it and yearn for it.
Based on this understanding, some have the custom to kiss the marror at the Seder, notes Rabbi Schorr, for on that night we are transported to that image, to the full belief that there is a seder, a logical order to the world, albeit we do not yet see it. We acknowledge in full faith that both the darkness and the light are good. Even without a brachah, we should integrate the lesson of Hillel into our Seder. After all, the Seder itself has an innate order. We begin the Seder by pointing to the matzoh, the bread of affliction we ate in Mitzrayim that we hope to eat again as free men in Eretz Yisroel, and we conclude with l’shanah haba’ah b’Yerushalayim/Next year in Jerusalem. We try to live at least this night with Hashem’s presence in our lives.
We customarily begin the festive meal with a hard boiled egg to remind us to learn the lesson of self improvement. Otherwise the egg of a joyous offering will become the egg of Tisha B’Av mourning. But the joyous symbol of renewal is covered in salt water, as we do not yet see the redemption.
In a beautiful, hopeful thought Rabbi Bernstein cites Rav Yehoshua of Belz. The source for Hillel’s sandwich comes from the “second chance” Pesach; we may be concluding the Seder, but we can still be redeemed, see our Beit Hamikdosh, and offer our Pesach sacrifice this year on the “makeup date” of Pesach Sheni.
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Delivered at the OU Israel Center, 29 Adar 5783 / March 28, 2023
Rabbi Manning’s series for 2023 has been sponsored
לעילוי נשמת ברנה בת בנדית וזליג בן קלמן
Dedicated by Mel David in memory of his father Abraham David,
אברהם מאיר בן מרדכי ז”ל on his 47th yahrtzeit
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Delivered at the OU Israel Center, Adar 29 5783 / March 22, 2023
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Delivered at the OU Israel Center, 28 Adar 5783 / March 21, 2023
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Delivered at the OU Israel Center, 21 Adar 5783 / March 14, 2023
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Delivered at the OU Israel Center, 21 Adar 5783 / March 14, 2023
Rabbi Breitowitz’s Tuesday Shiur is sponsored for the 2023 academic year by Rabbi Refoel and Sharon Auman in memory of their parents, Edith and Reiner Auman, z”l
יונה בן צדוק ז״ל & אסתר ע״ה בת רפאל הי״ד
and their son Rabbi Shmuel Eliyahu Auman, z”l
הרב שמואל אליהו ז״ל בן הרב רפאל נ״י
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The Purim story has an incredibly happy ending – for almost everyone….
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The post Do Sefardim Have to Observe Purim? – The Earthshattering Revelation of the Chida appeared first on Jewish Holidays.
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The post The Lomdus of the Binyan Tzion, Rebbi Akiva Eiger, & Chasam Sofer on Mishloach Manos appeared first on Jewish Holidays.
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The post The Kav Hayashar Reveals the Mystical Power of Ta’anis Esther appeared first on Jewish Holidays.
Eretz Chefetz 4:9 by Rav Avraham Yitzchak HaKohen Kook
Delivered at the OU Israel Center, Taanit Esther 5783 / March 6, 2023
Sponsored by Hillel Goldscheider in memory of Elisha Chanina Goldscheider
Rabbi Goldscheiders’s shiur for the 2023 Academic Year has been sponsored לעילוי נשמת מרים בת אברהם ע”ה ושם טוב בן שלמה ז”ל
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Delivered at the OU Israel Center, 12 Adar 5783 / March 5, 2023
The post The Eretz Yisrael Component in the Purim Story appeared first on Jewish Holidays.
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The post Secrets of Megillas Esther – How to Destroy Haman With Kerias Shema appeared first on Jewish Holidays.
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The post Hallel On Purim: The Incredible Machlokes of the Chasam Sofer & the Netziv appeared first on Jewish Holidays.
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The post 7 Adar – The Yoma Hillula of Moshe Rabbeinu in Preparation for Purim appeared first on Jewish Holidays.
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The post The Joy of Adar & Building a Makom Torah appeared first on Jewish Holidays.
Delivered at the OU Israel Center, 7 Adar 5783 / February 28, 2023
Sponsored by Iris Rothman in loving memory of her father, יחזקאל פסח בן יצחק, whose 30th Yahrzeit is י”ד אדר
Rabbi Goldin’s shiur for the 2023 academic year is sponsored by Dr. and Mrs. Menachem Marcus in Memory of beloved aunts Irma Haas and Hilde Myer
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NEXT: Part II – The Long-Lost Synagogue of Dura Europos
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NEXT: Part III – Laws from the Romans
The post Purim Through the Ages Part II: The Long-Lost Synagogue of Dura Europos appeared first on Jewish Holidays.
NEXT: Part IV – An Unauthorized Version
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The post Purim Through the Ages Part IV: An Unauthorized Version appeared first on Jewish Holidays.
By Hyndi Mendelowitz
Delivered at the OU Israel Center, 30 Shevat 5783 / February 21, 2023
The L’Ayla Rosh Chodesh Program is sponsored by the Brachfeld Family in Memory of Mrs. Linda Pruwer Brachfeld, מרת חיה סאשא בת ר’ יוסף הלל
The post Purim Overflow: Lessons in Giving appeared first on Jewish Holidays.
Delivered at the OU Israel Center, 30 Shevat 5783 / February 21, 2023
The L’Ayla Rosh Chodesh Program is sponsored by the Brachfeld Family in Memory of Mrs. Linda Pruwer Brachfeld, מרת חיה סאשא בת ר’ יוסף הלל
The post Halachic Applications of Mishloach Manot and Matanot L’Evyonim appeared first on Jewish Holidays.
Delivered at the OU Israel Center, Rosh Chodesh Adar 5783 / February 22. 2023
The post The Curious & Controversial Custom of Costumes on Purim appeared first on Jewish Holidays.
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The post י”ז שבט – The Yahrtzeit of HaChabif, Harav Chaim Filagi, and the Incredible Remez in Parashat Yitro appeared first on Jewish Holidays.
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Part 1
Part 2
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L’ilui Nishmas Beila d’Raizia bas Baruch haLevi, niftirah Shevat 5, 5758The post Redefining Makas Bechoros: NOT Plague of the Firstborn! – Part 3 appeared first on Jewish Holidays.
From Bnei Yissaschar & the Munkatcher
Shiur provided courtesy of Torah Anytime
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Delivered at OU Israel on 17 Tevet 5783 / January 10, 2023
This shiur is sponsored by the Rapps Family in memory of הרב ראובן בן חיים, Ruby Davis
Rabbi Breitowitz’s Tuesday Shiur is sponsored for the 2023 academic year by Rabbi Refoel and Sharon Auman in memory of their parents, Edith and Reiner Auman, z”l, יונה בן צדוק ז״ל & אסתר ע״ה בת רפאל הי״ד and their son Rabbi Shmuel Eliyahu Auman, z”l, הרב שמואל אליהו ז״ל בן הרב רפאל נ״י
The post The Duty to Remember the Exodus on Leil Pesach and Throughout the Year appeared first on Jewish Holidays.
Delivered at the OU Israel Center, Asara B’Tevet 5783 / January 3, 2023
Rabbi Breitowitz’s Tuesday Shiur is sponsored for the 2023 academic year by Rabbi Refoel and Sharon Auman in memory of their parents, Edith and Reiner Auman, z”l, יונה בן צדוק ז״ל & אסתר ע״ה בת רפאל הי״ד and their son Rabbi Shmuel Eliyahu Auman, z”l, הרב שמואל אליהו ז״ל בן הרב רפאל נ״י
The post Asara B’Tevet: The Yom HaDin for the Rebuilding of the Mikdash appeared first on Jewish Holidays.
Delivered at the OU Israel Center, 3 Tevet 5783 – December 27, 2022
Rabbi Breitowitz’s Tuesday Shiur is sponsored for the 2023 academic year by Rabbi Refoel and Sharon Auman in memory of their parents, Edith and Reiner Auman, z”l –יונה בן צדוק ז״ל & אסתר ע״ה בת רפאל הי״ד
and their son Rabbi Shmuel Eliyahu Auman, z”l –הרב שמואל אליהו ז״ל בן הרב רפאל נ״י
The post Why Don’t We Mention Chanukah or Purim in Al Hamichya? appeared first on Jewish Holidays.
Shiur provided courtesy of Torah Anytime
The post “Grand Finale” – The Power and Significance of Zos Chanukah appeared first on Jewish Holidays.
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The post Rebbe Meir Yahrtzeit Event 5783 – “Are We Still Children in the Last Generation?” appeared first on Jewish Holidays.
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The post The Nuclear Energy of the Three Sifrei Torah of Shabbos, Rosh Chodesh and Chanukah: Five Approaches of the Pnei Menachem appeared first on Jewish Holidays.
Special Chanukah Edition 5783 – Part 2
מזמור שיר חנוכת הבית לדוד
A psalm – a song for the inauguration of the Temple – by David
This mizmor, which we have been reciting (singing) throughout the days of Chanukah, is also how nusach Ashkenaz begins P’sukei D’Zimrah of every Shacharis throughout the year. It is chapter 30 in T’hilim. Many say that we recite it again after Shacharis during Chanukah because it is a song for the dedication of the Beis HaMikdash.
There are two fundamental questions that we must address. The first question is glaring. If we look past the first pasuk, there is not one other pasuk that has anything to do with the Beis HaMikdash. How is this chapter then a song for its dedication, and how is it so connected with Chanukah that it was selected to represent the essence of Chanukah? The second question is, simply: Why was this chapter in T’hilim chosen to precede and introduce P’sukei D’Zimrah every day?
HaRav Avigdor Miller zt”l, in his Siddur Tefilas Avigdor, writes that this mizmor teaches us the foundation of all service to Hashem. Aside from the first pasuk, for the rest of this mizmor, David HaMelech expresses his recognition of and thanks for Hashem’s goodness and lovingkindness. Recognizing Hashem’s chesed – and thanking and praising Him – is our purpose in life and leads us to the fear, to the awe, and to the love of Hashem, and ultimately to d’veikus.
The mizmor ends with “Hashem Elokai l’olam odeka–Hashem, my G-d, I will thank You forever.” HaRav Miller explains that we should be constantly thanking and praising Hashem through our contemplation, speech, and actions, and b’ezras Hashem, we will then merit to continue doing so in Olam HaBa for eternity.
The Chovos HaL’vavos – Duties of the Mind (Heart) – was written around 1040 CE by a Rishon, Rabbeinu Bachya, who preceded Rashi and Rambam chronologically. Chovos HaL’vavos was studied by the likes of the author of the Shulchan Aruch (HaRav Yosef Karo) and the Vilna Gaon, and has been accepted in all parts of klal Yisrael. The sefer is divided into “gates.” The first gate is “Oneness of Hashem.” The second gate delves, in depth, into the examination of Hashem’s lovingkindness, while the third gate discusses “Avodas Hashem” – the common sense and obligatory response of one who is the recipient of an abundance of pure, selfless kindness from Hashem.
HaRav Miller, who completed Shas annually and who was a pioneer in spreading Torah to thousands through books and tapes, was once asked how he became who he was. While, in his humility, he denied that he was a “gadol,” he responded that, from the day he left Slabodka, he never missed a day of learning Chovos HaL’vavos. He brought the examination and contemplation of Hashem’s awesome creations and chesed to the forefront in vivid living color in a way that perhaps nobody before him and nobody since him has.
With that in mind, perhaps HaRav Miller’s explanation of our mizmor is an extension of the principles set forth by the Chovos HaL’vavos. The avodah performed in the Beis HaMikdash was an expression of our debt of gratitude to Hashem, which is why the gate of “Avodas Hashem” follows immediately after the gate of reflection of Hashem’s kindness. We have no other way to “give back” other than to recognize Hashem’s kindness and express our thanks through praise and avodah, service.
We can now suggest an answer to our initial two questions. P’sukei D’Zimrah is a general description of Hashem’s awesome kindness and greatness; accordingly, b’nei Ashkenaz thought it natural to start that part of our tefilah with David HaMelech’s recognition of and thanks for Hashem’s goodness and lovingkindness, giving us a proper context to our tefilah and avodas Hashem.
Chanukah was instituted l’hodos and l’hallel; as we close our Tefilas Shacharis, we repeat this message through this mizmor in order to take it into our day.
The post Weekly Tefilah Focus Chanukah Special 5783 – Part 2 appeared first on Jewish Holidays.
Delivered Thursday night, 5th candle of Chanukah 12/22/22
In the home of Steve & Alissa Grill
לע”נ זאב בן שמואל
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Shiur provided courtesy of Torah Anytime
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Delivered 27 Kislev 5783 / December 21, 2022
Rabbi Manning’s series for 2022 has been sponsored לעילוי נשמת ברנה בת בנדית וזליג בן קלמן
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…and the awesome power of Shabbos, Rosh Chodesh and Chanukah
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Delivered at the OU Israel Center, 26 Kislev 5783 (Chanukah 2) / December 20, 2022
Rabbi Breitowitz’s Tuesday Shiur is sponsored for the 2023 academic year by Rabbi Refoel and Sharon Auman in memory of their parents, Edith and Reiner Auman, z”l, יונה בן צדוק ז״ל & אסתר ע״ה בת רפאל הי״ד and their son Rabbi Shmuel Eliyahu Auman, z”l, הרב שמואל אליהו ז״ל בן הרב רפאל נ״י
The post The Concept of Hidur in Ner Chanukah appeared first on Jewish Holidays.
Delivered at the OU Israel Center, Chanukah I 5783 – December 19, 2022
Sponsored by the Hisler Family L’illuy Nishmat our beloved parents Devorah bas Avraham v;Chaya Sara whose yahrzeit was Cheshvan 16, 5783 and Avraham ben Sender v’Malka whose 20th yahrzeit is Tevet 22, 5783
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Delivered in Houston at a Melaveh Malka, Motzei Shabbos parshas Vayeshev 5783The post ענין שכם והקשרו לחנוכה appeared first on Jewish Holidays.
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The post Why Did the Gemara Leave Out Lighting the Menorah? Why Is Chanukah Left Out of Al Hamichya? And More Brisker Lomdus appeared first on Jewish Holidays.
This shiur explores the core point of struggle in our battle with Yavan. We will see how the triumph of meaning over vanity and soulfulness over superficiality is inextricably tied to bayis: the Jewish home, and to woman – the nurturer.
The post Chanukah’s Three M’s: Milk, Menorah, and Maternity appeared first on Jewish Holidays.
Special Chanukah Edition
ועל נסיך…ועל נפלאותיך
…and for Your miracles … and for Your wonders…
In Modim, we say “ועל נסיך…ועל נפלאותיך–v’al nisecha…v’al nifl’osecha.” “Al nisecha” refers to the “hidden miracles” that we do know about, while “nifl’osecha” refers to the miracles that we are not even aware of [based on one explanation in Siach Yitzchak and part of Rav Schwab on Prayer].
The Ramban writes in the end of Parshas Bo that recognizing the hidden miracles of our lives is the “y’sod kol HaTorah kulah” – the foundation of all of Torah. What are “hidden miracles”? Hidden miracles are those daily “ordinary” events in our lives that most of the world attributes either to “nature” or to their own talents and successes. We, however, know that all of “nature” is really Hashem, and all talents and successes are gifts from Hashem. In other words, all that happens to us from the day we are born to the day we die, every specific and minute detail, is all decreed by Hashem. Nature, people, events are all Hashem’s messengers. One source for this is the Gemara that teaches us (Chulin 7b): “A person does not stub his toe below unless it is first decreed upon him from Above.” Another source in the Gemara relates that if a person sticks his hand in his pocket to retrieve three coins and only pulls out two, that is yisurin, suffering, decreed by Hashem for our benefit.
The Rambam (Sh’monah P’rakim, perek 5) writes that all that a person does should be with one purpose in mind. That purpose is to “know Hashem.” The Rambam then quotes his source. The source he quotes actually teaches us what “knowing Hashem” means. His source is the first pasuk in the first paragraph of the Shema: “ואהבת את ה’ א-להיך בכל לבבך ובכל נפשך ובכל מאדך–V’ahavta eis Hashem Elokecha b’chol l’vavcha u’v’chol nafsh’cha u’v’chol m’odecha (You shall love Hashem, your G-d, with all your heart, with all your soul, and with all your resources).” The Rambam concludes that all we do with all our hearts, all our souls, and all our resources should be with one purpose in mind. That purpose is to love Hashem. The Rambam is telling us that “knowing Hashem” means to come to love Hashem. We find other sources in the Rishonim that also translate “knowing” as chibah (love), kirvah (closeness), and d’veikus (cleaving/attaching).
The essence of Chanukah is, as Chazal tell us, in the Al HaNisim tefilah that we recite in the Shemoneh Esrei and the Birkas HaMazon, as well as in the HaNeiros Halalu that we recite immediately after lighting. Chanukah is all about “l’hodos u’l’hallel.” Based on a piece from HaRav Yitzchak Hutner, Rav Cohen explains that the word “hodaah” has two meanings, but they connect with each other. The first meaning is to admit. The second is to thank. While the world says “thank you,” sometimes sincerely and often perfunctorily, we say “hakaras ha’tov.” We place the emphasis on first recognizing and appreciating the good performed on our behalf; only after that we offer an expression of thanks. L’hodos u’l’hallel means we recognize and appreciate Hashem’s open and hidden miracles, and we thank and praise Him for them. The real first step is to admit and recognize that whatever happens to us is totally from Hashem for our benefit, through His messengers. Then we thank and praise Him with feelings of appreciation, and feeling His love, behind all He does for us. That finally culminates with increasing our “knowledge” of Hashem, which means, our love for Him.
This is why the Ramban said that the hidden miracles or signs in our lives are the foundation of all of Torah. Searching for Hashem’s Hand in our daily ordinary lives leads us to the ultimate purpose of life as expressed by the Rambam.
Baruch Hashem, we hear and read about many fascinating hashgachah pratis stories that happened to others. That is beautiful and gives us a shot in the arm. However, working on noticing Hashem’s hashgachah in our own personal lives can be so much more powerful.
When we are looking for a parking spot and we find that one spot on the block, or someone right in front of us pulls out, that is a kiss from Hashem that can lead us to thanking Him, feeling His presence continuously, and increasing our knowledge and love for Him. We all have many such opportunities daily in our own lives. We just need to open our minds, hearts, and eyes to Hashem’s constant lovingkindness.
The truth is, just being alive, breathing, having functional body parts, and so on, should also be recognized and appreciated greatly. A parking spot, even when there are many spots, should also be appreciated. But it is much more difficult for us to generate feelings of appreciation and love from these constant kindnesses that most other people enjoy, as well. Let us therefore at least look out for the daily instances where we feel Hashem’s Hand to a greater extent, though it still would not qualify for a published hashgachah pratis story. Use these daily precious opportunities to get to “know” Hashem more, to feel His love more, to love Him more, and to express our appreciation and love for Him. May all have a lichtige, enlightening Chanukah where we learn to shine the light on Hashem’s constant kindness and love in our own daily lives, causing the flame of our neshamah to rise higher and higher, b’ezras Hashem.
The post Weekly Tefilah Focus Chanukah Special 5783 appeared first on Jewish Holidays.
נגלה ונסתר בחנוכה – שיעור של הגרי”ד סולובייצ’יק זצ”ל
A powerful drasha in which the the Rav deflates the conventional wisdom about the holiday.
IN YIDDISH WITH BOTH HEBREW AND ENGLISH SUBTITLES
0:00 – 2:57: The revealed and the hidden worlds
2:57 – 7:04: The conventional understanding of Chanukah
7:06 – 11:14: Why the conventional understanding is wrong
11:17- 14:50: Destruction vs. defilement of the Temple
14:54 – 23:10: R. Hanina Ben Teradion’s Sefer Torah – Parchment burns and letters fly
23:10 – 29:53: Contrasting the Romans with the Hellenizers
29:53 – 33:20: The hidden but real theme of Chanukah
With great appreciation to Yehudah DovBer Zirkind for help with the translation from Yiddish.
The drasha is summarized in “Days of Deliverance” (KTAV 2007), pps. 143-147
שיעור של הגרי”ד סולובייצ’יק זצ”ל משנת 1952 שפת השיעור ביידיש. כתוביות בעברית ובאנגלית כדי לבחור שפה, תלחצו על ההגדרות (גלגל השיניים בתחתית החלון)
הכתוביות בעברית מאת הרב דב גרין
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Shiur provided courtesy ofNaaleh.com
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Delivered at the OU Israel Center 19 Kislev 5783 / December 13, 2022
Rabbi Breitowitz’s Tuesday Shiur is sponsored for the 2023 academic year by Rabbi Refoel and Sharon Auman in memory of their parents, Edith and Reiner Auman, z”l, יונה בן צדוק ז״ל & אסתר ע״ה בת רפאל הי״ד and their son Rabbi Shmuel Eliyahu Auman, z”l, הרב שמואל אליהו ז״ל בן הרב רפאל נ״י
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Shiur provided courtesy of Torah Anytime
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Delivered in the Cincinnati Community Kollel Sunday 12/11/22The post אף הן היו באותו הנס: An Analysis of the Nature of Women’s Obligation in the Four Cups, Megillah and Chanukah Candles appeared first on Jewish Holidays.
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Although this time of year corresponds with the frigid winter, it is not a period of morbidity and despair, rather of hope and positivity. This is borne out by a deeper study of the mazal (zodiac sign) of Kislev: keshes (a rainbow). The hues of the rainbow’s light, coupled with the neiros Chanukah, iconize the […]
The post Kislev: Finding Life Amidst the Dead of Winter appeared first on Jewish Holidays.
Delivered 14 Marcheshvan 5783 / November 8, 2022
The post The Anomalous Haftarah of Shemini Atzeret: A Case-Study in Halachic Evolution appeared first on Jewish Holidays.
The post 3 Cheshvan: The Yahrtzeit of Maran Rav Ovadiah Yosef – The Matzeiva of Maran Teaches the Halachot of How to Write a Matzeiva appeared first on Jewish Holidays.
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The post The Month of Destiny: An Earthshattering Original Reason It’s Called Marcheshvan appeared first on Jewish Holidays.
Download PDF Shabbat Chol Hamoed Sukkot: Ezekiel 38:18-39:16 This dramatic Haftarah describes the final, apocalyptic stages of God’s redemption of His people at the End of Days. This is similar to the Haftarah for the First Day of Sukkot, Zechariah’s apocalyptic prophecy of the End of Days. In the verses before the Haftarah’s opening, Ezekiel […]
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The post 25 Tishrei: The Ethical Will and Last Teaching of the Chasam Sofer on His Yahrtzeit appeared first on Jewish Holidays.
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The Electrifying Insight of the Kohein Gadol of Alexander Shiur provided courtesy of Torah Anytime
The post Why Do We Advance Birchas Kohanim on Simchas Torah? appeared first on Jewish Holidays.
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The twins are back, with a story for Sukkot.
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Shiur provided courtesy of Torah Anytime
The post The Vilna Gaon Reveals the Power of the Four Days Between Yom Kippur and Sukkot appeared first on Jewish Holidays.
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The post The Flame of Ahavas Hashem That Burned in the Soul of Chasam Sofer Between Yom Kippur and Sukkot appeared first on Jewish Holidays.
From OU Israel’s Torah Yerushalayim Dedicated in loving memory of David & Norma Fund Z”L by their children. Produced by DanielPro.com Video Production by MediaPro Aseret Yemei Teshuvah 2022 Ramada Hotel Jerusalem
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From OU Israel’s Torah Yerushalayim Dedicated in loving memory of David & Norma Fund Z”L by their children. Produced by DanielPro.com Video Production by MediaPro Aseret Yemei Teshuvah 2022 Ramada Hotel Jerusalem
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From OU Israel’s Torah Yerushalayim Dedicated in loving memory of David & Norma Fund Z”L by their children. Produced by DanielPro.com Video Production by MediaPro Aseret Yemei Teshuvah 2022 Ramada Hotel Jerusalem
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From OU Israel’s Torah Yerushalayim Dedicated in loving memory of David & Norma Fund Z”L by their children. Produced by DanielPro.com Video Production by MediaPro Aseret Yemei Teshuvah 2022 Ramada Hotel Jerusalem
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From OU Israel’s Torah Yerushalayim Dedicated in loving memory of David & Norma Fund Z”L by their children. Produced by DanielPro.com Video Production by MediaPro Aseret Yemei Teshuvah 2022 Ramada Hotel Jerusalem
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From OU Israel’s Torah Yerushalayim Dedicated in loving memory of David & Norma Fund Z”L by their children. Produced by DanielPro.com Video Production by MediaPro Aseret Yemei Teshuvah 2022 Ramada Hotel Jerusalem
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A halachic (“lomdishe”) analysis. Summarized in “Before Hashem You Shall Be Purified: Rabbi Joseph B. Soloveitchik on the Days of Awe” (Ohr Publishing, 2022), pp. 63-69. With English and Hebrew Subtitles עם כתוביות בעברית ובאנגלית
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Download PDF In Tisha B’Av’s Torah reading, Moses prophesies that God will eventually annihilate and exile His people for defecting to idolatry after their conquest of the Land. In the Haftarah, Jeremiah describes the coming brutal fulfillment of that prophecy. In God’s voice and with his own blistering words, Jeremiah lambasts Judah for its idolatry, […]
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We can handle pain. But contradictions torture us.
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Sponsored in memory of Ita bat Chaim Leib Osdoby ע”ה Delivered Leil 4 Av 5782 (July 31, 2022)
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Delivered 3 Av 5782 – July 31, 2022 The L’Ayla Rosh Chodesh Program is sponsored by the Brachfeld Family in Memory of Mrs. Linda Pruwer Brachfeld, מרת חיה סאשא בת ר’ יוסף הלל
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This shiur is sponsored lilui nishmat Rav Avraham Arieh ben R’ Yaakov HaKohen Z”L Dr. Abraham Stern Delivered 27 Tammuz 5782 (July 26, 2022)
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Delivered Leil 21 Tammuz 5782 (July 19, 2022) Sponsored by Caryn and Akiva Andrews for the merit of a complete refuah shleimah for Caryn’s brother Hershel Michael ben Marsha
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Sponsored by Caryn and Akiva Andrews for the merit of a complete refuah shleimah for Caryn’s brother Hershel Michael ben Marsha
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Delivered 21 Tammuz 5782 / July 20, 2022
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Download PDF From this Shabbat until Shabbat Shuva, the weekly Haftarot relate to the Jewish calendar instead of the weekly Parashah. The first three of these Haftarot are the Three of Affliction (Aramaic: תלת דפורענותא), describing the destruction of Judah, Jerusalem, and the First Temple in 587 BCE. They are recited on consecutive Shabbatot of […]
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Delivered 14 Tammuz 5782 / July 13, 2022 The OU dedicates this shiur in loving memory of Mrs. Charlotte Brachfeld, מרת שיינדל לאה בת ר’ שמעון ע”ה, on the occasion of her first yahrtzeit.
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Delivered 14 Tammuz 5782 / July 13, 2022 The OU dedicates this shiur in loving memory of Mrs. Charlotte Brachfeld, מרת שיינדל לאה בת ר’ שמעון ע”ה, on the occasion of her first yahrtzeit.
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The Astounding Insight of the Kedushas Levi and an Original Thought To receive source sheets for any of Rabbi Glatstein’s shiurim, please email rabbiglatsteinsourcesheets@gmail.com Shiur provided courtesy of Torah Anytime
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To receive source sheets for any of Rabbi Glatstein’s shiurim, please email rabbiglatsteinsourcesheets@gmail.com Shiur provided courtesy of Torah Anytime
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To receive source sheets for any of Rabbi Glatstein’s shiurim, please email rabbiglatsteinsourcesheets@gmail.com Shiur provided courtesy of Torah Anytime
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The post Tormented Souls and the Respite of the Levirate Marriage – The Stirring Revelation of the Malbim appeared first on Jewish Holidays.
Does prayer work?
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Rav Orlofsky recently gave a shiur and presented a wonderful chiddush. He probed the question of why we eat dairy on Shavuot. His experiential answer is quite extraordinary. He explains that on this yom tov we become transformed through the Torah so that we have the ability to infuse kedusha into everything. Dairy foods on […]
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Download PDF God’s revelations in the Haftarot of Shavuot and the Torah reading for its first day (Exodus 19-20) terrified those who experienced them. They share elements such as God’s voice and light, yet also differ markedly. In the Torah reading, God descends a remote desert mountain to strike a covenant with His entire people […]
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The Astounding Approach of Rav Aharon Kotler To receive source sheets for any of Rabbi Glatstein’s shiurim, please email rabbiglatsteinsourcesheets@gmail.com Shiur provided courtesy of Torah Anytime
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Humanism, culture, and character development. All of these are valuable, even indispensable, but only as means to Matan Torah. First one must be a mensch, but menshlachkeit within itself rings hollow. Only Torah- our connection the Divine- can infuses meaning to our existence.
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Orthodox Union Executive Vice President Rabbi Moshe Hauer Reflects on Yom Yerushalyim, which will be celebrated this Sunday, May 29:
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To receive source sheets for any of Rabbi Glatstein’s shiurim, please email rabbiglatsteinsourcesheets@gmail.com Shiur provided courtesy of Torah Anytime
The post Which Mesechta Should You Learn During The Days of Sefira? Four Incredible Approaches appeared first on Jewish Holidays.
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The post Why Does Sefira Begin on the Second Day of Pesach? Rav Dovid Cohen’s Jewel From the Targum appeared first on Jewish Holidays.
Jews experience time very deeply. Different stages of our calendar are suited for different religious experiences. During the forty days leading up to Yom Kippur, Hashem is available for human penitence, as He extends mercy to errant children. The month of Av witnessed horrible tragedies during the mikdash era. Sensing that that this overlap of […]
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We count the Omer and mark the days from our redemption from slavery to receiving the Torah. We are told to count down the days but what does our counting accomplish? It neither quickens the days nor lengthens them. Time is unaffected by us. It moves on, second by second, tick by tick, regardless of […]
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The Electrifying Teaching of Rav Moshe Shapiro To receive source sheets for any of Rabbi Glatstein’s shiurim, please email rabbiglatsteinsourcesheets@gmail.com Shiur provided courtesy of Torah Anytime
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What is the significance of counting the weeks in addition to the days between Passover and Shavuot?
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Sponsored by Ayalah Haas and family in memory of Dov ben Shmuel haKohen zt”l whose yahrtzeit is 19 Nissan
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The Great Revelation of the Klausenberger Rebbe
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Uncovered by the Klausenberger Rebbe
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We human beings crave the moral clarity of good vs. evil, nice vs. naughty, and friend vs. foe. However, most of life is too complicated to be defined by neat characterizations and cubby-holing. How do we reconcile our need for certitude with the shades of gray which color our realty? This conundrum goes to the heart of the Yom Tov of Purim.
The post עד דלא ידע בין ארור המן לברוך מרדכי: Are We Supposed to Muddle the Differences Between Good and Evil? appeared first on Jewish Holidays.
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The post Purim: Machshava, Lomdus, and History appeared first on Jewish Holidays.
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The post Tu B’Shevat – Eating Fruits and Rectifying the Sin of Adam HaRishon appeared first on Jewish Holidays.
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The post The Klausenberger Rebbe’s Astounding Pilpul Why We Eat Fruits on Tu B’Shevat appeared first on Jewish Holidays.
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The post Tu B’Shevat: The Satmar Rebbe’s Remarkable Observation of the Apparent Contradiction in the Magen Avraham appeared first on Jewish Holidays.
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