Special Features Shabbat Chazon and TISH'A B'AV REVIEW Please consider the following review as an educational tool; actual halachic questions should be put to your LOR. This is especially true of cases that are in any way out of the ordinary. The Shabbat before 9Av is known as SHABBAT CHAZON, the name derived from the Haftara which is read. This Friday, July 16th, is Erev Shabbat Chazon. Cleaning the house and other preparations for Shabbat are as usual. Although we do not eat meat during the Nine Days, it is permitted to taste (without swallowing) food being cooked for Shabbat to determine its flavor-needs. Many authorities permit bathing and dressing for Shabbat as one would usually do for Shabbat. (This is the standard practice in Israel.) Others impose some restrictions, such as washing with cooler (less pleasant) water, and not bathing the entire body. Fingernail cutting is permitted in honor of Shabbat. (Keep this in mind in light of the fact that one should NOT cut his nails during the week in which Tish'a b'Av falls.) One may wear fresh garments for Shabbat, but not new garments. Many shuls sing L'cha Dodi to the tune of "Eli Tzion" from Tish'a b'Av morning. Some authorities frown upon this custom as it is a sign of mourning on Shabbat. Nonetheless, it is a widespread practice. If one usually sings z'mirot at his Shabbat table, he does so this Shabbat as well - but not more than usual. Some suggest reducing the amount of singing - unless doing so would be an obvious sign of mourning, which is inappropriate for Shabbat. Many shuls read the pasuk beginning with the word "Eicha" (D'varim 1:12) to the tune of Eicha. Some object to this custom, too, but it is done. The Haftara for Shabbat Chazon is mostly read with the Eicha melody. And, once again, some raise an objection to this minhag as well. The rabbi of the shul or a prominent member is usually given Maftir. Shabbat meals are as usual, including meat and wine. The custom of not eating meat or drinking wine during the Nine Days does not apply to Shabbat - another example of "no public display of mourning on Shabbat". One may have meat and wine at all meals on Shabbat, even if this is more than he would usually do. In other words,it is permitted to have meat at Seuda Sh'lishit, even if you wouldn't do so otherwise. Those who take Shabbat early, and would therefore be having (or at least beginning) their first Shabbat meal when it is still daytime, may, nonetheless, drink wine and eat meat. If one extends his third Shabbat meal into the night - some say that one should not eat meat after dark; others permit it. Havdala: Some say that since Havdala of Shabbat Chazon is said after Shabbat is over, then one should not drink wine, since it is forbidden to drink wine during the Nine Days (except for Shabbat). One would then choose a beverage for Havdala that is known as CHAMAR MEDINA, a drink of some importance in our society. Check with yourLOR for the approved drinks list. The other opinion holds that THE proper beverage for Havdala is WINE - accept no substitute (except in cases of "great need", like there is no wine or you are allergic to it). If there is a child present at Havdala who is old enough to understand the concept of BRACHOT but too young to understand MOURNING THE CHURBAN, thenhe/she should drink the wine of Havdala. (Too young and no real understanding of brachot does not absolve the Havdala maker from drinking. Old enough to mourn the loss of the Mikdash, then he/she also shouldn'r be drinking wine during the Nine Days.) If not, the one saying Havdala should drink the wine. Some say that heshould not finish the whole cup, but suffice with a ROV R'VI'IT. Others say to drink the whole cup so that the after-bracha can be said without doubt. "The week in which Tish'a b'Av falls" has stricter mourning practices than the first part of the Nine Days. (This is especially manifest among S'faradim.) One should not cut fingernails (except for ritual immersion). Even those who for some reason or another, shave during the Three Weeks and even during the Nine Days, should not shave during SHAVUA SHE'CHAL BO (as it is called). Off the record, those who perhaps are a bit too lenient with some of the practices of the Nine Days, should give serious thought to at least being stricter during the week in which Tish'a b'Av falls. EREV TISH'A B'AV Wednesday, July 21st, after halachic noon, i.e. after 12:45pm. Some authorities forbid regular Torah learning in the afternoon of Erev 9Av, permitting only those topics which are permitted on Tish'a b'Av itself. There is a strict opinion that one should not eat regular meals after noon - only the SEUDA HAMAFSEKET. In practical terms, this opinion is too difficult to follow, and is not followed. The usual practice is to eat a regular meal in the late afternoon, often followed by Mincha, and then to have the special pre-fast "meal",shortly before the onset of the fast. The SEUDA HAMAFSEKET traditionally consists of bread (or pita) and a hard boiled egg, and water. Some dip the egg and/or bread in ash. Officially, there are many rules concerning what may and may not be eaten at this pre-fast meal. Since most people will have recently eaten a "regular" supper, it is standard to have theSEUDA HAMAFSEKET with just bread, egg, and water. This is a mourner's meal, appropriate for pre-9Av. This meal should be eaten alone, to avoid "benching mezuman". Some sit on the floor or low seat for this meal. The meal is eaten and the Birkat HaMazon is said with a heavy heart. As is true throughout Tish'a b'Av, it isextremely important that one's thought be on the mournful nature and seriousness of the day. Think about this - Tish'a b'Av always falls on the same day of the week as did the previous Pesach. An egg plays a role in both days. The prohibitions of Tish'a b'Av should begin a few minutes before sunset. For Jerusalem this year, we should stop eating, etc. by 7:40pm at the latest. Maariv is recited in a low, mournful tone. Then Megilat Eicha is read while people sit on the ground or on low stools. It is customary to reduce the lighting in shul and remove the curtain of the Ark and the covers of the Amud and Shulchan. (When Eicha is read from parchment, as it is in many shuls in Jerusalem, a bracha is recited.) Following Eicha some kinot (poemsof lament) are chanted. The laws of Tish'a b'Av reflect 3 factors: The prohibitions of Yom Kippur-like fasts (viz. no eating or drinking, no washing except for fingertips for ritual washing and the washing of actual dirtied areas of the body, no cosmetics or lotions except unscented deodorant and medications, no wearing of leather shoes, including shoes or sneakers with tops or soles ofleather, no marital relations); practices related to mourning (no Torah-learning except sad themes such as Eicha and Job, parts of other books of Tanach, the laws of Tish'a b'Av, the laws of mourning, etc., no greeting one another, sitting on the ground); and a reduction of luxuries and comfort (such as making sleeping conditions less comfortable). In the morning, one should wash only the fingers. Shacharit: Talit & T'filin are not worn. No Birkat Kohanim. Davening is regular but subdued. On the other hand, it is surprising that we don't say Avinu Malkeinu, Tachanun, Lamnatzei'ach, or Slichot, any or all of which we might expect on a fast day. Tish'a b'Av, however, is referred to as a "Moed" and will IY"H be a festivalwhen the Beit HaMikdash is rebuilt. As a sign of our complete confidence in this promise of the Messianic times, we treat Tish'a b'Av now as a festival in these token ways. Special Torah reading and Haftara are followed by many Kinot which should ideally continue until noontime. Some have the custom of rereading Eicha in the morning. Thinking about the destruction of the Temples (and other tragedies associated with 9 Av) is essential. One should refrain from such activities that would cause the mind to wander from the day's thoughts. Although most restrictions continue throughout the entire day, a few items are relaxed at mincha-time. The Parochet is returned to the Ark, lighting in shul is restored to normal, talit and t'filin are worn, Kohanim bless the People, and sitting on regular chairs is permitted. This, in essence, transforms Tish'a b'Av intoa "regular" fast day and psychologically allows us to reflect on the consolation of the prophecies of the Geula and the Building of the Third Beit HaMikdash. Torah and Haftara readings for Mincha are like other fast-days. The paragraphs "Nacheim" and "Aneinu" are recited in the mincha Amida. Omitting either of these additions does not require repeating the Amida. One should be careful not to forget them in the first place. The fast ends approx. 8:15pm. Maariv is regular. One should wash his hands (ritually, since it had not been "properly" done in the morning). Some purposely put on regular shoes and say the omitted bracha from the morning brachot. Some say Kiddush L'vana right after Tish'a b'Av (preferably after breaking the fast). Others will have said K.L. during the previous week (this according to Minhag Yerushalayim). Others will wait for Motza'ei Shabbat Nachamu. The 10th of Av is the day that most of the Beit HaMikdash was destroyed. But since the Beit HaMikdash started burning on the ninth of Av, and because of other events associated with the 9th, Chazal fixed the fast day for the 9th. Since the 10th is part of the commemoration of the Churban, the restrictions of the Nine Dayscontinue after the fast. The custom is to observe into the 10th of Av. The custom is to keep the restrictions until halachic noon of the 10th of Av. This applies to not eating meat and drinking wine and music. Marital relations are forbidden on the eve of the 10th of Av, unless it is the night that the women is going to Mikve. There are other circumstances that would permit relations - this should be check out with a Rav. This year, with the 10th of Av being Erev Shabbat, haircutting, shaving, bathing, and laundry are all permitted from Friday morning (not on Thursday night). Other poskim disagree and say that those activities that are Shabbat-preparatory in nature are permitted right after Tish'a b'Av. Pleasurable swimming, however, asopposed to bathing, is allowed only after CHATZOT on Friday. Something to think about... There are several events in Jewish history that are associated with Tish'a b'Av that are not mentioned in the Mishna in Tanit. This does not mean that these events are irrelevant to Tish'a b'Av. On the contrary, they are very much a part of Tish'a b'Av and our thoughts on that day. If major expulsions of Jews from different counrties began on Tish'a b'Av, or were decreed on Tish'a b'Av, or are in some way linked to Tish'a b'Av, then we must view them in an appropriate perspective. Simply put, the troubles we have suffered in the many centuries of exile are directly related to the exile itself andthe causes of it. Pogroms, Crusades, the Holocaust, all spanned the calendar from one end to the other. Yet we still put these events in the Tish'a b'Av context. Visiting Yad VaShem (if it's open) or reading Holocaust literature is certainly within the Tish'a b'Av range. These thoughts should be kept in mind by parents who are interested in suggesting meaningful activities and reading for their children during the Nine Days and on Tish'a b'Av. Sometimes a child might not be able to relate to events that occurred thousands of years ago, but might be "into" Holocaust study, for instance.The Holocaust was a Churban too. And as I said before, all of Jewish History has been greatly influenced and shaped by events that occurred way back. [The Devarim Homepage]
|
