Special Features MISHENICHNAS AV M'M'ATIN B'SIMCHA Not the pleasant Adar counterpart of this statement in the Mishna, but a concept that we need to work with and work out, nonetheless. THE NINE DAYS With Rosh Chodesh Av, the more intense period of mourning for the destruction of the Beit HaMikdash, known as The Nine Days, begins. "As Av enters, we diminish our joy". This statement of the mishna is manifest in many laws & customs observed during the first nine days of the month of Av (Actually it is for nine and a half to ten days). There is a dispute among authorities as to whether this means that one ceases all joy during this period, or whether one is only required to diminish joy. One way or the other, some of the manifestations of this concept are the reduction of business, the prohibition of pleasurable building, and other similar things. One should not play musical instruments during the Nine Days. Some say that applies to singing as well. On the other hand, there are appropriate songs to sing during the Nine Days, but only by mouth, without accompani ment - even if the song is sad. Halachically, tiyulim are forbidden only on Erev Tish'a b'Av and Tish'a b'Av itself. However, one should refrain from pleasurable tiyulim from Rosh Chodesh. Trips abroad should specifically be avoided. Trips to Israel, on the other hand, are allowed because of the mitzva aspect involved. Concerning the conduct of business, it is generally agreed that in today's economy, the factors of financial loss - rent, salaries, utilities, etc. - would permit business as usual during the Nine Days. Depending upon the type of business and the possible effects of "closing shop" for more than a week, the applications of the halacha may vary. A Rav should be consulted. Giving of gifts should be avoided, if possible, during the Nine Days. If unavoidable, the gift should preferably not be used until after Tish'a b'Av. One should not buy new clothes during the Nine Days, even if She'he'che'yanu is not involved, and even if one will not wear the clothes until after Tish'a b'Av. Simple sneakers for Tish'a b'Av is an exception to this rule. Simple sneakers. Purchases necessary for one's livelihood are permitted; if a She'he'che yanu is involved, it should be postponed until after Tish'a b'Av. "Purchases of Mitzva" are allowed, but a Rav should be consulted. Another interesting exception to the ban on purchases is the case of bargains and availability. One may buy things - even "items of joy" - during the Nine Days, if they will be difficult to find after Tish'a b'Av, or even it they will just be more expensive then. The mourning during the Nine Days is not intended to cost us money; it is meant to diminish our joy. Opinions differ concerning the extent to which some of the following rules apply. Furthermore, for Ashkenazim, some of the restrictions have already begun on 17 Tammuz. Exceptions to any of the following rules should be made only in consultation with one's Rav. Hair cutting and shaving are prohibited. Even those who shave during the Three Weeks should avoid shaving during the Nine Days. One may cut fingernails during the Nine Days, but not in the week in which Tish'a b'Av falls. Weddings and other festive gatherings are prohibited. One should not play or listen to music. Pleasurable bathing is prohibited. Many apply this prohibition to regular bathing as well. One who showers during the Nine Days for hygienic purposes, should use cooler water than usual, bathe less frequently, take less time, and avoid washing the whole body at one time. Most authorities permit bathing as usual on Erev Shabbat Chazon. Others apply restrictions. Meat and wine are prohibited during the Nine Days, except on Shabbat. Meat and wine are associated both with joy AND with Temple service. Both reasons combine to explain this prohibition. Even though havdala is officially after Shabbat, one is permitted to drink wine. It is preferable to give the wine to a child who is old enough to understand brachot but not yet old enough to understand the concept of "mourning for Jerusalem". Alternately, some authorities recommend the use of a substitute beverage for havdala such as fruit juice, beer, etc. Other authorities insist on wine as usual. (This applies to Motza'ei Shabbat Chazon.) It is the practice not to wear freshly laundered clothing during the Nine Days. Undergarments, for health reasons, are generally not included in this ruling. One can "prepare" several changes of clothing before Rosh Chodesh by wearing them briefly. One may dress for Shabbat without the above restriction. Speaking of She'he'che'yanu... There is an interesting dispute concerning this joyful bracha during the Three Weeks. The Shulchan Aruch and the ARI z"l prohibit the saying of the bracha. What follows is a ban on new fruit and other purchases which require the bracha. The Vilna Gaon allows the bracha throughout the 3 Weeks (including the Nine Days), even during the week. The Mishna B'rura allows the bracha on Shabbat, but not during the week. The Aruch HaShulchan allows it during the week as well, but only until Rosh Chodesh Av. In other words, only on Shabbat during the Nine Days. If withholding a new fruit because of the bracha issue will cause a reduction of Oneg Shabbat, then even the Shulchan Aruch would permit She'he'che'yanu during the Three Weeks. Take a step back for a moment and think about this dispute. It is not just picayune details that are involved. It is concepts. It would be easy to say a quick yes or no to a bracha for new fruit during the 3 Weeks or 9 Days. But if you slow down and see what's involved, you realize that our Sages did not want to lightly dismiss either the mournful practices of the Three Weeks or the joyful aspects of time and our show of appreciation to G-d for the many blessings He gives us. Which ever way the dispute turns, the important thing is that we do not do things without thinking. Chaza"l didn't just argue about things; they want to sharpen our understanding and appreciation of the issues. Another idea that emerges, is the fact of Jewish Life that we have mixed emotions and moods. A joyous bracha during a mournful period is not a contradiction; it is a definition of being a Jew. The purchase of S'farim should be avoided during the Nine Days, if joy in their purchase produces joy. This has not been an exhaustive list of the rules for the Nine Days nor have all variant opinions been expressed. It is best to consult one's LOR for more complete details. Most importantly, we must ponder the causes of the destruction of Jerusalem and the Beit HaMikdash and work towards "repairing the damage" caused by past (and present) generations so that we may be privileged to rejoice in the Geula, speedily in our time. The laws and customs of mourning the Churban are not meant to overburden us nor are they petty. They are meant to keep our thoughts and feelings focused on the Churban and its causes, and the resolutions towards improvement that should follow those thoughts and emotions. Use them well. ROSH CHODESH Do we say Hallel on Rosh Chodesh Av? Yes, we do. But the question is not a silly one. The festive flavor usually associated with Rosh Chodesh is hardly in evidence. The mishna says: "As Av enters, we diminish joy". Rosh Chodesh Av is the beginning of the stricter mourning period for the destruction of the Beit HaMikdash - First and Second. The restrictions of the Nine Days generally apply to Rosh Chodesh Av. (This is the Ashkenazi practice. S'faradim begin the restrictions on the second of the month.) It is one of two months on whose Rosh Chodesh fasting is not forbidden. Rosh Chodesh Av is the Yahrzeit of Aharon HaKohen. It is the only Yahrzeit mentioned in the Torah. It is recorded, not in Parshat Chukat where we read of Aharon's passing, but here in Mas'ei - which we read on the Shabbat closest to Rosh Chodesh Av. OTOH, Rosh Chodesh is Rosh Chodesh. It is a joyous and hopeful commemoration of the Beit HaMikdash, not only its destruction. Notwithstanding the mournful nature of the first third of Av, we must keep in mind that after the 10th of the month, the consolation and promise for a brighter future takes over. Rosh Chodesh Av conjures up a mixture of conflicting moods. That's okay. Is it contradictory to say Hallel on the day that ushers in a sad period? No. Being Jewish often means being able to see the bright side of sad times, and not forget the sad note at happy times. May we soon merit the coming of Moshiach and the rebuilding of the Beit HaMikdash - and everything that goes with it - and may our joy then become untarnished and complete. Let us each put into action the qualities of Aharon HaKohen - love peace and pursue it, love people and bring them closer to Torah - so that the times we yearn for will become a reality, speedily in our time, Amen. From the Desk of the Director Dear TT reader, In this day and age, we tend to appraise ourselves and others by what we do, rather than what we are. We are apt to assess peoples' worth by their material means, rather than by their righteous deeds. In Parshat Matot, we are told that the children of Reuven and of Gad had "a multitude of cattle." No one really knows how these tribes acquired such wealth. Perhaps, in reality, they had no more than any other tribe. What they did have, however, was a high opinion of themselves. And their perceived wealth colored their vision. The Torah relates how their eyes turned to the plentiful grazing grounds on the other side of the Jordan. Moshe was not fooled when he declared: "Why do you dishearten the people… to augment the fierce anger of the Lord towards Israel?" The initial response was, "We shall build sheepfolds for our cattle and [then] cities for our little ones." Only later did the two tribes reverse their values and also consent to "pass armed before the Lord," in order to gain possession of the Gilead. One is thus reminded of the words of the great medieval scholar Eleazar of Worms who lived a martyr's life: "If the means of your support are scanty, remember to be thankful for the mere privilege to breathe. But if worldly wealth be lent to you, exalt not yourself above your brother…" Sincerely yours, Menachem Persoff, director, Israel Center NCSY b'YISRA'EL NEWS July 19th - Quiet surrounds the campus of Neve Channa. No dribbling on the basketball courts, the hallways are still of singing and laughing, the lawns are empty of discussion groups, the buses stand parked. Camp Dror, NCSY ended its 3rd summer session the day before, and already we miss camp. We went rappelling, swimming, biking, hiking, wading, climbing and exploring. We played, we sang, we laughed, we learned, we danced, and laughed some more. We made new friends and hung out with old friends. And we had a great time. We took one very special day out to lend a hand to the less fortunate. We packed food for the needy, worked with the elderly, fixed handicapped equipment, and rallied for the MIA's. And then, we appreciated camp just a little more. Special mention to Daniel, camp director, for a really special, fun-filled and uplifting 2 weeks. Thank you also to Rafi, Yisroel, Liat, Dalia, and all our fabulous madrichim and madrichot. Only 344 more days until next season! NCSY b'Yisrael at the Israel Center • POB 37015 • 10 Straus St. • Jerusalem 91370 • tel. (02) 500-3333 ext. 242 • fax: (02) 500-1655 • ncsy_isr@netvision.net.il From Hasidic Wisdom by Simcha Raz (Elkins/Elkins) Songs and hymns are the work of lyricists and poets. But only after they have been drenched with Jewish tears, do they become prayers and petitions. - Rabbi Levi Yitzchak of Berditchev [The Matot-Mas'ei
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