This is NOT a thorough review of the topic of NETILAT YADAYIM. It will not present variant opinions, nor will it present the minimum required to fulfill the halachic obligations. It almost didn’t even say that NETILAT YADAYIM is a Rabbinic Mitzva, inspired by various p’sukim and Torah concepts. What this is, is the fulfillment of a request of a valued Israel
Center participant and Torah Tidbits reader to clarify the (one of the)
procedure for washing one’s hands in the morning upon arising, and before making
HaMotzi. Upon rising in the morning, hold the cup in the right hand and fill it. Transfer the cup to the left hand so that the right hand receives the first amount of water. Pour some water on the right hand. Then return the cup to the right hand, fill it (if necessary) and pour water on the left hand. Repeat this twice more, so that each hand has had water poured on it three times. R-L-R-L-R-L. Before the first pour on each hand, the hand should be dry. When pouring water on one’s hand, it is good to keep the fingers loose and to rotate the hand slightly so that the water reaches the entire surface of the hand, from wrist to fingertips. When washing for HaMotzi, water is poured twice on the right
hand and then twice on the left. That means that each hand is washed twice,
rather than three times, and that you do not alternate. It is R-R-L-L. The other
details mentioned above apply to this washing too. One should say the bracha
while drying the hands, and the bracha should properly finish BEFORE the hands
are completely dry. In other words, wipe your hands slowly so the bracha can be
said before completion of the mitzva. Please consider the following review as an educational tool; actual halachic questions should be put to your LOR (local Orthodox rabbi). This is especially true of cases that are in any way out of the ordinary. The Shabbat before Tish'a b'Av is known as SHABBAT CHAZON. The
name derives from the Haftara which is read, the first chapter of Yeshayahu. Many authorities permit bathing and dressing for Shabbat as one
would usually do for any other Shabbat. (This is the standard practice in
Israel.) One may cut his/her fingernails even during the Nine Days, but not during the week in which Tish'a b'Av falls. One may wear fresh garments for Shabbat, but not new garments. Some say that they should be put on only right before Shabbat. 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 a sign of mourning on Shabbat. Nonetheless, it is a wide-spread practice. It is permitted to drink wine and eat meat once a person has taken Shabbat upon himself, even if it is before sunset. 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 the common practice. [In other words, don’t be surprised if your shul does or does not do what is described here as a “wide-spread” practice.] 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 never do so otherwise. If one is eating meat at the Third Meal, and the meal extends into the night, he still may continue to eat meat. Some disagree with this ruling and hold that one should stop eating meal at nightfall, even if one hasn't ended his Shabbat. [Be aware of the fact that the actual halachic prohibition of eating meat and drinking wine applies to the SEUDA HAMAFSEKET, the pre-Tish’a b’Av meal. The extension of this ban to the Nine Days is essentially based on custom. The custom of one’s community must be followed, but knowing that the issue is not DIN throughout helps explain the different practices of different EIDOT. It will serve us well to think of meat & wine on Shabbat Chazon, not only in the negative (no public display of mourning, therefore...), but also in a positive way. Shabbat is called "a sample of the World to Come". Shabbat Chazon allows us a glimpse into the (hopefully near) future when the prophecy of Zacharia will come to be and Tish'a b'Av and its three satellite fasts will become joyous days. We might look at Shabbat as a down payment from G-d, so to speak, on His promise for the future. 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't be drinking wine during the Nine Days.) If not, the one saying Havdala should drink the wine. Some say that he should 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 rules than the first part of the 9 Days. Those who shave during the Three Weeks and even after Rosh Chodesh Av, should at least not shave during SHAVU'A SHECHAL BO. EREV TISH'A B'AV There is a strict opinion that one should not eat regular meals after noon - only the SEUDA HAMAFSEKET. Realistically, this opinion is too difficult to follow, and, in fact, 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. SEUDA HAMAFSEKET traditionally consists of bread (or pita) and a
hard boiled egg, and water. Some dip the egg and/or bread in ash. 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 is extremely important that one's thoughts be on the mournful nature and seriousness of the day. The prohibitions of Tish'a b'Av should begin a few minutes before sunset. For Jerusalem this year, we should stop eating, etc. a few minutes before 7:45pm. 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 (poems of lament) are chanted. 3 aspects of 9Av laws... Shacharit: Special Torah reading and Haftara are followed by Kinot which
should ideally continue until noontime. Some read Eicha in the morning, too. One should refrain from that which would cause the mind to wander from the day's thoughts. Although most restrictions continue throughout the entire day, a few 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 into a "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 (Israel). 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. Marital relations are forbidden on the eve of the 10th of Av, unless it is the “mikve” night. There are other circumstances that would permit relations - this should be checked 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 noon, but not Thursday night either). 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, as opposed to bathing, is allowed only after CHATZOT on Friday. Something to think about... Visiting Yad VaShem (if it's open) or reading Holocaust literature is certainly appropriate for Tish'a b'Av. These thoughts should be kept in mind by parents who are interested in suggesting meaningful activities and readings for their children during the Nine Days and on 9Av. 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. All of Jewish History has been greatly influenced and shaped by events that occurred way back. May we rejoice in the rebuilding of the Beit HaMikdash, speedily
in our time, AMEN. [The D'varim Homepage]
|
