Shabbat Parshat
D'varim - Chazon - Erev 9Av HALACHIC TIMES Sunset, on the other hand, is given for an elevation of 825m and, in parentheses, as if at sea level. There are different opinions as to which sunset time should be used for halachic purposes. We present both times. The deadlines for the SH'MA and the Shacharit Amida can be calculated in two ways. Either considering the day to be from sunrise to sunset or from dawn to stars out. The first way of reckoning is known as the opinion of the GR"A, and is the first time given in each case. The second method is known as the Magen Avraham, and is presented in parentheses. Aside from candle lighting and havdala, the times are presented as a range, from the current Thursday of the issue of Torah Tidbits until the coming Thursday, a span of 8 days. Days between the two Thursdays can be determined by interpolation (which means: a method by which to estimate a value of between two known values-this is something that people above a certain age might remember from high school trigonometry and logarithms, but younger people who went to school during the calculator era might not be familiar with). It is usually wise to
"pad" the times with a minute or two in the "play it safe"
direction. E.g. Plag Mincha. Better to finish Mincha a minute or two
before the given time. But, better to not light candles until a
minute or two after the given time. Some people will have said Kiddush L'vana from this past Monday onward. Most people wait until Motza'ei Tish'a b'Av for KL. Some see this not only as waiting for after 9Av so that the mood is more appropriate for KL, but also as a symbol of belief in the coming of the Geula, since KL speaks of the restoration of the Moon to its full glory, as Israel will be restored and the House of David to its throne. It is preferable to say havdala, break one's fast, and put on regular shoes before KL, but in most cases this is not reasonable to arrange. Therefore, KL may be said immediately after Maariv on Motza'ei Tish'a b'Av. (Some communities had
the custom of saying KL on Motza'ei Shabbat Nachamu, but that would
only be so if 9Av is Thursday.) Reality check #1: Tish'a b'Av is still with us. Mourning the destruction of the Beit HaMikdash is still with us. Worse still is the fact that the causes of the destruction are still part of our society's behavior, be it turning away from G-d and the Torah or be it Sin'at Chinam, we still suffer the causes of the Destruction, which prevents the rebuilding of the Mikdash. And that means that it is as if the Beit HaMikdash was destroyed in our generation. Mourning the sin of the spies is still with us - and worse, the ongoing sin of the spies in our own time, with fine upstanding Jews speaking (and feeling) negative about living in Israel. With fine upstanding Jews unashamedly spouting the Meraglim line: It's a nice place to visit, but I wouldn't want to live there. Reality check #2:
Tish'a b'Av's fading away this year might only be symbolic, but we
have it within our abilities to make Tish'a b'Av fade away for real.
And this is the only thing that prevents the facts of Reality check
#1 from being paralyzingly depressing. If we strengthen our own
commitment to Torah and Mitzvot, to the Jewish People, and to Eretz
Yisrael and then (or better, at the same time), spread Torah ideals
and values to our fellow Jews, encourage our fellow Jews to live a
Torah life, in Eretz Yisrael... then G-d, so to speak, will see that
all the causes of Destruction have been repaired and there is no
longer any reason for the Beit HaMikdash to remain in ruin. That
there is no longer any reason to delay the Mashiach. That there is
no longer any reason to hold back the Geula Sh'leima. It's not an
easy job ahead of us, but can you imagine any task that is more
worthwhile? Several places that are mentioned in these p'sukim are considered by the commentaries to be allusions to events that occurred during the previous 40 years rather than being actual locations. The events include the Golden Calf, the rebellion of Korach, and the complaint about the Manna. These, plus the explicit discussion of the "Sin of the Spies", are part of Moshe's reproach and warning to the People. Moshe also tells the People of the victories over Emori and Cheshbon. This, to give them confidence for the difficult period they will face upon entering the Land. The first of many references to the purpose of the existence of the Jewish Nation is made - to live according to G-d's laws in the Land that G-d had promised to our ancestors. D'varim 1:8 says: See that I have presented you the Land; come and take the Land that G-d promised your ancestors He would give to them and their descendants. Rashi's comment: Had we not sent Meraglim to spy out the Land, we would have been able to march in and take it without a weapon, without a fight, without 7 years of wars. hat living in Eretz Yisrael is an integral part of a Jew's life is first set down at the Burning Bush, G-d's first prophecy to Moshe Rabeinu. G-d says that He will go into Egypt to take the People out and bring them to a good and expansive land, a land flowing with milk and honey... In the same verse that He tells Moshe of His intention to take the people out of Egypt, He also tells Moshe to where He is taking us, where He wants us to be. In last week's sedra, the connection between the people and the Land comes in the form of a command. Here in D'varim, Moshe tells the new generation of the "invitation" that was extended to them by G-d, to go into Eretz Yisrael. There will be various other ways the same idea is expressed. SDT Within the opening 5 p'sukim of D'varim, there is a repetition of sorts in telling us that Moshe Rabeinu spoke to the People. The Vilna Gaon and others point out that the Book of D'varim can be divided into 3 parts, based on the wording of the opening p'sukim: "These are the things that Moshe spoke to all Israel..." (pasuk 1). This can refer to the first three sedras of the book wherein we have a general review of the brief, but action- packed and significant history of the People to date. In addition, these sedras contain a restatement of the principles of Judaism in the form of the Aseret HaDibrot and the first two passages of the Shma. Also expressed in this opening section of D'varim is the integral link between the People and the Land of Israel. These sedras contain relatively few mitzvot, but they do contain the "basics of Judaism" and its foundations, which are reviewed with "all of Israel". The following three sedras contain 170 mitzvot, the greatest concentration of mitzvot anywhere in the Torah. "...Moshe spoke to Bnei Yisrael of all that G-d commanded upon them" (pasuk 3). After laying the foundation of Judaism, Moshe presents the essence of day-to-day life as a Jew - mitzvot of all kinds, between the Jew and G-d, interpersonal mitzvot, mitzvot linked to the Land, general mitzvot. The final section of D'varim, the last 5 sedras, again contains relatively few mitzvot. But it does contain the basis of understanding what being a Jew means. In these sedras we have the admonition against forsaking the Torah, the concepts of Free Will, Reward and Punishment, Repentance, the Chain of Tradition. "...Moshe began to explain this Torah saying:" (pasuk 5) On Shabbat, the first
Aliya is ended one pasuk early, that pasuk becoming the first of the
next Aliya, to avoid beginning that second portion with the word "Eicha". Judges are to be selected for their Torah knowledge and other appropriate qualities. It is forbidden to appoint a judge for "the wrong reasons" (wealth, charisma, connections - without the important qualities in place) [414, L284 1:17]. Judges must be fair and impartial and must not be afraid to render proper judgments [415, L276 1:17]. Moshe retained the role of final authority on difficult matters. MitzvaWatch Perhaps a communal function, a teacher, youth leader... whatever. For any of these choices, there are right reasons and motivations and wrong reasons and motivations to guide our choices. This mitzva [414] commands us to always choose based on the proper criteria. And many people find themselves in the position of making a judgment call. We may not be afraid to make a just decision, even in the face of possible unpleasant ramifications. What was just said about these two mitzvot can apply to the many other mitzvot related to the justice system. There are formal judges, and then there are the rest of us who are put into the judge chair as parents, employers, co-workers, students, etc. Once again, Eretz Yisrael is shown as the main focus and the People are urged not to fear what lies ahead. On the phrase from 1:16 - Hear it among your brothers and judge fairly - the Gemara teaches us that judges may not hear one party to a case without the other present. In the same pasuk, the
reference to the convert in the context of judging teaches us that
conversion to Judaism must be done by a Beit Din. The Gemara states
that if a non-Jew decides on his own that he is Jewish, this does
not constitute conversion. A Beit Din is required. SDT It is hard to suggest that it was purposely arranged that D'varim would be read on the Shabbat before Tish'a b'Av, but it is impossible to ignore its appropriateness in that role. D'varim always is the Shabbat before Tish’a b’Av. Sometimes the Calendar is manipulated in a strange way (what sedra- pairs are combined and which are separated) in order to keep D’varim right before Tish’a b’Av. The mishna states that one of the tragedies marked by Tish'a b'Av - the first one, the one that gave Tish'a b'Av its dark character - was the decree against the (adult males of the) "Generation of the Wilderness". The sedra serves as a reproach for our poor attitudes and lack of commitment to the Land. It is as if G-d is saying to us: "Do not continue in the ways of that generation. Reverse the effect of that terrible punishment by heeding the call of Kalev and Yehoshua." When we, the Jewish People of today, succeed in "repairing" the negative attitudes and actions of the generation of the spies, the generation whose sins caused the destruction of the first Temple, the generation whose gratuitous hatred and Lashon HaRa caused the destruction of the second Temple, then we will be privileged to rejoice in the building of the third Temple, the restoration of Jews all over the world to this Land, and the spreading of Torah values and commitment to mitzvot. D'varim and its message of the significance of Eretz Yisrael and the reminder of G-d's terrible anger against those who denigrate the Land of Israel is the "perfect" introduction to 9 b'Av. Amazing, is it not, how relevant this message is today. "Behold, I have set the Land before you; go in and possess the Land..."May we be deserving (and even if not deserving) to live in peace in all the Land of Israel, with all the People of Israel, according to the Torah of Israel. Notice specifically, that of all the negative things done by the generation of the wilderness, it is only the Sin of the Spies that is spelled out in more detail than we find back in Parshat Sh’lach. Everything else is scant hint and held for later presentation, if at all. D'varim says over and over again that the Meraglim were wrong. They believed that the miraculous environment of the Wilderness was perfect for a Torah way of life. Not so. Moshe repeatedly tells us that Eretz Yisrael is the "real" place for the People of Israel. On another note... Comparing Moshe's account with the original text in Shlach yields some interesting differences. It is clear that the original purpose of sending the men into the Land was to determine the best way to enter it and which border cities would be best to attack. It is equally clear that the purpose was NOT to decide whether to go or not. This is the major component of the Sin of the Spies and the people's reaction to their words. Moshe shares the blame with the spies and announces that he had approved of the suggestion to send them. He explains what had happened as a result of the spies' report. Moshe's arguments (and those of Kalev and Yehoshua) were unsuccessful in calming the people's panic. As a result, G-d decreed that none of the adult males (except for Kalev and Yehoshua) would enter the Land. Moshe tells them that he too was banned from entering the Land. It is to be Yehoshua who will lead the People henceforth. Moshe seems to say that he too is being punished by not going into the Land because of the Sin of the Spies. But we know that it was the "hitting of the rock instead of talking to it" for which he was punished. One commentary suggests the following: Because of the senseless crying of the Wilderness Generation, the Temple was destined to be destroyed. Had Moshe Rabeinu entered the Land, the Temple would never be destroyed. Hence, he was kept out of the Land so that G-d's full punishment for the Sin of the Spies could be carried out. We can also see the
special qualities of a true leader of the Jewish People. Moshe
Rabeinu did not leave the blame for the Sin of the Spies with the
people. He shouldered some of it. Moshe also tells them of the tragic results in the People's attempt to go into the Land against G-d's wishes. It won't work without G-d's help; it cannot fail with His help. This is the lesson of more that 3300 years ago; this is the lesson for today. Rashi records a tradition that the People of Israel spent 19 years - half of the wandering time - in one location, Kadesh. The actual wandering was much less than 40 years. On the other hand, there were places in which the people only spent a day or so. As many times as Moshe
repeated the story and lessons to be learned from the Sin of the
Spies, to the people of that generation, these same stories and
lessons have been repeated thousands of times for the benefit of
each and every Jew throughout the generations. Why does the Torah
tells us to Remember the Shabbat day and make it holy? To remind us
that it is important to make Kiddush as Shabbat begins and say
Havdala as it ends. Why tell us about Cheit HaMeraglim? Because it
is an important reminder for us about the significance of Eretz
Yisrael in G-d’s Plan for the people of Israel. Various peoples are named for the different lands in the area. The wandering took 38 years until G-d told the People to cross into the territory of Amon and Moav, but without fighting there. Both Edom and Amon/Moav had fought for their land as Israel will be doing soon. [S> 2:17 (14)] Next,
the people passed Amonite territory Here too they were not allowed
by G-d to fight against the Amonites. Sichon the Amorite was not so
fortunate. He was offered peace - same terms as with Eisav’s people
- but he rejected it, clearing the way for Israel to successfully
conquer his land. The victories on the
East Bank of the Jordan helped build Israel's confidence for the
difficult times to come upon crossing the Jordan into Eretz Yisrael.
This new generation, the children of slaves, needed the
multi-faceted preparation that the years of wandering provided, in
order to be able to succeed in their conquest and settling of the
Land. Last 3 p'sukim are reread for the Maftir. The custom is to give
Maftir of Shabbat Chazon to the Rav of the congregation or to a
prominent member thereof. The final p'sukim switch to the regular haftara melody because they contain the promise of an end to exile and the rebuilding of Zion and Jerusalem in a mode of justice and righteousness. This bright note is appropriate for Shabbat, in contrast to the main part of the prophecy which Shabbat has no choice but to tolerate, so to speak, since it is right before Tish'a b'Av. Yeshayahu contrasts the people of Israel, who had become unfaithful to G-d, with animals, who instinctively acknowledge their owners. "An ox knows its owner and a donkey recognizes its owner's pen." In an allusion to this pasuk, the Yerushalmi tells the story of Rabbi Yochanan ben Torata who sold his ox to a non-Jew. The ox refused to work on Shabbat, until Rabbi Yochanan whispered in its ear that it was now owned by a non-Jew and must work on Shabbat. Which it then did. There is also the story
of the donkey of Rabbi Pinchas b. Yair. These stories give us
insight into the harsh criticism of the People of Israel who
repeatedly "do not know" their Creator. Loyalty to a master is one
of the many lessons we must learn from animals. (1) Some matters that are obviously governmental functions and benefit the country at large and thereby the government, are armed forces, police, fire, post office, traffic enforcement, water and sewer supply, highway construction and maintenance, educational institutions, communication systems, airports, sanitation, public health, welfare, coinage and currency regulation, export and import controls, zoning, and eminent domain. 2. As stated by R. Abraham b. David (Provence, 1120-1198, Ravad response 226) there must be benefit to the ruler, otherwise Dina D’Malchuta Dina does not apply. Some are obviously of benefit to the government, such as taxes and control of land. Others are of less benefit to the government such as regulating how real estate is transferred from individual to individual, and commercial litigation, but even these are of benefit to the government since people will have their differences resolved and be more sympathetic to obeying the laws of the land. It is with this concept that Dina has been expanded by the vast reservoir or Talmudic commentaries, codes and responsa literature. There are authorities who hold that the government is interested in maintaining tranquility in the country, and thus almost any laws made by a government qualifies under the Dina doctrine. There is a passage in the Talmud (Baba Kama 113b) that forms the basis of such expanded use of benefit to the government of the Dina doctrine. “Samuel said that the law of the land must be adhered to. Rabba said that this can be seen from the fact that the governmental authorities fell palm-trees without the consent of the owners and use the lumber for bridges and the Jews of the community use the bridges by crossing over them. When Abaye objected to this proof by saying perhaps the lumber was abandoned by the owners… if the government’s laws did not have the force of law, why would the owners of the lumber abandon their rights?” Rambam (Maimonides, R. Moses b. Maimon, Spain, Egypt 1135-1204; Laws of Robbery and Lost Property 1:12) writes: “The same rule [that if one does not pay his taxes he is a transgressor] applies to situations where a king levies a tax on all citizens, or on each individual taxpayer, whether a fixed annual tax or imposes affixed amount on each field, or if he decrees if a citizen transgresses a specific law he shall forfeit all his property to the king… None of these situations is deemed robbery nor is a Jew who collects these taxes on behalf of the king presumed to be a robber, rather he is a worthy person on condition that he does not add, amend or keep anything for himself.” Rabbi Yosef Karo
(Author of the Shulhan Aruch, Spain, Turkey, Israel, 1488-1575,
Shulhan Aruch Hoshen haMishpat 369:7) tracks the language of
Maimonides. A young Jewish man was about to be drafted into the German army before World War I. He raised the question whether he should evade the draft since if he was in the army he would be violating the laws of Shabbat. R. David Hoffman held that it would cause a desecration of G-d's name if the young man would evade his duties to his country, and furthermore he must serve under the doctrine of Dina. R. Hoffman instructed the recruit to cooperate with the authorities and then perhaps they would make it easier for him not to desecrate the Sabbath. (R. David Hoffman, Hungary, Germany; 1843-1921, Melamed Leho’il Orach Chaim, volume 1, response 42.) R. Ovadya Yosef was
asked to rule in the following situation: a husband and wife were
continually fighting and the husband went to the civil courts to
obtain relief against his wife and obtained a judgment. Later their
case for divorce was judged by the Beth Din of their city. The
husband requested that the judgment of the civil court be followed
by the Beth Din as to those matters covered by that judgment. The
question raised was, are the judgments of the civil courts of Israel
to be afforded credence under the doctrine of Dina? R. Yosef
answered in the negative, holding these courts were no better than
other secular courts of the Gentiles and Dina would not apply since
the government had no particular benefit from the outcome of the
case. (Yabia Omer, volume 2 Hoshen haMishpat response 1.) The subject matter of
this lesson is more fully discussed in volume IX chapter 369 of A
Restatement of Rabbinic Civil Law by E. Quint. Copies of all volumes
can be purchased via email: orders@gefenpublishing.com and via
website: www.israelbooks.com and at local Judaica bookstores.
Questions to quint@inter.net.il Ed. note: This last mentioned period does not exist this year. However, when the eve of the fast is on Shabbat, we don't limit our last meal at all. The Shulchan Arukh (OC 552:10), following the gemara (Taanit 29b), uses an interesting expression: "He may set the table even like the repast of Shlomo in the time of his kingship". The reference to King Shlomo is understandable; the book of Melakhim (I 5:2-3) describes the great opulence of Shlomo's table. But what does the expression "in the time of his kingship" add? Rashi refers us to a Talmudic passage relating that Shlomo was actually deposed from his rule for a period of time by the chief of the demons, Ashmedai. During this period, states the gemara, Shlomo was reduced to begging from door to door until the Sanhedrin learned of the situation and helped restored Shlomo to his throne. (Gittin 68b.) However, this answer is still only partial. Certainly we wouldn't think that the expression to eat "like the repast of Shlomo" would refer to the period when he was a poor beggar! What then is hinted by the oblique reference to this period? One possible understanding is given by the commentary of the Maharal (Chidushei Aggadot on Gittin). The Maharal explains that the "deposition" of Shlomo actually refers to a drastic breakdown of his character. Shlomo's character was reduced from the height of nobility and holiness to the depths of dissolution, until he was no nobler than a street urchin. During this period, the material consumption of the royal household was not altered, but the nature of the consumption was. In place of regal luxury, the king's enjoyments were reduced to bestial indulgence (as we see from the passage in Gittin). His appreciation of royal splendor was no greater than that of a depraved beggar. This gives us two complementary ways of understanding the legitimacy of eating “even like the repast of Shlomo at the time of his kingship”. 1. We could possibly think that we are indeed permitted to eat a sumptuous meal on Shabbat afternoon, in order to avoid public conduct of mourning at this time. But according to many opinions we still have to conduct a degree of private mourning, just as an ordinary mourner on Shabbat observes those restrictions that are private. (See Rema end of OC 553.) We could think that we may eat a large meal, but without the ordinary regal bearing worthy of the Shabbat queen and the accompanying extra soul. Inside, we already begin to feel the sting and degradation of the destruction of the Temple. Thus the gemara tells us that we may eat even like the repast of Shlomo at the time of his kingship – at the height of his character and his ability to appreciate kingly opulence. 2. Perhaps on the contrary the gemara is telling us that we may indeed indulge ourselves on the eve of Tish'a b'Av since it falls on Shabbat, but we must be extra careful that our indulgence is of the elevated, regal character which suits the holy Sabbath day. If our meal is a mere sating of base appetites like that of Shlomo when he was “deposed” from kingship – that is, according to the Maharal, when he lost all his regal bearing and elevation – it would be better to eat in moderation in anticipation of the impending period of national mourning. The enjoyment of
Shabbat, when we remind ourselves that ultimately the world will be
perfected and our main task will be to assimilate the Divine
beneficence, does indeed supersede the mourning of Tish'a b'Av and
the eve of Tish'a b'Av. But it is only worthy of doing so when this
enjoyment is of the refined and elevated level which truly does
bring us near to the apprehension of G^d’s kindness and of the
world’s ultimate perfectibility. "All the people lived close together. They feared that they would spread out and be distanced from one another so they wanted to build a tower around which they could huddle. The tower would serve as a signal as to where the centre was and also as a beacon in case they wandered off. However, that was contrary to G-d's purpose in creating the world. The world was created partly as settlements, partly as desert and partly as intermediate areas, so that people could find diverse areas of settlement, move between them and enlarge or contract their settled areas. Hashem wanted the world to be widely populated and mankind in its diversity to develop it and conquer it, to their benefit. By building their tower, they wished by their unity to thwart His plan to benefit the world, so Divine Justice destroyed their unity of language and settlement" (Or HaChayim). The text uses the word disperse, rather than wandered off, to demonstrate clearly that their scattering was neither voluntary nor gradual but rather enforced and immediate, thus denoting Hashem's punishment. "Come, let us make bricks and burn them… Come, let us build a city" (11:3). "Elsewhere one built with stone and cemented with clay; both are materials provided by nature. Here they used artificial man-made products, bricks and mortar" (Rabbi S. R. Hirsch). We may argue that the plain of Bavel had no natural building materials, but if we remember that the Torah does not spell out the sin of that generation, perhaps we can discover another meaning to their actions. "The sin of that generation was simply a continuation of the sin of the generation of the Flood. While Hashem in His goodness and wisdom provided for their livelihood and wellbeing, so that satisfying themselves with a life of enough, they could busy themselves with affairs of the soul and the spirit that Hashem planted in them. However, they did not content themselves with the natural bounty He had provided. Instead, they devoted themselves to changing the products of nature into the forms they desired" (Abarbanel). "Let us make a name for ourselves" (B'reishit 11:4). They wanted to build a tower that would reach to heaven for purpose of idolatry; SHEIM, name, being a reference to idols (Sanhedrin 109a). Did they imagine that they could reach Heaven and do battle with Hashem? Not even the most stupid of people could think of that possibility. Rather they sought different ways to worship idols instead of G-d. There was the idea that there are two authorities in the world, Hashem and others; perhaps the others were a satan or the forces of evil or of darkness that warred with G-d. Perhaps, it was fear of another Flood that prompted their revolt against Heaven, seeing the building of the Tower of Bavel as a sort of protection. "However, this was the suggestion of Nimrod, who believed that the fame of the tower and the city would impress all men, so that they would then worship the ruler" (Sforno). How wise were our Sages who in many similar comments described the idolatrous power of the search for fame, of the lure of military power, of the passion for monuments to human knowledge and achievements. Not only can all of these lead to the worship of individuals, ideology and states but there is the human fear of death and the resultant search for ways of immortalizing themselves. Think of those engineering and architectural wonders, the Pyramids, built like the Tower of Bavel not for a productive purpose but solely for fame. Think of the rivalry of business people, not for wealth that they lack but for the fame that the wealth will bring or the jealousy of scientists and scholars that can lead to the misuse of knowledge or even its falsification, in order to achieve acclaim and prestige. Then it becomes easy to understand Chazal's equating of the desire of Nimrod's generation to reach heaven and make a name for themselves. It is difficult to
understand why all our commentators see the sin of the Generation of
the Tower, as some form of technology, political or economic
development, when these are essential for the welfare and benefit
that Hashem desires for His Creatures. There is nothing
intrinsically evil about material development, about science and
technology, or about urbanization and centralized government.
However, when these are carried out free of the fear of G-d then
evil must result. So Avraham answered Avimelech's question as to how dare he suspect the civilized Philistines of being capable of murdering a man in order to take his wife: "Behold I understood that there is no fear of G-d in this place" (B'reishit 20: 11). This is the 94th
installment in Dr. Tamari’s series on “Tanach and its messages for
our times” Q: Could you please explain how to handle the transition from Shabbat into Tish'a B'Av (which falls on Motza'ei Shabbat) regarding Seuda Shlishit, Havdalah and changing clothes? A: Seuda Shlishit: The b'raita cited in Ta'anit 29a says that one may eat as extravagant a meal as he wants on Shabbat. The Tur (Orach Chayim 552) brings minhagim that one is allowed and would do best to curtail the Shabbat meal. This is especially so at Seuda Shlishit, which is, in effect, the Seuda HaMafseket (the last meal before Tish'a B'Av, which usually - when on a weekday - has special elements of mourning). However, these considerations are countered by the need to avoid displaying mourning on Shabbat. Therefore, there are no real restrictions, even at Seuda Shlishit (Shulchan Aruch 552:10). However, the mood should somewhat reflect the coming of Tish'a B'Av, as long as it does not bring on clearly noticeable changes (Mishna Berura 552:23). One important halachic requirement is that one must finish eating before sunset (Rama, ad loc.). Havdala: One says Havdala in davening or separately in the declaration of "Baruch HaMavdil bein Kodesh L'Chol…" which enables him to do actions that are forbidden on Shabbat. Havdala over a cup of wine is done after Tish'a B'Av (Shulchan Aruch OC 556:1). If one forgot to mention Havdala in Shemoneh Esrei, he does not repeat Shemoneh Esrei even though he is not making Havdala over wine until the next day. Rather, he makes the declaration of Baruch HaMavdil (Mishna Berura 556:2). Unlike Havdala during the Nine Days, where we try to give the wine to a child (Rama 551:10), after Tish'a B'Av an adult can freely drink the Havdala wine (Mishna Berura 556:3). The beracha on besamim (spices) is not said this week. On Tish'a B'Av it is not appropriate, because it is a reviving pleasure, and the havdala- besamim beracha is only on Motza'ei Shabbat. The beracha on the fire is specific to Motza'ei Shabbat, is not a pleasure, and does not require a cup. Therefore, the minhag regarding that b'racha is to say it in shul after davening, before the reading of Eicha (Mishna Berura 556:1). There are those who say that a woman should, in general, avoid making Havdala. This is because of the doubt whether a woman is obligated in the beracha on the fire, which is not directly related to Shabbat and thus is a regular time-related mitzva, from which women are exempt (Biur Halacha 296:8). There- fore, if one's wife will not be in shul at the time of the b'racha, it is better for the husband not to fulfill the mitzva at that time, but to make the b'racha on fire either before or after for himself and his wife (Shemirat Shabbat K'hilchata 62:(98)). Taking off shoes: As we mentioned, one may not do a noticeable act of mourning before Shabbat is over. While finishing to eat before sunset or refraining from washing need not be noticeable, taking off shoes is. There are two minhagim as to when to take them off: 1) One waits until after Shabbat is out, says "Hamavdil" and then change clothes and goes to shul. One can do so a little earlier than the regular time listed for Shabbat being out, which is usually delayed a little bit beyond nightfall to allow for a significant adding on to Shabbat at its end. The exact time is not clear and depends on the latitude of one's location. It is advisable to start Maariv a little late in order to allow people to do so and make it to shul, unless the rabbi has ruled that everyone should take the following approach (ibid.:40; Torat Hamoadim 9:1). 2) One takes off his shoes after "Borchu" of Ma'ariv. One who takes the second approach should bring non-leather footwear and Eicha/Kinot to shul before Shabbat to avoid the problem of hachana (preparations on Shabbat for after Shabbat). However, if one uses these seforim somewhat in shul before Shabbat is out, he can bring them with him on Shabbat (Shemirat Shabbat K'hilchata ibid.:41). Ask the Rabbi Q&A is
part of Hemdat Yamim, the weekly parsha sheet published by Eretz
Hemdah. You can read this section or the entire Hemdat Yamim at
www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat
Yamim by email weekly, by sending an email to info@eretzhemdah.org
with the message: Subscribe/English (for the English version) or
Subscribe/Hebrew (for the hebrew version). Please leave the subject
blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency
for Israel It was only because of
the sin of the spies that Eretz Israel could only be conquered
through war. Had the Jewish people firmly believed that the Land of
Israel was theirs, there would have been no need to engage in
battle. The spies sinned in that they weren't sure that Israel was
for them. They wanted to check it out first. The Canaanite peoples
intuitively sensed this lack of attachment to the Land as an
invitation to wage war against us and dispute our Divine
inheritance. Had the Jewish people been absolute in their conviction
that Israel belongs only to the Jews, than no one on Earth would
have dared to dispute our claim to the land. To our great dismay,
this same lack of conviction regarding our rights to Israel exists
to this very day, both in the Land of Israel and the Diaspora alike.
Rabbi David Samson,
Jerusalem Josephus writes, "Pompey brought mechanical engines and battering rams from Tyre and …battered the Temple with stones …the priests were not at all hindered from their sacred ministrations by their fear during the siege, but did still twice a day… offered sacrifices on the altar; nor did they omit these sacrifices, if any melancholy incident happened because the stones that were thrown among them. (Upon entering the Mikdash) …the enemy then fell upon them (the Kohanim) and cut the throats of those who were in the Temple. Yet those who offered the sacrifices could not be compelled to run away, neither by the fear they were in for their own lives, nor by the number that were already killed, thinking it better to suffer whatever came upon them …than to omit anything that their laws required of them. …But now all was full of slaughter …and no small enormities were committed about the Temple itself… Pompey went into it, and not a few of those who were with him also, and saw all that which it was unlawful for any other men to see but only the High Priests... Thus we lost our liberty and became subject to the Romans… (Antiquities XIV:4). And even after the sack of Jerusalem and the Mikdash, thousands more Jews died in subsequent battles and even more in Roman reprisals. But finally, to actually "crown" their man (Herod) "king", the Romans had to storm Jerusalem yet again. After a five month siege, the walls were breached, "and upon the pouring in of the (Roman) army, there was slaughter of vast multitudes everywhere by reason of the rage the Romans were in because of the length of the siege (the Jews) were cut to pieces in great multitudes, as they were crowded together in narrow streets, and in the houses, or were running away to the Temple; nor was there any mercy showed either to infants, or to the aged, or to the weaker sex… nobody (no Roman) could be persuaded to withhold his right hand from slaughter… they killed people of all ages like madmen" (Wars I: 18). But at least it was a useful introduction to the "benefits" of Roman civilization and to the savagery of the Roman legionnaires. Many years later, professing belief in his own divinity, the Roman Emperor Gaius Caligula (40CE) ordered that his statue should be placed in the Beit HaMikdash as it had been in sanctuaries throughout the Roman Empire. ("…in the process of time (Gaius) went beyond the bounds of human nature in his conceit of himself, and by the reason of the vastness of his dominions made himself a god…" - Josephus, Wars Bk. 18:8) Petronius, the Roman legatus of Syria was ordered to mobilize his army and "make war upon the Jews" if necessary to enforce the imperial edict. Josephus writes, "He got together as great a number of reinforcements as he possibly could, and took with him two legions of the Roman army" and landed at Ptolemais (Acre). But Jewish opposition was absolute, "If you are entirely resolved to bring this statue and erect it… first kill us and then do what you have resolved; for while we are alive we cannot permit things that are forbidden to us…" Petronius justified himself, "If indeed I were myself Emperor and were at liberty to follow my own inclination… your words would be justly spoken to me… but now Caesar has sent me, and I am under the necessity of being subservient to his decrees…" Not cowed by the presence of tens of thousands of Roman legionnaires with drawn swords, the Jews replied, "Since, therefore, you are so disposed, O Petronius, that you will not disobey Gaius's letters, neither will we transgress the commandments of our law… if we should submit to you, we should be reproached for our cowardice…" Petronius retired to Tiberius and there encountered "many tens of thousands" of Jews peacefully demonstrating. Taken aback, Petronius demanded of them, "Will you make war with Caesar, without considering his great preparations for war and your own weakness?" But the Jews made it clear that they would not raise their hand against a soldier. "'We will not by any means make war on him (and the Roman army) but still we will die before we see our laws transgressed'. Then they threw themselves upon their faces, and stretched out their throats and said that they were ready to be killed; and this they did for forty days… In the meantime they left off the tilling of their ground (even though) the season required it…" Shaken at this
incredible display of moral courage by many tens of thousands of
unarmed, non-violent men, women and children, Petronius announced
that he would put his life on the line and request the Emperor to
withdraw his decree. With supreme nobility of spirit which burst
forth despite his natural fear of disobeying his superior, Petronius
said, "I do not think it just to have such a regard for my own
safety and honor, as to refuse to sacrifice them for your
preservation, who are so many in number, and try to preserve the
regard which is due to your law; which has come down to you from
your forefathers… nor, with the assistance and power of G-d, will I
…suffer your Temple to fall into contempt by means of the imperial
authority." The "Sarvan Pekuda" Petronius continued, "I will,
therefore send to Gaius, and let him know what your resolutions are,
and will assist your suit as far as I am able, that you might not be
exposed to suffering on account of your honest designs… and may G-d
be your assistant… But if Gaius be irritated, and turn the violence
of his rage upon me, I will rather undergo all that danger and
affliction that may come upon my body and my soul, than see so many
of you perish while you are acting in such an excellent manner…" The
Emperor's reply to Petronius was an order to commit suicide. But
Gaius' demented behavior in Rome itself had made him many enemies
and his pernicious regime was abruptly terminated before the insane
order reached Petronius. The honorable Petronius lived and entered
history and because of the power of moral force, the Mesirat Nefesh
of Am Yisrael and Besi'ata Dishmaya, the Beit Hamikdash was saved
from desecration. <END> The Back Page of
TT680 Thus, the government's slick, heavily bank- rolled propaganda campaign, directed simultaneously at and against the people here, has failed spectacularly. It intended alternately to cajole and browbeat them, to convince or force them to abandon their homes and hopes and submit to the supposedly irrevocable decree of expulsion from and destruction of Gush Katif. Among its most egregious threats, it warns that anyone remaining after the Tish'a B'Av deadline risks abandoning property and belongings and loses a major component of the promised reparations. Nonetheless, the fateful hour is almost upon us, and - notwithstanding yet another wave of official lies to the contrary - the people are still here. Specifically, of the 21 towns and villages here, three of the mostly non- religious ones have indeed reportedly begun to depart for temporary quarters in Nitzan. There, the government claims to have just completed the first 160 of 350 projected "housing units" (claiming it will complete the rest by the expulsion date in less than two weeks). The one remaining secular village and the one mixed (religious and nonreligious) village have also made tentative plans to leave. Yet, all the rest, 16 religious population centers of farmers and working people, comprising the overwhelming majority of the Gush - including the largest town, the regional center of Neve Dekalim, where we reside - are firmly in place. All have stalwartly refused to countenance the government's "offers" to negotiate the terms for their destruction. Granted, a few families here, after having endured the Arabs' war of terror and the government's campaign of vilification, have tragically succumbed to the overpowering pressure and agreed to negotiate their departure. As was eminently clear at Monday night's meeting, however, the vast majority is here to stay and under no circumstances will even pack, let alone leave voluntarily. If the government persists in its plans, to begin, on the day after Tisha BeAv, exiling the people by force, it will contend not merely with "stragglers." By now, everyone but the most self-absorbed politicians realizes that it will confront towns and villages whose populations - including nearly all the original residents and thousands of guests like us who have joined them - are literally bursting. For example, in Neve Dekalim, even the classrooms of the schools are all packed with families here to stay; elsewhere, we see enormous tent neighborhoods, which have sprung up from the sand to accommodate the burgeoning overflow. Ironically, apart from the unshakable faith of the people in the justice of their cause, the government has contributed mightily to this phenomenon. First, its brutally anti- democratic and manifestly illegal tactics in quashing any public debate on the so-called "disengagement" plan have impacted significantly on public opinion. Once, a majority admittedly favored the plan, opposing only the government's refusal to hold a referendum on an issue of such existential import (considering that it had been elected on an irreconcilably antithetical platform). Today, even left- wing strongholds in Tel Aviv are fuming over the government's flagrant violations of the most fundamental civil liberties and its trampling of all the norms of civility. Most of those who belonged to the silent, "neutral" majority - and even many who had embraced the government's extreme left-wing agenda - have, in the political vernacular here, "turned sharply to the right". Many have also turned quite literally southward - to the massive protest in Sederot and Ofakim and the march on besieged Gush Katif. All reliable current polls confirm this dramatic shift. Persistent and proliferating reports that the government's plan is nothing but a scandalous cover-up for corruption at the highest levels, in cahoots with international gambling cartels, obviously exacerbate this dynamism. Any remaining doubters of the extent to which the plan placates the terrorists have also been answered unambiguously by the relentless rocket and artillery barrages; another Qassam rocket was shot at Sederot, in "little Israel," just last Tuesday night. On the contrary, the terrorists who inflicted a five-year war on the civilians here have, predictably, been only emboldened by the prospect of their victims' expulsion. Even so-called "officials" of the "Palestinian Authority" have emphasized that they will not moderate any demands, including those pertaining to Jerusalem, after the "disengagement." Evidently, their declarations are more trustworthy than those of our government, although hardly anyone believes the latter anymore, anyway. As Abraham Lincoln famously quipped, "You can't fool all of the people all of the time." In addition, as the unfortunate families here who agreed to negotiate their departure have testified, even their willingness to leave the Gush may well be to no avail. Nitzan has already been claimed almost exclusively by nonreligious evacuees. Furthermore, in any case, the most charitable tally of government-provided accommodations- including in Nitzan - for those slated for expulsion yields approx. 500 "housing units" (mostly prefabricated cubicles, most of which have a total area of 60 square meters). The total number of families to be expelled from their homes - many with several young children - is three and a half times that. Indeed, as you may know, two weeks ago, the Knesset debated several bills that would have postponed the "disengagement" on the grounds that no one had provided even minimal living conditions for the intended evacuees. The government successfully orchestrated the motions' defeat on the grounds that those proposing them opposed its plan anyway. (If that "logic" baffles you, you are in good company.) It has begun gesticulating furiously that there is room for everyone. Alas, the laws of democracy and decency are easier to defy than those of arithmetic. Even the few families here who were prepared to leave voluntarily have been given nowhere to go. When zoos have been relocated, far more effort was expended to ensure alternative quarters for the animals than the government has invested in consideration for the Jews of Gush Katif. Will the government nonetheless send its army to drag these men, women, and children from the lands they cultivated and the homes they built with their blood, sweat, and tears and all their life savings - to dump them in tents in the desert or crowd them into jails? At present, less than two weeks before the edict of expulsion is to take effect, all indications are that the answer is frighteningly affirmative. A terrifying showdown seems all but inevitable. On the one hand, the present government's obstinacy seems boundless. During the standoff in Kefar Maimon, it siphoned so many forces away from the major cities that it knowingly abandoned them to an unprecedented wave of looting and burglary, in the absence of sufficient police to maintain law and order. Nothing mattered - other than preventing the protesters from reaching Gush Katif. Moreover, by now no one doubts that the government will stop at nothing to achieve its goals. There are no depths to which it will not sink, exploiting any available tactic, legitimate or not. On the other hand, the people here will not - indeed, viscerally cannot - leave. Most awesome is the children's tenacity. They led their parents last Shabbat in a rousing Se'uda Sh'lishit and Melave Malka celebration here, in the park adjacent to two of the town's main shuls, with singing and dancing that penetrated the hearts and cleaved the heavens. Largely thanks to them, our spirits are not flagging. The Question - the great imponderable - is: If the government persists in its collision course with the people, what will happen next? Will the country abide by the government's flagrant disregard for all ethical standards? More pointedly, will soldiers and police officers blindly follow whatever orders they are given, however criminal - or follow their consciences, and rise en masse in disobedience? Clearly, the majority have as yet not flouted their orders, let alone joined those opposing the government. But they have also as yet not been forced to perpetrate the unspeakable - to drive their own people from their homes. At the moment of truth, if the government attempts to enforce its order of expulsion, no one can anticipate what will happen. As I noted in my last report, indications abound, especially at the roadblocks and in stories from Kefar Maimon, of the soldiers' lack of motivation and commitment to execute the government's decrees. Many who were in Kefar Maimon conceded that they were on the brink of shedding their uniforms and joining the protesters. In approximately a hundred well-publicized cases thus far, soldiers - including high-ranking officers - blatantly refused to obey orders and were court-martialed and imprisoned. However, in addition, there have been many documented instances of individuals and even whole companies being quietly transferred away from the Gush by commanders intent on avoiding a public confrontation. I reiterate, as I stressed in my last report, that we, too, do not crave a confrontation, with a consequent breakdown of some of the most fundamental institutions of law and order. Yet, if we have no other choice, we prefer the institutional breakdown to a breakdown of morality and decency. The alternative - the inability or unwillingness to draw resolutely an unambiguous "red line" that no one may trespass even in the name of the "law" - calls to mind some of the most benighted regimes and darkest periods in human history. Again, as the philosopher Edmund Burke commented, "Bad laws are the worst sort of tyranny." All this leaves us, especially here in Gush Katif, without illusions but also without despair. We remain determined and still cautiously hopeful. We believe that everyone - politician and pauper, soldier and civilian - is endowed with free moral choice. To that extent, all that is certain here is that nothing is certain. Yet, simultaneously, to the extent that one's choices impact on society at large, they are also subsumed in the vast, inscrutable divine plan unfolding in the world. As expressed by Rabbi Akiva, while "license is given," "all is foreseen" (Avot 3:15). Ultimately, as Proverbs observes, "From G-d are man's goings; how can a person understand his way?" (20:24). Even more so, "Like water courses is a king's heart in G-d's hand; wherever He wishes, He directs it" (21:1). On the most elemental level, then, everything is subsumed in that inscrutable plan; there are no foregone conclusions. Furthermore, Jewish history testifies to the words of Yonatan, son of King Shaul, "There is no restraint upon G-d to save by many or by few" (1 Samuel 14:6). As I noted in my last report, we repeatedly invoke the Talmudic dictum, "Even if a sharp sword is put to a person's throat, he should not withhold himself from [beseeching G-d for] mercy" (Berachot 10a). In Rabbi Yehuda Avida's famous formulation, "G-d's salvation is in the twinkling of an eye" (Mincha LiYehuda, pp. 27-8). The people here feel that they have been sustained providentially, incessantly, by miracles, during the long terror war that they have endured. As speaker after speaker reiterated at Monday night's general meeting, we have learned by experience to believe earnestly in miracles - even as we acknowledge that we have no guarantee of yet another one now. The main question, as always, is not "What will be?" but "What will we do?" In practical terms, it is, painfully, a moral imperative today to do anything you can, both in Israel and abroad, to embarrass, discredit, and delegitimize this government. It was elected on false pretenses, it no longer represents the will of its citizens, and it has no right to rule over them by brute force. In addition, it is incumbent upon everyone with a clear sense of right and wrong to reach out to our confused brothers and sisters, especially in the army and police. We must help them realize the enormity of the government's plot and the moral implications of even indirect, tacit complicity with such evil. More generally, whatever you do to support the people of Gush Katif and northern Samaria - and the tens of thousands of protesters in Sederot, Ofakim, and elsewhere - obviously strengthens their hands and weakens those who oppose them. If you can, by all means join them. Hundreds continue to
pour into the Gush daily, from throughout Israel and the Diaspora,
often with the tacit assistance of supportive soldiers. Above all -
although not at the exclusion of tangible efforts - pray for us.
Recite one more psalm, study another page of Torah, and do an extra
good deed, on behalf of the beleaguered defenders of Gush Katif, the
people of Israel, and the forces of justice and decency in the
world. Most of all, do something now! The decisive moment of
reckoning is at hand. Reiterating Burke, "All that is necessary for
the triumph of evil is that good men do nothing." Only by our doing
everything incumbent upon each of us, we may hope to merit the
divine blessings that will crown all our efforts, individually and
collectively, with success. When the Tish'a b'Av fast is Motza'ei Shabbat-Sunday (almost 40% of the time), Erev Tish'a b'Av is on Shabbat, which is halachically different from Erev Tish'a b'Av on a weekday. 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. When Shabbat Chazon is Erev Tish'a b'Av, there is an interesting dynamic to observe as Shabbat and Tish'a b'Av clash (as we shall see). 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 at the same time. Because Tish'a b'Av is Motza'ei Shabbat this year, there is no period of time that is considered to be "SHAVU'A SHECHAL BO", the week in which Tish'a b'Av falls. This means that the strictest of the pre-Tish'a b'Av rules of mourning do not apply this year. Just as an example, fingernail cutting is permitted during the Three Weeks and even during the Nine Days. It is only forbidden during Shavu'a Shechal Bo. Therefore, this year, there is no restriction of cutting one's nails (except on Tish'a b'Av itself). [Note that when the 9th of Av is Shabbat, some authorities say that the entire previous week is Shavu'a Shechal Bo, and others say that the situation would be the same as it is this year. But we needn't worry about this halachic dispute, because there is no argument when the 9th of Av is Sunday.] 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 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 before sunset. 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. The rule of thumb for this Shabbat is sad feelings are in place; conspicuous mourning is not. Yet there are certain practices that might be considered as public displays of mourning, and we do them anyway. 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. The Haftara for Shabbat Chazon is mostly read with the Eicha melody. And, once again, some object to this minhag as well. Yet, it is a well- established practice. The rabbi of the shul or a prominent member of the community is usually given Maftir . TZIDKATCHA is not said at Mincha. This is one of the practices related to Tish'a b'Av that treats it as a MOED. More on this later. Pirkei Avot is not read/learned this Shabbat. Some allow only the "approved" 9Av topics for Shabbat afternoon. One should not take a pleasurable walk on Shabbat afternoon. 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. On the other hand, there are opinions that Seuda Sh'lishit should not be more than one's usual fare. Do not think of meat & wine on Shabbat as "merely" and issue of no public display of mourning on Shabbat. Think of Shabbat as MEI'EIN OLAM HABA, a foretaste of the World to Come. Our eating of meat and drinking of wine on Shabbat Chazon, the Shabbat during the Nine Days, and especially when Shabbat is Erev Tish'a b'Av,is a foretaste of the time of Mashiach and the Third Beit HaMikdash, when we will once again have the sacred meat of the korbanot and the wine of libation on the Mizbei'ach. Although we abstain from meat and wine during the Nine Days, the actual halacha prohibits meat and wine only for the pre-Tish'a b'Av meal. And this year, because Erev Tish'a b'Av is Shabbat, we "defy" that halacha and may partake of meat and wine even at Seuda Shlishit, this year's pre-Tish'a b'Av meal. We thus get a glimpse of 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. There is an interesting term used by halachic sources to tell us that we may eat anything we want at the Shabbat meals. The term is "like the Seuda of Shlomo in his (finest) hour", referring to the lavish, festive meal celebrating the building of the Beit HaMikdash. If all we had was our present and past, then that phrase would be insensitive, to say the least, in light of our mourning the Churban. But with our future guaranteed through G-d's prophecy, the phrase itself is part of the prophecy and promise. Although there is no
official Seudat HaMafseket with egg and bread etc. because of
Shabbat, there are, nonetheless, differences in Seudat Shlishit to
be noted: One must stop eating and drinking a bit before sunset. This applies on Shabbat as well as during the week. For Yerushalayim, we should stop a few minutes before 7:25pm. Some say that one should also not be wearing leather shoes after this time, but should not yet put on "Tish'a b'Av shoes". One should try to avoid sitting on a regular chair after this time. Just don't be obvious about it. The other opinion is that the prohibition of wearing leather shoes and the practice of not sitting on a regular chair do not begin until Shabbat is out. The prohibitions of eating and drinking, washing, use of lotions, cosmetics, perfumes, etc. begin at sunset. HAVDALA Wine/beverage and the Havdala bracha are held over until Sunday night. B'samim (spices) are not taken at all this week. Fire is used on Motza'ei Shabbat. After Maariv and before Eicha, a havdala candle, other candle or incandescent light bulb is used to say the bracha BOREI M'OREI HA'EISH - if one forgets, there is no make-up on Sunday. [If one must eat on Tish'a b'Av, he OR SHE should say havdala before eating. This applies to either Motza'ei Shabbat or the daytime of Sunday. Children may eat without Havdala. People who are fasting can fulfill their obligation of Havdala by listening to the Havdala of one who is not fasting, and they will not need to say Havdala after the fast.] 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. The laws of Tish'a b'Av reflect three factors: [1] 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 of leather, no marital relations); [2] 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 [3] a reduction of luxuries and comfort (such as making sleeping conditions less comfortable). In the morning, one should wash only his fingers (and his eyes, if necessary). Shacharit: Talit & T'filin are not worn. No Birkat Kohanim. Custom to omit OTEIR YISRAEL B'TIF'ARA (and to say it at Mincha). Some omit the bracha SHE'ASA LI KOL TZORKI in the morning, because we cannot wear leather shoes (and say it at night). The Korbanot portion of the davening is reduced (check a Tish'a b'Av kinot-book with davening for the details). Davening is regular but subdued. Surprisingly, we don't say Avinu Malkeinu, Tachanun, La'm'natzeiach, 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 festival when 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 as a festival in these token ways. Special Torah reading and Haftara are followed by many Kinot which should ideally continue until (halachic) noon. Some have the custom of rereading Eicha in the morning. Thinking about the destruction of the Temples (and other tragedies associated with 9Av) 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 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. Notwithstanding the tone of the previous paragraph, the five prohibitions of the fast continue until stars- out. The restriction on Torah learning likewise continues throughout the day. For this reason, it seems that it is an erroneous practice to repeat the Sh'ma at mincha. Since one fulfilled the Mitzva of morning-Sh'ma at Shacharit (even without T'filin), repeating it is "just" reading in the Torah, which is like learning Torah which is forbidden. Torah and Haftara readings for Mincha are like other fast-days. The paragraphs NACHEIM and ANEINU are recited in the mincha Amida. If either (or both) are inadvertently omitted - and one has finished the Amida - one does not repeat. However, if one skipped NACHEIM in its regular position, he can insert it into the RETZEI bracha, but without the bracha-ending of MENACHEIM TZIYON U'VONEI YERUSHALAYIM. Also, NACHEIM and/or ANEINU can be said at the end of ELOKAI, N'TZOR, right before the concluding pasuk of the Amida - Y'H'YU L'RATZON... The fast ends in Jerusalem at 7:53pm (Lu'ach Eretz Yisrael and the computer program Chazon Shamayim). Maariv at the end of the fast is regular. If practical, one should wash his (full) hands ritually, since it had not been "properly" done in the morning, before Maariv. According to the minhag of the GR"A, one should put on regular shoes and say the omitted bracha from the morning brachot. Re Kiddush L'vana, see "Word of the Month" Havdala is said on a cup of wine (or another acceptable beverage). The introductory p'sukim are not said, nor are the brachot for spices or fire. Wine may be used (some say otherwise), notwithstanding what is said in the next paragraph. Generally the laws and customs of the Nine Days continue until noon of the 10th of Av, because the Beit HaMikdash continued burning through- out the 10th. In fact, more of its destruction took place on the 10th, but the 9th was designated as the day of mourning because the destruction began on the ninth. Halachic noon is approx. 12:44pm Israel Summer time. It cannot be
overstated, that perhaps THE most important "detail" of Tish'a b'Av
is our thoughts and feelings about the many tragedies of Jewish
History, and our belief in the coming of the Geula, BIM'HEIRA
B'YAMEINU, AMEN. His answer was NO. It would be preparing on Shabbat for Chol, which is not permitted. Let him take his pill after Shabbat, without water. On the other hand, we
eat and drink on Shabbat in order to be able to better fast on
Tish'a b'Av. What's the difference? Subtlety. Don't announce that
you are eating for the fast; just eat. That is something permitted
on Shabbat. Similarly, you can take a nap on (any) Shabbat even if
it is for the purpose of being well-rested for Motza"Sh - just don't
put it into words. [The
Parshat D'varim Homepage]
|
