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).

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[2] Candle by Day
How can almost everyone continue in the same profession that he chose when he was so comparatively young and so different a person from the person he is now?
From A Candle by Day by Rabbi Shraga Silverstein

[3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Come and Inherit the Land
The Book of Devarim finds the Jewish people camped on the border of Israel about to enter the land. Encouraging the nation to set forth and conquer the Promised Land, Moshe proclaims: "Go in and possess the land that the Lord swore to your fathers, Avraham, Yitzchak, and Yaakov, to give them and to their seed after them" (D'varim 1:8). Rashi, in his commentary to this verse, writes: "No one is disputing [your claim to the land] and you have no need for war. Had you not sent the spies you would not have needed weapons."

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.

Our rabbi's teach that this very lack of conviction and certainty that Eretz Israel belongs to the Jewish people was the underlying cause for the destruction and exile, and all of the calamities that came in their wake (Ta'anit 29b).

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.
At this time of great uncertainty, danger, and upheaval in our Land, let us hope and pray that we will rise up to a true unwavering conviction that Eretz Israel is ours, and thereby deserve the consoling prophecy of Zacharia: "Thus says the L-rd of hosts … the fast of the fifth [the month of Av] shall become times of joy and gladness" (Zecharia 8:19). Amen.

Rabbi David Samson, Jerusalem
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah

[4] A Touch of Wisdom, A Touch of Wit
R' Levi Yitzchak of Berdichev saw a young man eating publicly on Tish'a b'Av. "My son, you have no doubt forgotten that today is Tish' b'Av," said the the Rebbe.
"No, Rebbe," the young man replied, "I know that today is Tish' b'Av."
"Well then, you probably don't know that one is not permitted to eat or drink today."
"No, Rebbe," said the young man. "I know that one may not eat or drink today."
"Well then, you are obviously sickly and must eat today."
"No, Rebbe," said the young man, "I am perfectly fit."
R' Levi Yitzchak looked up to the heavens and exclaimed, "Lord of the universe! Look down and see how holy a people You have! A Jew would rather admit to having transgressed a commandment than be guilty of telling a lie."

Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom,
Words of Wit; A Touch of Wisdom, A Touch of Wit; and" Wisdom and Wit" —
available at your local Jewish bookstore (or should be).
Excerpted with the permission of the copyright holder

[5] Torah From Nature
Walking stick or stick insect, names applied to extremely long bodied, slow-moving, herbivorous insects... green, gray, or brown bodies closely resemble twigs or grass stems. Most are wingless... have long antennae. They range from less than 1 in. to over 1 ft (2–33 cm) in length, thus including the longest insects in the world. (We're talking about an insect that would reach from the upper right to lower left corners of an opened Torah Tidbits!) Their excellent camouflage protects them from predators; in addition, walking sticks can emit a foul-smelling substance as a means of defense. Some bear sharp spines resembling thorns. Walking sticks, unlike most insects, have the ability to regenerate lost limbs. Their eggs, which look like seeds... often pass two winters before hatching... Female walking sticks shed their skins many times and are much larger than males. The young resemble the adults but are smaller... have both claws & suckers on their feet to help them cling to their plants...

[6] MicroUlpan
Words for hot summer days...
Skiing is called GLISHA AL P'NEI HASHELEG
Sliding on snow. Skis are MIGLASHAYIM
Ice skating is called CHALIKA AL P'NEI HAKERACH, slipping on ice.
Ice skates are MACHLIKAYIM

[7] Parsha Points to Ponder - D'VARIM
1) Parshat Devarim is always read the Shabbos before Tish'a b'Av. Why?
2) Rashi comments that the words HOE'IL MOSHE BA'ER ET HATORA HAZOT connote that Moshe translated the Torah into all of the world's languages. Why was this necessary?
3) The Parsha mentions the Euphtates River and call is the NAHAR HAGADOL, the big river. (see 1:7) Why is the word GADOL written without the letter VAV?

THESE ARE THE ANSWERS - Ponder the questions first, then read here
1) The Chofetz Chayim explains in the Bi'ur Halacha (528:4) that this is purposefully done in order that Moshe Rabbeinu's coded admonition to the Jews in the beginning of the Parsha coincide with the Tisha B'Av period. We must realize that we, too, are guilty of the stubbornness exhibited by the Jews in the desert and this is the reason why we remain in exile.
2) The Ktav Sofer answers that this teaches a very important lesson. Although the Torah was given to the Jews when they first became a nation and were on the verge of entering their own homeland, it is relevant through all generations. The translation to all languages demonstrates that the Torah is our guide in all countries at all times.
3) Rav Yehuda Ha'chassid answers that the missing VAV teaches that the Euphrates is not as great as the other rivers listed in Bereishit. Nevertheless it is still referred to as GREAT because it forms the northern border of Eretz Yisrael.
Parsha Points to Ponder is prepared by Rabbi Dov Lipman of Beit Shemesh ppp@israelcenter.co.il
Answers will now be appearing in the same issue Find them elsewhere, but only after a good try

[8] Divrei Menachem
The Book of D'varim opens with Moshe's soliloquy in which he reviews Bnei Yisrael's past failings and future opportunities. These words held great import for a people about to establish their own society in Eretz Yisrael.

Inter alia, Moshe reminds the people of their quest to send spies to search out the Land. Here, Moshe's choice of words is extremely instructive. He recalls that, "You did not wish to ascend [to Eretz Yisrael… for you] said, 'Because of Hashem's hatred for us, he took us out of Egypt… to destroy us'" (D'varim 1:26-27).

For a people who experienced the Exodus and Revelation first-hand and for whom miracles were a daily fare, this proclamation was nothing short of insidious. Rashi notes that this brazenly false charge reflects the subjective - but non-existent - animosity that we often feel emanating from a person to whom we personally bear ill will. Bnei Yisrael so talked themselves into this negative state that they claimed that G-d, who could have expelled the Egyptians and left them the fertile Nile Delta, preferred to drive his hated people through the parched desert.

Why, we ask, is it so easy to fly in the face of fact? Why is it so easy to identify with the aggressor? Why is it so simple to turn truth around? And why to this day do we still witness such distortions?
Shabbat Shalom, Menachem Persoff