{"id":40100,"date":"2016-08-10T18:30:37","date_gmt":"2016-08-10T18:30:37","guid":{"rendered":"https:\/\/www.ou.org\/holidays\/?p=40100"},"modified":"2018-01-16T15:27:12","modified_gmt":"2018-01-16T15:27:12","slug":"vayigdal-moshe-tisha-bav","status":"publish","type":"post","link":"https:\/\/www.ou.org\/holidays\/vayigdal-moshe-tisha-bav\/","title":{"rendered":"VaYigdal Moshe on Tisha b’Av"},"content":{"rendered":"

Seichel and Beis\u00a0<\/strong>HaMikdash<\/b><\/span><\/h3>\n

Chazal say that someone who has deiah<\/em> it is as if the Beis HaMikdash<\/i><\/em>\u00a0was rebuilt in his days (Sanhedrin<\/em> 92a). How are we to understand this? Why is having deiah<\/em> likened to the Beis\u00a0<\/em>HaMikdash<\/i>? We find a similarly emphatic statement in Nedarim<\/em> 41a: one who has deiah<\/em> has everything and one who is lacking deiah<\/em>, what does he have?\u201d The fact that Chazal<\/em> are telling us that without deiah<\/em> one has nothing means that we really ought to try and understand what deiah<\/em> is. Regarding Betzalel (Shmos<\/em> 31:3) we find that Hashem gave him three things: chochmah<\/em>, tevunah<\/em>, and daas<\/em>. Rashi explains there that chochmah<\/em>, is the raw knowledge that one is taught by others, and tevunah<\/em> is what one is able to derive on one\u2019s own from that which he was taught. The understanding he gains of what he learned by dint of his efforts to comprehend it well. Accordingly, daas<\/em> is the finished product. The wisdom that is ready for practical implementation.<\/p>\n

Rashi also says that daas<\/em> is ruach\u00a0<\/em>hakodesh<\/i>. Are these two completely different explanations? The first approach seems to pin daas<\/em> as the final product of a person\u2019s intellect, whereas the ruach ha\u2019kodesh<\/em> approach seems to be a matter of Divine inspiration that is not within the bounds of human intellect. However, it really isn\u2019t two different approaches. Rabbeinu Yonah writes in Shaarei Teshuvah<\/em> (1:10) that the Creator has blown into us a \u201cliving soul which is wise of heart and possessed of solid intellect\u201d. The intellect, then, is the expression and manifestation of the nishmas chayim<\/em>, the neshamah<\/em> that Hashem bestows upon us. The neshamah<\/em> is our direct connection to the Creator, because it \u2013 more than any other facet of creation – is the most direct and refined vehicle of the revelation of Godliness in the world. The ruach ha\u2019kodesh<\/em> and the seichel<\/em> are really the same, because the intellect is the expression and manifestation of the neshamah<\/em> which is our direct and most powerful connection to\u00a0HaKadosh\u00a0Baruch Hu<\/em>.<\/p>\n

There is a pasuk<\/em> in Shir\u00a0<\/em>HaShirim<\/i>\u00a0(4:4) that says, \u201cLike the tower of Dovid<\/em> is your neck\u201d, and Chazal<\/em> tell us that this is an allusion to the Beis\u00a0<\/em>HaMikdash<\/i>. And why is the Beis\u00a0<\/em>HaMikdash<\/i>\u00a0compared to a neck? Because the neck serves as the connecting bridge between the spiritual head of the body and the lower, physical part of the body. So too, the Beis Ha\u2019Mikdash<\/em> is that which connects Shamayim<\/em> and Aretz<\/em> as we see in the dream of Yaakov avinu. The ladder was firmly anchored in the ground but it reached all the way up to Shamayim<\/em>. The lower part of the ladder is on the earth side, and the upper part of the ladder on the Heaven side. And what was in the middle? Rashi (Breishis<\/em> 28:17) explains that the middle of the ladder was directly corresponding to the location of the Beis Ha\u2019Mikdash<\/em>. Because the Beis Ha\u2019Mikdash<\/em> \u2013 which is where we are able to fully serve Hashem and connect to him – is the connecting bridge between Shamayim<\/em> and Aretz<\/em>. Now we understand why deiah<\/em> is like the Beis\u00a0<\/em>HaMikdash<\/i>, because it is through our seichel<\/em> that we come to know and connect with Hashem and thereby build the connection between Shamayim<\/em> and Aretz<\/em>.<\/p>\n

(From the notes of Rav Eliezer Neihaus)<\/em><\/p>\n

~~~~~~~~~~<\/p>\n

Shavua Shechal Bo When Tisha B’Av Falls on Shabbos<\/strong><\/span><\/h3>\n

The Tur<\/em> (Orach Chaim<\/em> 551) brings varying opinions regarding the status of the week preceding Tisha B\u2019Av when it falls on Shabbos. Although the minhag<\/em> of Ashkenazim<\/em> is to refrain from laundering (or wearing freshly laundered clothes) beginning from Rosh Chodesh Av<\/em>, and from haircuts beginning from Shiva Asar b\u2019Tamuz<\/em>, this was adopted as a custom in addition to the basic enactment that Chazal<\/em> mandated. Chazal<\/em>\u2019s enactment is only on the actual week of Tisha B\u2019Av \u2013 this is called shavua sheh\u2019chal bo<\/em>. Regarding the halacha of that basic enactment, there is a difference of opinion regarding when Tisha B\u2019Av falls out on Shabbos. The first opinion that the Tur<\/em> brings is that when Tisha B\u2019Av falls out on Shabbos, there is no shavua sheh\u2019chal bo<\/em>. Since, explains this opinion, the fast is postponed to Sunday, you cannot call the preceding week the week in which Tisha B\u2019Av falls. And insofar as the following week is concerned (from Monday and on), that\u2019s already after the fast which definitely does not have any restrictions of laundering or haircutting. However, continues the Tur<\/em>, the Sefer Ha\u2019Mitzvos<\/em> says that the accepted practice when Tisha B\u2019Av falls on Shabbos is to indeed treat the preceding week as shavua sheh\u2019chal bo<\/em> and to refrain from laundering and haircuts. The straightforward understanding of the first opinion, which is based on the words of the Ran<\/em> and the Rosh<\/em>, is that they do not accept this statement of the Sefer Ha\u2019Mitzvos<\/em>. They hold that when Tisha B\u2019Av falls on Shabbos, there is no shavua sheh\u2019chal bo<\/em>; period.<\/p>\n

Let\u2019s try to understand what may be the underlying reasoning for this. The prohibition of not laundering or taking haircuts on the week of Tisha B\u2019Av is an expression of aveilus<\/em>, mourning. The question we can ask, though, is how do we classify this aveilus<\/em> requirement: is it an independent, self-contained requirement of aveilus<\/em> over the destruction of the Beis\u00a0<\/em>HaMikdash<\/i>\u00a0\u2013 distinct from the aveilus<\/em> of the actual day of Tisha B\u2019Av – or is it merely an extension, adjunct, and lead-up to the full-fledged aveilus<\/em> of Tisha B\u2019Av? It would seem that the Ran<\/em> and the Rosh<\/em> understood the enactment of shavua\u00a0shechal\u00a0bo<\/em> according to the latter proposition. Namely, that the prohibitions of shavua\u00a0shechal\u00a0bo<\/em> are not an independent unit of aveilus<\/em>, rather they are just an extension of the aveilus<\/em> of Tisha B\u2019Av itself. Obviously, it is the week-unit that connects the days preceding Tisha B\u2019Av to Tisha B\u2019Av, and that is why those days of the same week can be infused with an extension of Tisha B\u2019Av\u2019s aveilus<\/em>. However, if Tisha B\u2019Av falls on Shabbos \u2013 which of course cannot have any aveilus<\/em> (at least open displays of aveilus<\/em>) \u2013 and is pushed off to the following Sunday, then there is nothing to connect the days of the preceding week to Tisha B\u2019Av, and the aveilus<\/em> therefore cannot be extended to them. The Sefer\u00a0<\/em>HaMitzvos<\/i>, on the other hand, seems to hold like the other approach \u2013 that shavua sheh\u2019chal bo<\/em> is not an extension of Tisha B\u2019Av\u2019s aveilus<\/em>; rather, it is its own, independent unit of aveilus<\/em>. And its only connection to Tisha B\u2019Av is in terms of determining which week is deemed shavua\u00a0shechal\u00a0bo<\/em>. Accordingly, the fact that there is no aveilus<\/em> on the ninth day of Av when it falls on Shabbos is immaterial. The week preceding it is still the week preceding it, and it is that week which is assigned the status of shavua sheh\u2019chal bo<\/em>.<\/p>\n

(From the notes of Rav Yehudah Eisenstein)<\/em><\/p>\n

~~~~~~~~~~<\/p>\n

Heter of a Baal Bris to Eat When Tisha B’Av Falls on Shabbos<\/strong><\/span><\/h3>\n

When Tisha B\u2019Av falls out on Shabbos and the fast is nidcheh<\/em>, postponed until Sunday \u2013 and there is a bris on that day – the parents of the baby, the mohel<\/em>, and the sandak<\/em> are all allowed to eat (after\u00a0Mincha<\/i>) as they are all designated as \u201cbaalei ha\u2019bris<\/em>\u201d(Shulchan Aruch Orach Chaim<\/em> 559:9, and Mishnah\u00a0<\/em>Berurah<\/i>\u00a036). We see from this that when the fast is nidcheh<\/em>, it is not as stringent. However, it is important to understand the precise parameters of this leniency. The Tur<\/em> quotes the source for this halacha: such a thing actually happened once with Rabbeinu Yaavetz<\/em>, and he ate after Minchah<\/em>. As the source for what he did, he pointed to the Gemara<\/em> in\u00a0Eruvin<\/i>\u00a041a that says the following. \u201cSaid\u00a0Rebbi\u00a0Elazar bar Tzadok<\/em>, I am from the descendants of Sanah ben Binyamin. One time, Tisha B\u2019Av fell out on Shabbos and the fast was postponed until Sunday. We started off fasting, but we did not complete the fast, because that day was our Yomtov<\/em>.\u201d In the time of the Beis\u00a0<\/em>HaMikdash<\/i>, various families would donate wood for usage therein on a rotation basis. This was called korban eitzim<\/em>. The day for the family of Sanah ben Binyamin to bring the korban eitzim<\/em> was the tenth of Av, and it was thus their personal Yomtov<\/em>. What we see from this statement of Rabbeinu Yaavetz<\/em> is that a personal Yomtov<\/em> \u2013 such as the day of bringing the korban eitzim<\/em> or the baalei bris<\/em> when there is a bris milah<\/em> \u2013 has the power to override a postponed Tisha B\u2019Av fast. In the later Poskim<\/em>, we find leniencies for ill people, nursing mothers, and the like when Tisha B\u2019Av falls on Shabbos and the fast is postponed to Sunday, but in the Rishonim<\/em> we do not find any mention for that type of leniency as it is of a totally different category. The only thing we find is, as we said, this concept that a personal Yomtov<\/em> overrides a postponed fast of Tisha B\u2019Av, but not more than that.<\/p>\n

(From the notes of Rav Yehudah Eisenstein)<\/em><\/p>\n

~~~~~~~~~~<\/p>\n

Motzei Tisha B’Av<\/strong><\/span><\/h3>\n

The Tur<\/em> and Shulchan Aruch<\/em> (Orach Chaim<\/em> 558) bring down that, because the majority of the Beis Ha\u2019Mikdash<\/em> burned on the tenth of Av<\/em>, it is appropriate to refrain from eating meat and drinking wine the day after Tisha B\u2019Av. The Rama<\/em> says that the minhag<\/em> of Ashkenazim<\/em> is to refrain until midday, but no longer. Although the Mishnah Brurah<\/em> cites the Achronim<\/em> who followed in the footsteps of the Maharshal<\/em> to forbid bathing and haircuts as well, in the Biur Halachah<\/em> he quotes other Poskim<\/em> who point out that the fact that the Tur<\/em>, Shulchan Aruch<\/em>, and Rama<\/em> did not make any mention of such a thing clearly indicates that they held that the only thing we refrain from on the tenth of Av is meat and wine, but bathing and haircuts are totally permissible. Of course, the question is why the differentiation? My grandfather, Rav Yosef Dov Ha\u2019Levi Soloveitchik zt\u201dl explained that the prohibition of eating meat and drinking wine following Tisha B\u2019Av is akin to the halachah of an onein<\/em>, someone whose close relative just died. An onein<\/em> is forbidden from partaking of the meat of korbanos<\/em>, and this prohibition includes the night following the burial. Only consumption of meat and wine has a connection to this, whereas bathing and haircuts has no association with this whatsoever.<\/p>\n

(From the notes of Rav Yehudah Eisenstein)<\/em><\/p>\n

~~~~~~~~~~<\/p>\n

Taanis vs. Aveilus<\/strong><\/span><\/h3>\n

The Ramban<\/em> holds that the prohibitions of bathing and anointing begin immediately following the seudah\u00a0<\/em>hamafseket<\/i>\u00a0despite the fact that it is still permissible to drink and eat (this shitah<\/em> of the Ramban<\/em> is not brought l\u2019halachah<\/em> in the Shulchan Aruch<\/em> or Mishnah\u00a0<\/em>Berurah<\/i>). Why is that? The answer is that the prohibitions of Tisha B\u2019Av are divided into two main categories: aveilus<\/em> and taanis<\/em>. A fast-day is always a specific, calendar day. As such, there wouldn\u2019t be any reason for the prohibitions of eating and drinking to begin before that day actually commences. However, insofar as the aveilus<\/em> component of the day is concerned, that can begin even before the actual day starts, like the Rambam<\/em> says that already from the seudah ha\u2019mafsekes<\/em> we are in a state of \u201cmeiso mutal lefanav<\/em>, when the deceased is lying before him\u201d. Another difference between aveilus<\/em> and taanis<\/em> is the prohibition of washing only the hands, face, and feet as well as washing with only cold water. That\u2019s only a function of the fast-day status, because aveilus<\/em> does not forbid those things.<\/p>\n

Now, in general, the Rambam<\/em> and Ramban<\/em> have a difference of opinion regarding when the aveilus<\/em> status commences for one who has lost a close relative. The Ramban<\/em> holds that the aveilus<\/em> status begins immediately, whereas the Rambam<\/em> holds that it only begins following the burial. The Ramban<\/em> holds that it is the relative\u2019s death that is the obligating catalyst of aveilus<\/em>, whereas the Rambam<\/em> holds that it is the burial that is the obligating catalyst of aveilus<\/em>.<\/p>\n

With this in mind, we can better understand the Ramban<\/em>\u2019s statement that immediately following the seudah ha\u2019mafsekes<\/em> one may not bathe or anoint. During the seudah ha\u2019mafsekes<\/em>, we already feel the destruction of the Beis Ha\u2019Mikdash<\/em>, it is akin to one whose deceased relative has just died and is lying before him. And that, according to the Ramban<\/em>, is what marks the beginning point for aveilus<\/em>. Accordingly, immediately following the seudah ha\u2019mafsekes<\/em>, the aveilus<\/em> prohibitions of bathing and anointing come into effect. However, there is a kashya<\/em> on this understanding of the Ramban<\/em>: if it is true that the Ramban<\/em> holds that the aveilus<\/em> status begins immediately following the seudah ha\u2019mafsekes<\/em>, then it should also be prohibited to learn Torah (because that prohibition is also a function of aveilus<\/em>), but the Ramban<\/em> makes no mention of that?! Furthermore, he explains the commencement of the bathing and anointing prohibitions in such a way that implies that learning Torah is still permissible. He says that the reason one may not bathe or anoint after the seudah ha\u2019mafsekes<\/em> is that the pleasure and benefit will carry on into Tisha B\u2019Av. Tzarich iyun<\/em>.<\/p>\n

(From the notes of Rav Yehudah Eisenstein)<\/em><\/p>\n

\n
\n

Provided courtesy of\u00a0VayigdalMoshe.com<\/a><\/em><\/p>\n<\/div>\n<\/article>\n","protected":false},"excerpt":{"rendered":"

Seichel and Beis\u00a0HaMikdash Chazal say that someone who has deiah it is as if the Beis HaMikdash\u00a0was rebuilt in his days (Sanhedrin 92a). How are we to understand this? Why is having deiah likened to the Beis\u00a0HaMikdash? We find a similarly emphatic statement in Nedarim 41a: one who has deiah has everything and one who […]<\/p>\n","protected":false},"author":133194,"featured_media":42393,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[360],"tags":[],"class_list":["post-40100","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-fast-of-tisha-bav"],"yoast_head":"\nVaYigdal Moshe on Tisha b'Av - Jewish Holidays<\/title>\n<meta name=\"description\" content=\"Insights from Rav Moshe Twersky ZT\u201dL on Tisha B\u2019Av including Sechel and the Bet HaMikdash, Tisha B\u2019Av on Shabbos, & taanis (fasting) vs. aveilus (mourning).\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ou.org\/holidays\/vayigdal-moshe-tisha-bav\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"VaYigdal Moshe on Tisha b'Av - 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