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Tisha
be-Av That
falls on Sunday By
Rav Yosef Translated
by
We will first examine these laws in detail. For a summary of the laws, see the end
of this shiur, following the footnotes. Se'uda
ha-Mafseket (The
Meal before the Fast)
The
baraita in tractate Ta'anit (29b, and in Eruvin 40b)
states: If
Tisha be-Av falls on Shabbat, and similarly if Erev Tisha be-Av
falls on Shabbat – one eats and drinks as much as he wants, and puts
on his table even like a meal of [King] Shlomo in his
time.
The Rishonim disagree whether one is permitted to eat a
lavish meal like that of King Shlomo, or whether one is obligated
to eat such a meal in honor of Shabbat, as one does every other
week.
The Ravya (III, no. 888; and similarly Responsa Rav Sar Shalom
Gaon, no. 56; Ra'avan, tractate Ta'anit; Manhig,
Tisha be-Av, no. 21) writes that one is permitted to eat meat and
drink wine, though there are those who are accustomed not to eat meat or drink
wine, because they maintain that there is no obligation to do
so: If
Tisha be-Av falls on Sunday, or if it falls on Shabbat and is
pushed off to Sunday, he may eat meat and drink wine even at the se'uda
ha-mafseket, and he may put on his table even <like a meal of [King]
Shlomo in his time. And there are those who are accustomed not to eat meat or
drink wine at the se'uda ha-mafeseket, even on Shabbat, for one is
not obligated to put on one's table> like a meal of [King] Shlomo, [but
rather one is permitted] to do so. One can fulfill [his obligation regarding]
the three Shabbat meals before the se'uda
ha-mafseket.
The Shibolei ha-Leket (no. 266) writes in the name of the
Halakhot Gedolot (though in our version of the Behag, p.
192, meat and wine are permitted) that when Tisha be-Av falls on Sunday,
one may not eat meat or drink wine on Shabbat after
midday.
On the other hand, the Shibolei ha-Leket himself says in
the name of Rav Avigdor Kohen-Tzedek that one should not abstain from
meat and wine on Shabbat, even at the se'uda ha-mafseket. Similar
rulings were issued by Rabbenu Yerucham (netiv 18, part 2)
and the Tur (552).
The Rambam (Hilkhot Ta'aniyot 5:8-9)
writes: When
Erev Tisha be-Av falls on Shabbat – one eats and drinks as much as
he wants, and puts on his table even like a meal of [King] Shlomo. Similarly,
when Tisha be-Av itself falls on Shabbat, one does not omit
anything…. We
never ate a cooked dish, even lentils, on Erev Tisha be-Av, unless it was
Shabbat. The
Rambam seems to rule that even when Erev Tisha be-Av falls on
Shabbat, se'uda shelishit may be as lavish as a meal of King
Shlomo.
Two points in the Rambam's ruling should, however, be
noted.
First, the Rambam writes that "we never ate a cooked dish, even lentils,
on Erev Tisha be-Av, unless it was Shabbat." What did they do on
Shabbat? Did they then eat a meal of lentils, or did they eat a meal fit
for King Shlomo? In other words, does the Rambam mean to say that while
according to the law it is permissible to eat a feast fit for a king, the common
practice is to eat only a dish of lentils? Or perhaps, on a weekday they would
not eat even lentils, but on Shabbat, they would eat an ordinary
meal!
The Ma'ase Roke'ach (on the Rambam, ad loc.)
understands that even on Shabbat they would refrain from eating an
ordinary meal and restrict themselves to a dish of lentils. According to
Responsa Halakhot Ketanot (II, no. 137), on Shabbat they
would eat in regular manner. Second,
regarding Tisha be-Av that falls on Sunday, the Rambam writes that
one eats "even like a meal of [King] Shlomo." But regarding Tisha be-Av
that falls on Shabbat, he writes that "one does not omit
anything." The
Netziv (Ha'amek She'eila, she'ilta 158, 3) infers
from this that when Tisha be-Av falls on Sunday, one may add to his
se'uda shelishit and eat even more than usual. When, however,
Tisha be-Av falls on Shabbat, one may eat as usual, like on any
other Shabbat, but he may not add any more. We
need not necessarily come to this conclusion, for the Rambam brings the two
rulings in the same halakha, and he writes: "And similarly if
Erev Tisha be-Av falls on Shabbat," implying that the law in the
two cases is the same. So too the formulation of the baraita in
Ta'anit implies that the two cases are governed by the same
law. The
disagreement among the Rishonim may depend upon the following question:
When Tisha be-Av falls on Sunday, is there a se'uda ha-mafseket
on Shabbat, though
without any mourning practices (because of the honor of
Shabbat), or perhaps there is no se'uda ha-mafseket at all?
Those who impose restrictions upon the consumption of meat, and the like, would
presumably say that there is a se'uda ha-mafseket, though lest stringent
than usual because of the honor of Shabbat. Even those authorities who
are lenient about eating meat might agree that there is a se'uda ha-mafseket
on Shabbat, though they are stringent not to display any sign of
mourning on Shabbat. Rashi, however, is
explicit in his disagreement, writing as follows (Ta'anit 29b, s.v.
ve-chen): And
similarly if Erev Tisha be-Av falls on Shabbat – one does not
terminate [mafsik] his meal, nor does he reduce [the number
of] dishes, but rather he eats as much as he wants, and puts on his table even
like a meal of [King] Shlomo in his time. Rashi's
wording implies that there is no se'uda mafseket on Shabbat at
all.
This dispute may be based on the more general question, whether the
mourning of Tisha be-Av applies on Shabbat, and so it is only
public mourning rites that are not observed (so writes the Or Zaru'a, II,
no. 437, regarding Tisha be-Av that falls on Shabbat;
Maharil, Hilkhot Tisha be-Av; and Rema 554:19). Or,
perhaps, the mourning of Tisha be-Av does not apply on Shabbat
at all, and so even private mourning rites are not observed, meaning
that marital relations are permitted (Rosh,
Ta'anit 4:32 notes the controversy, and writes that the custom is
to practice leniency; so too writes Ramban, Torat ha-Adam,
aveilut yeshana; Responsa Rashba, I, 520; and
so too rules the Shulchan Arukh, 554:19).
Those who maintain that there is no se'uda mafseket on Shabbat
are apparently of the opinion that the sanctity of Shabbat
accomplishes the same thing as the se'uda ha-mafseket eaten on a weekday.
The se'uda ha-mafseket is supposed to imbue the beginning of the fast
with the proper atmosphere, the appropriate solemnity, and the like. The
sanctity of Shabbat may prepare a person for the fast in a manner, which
while different, nevertheless allows him to build out of the sanctity of
Shabbat the mourning of Tisha be-Av in an appropriate and proper
manner.[2]
The Mishna Berura (552, no. 23) rules that we eat as usual, and
that it is forbidden to abstain from meat, because that would give the
appearance of mourning: One
eats meat – and one is forbidden to abstain from it. Even though there is no
obligation to eat meat on Shabbat, nevertheless, if a person abstains
[from meat] because of mourning, he has committed a
transgression.
The Mishna Berura adds in the name of the
Magen Avraham that on this Shabbat one should sit alone and
in anguish, rather than in the company of friends. He also cites the
Bekhor Shor, who disagrees and says that this would be considered
an act of public mourning, and so one must eat in his usual manner, together
with friends, and the like: Even
though the Shulchan Arukh writes "like a meal of [King] Shlomo,"
nevertheless a person should sit in anguish and refrain from conducting himself
in a joyous manner. Thus, he should not sit in the company of friends [Magen
Avraham]. The Bekhor
Shor disagrees with this. He maintains that one who is accustomed every
Shabbat to eat this meal together with friends and acquaintances, and
this Shabbat refrains from so doing - it is considered for him an act of
public mourning. All agree that one is permitted to eat together with the
members of his household, and recite the zimmun blessing since it is
Shabbat [Eliya Rabba]. The
Mishna Berura seems to rule leniently, and in any case a family
meal is permitted, even with zimmun. R.
Moshe Feinstein (Responsa Iggerot Moshe, Orach
Chayyim, IV, no. 112, 4) adds that on this Shabbat a person is
permitted to partake of meat at se'uda shelishit, even if he does not
ordinarily do so. So too he is permitted to sing zemirot at this
se'uda shelishit, even if this is not his usual custom:
As
for zemirot on Shabbat Chazon – those who sing every
Shabbat are certainly permitted [to sing] even on Shabbat Chazon.
Even for those who are not accustomed [to sing], it stands to reason that this
is not forbidden, for in any event it is for the honor of Shabbat. Just
as even those who are not accustomed to eat meat every Shabbat at
se'uda shelishit are permitted to do so even when Erev Tisha be-Av
falls on Shabbat, the same appears to be true regarding zemirot.
Since it is a manner of honoring Shabbat, even though he is not
accustomed to do so every Shabbat, it should not be
forbidden. Finishing
the meal The
Gemara in Eruvin (41a) cites the opinion of Rabbi Yose that when
Tisha be-Av falls on Friday, the fast continues until the very end of the
day, that is, until Shabbat itself. The Sages disagree, arguing that a
person should not enter into Shabbat in a fast. But regarding Tisha
be-Av that falls on Sunday, all agree that one must stop eating on
Shabbat at sunset: Rabbi Yose said to them:
Do you not agree with me that when Tisha be-Av falls on Sunday that one
must stop [eating] when it is still day? They said to him: True. He said to
them: What is the difference between entering [Shabbat] in a fast and
leaving [Shabbat] in a fast? They said to him: If you say leaving it –
surely he ate and drank all day long; should you say entering it in a fast– when
he did not eat or drink all day long?
The Sages agree about Tisha be-Av that falls on Sunday, arguing
that when a person eats and drinks all of Shabbat, stopping to eat at
sunset is not regarded as "fasting." So too rules the Rema (552:10) that
one must finish se'uda shelishit before sunset: "However, he must stop
[eating] while it is still day."
Not only should a person conclude his meal prior to sunset, but it is
preferable that he also finish singing the Shabbat zemirot by that time.
For when a person refrains from singing it is not clearly evident that he is
doing so out of mourning. Thus, it is preferable that the singing should not
continue after sunset (see also Magen Avraham 554, no.
4). Torah
study on shabbat after Midday
The posekim disagree whether or not one is permitted to learn
Torah after midday on Erev Tisha be-Av, even when it falls on a weekday.
According to Responsa Terumat ha-Deshen (mo. 44), learning Torah
is forbidden after midday, whereas according to the Maharshal (cited by
the Taz, 553, no. 2), this is permitted.
The Rema (553) rules that the common practice is to restrict one's
learning after midday on Erev Tisha be-Av to those items that may be
studied on Tisha be-Av itself. The
Leket Yosher (I, p. 110) writes that when Tisha be-Av
falls on Shabbat, one should not study Torah all of
Shabbat. The Maharil (no. 44) writes that in such a case one
should not study Torah after midday. Maharil's
position in the case where Tisha be-Av falls on Sunday is unclear, there
being variant readings (see Responsa Ketav Sofer, Orach Chayyim
101, s.v., u-le-tashlum). The
Darkhei Moshe (554, 1) writes in the name of the Maharil
that when Tisha be-Av falls on Sunday, we do not read from Pirkei
Avot on Shabbat. This implies that even when Tisha be-Av falls
on Sunday, one should not study Torah after midday on Shabbat. The
Rema rules: It
is common practice not to study Torah on Erev Tisha be-Av after midday,
except for those items that are permitted on Tisha be-Av itself. Thus, if
it falls on Shabbat, we do not read from Pirkei Avot
(Maharil and Minhagim). Similarly, one should not walk for
enjoyment on Erev Tisha be-Av.
The Rema's ruling relates only to Tisha be-Av that falls on
Shabbat. The Acharonim disagree about Tisha be-Av that
falls on Sunday: The Levush (554) writes that one should act
stringently in that case as well and refrain from studying Torah after midday.
On the other hand, the Keneset ha-Gedola (Hagahot Bet
Yosef, 552) writes that only when Tisha be-Av falls on Shabbat
is Torah study after midday forbidden, but when it falls on Sunday, Torah
may be studied all of Shabbat.
The Yerushalmi (Shabbat 16:1) implies that when
Erev Tisha be-Av falls on Shabbat, one is forbidden to study Torah
from the time of Mincha on, for it states: Rabbi
[Yehuda ha-Nasi] and Rabbi Chiyya Rabba and Rabbi Yishmael the son of Rabbi Yose
would sit and explain the book of Eikha on Erev Tisha be-Av that
fell out on Shabbat from the time of Mincha
on. (See
Responsa Chatam Sofer, Orach Chayyim, nos. 33 and 156. See also
Mor u-Ketzi'a, no. 553, where a different interpretation is
offered.)
The Magen Avraham (553, no. 7), the Eliya Rabba
(no. 4, and the Kaf ha-Chayyim (553, no. 18) all rule
stringently, even when Tisha be-Av falls on Sunday. How did they forbid
Torah study on Shabbat when the observance of mourning rites on
Shabbat is forbidden? It follows from what they say that since on a
regular Shabbat, a person is permitted to study those "bad things" that
may be studied even on Tisha be-Av, if he studies them on this
Shabbat, it is not clearly evident that he is doing so out of mourning.
The Chatam Sofer (Responsa, Orach
Chayyim, no. 156) suggests a different explanation. He argues that the
prohibition to study Torah on Erev Tisha be-Av is not a mourning rite.
Such study is forbidden, because when a person learns something during the day,
he continues to think about it at night, and this brings him joy. Thus, Torah
study is forbidden even when Erev Tisha be-Av falls on Shabbat
(according to these authorities), because it will bring a person joy on
Tisha be-Av itself!
Many Acharonim permit
Torah study even when Tisha be-Av itself falls on Shabbat. Thus
the Maharam mi-Lublin (Responsa, no. 99; and also the
Taz (ad
loc.) writes that one who studies Torah on this Shabbat has not lost
out. So too rules the Mishna Berura (553, no. 10), pointing out
that some Acharonim go as far as to say that Torah study is permitted
even when Erev Tisha be-Av falls on a weekday.
In light of all that has been said, there is certainly room for leniency
on Erev Tisha be-Av that falls on Shabbat, that a person
may study Torah as he usually does every other
Shabbat. Removing
shoes
We
have already seen that one must stop eating before sunset. This does not involve
any infringement upon the honor of Shabbat, because the person ate all
day and is satiated. As for removing shoes, the Roke'ach (no. 310)
writes that on Motzaei Shabbat, one does not remove his shoes or sit on
the ground until after Barkhu.
The Rema issues a similar ruling (553:2): On
a weekday, the custom is for one to remove his shoes before saying Barkhu.
If it is Shabbat, shoes are removed only after Barkhu. The
exception is the cantor, who removes his shoes before Barkhu (Hagahot
Maimuniyot), though he must first recite Ha-Mavdil (Minhagim
in the name of the Maharak).
We see then that the members of the congregation remove their shoes only
after Barkhu, so as not to observe mourning rites on Shabbat.
As for the cantor, however, we are lenient and allow him to remove his shoes
before Barkhu, so that he not become confused while leading the
prayers.
There may, however, be a difference between the time of the Rema and our
time. First of all, some argue that at the time of the Rema, they would
recite Ma'ariv early and finish the service before sunset. Thus, there
was no problem to remove shoes only after Barkhu. Today, however, when we
recite Ma'ariv at its proper time, shoes should be removed already at
sunset. The Pekudat Elazar is in doubt about the matter
(553).
On the other hand,
This position seems to stand the test of reason, for if one removes his
shoes on Shabbat, there is mourning on Shabbat. Perhaps, however,
it may be argued that this is a private rite of mourning, for the person remains
in his house. But even if we define the practice as private mourning, it stands
to reason that shoes should not be removed. As the Minchat Chinukh
writes (313, end), there is a difference between mourning and
affliction. Private rites of mourning are permitted, but afflicting
oneself on Shabbat is forbidden, even in
private.
Removing shoes is not a rite of mourning, but rather a rite of
affliction. It is one of the five afflictions. Thus, it should be forbidden
on Shabbat, even in private. This also follows from the words of
the Vilna Gaon (553) that only eating must stop while it is still day,
"which is not the case regarding the removal of one's
shoes."[3]
There is another difference between the Rema's day and ours: It is not
our custom today to remove our shoes, but rather to put on non-leather
shoes. This is difficult to do after saying Barkhu during the
Ma'ariv service.
And there is yet another difference: Generally speaking, it is
inappropriate to wear Shabbat clothing on Tisha be-Av. If we
suffice with the removal of our shoes, we end up reading Eikha and saying
kinot in our Shabbat clothing! This doesn't seem to have been a
problem in the Rema's day, because the Rema rules (551) that on
Shabbat Chazon one wears weekday clothing! Since it is our custom to
wear Shabbat clothing (following the Vilna Gaon) on Shabbat
Chazon, it is problematic for us to suffice with the removal of our shoes
(see Mo'adim u-Zemanim, VII, no. 256).
In light of all that has been said above, it is customary to delay the
Ma'ariv service about fifteen minutes. As soon as Shabbat is
over, one should recite (at home) "Barukh ha-mavdil bein kodesh le-chol,"
remove one's shoes, change into weekday clothing, and then go to the synagogue.
So rules Rav Ovadia Yosef in Responsa Yechave Da'at (V, no.
38): It
is fitting to announce in the synagogue and inform the community that the
Ma'ariv service on Motzaei Shabbat that is Tisha be-Av will
begin only half an hour after sunset, and not before. Thus the members of the
congregation will have the opportunity to change from Shabbat to weekday
clothing and to remove their leather shoes about twenty minutes after sunset,
and then come to pray on the night of Tisha be-Av in weekday clothing and
in shoes that are permitted on Tisha be-Av.
A similar ruling is found in Mo'adim u-Zemanim
(ibid.) in the name of the Chazon Ish (and so too
in Ze ha-Shulchan, II, notes on Orach Chayyim 559), and in
Torat ha-Mo'adim, no. 9, 1. Havdala
How should we act this year with respect to havdala? Surely, we
cannot drink the wine on Motzaei Shabbat! During the Shemone Esre,
we say "Ata chonantanu," but as for havdala, we find three
different opinions in the Rishonim.
The first opinion is that of the Geonim, who maintain that
havdala is recited on Sunday night, i.e., at the completion of the
fast. So too write the Tosafot (Pesachim 107a, s.v.
Amemar): When
Tisha be-Av falls on Sunday, we are accustomed to recite havdala
after the fast. So too in Seder Rav Amram. Many
Rishonim adhere to this position (Machzor Vitri, no. 267;
Behag, kiddush; Ravya, II, no. 522). [The Behag rejects the
possibility of reciting havdala on Shabbat itself after
pelag ha-mincha, because with the recitation of havdala, a
person accepts the fast, and accepting a fast on Shabbat is
forbidden.] According
to the second opinion, one should recite havdala on Motzaei
Shabbat, and give the wine to a minor to drink. This position is found
in the Manhig (Tisha be-Av, no. 21). He writes that there
is no concern that the minor will become accustomed to drink the wine and do so
even after he reaches adulthood, because the circumstances are exceptional (that
Tisha be-Av should fall on Motzaei Shabbat). The Meiri
(Ta'anit 30b), however, writes that even in this case,
there is concern that the minor will continue to drink wine even after he
reaches maturity. So too the Ramban (Torat ha-Adam) rejects
this position. The
third opinion is that of the Ramban (Torat ha-Adam, aveilut
yeshana). According to him, no havdala is recited all, neither
on Motzaei Shabbat, nor on Sunday. The reason: Since Motzaei
Shabbat is unfit for havdala, havdala is set aside
completely. This is unlike the case of a person who forgot to recite
havdala on Motzaei Shabbat, who may recite havdala until
Tuesday. For such a person was obligated on Motzaei Shabbat, and
therefore he can still compensate (tashlumin) for his
failure to fulfill that obligation. But when there is no obligation on
Motzaei Shabbat, there is no room for tashlumin. The Ramban adds
that it stands to reason that this was included in the original enactment of
havdala, that when Tisha be-Av falls on Motzaei Shabbat,
there is no havdala at all. This is also the position of Responsa
Rashba (I, no. 117), Ritva (Ta'anit 30b; Sukka
54b), and others. Let
us try to understand these positions. The
Rosh (Berakhot 3:2) cites a dispute among the
Rishonim regarding a person who was in a state of aninut (acute
mourning) on Motzaei Shabbat. All agree that he does not recite
havdala on Motzaei Shabbat. The question arises whether or not he
must recite havdala on Sunday when his acute mourning ends? According to
the Ri, since he was exempt on Motzaei Shabbat, he is released
entirely from the mitzva. According to the Maharam mi-Rotenburg,
he must recite havdala on Sunday. This
dispute may be understood as follows: According to the Ri, when a person
recites havdala on Sunday, he compensates for his failure to fulfill his
obligation of Motzaei Shabbat. Thus, if a person is an onen on
Motzaei Shabbat, and therefore exempt from havdala, he is
entirely exempt from havdala even on Sunday. The Maharam,
on the other hand, maintains that the time of havdala is until
Tuesday. Thus, even if a person was exempt from havdala on
Motzaei Shabbat, since he is now obligated in mitzvot, and since
it is now the time of havdala, he is obligated to recite
havdala.[4] According
to this, the Ramban who rules that havdala is not
recited at the end of Tisha be-Av on Sunday, is apparently of the
opinion that havdala during the week is tashlumin for the
obligation of Motzaei Shabbat. Since the mitzva was set aside on
Motzaei Shabbat, it is set aside entirely. According to this, the
Meiri (Ta'anit 30b) explains that those who disagree
and say that havdala is recited at the end of Tisha be-Av,
maintain that havdala during the week is not tashlumin
for the obligation of Motzaei Shabbat, but rather the time of
havdala is until Tuesday. It
stands to reason, however, that those who disagree with the Ramban do not
necessarily have to accept this position. They may agree that havdala
during the week is indeed a law of tashlumin, but there is a
great difference between an onen and Tisha be-Av. An
onen is exempt from all mitzvot; since he is released
from the mitzva of havdala on Motzaei Shabbat, he
cannot recite havdala even after his aninut has passed.
Mourning, however, does not exempt a person from mitzvot.
Thus, when Tisha be-Av falls on Motzaei Shabbat, a person
is obligated to recite havdala, though he is unable to fulfill
this obligation, because he is forbidden to drink the wine. Since,
therefore, he was bound by the obligation on Motzaei Shabbat, he
can recite havdala in compensation even on Sunday
night. This
reasoning seems to be obvious. What does the Ramban think? How does he compare
aninut and Tisha be-Av? Rav According
to For
this reason, it is permissible to continue se'uda shelishit into
Motzaei Shabbat, for it still a Shabbat
meal! According
to this, the Ramban maintains that since Motzaei Shabbat is not a time
of eating, the mitzva of havdala is completely cancelled. The
impossibility of drinking the wine is not a side problem, a technical difficulty
preventing the recital of havdala. It is an essential problem! If it is
impossible to eat and drink, the whole basis for havdala falls to the
wayside! For the whole idea of havdala is to distinguish between
Shabbat meals and weekday meals.[6] Since, therefore, the mitzva
was set aside on Motzaei Shabbat, it is set aside
completely.[7] The
Shulchan Arukh (556:1) rules that havdala is recited on
Sunday night, that is to say, at the end of Tisha be-Av. The
Radbaz (Responsa, II, no. 642), as well as other
Acharonim, disagree with the Shulchan Arukh and rule that
havdala is not recited. The accepted opinion, however, is that of the
Shulchan Arukh, to recite havdala on Sunday night. Similar rulings
were issued by the Levush (556), the Magen Avraham
(no. 2), the Eliya Rabba (no. 4), the Kitzur Shulchan
Arukh (125, 6), the Chayyei Adam (126, 6), the Torat
ha-Mo'adim (9,2), and others. In
any event, as stated above, "Ata chonantanu" should be recited
during the Ma'ariv service on Motzaei Shabbat. If a person forgot
to say it, he does not repeat the Shemone Esre, because he may rely on
the havdala to be recited at the end of the fast on Sunday night
(Shulchan Arukh 294:3).[8] Women: Women
who
do not ordinarily recite the Ma'ariv service must be reminded in
particular to say "Barukh ha-mavdil bein kodesh le-chol" (Mishna
Berura 556, no. 2). According to R. Shlomo Zalman Auerbach (cited in
Ve-Aleihu Lo Yivol, I, p. 203), it is preferable that women should recite
the Ma'ariv service on this Motzaei Shabbat, and say "Ata
Chonantanu." He reasons as follows. The Gemara (Berakhot
33a) states that according to the original enactment, havdala
was to be recited in the prayer service. Only afterwards was it enacted that
havdala should be recited over a cup of wine. Thus, on this Motzaei
Shabbat, when havdala over a cup of wine is impossible, it is fitting
to recite havdala in the prayer service. In
any event, a woman who is unable to recite Ma'ariv should recite "Ata
chonantanu."[9] "Bore
me'orei ha-esh" and
"Bore minei besamim":
The Orchot Chayyim (Havdala, no. 14) writes that
when Tisha be-Av falls on Motzaei Shabbat, we do not recite
the blessing over light, because on this day the sanctuary was burned. The
Meiri (Ta'anit 30b) adduces proof to this position from
what Rav Hai Gaon says that the blessing over light is not recited on
Sunday night. The fact that Rav Hai Gaon had to say this clearly indicates that
the blessing over light was not recited on Motzaei Shabbat (for were the
blessing recited on Motzaei Shabbat, then it would be quite obvious that
it is not recited again on Sunday night).
Other Rishonim, however – Siddur Rashi (414),
Ravya (III, 890), the Manhig (Tisha be-Av, 21),
Hagahot Maimuniyot (end of Hilkhot Ta'anit, minhagei
Tisha be-Av), and others – all rule that the blessing over light is recited
on Motzaei Shabbat. So too rules the Shulchan Arukh
(556:1): If
the night of Tisha be-Av falls on Motzaei Shabbat – when a person
sees a candle, he recites "Bore me'orei ha-esh." But he does not recite
the blessing over spices. On the night following Tisha be-Av, he recites
havdala over a cup, but does not recite the blessing over light or
spices.
Therefore, the blessing over light is recited prior to the reading of
Eikha[10] (Taz, no. 1). If a person did not recite the
blessing at that time, he can do so all night. But once the morning of Sunday
dawns, the blessing can no longer be recited (Taz,
ibid.). Women
and the blessing over light: The
Be'ur Halakha (296, s.v. lo yavdilu) is in doubt whether or
not the obligation to recite the blessing over light – on an ordinary Motzaei
Shabbat – applies to women. Thus, it is preferable that the husband should
recite the blessing over light on this Motzaei Shabbat before he goes to
synagogue (after Shabbat is over) for his wife as well (see also
Shemirat Shabbat ke-Hilkhata, 62, note 98).
If, however, the husband failed to recite the blessing, women, by strict
law, are obligated to recite the blessing, and can do so on their own.
This is also the position of R. Shlomo Zalman Auerbach (cited in
Shemirat Shabbat ke-Hilkhata, 61, note 69; Minchat Shelomo, II,
no. 53, 2. There he writes that even according to the Be'ur
Halakha, women are not obligated to recite the blessing, but they are
permitted to do so). (See also
R. Elyashiv, cited in Hilkhot u-Minhagei Bein ha-Metzarim, p. 188,
note 14.) "Bore
minei besamim": The
Shulchan Arukh adds here that the blessing over spices is
not recited. Let us explain.
The Roke'ach (no. 311) writes in the name of R. Moshe b.
R. Yekutiel, and so also writes the Shibolei ha-Leket (no.
268), that the blessing over spices is recited on Motzaei Shabbat even on
Tisha be-Av. The Orchot Chayyim (havdala) writes,
however, that the blessing is not recited because spices are not brought into a
house of mourning. This is also the ruling of the Shulchan
Arukh.
Why does the Shulchan Arukh rule that the blessing over spices is
not recited when Tish's be-Av falls on Motzaei Shabbat? This
position may be understood in two ways. 1)
Because of the mourning, one should not smell
spices. 2)
The Shakh (Yore De'a, 265, no. 12) explains that on an
ordinary Motzaei Shabbat, we recite a blessing over spices as
compensation for the loss of the "additional soul" that accompanies the Jew
throughout Shabbat. This does not apply on Tisha
be-Av. There
is a practical difference between these two explanations. According to the
Shakh, it is permissible to smell spices on Tisha be-Av; it is
only the enactment regarding the "additional soul" that does not apply then.
This he states explicitly. This also follows from the words of the Magen
Avraham (556, no. 1. See Mishna Berura, and Sha'ar
ha-Tziyyun, ad loc.). The Mishna Berura (no. 1) and
Sha'ar ha-Tziyyun (no. 1) write, however, that according to the
Taz, smelling spices is forbidden all of Tisha be-Av. So
too writes the Kaf ha-Chayyim (no. 4). Drinking
the havdala wine at the end of the fast:
The Arukh ha-Shulchan (556) writes that after the fast
ends, one should not recite havdala on wine, but rather on another drink.
The Eliya Rabba and the Peri Megadim (556) write
that havdala should be recited over wine, but the wine should be given
to a young child to drink. Rabbenu Yerucham (netiv 18)
maintains that there is no prohibition whatsoever to eat meat or drink wine on
Motzaei Tisha be-Av. Even though the common practice is to be stringent
on the matter and refrain from eating meat and drinking wine, when a
mitzva is involved, the Ma'amar Mordechai writes that
there is no reason to be stringent. Thus, a person may recite havdala
over wine, and drink the wine himself. It stands to reason that grape
juice is treated like "wine in a wine-press" that has not yet begun to
ferment, which by strict law may be drunk even during the Nine Days. While we
are generally stringent not to drink grape juice during the Nine Days, it stands
to reason that lekhatchila one may recite havdala over grape
juice and drink it himself (even regarding wine, there is room for leniency,
as explained above). Reciting the passage
"Hine E-l yeshu'ati evtach":
The Mate Efrayim (581, Kene ha-Mate, no. 81; and
from there, Shemirat Shabbat ke-Hilkhata, 62, 44) writes that the verses
in the "Hine E-l yeshu'ati" passage are meant to serve as a good omen for
Motzaei Shabbat. Thus, when havdala is made on a different
day, as in our case, rather than reciting these verses, we begin with the
blessing over wine. A woman whose husband
has not yet come home from synagogue:
It would appear that
before the woman eats, she should recite havdala for herself, for the
Mishna Berura rules (296) that when there is nobody to recite
havdala for a woman, it is preferable that she should recite havdala
for herself, rather than hear it from someone who has already fulfilled his
own obligation. In our case, where the husband is not home, and the woman is
fasting, it stands to reason that this should be treated like a case where there
is nobody available to recite havdala for her. (According to Responsa
Minchat Yitzchak [VIII, no. 51], however, she should ask a neighbor who has
not yet recited havdala to recite havdala for her, and if this is
impossible, it is not clear whether it is better that she should eat without
reciting havdala, or recite havdala
herself.) Havdala
for a sick person on
Tisha be-Av:
Responsa Zekher Simcha (no. 69, by the av
bet din of Wurzburg) writes that a sick person who must eat on Tisha
be-Av should not recite havdala, because the Sages did not
institute havdala over a cup on Tisha be-Av. Most Acharonim
rule, however, that havdala should in fact be recited. So writes the
Birkei Yosef (556, no. 2) and the Mishna Berura
(559, no. 37). The "Hine E-l yeshu'ati" section is not recited (just
as it is not recited by one in mourning – Responsa Divrei Malkhi'el, VI,
no. 9). The blessing over light is recited, but the blessing over spices is
omitted.[11]
If the sick person does not plan on eating right away, but only a few
hours later – the Kaf ha-Chayyim (no. 9) and Responsa
Minchat Yitzchak (VIII, no. 30) write that he should not recite
havdala immediately at the termination of Shabbat, but only before
he actually eats.
When a sick person makes havdala, it is preferable that he not use
wine, but rather the "drink of the land," namely, an
important drink that is fit to be served to guests even when they are not
thirsty (like coffee or fruit juice – R. Shlomo Zalman Auerbach, Ma'adanei
Shelomo, p. 55; Ve-Aleihu Lo Yivol, I, p. 202).
If the sick person recites havdala over wine, there are
those who maintain that it is preferable that he should give the wine to a young
child to drink. Many authorities write, however, that it is preferable that the
sick person himself drink it, even if he used wine [as stated above, grape juice
is preferable] (Birkei Yosef, in Sha'arei Teshuva 556;
Responsa Az Nidbaru, XI, no. 48; R. Deblitzki, Tisha be-Av
she-Chal be-Yom Alef; Lu'ach Eretz Yisrael – and according to
some of these authorities, it is preferable to use wine or grape juice, and not
"the drink of the land," even if it will be drunk by the adult
himself).[12]
The
Chida (556, no. 3) writes that a sick person who must eat
can recite havdala even on behalf of the other members of his
household. For by strict law, it is possible to make havdala on
Motzaei Shabbat and give the wine to a young child, even though we do not
do this for educational reasons. According to this, if it is difficult for the
sick person to recite havdala himself, a well person can recite
havdala for him, and the sick person (or a young child) will drink
the wine. Thus also rules Responsa Tzitz Eliezer (XIV, no. 44) and
Responsa Mishne Halakhot (VII, no. 39).
However, according to the explanation put forward by
Therefore, in the absence of some pressing need, it would seem preferable
not to fulfill one's obligation with the havdala of a sick person.
However, in a case of need, e.g., where a well person wishes to recite
havdala in a hospital, it would seem that he can recite havdala,
and the sick person or a young child will drink the wine. A young child who eats
on Tisha be-Av:
The Maharil Diskin
(Responsa, Kuntrus Acharaon, no. 5, 72) is in doubt
whether a child who wishes to eat on Tisha be-Av is obligated to recite
havdala for himself. The general custom, however, is for the child not to
recite havdala. Thus it is written in the name of the Steipler Rav
(Orchot Rabbenu, II, p. 145; and in the name of R. Elyashiv
(Responsa Revavot Efrayim, III, no. 371); in Shemirat Shabbat
ke-Hilkheta, 62, 45; and in Responsa Mishne Halakhot (VII,
no. 39, s.v. ve-hine ha-Meiri). They write that there is no reason to
require havdala for educational purposes, for when the child grows up, he
will never eat on Tisha be-Av in this manner. This is, indeed, the common
practice.[14] FOOTNOTES [1] Bibliography for
further study: R. Seraya Deblitzki, Erev Tisha be-Av she-Chal be-Shabbat;
R. [2] Regarding se'uda
ha-mafseket: According to the simplest understanding, the se'uda
ha-mafseket marks the beginning of the mourning of Tisha be-Av,
similar to aninut. Thus writes Responsa Terumat
ha-Deshen (no. 151). However, he brings there another reason, that it is
not aninut, but rather it is necessary that the meal be eaten
in a lowly manner. The Magen Avraham (552, no.
8) writes that according to this explanation, the se'uda ha-mafseket is
eaten on the ground, but afterwards one may sit on a regular chair. For it is a
law in the meal, and not a law marking the beginning of
mourning. This being the case, it may be that the low meal is meant to serve
as a reminder and preparation for Tisha
be-Av.
The reason for se'uda ha-mafseket may be similar to the rationale
of those who are accustomed not to eat meat or drink wine during the entire
Three Weeks. The Rosh (no. 36) explains that this serves as a reminder of the
destruction of the Temple and cessation of the sacrificial order (and therefore
there is no meat or wine, because the sacrifices and the wine libations have
been abolished). Regarding this rationale, see Shi'urei HaRav Soloveitchik,
Al Inyanei Avelut ve-Tisha be-Av, no. 12. Regarding se'uda shelishit
when Erev Tisha be-Av falls on Shabbat, see no. 13, where
[3] R. Shlomo Zalman
Auerbach (Shemirat Shabbat ke-Hilkhata, 28, note 139) would, however,
remove his shoes immediately after sunset. Moreover, he would lie on his bed
without shoes for the entire bein ha-shemashot period, from sunset to
nightfall, in order to remove all doubts (Shalmei Mo'ed, chap. 92, note
116). R. Elyashiv
would also remove his shoes at sunset, arguing that a person at home
during bein ha-shemashot does not expect guests to visit, and so there is
no public mourning (following the Mordekhai, Mo'ed Katan, chap. 3.
His position is cited in Hilkhot u-Minhagei Bein ha-Metzarim, p. 183,
note 7). According to most of the Acharonim, however, shoes are removed
only at nightfall: This is the simplest understanding of the Rema, cited above,
that shoes are removed after Barkhu (unless we say that Ma'ariv
was recited while still day, as argued by Pekudat Elazar above. The
simple understanding, however, is that Ma'ariv was recited at night, but
nevertheless shoes were removed only after nightfall.) So too the Vilna
Gaon (553); the Chayyei Adam (136, 1); Kitzur
Shulchan Arukh; R. Chayyim Sonnenfeld (Responsa Salmat
Chayyim, 227); and the Chazon Ish (cited above, and also in
Orchot Rabbenu, II). Sitting on the ground:
Even according to those
who maintain that shoes should be removed at sunset, one should not sit on the
ground, because that is a clear sign of mourning, and sitting on the ground
(even during the week) is not by strict law, but only customary practice and
pious behavior (Ritva, beginning of Ta'anit). This is also the position
of R. Elyashiv (cited in Hilkhot u-Minhagei Bein ha-Metzarim, p. 185,
note 8. [4] This disagreement
also has a practical ramification regarding one who intentionally failed
to recite havdala. For if havdala during the week is tashlumin
for the obligation of Motzaei Shabbat, there is no tashlumin
for intentional disregard. The Shulchan Arukh (199) rules that only
if a person unintentionally forgot to do so on Motzaei Shabbat, may he
recite havdala during the week [implying that the obligation of
havdala is on Motzaei Shabbat, and the rest of the week is
tashlumin]. In Yore De'a (341), however, the Shulchan Arukh
rules in accordance with Maharam that a mourner recites havdala after the
burial [implying that the obligation of havdala extends until
Tuesday].
What is the underlying point in dispute? It seems that the
disagreement relates to the essence of havdala. According to
Rambam (Hilkhot Shabbat 29:1), havdala is part of
the mitzva of Zakhor, namely, that one must sanctify the
unique quality of Shabbat at a time close to the beginning and close to
the end of the day. This applies only at a time close to the transition
between Shabbat and weekday, and so it would seem that havdala
over the course of the week is a law of tashlumin. On the other hand,
according to an explanation appearing in the Maggid Mishne
(ibid.), there is a separate law of havdala, of
distinguishing between holy and mundane. According to this reason, it may be
that, after the fact, the entire first half of the week is fit for this
declaration. (see also my shiur on havdala). [5] Shi'urei
ha-Rav, Inyanei Avelut ve-Tisha be-Av, no. 29. [6] See below regarding
a well person who wishes to fulfill his obligation with the havdala
recited by a sick person, where we raise a difficulty in connection with
this understanding of the Ramban. [7] According to
[8] In general, if a
person forgets to insert "Ata chonantanu" in his Shemone Esre, and
eats before reciting havdala over a cup of wine, he must repeat
Shemone Esre and insert "Ata chonantanu" (Shulchan Arukh
294:1). In light of this, R. Shlomo Zalman Auerbach (Shemirat Shabbat
ke-Hilkhata, 62, note 95) raises the question whether a person must repeat
Shemone Esre, if he forgot "Ata chonantanu" on Motzaei
Shabbat, and then ate by mistake on Motzaei Tisha be-Av without first
reciting havdala. He writes that it stands to reason that since a number
of prayers already went by without "Ata chonantanu," there is no place to
insert it now. He concludes, however, that the matter requires further
study. [9] The argument may be
made that the woman is not required to recite havdala in Shemone Esre
(and that it suffices for her to recite "Barukh ha-Mavdil"), because
she will hear havdala at the end of Tisha be-Av.
[10] Regarding women:
R. Chayyim Pilagi (Ru'ach Chayyim, 556] writes that women should
be reminded to recite "Barukh ha-mavdil bein kodesh le-chol" as well as
the blessing over light on Motzaei Shabbat. This, however, is not so
simple, for there are those who maintain that even on an ordinary Motzaei
Shabbat, women are exempt from the blessing over light (see Responsa
Yabi'a Omer, IV, Orach Chayyim, no. 24, 9). It may perhaps be
preferable that the husband should recite the blessing over light for his wife,
and only afterwards go to synagogue, for according to our custom, the Ma'ariv
service is delayed. [11] It would seem that
the same law applies to a sick woman. Since, however, there is a
question whether there is at all an obligation of havdala on this night,
and there is a question whether women are obligated in havdala (see
nos'ei kelim, Shulchan Arukh, Orach Chayyim 296), there are
those who maintain that a woman should not recite havdala herself, but
rather she should eat without reciting havdala, or else a well person
should recite havdala for her, and she will drink the wine. (See
Shemirat Shabbat ke-Hilkhata 62, 48; Responsa Tzitz Eliezer XIV,
no. 44; Responsa Shevet ha-Levi, VIII, no. 129). It stands to reason,
however, that when there is nobody to recite havdala on her behalf, she
can recite havdala for herself, as on any other Motzaei Shabbat,
for most Rishonim maintain that there is an obligation of havdala
on this Motzaei Shabbat. [12] How much must he
drink? In order to fulfill the obligation of havdala, a cheekful
suffices. In general, however, we try to drink a revi'it, so that we can
recite a blessing after we finish drinking, and not enter the realm of doubtful
blessings. [13] If we accept this,
there seems to be a great difficulty with R. Soloveitchik's understanding of the
Ramban. According to the Manhig, an adult recites havdala on
Motzaei Shabbat, and gives the wine to a young child to drink. The Ramban
disagrees, for if the child is given to drink, he may come to do the same even
after he reaches adulthood. According to
Further support for the Rav's understanding of the Ramban may be adduced
from the fact that the Ramban writes that on this Motzaei Shabbat,
"there is no cup in the world," implying that havdala does not
pertain at all. [14] A Brit on
Tisha be-Av: This question rises not only this year but in an
ordinary year as well. Let us mention the main points: Ashkenazim perform a
brit at the conclusion of the kinot, even before midday (Rema
559:7), whereas Sefardim perform a brit only after midday
(Shulchan Arukh, ibid.). The father and mother of the newborn, as
well as the mohel and the sandak, are permitted to wear Shabbat
clothing (Mishna Berura 559, no. 31), but may not wear leather shoes
(Be'ur Halakha, ibid., s.v. mutar). They may don a
tallit as on an ordinary day (Sha'arei Teshuva, 555, no. 1; though
it is preferable to use a borrowed tallit in order not to require
a blessing).
All the blessings are recited, including Shehecheyanu (Da'at
Torah, end of no. 551). The wine is given to the new mother or to a minor
(over the age of six). [Regarding metzitza with wine – Sha'arei
Teshuva 612, no. 3, writes in the name of Responsa Devar Shmuel that
this is forbidden; whereas Responsa Maharam Shik (315) permits it,
provided that he turns his mouth downward, so that he not swallow the wine by
mistake.]
Following the brit, the celebrants should remove their Shabbat
clothing (Mishna Berura 559, no. 34). That night, after Tisha
be-Av is over, a celebratory meal (with no limitations on the guests) may be
served that includes meat and wine (Mishna Berura 558, no.
2). A
summary of the laws governing Tisha be-Av that
falls on sunday Se'uda
ha-mafseket:
The
Baraita in tractate Ta'anit (29b, and Eruvin 40b) states
that a person may put
on his table even like a meal of [King] Shlomo in his
time. The
Rishonim disagree as to whether one is permitted to eat such a
meal (though it is preferable that one be stringent and refrain from doing so),
or perhaps one is obligated to eat a lavish meal in honor of
Shabbat, as one does every week. The issue in dispute appears to be
whether a se'uda mafseket is eaten on Shabbat, with care
taken to refrain from any public mourning practices, or perhaps there
is no se'uda mafseket at all?
The Mishna Berura (552, no. 23) rules that one eats a
regular meal, and that one is forbidden to abstain from eating meat, because
that would appear as an act of mourning. He notes that the authorities disagree
whether or not the meal may eaten in the company of friends. He inclines toward
leniency, and certainly permits a family meal and zimmun
(ibid.).
Responsa Iggerot Moshe (Orach Chayyim, IV, no. 112,
1) adds that one may eat meat, even if one does not ordinarily do so. So too one
may sing zemirot, even if one does not ordinarily sing zemirot at
se'uda shelishit. Finishing
the Meal: The Gemara in
Eruvin 41a writes that all agree that the meal should be finished
before sunset. Since the person ate and drank all Shabbat
long, he is not seen as "fasting" on Shabbat when he stops eating at
sunset. Thus rules the Rema (552:10). It is preferable that zemirot
should also be finished before sunset. Torah study on
Shabbat after midday: The halakhic
authorities disagree about this issue. The Levush writes that even
when Tisha be-Av falls on Sunday, one should be stringent and refrain
from Torah study on Shabbat after midday. The Keneset ha-Gedola
(Hagahot Bet Yosef, 552) disagrees; only when Tisha be-Av
itself falls on Shabbat is Torah study forbidden, but when it falls
on Sunday, Torah study is permitted all of Shabbat. How can Torah
study be forbidden on Shabbat? Surely this should be regarded as mourning
on Shabbat? Since on
an ordinary Shabbat, one is permitted to study those "bad things" that
may be studied on Tisha be-Av, if one studies them on this
Shabbat, it is not a clear indication of mourning. The Chatam Sofer
explains that the concern is not about Shabbat, but that a person
should not receive pleasure on Tisha be-Av itself from what he had
learned on Shabbat. Many
Acharonim, however, permit Torah study even when Tisha be-Av falls
on Shabbat. Thus, writes Responsa Maharam mi-Lublin (no.
99). The Taz too writes that one who learns Torah on
Shabbat has not lost out. So too rules the Mishna Berura
(553, no. 10), arguing that there are a number of Acharonim who rule
that it is permissible to learn Torah even when Erev Tisha be-Av falls on
a weekday. In light of
all this, one is certainly permitted to be lenient when Erev Tisha be-Av
falls on Shabbat, and study Torah in his usual
manner. Removing
shoes: The Rema
(553:2) writes that leather shoes should be removed in the synagogue,
following Barkhu. But it stands to reason that our
situation differs from that in the time of the Rema. First, we are accustomed
to wear non-leather shoes, and changing one's shoes after Barkhu
seems to be inappropriate. Second, it is inappropriate to wear Shabbat
clothing on Tisha be-Av. If we were merely to remove our shoes in
the synagogue, we would be saying Kinot in Shabbat clothing.
During the time of the Rema, this was not a problem, because the Rema
rules that on Shabbat Chazon we wear weekday clothing! We,
however, are accustomed to wear Shabbat clothing (following the Vilna
Gaon). For us then it is problematic to suffice with the removal of our shoes
(see also Mo'adim u-Zemanim, VII, no. 256). In light of
all the above, we are accustomed to delay the Ma'ariv service about
fifteen minutes. When Shabbat is over, we say, "Barukh ha-Mavdil
ben kodesh le-chol" (even those who cannot attend synagogue should be
reminded to say this), remove our shoes, change into weekday clothing, and then
go to synagogue. This is the position of Responsa Yechave Da'at
(V, no. 38), and also the Mo'adim u-Zemanim in the name of
the Chazon Ish. (There are those who are accustomed to go about
barefoot after sunset.) Havdala: What do we do
this year regarding havdala?
Surely we are unable to drink the wine on Motzaei Shabbat! During
the Shemone Esre prayer, we add "Ata chonantanu." As for
havdala, we find three opinions among the Rishonim. One opinion is
that of the Geonim (cited by Tosafot in Pesachim
107a): havdala is recited on Sunday night, that is, at the conclusion
of Tisha be-Av. The second opinion is that of the Manhig
(Tisha be-Av, 21): havdala is recited on Motzaei
Shabbat, and the wine is given to a young child to drink. The third opinion
is that of the Ramban (in Torat ha-Adam) that no havdala
whatsoever is recited. Since the mitzva of havdala was set
aside on Motzaei Shabbat, it is set aside forever. The
Shulchan Arukh (556:1) rules that havdala is recited on
Sunday night, that is, at the conclusion of Tisha be-Av. The blessing
over light is, however, recited on Motzaei Shabbat. It
is the general practice to recite the blessing over light in the synagogue prior
to the reading of Eikha. A man may, however, recite the blessing at home
(after Shabbat is over) in order to discharge the obligation of his wife
and children. (If he failed to recite the blessing on Motzaei Shabbat, he
should not recite it on Sunday, for fire was created on Motzaei Shabbat.)
The blessing over spices is not recited at all, for it is inappropriate
for a time of mourning (Shulchan Arukh,
ibid.). A sick
person: A sick person
who must eat on Tisha be-Av should recite havdala for himself
(Mishne Berura 559, no. 37). He should not recite havdala
immediately when Shabbat is over, but only when he wishes to eat. If
he is unable to drink, he should give the cup to a young child. If he is
unable to recite havdala – Responsa Tzitz Eliezer (XIV, no.
44) rules that a healthy person can recite havdala for him, and the sick
person or a young child can drink the wine. (There is room to discuss this
ruling, but practically speaking, when the need arises, there is room for
leniency.) When a sick
person recites havdala on Tisha be-Av, it is preferable to recite
havdala on "the drink of the land" (fruit juice, coffee, and the like).
But havdala may also be made over grape juice, and there are many who
rule that it may be made lekhatchila on wine (and the adult can drink it
himself – Lu'ach Eretz Yisrael; some give it to a young child over the
age of six). Young
children who eat on Tisha
be-Av are accustomed to eat without reciting havdala (Responsa
Mishne Halakhot, VII, no. 39). Havdala
at the end of Tisha
be-Av: At the end of
Tisha be-Av, havdala is recited, without the "Hine E-l
yeshu'ati evtach" passage (but rather beginning with the blessing over
wine), and without the blessings over light and spices. Havdala is
recited in the ordinary manner over wine, and an adult may drink the wine (it
may perhaps be preferable to recite havdala over grape
juice).
It stands to reason that if a woman's husband tarries on the way home,
she is permitted to recite havdala herself, so that she may
eat.
Let us try to join the sanctity of Shabbat to Tisha be-Av,
and enter the mourning of Tisha be-Av, full of sanctity and strength. We
hope and pray that, with God's help, because we mourn the destruction of
Jerusalem, we shall merit to see its speedy rebuilding, and that all the
difficulties facing the Jewish people will quickly turn into joy and
happiness. |
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