Nine Days: Difference between revisions
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===Wearing Shabbat Clothing=== | ===Wearing Shabbat Clothing=== | ||
# The minhag is not to wear Shabbat clothing during the nine days.<Ref>Rama 551:1</ref> | # The minhag is not to wear Shabbat clothing during the nine days.<Ref>Rama 551:1</ref> | ||
# If there is a brit milah during the nine days, the father of the baby, the mohel, the sandak, and some say the grandfather may wear Shabbat clothing. Everyone else should not.<ref>Rama 551:1, Shaarei Teshuva 551:1, Shaarei Teshuva 551:1, Nitai Gavriel p. 192, Piskei Teshuvot 551:3</ref> | # If there is a brit milah during the nine days, the father of the baby, the mohel, the sandak, and some say the grandfather may wear Shabbat clothing. Everyone else should not.<ref>Rama 551:1, Shaarei Teshuva 551:1, Shaarei Teshuva 551:1, [https://www.hebrewbooks.org/pdfpager.aspx?req=46439&pgnum=192 Nitai Gavriel Ben Hametzarim v. 1 p. 192], Piskei Teshuvot 551:3</ref> | ||
# If someone was traveling and they only have their Shabbat clothing he may continue to wear it even during the week.<ref>Nitai Gavriel Ben Hametzarim v. 1 p. 190 either because it is considered an extenuating circumstance or because once they wear it during the week before the nine days it indicates that the clothing aren't specifically designated for Shabbat.</ref> | # If someone was traveling and they only have their Shabbat clothing he may continue to wear it even during the week.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46439&pgnum=190 Nitai Gavriel Ben Hametzarim v. 1 p. 190] either because it is considered an extenuating circumstance or because once they wear it during the week before the nine days it indicates that the clothing aren't specifically designated for Shabbat.</ref> | ||
==Eating Meat and Drinking Wine== | ==Eating Meat and Drinking Wine== | ||
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===Havdalah=== | ===Havdalah=== | ||
#Since the minhag is not to drink wine, a question arises as to what we should do with [[Havdalah]]. For Sephardim one is permitted to use wine and drink it as usual <ref>Shulchan Aruch Orach Chaim 551:10. Yalkut Yosef page 574 adds that one may drink the entire cup. </ref> while for Ashkenazim there are several possibilities. <ref>The Aruch HaShulchan 551:26 says some people have the Minhag to drink beer or another drink that qualifies as Chamar Medina. The Eshel Avraham 551 and the Chazon Ish (quoted in Imrei Yosher, pg. 4) says that those who say [[Havdalah]] every week over wine or grape juice should do the same during the Nine Days as well. Rav Moshe Harari in his Mikraei Kodesh 1:14 say it is preferable to use grape juice as this doesn't cause any joy, and Rav Moshe Karp in Hilchot UMinhagei Ben HaMetsarim chapter 4 note 74 says that in this situation an adult can drink it lechatchila. Rama Orach Chaim 551:10 says to preferably give it to a child. Mishna Brurah 551:70 says that it should be a minor above the age of [[chinuch]] but doesn't fully comprehend the concept of [[mourning]] the destruction of the beit hamikdash. Rav Moshe Feinstein quoted in Moadei Yeshurun page 154 says the adults should drink the [[Havdalah]] wine. Darkei Moshe 551:9 says in the name of the Maharil that this can be done lechatchila. See piskei teshuvot 551:35 and Hilchot UMinhagei Ben HaMetsarim chapter 4 note 74 for more poskim who say this. </ref> | #Since the minhag is not to drink wine, a question arises as to what we should do with [[Havdalah]]. For Sephardim one is permitted to use wine and drink it as usual,<ref>Shulchan Aruch Orach Chaim 551:10. Yalkut Yosef page 574 adds that one may drink the entire cup. </ref> while for Ashkenazim there are several possibilities. <ref>The Aruch HaShulchan 551:26 says some people have the Minhag to drink beer or another drink that qualifies as Chamar Medina. The Eshel Avraham 551 and the Chazon Ish (quoted in Imrei Yosher, pg. 4) says that those who say [[Havdalah]] every week over wine or grape juice should do the same during the Nine Days as well. [https://www.torahanytime.com/#/lectures?a=155681 Rav Shmuel Fuerst (Three Weeks and Nine Days, min. 26)] ruled to use wine as usual like Rav Moshe Feinstein and Rav Shlomo Zalman Auerbach. Rav Moshe Harari in his Mikraei Kodesh 1:14 say it is preferable to use grape juice as this doesn't cause any joy, and Rav Moshe Karp in Hilchot UMinhagei Ben HaMetsarim chapter 4 note 74 says that in this situation an adult can drink it lechatchila. Rama Orach Chaim 551:10 says to preferably give it to a child. Mishna Brurah 551:70 says that it should be a minor above the age of [[chinuch]] but doesn't fully comprehend the concept of [[mourning]] the destruction of the beit hamikdash. Rav Moshe Feinstein quoted in Moadei Yeshurun page 154 says the adults should drink the [[Havdalah]] wine. Darkei Moshe 551:9 says in the name of the Maharil that this can be done lechatchila. See piskei teshuvot 551:35 and Hilchot UMinhagei Ben HaMetsarim chapter 4 note 74 for more poskim who say this. </ref> | ||
===Birkat Hamazon over Wine=== | ===Birkat Hamazon over Wine=== | ||
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* [https://www.yutorah.org/lectures/lecture.cfm/890440/rabbi-hershel-schachter/are-children-obligated-in-observances-that-commemorate-the-destruction-of-the-beis-hamikdash-/ Rav Hershel Schachter] explains that although normally a child is not obligated to observe practices of a mourner, even when he reaches the age of chinuch, the practice of not eating meat is not a function of mourning (as a mourner during shiva is allowed to eat meat and drink wine.) Instead, it is part of the obligation to mourn and remember the Beit Hamikdash. (See Gemara Baba Batra 60b). Children do not have an obligation to observe the laws of mourning, but they do have an obligation to remember the beit hamidkash. Therefore they refrain from eating meat and drinking wine during the nine days once they have reached the age of chinuch. | * [https://www.yutorah.org/lectures/lecture.cfm/890440/rabbi-hershel-schachter/are-children-obligated-in-observances-that-commemorate-the-destruction-of-the-beis-hamikdash-/ Rav Hershel Schachter] explains that although normally a child is not obligated to observe practices of a mourner, even when he reaches the age of chinuch, the practice of not eating meat is not a function of mourning (as a mourner during shiva is allowed to eat meat and drink wine.) Instead, it is part of the obligation to mourn and remember the Beit Hamikdash. (See Gemara Baba Batra 60b). Children do not have an obligation to observe the laws of mourning, but they do have an obligation to remember the beit hamidkash. Therefore they refrain from eating meat and drinking wine during the nine days once they have reached the age of chinuch. | ||
* Rabbi Eider (The Halachos Of The Three Weeks p. 7) writes that generally the minhag not to eat meat even applies to children. But if it is hard to feed a child dairy and he is used to eating meat every day he can continue to eat meat in the Nine Days. | * Rabbi Eider (The Halachos Of The Three Weeks p. 7) writes that generally the minhag not to eat meat even applies to children. But if it is hard to feed a child dairy and he is used to eating meat every day he can continue to eat meat in the Nine Days. | ||
* Aruch Hashulchan 551:26 as well says there is room to be lenient, especially in a case where it is a weak child who can gain a lot from eating the meat.</ref> | * Aruch Hashulchan 551:26 as well says there is room to be lenient, especially in a case where it is a weak child who can gain a lot from eating the meat.</ref> Sepharadim however, allow it.<Ref>Chazon Ovadia Arba Taaniyot pg. 190 allows feeding meat to children until the year before Bar/Bat Mitzva. Rabbi David Yosef in torat hamoadim Siman 5 page 190 agrees. Ohr Letzion 3: pg. 245 3:26:6 allows it until Bar Mitzva. See Yalkut Yosef Chinuch p. 279 where he says that for a child who is even a little bit weak can eat meat during the nine days. He cites Yabia Omer YD 3:3 and 4:4. </ref> | ||
Sepharadim however, allow it.<Ref>Chazon Ovadia Arba Taaniyot pg. 190 allows feeding meat to children until the year before Bar/Bat Mitzva. Rabbi David Yosef in torat hamoadim Siman 5 page 190 agrees. Ohr Letzion 3: pg. 245 3:26:6 allows it until Bar Mitzva </ref> | # It is permitted to give children meat for their Firday night Shabbat meal even if it is earlier than plag mincha.<ref>[https://www.torahanytime.com/#/lectures?a=155681 Rav Shmuel Fuerst (Three Weeks and Nine Days, min 29-30)] quoting Rav Moshe Feinstein</ref> | ||
===Brit Milah and Seudat Mitzva=== | ===Brit Milah and Seudat Mitzva=== | ||
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#Sephardim may not cut their hair, shave, do laundry, or wear newly laundered clothing the week of Tisha B'av.<ref>Mishna Tanit 26b, Rambam Taniyot 5:6, Shulchan Aruch O.C. 551:3</ref> Ashkenazim are strict about hair cutting and shaving for all Three Weeks and laundry for all Nine Days.<ref>Rama Orach Chaim 551:4</ref> | #Sephardim may not cut their hair, shave, do laundry, or wear newly laundered clothing the week of Tisha B'av.<ref>Mishna Tanit 26b, Rambam Taniyot 5:6, Shulchan Aruch O.C. 551:3</ref> Ashkenazim are strict about hair cutting and shaving for all Three Weeks and laundry for all Nine Days.<ref>Rama Orach Chaim 551:4</ref> | ||
#If Tisha B'av falls out on Shabbat and is pushed off until Sunday, according to Sephardim the practices of the weeks before Tisha B'av do not apply that year.<ref>Rabbi Ba in Yerushalmi Tanit 4:6 explains that if Tisha B'av falls out on Shabbat and the fast is delayed until Sunday the restrictions of the week of Tisha B'av don't apply. The Rosh (Tanit 4:32) and Ran (Tanit 9b s.v. yerushalmi) accept the Yerushalmi. However, the Smag (Asin Derabbanan 3) writes the minhag is to forbid the entire week of Tisha B'av even when it falls out on Shabbat. Hagahot Maimiyot (Taniyot 5:5), Smak 96, and Kol Bo (Feldheim 5769 Edition, 62 s.v. vkesat, fnt. 148) agree. Shulchan Aruch O.C. 551:4 rules like the Yerushalmi. Rama is strict because either way Ashkenazim don't launder clothing or wear laundered clothing for all Nine Days and don't cut their hair all Three Weeks.</ref> | #If Tisha B'av falls out on Shabbat and is pushed off until Sunday, according to Sephardim the practices of the weeks before Tisha B'av do not apply that year.<ref>Rabbi Ba in Yerushalmi Tanit 4:6 explains that if Tisha B'av falls out on Shabbat and the fast is delayed until Sunday the restrictions of the week of Tisha B'av don't apply. The Rosh (Tanit 4:32) and Ran (Tanit 9b s.v. yerushalmi) accept the Yerushalmi. However, the Smag (Asin Derabbanan 3) writes the minhag is to forbid the entire week of Tisha B'av even when it falls out on Shabbat. Hagahot Maimiyot (Taniyot 5:5), Smak 96, and Kol Bo (Feldheim 5769 Edition, 62 s.v. vkesat, fnt. 148) agree. Shulchan Aruch O.C. 551:4 rules like the Yerushalmi. Rama is strict because either way Ashkenazim don't launder clothing or wear laundered clothing for all Nine Days and don't cut their hair all Three Weeks.</ref> | ||
==Haftorot== | |||
#When Rosh Chodesh Av falls out on Shabbat, the minhag is to read the haftorah חזון ישיעיהו (Yishayahu 1).<ref>In the rishonim there are three possible haftorot. | |||
* The Gemara Megillah 31b writes that we should recite the haftorah of Chazon Yishayahu when Rosh Chodesh Av is on Shabbat. | |||
* Tosfot Megillah 31b s.v. rosh explains that today we don't do that because we have the practice like the pesikta to read the three haftorot of destruction between shiva asar btamuz and tisha bav: Divrei Yirmiyahu, Shimu Dvar Hashem, and Chazon Yishyahu. Darkei Moshe 425:1 quotes this practice from the Avudraham, Mordechai (Megillah n. 821), and Minhagim (R' Tirna, Minhag Chodesh Av p. 77). Rama O.C. 425:1 writes that the minhag is to read Shimu Dvar Hashem (Yirmiyahu 2:4) when Rosh Chodesh Av is on Shabbat, as part of the three haftorah's of destruction (Heb. ג' דפרענותא; trans. gimmel d'paranuta). Kaf Hachayim 425:14 and Yalkut Yosef 425:2 agree with the minhag to read Shimu Dvar Hashem. Yalkut Yosef writes that it is proper to add the first and last pasuk of Hashamayim Kisiy. See Yachava Daat 3:42 and 4:35. | |||
* Tosfot Pesachim 40b s.v. aval writes that the minhag is to read the haftorah of hashamayim kisiy, the regular haftorah for [[Rosh Chodesh]]. Trumat Hadeshen 19 says that in a place where there is no established minhag they should read hashamayim kisiy because it is tadir. Rama 425:1 codifies this opinion if there's no minhag. Gra 425:8 disagrees and always prefer Shimu. He claims that Tosfot Pesachim 40b s.v. aval is a scribal error, though the same text is found in Tosfot Shantz Pesachim 40b s.v. aval. (See Tosfot Harosh Pesachim 40b s.v. aval which is unclear since it isn't clear what his text in the pesikta was.) Mishna Brurah 425:8 and Kaf Hachayim 425:16 codify the Gra.</ref> | |||
==Links== | ==Links== | ||
