Tisha BeAv: Difference between revisions
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===Havdala for Tisha BeAv that Is Observed on Sunday=== | ===Havdala for Tisha BeAv that Is Observed on Sunday=== | ||
#If Tisha BeAv falls out on [[Shabbat]] and is pushed off to Sunday or if Tisha BeAv falls out on Sunday, the bracha of Boreh Meorei HaEsh upon a fire is made on [[Motzei Shabbat]] before the reading of Eicha (while Boreh Mineh/Isbeh/Atzeh Besamim is omitted | #If Tisha BeAv falls out on [[Shabbat]] and is pushed off to Sunday or if Tisha BeAv falls out on Sunday, the bracha of Boreh Meorei HaEsh upon a fire is made on [[Motzei Shabbat]] before the reading of Eicha (while Boreh Mineh/Isbeh/Atzeh Besamim is omitted), however, the bracha of [[Havdalah]] on a cup of wine is delayed until after Tisha BeAv, Sunday night.<ref>Shulchan Aruch 556:1. Mishna Brurah 556:3 adds that an adult can drink this wine. Yalkut Yosef, Kitzur S"A, Volume 2, 556:8, Yabia Omer, Volume 6, 48:13 agree. </ref> | ||
#An adult who is exempt from fasting should recite [[Havdalah]] on [[Motzei Shabbat]] before eating.<ref>[http://www.dailyhalacha.com/displayRead.asp?readID=2361 Rabbi Mansour on Dailyhalacha.com] quoting Yechave Daat 3:40, Chazon Ovadia (Arba Tzomot, p. 352), Yalkut Yosef, Kitzur S"A, Volume 2, 556:7. Birkei Yosef OC 556:2. Shemirat Shabbat Kehilchata 62:45 writes that Birkei Yosef's ruling only applies to adults who are too ill to fast but a child should not recite [[havdala]] himself then, but should wait until after tisha b'av. See also Az Nidbaru 6:53:4 and Rivevot Efraim 3:371. [https://www.torahanytime.com/#/lectures?v=199132 Rav Yitzchak Yosef (Motzei Shabbat Matot 5782 min 14)] explained that originally Rav Ovadia held that someone who needs to eat on Tisha B'av that is delayed such as a pregnant woman should wait until they need to eat on Sunday to recite havdalah. However, after Rav Massas argued with him based on the Knesset Hagedola that it is better to recite havdala on Motzei Shabbat, the ideal time for Havdala, he changed his opinion.</ref> | #An adult who is exempt from fasting should recite [[Havdalah]] on [[Motzei Shabbat]] before eating.<ref>[http://www.dailyhalacha.com/displayRead.asp?readID=2361 Rabbi Mansour on Dailyhalacha.com] quoting Yechave Daat 3:40, Chazon Ovadia (Arba Tzomot, p. 352), Yalkut Yosef, Kitzur S"A, Volume 2, 556:7. Birkei Yosef OC 556:2. Shemirat Shabbat Kehilchata 62:45 writes that Birkei Yosef's ruling only applies to adults who are too ill to fast but a child should not recite [[havdala]] himself then, but should wait until after tisha b'av. See also Az Nidbaru 6:53:4 and Rivevot Efraim 3:371. [https://www.torahanytime.com/#/lectures?v=199132 Rav Yitzchak Yosef (Motzei Shabbat Matot 5782 min 14)] explained that originally Rav Ovadia held that someone who needs to eat on Tisha B'av that is delayed such as a pregnant woman should wait until they need to eat on Sunday to recite havdalah. However, after Rav Massas argued with him based on the Knesset Hagedola that it is better to recite havdala on Motzei Shabbat, the ideal time for Havdala, he changed his opinion.</ref> While typically wine or grape juice is used for Havdala, one should strive to use [[Chamar Medina|chamar medina]], particularly when making Havdala on Tisha BeAv.<ref>Rav Nevinsal in Byitzchak Yikreh 556:2 writes that a person should use Chamar Mdina and not wine when a sick person recites havdalah on Tisha BeAv. He quotes that Rav Shlomo Zalman Auerbach also held this way. Rav Elyashiv (Kovetz Teshuvot 1:57) agrees. The Griz (on Rambam Hilchot Taniyot cited by Rav Elyashiv) in fact allowed making havdalah on wine itself for a sick person on Tisha BeAv. The basis for this dispute is whether there is a unique prohibition to drink wine on Tisha BeAv or it is part of the regular restrictions of the nine days. | ||
There are two reasons | * Taanit 30b states that anyone who eats meat and drinks wine "on Tisha BeAv" is included in the verse: "And whose iniquities are upon their bones" (Yechezkel 32:27). It is difficult to understand why the Gemara would need to explicitly forbid these items "on" Tisha Be'av as one may not eat anything on Tisha Be'av. (See Rabeinu Chananel who has a different girsa). Rashi therefore explains that this phrase refers to drinking wine or eating meat during the Seuda Mafseket. | ||
Thus, according to the first reason there would be an additional reason to prohibit wine and meat on Tisha BeAv which would even apply to someone who is permitted to break their fast, while according to the second reason there would be no additional reason to prohibit wine or meat on Tisha Beav more than the regular rules that govern the 9 days. | * There are two reasons for why these items would be forbidden during the Seuda Mafseket: 1) These were items typically placed on the mizbeach and therefore we commemorate the loss of the Beit Hamikdash by not eating/drinking them. 2) This meal matches the prohibitions usually observed by an Onen after he loses a relative before the burial (Trumat Ha'deshen). | ||
Therefore, because of this additional concern, some who would typically allow making Havdala on wine during the 9 days would prohibit this on Tisha Be'Av itself and instead require one to use Chamar Medina (Rav Moshe Soloveitchik, oral communication). | * Thus, according to the first reason there would be an additional reason to prohibit wine and meat on Tisha BeAv which would even apply to someone who is permitted to break their fast, while according to the second reason there would be no additional reason to prohibit wine or meat on Tisha Beav more than the regular rules that govern the 9 days. | ||
* Therefore, because of this additional concern, some who would typically allow making Havdala on wine during the 9 days would prohibit this on Tisha Be'Av itself and instead require one to use Chamar Medina (Rav Moshe Soloveitchik, oral communication). The Brisker Rav, however, held that Tisha BeAv is considered like intense mourning after the burial and not an Onen; therefore, he held wine is permitted for havdalah on Tisha BeAv. Rav Elyashiv (Kovetz Teshuvot 1:57) proves from the Or Zaruah that the Brisker Rav is incorrect and Tisha BeAv mimics the practices of Onen. Rav Nevinsal makes the same point based on the Ritva (cited in Bet Yosef 557). | |||
Rav Ovadia (Chazon Ovadia p. 350) has an entirely different approach. He permits someone sick to recite havdalah on wine since it is for a mitzvah and not for pleasure. The gemara Tanit he explains is only relevant to a healthy person eating or drinking on Tisha BeAv for pleasure.</ref> Some hold that it is preferable to use grape juice.<ref>[https://youtu.be/m_BFkLGwzjk Rav Osher Weiss (min 16:05-17:20)]. He explained that nowadays it is questionable to use any drink for chamar mdina (See Rav Elyashiv in Kovetz Teshuvot 1:57) so it is preferable to use grape juice and rely on those who permit it during the nine days and Tisha bav for someone sick. | |||
* Rav Chaim Kanievsky in his letter to Rav Elyashiv asked how it is possible to make havdalah on Tisha BeAv if according to the Chazon Ish there is no Chamar Mdina today. Rav Elyashiv responded that he could use unfermented wine. Rav Ovadia in Chazon Ovadia p. 350 writes that he could use grape juice.</ref> One may fulfill his/her obligation to hear Havdalah even through someone who is making Havdala on Tisha Be'av who is permitted to eat.<ref>Rav Nevinsal in Byitzchak Yikreh 556:2, Yalkut Yosef 556:7. Chazon Ovadia p. 351 also quotes this from Birkei Yosef 556:3, Zachor Lavraham, Moed Lkol Chai 10:49, Yaskil Avdi 7:36, and Mishneh Halachot 11:455.</ref> | |||
#One who needs to eat on Tisha B'av that falls out on Sunday must recite Havdalah beforehand. Some say that if they're sick they should wait until they need to eat to recite Havdalah and not say it immediately Saturday night unless they need to eat then.<ref>Yachava Daat 3:40 in the footnote writes that even though the Knesset Hagedola says that someone eating on Tisha B'av that falls out on Sunday should recite Havdalah before they eat on Saturday night doesn't mean that they need to recite Havdalah Saturday night, but rather they should wait until they need to eat and then recite Havdalah.</ref> Others hold that they should initially recite havdalah immediately on Motzei Shabbat.<ref>[https://www.torahanytime.com/#/lectures?v=199132 Rav Yitzchak Yosef (Motzei Shabbat Parshat Matot 5782 min 13-14)] explained that originally his father held that a person should wait until they need to eat before reciting havdalah. However, later after Rav Massas challenged his opinion based on the Knesset Hagedola that indeed the sick person should recite havdalah immediately on Motzei Shabbat. Rav Yitzchak added that this is the preferred option even though she just finished seuda shelishit and is not hungry since it is always ideal to recite havdalah on Motzei Shabbat and not delay. This is reiterated in Yalkut Yosef (Arba Taniyot, 5779 edition, pp. 494-6) and clear in Chazon Ovadia (Arba Taniyot pp. 349-50). See further [https://halachayomit.co.il/he/Default.aspx?HalachaID=629 Halachayomit.co.il] which quotes Rav Ovadia's earlier ruling that a nursing or pregnant woman should wait until chatzot unless she feels very weak or is sick to recite havdalah and eat.</ref> | #One who needs to eat on Tisha B'av that falls out on Sunday must recite Havdalah beforehand. Some say that if they're sick they should wait until they need to eat to recite Havdalah and not say it immediately Saturday night unless they need to eat then.<ref>Yachava Daat 3:40 in the footnote writes that even though the Knesset Hagedola says that someone eating on Tisha B'av that falls out on Sunday should recite Havdalah before they eat on Saturday night doesn't mean that they need to recite Havdalah Saturday night, but rather they should wait until they need to eat and then recite Havdalah.</ref> Others hold that they should initially recite havdalah immediately on Motzei Shabbat.<ref>[https://www.torahanytime.com/#/lectures?v=199132 Rav Yitzchak Yosef (Motzei Shabbat Parshat Matot 5782 min 13-14)] explained that originally his father held that a person should wait until they need to eat before reciting havdalah. However, later after Rav Massas challenged his opinion based on the Knesset Hagedola that indeed the sick person should recite havdalah immediately on Motzei Shabbat. Rav Yitzchak added that this is the preferred option even though she just finished seuda shelishit and is not hungry since it is always ideal to recite havdalah on Motzei Shabbat and not delay. This is reiterated in Yalkut Yosef (Arba Taniyot, 5779 edition, pp. 494-6) and clear in Chazon Ovadia (Arba Taniyot pp. 349-50). See further [https://halachayomit.co.il/he/Default.aspx?HalachaID=629 Halachayomit.co.il] which quotes Rav Ovadia's earlier ruling that a nursing or pregnant woman should wait until chatzot unless she feels very weak or is sick to recite havdalah and eat.</ref> | ||
#It should be emphasized that if one ever must urgently break their fast because of health reasons, one should not recite Havdala first and run the risk of entering a dangerous situation.<ref>Even a situation of "safek pikuach nefesh," when one is unsure if the situation is life-threatening qualifies to allow one to violate whatever is necessary (excluding the 3 cardinal sins) in order to bring a person back to health (see Sanhedrin 74a).</ref> | #It should be emphasized that if one ever must urgently break their fast because of health reasons, one should not recite Havdala first and run the risk of entering a dangerous situation.<ref>Even a situation of "safek pikuach nefesh," when one is unsure if the situation is life-threatening qualifies to allow one to violate whatever is necessary (excluding the 3 cardinal sins) in order to bring a person back to health (see Sanhedrin 74a).</ref> | ||
