Tag Info

Hot answers tagged

11

Soncino translates An'Vat'Nuto as scrupulousness, but mentions in a footnote that it is literally translated as "humility". The literal translation seems to fit more with the way most commentaries translate it. Rashi explains it as, "Because of the patience of R' Zechariyah, that he endured Bar Kamtza and didn't kill him". In other words because of his ...


7

See here, One may dry his hands on a towel and then use the damp towel to clean his eyes and face, as the towel isn’t wet enough to impart enough water to wet something else (tofach al menat le-hatpiach) (Shulchan Arukh 554:11). (If one must actually clean one’s eyes in the morning, it is permitted to do so normally, as it is no different than ...


7

Whether or not tashmish and other private acts of mourning remain forbidden on Shabbat Tisha b'Av is a difference of opinion between the Mechaber and the Rama in Shulchan Aruch OC 554:19 with the Mechaber permitting and the Rama forbidding. Some Achronim debate whether Ashkenazim can rely on the Mechaber in certain pressing circumstances so please CYLOR for ...


7

We find that even washing, which is one the actual prohibitions of Tisha B'Av, is permitted in certain cases of necessity (Shulchan Aruch, Orach Chaim 554:12-14); sitting on a chair, which is only a custom (albeit a strong one), is surely not more stringent than that. On the other hand, though, sitting on a jury is certainly a distraction from the mourning ...


6

Rabbi Shimon Eider in his "Summary of the Halochos of the Three Weeks" Lakewood, 5738 - 1978, says that washing, amongst other issurim, is prohibited the whole day (section V, G, 5). Only sitting on a bench above three tefachim, smoking, and work are allowed after noon (see in the sefer for details about work) and of course CYLOR.


6

In the case at hand, actually, we're not really talking about chumros. It is black-letter law that you can't offer a blemished animal on the Altar, and it is equally black-letter law that creating such a blemish doesn't make the offender liable to death. The problem with R. Zecharyah's approach wasn't that he was looking for chumros that didn't exist before, ...


5

from my shul newsletter No havdala on cup, no besamim. At 9:02pm or after, say "Baruch Hamavdil Ben Kodesh L'chol" (not with brocha). Remove shoes. (We say brocha of "Borei Meorei Haish" in shul.) Sunday night; Havdala on cup. No candle or besamim. For Havdala, one may use grape juice or wine.


5

Gittin 56b תן לי יבנה וחכמיה ושושילתא דרבן גמליאל ואסוותא דמסיין ליה לרבי צדוק קרי עליה רב יוסף ואיתימא רבי עקיבא (ישעיהו מד) משיב חכמים אחור ודעתם יסכל איבעי למימר ליה לשבקינהו הדא זימנא והוא סבר דלמא כולי האי לא עביד והצלה פורתא נמי לא הוי Looking back fifty years later, Rabbi Akiva remarks that G-d must have clouded R' Yochanan ben Zakai's ...


5

You do have a good argument, since the reasoning for starting the restrictions from Rosh Chodesh is the ominous month of Av, which has no standing without the sanctification of the Sanhedrin, which was done in the day. However, in these matters everything is according to the custom. The Magen Avraham (O.C. 551:26) indicates that it starts at night. ...


5

Seth, all of the detailed laws regarding when you don't have to worry about listening to music and when you do are really just applications of a single broader law: When Av comes around, we restrict our joy. Actions that are done for joy are improper. If they are done for other reasons, thats OK. For example, building for joy is prohibited. So I can't ...


4

I'm not sure if there is a machlokes. Although the Biur Halacha 554:6 quotes the Pischei Olam that by a cholera epidemic a posek should advise to eat less than a Koseves bichdei achilas pras, that maybe because a) the asker isn't sick yet and b) otherwise the whole fast will be batel in the town (as the biur halacha says himself) (Shu"t Shevet haLevi 4:56). ...


4

Probably the same reason that we don't wear a tallis during Shacharis on Tish'a Be'av: it's based on the Targum to Lam. 2:17, which renders בִּצַּע אֶמְרָתוֹ as בִּזַּע פּוּרְפִירָא דִילֵיהּ - He rent His royal robes. So even though we wear the tallis katan, we "downgrade" it by not acknowledging it as we usually do.


4

The piyyut is a poetic recreation, rather than an accurate representation of what happened. This is obvious since the Ten Martyrs did not actually live at the same time as one another. As such, this is a poetic statement demonstrating Hashem's conflicted emotions about doing this. He is also crying, and if they press the unfairness and awfulness of this, ...


4

Havdalah is said Sunday night after the fast, omitting the blessings on spices and the flame (the latter of which is said on its own next to a flame on Saturday night). (Shulchan Aruch OC 556) Attah Chonantanu is said as usual Saturday night and Shmoneh Esrei is still not repeated if forgotten (OC 294:3)


4

Rabbi Yonosan Eibseshitz address this question in Yaaros Dvash (Chelek 2 Drush 4). As far as I can understand, the simple explanation why a mistaken sanctification by Beis Din was not binding in this case is because (as the Gemora in Rosh Hashana 20a explains) this is not applicable in a case of "מיחזי כשיקרא"; if it appears incorrect to the masses Beis Din ...


4

Although there is a Daf for the day of Tisha B'Av it should not be learned on Tisha B'Av itself. It should be done either prior or after Tisha B'Av instead.


3

The Rama (OC 553:2) writes that one should not לטייל = "take pleasure strolls" even on Erev Tisha b"Av that falls on Shabbat; how much more so must one avoid extraneous activity on Tisha b'Av itself! The Biur Halacha there quoting the Ma'amar Mordechai drives this point home: ואי לאו דמיסתפינא מחברייא הו"א דאפילו ביום ט"ב עצמו היה לנו להקל דבעוה"ר ...


3

That person should be eating at some point in the last 3 hours if there's any risk that the nausea will affect their health (e.g. dehydrate). The rules are: Guarding one's health is more important than fasting. Always. Fasting part of the day is better than not fasting at all. (E.g. children close to Bar/Bat Mitzva are expected to fast a few hours on Yom ...


3

this issue depends on whether you are sefardi or ashkenazi. although a minority opinion holds that if one always has a meaty rosh chodesh seuda then he may do so on rosh chodesh av as well, however the vast majority of poskim - including the chayei adam (133,15) and mishna brura (551, 58) rule that one may not have meat on rosh chodesh itself. yet, even the ...


3

From the Shulchan Aruch (S' 22) מקום שנהגו לעשות מלאכה בתשעה באב, עושין; במקום שנהגו שלא לעשות, אין עושין. ובכל מקום תלמידי חכמים בטלים. וכל הרוצה לעשות עצמו תלמיד חכם לעניין זה, עושה. [..] הגה: ולא נהגו באיסור מלאכה כי אם עד חצות ונהגו להחמיר עד חצות בכל מלאכה שיש בה שיהוי קצת, אפילו מעשה הדיוט. אבל דבר שאין בה שיהוי, כגון הדלקת נרות או קשירה וכדומה, ...


2

I don't definitively know the answer to this, but it sounds quite a bit like the procedure of the person who has to escort the goat 'L'Azazel' to the cliff and throw it off during Yom Kippur. In that instance, the person selected has to walk miles in the desert to get to said cliff. The person passes a series of booths (stationed a mil apart - about half a ...


2

Two answers: 1)Rav Chaim Kanievsky answers the Mabul is a flood this returning the world to water refers to turning the world back to the way it was before creation not breaking the promise of not being another flood just turning the world back the way it was before creation. 2) Rav Gamliel Rabinovich answers the Gemara in Baba Basra says that Ravah Bar ...


2

The Mishna (Pesachim 4:5) states the following: מקום שנהגו לעשות מלאכה בתשעה באב עושין, מקום שנהגו שלא לעשות מלאכה אין עושין, ובכל מקום תלמידי חכמים בטלים. רבן שמעון בן גמליאל אומר: לעולם יעשה אדם עצמו תלמיד חכם In a place where people work on the 9th of Av, one may [work]. In a place where people do not work, one may not. In all places, Torah ...


1

The Shulchan Aruch (i will try to find the exact place) says that on a shabbos thats also tisha b'av you should mour n for the bais hamikdash b'tzinah (privately) verbally not saying good shabbos/shabbat shalom is not exactly private and he was doing it because the day was tisha b'av. Although he might have a special minhag (custom) to not say good ...


1

There are those that do Chapter 3 with a different tune due to its different rhythm. http://www.masorti.org.il/uploads/uploads/MegilatEichaSample.pdf פרק ג׳ הוא 'קינה אישית' למעט באותיות נ׳ וס׳, המנוסחות בלשון רבים. שאר הקינות מדברות על גורלו המר של העם הסובל מחורבנו ומחורבן ארצו, עירו ומקדשו. נגינת הטעמים של 'איכה' אף היא מלנכולית ומזכירה בכי ונהי. ...


1

What should someone ... do...? The correct answer is CYLORAMP = Consult Your Local Orthodox Rabbi And Medical Professional. In short, this is a very serious health concern brought on by fasting. One should consult his rabbi and his doctor. Asking on a forum such as this cannot provide a simple answer to a complex and personal problem.


1

The Gemara in Megillah 5a says that the reason we push off Tishah be-Av is because אקדומי פורענות לא מקדמי. In other words, since you cannot fast on Shabbos, Tishah be-av must be changed, and since it is a sad time, we push it off instead of moving it forward. Since this reason will not apply in the days of mashiach, there will be no reason to push it off. ...


1

Try to explain your situation and see if you can be postponed a day. If there's no good way out of it, then do it. Anything that is done only for half a day on Tisha B'Av has the force of custom; if you're able to explain why you're standing, fine; but if the alternative is being found in contempt, then sit down.


1

The Ben Yehoydah says the reason he shot arrows was to teach us a lesson regarding the reason of the destruction of the Beis Hamikdash. The Beis Hamikdash was destroyed because of the sin of Lashon Hara. That is, just as a sword can not destroy something from afar but an arrow can, so too Loshon Hara destroys people from afar. The reason Nero shot arrows in ...


1

I heard in a Shiur that Reb Eliyashiv answered In our Gemara he also asked for Yerushlayim to be saved. He asked for Reb Tzadok to be saved, the reason Rav Tzadok was sickly was because he was Fasting trying to prevent Yerushlayim from being destroyed. He was saying if you end the siege of Yerushalyim, that would be a doctor enough and Reb Tzadok will be ...



Only top voted, non community-wiki answers of a minimum length are eligible