After Birkas HaTorah in the morning, we say a Pasuk (VaYedaber ... YeVarechecha ... VaAni Avarachem), a Mishna (Eilu Dvarim SheEin LaHem Shiyur ... VeTalmud Torah) and some Gemara (Eilu Devarim SheAdam Ochel ... VeTalmud Torah Keneged Kulam).

We say those verses to fulfill our obligation to learn Torah after Birkas HaTorah.

On the morning of Tisha BeAv we only learn the "sad" parts of Torah. Why don't we replace these phrases with more "appropriate" verses (kind of like how we replace Mishnayos before Kaddish)?

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    Note that there are variant traditions about which material to include after Birkas HaTorah on a regular day.
    – Double AA
    Aug 4, 2014 at 1:21

1 Answer 1


Rav Moshe Einstadter of Cleveland, Ohio told me that for several years he actually switched to saying pesukim from Eicha, and Mishnayos and Gemara related to mourning. He switched back after some time.

Rav Ezra Neuberger (Rosh Kollel of Kollel Avoads Levi of Ner Israel) explained that these segments are not arbitrary, or just happen to be conveniently related to Torah. He explained that they really complete the Birkas HaTorah, in that each one highlights an element of what Torah study is, and therefore they are very much connected to the beracha. The verses communicate that Torah is a beracha, the Mishna communicates that Torah is boundless, and the Gemara communicates that Torah surpasses this world. Therefore, they are singularly appropriate to accompany the beracha, and they really are, in a sense, part of the beracha. We don't replace them because they are more intrinsic to that part of the service.

(@DoubleAA's point not withstanding)

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    Maybe they are "most appropriate" (whatever that means) but you can't argue that other verses wouldn't work.
    – Double AA
    Aug 4, 2014 at 13:35
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    You show that the standard text choices are not arbitrary and thus any replacements must also not be arbitrary. The OP has satisfactorily showed that his replacement would not be arbitrary. Hence, we have no conclusion (other than the argument from the authority of R Neuberger (which makes this a valid, though unsatisfying, answer)). Can you elaborate why this value beats out the value of avoiding non-sad Torah on Tisha bAv?
    – Double AA
    Aug 4, 2014 at 20:35

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