Young Israel of New Rochelle

The Laws of the Three Weeks

The prophet Zechariah (8:19) tells us that the four fasts; of the fourth month, the fifth month, the seventh month and the tenth month of the Jewish calendar will all, one day be a source of joy and gladness to the Jewish people. These four fast days mentioned by the prophet are:

The fast of the fourth month is the seventeenth day of Tammuz. The fast of the fifth month is the ninth day of Av. The fast of the seventh month is Tzom Gedaliah. The fast of the tenth month is the tenth day of Tevet.

The fast of 17 Tammuz begins what is known as the “Three Weeks” of mourning for the destruction of both Temples.

Why fast? Rambam (Hilchot Taanit 5:1) explains that a fast accomplishes two things. It awakens our hearts and urges us on the path of Repentance (Teshuvah).

The purpose of the fasting is to focus on the areas where personal improvement and change would be beneficial. Just refraining from eating and nothing else loses the essential theme of the fast day.

All four of these fasts mourn the loss of the Beit Hamikdash. Each one is a date that commemorates a calamitous development for the Jewish nation that culminates with the actual destruction of the second Temple and the subsequent exile and murder of the Jewish people.

The tenth of Tevet is when a three-year siege around the city of Jerusalem began. The walls of the city were breached on the 17th of Tammuz and the Roman legions invaded Jerusalem with murder and mayhem on their minds.

The Mishna tells us however, that on the 17th of Tammuz five separate tragedies occurred in Jewish history. On the seventeenth of Tammuz Moshe Rabbeinu descended from Mt. Sinai only to witness the Jewish people dancing around the Golden Calf. He shattered the Ten Commandments.

On this same day, during the First Temple period, the Jews, for the first time since the Mishkan was built, did not bring the korbon Tamid, that was twice offered daily.

During the Greek occupation of Israel, in the Second Temple era, the Greek governor Apostomus publicly burned the Torah written by Ezra Hasofeir.

On this same day an idol to the Greek god Zeus was placed in the holy part of the Temple. This is what we mourn on the seventeenth day of Tammuz.

The period of time between the 17th of Tammuz and the 9th of Av is known as the period of “Bein Ha-metzorim”, between the tragedies. During this time, we mourn the loss of the Divine Presence (Shechina) that was once present in our midst.

There are six levels of mourning that we observe in these three weeks. 1. The 17th day of Tammuz is itself a day of fasting and reciting selichot. 2. From the 17th of Tammuz until Rosh Chodesh Av 3. From Rosh Chodesh Av until the week that Tisha B’Av falls within. 4. The 8th of Av (erev Tisha B’Av) 5. The 9th of Av itself 6. The tenth of Av until halachic midday (Chatzot).

All Jewish fasts with the exceptions of Yom Kippur and Tisha B’Av begin at dawn (approximately 72 minutes before sunrise). This means that a person can wake up early, the day of the fast and eat before dawn.

The fast ends at nightfall. There are special tefillot that are added on a fast day.

At Shacharit we recite selichot. It contains a number of liturgical compositions that evoke pathos and sadness as the themes of the destruction are highlighted.

We add the prayer Avenu Malkeinu on fast days. We also have a special Torah reading where Moshe prays on behalf of the Jewish people in the aftermath of the Golden Calf debacle.

At mincha we repeat this same Torah reading of the morning. We add the Aneinu prayer, inserted in the Shemonah Esreh blessing of Shema Koleinu. We say Sim Shalom at mincha rather than the usual Shalom Rav. We repeat the Aveinu Malkeinu at mincha as well.

The seventeenth of Tamuz begins the three-week period of mourning. During this period Ashkenazic Jews refrain from many activities. No marriages take place. No haircuts and for many no shaving apply. Dancing is prohibited as is listening to music. Musical instruments should not be played. There is a strong tradition not to purchase new clothes during this period because reciting the Shehechiyanu blessing is frowned upon at this time.

During the “Three Weeks” special Haftorah selections are read on these three ג ' דפורענותא)) .Shabbatot. They are known as the three haforot of misfortune

The selections are from the prophets Yirmiyahu and Yeshayahu.

The Laws of the Nine-Days

The Mishnah teaches, משנכנס אב ממעטין בשמחה

“When the month of Av begins, joy is diminished” (Taanit 26b)

That means that all forms of simcha and rejoicing are suspended.

These “Nine-Days” in Jewish history are replete with tragedy and misfortune. This is considered an inauspicious time for Jews. Any construction not required for dwelling should not commence at this time. Painting, home decorating should not take place during the Nine- Days. If a non-Jew was contracted before Rosh Chodesh Av to build or decorate the house of a Jew, the gentile may work even during the Nine- Days.

Preventing damage to one’s house by building or repairing is permissible.

We abstain from eating meat and drinking wine during the Nine- Days. Chicken is included in this prohibition, as are all fowl.

Eating meat and drinking wine is permissible on Shabbat or a Seudat Mitzvah such as a Pidyon Haben or an authentic Siyyum.

A Siyyum is made at the conclusion of learning a tractate of Talmud or a full seder of Mishnah. It can also be made after finishing a book of Tanakh, if it was learned together with commentaries.

Concerning Havdalah after Shabbat there are different approaches concerning drinking wine. Some have a custom to use beer instead of wine. Others use wine but have a young child drink the wine. Still others make the Havdalah on wine and drink it as well.

A person who is in the shloshim period of mourning may not clean or launder their clothing, nor may they wear freshly laundered garments. Similarly, during the entire Nine-Days we observe this restriction. Cleaning a garment during the Nine-Days is prohibited even if one intends to use the garment after the Nine Days. Even giving the garments to a non-Jewish cleaner or laundry is not permissible during the Nine-Days. This restriction includes not only clothes items but even bed linens, tablecloths and towels.

Similarly, it is prohibited to wear freshly laundered or cleaned clothing during the Nine-Days. Included in this are all garments which are not undergarments.

Undergarments, socks and pajamas which are worn directly on the body can be changed during the Nine-Days.

For this reason, it is advisable to prepare clothes before the Nine-Days by wearing jackets, pants, shirts, dresses, skirts, blouses, tops, sweaters and the like. If they were worn for even a short period of time before the Nine-Days, they may be worn during the Nine-Days.

We follow the halachic opinion that the restriction of wearing freshly laundered clothes does not apply to Shabbat.

Another prohibition during the Nine-Days is bathing for pleasure. Bathing for medical reasons is permitted. Also, if a person is perspired or dirty, they can wash or bathe to remove the sweat or dirt. When one is permitted to shower one should not use water as hot as one usually uses. Swimming during the Nine Days is not allowed. On Erev Shabbat we follow the custom that showering is permissible. This is only true if one is careful to shower every Friday all year, in preparation of the Shabbat.

The Laws of Tisha B’Av The ninth day of Av has been a Jewish national day of mourning for over two thousand years. It is the darkest day in the Jewish calendar. Traditionally, the main events remembered are the destruction of the First and Second Temples and the end of both Jewish Commonwealths, and the exile of the Jewish people from their homeland, as well as other tragic events of the first century C.E. It has also become a day of mourning to commemorate the many tragedies that have befallen the Jewish people, many of which have occurred on this day throughout history.

The afternoon before Tisha B’Av assumes some of the characteristics of Tisha B’Av itself. We do not recite Tachanun at mincha. The study of Torah is forbidden then.

and has special , סעודה המפסקת The final meal before Tisha B’Av is called the requirements. It is the last food permitted to be eaten before the fast.

This meal should not be confused with the meal we eat close to the end of the day that will nourish us and fortify us heading into the fast. After the “big” meal is when the Seudah Hamafseket takes place. The tradition is to eat a piece of bread and a hard-boiled egg at this meal. Many have the custom of putting ashes on egg. The custom is to eat this meal while sitting on the ground or sitting very low. The purpose of this meal is to experience sorrow and mourning for the destruction of the two Temples and the subsequent tragedies. Many .זה סעודת תשעה באב ,recite the following as they eat this meal

Even after one has completed this meal they may eat and drink until sunset.

All of the Tisha B’Av restrictions begin at sunset, not before.

On Tisha B’Av it is prohibited to:

• Eat and drink • Bathe or wash • Use lotions or creams (except for medicinal purposes) • Intimacy • Learning Torah (except the topics which sadden the heart) • Wearing leather shoes • During the evening of Tisha B’Av and the morning until midday sitting on a bench or chair higher than twelve inches is prohibited. • Greeting people is also not sanctioned on Tisha B’Av.

The Tefilla and the Order of the Day

The evening of Tisha B’Av the curtain (Parochet) of the Ark is removed.

We daven maariv in a low mournful voice. After maariv we read the Book of Eicha (Lamentations).

After Eicha the appropriate kinot are recited followed by V’atah Kadosh. Kaddish Shalem is then recited without the sentence of Titkabel.

We then recite Aleinu followed by Kaddish Yatom.

Tisha B’Av morning one washes their hands three times like every morning, but one may only wash until the first knuckles.

Tallit and tefillin are not worn at the morning prayers. They will be worn later in the day at mincha.

After the chazzan finishes the repetition of the Amidah, a Torah is removed from the ark and three aliyot are called. The third Aliyah is also the maftir.

We then read the haftorah from the Book of Yirmiyahu (Chapter 8:13-9:23).

The kinot are then recited. One should preferably continue to recite the kinot until shortly before midday.

. ואתה קדוש is not. We proceed with למנצח After kinot, Ashrei is said, but

יום We end with Aleinu. The . תתקבל We follow with full kaddish again omitting is postponed until mincha.

After midday sitting on chairs is again permitted but all of the other prohibitions are in place until nightfall.

At mincha the Tallit and Tefillin are worn. We begin the mincha service with the We then say Ashrei, half-kaddish and a Torah is removed . יום recitation of the as we do all of the other fast days; three people are ויחל from the Ark. We read called to the Torah. The third is the maftir. After the haftorah the Torah is returned to the Ark and half-kaddish is recited.

in the bracha of נחם In the Shemonah Esreh we add two prayers. First, we say .שמע קולינו in the bracha of עננו and we say וירושלים

.is recited תתקבל After the repetition by the chazzan a full kaddish with

Mincha ends with Aleinu and kaddish Yatom.

On the seventh of Av the enemy entered the Temple. They ate, drank, and defiled it on the seventh and eighth. On the ninth of Av in the afternoon they set fire to it and it continued burning into the late afternoon on the tenth of Av.

Therefore, we do not eat meat or drink wine until noon of the tenth of Av.

Bathing, washing clothes and taking haircuts are included in the prohibition until noon.

However, this year since Tisha B’Av falls out on Thursday, the tenth of Av is erev Shabbat and taking haircuts and washing clothes are permitted on Thursday night in honor of the Shabbos.

Our Rabbis teach us that “those who mourn the destruction of the Jerusalem and the Temples will merit to witness the rebuilding of both’”

May it come speedily in our day!

Rabbi Reuven Fink