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By Rabbi Moshe Pinchasi
While the Mishna[1] only mentions that one should not eat meat on Tish’a B’Av eve, the Tur and Shulhan Aruch write that there are various customs to refrain from eating meat on the days leading up to Tish’a B’Av[2]. Some do not eat meat during the entire three weeks, others only refrain during the week of Tish’a B’Av, while the accepted custom is not to eat meat during the nine days leading up to the fast. The Bet Yosef cites the Kolbo, who writes that this is because eating meat brings one to happiness, and the Rosh, who writes that it is to commemorate the loss of the Korbanot.
Rosh Hodesh
There is a discussion whether this also applies to the day of Rosh Hodesh itself, which falls on Friday this year (5776). The custom of the Arizal was to refrain from eating meat on Rosh Hodesh as well[3], despite the fact that Rosh Hodesh is usually a happy day. This is because Rosh Hodesh Av begins a sad month and is also the day of the passing of Aharon HaKohen. However, the Hida[4] writes that the Sephardic custom was to be lenient to eat meat in honor of Rosh Hodesh, as is the opinion of Ribbi Hayim Palacci[5], the Ben Ish Hai[6], Kaf HaHayim[7], Hacham Ovadia Yosef[8] and others.
Minors
The Ohr L’Tziyon is lenient with regards to minors, even if they understand the concept of mourning for Bet HaMikdash, because we must not be strict in this matter which is not dealt with explicitly in the Poskim, and because the reason for not eating meat is the loss of the Korbanot, of which minors are anyways exempt[9]. Accordingly, even a minor who is just under Bar Mitzva would be allowed to eat meat[10]. Hacham Ovadia Yosef[11] quotes his opinion, and adds that it would even be permitted to serve and feed them meat as there is absolutely no prohibition for them to eat meat, especially if the minor is of a weaker temperament. However, he adds, once a minor is within one year of their Bar Mitzva they should refrain.
The Kaf HaHayim[12] writes that even those who are strict in this matter, may be lenient on Erev Shabbat after midday, in which there is some Keddushat Shabbat.
Shabbat Food
It is permissible to taste the Shabbat food on Erev Shabbat after midday – to ascertain that the food tastes good[13].
The Hida[14] writes that there are those who permit eating the Shabbat leftovers during the week – and they can be left with this Minhag[15]. The Teshuvot D’var Emet (Ribbi Yedidya Monsonego) testifies that this indeed was the Minhag in Morocco. However, many Poskim do not approve of this leniency, including the Sha’are Teshuva[16], Ribbi Hayim Palacci[17] and the Kaf HaHayim[18]. The Kaf HaHayim quotes the Shemen HaMa’or who reasons that the reason we refrain from eating meat is to deprive ourselves of indulgence. If we were to permit eating the Shabbat leftovers it would undermine the entire prohibition.
Even amongst the Poskim who forbid, there are those who permit eating them at a Se’udat Melave Malka[19]. Hacham Ovadia[20] and Hacham Ben Tziyon[21] are lenient on the condition that one generally eats meat for Se’udat Melave Malka.
On all other days, Halacha L’Ma’ase, Hacham Ben Tziyon[22] writes that one may feed it to minors or wait until the tenth of Av. However, if he will lose the value of at least one meal by doing so, one may be lenient. Hacham Ovadia[23] also writes that there is what to rely on with regards to eating Shabbat leftovers.
Siyum Masechet
The Mishna Berura[24] writes that while one would be permitted to eat meat during the nine days at a celebration of a Siyum Masechet, this leniency would not apply to one who rushes or slows down his pace to specifically finish the Masechet during the nine days. On the other hand, Hacham Ovadia Yosef[25] permits in such a case as well. The Kaf HaHayim[26] takes a middle approach, ruling that as long as one is not idling away after finishing the Masechet waiting for the Siyum to be held during the nine days, or, one is not rushing the Masechet to the point where he is not studying it the way he normally would, then one can be lenient. For example, one can dedicate a little bit less time to the Masechet so as to slow down the pace or vice versa.
The Poskim discuss who is permitted to eat meat at the Siyum. According to Hacham Ben Tziyon, once there is a Minyan in attendance, one should not invite more people to eat meat[27]. However, Hacham Ovadia Yosef writes in his Teshuvot Yabia Omer[28], that following the logic of the Mishna Berura[29], all who are in attendance should be allowed to eat meat, as their participation adds to the honor of the Torah. Still, in Hazon Ovadia he rules that is preferable to only include those who are genuinely happy for the Mesayem[30]. The Ohr L’Tziyon[31] is especially lenient with regards to a weak person, allowing him to rely on the various leniencies of the Poskim to eat during a Siyum. The Poskim are reluctant to permit one to eat at a Siyum of a tractate of Mishnayot[32].
Sources:
[1] Ta’anit 4:7
[2] Cited in Shulhan Aruch, O.H. 551:9-11
[3] Sha’ar HaKavanot 89b
[4] More B’Etzba 233
[5] Mo’ed L’Chol Hai 10:7
[6] Devarim 15
[7] 551:126
[8] Hazon Ovadia pg. 169
[9] Vol. 1 38
[10] Ibid., Vol. 3 26:7
[11] Hazon Ovadia pg.190
[12] 551:155 in the name of the Elya Rabba
[13] Hazon Ovadia pg. 175, Ohr L’Tziyon 25:4, as the Sefarim mention that one should taste the Shabbat food on Friday to make sure it tastes good, based on the words in Musaf: “To’ameha Hayim Zachu” (Sha’ar HaKavanot 62b, Mahzor Vitri and others). “Tasting” is less than a KaZayit or Revi’it.
[14] Birke Yosef 551:6
[15] They rely on the fact that refraining from eating meat is a Minhag, and that once this specific food was permitted to eat in honor of Shabbat it remains permissible thereafter.
[16] 551:11
[17] Mo’ed L’Chol Hai 10:20
[18] 551:143
[19] Teshuvot Kol Eliyahu O.H. 45, Mo’ed L’Chol Hai ibid.
[20] Hazon Ovadia 177, 188
[21] Ohr L’Tziyon 26:7
[22] Ibid.
[23] Hazon Ovadia pg. 177, 185
[24] 551:73
[25] Hazon Ovadia pg. 198,199
[26] 551:161
[27] Ohr L’Tziyon Vol. 3 26:5, see Rama 551:10
[28] Vol. 1 O.H. 26:8
[29] Ibid.
[30] Hazon Ovadia pg. 198
[31] 26:4
[32] Ohr L’Tziyon Vol. 3 26:5, see Hazon Ovadia pg. 202, 203 who is lenient if one studied the Masechet with commentaries. With regards to Ta’anit Bechorot, however, Hacham Ovadia (Hazon Ovadia Pessah pg. 210) writes that in such a case one may only be lenient to eat himself, and not to allow others to eat.