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By Rabbi Moshe Pinchasi
Torah study on Shabbat afternoon, Erev Tish’a B’Av
Q: Must one refrain from general Torah-study on the Shabbat afternoon of Erev Tish’a B’Av?
A: The Sephardic custom is to study Torah on Erev Tish’a B’Av after midday, even when it is on a weekday, and especially when it occurs on Shabbat.
The Rama in Darche Moshe[1] cites the opinion of the Maharil[2], that one may not study Torah on Erev Tish’a B’Av, even if it falls on Shabbat (except for the things that we may learn on Tish’a B’Av, i.e. Megillat Echa). Accordingly, the Rama rules[3] that the custom of the Ashkenazim is not to recite Pirke Avot on the afternoon of Erev Tish’a B’Av when it falls on Shabbat.
The Magen Avraham notes[4], that it would seem from the Rama that if Shabbat occurs on the date of Tish’a B’Av itself, and the fast is postponed (as it occurs this year, 5776), then the entire day would be included in this prohibition. Yet, the Maharil himself – the Rama’s source – clearly speaks about when Shabbat occurs on Tish’a B’Av itself! The Magen Avraham explains that because the fast is postponed, none of its prohibitions apply to Shabbat[5] and the Maharil’s restriction not to study Torah after midday is an isolated stringency.
However, the Derisha[6] writes in the name of the Maharshal that one should absolutely not refrain from studying Torah until the onset of Tish’a B’Av – at sunset. Similarly, the Taz[7] argues on the Rama and claims that if one is permitted – and even obligated – to eat meat and drink wine in honor of Shabbat, how can we prohibit the study of Torah?
The Mishna Berura[8] and others follow the opinion of the Magen Avraham, restricting general Torah study after midday even on Shabbat, when Tish’a B’Av is observed on Sunday. Still, one who chooses to study after midday cannot be admonished.
There are various opinions amongst the Sephardic Poskim: The Kenesset HaGedola[9] only forbids on Shabbat Tish’a B’Av, and not on any other Erev Tish’a B’Av. The Kaf HaHayim[10] writes that the custom is to follow the Magen Avraham and refrain from studying after midday – Shabbat or weekday – unless one has a set daily limud which he didn’t finish before midday. The Ben Ish Hai[11] is only strict on when Erev Tish’a B’Av is on a weekday, while the Ohr L’Tziyon[12] writes that it is preferable to be strict unless it is very difficult and will cause Bittul Torah.
Many Poskim side with the Taz and hold that there is no reason to be strict on Shabbat whatsoever, including the Hida[13], Matte Yehuda[14], S’de Hemed[15] and many more. Some Poskim are lenient altogether – even on a weekday – including the Ma’amar Mordechai[16] and others. Hacham Ovadia Yosef[17] rules that one may be lenient on any Erev Tish’a B’Av, weekday or Shabbat, as is the accepted Minhag.
Switching Shoes
Q: When should one switch their shoes on Motza’e Shabbat?
A: According to Hacham Ben Tziyon one should switch shoes, without an obvious display of mourning, after sunset, whereas, according to Hacham Ovadia Yosef, one should wait until after Tzet HaKochavim.
The Rama rules[18] that when Tish’a B’Av falls on Motza’e Shabbat one should only remove their shoes after reciting Barechu during Arvit. The Gra writes, that this is because one may not display any mourning on Shabbat. Nevertheless, the Mishna Berura[19] writes, this ruling of the Rama follows their Minhag, which was to pray Arvit early. However, in our days we should remove our shoes before going to the Bet HaKenesset, as the Maharil writes, about a half hour after sunset. This is also the ruling of Rav Shlomo Z. Auerbach[20].
However, the opinion of Hacham Ben Tziyon is that one should remove their shoes immediately after sunset, not in an obvious display of mourning but rather casually, as if one is removing their shoes to rest or for some other reason, in order to avoid a display of Avelut on Shabbat. Still, Hacham Ovadia Yosef[22] writes that one should wait until after star-break, as taking off one’s shoes earlier would seem as though one is ushering Shabbat out early. Accordingly, synagogues should set Arvit of Motza’e Shabbat and Tish’a B’Av after star-break, so people can have time to switch out of their Shabbat shoes after Tzet HaKochavim.
Havdala for Eaters
Q: When and how should a sick person, minor or others who may eat during the fast recite Havdala?
A: The Kenesset HaGedola[23] writes that one who is allowed to eat during the fast outright – such as a sick person – must recite Havdala on Motza’e Shabbat as they would on any Shabbat. However, one who is making a B’rit, who may eat in honor of the Se’udat Mila, must wait until immediately before he will eat to recite Havdala. This too is the opinion of the Hida[24] and the Sha’are Teshuva[25] who also add that the members of the household can listen to his Havdala and with it fulfill their obligation. The Mishna Berura[26] and many others also follow this opinion.
This is also the opinion of the Ohr L’Tziyon[27] and Hazon Ovadia[28], who disagree with the Kaf HaHayim[29] and others who only allow the sick person to recite Havdala before he is actually planning to eat, and not over wine, unless a minor drinks from it[30]. This also applies to the women who are permitted to eat on Tish’a B’Av, as they are also obligated in Havdala[31].
If the sick person is incapable of swallowing a mouthful of wine, he does not even have to recite Havdala, unless there is a minor around who can drink the wine instead[32]. In any event, the sick person should omit the Beracha of Besamim which is meant to give pleasure to one’s soul[33], as well as omit the verses that are traditionally recited before Havdala, as they were instituted to increase one’s joy[34].
Birkat HaMazon
Q: Must a sick person or someone who is allowed to eat on Tish’a B’Av recite “Nahem” during Birkat HaMazon? How about when reciting Birkat HaMazon for Se’uda Shelishit?
A: No. However, one may add it in the HaRahaman supplications at the end of Birkat HaMazon.
The Rama[35] rules that a sick person who eats on Tish’a B’Av must recite “Nahem” during Birkat HaMazon. The Magen Avraham adds[36] that this is despite the Rama’s position that Nahem is only recited during Minha, because there is no Minhag not to recite it during Birkat HaMazon. However, the Ben Ish Hai writes[37], that one should only add Nahem (where he would normally say Retze on Shabbat) if he is eating after Minha Gedola (approximately a half hour after midday). Hacham Ovadia writes[38] that this is only as per Minhag Baghdad, to recite Nahem only for Minha. However, according to Maran in Shulhan Aruch, that Nahem is recited in all of the prayers of Tish’a B’Av[39], it should be also recited throughout the entire day during Birkat HaMazon. Still, the Kaf HaHayim[40] and others rule that since this is subject to dispute one should not recite Nahem during Birkat HaMazon, as is the final ruling of Hacham Ovadia[41] and Hacham Ben Tziyon[42]. Nevertheless, Hacham Ben Tziyon advises to recite it in the course of the HaRahaman supplications, at the end of Birkat HaMazon.
Similarly, Ribbi Ya’akov Hagiz, in Halachot Ketanot[43], rules that one should recite Nahem when saying Birkat HaMazon for Se’uda Mafseket after Tish’a B’Av has already started. This can apply this year when saying Birkat HaMazon after Se’uda Shelishit. However, in accordance with his aforementioned ruling, here too Hacham Ovadia writes that one should not recite it[44].
Sources:
[1] סי’ תקנד אות א [2] שו”ת סי’ מד [3] סי’ תקנג ס”ב [4] סק”ז [5] חוץ מתשה”מ להרמ”א ודעמיה [6] סי’ תקנד סק”א [7] סי’ תקנג סק”ב [8] שם סק”ח [9] סי’ תקנד הגב”י סק”ב [10] סי’ תקנג ס”ק יח [11] ש”א פר’ דברים סי”ח [12] ח”ג פכ”ח ס”ה [13] ברכ”י סק”ג, ובפרט לדידן דפסק השו”ע (סי’ תקנד סי”ט) דאף דברים שבצנעא מותר, והוסיף עוד וכ’ (מחב”ר סק”א) בשם היעב”ץ (בגליון המור וקציעה על הרמ”א) דאסור ללמוד בדברים הרעים בשבת [14] סק”ג [15] מע’ בין המצרים ס”ב אות ד [16] סי’ תקנג סק”ב, הובא בבאה”ל (ד”ה ולכן) [17] חזו”ע (הל’ ד’ תעניות עמ’ רמח). [18] סי’ תקנג ס”ב [19] סק”ה [20] הליכות שלמה )מועדים פט”ו סי”ב( וע’ משנ”ב דרשו ולכאו’ שגו בזה [21] אול”צ (ח”ג פכ”ח ס”ד) [22] חזו”ע (הל’ ד’ תעניות עמ’ שלד) כ’ שיש לחוש לכבוד שבת ולמצות תוספת מחול על הקודש, וכדברי הגרי”ח זוננפלד (שלמת חיים או”ח סי’ פד אות ב) שכ’ דכנראה מעיקרא כך קיבלו תענית ט”ב שחל בשבת, שעכ”פ לענין נעילת הסנדל כל עוד שלא אמרו ברכו אינם חולצים מפני קדושת תוספת שבת משום דהוי דבר שבפהרסיא, ולפיכך לא יחלוץ את נעליו עד שיהיה לילה ודאי, ובפרט שיש לחוש לשי’ ר”ת שהשו”ע (סי’ רסא) פסק כמותו שלאחר השקיעה שיעור מהלך ג’ מילין ורביע עדיין יום גמור הוא. [23] שו”ת או”ח סי’ עא [24] ברכ”י סי’ תקנו סק”ג [25] שם סק”א [26] סי’ תקנט סק”ט [27] פכ”ט ס”ח [28] ד’ תעניות עמ’ שמח [29] סי’ תקנו סק”ט [30] ובשו”ת יחו”ד ח”ג סי’ מ בהע’, כ’ הגרע”י שעל החולה להמתין בהבדלה עד שיצטרך לאכול כדברי הכה”ח, מיהו בחזו”ע חזר בו כנ”ל, שהרי מפורש הוא בכנה”ג שמבדיל על היין, ואין לחשוש בזה למה שאמרו בתענית (דף ל:) שכל האוכל בשר או שותה יין בט’ באב עליו הכתוב אומר ותהי עונותם על עצמותם (עי’ קובץ תשובות לגרי”ש אלישיב סי’ נז), שהרי אין כל כוונתו לשתות את היין לשם תענוג, אלא לצורך קיום המצוה. [31] בחזו”ע (שם), שהרי הם חייבים בהבדלה כאנשים [שו”ע (סי’ רצו ס”ח) ודלא כהכה”ח (שם ס”ק נד) שחייש לסב”ל שלא יברכו לעצמם, כ”כ בחזו”ע (שבת ח”ב עמ’ שנט – שעב) ובאול”צ (ח”ב פכ”ב ס”ג) ועוד]. [32] כדין הקידוש, עי’ אול”צ ח”ב פ”כ סכ”ג בביאורים [33] שו”ע סי’ תקנו ובאחרונים שם [34] חזו”ע שם עמ’ שלח. [35] סי’ תקנז [36] סק”ג [37] ש”א פר’ דברים סכ”ז [38] הליכות עולם (ח”ב עמ’ קסב) [39] סי’ תקנז [40] סקי”א, ועוד כ’ האחרונים (א”ר והגר”א סי’ תקנז, ועוד) שאף לשי’ השו”ע (סי’ תריח ס”י) שביום הכיפורים יש להזכיר יעלה ויבוא בבהמ”ז, בט'”ב יודה שא”צ להזכיר [41] חזו”ע (שם עמ’ רפח) [42] אול”צ (ח”ג פכ”ט ס”ז) [43] ח”ב ס”ס קלו [44] שם עמ’ רצ.