| Yehuda Lave is an author, journalist, psychologist, rabbi, spiritual teacher, and coach, with degrees in business, psychology and Jewish Law. He works with people from all walks of life and helps them in their search for greater happiness, meaning, business advice on saving money, and spiritual engagement. Love Yehuda Lave Join my blog by sending me an email to YehudaLave@gmail.com
| | | | | The Three Musketeers at the Kotel | | | | | | The Three are Rabbi Yehuda Glick, famous temple mount activist, and former Israel Mk, and then Robert Weinger, the world's greatest shofar blower and seller of Shofars, and myself after we had gone to the 12 gates of the Temple Mount in 2020 to blow the shofar to ask G-d to heal the world from the Pandemic. It was a highlight to my experience in living in Israel and I put it on my blog each day to remember. The articles that I include each day are those that I find interesting, so I feel you will find them interesting as well. I don't always agree with all the points of each article but found them interesting or important to share with you, my readers, and friends. It is cathartic for me to share my thoughts and frustrations with you about life in general and in Israel. As a Rabbi, I try to teach and share the Torah of the G-d of Israel as a modern Orthodox Rabbi. I never intend to offend anyone but sometimes people are offended and I apologize in advance for any mistakes. The most important psychological principle I have learned is that once someone's mind is made up, they don't want to be bothered with the facts, so, like Rabbi Akiva, I drip water (Torah is compared to water) on their made-up minds and hope that some of what I have share sinks in. Love Rabbi Yehuda Lave. | | | | | | | Seventeenth of Tammuz fast day tomorrow | | | | | The Seventeenth of Tammuz (Hebrew: שבעה עשר בתמוז Shivah Asar b'Tammuz) is a Jewish fast day commemorating the breach of the walls of Jerusalem before the destruction of the Second Temple.[2][3] It falls on the 17th day of the 4th Hebrew month of Tammuz and marks the beginning of the three-week mourning period leading up to Tisha B'Av.[4] The day also traditionally commemorates the destruction of the two tablets of the Ten Commandments and other historical calamities that befell the Jewish people on the same date.[2] History "The Siege and Destruction of Jerusalem by the Romans Under the Command of Titus, A.D. 70" by David Roberts. The fast of Tammuz, according to Rabbi Akiva's interpretation, is the fast mentioned in the Book of Zechariah as "the fast of the fourth [month]" (Zechariah 8:19). This refers to Tammuz, which is the fourth month of the Hebrew calendar. According to the Mishnah,[2] five calamities befell the Jewish people on this day: - Moses broke the two tablets of stone on Mount Sinai;[5]
- During the Babylonian siege of Jerusalem the daily tamid offering ceased to be brought because no sheep were available;
- During the Roman siege of Jerusalem, the city walls were breached, leading to the destruction of the Second Temple on Tisha B'Av;
- Prior to Bar Kokhba's revolt, Roman military leader Apostomus burned a Torah scroll;
- An idol was erected in the Temple.
The Babylonian Talmud places the second and fifth tragedies in the First Temple period.[6] The Book of Jeremiah (39.2, 52.6–7) states that the walls of Jerusalem during the First Temple were breached on the 9th of Tammuz. Accordingly, the Babylonian Talmud dates the third tragedy (breach of Jerusalem's walls) to the Second Temple period.[6] However, the Jerusalem Talmud (Taanit IV, 5) states that in both eras the walls were breached on 17th Tammuz, and that the text in Jeremiah 39 is explained by stating that the Biblical record was "distorted", apparently due to the troubled times.[7] The Seventeenth of Tammuz occurs forty days after the Jewish holiday of Shavuot. Moses ascended Mount Sinai on Shavuot and remained there for forty days. The Children of Israel made the Golden Calf on the afternoon of the sixteenth of Tammuz when it seemed that Moses was not coming down when promised. Moses descended the next day (forty days by his count), saw that the Israelites were violating many of the laws he had received from God, and smashed the tablets.[8] Customs As a minor fast day, fasting lasts from dawn to shortly after dusk. It is customary among Ashkenazi Jews to refrain from listening to music, public entertainment, and haircuts on fast days, and on this occasion because it is also part of The Three Weeks (see below, Bein haMetzarim).[9] Other deprivations applicable to the major fasts (i.e. Yom Kippur and Tisha B'Av) do not apply.[10] If the 17th of Tammuz falls on a Shabbat, the fast is instead observed the next day, the 18th of Tammuz (on Sunday).[11] This last occurred in 2022, and will occur again in 2029. A Torah reading, a special prayer in the Amidah (Aneinu), and in many, but not all, Ashkenazic communities Avinu Malkenu are added at the morning Shacharit and afternoon Mincha services. Ashkenazi congregations also read a haftarah (from the Book of Isaiah) at Mincha. Congregations also recite during Shacharit a series of Selichot (special penitential prayers) reflecting the themes of the day.[12] Cycle of fasts The 17th of Tammuz is the second of the four fasts commemorating the destruction of the Temple and the Jewish exile in Babylon. It is preceded by the fast of the Tenth of Tevet and arrives three weeks prior to the full-day fast of the Ninth of Av.[12] The cycle is also associated historically with the Fast of Gedalia, which is observed on the third day of Tishrei.[citation needed] Bein haMetzarim Main article: The Three Weeks The three weeks beginning with the 17th of Tammuz and ending with the Ninth of Av are known as Bein haMetzarim ("between the straits", i.e. between the days of distress), or The Three Weeks. Some customs of mourning, which commemorate the destruction of Jerusalem, are observed from the start of the Three Weeks.[13] The oldest extant reference to these days as Bein haMetzarim – which is also the first source for a special status of The Three Weeks – is found in Eikhah Rabbati 1.29 (Lamentations Rabbah, fourth century CE?). This midrash glosses Lamentations 1:3, "All [Zion's] pursuers overtook her between the straits." The three weeks of mourning between the 17th of Tammuz and 9th of Av is cited[14] as a rabbinically instituted period of fasting for the "especially pious". Such fasting is observed from morning to evening, common with other rabbi-decreed fasts. | | | | | Rabbi Eliezer Melamed When the prophets instituted the four fasts after the destruction of the First Temple, they modeled them after the fast of Yom Kippur, which is how the Rabbis usually enact decrees, modeling them after the Torah's commandments. Since Yom Kippur lasts an entire day, [the prophets] instituted the four fasts [as full-day fasts], and since there are five prohibitions on Yom Kippur – eating and drinking, bathing, anointing, wearing [leather] shoes, and marital relations – they prohibited the same things on the fasts commemorating the churban. This is how [the Jews] observed these fasts throughout the seventy-year Babylonian exile. When the exiles returned from Babylonia to build the Second Temple, these fasts were canceled and transformed into joyous days, as it says, Thus says the Lord of Hosts, "The fast of the fourth [month] (Tammuz), the fast of the fifth (the ninth of Av), the fast of the seventh (the third of Tishrei), and the fast of the tenth (the tenth of Tevet) will be to the House of Judah for joy and for gladness, and for festive days; love truth and peace" (Zecharyah 8:19). And when the Second Temple was destroyed, the Jews went back to observing the very same fasts, keeping them throughout the difficult years following the second churban, during which Bar Kochva's rebellion and the destruction of Beitar and Judea took place. Thus, the status of these fasts depends on our national situation: at a time of evil decrees and persecution, we are obligated to fast, but when the Temple is standing these fasts become days of joy and gladness. In the intermediate situation – when the Temple is destroyed, but we are not plagued with harsh decrees, as was the case during R. Yehudah HaNasi's lifetime – the status of these fasts depends on the will of the Jewish people: "If they want to fast, they do so; if they do not want [to fast], they do not fast." This is the law regarding the tenth of Tevet, the seventeenth of Tammuz, and Tzom Gedalyah. Regarding Tish'a B'Av, however, the matter does not depend on the nation's will, and everyone is obligated to fast, even in the intermediate situation, because both Temples were destroyed on that day (Rosh HaShanah 18b).In practice, the Jewish people are accustomed to observing all the fasts, even in the intermediate situation. Therefore all Jews are obligated to fast on these days. This is the halachah until the Beit HaMikdash is rebuilt, speedily in our days, when the fast days will become joyous festivals.[1]Displaying comments2 – The Laws of the Minor Fasts As we have already learned, since we no longer suffer from harsh decrees and religious persecution, and on the other hand, the Holy Temple is still in ruins, the status of the minor fasts currently depends on the will of the Jewish people. Just as the very obligation to fast depends on Israel's desire, so do the [other] laws of the fast. And when the Jews accepted upon themselves to fast during the intermediary period, they did not agree to treat these fasts as strictly as the Yom Kippur fast. This is the fundamental difference between the three minor fasts and Tish'a B'Av. Because so many troubles befell us on the ninth of Av, we are obligated to fast on that day even during the intermediary period, and its laws remain as originally established: i.e., the fast lasts an entire day and we are enjoined – among other things – to afflict ourselves by not bathing, applying ointments, wearing shoes, and engaging in marital relations, just like on Yom Kippur. However, the laws of the other fasts that were instituted as a result of the churban are more lenient. We fast only during the day and we are only prohibited from eating and drinking, not bathing etc. Another difference: pregnant and nursing women must fast on Tish'a B'Av; only the infirm are exempt. On the three minor fasts, however, even pregnant and nursing women who are healthy are exempt from fasting, because when the Jews originally agreed to fast on these days, they decided to be lenient with these women, [ruling that] they need not fast (SA OC 550:1-2).[2]Preferably, one should act strictly and refrain from bathing in hot water during the fast, but one may wash in lukewarm water for purposes of cleanliness. It is also inappropriate to take a haircut, listen to joyous music, or shop for things that make one happy during the fast.[3]Displaying comments[3]. The Shulchan Aruch (550:2) rules that one may bathe on the minor fasts. The majority of poskim agree, and the halakha follows their opinion. Tosafot (Ta'anit 13a, s.v. ve'chol) quotes the Ra'avyah as saying that one may even bathe in hot water, [adding that] Rav Yoel, his father, prohibits the use of hot water. Several other Rishonim and Acharonim mention this stringency. The author of Torat HaMo'adim (1:6) cites the sources. Two possible explanations can be given for this stringency: 1) [The rabbis] introduced it at a time of harsh decrees. If so, there is no room to adopt it nowadays, as explained in the previous note. 2) [It was enacted] in order to ensure that the three fasts are not more lenient than the Nine Days, on which we do not bathe due to our mourning over the churban. This reason is mentioned in Bi'ur Halachah (551:2, s.v. me Rosh Chodesh) and Sha'ar HaTziyun (550:8) in the name of Eliyah Rabbah, Ateret Zahav, and Pri Megadim. One who wishes to be strict in this matter should observe all the customs of the Nine Days, [which include] not listening to joyous music, not taking haircuts, not reciting the SheHechiyanu blessing if possible (see below 8:7; KHC 551:209). No one has a custom to refrain from doing laundry (perhaps because the anguish [generated from keeping] such a custom [is felt only after] an extended period of time, having no significance [if kept for just] one day). It is appropriate to avoid majorly joyous events, like dances, even on the night of a fast. Regarding weddings, however, there are varying opinions. After all, since weddings involve [the fulfillment of] a mitzvah, they may be permitted on the night of a fast. (See also Piskei Teshuvot 550:7; Mikra'ei Kodesh, [by R.] Harrari, 3:9-10, with notes.) Nonetheless, on the night of the seventeenth of Tammuz, one should follow the more stringent opinion, because the Three Weeks [begin then] and it is not fortuitous [to hold such events] during that period (below, 8.1; Piskei Teshuvot 551:7). Some authorities forbid one to wash even in cold water on the minor fasts. In practice, however, it seems that even one who wants to act stringently [in general] may be lenient and wash in lukewarm water, for one may be lenient on this issue even during the Nine Days, as we will explain below, 8.19. It is a mitzvah to bathe in hot water in honor of the Sabbath (SA 260:1); therefore, if [one of these] fasts falls out on a Friday, one should bathe in hot water.3 – The Duration of the Minor Fasts The minor fasts last from daybreak (alot hashachar) to the emergence of the stars (tzait ha-kochavim). Alot hashachar is when the first light begins to appear in the east. Tzait ha-kochavim is when three medium-sized stars are visible in the sky. There are different opinions as to when exactly alot hashachar occurs – either when the first light begins to appear in the east (when the sun is 17.5 degrees below the horizon) or a short time later, when the eastern sky is illuminated (when the sun is 16.1 degrees below the horizon).There are also two major opinions regarding tzait hakochavim. It occurs either when experts and those with excellent eyesight can see three stars (when the sun is 4.8 degrees below the horizon) or when regular people can see three stars (when the sun is 6.2 degrees below the horizon).There is a common mistake that people make regarding this issue. They think that there is a set interval between alot hashachar and sunrise and between sunset and tzait hakochavim, which is not true. Rather, these intervals depend on the time of year and the place. Therefore, one should use a precise calendar.[4]According to the letter of the law, we should follow the more lenient opinion, because these fasts are Rabbinic enactments. However, it is best to act strictly. Since we are already fasting all day long, it is preferable to add a few extra minutes in order to fulfill our obligation according to all opinions. When the Tenth of Tevet falls out on a Friday, one must fast until after tzait hakochavim, even though Shabbat has already begun by then (SA 249:4).One who flies from America to Israel will fast less time, because he is flying in the opposite direction of the sun. Every hour in flight shortens the fast by more than half an hour. If he flies from Israel to America, he will fast longer, because he is flying in the same direction as the sun. Every hour of flying adds more than half an hour to his fast. The rule is that the fast starts at alot hashachar and ends at tzait hakochavim, according to the place in which one finds himself at that time (Iggrot Moshe, OC 3:96).
| | | | | The Supreme Court as of June 30, 2022. (Fred Schilling, Collection of the Supreme Court of the United States) See you tomorrow bli neder on the fast day of the 17th of Tammuz Remember there is plenty of support for the position that those over 60 years old are in a new protected category of people that can limit their fast in a practical way because of the health conditions over 60 years olds face. It requires a lot of discussions and if you have any questions don't be afraid to ask me. We need Moshiach now! Love Yehuda Lave | | | | |
