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Beit Midrash
- Sections
- Peninei Halakha
- Shabbat and Holidays
- The Three Weeks
- The Laws of Tisha B'Av
Most of the passages recited in the Korbanot section were included in the regular prayer service for two reasons: 1) to substitute for the actual offerings and as a preparation for prayer; and 2) so that every Jew studies a bit of Torah each day from Scripture, Mishna, and Talmud. Consequently, on Tisha Be-Av, when one may not study Torah, the question arises: May one recite these passages? Many poskim maintain that the main purpose of any part of our liturgy is simply to serve as prayer. Therefore, one may recite any liturgical passages on Tisha Be-Av. Sephardim, as well as some Ashkenazim, follow this viewpoint in practice. Others maintain that on Tisha Be-Av one may recite only what he recites on a regular basis in his prayers. He should not, however, recite passages that he does not usually recite in Korbanot.21
Some people recite several chapters of Tehilim every day, such that they complete the entire book every month. Some maintain that one may recite these daily chapters on Tisha Be-Av after midday. Others maintain that it is better to postpone reciting these chapters until after Tisha Be-Av (mb 554:7, Kaf Ha-ĥayim 554:20).22
One of the morning blessings is the berakha of She-asa li Kol Tzorki, which expresses gratitude to God for providing us with shoes to wear. Even though one may not wear high-quality shoes on Tisha Be-Av and Yom Kippur, Ashkenazim and some Sephardim recite the berakha, because it is a general expression of thanksgiving for the normal way of the world, not for the shoes one wears on any particular day. Moreover, one may wear low-quality shoes on these days. Furthermore, we put on regular shoes after the fast is over, and some say that the Birkhot Ha-shaĥar apply to the night as well. According to Arizal, however, one should not recite this berakha on these days, and most Sephardim follow this position.23
On the night of Tisha Be-Av, one may recite all the passages of the bedtime Shema, because one recites the verses in these passages as prayer, not as Torah study.
sa 554:3 states that one may recite the entire daily liturgy, including the midrash of R. Yishmael. ahs 554:6 concurs. Rema 559:4 writes that one should not recite Pitum Ha-ketoret. See Hilkhot Ĥag Be-ĥag 7:44, which explains that Rema is referring to the Pitum Ha-ketoret at the end of Shaĥarit, since not everyone recites it. mb 554:7, however, implies that Rema is referring to the Pitum Ha-ketoret recited before the prayer service. Either way, it seems from mb that, as a rule, whatever one regularly recites in their daily prayers may be recited on Tisha Be-Av. This is the second opinion I recorded in the main text.↩︎
Taz permits reciting on Tisha Be-Av the section of the weekly parasha designated for that day, in order to fulfill the rabbinic requirement of shnayim mikra ve-eĥad targum. Some rely on this opinion, including Chabad Ĥasidim, who recite sections of "Ĥitat" (Ĥumash, Tehilim, and Tanya) daily. However, the vast majority of Aĥaronim do not accept this viewpoint, as explained in sht 554:11. Similarly, one should not read the daily portion of Ĥok Le-Yisrael or Ma’amadot, as Birkei Yosef 554:5 and mb 554:7 state. One may recite Tehilim on behalf of a sick person even before midday, because it is for a special need (Divrei Malkiel 6:9; Torat Ha-mo’adim 8:19, end of note).↩︎
Rosh, Ran, and Tur (oĥ 613) maintain that one should recite She-asa li Kol Tzorki on Yom Kippur, and mb 554:31 concurs. According to Rambam, however, one should not recite the berakha, because he maintains that if one does not derive pleasure from something, he does not recite a berakha on it, as Beit Yosef, oĥ 613 explains. The Vilna Gaon followed this custom as well, but he would recite the berakha after the fast, upon putting on his regular shoes (Ma’aseh Rav §9). In general, Arizal’s custom was to recite berakhot even on things that do not provide pleasure (see Peninei Halakha: Prayer 9:3), but he ruled that one should not recite this berakha on fast days, and his adherents follow this practice, as quoted in Kaf Ha-ĥayim 46:17. Rav Pe’alim 2:8 states that one should not recite the berakha even after the fast ends. See Torat Ha-mo’adim 10:14, which mentions the accepted Sephardic ruling not to recite the berakha on fast days, but adds that those who do recite it have authorities to rely on, and that R. Ovadia Yosef (the author’s father) recites the berakha.↩︎
Rabbi Eliezer Melamed
Peninei Halakha 18. Torah Verses in the Prayers and in the Berakha of She-asa Li Kol Tzorki
Chapter 10: The Laws of Tisha Be-Av
The Laws of Purim 8. Between Mishlo’ah Manot and Matanot La-evyonim
Chapter 16: The Mitzvot of Joy and Kindness
The Laws of Purim 14. Can a Drunk or Tipsy Person Recite Berakhot and Pray Ma’ariv?
Chapter 16: The Mitzvot of Joy and Kindness
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
Rabbis in Midrash
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
