קטב מרירי – בריכה בין המצרים

“Ketev Meriri”- Swimming During the “Three Weeks”

The Midrash Shocher Tov on Tehillim states regarding the verse (Tehillim 91) “From the pestilence that walks in darkness”: “The Sages explain that this refers to a demon (a harmful being created on Erev Shabbat at the time the world was created and is neither fully spiritual like angels nor fully physical like human beings). Rav Huna said in the name of Rabbi Yose that the ‘Ketev Meriri’ demon is made of many peels, many hairs, and many eyes. It sees with one eye and this eye is within its heart. It has no power either in the sun or in the shade; rather, its power is between the sun and the shade. It rolls around like a ball and has power from the fourth hour of the day until the ninth. It has power from the Seventeenth of Tammuz until the Ninth of Av. Whoever sees it falls over and dies.” Similarly, the Midrash Rabba on the verse “All of her enemies overtook her between the straits” explains that this refers to the three weeks between the Seventeenth of Tammuz and the Ninth of Av when “Ketev Meriri” is present. This means that our Sages, who were fluent in all of the secrets of the world, tell us that there is a harmful demon called “Ketev Meriri” present during this period of the “Three Weeks” and we must therefore conform our behavior and be aware of this fact during this period of time.

One must take care not to walk around alone during these three weeks beginning from the fourth hour of the day until the end of the ninth hour, which is a total of six hours. (The way to calculate these hours is from dawn, meaning that one must begin being careful from after three hours after dawn have passed for a duration of six hours. These hours are seasonal halachic hours, i.e., in Israel each halachic hour during this time of year is approximately and hour and a third. Thus, six halachic hours amount to approximately eight regular hours from approximately 8:00 am until 2:00 pm.)

The Aruch Ha’Shulchan points out that this prohibition only applies in a place where there are no people around at all, for instance, if one is walking through a forest and the like; however, within the city where people are present, it is permissible to walk around alone. (There are those who rule stringently even within the city, but the custom is not so.)

Similarly, one must take care not to perform any dangerous activities during the time “Ketev Meriri” is present. The Midrash and Poskim speak lengthily about this issue.

Thus, when many people ask whether or not swimming is permissible during the Three Weeks, the answer is that it is (for Sephardic Jews, even during the week during which Tisha Be’av falls out, as long as the pool is not heated). However, one should be aware that these are dangerous days, and one should take care while driving, traveling, swimming, and any other activity to do so as safely as possible. One should be especially careful to supervise children well during this period. Indeed, the Poskim write that even in earlier generations when it was commonplace to strike children in order to educate them, this should not be done during the Three Weeks so that the child is not injured unintentionally. We can infer how important safety during this period is.

May Hashem share good tidings with us and protect the Jewish nation from all evil, Amen.

מנהגי ימי בין המצרים

Customs of the “Three Weeks”

The three-week period between the Seventeenth of Tammuz and the Ninth of Av is referred to by our Sages as “Between the Straits,” based on the verse (Eicha 1, 3), “All of her enemies overtook her between the straits.”

Reciting the “Shehecheyanu” Blessing During the “Three Weeks”
It is proper to abstain from reciting the “Shehecheyanu” blessing during the three weeks between the Seventeenth of Tammuz and the Ninth of Av on a new fruit or a new garment. One should leave the new fruit or garment for after Tisha Be’av rather than to eat the fruit or wear the garment without reciting “Shehecheyanu.”

The source for this custom can be found in the Sefer Chassidim who writes that they would not eat a new fruit during the “Three Weeks,” for how can one recite the blessing of “Who has given us life, sustained us, and allowed us to reach this time,” during such a tragic period? Maran Ha’Shulchan Aruch likewise writes that it is preferable to abstain from reciting the “Shehecheyanu” blessing on a new fruit or garment during the “Three Weeks.” Rabbeinu Ha’Ari z”l rules likewise, as do the consensus of the Acharonim. (Chazon Ovadia-Arba Ta’aniyot, page 129)

If a pregnant woman sees a new fruit during the “Three Weeks” and craves it, she may indeed eat this fruit during this time and she should recite the “Shehecheyanu” blessing before eating it.

On Shabbatot that fall out during the “Three Weeks,” one may recite “Shehecheyanu” on a new fruit or garment. Nevertheless, following Rosh Chodesh Av, it is preferable to abstain from reciting “Shehecheyanu” on a new garment even on Shabbat. However, regarding reciting the “Shehecheyanu” blessing on a new fruit on the Shabbat following Rosh Chodesh Av, one may act leniently and do so. (Responsa Yechave Da’at, Volume 1, Chapter 37)

Listening to Music During the “Three Weeks”
All forms of dancing are forbidden during the three weeks between the Seventeenth of Tammuz and the Ninth of Av, even when there is no musical accompaniment.

Although during the rest of the year one may listen to music from a tape recorder, cassette, CD, and the like (recorded music), especially songs with holy words that are accompanied by musical instruments, Maran Rabbeinu Ovadia Yosef zt”l writes that during the “Three Weeks”, one should refrain from doing so. Nevertheless, when it comes to a celebration of a Mitzvah, such as a wedding, Berit Milah, the festive meal of a Pidyon Haben (redemption of the firstborn), Bar Mitzvah, or conclusion of a tractate of the Talmud, one may listen to songs composed of holy words and musical accompaniment, for as long as it is in celebration of a Mitzvah, one may act leniently regarding this matter.

Singing During the “Three Weeks”
Singing, without musical accompaniment, is permissible during this time. One may certainly act leniently regarding this matter on the Shabbatot that fall out during the “Three Weeks”; indeed, even on Tisha Be’av that falls out on Shabbat, one may sing songs in honor of Shabbat.

One Whose Livelihood Depends on Playing a Musical Instrument
If one’s job requires him to play a musical instrument for non-Jews, one may continue to play music until the week during which Tisha Be’av falls out. Similarly, regarding a music teacher who teaches students to play musical instruments, such as the violin and the like, if one will incur a monetary loss by not teaching during this period, one may indeed continue to teach playing music until the Sunday before Tisha Be’av. It is preferable, nonetheless, to act stringently regarding this matter beginning from Rosh Chodesh Av. Just as music teachers may act leniently regarding this matter, so too, a student learning to play a musical instrument may continue doing so during this period.

Playing Music in Camps
Camps or Daycare programs which operate during the “Three Weeks” and play songs with musical accompaniment as part of their daily routines may act leniently and continue to do so during the “Three Weeks.” Maran Rabbeinu Ovadia Yosef zt”l and Hagaon Harav Yaakov Kamenetzky zt”l rule likewise

Laundering Clothing
We will, G-d-willing, discuss the laws of laundering clothing and wearing freshly-laundered clothing closer to Rosh Chodesh Av.

שבעה עשר בתמוז

תענית
שבעה עשר בתמוז
נאמר
בספר זכריה (פרק ח פסוק יט) “כה אמר ה' צבאות, צום הרביעי וצום החמישי וצום
השביעי וצום העשירי יהיה לבית יהודה לששון ולשמחה ולמועדים טובים, והאמת והשלום אהבו”.
ופירשו חז”ל (במסכת ראש השנה דף יח:), צום הרביעי זה צום שבעה עשר בתמוז, כי
חודש תמוז הוא החודש הרביעי מחודש ניסן. (וידוע שחודש ניסן הוא הראשון לחודשי השנה
לפי מנין תורתינו הקדושה). וצום החמישי זה צום תשעה באב, כי חודש אב הוא החודש
החמישי מחודש ניסן. וצום השביעי זה צום גדליה, שהוא בשלושה בתשרי, שהוא החודש
השביעי מחודש ניסן. וצום העשירי זה עשרה בטבת, שהוא החודש העשירי מחודש ניסן.

דין
התענית
כתב
רבינו הרמב”ם, שכל ישראל מתענים בימים אלו, מפני הצרות שאירעו בהם, כדי לעורר
הלבבות ולפתוח דרכי התשובה, ויהיה זה זכרון למעשינו הרעים, ומעשה אבותינו שהיה
כמעשינו עתה, עד שגרם להם ולנו אותן הצרות, שבזכרון דברים אלו נשוב להיטיב, שנאמר
והתודו את עונם ואת עון אבותם.

מה
אירע ביום שבעה עשר בתמוז?
ביום
שבעה עשר בתמוז אירעו חמישה דברים קשים, ואלו הן: נשתברו לוחות הברית, הופסקה הקרבת קרבן התמיד
בכל יום בבית המקדש, הבקיעו האויבים את חומת ירושלים בתקופת חורבן בית המקדש השני,
שרף אפוסטמוס הרשע את התורה, והועמד צלם בהיכל בית המקדש.

זמן
התענית
הכל
חייבים להתענות ביום שבעה עשר בתמוז, וחיוב התענית הוא מעלות השחר ועד לצאת
הכוכבים. ואף על פי שזמן התענית הוא מעלות השחר, מכל מקום מי שקם משנתו באמצע
הלילה קודם עלות השחר, אסור לו לאכול, אלא אם כן התנה קודם שהלך לישון שבכוונתו
לקום ולאכול.

מי הוא
המחוייב בתענית זו?
קטנים, דהיינו בן פחות משלוש
עשרה שנים, ובת פחותה משתים עשרה שנים, פטורים לגמרי מתעניות אלו. ואינם צריכים
להתענות אפילו כמה שעות. ואפילו אם יש בהם דעת להתאבל על חורבן ירושלים, כל שלא
הגיעו לגיל מצוות, פטורים לגמרי מתעניות אלו, ואפילו אם רוצים להחמיר על עצמם ולהתענות,
יש למחות בידם. ויש מחמירים שלא לתת לקטנים בתענית ציבור אלא לחם ומים. וכן מנהג
כמה מעדות האשכנזים שילדים קטנים שכבר מבינים ענין החורבן, אינם אוכלים אלא לחם
ומים. אבל הספרדים ובני עדות המזרח לא נהגו כן, וכן העיד מרן הרב חיד”א,
שמנהג הספרדים שנותנים לילדים כל צרכם ביום תענית ציבור.

ומעוברות
ומניקות פטורות מלהתענות בשבעה עשר בתמוז, בצום גדליה ובעשרה בטבת. (ולענין תשעה
באב יבואר אי”ה בזמנו). ואפילו אם רוצות להחמיר על עצמן ולהתענות יש למחות
בידן.

ולענין
זה נקראת מעוברת כל שהוכר עוברה, דהיינו שעברו שלושה חודשים מתחילת הריונה. ואם
סובלת ממחושים והקאות פטורה מכל התעניות הללו גם קודם עבור שלושה חודשים מתחילת
הריונה, ובפרט אם עברו כבר ארבעים יום מתחילת הריונה.

ולגבי
מינקת, כלומר, אשה מניקה, שאמרו שפטורה מתעניות אלו. נחלקו הפוסקים, אם רק אשה
שהיא מניקה בפועל פטורה מן התענית, אבל אשה שאינה מניקה בפועל, אף על פי שהיא בתוך
עשרים וארבעה חודשים מזמן לידתה, חייבת להתענות, או שלעולם אין להתחשב בכך שהיא
אינה מניקה בפועל, שכל עשרים וארבעה חודשים מזמן הלידה האשה חלשה מאד, וכמו שאמרו
רבותינו “שאבריה מתפרקין”, ולכן יש לפטרה מן התענית. ומרן הרב
שליט”א, היה מורה ובא במשך שנים להקל בדבר, ושכל אשה תוך עשרים וארבעה חודשים
ללידתה, פטורה מלהתענות בתעניות אלה. וכן כתב בספרו חזון עובדיה העוסק בהלכות
הללו, שכל אשה מינקת פטורה מן התענית, ואפילו אם אינה מניקה בפועל, כל שהיא תוך
עשרים וארבעה חדוש מלידתה, יש לפטרה מן התענית. אולם הוסיף, לאחר שעיין בדבר,
שנכון להקל בזה דוקא באופן שהיא מרגישה בעצמה חולשה יתרה, שאז דינה כדין מינקת, אבל
אם היא אינה חשה תחושה של חולשה יתירה, כגון סחרחורת וכדומה, נכון להחמיר שתתענה
אף היא. וכן פסקו עוד מרבני זמנינו, ובהם הגאון רבי שלום משאש זצ”ל ועוד. ויש
אומרים שכל אשה שהיא תוך עשרים וארבעה חודשים ללידתה, הרי היא פטורה מן התענית,
משום שבדרך כלל היא עסוקה בשאר עניני הבית, ונחלשת מאד מחמת התענית

The Seventeenth of Tammuz

The Fast of the Seventeenth of Tammuz
The prophet Zecharia (8, 19) states: “So says Hashem, G-d of Hosts: The fourth,
fifth, seventh, and tenth fast days shall be for the house of Yehuda for
gladness, joy, and good times; [only] love of truth and peace.” Our Sages (in
Masechet Rosh Hashanah 18b) explain that the “fourth fast day” refers to the
Seventeenth of Tammuz, for Tammuz is the fourth month when counting from Nissan
(Nissan is the first of the months of the year according to our holy Torah).
The “fifth fast day” refers to the fast of the Ninth of Av, for Av is the fifth
month when counting from Nissan. The “seventh fast day” refers to the Fast of
Gedalya which falls out on the third of Tishrei, which is the seventh month
from Nissan. The “tenth fast day” refers to the fast of the Tenth of Tevet,
which is the tenth month from Nissan.

The Essence of the Fast
The Rambam writes that the entire Jewish nation must fast on these days because
of the tragedies that befell them on these days. This will serve to awaken
their hearts and open the pathways to repentance. This will also serve as a
reminder of our evil deeds and the deeds of our ancestors that resembled our
current deeds which eventually caused these tragedies to befall them and us.
Upon remembering these things, we shall mend our ways, as the verse states,
“And they shall confess their sins and the sins of their fathers.”

What Occurred on the Seventeenth of Tammuz?
The following five terrible events occurred on the Seventeenth of Tammuz: The
two tablets bearing the Ten Commandments were broken, the daily Tamid offering
brought in the Bet Hamikdash ceased, our enemies breached the walls of
Jerusalem in the Second Temple era, the wicked Apostemos burnt the Torah, and
an idol was erected in the sanctuary of the Bet Hamikdash.

The Time of the Fast
Everyone is obligated to fast on the Seventeenth of Tammuz, and the fast begins
at dawn and ends at nightfall with the emergence of the stars. Although the
fast begins at dawn, if one wakes up in the middle of the night before dawn,
one may not eat unless one specifically makes a condition before going to sleep
that one has in mind to wake up and eat before the fast begins.

Who Is Obligated to Fast?
Minors, meaning boys under the age of thirteen and girls under the age of
twelve, are completely exempt from these fasts. They need not even fast for
several hours. Even if they have the understanding to mourn over the loss of
the Bet Hamikdash, as long as they have reached Bar/Bat Mitzvah age, they are
completely exempt from these fasts. Even if they wish to act stringently and
fast, one should object to them doing so. Some are stringent to only feed
minors bread and water on public fast days. This is indeed customary among some
Ashkenazi communities who hold that if the child is able to understand the
gravity of the destruction of the Bet Hamikdash, he should only be fed bread
and water. However, Sephardic and Middle Eastern Jews customarily do not rule
this way, as Maran Ha’Chida testifies that the custom among the Sephardim was
to feed their children whatever they needed on public fast days.

Pregnant and nursing women are exempt from fasting on the Seventeenth of
Tammuz, the Fast of Gedalya, and the Tenth of Tevet. (Their law regarding Tisha
Be’av will, G-d willing, be discussed at a later time.) Even if they wish to be
stringent and fast, one should object to them doing so.

Regarding this matter, a pregnant woman is defined as when her pregnancy is
noticeable, meaning when the first trimester of pregnancy has elapsed. However,
if she suffers from aches, pains, vomiting, and the like, she is exempt from
all of these fasts even before three months of pregnancy have elapsed; this is
especially true if forty days from the start of her pregnancy have already
elapsed. 

הבורר בשבת באופן אסור, אם מותר לאכול ממה שנברר

שאלה: אדם שברר בשבת באופן אסור, כגון שהיתה מונחת לפניו קערת אגוזים וקליפות, והוא הוציא את כל הקליפות מהקערה, ונותרו רק אגוזים. האם מותר לאכול מן האגוזים הללו בשבת?

תשובה: ביארנו כבר לפני מספר שבועות, שאסור לברור בשבת “פסולת מתוך אוכל”, אלא רק “אוכל מתוך פסולת”. וכן ביארנו שמותר לעשות כן רק אם עושה כן בידיו  (ולא על ידי כלי מיוחד), וכן צריך שתהיה הברירה על מנת לאכול מיד את האוכל, ולא לאחר חצי שעה.

ובהלכה הקודמת הזכרנו את דברי מרן השלחן ערוך והרמ”א  (בתחילת סימן שיח), שאסור ליהנות מדבר שנעשה באיסור בשבת. וכגון, מאכל שבושל בשבת, אסור לאנשים אחרים לאכול ממנו בשבת. וזה שבישל בעצמו, אסור לו לאכול מאותו המאכל לעולם.

ואם כן נראה גם בנדון השאלה, שמכיון שנעשה כאן איסור “בורר” בשבת, אסור לאכול מן האגוזים עד מוצאי שבת. וזה שברר בעצמו את האגוזים, אסור לו לאכול מהם לעולם.

ואם כן במקרה שלנו, מעשה האיסור לא הועיל כלל. ואין זה דומה למאכל שנתבשל בשבת, שאין אפשרות לבשלו בהיתר, ונמצא שעצם האיסור עשה את המאכל מבושל. שהרי כאן מעשה האיסור לא הועיל במאומה. וזה שאוכל מן האגוזים אינו “נהנה ממעשה שבת” במלא מובן המילה.

ולאחר שדן בזה בדברי הפוסקים, הביא את דברי הגאון רבי אליעזר יהודה ולדנברג ז”ל, בשו”ת ציץ אליעזר, שכתב שיש להקל בדבר, באופן שיחזרו לערבב יחד את הקליפות עם האגוזים, ואחר כך יוכלו לקחת את האגוזים מבין הקליפות. ועל ידי כך, אין כאן הנאה כלל ממעשה האסור בשבת, ללא ספק. ואף על פי שהגאון רבי יוסף חיים החמיר בדבר, מכל מקום להלכה העלו להקל בזה.

ולכן לסיכום: אגוזים שהיו מעורבים עם קליפות. ובא אדם וברר את הקליפות מבין האגוזים. דבר שאסור לעשותו בשבת. ואחר כך חזרו ועירבו את הקליפות עם האגוזים. מותר לאכול מן האגוזים בשבת, כיום שאין כאן הנאה כלל מעשה האסור בשבת.

Is it Permissible to eat food which has Been selected in a forbidden manner on Shabbat?

Question: If one selects food in a forbidden manner on Shabbat, for instance, if he had a plate of walnuts and shells before him and he removed all of the shells from the plate and only the walnuts remain in the plate, may one partake of these walnuts on Shabbat?

Answer: Several weeks ago, we have discussed that one may not select “waste from food” on Shabbat; rather, one may only select “food from waste.” We have also explained that even this is only permissible when this is being done by hand (not with the use of a vessel designated for selecting) and the selecting must be done in order to eat the food immediately (not after a half-hour’s time).

The Reasons to Prohibit Eating the Walnuts
In our scenario where walnuts and shells were mixed together on a plate and one came and removed all of the shells, one has essentially selected “waste from food” and has transgressed the Torah prohibition of selecting on Shabbat.

In the previous Halacha, we have mentioned the words of Maran Ha’Shulchan Aruch and the Rama (in Chapter 318) who write that it is forbidden to benefit from anything which has been done in a forbidden manner on Shabbat. For example, if a certain food was cooked on Shabbat, others may not partake of this food until Motza’ei Shabbat. The one who cooked the food, however, may not eat this food forever.

It seems that the same should apply to our situation, for since the forbidden work of selecting has been done to this food, the walnuts may not be eaten by others until Motza’ei Shabbat and the one who did the forbidden selecting cannot eat them forever.

The Reasons for Leniency
Maran Rabbeinu Ovadia Yosef zt”l discusses this matter at length and quotes the opinion of Hagaon Rabbeinu Yosef Haim in his Responsa Rav Pe’alim who prohibits eating the walnuts on Shabbat. However, Maran zt”l also discusses several reasons for leniency in this matter, for in our situation the person selecting did not gain anything from his forbidden manner of selecting as he could have just as easily selected in a permissible fashion by selecting the walnuts from the shells (which would constitute selecting “food from waste” and not the opposite). In this way, no prohibition would have been performed at all.

If so, nothing was gained by performing the forbidden work here at all. This cannot be compared to a food which was cooked on Shabbat, for there, there is no possibility of cooking it in a permissible manner and the actual prohibition is what caused the food to be cooked. However, in our case, the forbidden work did not result in any gain. This that one is now eating the walnuts cannot be considered a classical case of “benefitting from a forbidden work on Shabbat.”

After delving into the words of the Poskim with regards to this reason, he quotes the view of Hagaon Harav Eliezer Yehuda Waldenberg zt”l in his Responsa Tzitz Eliezer who writes that there is room for leniency in our case when the shells and the walnuts are once again mixed together and only then will one be permitted to remove the walnuts from among the shells. In this way, one is certainly not “benefitting from a forbidden work on Shabbat” in any way. Although Rabbeinu Yosef Haim rules stringently in our situation, others nevertheless rule leniently.

Summary: If walnuts were mixed with shells on a plate and one then selects the shells from the walnuts, which is indeed forbidden on Shabbat, if the shells are later re-mixed with the walnuts, one may partake of the walnuts on Shabbat since no benefit was achieved as a result of the forbidden work on Shabbat.