From the Ravs Desk: Latest articles and Q&A [Sunday 9th Menachem Av 5785]

Removing the cover from the Bima on Tishe Beav

Question:

I was present in a Chabad shul and being that I came early I began preparing the shul for the Maariv Tisha b’Av prayer, removing the Paroches and the covering of the Bima. Someone then told me that our custom is to leave the covering on the Bima, which is something that I’ve always seen removed in other Shuls. Can you please clarify?

Answer:

Indeed, many communities especially Chabad shul’s are accustomed to remove the covering from the Bima on the night of Tisha b’Av, just as the Paroches is removed. However, this is far from being universal even amongst Chabad shul’s, with some maintaining the tradition of only removing the Paroches and not the covering of the Bima, which indeed is not a written requirement. In practice, each shul and community should follow their long-standing tradition based on the guidance of their Rabbi. However, on a personal note, I would recommend following the former practice of removing the covering from the Bima as doing so properly emphasizes the state of mourning and adds to a greater imprint on a person’s mind and psyche as to the nature of Tisha b’Av, and how the temple should be mourned. It can instill into our children an everlasting memory of how we mourn the temple until the re-building of the third Temple, may it happen speedily in our days.

Explanation:

The custom of removing the covering from the Bima is based on the documented custom of removing the Paroches on Tisha b’Av. The Poskim rule that the Paroches is to be removed by Maariv in play of the verse “Betza Imraso” which is recited during Eicha. This custom is first recorded in the famous book of Ashkenazi customs from the times of the Rishonim titled “Sefer Haminhagim” of Rabbi Yitzchak Isaac of Tirna, and was later recorded by the Rama in his glosses on the Shulchan Aruch. The reason behind this custom is because there is a verse in the Megillah of Eicha which states “Betza Imraso” which can be translated in the Targum to mean that the woven material has been slashed. [The Targum translation of these words are ” בזע פורפירא דיליה ” which means “He tore His royal garment.” ורפירא refers to a royal or majestic cloak. בזע means “He tore.” דיליה means “His.”] Thus, we too so to say remove the clothing of the Aron which houses the Torah scrolls. Seemingly, from here extended the custom of also removing other majestic coverings, especially those associated with the Torah scroll, hence explaining the removal of the covering from the Bima. In addition, many also remove the covering of the Chazans Amud, as well as from the rabbis Shtender. However, this later extension of the custom is not recorded in the classic Sefarim, and is more a hand-me-down tradition which some communities have and others do not. One hint to this custom can be found in the book entitled “customs of worms” which records many of the ancient customs of Ashkenazi Jewry and states that it was customary to cover the Torah scroll and chairs with a black covering, signifying the state of mourning.

Now, as far as the Chabad custom: In general, unless a matter is explicitly recorded in the talks of the Rebe’s, and/or in the Chabad Sefer Haminhagim, it is difficult to establish it as a universal required Chabad custom. Even things that are done in the Rebbe’s Shul of 770 do not necessarily translate as Chabad custom which should be copied elsewhere, as the Rebbe has mentioned on numerous occasions that he does not agree with all the customs followed there and does not necessarily get involved in what is followed there. Hence, whenever something is not explicitly recorded in the above sources we must resort to looking at other external sources to establish the custom, including any long-standing traditions from communities and/or elders of Anash, as well as the various Chabad publications which document the Chabad custom. Now with regard to the above matter of removing the covering of the Bima we find the following discrepancies:

1. Nitei Gavriel: Records that it is indeed the Chabad custom to remove the covering from the Bima as well as from the Amud, in addition to the universal custom of the Paroches.
2. Hiskashrus: Rav Y.S. Ginzberg, in the Hiskashrus publications of the past three decades records this as well that it is our custom to remove the covering from the Bima as well as from the Amud. However, he cites it in parentheses rather than the regular text.
3. Luach Kolel Chabad: Makes no mention of this custom and simply rights to remove the Paroches.
4. Other publications: Many other Chabad publications, including my own Sefer which I published on the laws of the three weeks, records the above statements from Nitei Gavriel and Hiskashrus as being the official Chabad practice. However, in a recent Luach published by one of the Rabbis of Crown Heights, Rav Yeshaya Braun, he writes in footnote 252 that while some are accustomed to remove it, he writes that perhaps the actual custom by Chabad is not to remove it. He likewise adds that from the video in 770 from Tishe Beav of 1990 one can see that the covering has remained over the Bima. However, it has been removed from the Amud and Rebbes Shtender. Based on this, some of the more recent publications have written that the Chabad custom is not to remove it from the Bima.

As far as the Rebbe’s custom, we already stated that what they did or did not do in 770 is not necessarily a proof of what the Rebbe condoned and believed should be practiced. However, at least with regards to removing the covering of the Rebbe’s personal Shtender, from which we can learn that in general coverings should be removed from the Amud, it was clearly witnessed in 1967 that when the Rebbe came down to Daven Maariv and saw the covering on his Shtender, the Rebbe removed it from there and put it away inside one of the openings.

All in all, I alone cannot establish based on the above information any set universal custom in this regard, due to lack of sources and relevant testimony. Accordingly, whatever a congregation decides to do has upon what to rely, so long as it does not change from the tradition that it followed until this time. However, in a new shul or a Shul that does not have a set tradition, I would recommend following the custom of having it removed from the Bima, as it is seemingly no different than the removal from the Amud which the Rebbe himself personally did, and adds tremendously to the Tisha b’Av atmosphere of mourning, and helps one fulfill the statement of the sages that whoever mourns the destruction of Jerusalem will merit to see its rebuilding.

Sources: See regarding removing the Paroches: Rama 559:2; Minhagim Tirana; Levush 559:1; Derech Hachaim 134:1; Luach Eretz Yisrael; Kol Hamisabel Aleha 25:6 footnote 21; Nitei Gavriel 94:9 See regarding removing the cover of the Bima: Zoreiach Hashemesh of Rav Dabilitzky [remove]; Nitei Gavriel 54:5 that so is the Chabad custom; Chayeh Halevi 10 [don’t remove]; See regarding Minhagei 770 and the Rebbe’s perspective that it cannot be relied upon: Toras Menachem 4:156; 8:194; 36:133; Hisvadyus 5743 1:308; Igros Kodesh 13:154; Hamelech Bemisibo 2:157  Pardes Chabad 15 p.  118 as to directives that the Rebbe personally gave to Rabbi Tuvia Bloy in his compilation of Chabad custom “The Rebbe told me regarding customs practiced at 770: There is a general Chabad calendar, and some writings on customs, which guide how one should act. As for what is practiced in 770, the Rebbe Rayatz told me that he does not mix into Gabaus [and hence, one cannot base Chabad custom based on what they do and 770].” Reshimos Divrei Admur in his private audience with the Belzer Rebbe in 1981: “The Belzer Rebbe, shlit”a asked the Rebbe about the local custom here in the synagogue of the Rebbe regarding Torah reading with two ‘shin’ letters. The Rebbe, shlit”a, responded: ‘I do not get involved in such matters, and therefore it depends on the baal koreh (Torah reader).’ I once asked my father-in-law, the previous Rebbe, regarding the conduct of the Torah reader in Lubavitch in a specific manner. He answered me that his father, the Rebbe Rashab, of blessed memory, did not intervene in synagogue customs that fall under the authority of the gabbaim (synagogue caretakers), and the like.”” See also the diary of Rav Leibal Groner who documents the Rebbe’s reaction to several customs done in 770 not in accordance to the Rebbes view “After the fast ended, Havdalah was recited in the synagogue, and the person reciting it began with the verses “Behold, God is my salvation.” I told him to start with the blessing “Borei Pri HaGafen”

The Rebbe, said he should finish saying the verses. Afterwards, when he entered his room, he asked me why I told him not to recite the verses. I answered that that’s what is written in the book regarding Tisha B’Av that falls on Shabbat. The Rebbe asked where the source was, and since it wasn’t clear, he said: “It’s a wild thing not to say those verses—after all, we say them on Motzaei Yom Tov.”He added: “That’s the reason I didn’t want to lead the prayer service—because of these wild customs.” I asked: What specific custom was considered wild?

He replied: “I’m not certain about the Kaddish after the Maftir in Mincha.” I said that it’s in Shaar HaKollel and that this has been the practice all these years, and he laughed. Then he again spoke about changing out of Shabbat clothes, saying it was an unparalleled wild practice—to instruct Jews to go home and wait until after the appointed time, and because of that, to delay the Ma’ariv (evening) prayer. That is a custom from Hungary, but in Russia, they never heard of such a thing.”

Showering on Tisha b’Av to wash off sweat

Question:

After coming home from Shul after Maariv on Tisha b’Av night I felt really sweaty and disgusting. The Shul was very overcrowded and overheated which caused me to sweat profusely, not to mention the walk home. I know myself, I will not be able to sleep feeling sticky and uncomfortable so I find myself wondering: Is it permissible for me to take a quick shower on Tisha b’Av just to wash off the sweat, or should I continue to refrain even if I’m feeling really grimy?

Answer:

I would not rush to take a shower as soon as I come home. Try cooling off in a room with a fan and a very low air conditioner setting. This should do the trick in terms of evaporating the sweat and making you feel less sticky and more comfortable. Hence circumventing the need to wash your body. Nonetheless, if for whatever reason you are unable to make yourself comfortable and dry off the sweat and stickiness, then it is permitted for you even on Tisha b’Av to wash the sweat off of your body using water. This especially applies if you are having trouble falling asleep as a result of the comfortability caused by the sweat. Nonetheless, the allowance is limited to simply washing away the sweat from the sweaty areas and nothing more. Hence, rather than standing under a showerhead, I would recommend taking a towel or cloth and wetting it with water and then dabbing it on your skin that is dirty with sweat to wash it off. Nonetheless, technically you may use a showerhead to spray the water directly on the sweaty area, but should avoid taking a full shower even if it’s simply for the purpose of removing sweat and will be only a few seconds long.

Explanation:

Bathing on Tisha b’Av even in cold water is strictly forbidden and is one of the five bodily afflictions that were decreed by the sages. It is forbidden to wash even a single finger in even cold water. Nonetheless, this prohibition is certainly no more stringent than the parallel prohibition on Yom Kippur which is biblical. Now, even regarding the Yom Kippur bathing restriction, it clearly states that the prohibition is when it is done for purposes of pleasure, however to clean dirt off of one’s skin is explicitly permitted. Based on this, the Alter Rebbe in the laws of Yom Kippur rules that it is permitted for one to remove sweat from his body using water, and all the more so would this allowance apply on Tisha b’Av which is rabbinical. Now, while there are authorities who limit this allowance specifically to a person who is very pampered, one can argue that in today’s times everyone is considered pampered when it comes to sweat. Furthermore, it is possible that even according to their opinion this restriction does not apply on Tisha b’Av. This is aside for the fact that the Alter Rebbe makes no qualification to his allowance limiting it to only pampered individuals. Nonetheless, as we concluded above, it is best to limit this allowance only to one was not capable of cooling himself off to the point of feeling comfortable. Even then, we qualified this to specifically washing the sweaty area, and do not allow a full shower which would end up cleaning also non-dirty areas which remains forbidden.

Sources: See regarding the bathing prohibition on Tisha b’Av: Michaber 554:7; Admur 613:1 regarding Yom Kippur See regarding the allowance of washing off sweat: Michaber 554:9; Admur 614:1 regarding Yom Kippur “regarding the anointing prohibition if one is not sick, then it is forbidden even if one is not intending to do so for pleasure such as if he is doing so simply to remove the sweat, it remains forbidden. In this regard it is not similar to the bathing restriction by which so long as one is not intending to do so for pleasure it is permitted”; M”A 614:1; Kaf Hachaim 554:45; Taz 613:1; Yifei Laleiv 2:4; Mateh Efraim; M”B; Nitei Gavriel 70:5

Applying Vaseline to lips on Tisha b’Av

Question:

Is it permitted for one to apply Vaseline to one’s lips on Tisha b’Av? My lips are very dry and I am in extreme pain and I would really like to know if this is permitted.

Answer:

Yes, it is permitted without restriction for you to apply Vaseline and Chapstick to your charred lips on Tisha b’Av to relieve pain.

Explanation:

One of the five afflictions which are required to be practice on Tisha b’Av is the affliction of anointing. This prohibits one from smearing oils, and other skin pampering cosmetics onto his body throughout the day. However, it is only prohibited to do so when the intent of the lotion or oil is for a pleasure purpose, or according to some authorities for the purpose of adding comfortability such as to remove sweat. However, when it is done for a medicinal purpose, then according to all opinions it was never included in the decree and is permitted to be applied even initially on Tisha b’Av. Furthermore, even on Yom Kippur when the restriction is biblical it is permitted to be done so long as one is smearing an item, such as oil, which does not involve a Shabbos smearing prohibition. Accordingly, one may apply Vaseline or any type of lip balm to his lips on Tisha b’Av without restriction when it is being done for the sake of relieving pain.

Sources: Michaber 554:15; 614:1; Admur 614:1; Yuma 77b; See also Michaber Y.D. 381:2 regarding Shiva

Doing laundry after midday on Tisha b’Av

Question:

I am a counselor in a camp and am currently home and will need to leave for camp immediately after Tisha b’Av is over. All of my clothing are dirty due to the prohibition of washing them during the nine days and I desperately need to do laundry before I leave. I won’t have time to do laundry after Tisha b’Av is over, so my question is if I am permitted to do laundry after midday on Tisha b’Av in this situation? A friend of mine is in the same situation and her father said that it is permitted to do so.

Answer:

One may not do laundry on Tisha b’Av itself, even after midday. Furthermore, initially one should not do laundry until after midday of the 10^th of Av, although in your case, due to your plans of immediate travel, you may be lenient to do laundry as soon as Tisha b’Av takes leave. In the event that you absolutely cannot arrange for laundry to be done after the leave of Tisha b’Av due to your travel plans, and it is not possible for you to do laundry in your arrival location, then you may be lenient to do laundry through a Gentile on Tisha b’Av after midday. This means, that the Gentile is to turn on the button of the washing machine.

Explanation:

Doing laundry on Tisha b’Av faces two Halachic issues, the first being the prohibition against doing work on Tisha b’Av, and the second being the general restriction against laundering clothing during the nine days, as if one may not launder clothing during the nine days then certainly one may not do so on Tisha b’Av itself. Now, with regards to the work prohibition on Tisha b’Av, it applies only until midday while after midday, there is no longer any prohibition against doing work. Based on this, it was customary of women dating back generations to do housework after midday and prepare their home for the coming of Moshiach. Their housework would include washing the dishes, mopping the floor, and some would even launder their clothing. The Poskim who record this custom of washing the clothing, completely reject it, stating that anyone who asks must be told it is forbidden to do so. The reason for this is because the arrival of midday on Tisha b’Av simply lessens some of the mourning restrictions related to Tisha b’Av itself, but not to those related to the period of the nine days. Hence, if it is forbidden to do laundry throughout the nine days certainly it is forbidden to do so on Tisha b’Av itself even after midday. Nonetheless, we find a discussion in the Poskim with regards to years that Tisha b’Av falls on Thursday, in which case there is not much time left after Tisha b’Av to wash clothing for Shabbos. Tosafus is of the opinion that in such a scenario, it is permitted for one to wash the clothing in honor of Shabbos starting from midday of Tisha b’Av itself, meaning on Thursday after midday. This ruling of Tosafus was taken to task by the Beis Yosef in his commentary on the Tur stating that it is a great wonderment to permit laundry on Tisha b’Av itself, and after bringing many proofs from the Talmud against such a position, he concludes that one may not rely on this ruling at all. The Bach likewise concords with the position of the Beis Yosef against Tosafus that it is forbidden to be done. However, the Taz, who was the son-in-law of the Bach, defends the position of Tosafus and explains that after midday of Tisha b’Av has the status of the next day, just as we see with regards to slaughtering meat and preparing for the after fast meal which is not permitted on Tisha b’Av but permitted from midday. Hence, anything that is permitted the next day after Tisha b’Av already becomes permitted after midday. It is seemingly based on this Tosafus and Taz that some have concluded that in the time of need it is permitted for one to do laundry past midday of Tisha b’Av. However, there are several arguments against this conclusion. First of all, the Taz himself concludes that all this is just a theoretical defense of the position of Tosafus, however according to our custom to prohibit laundry even on the 10^th of Av, which is the next day, then certainly it is forbidden to do so on Tisha b’Av itself even after midday. Accordingly, even the Taz does not practically allow one to rely on this leniency of Tosafus. Furthermore, even the theoretical defense of the Taz, and initial ruling of Tosafus, is only with regards to Shabbos clothing that are being cleaned Lekavod Shabbos. However, nowhere do we find a source to be lenient in this for somebody’s who’s traveling to launder all of his clothing after midday. On the contrary, the Taz in the conclusion of his commentary brings from the Bach that even one who is traveling during the nine days and will not have any opportunity to clean his clothing after Tisha b’Av, may only launder his Shabbos clothing. Furthermore, all this was only in accordance to one opinion however the mass majority of all the Poskim, including the Rama and Magen Avraham, completely reject the position of Tosafus and prohibit doing any laundry on Tisha b’Av itself. Accordingly, there is no room to permit a Jew to do laundry on Tisha b’Av even after midday. However, we do find in the Achronim a leniency regarding doing so through a Gentile after midday of Tisha b’Av in a case that one will not be able to launder his Shabbos clothing on Friday. Based on this, at the very most, we can only permit to do laundry after midday through a Gentile in the event that one is traveling, and even this is a bit of a stretch, as in today’s times it is perfectly possible for one to take his dirty clothing with him and do laundry by his destination, despite its lack of convenience. We don’t have a source to be lenient in this simply because of lack of convenience, and hence at the very most we can only allow it to be done through a Gentile.

We will now address the allowance we gave in our ruling for laundry to be done as soon as Tisha b’Av is over. Ideally, and as we mentioned above, the laundry prohibition continues until midday of the 10^th of Av, and hence on what basis is it permitted to be done right after Tisha b’Av? So, the answer to this is that in truth the main restriction that remains after Tisha b’Av is only with regards to eating meat and drinking wine. All of the other restrictions are not explicitly mentioned in the Shulchan Aruch, but are recorded in the Nosei Keilim as also being part of the after Tisha b’Av restrictions, for which reason Ashkenazim are accustomed to keep all the restrictions until midday of the 10^th. However, there are indeed opinions who rule that all other restrictions are permitted, and due to this, in a time of need we are lenient. Accordingly, in a case that one is traveling right after Tisha b’Av and it will be extremely inconvenient to do laundry in his location of destination, then we can permit laundry to be done as soon as Tisha b’Av is over.

Sources: See regarding the laundry prohibition throughout the period of the nine days: Michaber 551:3-6; Mishneh Taanis 26b; See regarding the prohibition of doing laundry even after midday on Tisha b’Av: Forbidden: M”A 551:18; Taz 551:14 in his conclusion; Beis Yosef end of 551 [rejects Tosafus]; Bach 551; Darkei Moshe 551:6; Taanis 29b; Ran Taanis 9b; Levush 551:16; Beir Heiytiv 559:37 in name of Kneses Hagedola [rejects custom of women]; Kaf Hachaim 551:79; Or Letziyon 3:27 [permits Bigdei Ketanim after Chatzos, but not others]; Permits in certain cases: Tosafus Taanis 30a [permits Shabbos clothing]; Taz 551:14 [Defends Tosafus but concludes stringently]; Permit by Shabbos clothing through gentile: Siddur Yaavetz; Machazik Bracha 551:9; Zechor Leavraham 3:56; Ben Ish Chaiy Devarim 7; Kaf Hachaim 551:79; See regarding the extension of the restrictions until midday of the 10^th: Michaber and Rama 558:1; Tur ibid “It is a Minhag Kosher to avoid meat…only to revive the soul, so he be near mortification”; Abudarham p. 253 in name of Rosh, brought in Beis Yosef 558, that the Rosh would not eat meat on the night of the 10^th; Hagahos Maimanis Taaniyos 5, brought in Beis Yosef ibid, that there are people who fast from eating meat until midday of the 10^th; Bach 558; Maharash Lurya 92; Maharil 125; M”A 558:1 regarding music; M”A ibid and Bach 558 and Taz 558 in name of Rashal 92 regarding bathing, haircuts, and laundry; Taz 551:14 regarding laundry; Levush 559:10; Elya Raba 559:31; Machazik Bracha 558:1; M”B 558:3; 551:37; Kaf Hachaim 551:76; 558:6; Piskeiy Teshuvos 558:2 based on Mekor Chaim of Chavos Yair includes all matters kept during the nine days. Other Opinions: Some Poskim rule that only meat and wine are forbidden. [Bach 558 and Taz 558:1 in name of Minhagim of Tirana; Mamar Mordechai, brought in Biur Halacha 558 “Ad”] See also Michaber 551:4 “It is permitted for one to get a haircut and do laundry immediately after the conclusion of the fast [of Tishe Beav].” See regarding being lenient to do laundry before midday of the 10^th for one who is traveling: Piskeiy Teshuvos 558:2