There Are No Three Weeks – A Mekori Perspective

[Note: The below is for information purposes only, as is everything on this site. The decision to act upon any of it or not is the personal decision of the reader and any details regarding the observance of any halakhah – especially those laws which are intricate, complicated, and/or severe – should be discussed with a competent rav.]

The Three Weeks

Today is the 18th day of Tammuz, and most Jews are fasting from sun-up until sundown. Since the 17th, the usual day was yesterday – on Shabbat, when it is forbidden to fast – the observance was moved to today. As many know, Tzom Tammuz begins a period of time that many refer to as “The Three Weeks” which lasts until Tisha Be-Av (the ninth of the month of Av), the traditional commemoration of the destruction of both Temples, as well as a host of other tragedies which occurred in Jewish history.

Although the observance of this period of time is understood by the Haredi-Hasidic world – and even the mainstream orthodox and Modern Orthodox – as being an obvious fact of Jewish law, the truth is that it is no such thing. Like many observances that have developed over the course of the current long exile, the observances of the “Three Weeks” have no basis in the words of Hazal and are a bundle of para-halakhic customs which have ultimately led, in certain cases, to the violation of actual halakhot. Stemming from an ascetic Ashkenazic practice, most Jews refrain from shaving, trimming, haircuts, listening to music, purchasing new items (especially clothing), swimming, conducting weddings, and some even refrain from bathing during this time (although most who do so usually only abstain specifically between rosh hodesh Av and Tisha be-Av, which is referred to as “The Nine Days,” as will be explained below).

The “Three Weeks” are also known as the time of bein ha-metzarim (“between the narrows”), an expression and designation that arises from an alternate explanation of Eikhah 1:3, “…all of her pursuers overtook her within the straits (ben ha-metzarim)” in the Midrash Eikhah Rabbah (1:29). “Within the straits,” says the Midrash, are the days between the 17th of Tammuz and the 9th of Av. But it wasn’t until the 14th century Austro-Hungarian rabbi, Isaac Mi-Tirna (or, Tyrnau), in his Sefer HaMinhagim that the practices of the “Three Weeks” were recorded. This work is later cited by the Rema in the Shulhan Arukh (Orah Hayim 551:1,2,4, and 10), along with a similar work by the Maharil, as the basis of the European customs observed during this time.

But an abstention for such an extended period of time from haircuts, shaving, trimming the beard and mustache, as well as bathing and laundering clothes, ends up blatantly impinging on proper kevod Shabbat. Many Haredi/Hasidic Jews enter into Shabbat during this time unkempt, unpresentable, and emitting a foul odor, the result of refusing to properly bathe. Many Ashkenazim have the custom on the Shabbat directly preceding Tisha Be-Av (called Shabbat Hazon) to not wear Shabbath clothes at all, but weekday clothes that have not even been freshly laundered! Aside from these flagrant violations of decorum in halakhah, a mourning period for such an extended period of time is simply too much for people to reasonably handle – and this assessment is not my own, it is actually written in the sources, as will be seen below.

The Nine Days

Then there are “The Nine Days,” the 1st to the 9th day of Av, from rosh hodhesh Av until Tisha be-Av – and this is the actual time of mourning according to Hazal, the Geonim, and all of the early Rishonim. So what is actually required by halakhah? Is it mekori to simply abide by the strictures followed by most for twenty-one days for only nine? Is everything that the Haredi/Hasidic world forbids actually forbidden? The answer to these questions is also “no.”

Hazal were not ascetics and they actively opposed ascetic practices as being “sinful” and out of proper balance – and this is why there was no original practice of “Three Weeks.” (Anyone who wants to read further can look into the discussion in the Gemara as to why the Nazir is required to bring a sin-offering – cf. b.Ta`anit 11a; Rambam, Mishneh Torah, Hilkhot De`ot 3; Rambam, Shemoneh Perakim 4).  דו”ק – למד היטב חקור והשכלת

The Summation of the Rambam

The Rambam summarizes the observance of the “Nine Days” in three short halakhoth as follows:

TEXT (Mishneh Torah, Hilkhot Ta`aniot 5:6-8)

משייכנס אב ממעטין בשמחה ושבת שחל תשעה באב להיות בתוכה אסור לספר ולכבס וללבוש כלי מגוהץ אפילו כלי פשתן עד שיעבור התענית ואפילו לכבס ולהניח לאחר התענית אסור וכבר נהגו ישראל שלא לאכול בשר בשבת זו ולא ייכנסו למרחץ עד שיעבור התענית ויש מקומות שנהגו לבטל השחיטה מראש החודש עד התענית

תשעה באב לילו כיומו לכל דבר ואין אוכלין אלא מבעוד יום ובין השמשות שלו אסור כיום הכיפורים ולא יאכל בשר ולא ישתה יין בסעודה המפסיק בה אבל שותה הוא יין מגיתו שיש לו שלושה ימים או פחות ואוכל בשר מליח שיש לו שלושה ימים או יתר ולא יאכל שני תבשילין

במה דברים אמורים שאכל ערב תשעה באב אחר חצות אבל אם סעד קודם חצות אף על פי שהוא מפסיק בה אוכל כל מה שירצה וערב תשעה באב שחל להיות בשבת אוכל ושותה כל צורכו ומעלה על שולחנו אפילו כסעודת שלמה וכן תשעה באב עצמו שחל להיות בשבת אינו מחסר כלום

TRANSLATION (Bracketed comments [ ] are mine)

“From the time that Av enters, we decrease our joy” [a direct citation of the Mishnah in Ta`anit 4:6] and the week within which the 9th of Av falls, it is forbidden to cut hair, to do laundry, or to wear a freshly-ironed garment – even a linen garment [i.e. since they are so drastically prone to wrinkling] – until after the end of the fast [i.e. of the 9th of Av]. And even to launder or iron something that will be set aside and worn only after the fast is forbidden. It has already become a common custom among Jews not to eat meat during this week, or to enter into the bathhouses until after the fast, and there are even places where they have the custom to stop the slaughtering of meat from rosh hodesh until the fast.

The 9th of Av – its night is like its day in every respect. And we do not eat [the day before] unless it is still during the day, since it is forbidden to eat during the beyn ha-shemashoth of [the evening before] just like Yom Ha-Kippurim. One does not eat meat or drink wine at the meal just prior to the beginning of the fast [seudah ha-mafsik bah], but wine may be drunk from the press which is three days old or less [i.e. unfermented in any real way; grape juice], and it is permitted to eat salted meat that is three days old or more, but [nevertheless] one should not eat two cooked dishes [at the final meal before the fast].

With regard to what are we speaking? Where someone ate on the day before the 9th of Av after halakhic mid-day [hatzot], but if he ate a meal before halakhic mid-day, even if he considers it his final meal prior to the fast [seudah she-hu mafsik bah], he may eat whatever he wants [at that meal – i.e. since it is before hatzot]. When erev Tisha be-Av falls on Shabbat, one eats and drinks whatever he needs and brings food up onto his table, even to the point of it being as lavish as a meal of Shelomoh HaMelekh. Also if the 9th of Av itself falls on Shabbat, one should not detract from [either the quality or quantity of his food or drink] in any way.”

Important points to note about the Rambam’s words are:

[a] Halakhic abstentions only apply to the week in which the 9th of Av falls, not to all Nine Days. This means that when Tisha be-Av falls on the first day of the week, then one need not observe any prohibitions on haircuts, drinking wine, eating meat, doing laundry, ironing, etc. at all. According to halakhah, the greatest number of days that these various abstentions could be observed is six, since Shabbat is excluded from expressions of mourning.

[b] Post-Talmudic customs are subject to dismissal. Although he initially mentions a few common customs that he had heard of in his own time in the initial halakhah, the Rambam goes on to overturn those customs by what he codifies – i.e. the law of the Talmud – in the two halakhot that follow. This again shows the methodology of the Rambam in the Mishneh Torah where, although he may make mention of certain customs, and may even praise them as being good or useful options at times, the law ultimately remains as it was determined by Hazal. This is the case, unless the Rambam understands there to have been a genuine change in reality or circumstances since the era of Hazal, on account of which the law needs to be re-applied.

[c] No mention is made of music, either listening to it or not listening to it during the month of Av. Music, other than folk melodies sung a capella, was not a daily occurrence in the times of Hazal or even in the times of the Rambam. Usually, music was associated with the celebrations included with weddings, which are already forbidden during the first nine days of Av anyhow. Our music listening today is much different, however, and there are various modern rabbanim that permit listening to music as something ordinary and normal since many today would become unduly depressed without music for more than a day or two. But again, this ruling is not even a contrivance since the halakhah makes no mention of forbidding music during this time in the first place.

[d] There is no halakhic prohibition on bathing during the Nine Days at all. Beside the fact that the Rambam mentions the abstention from bathhouses as being merely a custom, it must also be remembered that in his time – as well as that of the Gemara – people did not bathe regularly. Many bathed only once weekly likhvod Shabbat (“in honor of the Sabbath”). Those who bathed regularly were referred to as istenisim – a borrowed Greek word meaning “weak” – but used by the hakhamiym to refer to someone who is sensitive or finicky about cleanliness. Today, since nearly all people in our culture bathe regularly, the prohibitions on bathing or washing apply only to the specific narrow times in which they were expressly forbidden by the hakhamim – namely, on the days of Tisha Be-Av and Yom Ha-Kippurim.

[e] There is no halakhic prohibition on eating meat during the Nine Days. Again, not eating meat for the first nine days of Av is is mentioned as a custom, not law. The law with regard to the consumption of meat is related in the following halakhot, which expressly permits the eating of meat during this time.

The practical summary from the Rambam is as follows:

Table - Tisha be-Av and Nine Days

Too Much Mourning

While excessive mourning is always discouraged by Hazal, and even forbidden (cf. Rambam, Mishneh Torah, Hilkhot Evel 13:12), the extent of mourning that is considered “too much” has apparently changed from ancient times. Directly after the halakhot cited above, the Rambam makes the following important statement regarding most peoples’ ability to endure asceticism:

TEXT (Hilkhot Ta`aniot 4:9)

זו היא מידת כל העם שאינן יכולין לסבול יותר מדיי אבל חסידים הראשונים כך הייתה מידתן ערב תשעה באב מביאין לו לאדם לבדו פת חרבה במלח ושורה במים ויושב בין תנור לכיריים ואוכלה ושותה עליה קיתון של מים בדאגה ובשיממון ובכייה כמי שמתו מוטל לפניו וכזה ראוי לחכמים לעשות או קרוב מזה ומימינו לא אכלנו ערב תשעה באב תבשיל אפילו תבשיל של עדשים אלא אם כן היה בשבת

TRANSLATION (Bracketed comments [ ] are mine)

This is the attribute of the entire nation [kol ha-am], that they are not able to suffer too much. But the ancient pious ones [hasidim ha-rishonim] used to conduct themselves [during the final meal before the fast] on erev Tisha be-Av in this way: They would bring him – while he sat by himself – dried bread with salt. He would dip it into water and sit between the oven and the stove-top, drinking a pitcher of water with it amid worry, dark emptiness, and weeping like one whose dead is lying before him. And in this way, or close to it, it is proper for hakhamim to conduct themselves. Never in all my days [i.e. growing up in the house of his father, Rabbi Maimon] did we eat a tavshil [cooked dish] on erev Tisha`be-Av, even a tavshil of cooked lentils, unless that day fell on a Shabbat.

Here the Rambam makes the observation that the majority of people cannot stand up under too much suffering (i.e. deprivation, asceticism, etc.). He relates how Rav Yehudhah bar Ilai in b.Ta`anit 30a-b used to take his final meal and says that it is indicative of how the early pious ones used to conduct themselves. Also, he says that “hakhamim” – which I believe specifically refers to acting dayyanim sitting on courts over Israel (see where a few halakhot later, he uses the term talmidhei hakhamim (“Torah scholars”) which are those educated people in any era who may or may not serve on a public court – should strive to act likewise. He also relates how he was raised in the house of his father, the great Rav Maimon.

However, he makes the observation that apart from these particularly pious people, the majority of the Jewish nation cannot stand up under overly stringent mourning practices. This is an observation that unfortunately escaped the European authorities who felt that the evils of the common people needed to be exorcised through harsh ascetic practices – mostly based on the “kabbalah” and mysticism. This certainly escaped those early European architects of the customs now known as “The Three Weeks” and “The Nine Days,” customs that le-aniyut da`ati should be all but ignored in favor of the mekori instructions of Hazal. Many people, when faced with this acknowledgement of “levels,” feel a sense of guilt in not striving to emulate the piety of the ancients, but this should not be the case. Each person should understand who he is and joyfully accept it in humility. May HaShem help us all in this regard.

Enjoy your music, meat, and wine.

Parashat Vayetze: HaMakom – God’s Place or the Place of God?

From Parashat Vayetze arises the source for the well-known title for God Ha-Makom (“The Place”).  This title is traditionally used in the Haggadah Shela-Pesah and is sometimes translated into English as “the Omnipresent.” But how does the Hebrew phrase “the place” give rise to the concept of omnipresence?

The popular teachings of the Kabbalah and Hasidism have postulated that HaMakom is a veiled reference to Panentheism and the central Lurianic doctrine known as “tzimtzum” (i.e. that God somehow made a “void” in the midst of himself into which he placed the created universe). This idea, of course, is completely without basis within the teachings of Hazal and its explanation entails the setting aside of several tenets of Judaism and principles of pure monotheism. This misunderstanding of the meaning of HaMakom is based on a passage from the Midrash Rabbah that says “He is the place of the world, but the world is not His place” (Bereshit Rabbah 68,10). But does this passage really support a panentheistic view of God and creation?

On the surface, it really does seem to. However, there are many places where the exponents of the Kabbalah take passages of the Torah, Na”Kh, talmud, and midrashim out of context and re-interpret them to their own ends. One example is that of Iyov 31:2 which refers to “a portion of God above.” The kabbalists (and subsequently the leaders of Hasidism) made the bold claim that this “portion of God” being referred to is the soul which is actually composed of God Himself (and specifically the highest level of the soul known as yehidah – taken from yet another passage of the midrash which lists five names of the soul in the Tanakh). However, when the passage is looked at in context, we see that it has absolutely nothing to do with the human soul. The passage in its context reads:

בְּרִית כָּרַתִּי לְעֵינָי וּמָה אֶתְבּוֹנֵן עַל בְּתוּלָה. וּמֶה חֵלֶק אֱלוֹהַּ מִמָּעַל וְנַחֲלַת שַׁדַּי מִמְּרֹמִים? הֲלֹא אֵיד לְעַוָּל וְנֵכֶר לְפֹעֲלֵי אָוֶן? הֲלֹאהוּא יִרְאֶה דְרָכָי וְכָל צְעָדַי יִסְפּוֹר?

TRANSLATION:

“I have made a covenant with my eyes, how can I then look upon a virgin? And what will be my portion of God above, the inheritance of the Almighty from on high? Is it not misfortune to the unjust and disaster to the doers of iniquity? Does He not see my ways and count all of my steps?” (Iyov 31:1-4)

This passage has nothing to do with souls, pieces of God, or the Kabbalah. Rather, it is Iyov’s acknowledgment of God’s punishment of the wicked, a punishment which he would “inherit” if he should act wickedly in his life.

The contention that this passage from the Midrash Rabbah somehow supports a panentheistic view of God is similarly contrived, as we will see. However, upon a closer look at the entire passage, it becomes clear what the intention of Hazal was when they constructed this instructive allegory.

BERESHIT RABBAH 68:10 –

BR 68-10a

BR 68-10b

TRANSLATION:

And [Ya`akov] reached the place – Rav Huna said in the name of Rabbi Ammi, For what reason do we use a kinnui for the name of the Holy One Blessed is He, calling him Makom [“Place”]? Because while He is the place of the world, the world is not His place – from what is written (Shemot 32) ‘Behold, [there is] a place with Me…’ So, the Holy One Blessed is He is the place of the world, and the world is not His place.’

Rabbi Yitzhak said, ‘It is written (Devarim 32) – The Eternal God is a dwelling-place.[i] We do not know if The Holy One Blessed is He is the dwelling-place of the world or if His world is His dwelling-place. [The matter is clarified] from what is written (Tehillim 90), ‘Adhonoy, You are a dwelling-place…’ So, The Holy One Blessed is He is the dwelling-place of the world and His world is not His dwelling-place.’

Rav Abba bar Yudan said, ‘[This may be compared] to a soldier who is riding on a horse and his weaponry draped on either side. The horse is secondary to the rider, the rider is not secondary to the horse, as it says (Havakuk 3), ‘For you ride upon Your horses.'”

________________

[i] “Ma`onah Elohei Kedem – מענה אלהי קדם” can apparently be understood as either “A dwelling-place [for] the Eternal God” or “The Eternal God is a dwelling-place.” And the word translated “dwelling-place” does not just indicate a place to exist, but a “refuge” or “abode.”

We can already see that the simplistic quotation of the phrase “He is the place of the world” does not carry with it the panentheistic meaning that has been attributed to it. In fact, such a reading should be clearly undermined by the second part of the statement, which says, “…the world is not his place” since Panentheism maintains the very real immanence of God throughout the entire world.

The commentaries below the text are divided with one giving the standard kabbalistic notions and the other, the Matanot Kehunah, gives a simpler approach, even relating a portion of it to the version found in the Talmud Yerushalmi.

MATANOT KEHUNAH – BERESHIT RABBAH 68:10 –

Matanoth Kehunah - BR 68-10

TRANSLATION:

“The girsa in the Yalkut reads: ‘…and His world is not His place. Rabbi Yossi ben Halafta said: We do not know if The Holy One Blessed is He is the place of the world or if the world is His place.’ From what is written etc. – That is to say, from what is written ‘Behold, there is a dwelling-place with Me’ it is inferred that the place [being referred to] is located ‘with Him’ and not that He is in the place [referred to]. Who is riding etc. – It is a remez that hollow spaces of the world and everything that they contain are secondary to Him. And in the Yerushalmi it reads: ‘The horse does not whip the soldier, rather the soldier whips the horse.’ “

It is abundantly clear that this midrashic passage was meant to communicate something other than Panentheism and perhaps even its opposite, i.e. that we should not think that the name HaMakom indicates that HaShem is within physical space (which is not possible because, as the Rambam clearly writes אינו גוף ולא כח בגוף), but rather that everything is secondary to him and that he is metaphrically our dwelling-place of refuge. We turn to God in times of difficulty because the entire world is subject to him and we turn to him in times of happiness and blessing for the same reason. There are many passukim in the Tanakh that communicate this same idea:

  • Tehillim 91:1-4
  • Tehillim 46:1-12
  • Tehillim 18:1-7
  • Devarim 33:27
  • Mishlei 14:26
  • Mishlei 18:10
  • Yesha`yahu 25:1-4
  • Yerimiyahu 16:19
  • and others…

Like a horse is ridden and steered by its rider, HaShem “rides” on the world in complete domination of it, steering it and whipping it in direction of his will. He does not dwell within the world, being somehow contained in it, but rather the world exists within space and is limited by the will of HaShem. If we think about it, all the names we use for God – both of Biblical and Rabbinic origin – are meant to communicate the ultimate position, power, and authority of HaShem. None of them refer to where he supposedly is located since “location” – like color, smell, or body parts – simply have no relevance to him, the Supreme Master of everything.

This message is as pertinent today as it was in the ancient world. No matter how advanced we get as a species, we still cannot escape the primitive pitfalls of attributing physical limitations or properties to the One Transcendent Creator of the universe, may he be blessed.

During Pesah we think of Him as HaMakom – the master of the world who bent all the forces of nature to our benefit and programmed the miracles of the exodus into the world from the six days of creation.

UPDATE: There entire concept of God occupying physical space, or having any category of spatial reference apply to him was completely rejected by pure Judaic monotheism. Most traditional commentators on the Humash at Bereshit 28:11 completely ignore the reference to ha-makom as explained by the midrashic passage noted above. Instead, the usual interpretation presents the words vayifga ba-makom as a reference to something other than a name of God. I have presented the commentary of each one below in a very abbreviated fashion to illustrate this point.

  • Rav Saadia Gaon understands vayifga ba-makom as a reference to that particular location, not God.
  • Rashi understands ba-makom as referring to an actual place and not as a name for God. He interprets vayifga, like the Midrash, as a veiled reference to Yaakov praying and thereby instituting Arvit, the evening prayer. Makom is viewed here as referring to God (i.e. he approached God in prayer), but it is not explained according to Panentheism.
  • The Baal HaTurim sees the three mentions of the word makom as a hint (remez) pointing toward the three pilgrimage festivals to be instituted later on that specific location (i.e. Mount Moriah).
  • Sforno breaks apart vayifga ba-makom into two phrases: vayifga, which indicates that Yaakov did not intend to necessarily end up there, and ba-makom which supposedly alludes to rest stops that were commonly on the roads between cities in ancient times.
  • Daat Zekenim views the language vayifga ba-makom as a reference to the evening prayer, much like Rashi.
  • Rashbam simply states that vayifga ba-makom means that Yaakov happened to reach a location outside the city of Loz.
  • The Kli Yakar cites various sayings of Hazal to the effect that vayifga ba-makom refers to Yaakov reaching a special place which would in the future become the site of the Beit HaMikdash and the source of blessing for the entire world. He further explained that vayifga ba-makom is a certain reference to prayer and the institution of Arvit.
  • The Ohr HaHayim explicitly says that the peshuto shel-mikra is that vayifga ba-makom refers to a certain place for Yaakov to dwell. He then proceeds to explain that the equation of the makom mentioned in the verse with Mount Moriah does not present a contradiction.

None of these explain “Makom” as a special name of God indicating his immanence in all of creation. Those that seem to uphold the reading of “Makom” as a reference to God, do so only in an ancillary sense with regard to their reading of vayifga ba-makom as an indication of prayer by Yaakov. It can only be assumed that they understood “Makom” as properly explained by the Midrash Rabbah: an indicator of God’s supreme rule in every location, and not as an allusion to Panentheism.

In fact, the Ibn Ezra explicitly rejects such an interpretation of vayifga ba-makom and instructs the reader to ignore midrashic methods of expounding Bereshit 28:11. After giving the peshat of the verse he says,

“…we do not find anywhere in the Scripture that HaShem is called ‘Makom,’ and do not pay any attention to derash. [For if this were so, then the phrase in Megillat Esther 4:14] ‘mi-makom aher – from another place’ [would be problematic]. But [this reference, i.e. in the Megillah] has nothing to do with HaShem.”

Lastly, Rav Saadia Gaon, in a passage from his famous “Beliefs and Opinions” (HaNivhar Emunot Ve-Deot, I:11) says the following:

“And I say concerning the concept of place* (ha-makom) that it cannot be that the Creator needs a place that he might be in it, and this is so for many reasons. First, because he is the Creator of all place and also because he alone is The Pre-Existent One (ha-kadmon) even before there existed any place, and his creation of place did not affect any change in him. And further because that which needs a place is the body* that fills every [space] that meets it and comes into contact with it, and it will be that each one of these things in contact with one another is a place for the other – and such cannot be so for the Creator. And that which is said by the prophets that he is ‘in heaven’ [is not literal], but is a way of communicating greatness and exaltedness because from our perspective the heaven are higher than anything else known to us, just as it is explained by Scripture, ‘For God is in heaven and you are upon the earth’ (Kohelet 5:1), and “for the heavens and the heavens of heavens cannot contain you’ (I Melakhim 8:27). And this was also the meaning of their statements to the effect that he dwells in the Beit HaMikdash, ‘and I will dwell among the children of Israel’ (Shemot 28:45), and ‘HaShem dwells in Tzion’ (Yoel 4:21) – all of this is to confer honor upon that place and upon that nation. And in addition to this, he already displayed there his created brightness/light, which we mentioned above is referred to as shekhinah and kavod.”

May we all diligently negate all physical reference or category from the one transcendent blessed God – to whom neither space, time, motion, or physical qualities whatsoever have any relevance. Amen, selah.