Missme, The truth is, I planned a daily series. However, as some mentioned above, this forum has gotten out-of-hand somewhat and I think I’ll just compile everything together in one post (you can give it some time).

ShlomoZalmon:

1. I know it’s a Mishne, however I see no difference in the way it should be mentioned here. And if you frequent Shut Seforim, you may know that they usually refer to Mishnayos as Gemara.

2. That is actually a Machlokes Rishonim. Most agree to the definition I posted. However, many (of whom claim hair should always be collected in a pony etc.) define it as you said. I was going to get there (when discussing the Tznius of wigs).

To all of those that posted (whether against ‘natural’ Sheitels etc.) please cite sources or declare that it is your own Torah. NOTE: The title of this thread is ‘Sheitels In Halacha’. I plea that we leave it to Halacha only that is cited in the Poskim. I won’t add my opinion either just write the facts and leave everyone (to ask his Rabbi) and judge on his own.

1)Public street- Hair must be properly covered.

2)Private alley- Hair must be covered but any covering is enough.

The Burden of a Long Memory

Being an observant Jew means being a keeper of Jewish history: the Holocaust, the destruction of the Temples, and Sinai.

BY: Rabbi Avi Shafran

The teen-aged cousins, one born and bred on the kibbutz, the other an Orthodox American newcomer to the Holy Land on a short visit before the start of the academic term at his yeshiva, academy of Jewish learning, had first met only days earlier.

They had been speaking about family, personal experiences, and sundry things their very different lives nevertheless had in common. And then, the observant boy mentioned, entirely en passant, the imminence of the Jewish fast day known as Tisha B’Av, which commemorates the destruction of the Temples in Jerusalem.

“We don’t observe that holiday on the kibbutz,” his cousin pointed out. “The Temple’s destruction just isn’t relevant to our lives here.”

The American boy hesitated for a long moment before asking, “Do you observe any Jewish day of mourning?”

“Sure,” came the reply. “Yom HaShoah [Holocaust Memorial Day].”

Another pause, this one longer. The yeshiva student knew that the national day of Jewish mourning, Tish’a B’Av, on one level encompassed every tragedy in Jewish history, that not only was the first Jewish Holy Temple destroyed on that day (2420 years ago), and the second one (1930 years ago) on the very same day, but that the rebel Jewish forces at Betar were annihilated by the Romans on it as well.

He knew, too, that the expulsion of Jews from England in 1290, and from France in 1306 and from Spain in 1492 all happened on Tish’a B’Av as well.

He also knew that what was quite arguably the true genesis of what would culminate in Germany’s “Final Solution,” the First World War, which began on Tish’a B’Av. But somehow it didn’t seem the right time for a history lesson.

So, instead, he asked his cousin, “Is your commemoration of the Holocaust really important to you?”

“Absolutely,” came the reply. “The Holocaust underlies our very identity as Israelis and as Jews.”The American weighed the wisdom of actually saying what he wanted so to say. He decided the blood-bond was strong enough to handle it.

“Will you expect your children to pay its memory the same respect that you do?”

“Of course.”

“To feel the same sorrow, to have the same determination that you do?”

“Of course,” the Israeli replied. “My generation will see to it that our children recognize the importance of the Holocaust, how it defines their identity, how important it must continue to be to all Jews.”

“And will you expect them, in turn, to transmit the same conviction to their own children–and theirs to theirs?”

“Absolutely. Forever. To us it is that important.”

The American swallowed hard, then spoke.

“Like the first attempts to destroy our people and its faith were to our own ancestors.”

Nothing else was said for the moment. The two young men walked back to the kibbutz in silence.

It could well be argued that a large part of what characterizes “Orthodox” Jews is a heightened sense of history. Not only of its vicissitudes and tragedies for our people, but, most importantly, of its seminal Jewish moment, the unequalled event that bequeathed us our mandate to cherish, study and observe the Torah–the revelation of God to His people.

Whether a Jew, God forbid, willfully rejects the divine origin of the Torah or simply lacks the background to have given the issue much thought, what he denies, or is oblivious to, is an historical fact–the mass-witnessed and painstakingly transmitted event at Sinai that lies at ground-zero of the Jewish people and the Jewish faith.

All who aspire to the appellation “observant” are, in essence, the keepers of Jewish history, recent and ancient, and are entrusted with the mission of sharing the memory of the Jewish past–both its nadirs and its apogee–with all their fellow Jews.

Should the Messiah tarry further, God forbid, a day may well come when all testimony of the events of a half-century ago will be indirect, arriving only through books and films, or third-hand accounts.

The facts, though, of what happened during those years, the horrible details of Jewish Europe’s destruction, will endure, because there will always be Jews determined to hold fast to the entirety of our history, to maintain the memory of what happened a half-century ago.

And 1940 years ago, and 2597 years ago.

And 3321 years ago, in the Sinai desert.

The following is the Wikipedia profile of Tisha B’Av:

Tisha B’Av (Hebrew: ???? ???? or ?? ???, “the Ninth of Av,”) is an annual fast day in Judaism, named for the ninth day (Tisha) of the month of Av in the Hebrew calendar. The fast commemorates the destruction of both the First Temple and Second Temple in Jerusalem, which occurred about 656 years apart, but on the same Hebrew calendar date. Accordingly, the day has been called the “saddest day in Jewish history”.

Tisha B’Av falls in July or August in the Gregorian calendar. When the ninth of Av falls on Saturday, the observance is deferred to Sunday the tenth. While the day recalls general tragedies which have befallen the Jewish people over the ages, the day focuses on commemoration of five events: the destruction of the two ancient Temples in Jerusalem, the sin of the twelve scouts sent by Moses who spoke disparagingly about the Promised Land, the razing of Jerusalem following the siege of Jerusalem in 70 CE, and the failure of Bar Kokhba’s revolt against the Roman Empire.

The fast lasts about 25 hours, beginning at sunset on the eve of Tisha B’Av and ending at nightfall the next day. In addition to the prohibitions against eating or drinking, observant Jews also observe prohibitions against washing or bathing, applying creams or oils, wearing leather shoes, or having marital relations. In addition, mourning customs similar to those applicable to the shiva period immediately following the death of a close relative are traditionally followed for at least part of the day, including sitting on low stools, refraining from work, and not greeting others.

The Book of Lamentations is traditionally read, followed by the kinnot, a series of liturgical lamentations. In Sephardic communities, it is also customary to read the Book of Job.

The fast commemorates the destruction of the First and Second Temples.

In connection with the fall of Jerusalem, three other fast-days were established at the same time as the Ninth Day of Av: these were the Tenth of Tevet, when the siege began; the Seventeenth of Tammuz, when the first breach was made in the wall; and the Third of Tishrei, known as the Fast of Gedaliah, the day when Gedaliah was assassinated.

The three weeks leading up to Tisha B’Av are known as The Three Weeks, while the days leading up to Tisha B’Av are known as The Nine Days.

Five calamities

According to the Mishnah (Taanit 4:6), five specific events occurred on the ninth of Av that warrant fasting:

The twelve spies sent by Moses to observe the land of Canaan returned from their mission. Only two of the spies, Joshua and Caleb, brought a positive report, while the others spoke disparagingly about the land. The majority report caused the Children of Israel to cry, panic and despair of ever entering the “Promised Land”. For this, they were punished by God that their generation would not enter the land. Because of the Israelites’ lack of faith, God decreed that for all generations this date would become one of crying and misfortune for their descendants, the Jewish people.

The First Temple built by King Solomon and the Kingdom of Judah was destroyed by the Babylonians led by Nebuchadnezzar in 586 BCE and the Judeans were sent into the Babylonian exile.

The Second Temple was destroyed by the Romans in 70 CE, scattering the people of Judea and commencing the Jewish exile from the Holy Land. According to the Talmud in tractate Ta’anit, the destruction of the Second Temple began on the Ninth of Av and the Temple continued to burn throughout the Tenth of Av.

The Romans crushed Bar Kokhba’s revolt and destoyed the city of Betar, killing over 100,000 Jews, in 132 CE.

Following the Roman siege of Jerusalem, Roman commander Turnus Rufus plowed the site of the Temple and the surrounding area, in 133 CE.

Other calamities

Over time, Tisha B’Av has come to be a Jewish day of mourning, not only for these pre-Talmudic events, but also for later tragedies. Regardless of the exact dates of these events, for many Jews, Tisha B’Av is the designated day of mourning for them, and these themes are reflected in liturgy composed for this day (see below).

Other calamities associated with Tisha B’Av:

The First Crusade was declared by Pope Urban II in 1095, killing 10,000 Jews in its first month and destroying Jewish communities in France and the Rhineland.

Jews were expelled from England in 1290.

Jews were expelled from Spain in 1492.

On Tisha B’Av 1914 (August 1, 1914), World War I broke out, causing unprecedented devastation across Europe and set the stage for World War II and the Holocaust.

On the eve of Tisha B’Av 1942, the mass deportation began of Jews from the Warsaw Ghetto, en route to Treblinka.

The Jewish community center in Buenos Aires was bombed, killing 86 and wounding 300 others, in 1994.

Laws and customs

Main prohibitions

Tisha B’Av bears similar stringencies to those of Yom Kippur. In addition to the length of the fast which lasts about 25 hours, beggining at sunset on the eve of Tisha B’Av and ends at nightfall the following day, Tisha B’Av also shares the following five prohibitions:

No eating or drinking

No washing or bathing

No application of creams or oils

No wearing of leather shoes

No marital relations

These restrictions are waived in the case of health issues. For example, those who are seriously ill may eat and drink, in contrast to Yom Kippur, when eating and drinking is allowed only in cases of life-threatening need. (On other fast days almost any medical condition may justify breaking the fast; in practice, since many cases differ, consultation with a rabbi is often necessary.) Ritual washing up to the knuckles is permitted. Washing to cleanse dirt or mud from one’s body is also permitted.

[edit]Additional customs

Torah study is forbidden on Tisha B’av (as it is considered an enjoyable activity), except for the study of distressing texts such as the Book of Lamentations, the Book of Job, portions of Jeremiah and chapters of the Talmud that discuss the laws of mourning.

According to the Rema it is customary to sit on low stools or on the floor, as is done during shiva from the meal immediately before the fast (seudah hamafseket) until noon. The Beit Yosef rules that the custom extends until one prays Mincha (the afternoon prayer). The custom of the Aruch HaShulchan was not to sit in one’s usual seat, but did not require sitting close to the floor.

If possible, work is avoided during this period. Electric lighting may be turned off or dimmed, and kinot recited by candle-light. Some sleep on the floor or modify their normal sleeping routine, by sleeping without a pillow, for instance. People refrain from greeting each other or sending gifts on this day. Old prayerbooks and Torahs are often buried on this day.

End of fast

Although the fast ends at nightfall, it is customary to refrain from eating meat and drinking wine until midday of the following day. According to tradition, the Temple burned all night and most of the day of the tenth of Av.

When Tisha B’Av begins on Saturday night, the Havdalah ritual at the end of Shabbat is truncated (using a candle but no spices), without a blessing over wine. After Tisha B’Av ends on Sunday evening, another Havdalah ceremony is performed with wine (without candle or spices).

The laws of Tisha B’Av are recorded in the Shulchan Aruch (Literally “The Set Table”, a code of Jewish Law”) Orach Chayim 552-557.

Services

The scroll of Eicha (Lamentations) is read in synagogue during the evening services. In addition, most of the morning is spent chanting or reading Kinnot, most bewailing the loss of the Temples and the subsequent persecutions, but many others referring to post-exile disasters. These later kinnot were composed by various poets (often prominent rabbis) who had either suffered in the events mentioned or relate received reports. Important kinnot were composed by Elazar ha-Kalir and Rabbi Judah ha-Levi. After the Holocaust, kinnot were composed by the German-born Rabbi Shimon Schwab (in 1959, at the request of Rabbi Joseph Breuer) and by Rabbi Solomon Halberstam, leader of the Bobov Hasidim (in 1984). Since Israel’s unilateral disengagement from Gaza, some right wing segments of the Religious Zionist community have begun to recite kinnot to commemorate the expulsion of Jewish settlers from Gush Katif and northern West Bank on the day after Tisha B’Av, in 2005.

In many Sephardic congregations the Book of Job is read on the morning of Tisha B’Av.

At the Mincha service, Nachem is recited during the Amidah.

History of the observance

In the long period which is reflected in Talmudic literature the observance of the Ninth Day of Av assumed a character of constantly growing sadness and asceticism. By the end of the second century or at the beginning of the third, the celebration of the day had lost much of its gloom. Rabbi Judah ha-Nasi was in favor of abolishing it altogether or, according to another version, of lessening its severity when the fast has been postponed from Saturday to Sunday (Talmud, Tractate Megillah 5b).

The growing strictness in the observance of mourning customs in connection with the Ninth Day of Av became pronounced in post-Talmudic times, and particularly in the darkest period of Jewish history, from the fifteenth century to the eighteenth.

Maimonides (twelfth century), in his Mishneh Torah, says that the restrictions as to the eating of meat and the drinking of wine refer only to the last meal before fasting on the Eighth Day of Av, if taken after noon, but before noon anything may be eaten (Hilchoth Ta’anith 5:8). Rabbi Moses of Coucy (thirteenth century) wrote that it is the universal custom to refrain from meat and wine during the whole day preceding the Ninth of Av (Sefer Mitzvoth ha-Gadol, Venice ed., Laws of Tishah B’Av, 249b). Rabbi Joseph Caro (sixteenth century) says some are accustomed to abstain from meat and wine from the beginning of the week in which the Ninth Day of Av falls; and still others abstain throughout the three weeks from the Seventeenth of Tammuz (Shulkhan Arukh, Orach Chayim 551).

A gradual extension of prohibitions can be traced in the abstention from marrying at this season and in other signs of mourning. So Rabbi Moses of Coucy says that some do not use the tefillin (“phylacteries”) on the Ninth Day of Av, a custom which later was universally observed (it is now postponed until the afternoon). In this manner all customs originally designated as marks of unusual piety finally became the rule for all.

Contemporary opinions

(EDITED)

In Israel, most restaurants and places of entertainment are closed on the eve of Tisha B’Av and the following day. Establishments that break the law are subject to fines. Outside of Israel, the day is not observed by most secular Jews, as opposed to Yom Kippur, in which many secular Jews fast and go to synagogue.

Other traditions

Classical Jewish sources maintain that the Jewish Messiah will be born on Tisha B’Av, though many explain this idea metaphorically, as the hope for the Jewish Messiah was born on Tisha B’Av with the destruction of the Temple.

I believe it’ll have to wait (maybe tomorrow afternoon). However, I’d like to hear from others more about these Halachos, whether you once read something about it (in Seforim etc.) or heard a Shiur or Psak.

Coming tomorrow (if the time allows)- Music, Concerts, Comedy, and Entertainment…

Wedding Customs:

More on weddings soon.