The Magan Avraham (551:42) rules vis-à-vis the rule of not saying shechiyanu during the three weeks that if Shabbat falls out on 17 Tammuz it does not have the status of the three weeks. In other words the three weeks do not begin until Sunday. Why is that the case, the fast day is pushed off but why is it not yet considered the three weeks if it is 17 Tammuz?
The sefer Orach Latzaddik, by R’ Eliezer Lipa, the son of the Noam Elimelech of Lizhensk, says (in parshat Yisro,) that when the luchos were broken on Shivah Asar Tammuz, all the letters flew in the air, except the dibrah of Shabbos, which remained. He says this is alluded to in what we say in Shabbat davining ושני לוחות אבנים הוריד בידו וכתוב בהם שמירת שבת, both sets of luchot have the mitvah of Shabbat written in them. In light of this we can understand when 17 Tammuz falls out on Shabbat we are at a point of time which is unaffected by the shverat haluchot which is the first event and the catalyst for all of the other events that occurred on 17 Tammuz which lead to the destruction which occurred during the three weeks. When 17 Tammuz is on Shabbat we get a glimpse of when the day will be transformed into a day of rejoicing and the sadness of the three weeks gets delayed (based upon Rav Moshe Aharon Friedman shlita in the Mir parsha sheet.)
The Rogatchover and others hold that a taanis tzibur is a chalos in the day, not just an issue achilah on the gavra, Yesh lachkor when there is a nidche whether the chalos changes to the next day, or whether the chalos is still shabbos, just the issur achila on the gavra changes to the next day. Maybe this MG"A is a nafka mina.
ReplyDeleteOne could have argued that's only vis-à-vis the fast day but the three weeks depends on the calendar date. The MG"A is teaching us that the chalos of the three weeks starts with the din of the fast of 17 Tammuz not just the calendar date.
Delete>>>One could have argued that's only vis-à-vis the fast day but the three weeks depends on the calendar date
ReplyDeleteA simple proof that this is not so: in a normal year, aveilus is suspended by midday (according to our minhag of extending it to the 10th) of 10 Av. When Tisha b'Av is a nidche, aveilus does not end midday on the 10th. You see that the tzom serves as the demarcation, not the date.