Three Weeks

Ezcohen — Wed, 01 Jul 2026 23:42:42 GMT

Travel and Recreation

← Older revision		Revision as of 23:42, 1 July 2026
(One intermediate revision by the same user not shown)
Line 187:		Line 187:

	===Travel and Recreation===		===Travel and Recreation===
	# ~~One~~ shouldn't schedule trips and recreational activities for the Three Weeks.<ref>Mikraei Kodesh 5:1 quoting the Masa Chaim of Rav Chaim Palagi that the rabbis of his generation established that people shouldn't go on trips during the Three Weeks. He also writes that this is cited by the Sdei Chemed Ben Hametzarim 1:10 and Nitai Gavriel Ben Hametzarim 23 fnt. 7. He also quotes that he heard from Rav Shaul Yisraeli that one shoudln't go on recreational trips during the Three Weeks. </ref> Some say that if that is the only time a person has to take trips with his family, or it is for medical reasons, it is permitted until the Nine Days.<reF>Mikraei Kodesh 5:1 citing Rav Mordechai Eliyahu</ref>		# The basic halacha is that it is permitted to take trips and engage in recreational activities until the beginning of the Nine Days.<ref>The Mishna (Taanit 26b) and Shulchan Aruch (OC 551:1) clearly state that the prohibition of joy begins with Av. For this reason, the Mishna Berurah (Sha'ar HaTziyun 551:48) finds prohibiting joy before Rosh Chodesh Av difficult to understand. The lenient approach is mentioned specifically by the Peninei Halakha and others (see https://ph.yhb.org.il/en/05-08-06/).</ref> However, some authorities write that one shouldn't schedule trips and recreational activities for the entirety of the Three Weeks.<ref>Mikraei Kodesh 5:1 quoting the Masa Chaim of Rav Chaim Palagi that the rabbis of his generation established that people shouldn't go on trips during the Three Weeks. He also writes that this is cited by the Sdei Chemed Ben Hametzarim 1:10 and Nitai Gavriel Ben Hametzarim 23 fnt. 7. He also quotes that he heard from Rav Shaul Yisraeli that one shoudln't go on recreational trips during the Three Weeks. </ref>. Some compromise and say that if that is the only time a person has to take trips with his family, or it is for medical reasons, it is permitted until the Nine Days.<reF>Mikraei Kodesh 5:1 citing Rav Mordechai Eliyahu</ref>
	#During the Three Weeks one should refrain from going to dangerous places and should be even more careful during the [[Nine Days]].<ref>Piskei Teshuvot 551:1, 46. Also see [http://www.dailyhalacha.com/displayRead.asp?readID=1682 Rabbi Eli Mansour on dailyhalacha.com]. </ref>		#During the Three Weeks one should refrain from going to dangerous places and should be even more careful during the [[Nine Days]].<ref>Piskei Teshuvot 551:1, 46. Also see [http://www.dailyhalacha.com/displayRead.asp?readID=1682 Rabbi Eli Mansour on dailyhalacha.com]. </ref>

Mitzvot Aseh SheHazman Grama

YitzchakSultan1 — Mon, 29 Jun 2026 21:34:08 GMT

Derabbanan Mitzvot

← Older revision		Revision as of 21:34, 29 June 2026
(4 intermediate revisions by the same user not shown)
Line 12:		Line 12:

	==Brachot==		==Brachot==
	# Regarding the mitzvah of saying [[one hundred Brachot]] each day some consider it a Mitzvah Aseh SheZman Grama, while others disagree. <ref> Rav Elyashiv in Yashiv Moshe (pg 19), Birkat Eitan (pg 61), Rav Hershel Shachter in a shiur on [http://www.yutorah.org/lectures/lecture.cfm/703731/Rabbi_Hershel_Schachter/Women_at_Prayer yutorah.org called “Women at Prayer”], Rav Ovadyah Yosef in Halichot Olam (vol 1 pg 59) and Yalkut Yosef (Otzer Dinim LeIsha pg 75), and Hilchot Bat Yisrael (end of chapter 14) write that a woman is obligated since it’s a obligation that applies the whole day and is renewed every day similar to the Shagat Aryeh regarding Zecher Yetziat Mitzrayim in Shema. However, Halichot Bayita 13:1 in name of Rav Shlomo Zalman, Sh”t Teshuvot VeHanhagot 2:129, Sh”t Shevet HaKehati 3:63, Birkat Eitan (pg 62), Vezot HaBracha (pg 185, chapter 20), Sh”t Atret Paz 1:1, Shevet HaLevi 5:23, and Sh”t Rivevot Efraim 3:47, 5:114 write that a women is exempt and some base it on the Magen Avraham regarding Zecher Yetziat Mitzrayim in Shema who disagrees with the Shagat Aryeh. </ref>		# Regarding the mitzvah of saying [[one hundred Brachot]] each day some consider it a Mitzvah Aseh SheZman Grama, while others disagree.<ref> Rav Elyashiv in Yashiv Moshe (pg 19), Birkat Eitan (pg 61), Rav Hershel Shachter in a shiur on [http://www.yutorah.org/lectures/lecture.cfm/703731/Rabbi_Hershel_Schachter/Women_at_Prayer yutorah.org called “Women at Prayer”], Rav Ovadyah Yosef in Halichot Olam (vol 1 pg 59) and Yalkut Yosef (Otzer Dinim LeIsha pg 75), and Hilchot Bat Yisrael (end of chapter 14) write that a woman is obligated since it’s a obligation that applies the whole day and is renewed every day similar to the Shagat Aryeh regarding Zecher Yetziat Mitzrayim in Shema. However, Halichot Bayita 13:1 in name of Rav Shlomo Zalman, Sh”t Teshuvot VeHanhagot 2:129, Sh”t Shevet HaKehati 3:63, Birkat Eitan (pg 62), Vezot HaBracha (pg 185, chapter 20), Sh”t Atret Paz 1:1, Shevet HaLevi 5:23, and Sh”t Rivevot Efraim 3:47, 5:114 write that a women is exempt and some base it on the Magen Avraham regarding Zecher Yetziat Mitzrayim in Shema who disagrees with the Shagat Aryeh. </ref>
	# [[Birkat HaMazon]] isn't considered Zman Grama and women are obligated.<ref>Shulchan Aruch 186:1</ref>		# [[Birkat HaMazon]] isn't considered Zman Grama and women are obligated.<ref>Shulchan Aruch 186:1</ref>
	# [[Birkat Halevana]] is a interesting discussion whether it considered a Mitzvot Aseh Shehazman Grama. Most assume it is. See [[Birkat_HaLevana#Women]].		# [[Birkat Halevana]] is a interesting discussion whether it considered a Mitzvot Aseh Shehazman Grama. Most assume it is. See [[Birkat_HaLevana#Women]].

	==Shabbat==		==Shabbat==
	# Women are obligated in [[Kiddush]] on [[Shabbat]]. Even though Kiddish is a time bound positive mitzvah women are obligated because there is a comparison between Shamor and Zachar and since women are obligated to keep the ~~negitive~~ commandments of [[Shabbat]] so too they're obligated in the positive mitzvot of [[Shabbat]]. <ref>Gemara Brachot 20b, Rambam Avoda Zara 12:3, Shulchan Aruch 271:2 </ref>		# Women are obligated in [[Kiddush]] on [[Shabbat]]. Even though Kiddish is a time bound positive mitzvah women are obligated because there is a comparison between Shamor and Zachar and since women are obligated to keep the negative commandments of [[Shabbat]] so too they're obligated in the positive mitzvot of [[Shabbat]].<ref>Gemara Brachot 20b, Rambam Avoda Zara 12:3, Shulchan Aruch 271:2 </ref>
	# Some say that there’s an obligation of women to hear Kriyat HaTorah but the minhag is to lenient in this regard. <Ref>Mishna Brurah 282:12, see Rivevot Efraim 6:153(21) </ref>		# Some say that there’s an obligation of women to hear Kriyat HaTorah but the minhag is to lenient in this regard.<Ref>Mishna Brurah 282:12, see Rivevot Efraim 6:153(21) </ref>
	# Women are obligated in Melaveh Malka. <~~Ref~~>Piskei Teshuvot 300:1, Rivevot Efriam 2:89 </ref>		# Women are obligated in seuda shelishit.<ref>(1) According to Rabbenu Tam (cited by Ran on Rif Shabbat 44a s.v. vktav), the reason is that they're obligated in seuda shelishit is that they are apart of the miracle of the double portion of ''maan'' falling in the desert on Fridays. (2) According to Ran, since women are obligated in the negative mitzvot of Shabbat, they're also obligated in all of the positive mitzvot of the day, including seuda shelishit. This is cited by Bet Yosef OC 291:10. (3) Orchot Chaim (v. 1 Shalosh Seudot n. 2) writes that women are obligated in seuda shelishit since it is only rabbinic and for rabbinic mitzvot women are always obligated even if it is time bound. This corresponds with the view of Rashi (Brachot 20b) but not with Tosfot or Talmidei Rabbenu Yonah there. </ref>
			# Women are obligated in Melaveh Malka.<ref>Piskei Teshuvot 300:1, Rivevot Efriam 2:89 </ref>
			# There is a dispute if women are obligated in havdalah.<ref>Bet Yosef OC 296:8 quotes the Orchot Chaim to say that women are exempt from havdalah since it is derabbanan. Orchot Chaim quoted this from Rash. However, Bet Yosef also quotes Rabbenu Yonah that women are obligated in havdalah just like they are obligated in kiddush.</ref>

	==Holidays==		==Holidays==
Line 44:		Line 46:
	* Alternatively, the Sh”t Minchat Elazar 2:47 writes that since the mitzvah includes donations to the Bet HaMikdash which can be given at night as well, then it’s not considered a time bound mitzvah.		* Alternatively, the Sh”t Minchat Elazar 2:47 writes that since the mitzvah includes donations to the Bet HaMikdash which can be given at night as well, then it’s not considered a time bound mitzvah.
	* The Minchat Elazar’s second reason is that since the mitzvah is incomplete and could continued to be fulfilled each day, then, even if the mitzvah doesn’t apply during the night, still it’s considered not time-bound unlike [[Tefillin]] which is time bound and once the day passes there’s a new mitzvah to fulfill. [See Turei Even regarding Semicha.]		* The Minchat Elazar’s second reason is that since the mitzvah is incomplete and could continued to be fulfilled each day, then, even if the mitzvah doesn’t apply during the night, still it’s considered not time-bound unlike [[Tefillin]] which is time bound and once the day passes there’s a new mitzvah to fulfill. [See Turei Even regarding Semicha.]

			== Derabbanan Mitzvot ==

			# Rashi<ref>This is how Tosfot (Brachot 20b s.v. chayavot) understood Rashi, as well as most rishonim and achronim. However, Rav Yerucham Fischer Perlow (Mitzvat Aseh 2) suggests that Rashi agrees with Tosfot about this point and explains Rashi differently from how Tosfot understood.</ref> holds that women are obligated in derabbanan mitzvot even if they are time bound. Rabbenu Tam<ref>Sefer Hayashar (Teshuvot 70:4)</ref> and Orchot Chaim<ref>Orchot Chaim (Shalosh Seudot n. 2, Tzitzit n. 31)</ref> agree. However, Tosfot<ref>Tosfot Brachot 20b s.v. btefilla. See Tosfot Pesachim 108b s.v. she'af who writes that women would have been exempt from the four cups if not for the reason that they were included in the miracle (af hen hayu b'otto hanes). He explains that this is because the rabbinic mitzvah was established like a biblical mitzvah. It is possible that Tosfot there agree with Rashi that intrinsically rabbinic mitzvot are obligatory for women even if they're time bound, except if a particular derabbanan was enacted in a way that is similar to a deoritta. However, Tosfot Pesachim might mean that all derabbanan mitzvot are like the deoritta and in effect agrees with Tosfot Brachot.</ref> disagree. This is also the view of Tosfot Harosh,<ref>Tosfot Harosh (Brachot 20b s.v. chayavin)</ref> Talmidei Rabbenu Yonah, Avudraham,<ref>Avudraham (Seder Tefilot Chol ch. 3, Brachot Hamitzvah Umishpateyhem)</ref> Rashbash.<ref>Rashbash 452-453</ref> Erech Hashulchan,<ref>Erech Hashulchan 291:6</ref> Rav Ovadia Yosef,<ref>Yechava Daat 3:7</ref> and Rav Pinchas Zvichi<ref>Ateret Paz OC 1:1</ref> hold like Tosfot.

	==Sources==		==Sources==
	<references/>		<references/>

Halachipedia - Recent changes [en]

Three Weeks

Mitzvot Aseh SheHazman Grama