예레미야애가 3:67의 Halakhah

We must object to the practice of those who recite the supplications of the Ma'amodos and conclude: "Blessed are You Hashem, Who listens to prayer." Rather, the proper conclusion is: "Blessed is the One Who listens to prayer," omitting the Name of Hashem. (See Turei Zahav, end of Chapter 131).

(Shin) ‘I have turned and planned,’ ‘I have found strength’ that the whole entire world is one man,⁶³See the first introductory paragraph after the preface (right before Paragraph Aleph). from that which they took as obvious (Kiddushin 40b), that the world is only judged according to its majority. And if everyone was a man on his own, what does the majority have to do with this? Rather [we see] that it is all one man. And it is [found] in the Midrash (Eichah Rabbah 3:5), “‘He has filled me with bitterness, sated me with wormwood’ (Lam. 3:15) – with that which He has filled me with bitterness on the nights of Pesach, as it is written (Num. 9:11), ‘upon matsa and bitter herbs shall they eat it,’ He has filled me with wormwood on the nights of the Ninth of Av.” And it appears to me [that this can be explained] according to that which is [found] in Midrash Eichah Rabbah 1:20:
On the night of the Ninth of Av, our father Avraham entered the chamber of the Holy of Holies. The Holy One, blessed be He, grabbed his hand and strolled with him up and down. The Holy One, blessed be He, said to him, “What is My friend [doing] in My house” (Jer. 11:15)? He said [back], “My Master, where are my children?” He said to him, “They sinned and I exiled them among the nations.” He said to Him, “Were there no righteous ones among them?” He said to him, “To do vile designs” (Jer. 11:15). He said to Him, “You should have observed the good ones among them.” He said to him, “Their many were bad, as it is written, ‘To do the many vile designs.’” He said to Him, “You should have looked at their circumcision in their flesh.” He said to him, “By your life, they refused it, as it is stated (Jer. 11:15), ‘they remove the holy flesh from upon you.’” [See there.]
And at first glance, [this is] already implied earlier. As he asked Him, “Were there no righteous ones among them?” And the Holy One, blessed be He, answered him, “‘To do vile designs.’” And [yet] he continues to ask, “You should have observed the good ones among them.” Behold, there were none! And it appears to me that [this can be explained] according to what is written in the Derashot of Rabbi Yehudah Moscato (Italy, 16th century) about that which the world is judged according to its majority – that it means if one is a murderer, another is a thief, still another takes bribes and the last one lends with interest, their prohibitions nullify one another. [This is] as we say (Zevachim 78a), “If one mixes and eats [a combination of] pigul,⁶⁴Sacrificial meat disqualified by an incorrect thought. notar⁶⁵Sacrificial meat disqualified by the violation of its time limit. and impure meat, he is exempt. And if so, since the majority are not ones who take interest nor murderers, they nullify each other. See there. According to this, our father Avraham first asked Him if there were truly righteous ones, and the Holy One, blessed be He, answered him, “‘To do vile designs.’” To this he said, “You should have observed the good ones,” meaning even though each one has several sins, they are good in relationship to each other; since [the transgressions] this one has, the other does not have – and [so] they can join together to nullify the transgressions of his fellow. And so with the second [individual], with the third and with all of them. [To this], the Holy One, blessed be He, said to him, “Their category (sugihon, which is more commonly rendered as, their many) is bad,” and prohibitions do not nullify one another (as opposed to what Avraham had thought, that people can be combined). Rather everything goes according to the category of transgressions as a whole. And [so] transgressions do not nullify one another. And they said there in Zevachim 79a about this – regarding prohibitions nullifying one another – that it is against Hillel. As he said [to] wrap the matsa and the bitter herbs and eat them together, as he holds that commandments do not nullify one another. And if commandments do not nullify one another, the same is true that prohibitions do not nullify one another. See there. And if so, it is well said that, “With that which He has filled me with bitterness on the nights of Pesach, as it is written (Num. 9:11), ‘upon matsa and bitter herbs shall they eat it’” – and if so, it is shown that commandments do not nullify one another – with this, “He has filled me with wormwood on the nights of the Ninth of Av.” Since their category is bad, the transgressions do not nullify one another.

In the evening, upon entering the synagogue, you should remove your shoes¹Maharil writes that shoes should be removed before leaving the house to go to the synagogue. (See Mishnah Berurah 553:5) (as we have written at the conclusion of the previous chapter). It is customary to remove the covering of the Torah Ark, because it is written, "He has carried out His word" (Lamentations 2:17) (for explanation, see 124:3 below) and to have only one light in front of the Chazzan. We pray Maariv in a low and tearful voice, like mourners. We do not say Nacheim (comfort) until the Shemoneh Esrei of Minchah of the next day. After the Shemoneh Esrei, the Chazzan says the whole Kaddish including tiskabbeil, and everyone sits on the floor. Then a few lights are lit, sufficient for the congregation to say Eichah (Lamentations) and Kinnos. Eichah and kinnos are also recited in a low, tearful voice. When saying Eichah, a short pause should be made between one verse and the other, and a slightly longer pause between one chapter and the other. At the beginning of each chapter of Eichah, the Chazzan raises his voice a little more. The last verse of each chapter should be said in a loud voice, and when he reaches the verse Hashiveinu etc. (Bring us back), the congregation recites it aloud. The Chazzan then concludes the reading, and the congregation repeats Hashiveinu etc. aloud, and the Chazzan does the same. After that, Ve'atah kadosh (You are the Holy One) is recited by the congregation and the complete Kaddish without tiskabbeil is said by the Chazan, since it says in Eichah, "He shuts out My prayer" (Lamentations 3:8). The next morning at Shacharis, tiskabbeil is again omitted in the Kaddish. It is not said until Minchah. A person who prays by himself, because he can find no minyan (quorum of ten males thirteen years and older), should also recite Eichah and Kinnos.

When you fast, you should not indulge in enjoyment, nor act frivolously. You should not go around happy and cheerful, but rather with anxiety and sorrow,⁷You should be careful to control your anger and to conduct your business activities in such manner, as not to become angry. (Ibid. 568:50) as it is said: "Why should a living man bemoan? A man, because of his sins!" (Lamentations 3:39).

And so does the verse state, "For He does not oppress from His heart, nor bring grief to man" (Lamentations 3:33). And it is also written, "For You are not a God who desires wickedness, etc." (Psalms 5:5) - meaning to say that God, may He be blessed, does not obligate liability to any creature from His desire for the liability, as the good God always desires good. Rather, it is a man who makes himself liable in his moving from righteousness; and [so] removes from himself the preparations that allow him to receive the good. And the parable for this is the one who walks on a straight path that is free of stones and from anything that makes one stumble, but there is a hedge of thorns from this [side] and from that [side]. And one went and rubbed the hedge and was hurt - truthfully, one cannot say about this man that God desired his hurt. [Rather,] he was the cause, since he was not careful to walk straight. And so too, with one who sins, it is the attribute of justice that makes him liable for his sin regardless. And one cannot say that the good God desired his liability. [Rather,] in his preventing himself from the good, from the angle of his sin, did evil become [drawn] found to him. And similar to this thing did they, may their memory be blessed, say - "No evil thing descends from Above" (Bereshit Rabbah 51:3).

What I have written many times about previous commandments is from the roots of this commandment - that man is acted upon according to his actions that he does. As since he is a physical being, he is not impacted by something in potential, until he takes matters from the potential to the actual. Hence when a punishment of an incident of death of one of his relatives - about which it is natural for him to love them - comes to him, the Torah obligates him to do acts with himself that arouse him to focus his thoughts on the anguish that has come to him. And then he will know and contemplate to himself that his iniquities caused it to him, that this anguish came upon him. As God, may He be blessed, 'does not afflict man from His heart, nor causes woe to the sons of man,' except from the angle of sins. And this is our - we, the practitioners of the precious Jewish faith - perfect belief. And when a man puts this matter into his heart with the act of mourning, he will move his mind to repent and improve his deeds, according to his ability. And behold, we have found with this a great benefit for people in the commandment of mourning. But the heretics that want to be wise that make empty the matters of the world and the acts of God, may He be blessed, place perversity and evil on their hearts: They make the death of the sons of man dependent on the happenstance of time, and think - in their evil thoughts - that 'the incident of man and beast, it is the same incident for them; and like the death of one is the death of the other.' And hence they wrote in their books - they should only be burnt - "Unfortunate is the one who worries [about this] at all." And in order to uproot and to pull out this evil belief of theirs from our hearts, the Torah obligated us in this commandment. [This is] besides the benefit of what we mentioned.

The Commandment of the niddah waters which render the pure, impure and only purify someone impure from the impurity of a dead body: That we have been commanded about the laws of the niddah waters, meaning to say in the laws of the waters of sprinkling, which are 'living' waters mixed with the ashes of the heifer, which we sprinkle on the impure. And the expression, 'niddah,' is meaning to say, sprinkling, which is an expression of throwing, as in "and they threw (yadu) a stone at me" (Lamentations 3:53). And we were commanded with laws known from the Scripture: That we purify the impure, as it is stated (Numbers 19:19), "And the pure will sprinkle the impure, etc."; and render the pure impure [with] a severe impurity, as it is written (Numbers 19:21), "and the one who sprinkles the niddah waters, etc." And that which is stated about this commandment [to call it] the 'statute' (chukat) of the heifer, is [because] it is a lofty wonder - I cannot master it.

The Commandment of the niddah waters which render the pure, impure and only purify someone impure from the impurity of a dead body: That we have been commanded about the laws of the niddah waters, meaning to say in the laws of the waters of sprinkling, which are 'living' waters mixed with the ashes of the heifer, which we sprinkle on the impure. And the expression, 'niddah,' is meaning to say, sprinkling, which is an expression of throwing, as in "and they threw (yadu) a stone at me" (Lamentations 3:53). And we were commanded with laws known from the Scripture: That we purify the impure, as it is stated (Numbers 19:19), "And the pure will sprinkle the impure, etc."; and render the pure impure [with] a severe impurity, as it is written (Numbers 19:21), "and the one who sprinkles the niddah waters, etc." And that which is stated about this commandment [to call it] the 'statute' (chukat) of the heifer, is [because] it is a lofty wonder - I cannot master it.

6. One who is able should only eat burnt bread in salt and a flask of water in the Parting Meal. Note (Rema): There are those that are strict after eating the bread to dip into ash and to eat on the word(s) "And he has broken in gravel..." (Lamentations 3:15)

One who is fasting, whether for his troubles or his dreams or whether he is fasting with the community for their troubles, he should not experience pleasure, nor should he act lightheartedly, nor should he be happy or in good moods. Rather, he should worry and mourn, following what is written "Of what should a living man complain?" ([Lamentations 3:39]).