Keriah on Erev Shabbos and Yom Tov, and Motzei Shabbos and Yom Tov
The Chazon Ish held that on erev Shabbos and Yom Tov one is obligated to perform keriah upon seeing the Makom HaMikdosh (Orchos Rabbeinu, Vol. 2, pg. 149, and Shu”t Teshuvos V’Hanagos 1:334). This was also the opinion of R’ Elyashiv (cited in Menashim B’Ohel pg. 154). However, others write that the minhag is not to perform keriah on erev Shabbos and Yom Tov after midday (R’ Tukachintsky, Sefer Eretz Yisrael 22:11, and Shu”t Betzel HaChochmah 5, siman 12, s.k. 6).
R' Moshe Feinstein (Igros Moshe, Orach Chaim Vol. 5, siman 37, s.k. 2) doesn’t understand this minhag, as although some say the purpose of performing keriah is to cause one to be distressed and pained and we are concerned that the pain and distress will continue into Shabbos, however, it’s difficult to say such a thing, as we don’t find even by one who dies that there is a mitzvah to be in pain and distress – all we find, is that one should mourn (see Rashi, Kesubos, 6b d.h Abaye) and certainly there is no mitzvah to do things that cause one to be in pain and distress. Unless we say, the reality is that performing keriah brings one to pain and distress, and this is the reason for those who have the minhag not to perform keriah on erev Shabbos after midday. Nonetheless, this only applies if one goes to the Kosel HaMaravi in his Shabbos clothes (Shu”t Teshuvos V’Hanhagos 1:334). The Igros Moshe (Yoreh Deah Vol. 3, siman 52 s.k. 4) explains: If one is already wearing Shabbos clothes, and he won’t have other clothes to wear for Shabbos, certainly due to kavod Shabbos and kavod habriyos [human dignity], it’s best to avoid performing keriah. For this reason, there is room to be lenient not to perform keriah on motzei Shabbos as well, if one is wearing Shabbos clothes (Shu”t Minchas Shlomah, Vol. 1, siman 73, pg. 436).
Rosh Chodesh
The Chazon Ish rules that when seeing the Makom HaMikdosh on Rosh Chodesh one is obligated to perform keriah, the same is with the other days during the year when Tachanun is not recited. The minhag of the Steipler was to perform keriah when going to the Kosel HaMaravi on Rosh Chodesh (Orchos Rabbeinu, Vol. 2, pg. 149) Which one should be doing, unlike those who like to change into their weekdays clothes the second Shabbos is out.
Chol HaMoed
In regard to Chol HaMoed, the Shu”t Levushei Mordechai (Mahadurah Tinyona, Orach Chaim, siman 173) writes: Certainly, if the obligation to perform keriah upon seeing the Makom HaMikdosh is like the obligation to perform keriah when losing a parent, one would be obligated to do so during Chol HaMoed just like one would if he lost a parent. However, even if it is just the same level as losing a relative and not a parent, it’s clear in the Rema (Hilchos Chol HaMoed, 547:6) that in a place where there is no minhag, one should perform keriah for all relatives. Therefore, since there is no clear minhag in Yerushalayim what to do regarding keriah upon seeing the Makom HaMikdosh during Chol HaMoed, one should perform keriah.
He cites further proof from the Gemara in Moed Kotan (26b). The Gemara lists in one list, “Hearing bad tidings, a sefer Torah that was burnt, and one who sees the cities of Yehudah etc.” and it would seem they all have the same din. From the Pri Megodim (547, Eishel Avraham, s.k. 4) it’s clear that if one is standing by someone at the time of his death, he is obligated to perform keriah during Chol HaMoed, if so, the same thing would be with seeing the Makom HaMikdosh during Chol HaMoed.
The Emek Berachah (Hilchos Aninus V’Aveilus pg. 139) also rules that one should perform keriah on Chol HaMoed. He explains: Strictly speaking we would perform keriah for all relatives on Chol HaMoed, however, because there are those who are stringent, we take their opinion into account, especially as it’s possible to perform keriah after Chol HaMoed. However, when it comes to a situation when keriah is either now or never, then we do it on Chol HaMoed. Performing keriah upon seeing the Makom HaMikdosh can’t be made up after Chol HaMoed, therefore, we do it on Chol HaMoed.
However, in spite of all the above, practically, the poskim write that the minhag is not to perform keriah on Chol HaMoed (Shu”t Minchas Shlomah, Vol. 1, siman 73; Zer HaTorah pg. 107; Shu”t Betzel HaChochmah Vol. 5, siman 12, s.k. 4; Orchos Rabbeinu, Vol. 2, pg. 149; Ir HaKodesh V’HaMikdosh, Vol. 3, Perek 17, s.k. 5; Shu”t Mishnas Yosef 11:91; see also Shu”t Teshuvos V’Hanhagos 5:166). They offer numerous reasons, either because keriah is considered a melachah, or because it ruins ones Yom Tov clothing, or because it takes away from simchas Yom Tov.
Chanukah
The Mishnah Berurah (670:12) writes that all the dinim of aveilus apply on Chanukah, therefore, there is no reason not to perform keriah upon seeing the Makom HaMikdosh on Chanukah (see sefer Deror Yikra pg. 374, quoting R’ Elyashiv).
Purim
The Shu”t Betzel HaChochmah (5:12) rules that if one sees the Makom HaMikdosh on Purim he doesn’t perform keriah, because at a time when the dinim of aveilus don’t apply, the dinim of keriah upon seeing the Makom HaMikdosh also don’t apply. The Rema (696:4) rules that the dinim of aveilus don’t apply on Purim, neither on the 14th or 15th, for people in walled cities or non-walled cities, consequently, when seeing the Makom HaMikdosh on Purim, keriah is not performed. He brings that gedolei chachmei Yerushalayim testified that this is the minhag.
Tisha B’Av
R’ Shlomah Zalman Auerbach (Halichos Shlomah, Hilchos Bein HaMetzorim, Perek 15, Orchos Halachah 45) was asked if one needs to perform keriah on Tisha B’Av since it is a Mo’ed [Festival], and we don’t recite tachanun or tziduk hadin, and we don’t give hespedim [eulogies] unless the chocham is in front of us?
R’ Shlomah Zalman answered: “There is no source to say that keriah is not performed on non-tachanun days, and since on Tisha B’Av we are all in mourning and crying over the destruction of the Beis HaMikdosh, even though it may be called a “Mo’ed”, how could one hold himself back from being in pain over the Churban (i.e. and not perform keriah)?”
We have just begun to scratch the surface of this topic. Iy’H next week we will continue to discuss this topic and see how to perform keriah, discuss what to if one didn’t perform keriah when he should have done, and if there are any solutions to avoid having to perform keriah. We hope that this topic will not be practical anymore by next week, and if that is the case, we will have to come up with something else.
