Days in The Year When One Doesn't Tear Keriah Upon Seeing The Kotel
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The Daily Halacha Moment - Days in The Year When One Doesn't Tear Keriah Upon Seeing The Kotel
״כל השונה הלכות בכל יום - מובטח לו שהוא בן העולם הבא״ (נידה עג ע״א, מגילה כח:)
“Anyone who studies Halachot every day is guaranteed that he is destined for the world-to-come” (Megilla 28b, Niddah 73a)
Question:
What days in the year is one exempt from tearing Keriah upon seeing the kotel?
Answer:
On certain days of the year, the obligation to perform keriah does not apply. There are also days on which the practice varies, with some following the custom to tear and others refraining. These include:
1. On Shabbat and Yom Tov, one does not tear his garments [1].
2. The general custom is not to tear on Chol HaMoed [2].
3. After chatzot on Erev Shabbat and Erev Yom Tov [3], some poskim permit one to refrain from tearing [4], while others are stringent and still require it [5].
4. Some poskim rule that one does not have to tear on Purim [6].
5. According to certain poskim, there is no obligation on Motzaei Shabbat, particularly if one is still dressed in Shabbat clothing [7].
6. Some authorities hold that one must tear on Rosh Chodesh [8]. However, others argue that on any day when Tachanun is omitted, including Rosh Chodesh, there is no obligation to tear [9].
7. Some poskim maintain that one should perform keriah on Chanukah as well [10].
Sources:
[1]. Shulchan Aruch, Y.D. 340:28 & 31; Chazon Ovadia, Avelut, vol. 1, p. 266, in the footnote.
[2]. Ir HaKodesh VeHaMikdash, vol. 3, 17:5; Sefer Eretz Yisrael 22:11; BaTzel HaChochmah 5:12; Minchat Shlomo 1:73; Ashrei HaIsh, O.C., vol. 3, 73:16; Ohr LeTzion, vol. 3, 30:5; Chazon Ovadia, Arba Taaniyot, p. 440, in the footnotes. See also Teshuvot VeHanhagot 5:166, which questions this custom.
[3]. BaTzel HaChochmah, vol. 5:12, footnote 1; Piskei Teshuvot 561:3; Avnei Yoshfeh, vol. 2, 55:3.
[4]. Sefer Eretz Yisrael 22:11; BaTzel HaChochmah, vol. 5, 12:1; Piskei Teshuvot 561:3.
[5]. Teshuvot VeHanhagot (1:334), citing the Chazon Ish, writes that there is no real source for being lenient. Orchot Rabbenu (vol. 1, p. 319; vol. 2, p. 149) records the same. Igrot Moshe (O.C. 3:52:4; 5:37:2) acknowledges that many have the custom not to tear on Erev Shabbat, and if this is widespread it need not be changed, though Rabbi Moshe Feinstein admits he does not know its source. He suggests the reasoning may be that tearing Shabbat clothing causes extra pain, both because of their value and because one must continue wearing them on Shabbat. Still, Teshuvot VeHanhagot writes that if one can go home to change clothing afterward, there is no reason to permit refraining. Chazon Ovadia (Arba Taaniyot, p. 440 fn. 6; Avelut 1:268 fn.) also rules stringently.
[6]. BaTzel HaChochmah, vol. 5:12; Nitei Gavriel, Ben HaMetzarim 100:25; Piskei Teshuvot 561:3.
[7]. Minchat Shlomo 1:73. However, Ashrei HaIsh, O.C., vol. 3, 73:17–18 and Teshuvot VeHanhagot 1:334 are stringent.
[8]. Orchot Rabbenu, vol. 2, p. 149, 4; Ashrei HaIsh, O.C., vol. 3, 73:17; Piskei Teshuvot §3.
[9]. See Halichot Shlomo, Tefillah, ch. 16, footnote 17; ibid., Tishah B’Av, ch. 15, footnote 45.
[10]. Ashrei HaIsh, O.C., vol. 3, 73:17; Kara Alai Moed 11:14.
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