Hello, I am Sephardic, and I know that the Shulchan Aruch forbids combing or brushing one´s hair on shabbat and yom tov, however, I’d like to know: is there any Sephardic posek that allows that action?
Another question: I am aware that during the three weeks it is possible to recite tikkun hatsot during the day, can I also recite it during the day the rest of the yr or if not, some time at night but before hatsot? Some of it or all? Thank you
Answer:
1. It is permitted to brush one’s hair if one uses a soft brush, one brushes gently, and avoids brushing close to the scalp.
The reasons for these restrictions is to ensure that hairs will not inevitably be pulled out.
One should also dedicate a hairbrush for Shabbos use (see Mishnah Berurah 303:86).
I do not know of any distinctions in this matter between Sephardim and Ashkenazim.
2. Tikkun Chatzot can be recited after midnight, but not before midnight. During the three weeks the custom for some Sephardim, based on Arizal, is to say Tikkun Chatzot during the day, but this applies specifically to the three weeks, and during the year the special virtue of tikkun chatzot is at night (though it can still be said in the day bedieved).
Best wishes.
The Arizal (Rabbi Yishak Luria, 1534-1572) wrote that it is proper during this period for “Hasidim Ve’anshe Ma’ase” (particularly pious and devoted people) to recite each day the “Tikun Rahel” section of the “Tikun Hasot” prayer, which us printed in many Siddurim. The “Tikun Rahel” contains many verses describing the destruction of the Bet Ha’mikdash, and its recitation thus helps put a person in the proper frame of mind for this period of mourning. Many recite this service each night throughout the year as part of the “Tikun Hasot” prayer, but the Arizal held that it is proper to recite it as well every afternoon during the three weeks between Shiva Asar Be’Tamuz and Tisha B’Ab. The recitation should take place from Hasot (midday as defined by Halacha) until the point of “Minha Ketana” in the late-afternoon hours. This practice is also mentioned by the Hida (Rabbi Haim Yosef David Azulai, 1724-1806), in his works Yosef Ometz and More Be’esba.
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