Volume 19 Number 39
Produced: Mon May 1 6:28:48 1995
Subjects Discussed In This Issue:
Counting sfira: part 1 of 2
[Akiva Miller]
Counting sfira: part 2 of 2
[Akiva Miller]
Different Sidrot in Israel & Chutz l'aretz
[Rafael Salasnik]
Films on the Omer
[Leslie Train]
Independence Day
[Lon Eisenberg]
Yom Hashoah vs. Take Our Daughters to Work
[Monica Calabrese]
Yom Ho'Atzmaut
[David Leibtag]
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From: <Keeves@...> (Akiva Miller)
Date: Sun, 9 Apr 1995 10:39:12 -0400
Subject: Counting sfira: part 1 of 2
On certain days during the period between Pesach and Shavuos, we abstain
from certain activities of simcha, such as weddings. It is not my
intention here to discuss exactly which activities fall in this
category, nor the severity of this abstention (i.e., is it a law or a
custom) but rather the exact time period during which this abstention
applies.
There are quite a few different approaches among the rabbis concerning
this question. It is generally assumed that the basic underlying
principle behind all of them is that the abstention applies on 33
specific days during the Pesach-Shavuos period, but a careful counting
will show that even this is not universally held. (See, for example,
custom C below, which abstains for 34 days.)
In many books you will find several different countings listed. What I
was surprised to find is that although one book may generously explain
that "There are four different ways...", they may be entirely different
than the four ways mentioned in another book. In order to help sort out
this confusion, I have compiled a list of *eleven* different such
customs, which I now offer to the Mail-Jewish readership. If anyone has
any corrections or additions, please let me know.
On some days of this period, simcha is avoided on the entire day, and on
others it is permitted the entire day. On still others it is avoided at
night but allowed during the daytime; these days do count towards the
33-day abstention because of the principle "part of a day is like the
whole thing". The following key is used for the chart:
O = simcha is allowed both at night and the following day
- = simcha is avoided at night, but allowed on the following day
x = simcha is avoided both at night and the following day
A B C D E F G H I J
x x x O O O O O O O 2nd day Pesach
x x x O O O O O O O 17 Nisan
x x x O O O O O O O 18 Nisan
x x x O O O O O O O 19 Nisan
x x x O O O O O O O 20 Nisan
x x x O O O O O O O 7th day Pesach
x x x O O O O O O O 8th day Pesach
x x x x O O O O O O Isru Chag
x x x x x O O O O O 24 Nisan
x x x x x O O O O O 25 Nisan
x x x x x O O O O O 26 Nisan
x x x x x O O O O O 27 Nisan
x x x x x O O O O O 28 Nisan
x x x x x O O O O O 29 Nisan
x x x O O x x O O O Rosh Chodesh Iyar, 1st day
x x x O O x x x O O Rosh Chodesh Iyar, 2nd day
x x x x x x x x x x 2 Iyar
x x x x x x x x x x 3 Iyar
x x x x x x x x x x 4 Iyar
x x x x x x x x x x Yom Haatzma'ut
x x x x x x x x x x 6 Iyar
x x x x x x x x x x 7 Iyar
x x x x x x x x x x 8 Iyar
x x x x x x x x x x 9 Iyar
x x x x x x x x x x 10 Iyar
x x x x x x x x x x 11 Iyar
x x x x x x x x x x 12 Iyar
x x x x x x x x x x 13 Iyar
x x x x x x x x x x Pesach Sheni
x x x x x x x x x x 15 Iyar
x x x x x x x x x x 16 Iyar
x x x x x x x x x x 17 Iyar
x - x - O - O - - - Lag Ba'omer
x O - x x x x x x x 19 Iyar
x O O x x x x x x x 20 Iyar
x O O x x x x x x x 21 Iyar
x O O x x x x x x x 22 Iyar
x O O x x x x x x x 23 Iyar
x O O x x x x x x x 24 Iyar
x O O x x x x x x x 25 Iyar
x O O x x x x x x x 26 Iyar
x O O x x x x x x x 27 Iyar
x O O x x x x x x x Yom Yerushalayim
x O O x x x x x x x 29 Iyar
x O O O O x x x x x Rosh Chodesh Sivan
x O O x O x x x x x 2 Sivan
x O O x O - x x x x 1st of 3 Y'mei Hagbala
x O O x O O x x x x 2nd of 3 Y'mei Hagbala
- O O x O O O - - x Erev Shavuos
As you can see, the range of variations is quite wide. In my next post I will
give my sources for each of these eleven methods.
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From: <Keeves@...> (Akiva Miller)
Date: Sun, 9 Apr 1995 10:39:26 -0400
Subject: Counting sfira: part 2 of 2
In my previous post, I showed eleven ways of counting the days of sfira on
which we abstain from simcha. In this posting I present my sources. But
before I explain the 11 customs, I will introduce my shorthand names for some
of the sources I quote:
Blumenkrantz: refers to pages 17-2 and 17-3 of the 5753/1993 edition of "The
Laws of Pesach - A Digest" by Rabbi Avraham Blumenkrantz of Far Rockaway NY.
Eider: refers to pages 330-331 of volume 2 of "Halachos of Pesach" by Rabbi
Shimon Eider of Lakewood NJ.
Felder: refers to "Moadei Yeshurun" by Rabbi Aharon Felder of Philadelphia
PA.
Igros Moshe: refers to the responsa of Rav Moshe Feinstein. He menitons six
opinions in Orach Chaim, vol 1, siman 159, paragraph "V'hinei Matzinu..."
Other citations are classic Hebrew works. Most are commentaries on the
Shulchan Aruch, printed either with it or separately.
Sources for each of the eleven methods of counting:
(A) The source for this minhag is the Ari, as brought by the Shaarei Tshuva
493:8, who in turn is quoted by Eider D. This minhag is also mentioned by
Blumenkrantz, custom 4a. All of these use the phrase "until Erev Shavuos",
implying that one may get a haircut on Erev Shavuos in the daytime, but none
mention any leniencies for Lag Ba'omer. (Rabbi Blumenkrantz mentions an
additional minhag 4b, which is the same, but ends two days earlier, on the
morning of the first of the Y'mei Hagbala.)
(B) The source for this minhag is Rama 493:2, as explained in MB 493:6 and in
Beur Halacha 493:"Yesh Nohagim". (That Beur Halacha mentions two opinions;
this is the second custom listed in the first opinion.) This minhag is
mentioned by Igros Moshe (second custom) and Eider (B) quoting this Rama. It
is also listed by Blumenkrantz (custom 1) and Felder. At the very end (last
two sentences) of the siman, R Moshe seems to hold that the Rama wrote this
opinion not for Ashkenazim, but for Sfardim, in contrast to the Mechaber's
position in custom C.
(C) The source for this minhag is Mechaber 493:2, as explained in Mishna
Brurah 493:6, Beur Halacha 493:"Yesh Nohagim", Aruch Hashulchan 493:4, Igros
Moshe (first custom), and Eider (A). (That Beur Halacha mentions two
opinions; this is the first custom listed in the first opinion.) It is also
mentioned by Blumenkrantz (custom 2). Note that in paragraph "V'hinei
L'dina...", the Igros Moshe says that the Rama paskened against this minhag.
(D) These days are used by Beur Halacha 493:"Yesh Nohagim", second opinion,
as an explanation of the 33 days of J and not as an additional minhag. It is
listed as the sixth minhag in the Igros Moshe, quoting Magen Avraham (no
specific reference); however, in paragraph "V'hinei L'dina...", he points out
that no one follows this custom nowadays. Note that of the 39 days, 6 are
shabasos which would not count.
(E) Igros Moshe, fifth custom, quoting Mishna Brura 493:15 from Siddur Derech
Hachaim.
(F) The source for this minhag is the Magen Avraham, as quoted by Beer Hetev
493:8, Mishna Brura 493:15 (who also quotes Chayei Adam), Igros Moshe (fourth
custom), and Eider (C: "There is...") This minhag is also listed by Aruch
Hashulchan 493:6, Blumenkrantz (custom 3b), Felder, and is the minhag of
Elizabeth, NJ.
(G) Beer Hetev 493:3, quoting Or Zarua
(H) Blumenkrantz, custom 3a
(I) Igros Moshe, third custom, quoting Rama 3 and Magen Avraham 5. Also
listed by Felder.
(J) The source for this minhag is the first opinion in Rama 493:3, as explaine
d by Mishna Brura 493:14 (second half) and 493:15 (first sentence). That
Mishna Brura was in turn quoted by Eider (C: first 2 paragraphs). It is also
brought by Beer Hetev 493:8 (quoting Bach) and is the second opinion in Beur
Halacha 493:"Yesh Nohagim".
Additional Note A: The opening words of Beur Halacha 493 "Yesh Nohagim" say:
"There are three opnions. We will explain those two which the poskim hold to
be halacha." The first opinion which he explains has two versions, which I
referred to above as C and B. The second opinion he gives is J. The third,
which he paskens against, is not specified.
Additional Note B: Igros Moshe (Orach Chaim, vol 1, siman 159, paragraph
"V'hinei Matzinu...") lists six customs, which I referred to above as C, B,
I, F, E, D, respectively. Rav Moshe says that the Rama paskened against the
first of these (C), and that in practice, no one follows the last of them
(D). He then goes on to discuss the other four (B, I, F, and E). In the
paragraph "V'hinei l'dina", Rav Feinstein shows that I, F, and E are merely
different versions of the same minhag, and so one may switch among them
without hataras nedorim, but that B is a distinct minhag, requiring hataras
nedarim before switching to it or from it. In the following paragraph, "Aval
Zehu", he says that there is room to be lenient and switch even all four
customs. However, further on, in the next-to-last sentence at the end of the
tshuva, he clarifies that this leniency is extended only to Sfaradim, and so
Ashkenazim must either hold by the fourth custom, or are limited to switching
among the other three.
----------------------------------------------------------------------
From: <Rafi@...> (Rafael Salasnik)
Date: Mon, 01 May 1995 08:53:11 GMT
Subject: Different Sidrot in Israel & Chutz l'aretz
Whenever 1st day Pesach is on a Shabbat (as it was this year), the
following Shabbat in Chutz l'aretz (the diaspora) is Acharon shel Pesach
(8th day) whilst in Israel it is a regular Shabbat. In Israel therefore
they are reading a sidra a week before the Diaspora. Chutz l'aretz does
not catch up with Israel until either Mattot-Massei if it is a leap year
or Behar-Bechukotai if it is a non-leap year.
I've seen one reason for why we leave it such a long time till Mattot
(13 weeks) which states that of all those Sidrot, that in regular years
we read together, these two belong most together, dealing as they do
with the inheritance and division of the Land and that therefore we
should take the opportunity for keeping them together. However it is
only in Chutz l'aretz that they are read together whilst in Israel they
are seperated. So my first question is does anybody have a better
explanation for why we leave the difference till Mattot- Massei ?
Secondly does anybody know a reason for choosing Behar-Bechukotai in a
non-leap year ? Both practices seem very strange when there could have
been immediate synchronisation by the diaspora reading Achrei
Mot-Kedoshim when in Israel they read Kedoshim.
BTW on these years Perek is also out of sync which will not be
corrected, so whilst Chutz l'aretz reads Perek 6 (dealing with Kinyan
Torah - acquiring the Torah) immediately before Shavuout, In Israel
they're already back to Perek 1.
Rafi
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From: Leslie Train <ltrain@...>
Date: Tue, 25 Apr 1995 17:31:42 -0400 (EDT)
Subject: Films on the Omer
The Toronto Jewish Film Festival starts its annual run May 4 and I am
faced with a dilemma - what is the current ruling about films on the Omer?
I have in my mind a ruling that says documentaries about the Holocaust or
other educational matters are acceptable - but I don't recall how it got
in there - I would like to hear from others on the list about this.
Avi Hyman <ajhyman@...>
----------------------------------------------------------------------
From: Lon Eisenberg <eisenbrg@...>
Date: Mon, 1 May 1995 09:25:45 +0000
Subject: Independence Day
I've alway had some problems understanding some of the halakhoth applied
to Independence Day [Yom Ha`azmauth]. Maybe someone can clarify:
1. If Hallel is said because of a miracle, what is the miracle of signing a
piece of paper, i.e., why choose the 5th of Iyyar? If that is not the
justification for Hallel, what is?
2. Where do we learn to add Yom Tov psalms [pesukei dezimrah] for this
occasion? We don't do it on Hannukah or Purim?
3. If the 5th of Iyyar has significance, how do we celebrate this year (and
last year) on a different day (Thursday is the 4th of Iyyar)? (If we're
worried about Shabbath desecration, then move the bar-b-q, but not the
prayer-related aspects of the holiday.)
4. How can we suspend observance of the mourning of sefeirah for this event
(especially if we don't even celebrate it on the correct date)?
Lon Eisenberg Motorola Israel, Ltd. Phone:+972 3 5659578 Fax:+972 3 5658205
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From: Monica Calabrese <monica_calabrese@...>
Date: Tue, 25 Apr 1995 14:18:20 EDT
Subject: Yom Hashoah vs. Take Our Daughters to Work
This year, the fiftieth anniversary of the liberation of the camps, Yom
Hashoah coincides with the annual "Take Our Daughters to Work" day. I am
faced with the dilemma of what to do with my third grade daughter. At
her Orthodox Jewish day school there will certainly be age-appropriate
ceremonies in which she could participate. Since she is the grandchild
of survivors, her understanding of the events commemorated by Yom
Hashoah is of utmost importance. On the other hand, as a Modern Orthodox
family, we believe in participating in the secular world. My employer is
encouraging personnel to bring our daughters to work. There will be
tours and programs to encourage the girls in their academic pursuits,
especially in the sciences (this is an engineering company). I have
tentatively decided that my daughter will come to work with me on
Thursday, and we will discuss the holocaust at home. Comments?
Monica Calabrese
Internet Address <USAEP6XT@...>
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From: <Rdl613@...> (David Leibtag)
Date: Mon, 24 Apr 1995 22:49:06 -0400
Subject: Yom Ho'Atzmaut
Does anyone have have the psak or know how to get the psak of the Chief
Rabbinate of Israel regarding the Halachic parameters of Yom Ho'Atzmaut -
particulary the changes in Tefillah for the day and listening to live music
(re: concert for Israel Independence Day). Also - do those parameters apply
when Yom Ho'Atzmaut is moved earlier (mukdam) to Thursday like this year when
it fall on Friday?
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End of Volume 19 Issue 39
