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Second Day of Yom Tov: Difference between revisions
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==Lighting Candles== | ==Lighting Candles== | ||
# Most poskim hold that one must light the candles for the second day of Yom Tov after nightfall because it is forbidden to prepare from one day of Yom Tov for the next.<ref> The son of the Prisha (Introduction to Prisha YD) quotes his mother as saying that on the second day of Yom Tov one must light after nightfall so as not to prepare from one day of Yom Tov for the next. The Levush 488 and Eliyah Rabba 488:7 argues that one may light before nightfall as long as it is getting dark out because the candles are beneficial even for the first day so that one can see better in the light. Mishna Brurah 514:33 agrees. Nitai Gavriel (Yom Tov v. 2, 15:3, p. 107) points out that the Eliyah Rabba would agree with the Prisha's mother in the common case where there are electric lights no and the candles doesn't make it easier to see.</ref> | # Most poskim hold that one must light the candles for the second day of Yom Tov after nightfall because it is forbidden to prepare from one day of Yom Tov for the next.<ref> The son of the Prisha (Introduction to Prisha YD) quotes his mother as saying that on the second day of Yom Tov one must light after nightfall so as not to prepare from one day of Yom Tov for the next. The Levush 488 and Eliyah Rabba 488:7 argues that one may light before nightfall as long as it is getting dark out because the candles are beneficial even for the first day so that one can see better in the light. Mishna Brurah 514:33 agrees. Nitai Gavriel (Yom Tov v. 2, 15:3, p. 107) points out that the Eliyah Rabba would agree with the Prisha's mother in the common case where there are electric lights no and the candles doesn't make it easier to see.</ref> | ||
# Some say that if is going to say Kiddush for the second day of Yom Tov early before nightfall, one is permitted and should light the candles before Kiddush so that one can see the candles during Kiddush. <Ref>Rav Poalim 4:23 and Ben Ish Chai (Bamidbar #2) writes that since one should see the candles while saying Kiddush, and some even say that this is absolutely necessary, lighting the candles is an immediate need and not an issue of preparing from one day of Yom Tov for the next. He goes on to explain that the dispute between the Prisha's mother and Eliyah Rabba one applies is one is lighting before nightfall and making Kiddush after nightfall. Rav Shlomo Zalman in Minchat Shlomo 1:3 mentions that some say you can take upon yourself early Yom Tov Sheni and it isn't considered a degradation of the first day of Yom Tov.</ref> | ==Early Yom Tov Sheni== | ||
# Some say that if is going to say Kiddush for the second day of Yom Tov early before nightfall, one is permitted and should light the candles before Kiddush so that one can see the candles during Kiddush. <Ref>Rav Poalim 4:23 and Ben Ish Chai (Bamidbar #2) writes that since one should see the candles while saying Kiddush, and some even say that this is absolutely necessary, lighting the candles is an immediate need and not an issue of preparing from one day of Yom Tov for the next. He goes on to explain that the dispute between the Prisha's mother and Eliyah Rabba one applies is one is lighting before nightfall and making Kiddush after nightfall. Rav Shlomo Zalman in Minchat Shlomo 1:3 mentions that some say you can take upon yourself early Yom Tov Sheni and it isn't considered a degradation of the first day of Yom Tov. However, Rivevot Efraim 6:270 advises against early yom tov sheni. Yom Tov Sheni Kehilchato p. 37 writes that one should only do so in a case of extenuating circumstances and cites Rav Elyashiv who agrees. His reasons are so that people don't come to prepare on the first day for the second and so as not to degrade the kedusha of the first day.</ref> | |||
# Some say that if Yom Tov is on Motzei Shabbat one may not accept Yom Tov Sheni early.<ref>Rav Shlomo Zalman in Minchat Shlomo 1:3 s.v. ach</ref> | # Some say that if Yom Tov is on Motzei Shabbat one may not accept Yom Tov Sheni early.<ref>Rav Shlomo Zalman in Minchat Shlomo 1:3 s.v. ach</ref> | ||
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# It is forbidden for Israelis outside of [[Israel]] to organize a [[minyan]] for weekday, however, if the second day of [[Yom Tov]] is [[Shabbat]] it’s permissible for Israelis to form a [[minyan]] but the Shaliach Tzibbur shouldn’t raise his voice so that it’s heard outside. <Ref> Chazon Ovadia (Hilchot [[Yom Tov]] page 115), [[Yom Tov]] Kihilchato (page 67) </ref> | # It is forbidden for Israelis outside of [[Israel]] to organize a [[minyan]] for weekday, however, if the second day of [[Yom Tov]] is [[Shabbat]] it’s permissible for Israelis to form a [[minyan]] but the Shaliach Tzibbur shouldn’t raise his voice so that it’s heard outside. <Ref> Chazon Ovadia (Hilchot [[Yom Tov]] page 115), [[Yom Tov]] Kihilchato (page 67) </ref> | ||
# If an Israeli is outside [[Israel]] for the second day of [[Yom Tov]] he can't say [[Kiddush]] for someone who is observing two days of [[Yom Tov]]. <ref>[http://www.yutorah.org/lectures/lecture.cfm/753609/HaRav_Shlomo_Amar/Halachic_Issues_of_Areivut Rav Shlomo Amar on yutorah.org] (about min 25) in a shiur on Arievut given at Yeshiva University. Rav Shlomo Zalman in Minchat Shlomo 1:3 quotes the Imrei Binah 11 who says that an Israeli can fulfill the obligation of an American on the second day and the Betzel Hachachma 1:55 who argues. Rav Shlomo Zalman likes the idea of the Imrei Binah and explains that since kiddush of the second day is really a repeat of the first day kiddush in which they are obligated.</ref> | # If an Israeli is outside [[Israel]] for the second day of [[Yom Tov]] he can't say [[Kiddush]] for someone who is observing two days of [[Yom Tov]]. <ref>[http://www.yutorah.org/lectures/lecture.cfm/753609/HaRav_Shlomo_Amar/Halachic_Issues_of_Areivut Rav Shlomo Amar on yutorah.org] (about min 25) in a shiur on Arievut given at Yeshiva University. Rav Shlomo Zalman in Minchat Shlomo 1:3 quotes the Imrei Binah 11 who says that an Israeli can fulfill the obligation of an American on the second day and the Betzel Hachachma 1:55 who argues. Rav Shlomo Zalman likes the idea of the Imrei Binah and explains that since kiddush of the second day is really a repeat of the first day kiddush in which they are obligated.</ref> | ||
# If an Israeli is outside Israel for the second day of Yom Tov he can't be the Shaliach Tzibur for a them on the second day of Yom Tov.<ref>Birkei Yosef 124:3 quotes a major dispute between the Ginat Veradim 1:13 and Zera Avraham 1:12 whether an Israeli can be Shaliach Tzibur for a congregation of those from Diaspora on the second day of Yom Tov since he's only observing one day. The Birkei Yosef sides with the Zera Avraham that he can't be the Shaliach Tzibur.</ref> | |||
# If an Israeli is outside [[Israel]] for the second day of [[Yom Tov]] he should not receive an Aliyah. If he is the only Kohen in the [[minyan]], a Levi or Yisrael should be called up in his place and it's preferable for the Kohen to leave the shul. If he's not the only Kohen, then a different Kohen should be called up. <ref>Kitzur Shulchan Aruch 23:16. Minchat Shlomo 1:3 writes that the minhag is like the Kitzur Shulchan Aruch that they avoid taking the aliyah.</ref>Some say that after the fact if he was called up he should take the Aliyah.<ref>Rav Mordechai's comments on Kitzur Shulchan Aruch 23:9</ref> | # If an Israeli is outside [[Israel]] for the second day of [[Yom Tov]] he should not receive an Aliyah. If he is the only Kohen in the [[minyan]], a Levi or Yisrael should be called up in his place and it's preferable for the Kohen to leave the shul. If he's not the only Kohen, then a different Kohen should be called up. <ref>Kitzur Shulchan Aruch 23:16. Minchat Shlomo 1:3 writes that the minhag is like the Kitzur Shulchan Aruch that they avoid taking the aliyah.</ref>Some say that after the fact if he was called up he should take the Aliyah.<ref>Rav Mordechai's comments on Kitzur Shulchan Aruch 23:9</ref> | ||
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==Halachot of a Jew from Diaspora in Israel== | ==Halachot of a Jew from Diaspora in Israel== | ||
# However, it is permissible for non-Israelis to make a [[minyan]] for [[Yom Tov]] sheni in [[Israel]] because that is already an established custom. <Ref>Sh"t Avkat Rochel 26, [[Yom Tov]] Kihilchato (page 67) </ref> | # However, it is permissible for non-Israelis to make a [[minyan]] for [[Yom Tov]] sheni in [[Israel]] because that is already an established custom. <Ref>Sh"t Avkat Rochel 26, [[Yom Tov]] Kihilchato (page 67) </ref> | ||
# If someone from the diaspora is in Israel for Yom Tov Sheni he shouldn't be the Shaliach Tzibur for them for a weekday tefillah.<ref>Ginat Veradim OC 1:13 writes that an Israeli can recite the Yom Tov tefillah for a congregation of those from the Diaspora even though he isn't observing a second day of Yom Tov based on the concept of Yatzah Motzei. He explains that we hold like Rashi that someone obligated in megillah one day can exempt someone who is obligated on another day. He compares it to the Tur 566:4 where the Tur holds that someone who isn't fasting can exempt the congregation who is fasting in Anenu. | |||
* Birkei Yosef 124:3 points out that it is very questionable to hold like Rashi regarding Megillah since it is disputed by the Yerushalmi and Tosfot. Also, the Tur would agree that this case is different since on a Tanit it isn't a lie to say it is a fast day even if you're not fasting but if you're observing Yom Tov how can you say today is a Yom Tov. Zera Avraham 1:12 disagrees also because we don't follow the Tur and Rashi is local to the institution of megillah in multiple locations but not relevant generally. Birkei Yosef sides with the Zera Avraham mostly but in this case he says that the Jew from Diaspora can pray for the Israeli congregation since he is also obligated in the weekday besides the Yom Tov ones.</ref> | |||
# If someone from the Diaspora is in Israel for Yom Tov Sheni and he wants to do a milah, if there is no available Israeli mohel he may do the milah. But if it is possible to get an Israeli mohel one should do so and not do the milah. Ashkenazim have what to rely upon to be lenient to do the milah even if there's an Israeli mohel available.<ref>The Nichpeh Bkesef OC 5 is strict since milah on Shabbat is only dechuya (Shabbat 130a) and it is possible to get another mohel for whom it isn't a melacha (Yoma 6b). Even if it is hutrah still if it is easy we would try to use the better alternatives. Chida in Machzik Bracha O.C. 331:6, Rav Chaim Palagi in Artzot Hachaim 10:22, Ikrei Hadaat O.C. 22:4, and Yalkut Yosef 331:17 concur. Mateh Yehuda v. 2 p. 41 cited by Shaarei Teshuva 496:5 argues that it is permitted since not doing the milah would be a publicly noticeable activity in abrogation of the local custom (see Rosh Pesachim 4:4 and Pri Megadim E"A 468:11). Leviyat Chen n. 98 argues that with respect to Yom Tov Sheni we aren't concerned for a public demonstration of Yom Tov Sheni in Israel (Avkat Rochel 26). Rav Shlomo Zalman Auerbach (Yom Tov Sheni Khilchato 12:1 p. 261) was lenient because in his opinion Milah is hutrah on Shabbat (Gra YD 266:25). Beer Moshe (v. 7 p. 331 Dinei Ben Eretz Yisrael Vchul YD 266) agreed. See a discussion of the whole topic in an article [Rabbi Sultan (YUTorah)https://www.yutorah.org/lectures/lecture.cfm/900514/Rabbi%20Ike%20Sultan/Can%20an%20American%20Grandfather%20Do%20Milah%20for%20His%20Grandson%20on%20Yom%20Tov%20Sheni?].</ref> | |||
==Asking an Israeli do Melacha on [[Yom Tov]] Sheni== | ==Asking an Israeli do Melacha on [[Yom Tov]] Sheni== | ||
