Second Day of Yom Tov: Difference between revisions
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==Lighting Candles== | ==Lighting Candles== | ||
# | #Lighting on the second day of Yom Tov generally is an issue since the electric lights are already on, see [[Lighting_Candles_for_Yom_Tov#Second_Day_Yom_Tov]] for discussion. | ||
==Early Yom Tov Sheni== | ==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 | # Some say that if one 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 Pealim 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 only applies if 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.<br> | ||
# 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> | [https://www.jewishlinknj.com/features/25226-demystifying-the-early-acceptance-of-yom-tov-sheini-at-shaarei-orah see Demystifying the Early Acceptance of Yom Tov Sheini] by Rabbi Chaim Jachter</ref> | ||
===Preparing=== | |||
# Even those who allow starting early, it is indeed a problem to prepare from that day to the night. Therefore, you can cook during the day if you are going to have the meal during the daytime hours of the first day so that you eat and enjoy what you prepared that same day.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/957152/rabbi-hershel-schachter/piskei-corona-37-the-proper-time-to-daven-maariv-on-the-second-night-of-shavuos/ Rav Schachter (Piskei Corona #37)]</ref> | |||
===Second Day is Sunday=== | |||
# 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, [https://www.yutorah.org/sidebar/lecture.cfm/957152/rabbi-hershel-schachter/piskei-corona-37-the-proper-time-to-daven-maariv-on-the-second-night-of-shavuos/ Rav Schachter (Piskei Corona #37)]</ref> | |||
===Second Day is Shabbat=== | |||
#Whether you can make early Yom Tov Sheni in general depends on a minhag if we follow the Maharil (Tefilot Pesach n. 6) or not. The Maharil was worried that when you start the second yom tov early you're going to violate preparing from one day of Yom Tov to the next.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/957152/rabbi-hershel-schachter/piskei-corona-37-the-proper-time-to-daven-maariv-on-the-second-night-of-shavuos/ Rav Schachter (Piskei Corona #37)]</ref> | |||
#If second day is Shabbat certainly it is permitted to start Shabbat and Yom Tov Sheni early since there's no concern of preparing from Yom Tov to Shabbat once a person made an [[Eruv Tavshilin]]. In fact it is proper to do so that a person won't come to cook so close to Shabbat and have food that isn't edible when Shabbat begins which is a problem.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/957152/rabbi-hershel-schachter/piskei-corona-37-the-proper-time-to-daven-maariv-on-the-second-night-of-shavuos/ Rav Schachter (Piskei Corona #37)]. The problem with cooking on Yom Tov for Shabbat if the food isn't yet edible when Shabbat begins is that the Eruv Tavshilin doesn't allow cooking from Yom Tov to Shabbat unless the food could have been eaten on Yom Tov (Pesachim 46b, Magen Avraham 527:1).</ref> | |||
===Rosh Hashana=== | |||
#You shouldn't accept the second day of Rosh Hashana early.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/957152/rabbi-hershel-schachter/piskei-corona-37-the-proper-time-to-daven-maariv-on-the-second-night-of-shavuos/ Rav Schachter (Piskei Corona #37)]. Rav Schachter explained that we're only lenient to start early and pray at the wrong time because of tosefet shabbat or yom tov. Generally, a person can make tosefet shabbat to start early on Friday afternoon. Alternatively, if Yom Tov is on Friday one can start Shabbat early since one is adding onto Shabbat. Alternatively, one can start Yom Tov Sheni early since if the second day is the real day then one is adding onto it. However, since the establishment of Rosh Hashana is such that it is treated as two days of kedusha one shouldn't start early since one isn't adding anything. Similarly, Shabbat followed by Yom Tov Sheni on Sunday shouldn't be started early since one isn't adding any more kedusha to the next day by starting early.</ref> | |||
===Shavuot=== | |||
#Starting the second day of Yom Tov of [[Shavuot]] early is another dispute whether for Sefirat Haomer or Shavuot specific reasons one shouldn't start early. Many poskim are lenient.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/957152/rabbi-hershel-schachter/piskei-corona-37-the-proper-time-to-daven-maariv-on-the-second-night-of-shavuos/ Rav Schachter (Piskei Corona #37)]. He quotes the Knesset Hagedola who writes that one shouldn't start the second night of Shavuot early. Pri Megadim disagrees since the reason to start the first night early is temimot to complete the days of the Omer and that doesn't apply to the second night of Shavuot. However, Rav Schachter explained that according to the Netsiv that there's a need to make kiddush of Shavuot on the date of Shavuot itself and accordingly it is important not to start early even on the second day. His conclusion is that we're not strict for the Knesset Hagedola since the whole concept here is a minhag.</ref> | |||
===Eating the Meal before Saying Shema at Night=== | |||
# In general many poskim allow you to accept Shabbat early and then eat before 30 minutes before the time for Shema and then pray Arvit afterwards. However, some disagree with this approach.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/957152/rabbi-hershel-schachter/piskei-corona-37-the-proper-time-to-daven-maariv-on-the-second-night-of-shavuos/ Rav Schachter (Piskei Corona #37)]. Rav Schachter quotes Rav Soloveitchik who felt based on Rambam that we shouldn't do that. He explained that the schedule of Shabbat and Yom Tov should always alternate between an activity focused on Hashem such as davening and an activity that is focused on the pleasures of the day such as eating. However, the order is important and should be kept in order.</ref> | |||
#It is best to start the meal before 30 minutes before time for Shema. If it is within 30 minutes there's what to rely upon to start then if you already said Shema after [[Plag Mincha]].<ref>[https://www.yutorah.org/sidebar/lecture.cfm/957152/rabbi-hershel-schachter/piskei-corona-37-the-proper-time-to-daven-maariv-on-the-second-night-of-shavuos/ Rav Schachter (Piskei Corona #37)]</ref> | |||
#You can accept Shabbat early and pray Shemona Esrei of Maariv without Brachot Kriyat Shema and Shema and then say those after Tzet Hakochavim.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/957152/rabbi-hershel-schachter/piskei-corona-37-the-proper-time-to-daven-maariv-on-the-second-night-of-shavuos/ Rav Schachter (Piskei Corona #37)]</ref> | |||
===Having the Meal Early=== | |||
#Ideally a person should leave over bread at the end of the meal and eat it then more than [[kebaytza]].<ref>[https://www.yutorah.org/sidebar/lecture.cfm/957152/rabbi-hershel-schachter/piskei-corona-37-the-proper-time-to-daven-maariv-on-the-second-night-of-shavuos/ Rav Schachter (Piskei Corona #37)]</ref> | |||
===Accepting Shabbat or Yom Tov=== | |||
#Tosefet Shabbat or Yom Tov isn't a neder, rather it is a mitzvah of infusing it with kedusha, and so it doesn't need to be orally accepted it is enough to mentally accept it.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/957152/rabbi-hershel-schachter/piskei-corona-37-the-proper-time-to-daven-maariv-on-the-second-night-of-shavuos/ Rav Schachter (Piskei Corona #37)]</ref> | |||
===Lighting Candles Early=== | |||
#One can start Yom Tov Sheni early and light candles then with a bracha.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/957152/rabbi-hershel-schachter/piskei-corona-37-the-proper-time-to-daven-maariv-on-the-second-night-of-shavuos/ Rav Schachter (Piskei Corona #37)]. He cites the Mesoret Moshe v. 3 p. 145 who quotes Rav Moshe Feinstein as saying that you can't say bracha upon candles of second day yom tov until the night. Rav Schachter explains why he disagrees.</ref> | |||
==Halachot of a Jew from Diaspora in Israel== | ==Halachot of a Jew from Diaspora in Israel== | ||
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# 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. | # 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> | * 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 [ | # 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 [https://www.yutorah.org/lectures/lecture.cfm/900514/Rabbi%20Ike%20Sultan/Can%20an%20American%20Grandfather%20Do%20Milah%20for%20His%20Grandson%20on%20Yom%20Tov%20Sheni? Rabbi Sultan (YUTorah)].</ref> | ||
===Who Should Keep Two Days in Israel=== | ===Who Should Keep Two Days in Israel=== | ||
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==="One and a Half Days"=== | ==="One and a Half Days"=== | ||
#There is a third possibility sometimes referred to as one and a half days. This doesn't mean to refrain from doing melacha for half of the day but rather to keep the stringencies of those keeping one day and those keeping two. This means not doing any melacha on the second day of [[Yom Tov]], but wearing [[tefillin]] with a beracha. (Second day of [[shavuot]], eight day of [[pesach]], and ninth day of [[sukkot]], or for those who wear [[tefillin]] on [[chol hamoed]] also second days of [[pesach]] and [[sukkot]]) <ref> Nefesh Harav 84-85. This is the opinion of Rav Chaim Soloveitchik quoted in Mesorah torah journal (http://www.ou.org/pdf/mesorah/mes%206.pdf) volume 6 page 18. </ref> | #There is a third possibility sometimes referred to as one and a half days. This doesn't mean to refrain from doing melacha for half of the day but rather to keep the stringencies of those keeping one day and those keeping two. This means not doing any melacha on the second day of [[Yom Tov]], but wearing [[tefillin]] with a beracha. (Second day of [[shavuot]], eight day of [[pesach]], and ninth day of [[sukkot]], or for those who wear [[tefillin]] on [[chol hamoed]] also second days of [[pesach]] and [[sukkot]]) <ref> Nefesh Harav 84-85. This is the opinion of Rav Chaim Soloveitchik quoted in Mesorah torah journal (http://www.ou.org/pdf/mesorah/mes%206.pdf) volume 6 page 18. </ref> | ||
==Halachot of an Israeli Outside of Israel== | ==Halachot of an Israeli Outside of Israel== | ||
===Forbidden Activities=== | ===Forbidden Activities=== | ||
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* The Rabbenu Tam (Tosfot Beitzah 6a s.v. veha’idna) held that it is forbidden to have Jews do a funeral on Yom Tov sheni since the conclusion of the gemara was that it shouldn’t be done because of a concern of a certain evil nation. Tosfot argues that nowadays that reason doesn’t apply and as such the prohibition doesn’t apply either. Rosh (Beitzah 1:5) agrees with Tosfot. | * The Rabbenu Tam (Tosfot Beitzah 6a s.v. veha’idna) held that it is forbidden to have Jews do a funeral on Yom Tov sheni since the conclusion of the gemara was that it shouldn’t be done because of a concern of a certain evil nation. Tosfot argues that nowadays that reason doesn’t apply and as such the prohibition doesn’t apply either. Rosh (Beitzah 1:5) agrees with Tosfot. | ||
* Shulchan Aruch 526:1 rules that it is permitted to do a funeral on the first day of Yom Tov by non-Jews even if the corpse won’t rot. Biur Halacha s.v. veafilu argues that not only is it permitted to do the funeral but it is obligatory since in general it is forbidden to delay a funeral. It is based on the Shulchan Aruch 526:2 who says that it is forbidden to delay a funeral from the first day of Yom Tov to the second day because it is delaying a funeral. | * Shulchan Aruch 526:1 rules that it is permitted to do a funeral on the first day of Yom Tov by non-Jews even if the corpse won’t rot. Biur Halacha s.v. veafilu argues that not only is it permitted to do the funeral but it is obligatory since in general it is forbidden to delay a funeral. It is based on the Shulchan Aruch 526:2 who says that it is forbidden to delay a funeral from the first day of Yom Tov to the second day because it is delaying a funeral. | ||
* Chelkat Yakov 192 shows from numerous sources that it is permitted to delay the funeral to avoid chilul yom tov sheni, such as if people will drive to the funeral. One proof is that it is beneficial to violate a small aveirah in order to save someone else from a greater sin and delaying a burial is more lenient in that if it is for his honor it is permitted and chilul yom tov sheni is more serious since the rabbis treated it like a | * Chelkat Yakov 192 shows from numerous sources that it is permitted to delay the funeral to avoid chilul yom tov sheni, such as if people will drive to the funeral. One proof is that it is beneficial to violate a small aveirah in order to save someone else from a greater sin and delaying a burial is more lenient in that if it is for his honor it is permitted and chilul yom tov sheni is more serious since the rabbis treated it like a biblical day of Yom Tov. Additionally it would for the honor of the dead person to delay the funeral so that there’s no desecration of Yom Tov. Finally, he says that it is an explicit gemara Shabbat 139a that it is permitted to delay a funeral on Yom Tov sheni to avoid a desecration of Yom Tov sheni. | ||
* Rav Moshe Feinstein (Igrot Moshe OC 3:76) agrees based on Tosfot b”k 81a s.v. omer that it is a honor to the dead person to delay the funeral to avoid desecration of Yom Tov sheni such as people driving or making calls to relatives to come to the funeral. </ref> | * Rav Moshe Feinstein (Igrot Moshe OC 3:76) agrees based on Tosfot b”k 81a s.v. omer that it is a honor to the dead person to delay the funeral to avoid desecration of Yom Tov sheni such as people driving or making calls to relatives to come to the funeral. </ref> | ||
