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Sefirat HaOmer: Difference between revisions
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==Prohibited Practices during the Sefirat HaOmer== | ==Prohibited Practices during the Sefirat HaOmer== | ||
The practice is to observe certain practices of [[mourning]] during the Sefirah because the 24,000 students of Rabbi Akiva died during this time. <ref> Tur and Shulchan Aruch 493:1 based on the Gemara Yevamot 62b which records the tragic story of Rabbi Akiva’s students’ deaths between Pesach and Shavuot. The practice became to accept certain aspects of mourning during this period. see Teshuvot Hagonim, Shaare Teshuva 278. </ref> | The practice is to observe certain practices of [[mourning]] during the Sefirah because the 24,000 students of Rabbi Akiva died during this time. <ref> Tur and Shulchan Aruch 493:1 based on the Gemara Yevamot 62b which records the tragic story of Rabbi Akiva’s students’ deaths between Pesach and Shavuot. The practice became to accept certain aspects of mourning during this period. see Teshuvot Hagonim, Shaare Teshuva 278. </ref> | ||
===When?=== | |||
# There are differing practices for when this custom is observed.<ref> Mishna Berura 493:14-15 writes that although all agree that we refrain for 33 days, there are different approaches for when. See sefer Bein Pesach L’Shavuot (pg. 223–240) who details 10 different minhagim. </ref> There are three basic minhagim about the mourning period between [[Pesach]] and [[Shavuot]]: | # There are differing practices for when this custom is observed.<ref> Mishna Berura 493:14-15 writes that although all agree that we refrain for 33 days, there are different approaches for when. See sefer Bein Pesach L’Shavuot (pg. 223–240) who details 10 different minhagim. </ref> There are three basic minhagim about the mourning period between [[Pesach]] and [[Shavuot]]: | ||
## One practice is to mourn the first 33 days from the beginning of the Omer until the 34th day in the morning. This practice is followed by Sephardim. <Ref>Bet Yosef 493:2 quotes Rav Yehoshua Ibn Shuib who cites a Midrash which says they died until פרוס עצרת, or 15 days before Shavuot. This leaves the first 34 days. Based on Miktzat HaYom KeKulo (a portion of the day is considered like a whole day) one may stop mourning on the morning of the 34th. This is how he rules in Shulchan Aruch 493:2. Kaf Hachaim 493:12, Chacham Ovadia Yosef (Chazon Ovadia Yom Tov pg. 253, Yabia Omer 3:26, Yechave Daat 4:32) and Yalkut Yosef (Moadim pg. 428) write that this is the prevalent Sephardic custom. see also Beiur Halacha 493 s.v. Nohagin. This is explained clearly in Biur HaGra 493:6 s.v. Yesh Nohagim, and [http://www.yutorah.org/lectures/lecture.cfm/714562/Rabbi_Josh_Flug/The_Mourning_Period_Of_Sefirat_Ha'omer Rabbi Flug's article on Sefirat HaOmer]. </ref> | ## One practice is to mourn the first 33 days from the beginning of the Omer until the 34th day in the morning. This practice is followed by Sephardim. <Ref>Bet Yosef 493:2 quotes Rav Yehoshua Ibn Shuib who cites a Midrash which says they died until פרוס עצרת, or 15 days before Shavuot. This leaves the first 34 days. Based on Miktzat HaYom KeKulo (a portion of the day is considered like a whole day) one may stop mourning on the morning of the 34th. This is how he rules in Shulchan Aruch 493:2. Kaf Hachaim 493:12, Chacham Ovadia Yosef (Chazon Ovadia Yom Tov pg. 253, Yabia Omer 3:26, Yechave Daat 4:32) and Yalkut Yosef (Moadim pg. 428) write that this is the prevalent Sephardic custom. see also Beiur Halacha 493 s.v. Nohagin. This is explained clearly in Biur HaGra 493:6 s.v. Yesh Nohagim, and [http://www.yutorah.org/lectures/lecture.cfm/714562/Rabbi_Josh_Flug/The_Mourning_Period_Of_Sefirat_Ha'omer Rabbi Flug's article on Sefirat HaOmer]. </ref> | ||
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### Some observe this practice by [[mourning]] all the days of the Omer expect for [[Rosh Chodesh]] Iyar and Sivan. <Ref> Sh”t Igrot Moshe 1:159 explains that the reason for this minhag is that it holds that the students of Rabbi Akiva died on all the days between [[Pesach]] and [[Shavuot]] except for the 16 days when one can not say [[Tachanun]] (7 days of [[Pesach]], 6 [[Shabbat]]ot, 3 days of [[Rosh Chodesh]]) and so the minhag forbids getting married and cutting hair the entire Sefira except for [[Rosh Chodesh]] Iyar and Sivan (and [[Pesach]] and [[Shabbat]] are already forbidden to get married). </ref> | ### Some observe this practice by [[mourning]] all the days of the Omer expect for [[Rosh Chodesh]] Iyar and Sivan. <Ref> Sh”t Igrot Moshe 1:159 explains that the reason for this minhag is that it holds that the students of Rabbi Akiva died on all the days between [[Pesach]] and [[Shavuot]] except for the 16 days when one can not say [[Tachanun]] (7 days of [[Pesach]], 6 [[Shabbat]]ot, 3 days of [[Rosh Chodesh]]) and so the minhag forbids getting married and cutting hair the entire Sefira except for [[Rosh Chodesh]] Iyar and Sivan (and [[Pesach]] and [[Shabbat]] are already forbidden to get married). </ref> | ||
## A fourth minhag followed by some is to observe sefira, in regards to not cutting one's hair, for the entire duration of the sefira from Erev [[Pesach]] until Erev [[Shavuot]].<ref>Arizal quoted by Shaarei Teshuva 493:8</ref> | ## A fourth minhag followed by some is to observe sefira, in regards to not cutting one's hair, for the entire duration of the sefira from Erev [[Pesach]] until Erev [[Shavuot]].<ref>Arizal quoted by Shaarei Teshuva 493:8</ref> | ||
# Some say that one may switch customs from year to year.<ref>In analyzing the different practices, Rav Moshe Feinstein (OC 1:159) notes that those who observe 33 non-consecutive days are all of the same opinion but they choose different days to observe. Therefore, in theory, one may choose to observe a different set of 33 days from one year to the next. The reason why specific days are chosen for these various minhagim is because there must be uniformity within the same city. In New York, where the inhabitants originate from many different cities and all of the various minhagim are represented, the concern for the violation of lo titgodidu is mitigated and one may follow any of the minhagim. Therefore, one who has the tradition to observe 33 non-consecutive days, may switch from one minhag to another from year to year. Additionally, since the Bach thinks the Rama follows Tosafot, one can, in theory, switch to the minhag of counting the first 33 days. However, one should only do so in | # Some say that one may switch customs from year to year.<ref>In analyzing the different practices, Rav Moshe Feinstein (OC 1:159) notes that those who observe 33 non-consecutive days are all of the same opinion but they choose different days to observe. Therefore, in theory, one may choose to observe a different set of 33 days from one year to the next. The reason why specific days are chosen for these various minhagim is because there must be uniformity within the same city. In New York, where the inhabitants originate from many different cities and all of the various minhagim are represented, the concern for the violation of lo titgodidu is mitigated and one may follow any of the minhagim. Therefore, one who has the tradition to observe 33 non-consecutive days, may switch from one minhag to another from year to year. Additionally, since the Bach thinks the Rama follows Tosafot, one can, in theory, switch to the minhag of counting the first 33 days. However, one should only do so under extenuating circumstances.<br> | ||
# It is permitted for a wife to observe her family’s [[mourning]] period, as long as her husband does not object. <ref> Rav Doniel Neustadt [[Daily Halacha]] Discussion page 219 </ref> | For longer discussion regarding Rav Moshe's allowance to change your minhag, see Rabbi Avrohom Blumenkrantz zt”l’s annual Kovetz Hilchos Pesach (in his Chapter on Sefiras HaOmer, ex. 5766 / 2006, pg. 257), Kovetz L’Torah V’Hora’ah (Sefer Zikaron for Rav Moshe 5749, pg. 211; article by Rav Elimelech Bluth), Shu”t V’Debarta Bam (141 s.v. v’shamati; quoting Rav Dovid Feinstein), and Mesores Moshe (pg. 153, 319). <br> | ||
see Rav Dovid Feinstein as quoted in Shu”t V’Debarta Bam (141 s.v. v’shamati), who says Rav Moshe’s intent with his allowance bishat hadchak gadol refers to an unavoidable situation such as chattan who was drafted to the army before Shavuot, that he can rely on ‘First Sefirah’ and get married after Lag B’Omer. <br> | |||
see [https://ohr.edu/this_week/insights_into_halacha/5879 Rabbi Yehuda Spitz] who discusses this at length</ref> Others argue.<ref>Rabbi Shimon Eider’s Sefer Halachos of Pesach (vol. 2, Ch. 19, pg. 332) who quotes Rav Aharon Kotler as holding that one may not switch ‘Sefirahs’ unless in case of necessity and with Hatarat Nedarim.</ref> | |||
# It is permitted for a wife to observe her family’s [[mourning]] period, as long as her husband does not object. <ref> Rav Doniel Neustadt [[Daily Halacha]] Discussion page 219 </ref> | |||
===Getting Married=== | ===Getting Married=== | ||
# The | # The custom is not to get married during the Sefirat Haomer period.<ref>Tur and Shulchan Aruch 493:1, Yalkut Yosef (Moadim pg 428 and Kitzur S"A 493:1), Chazon Ovadia (Yom Tov pg. 253-254)and Yabia Omer 3:26. See Nisuin Kehilchatam 5:19 for lengthier discussion. </ref> For exactly when this applies and the different customs, see above [[Sefirat_HaOmer#When.3F|When?]]. | ||
# If a marriage involves a couple with different customs, for example, one side who is Ashkenazic and one side Sephardic, the custom of the husband should be followed. <ref> Chazon Ovadia (Yom Tov pg. 256), Yalkut Yosef (Moadim pg. 429), Rav Elyashiv (Piskei Shemuot pg. 59). However, Minchat Yitzchak 4:84 questions this, as following the customs of the husband would only apply after marriage. </ref> | # If a marriage involves a couple with different customs, for example, one side who is Ashkenazic and one side Sephardic, the custom of the husband should be followed. <ref> Chazon Ovadia (Yom Tov pg. 256), Yalkut Yosef (Moadim pg. 429), Rav Elyashiv (Piskei Shemuot pg. 59). However, Minchat Yitzchak 4:84 questions this, as following the customs of the husband would only apply after marriage. </ref> | ||
# If one is invited to a wedding which takes place during a time of the sefira when one's custom is to observe the practices of [[mourning]], and the one who is getting married has the custom that it is permissible to get married then, one should not refrain from going to the wedding because of the sefira.<Ref> Rav Moshe Feinstein (Igrot Moshe OC 1:159), Rav Soloveitchik (quoted in Nefesh Harav pg. 192), Rav Schachter ([https://www.yutorah.org/lectures/lecture.cfm/857286/rabbi-hershel-schachter/minhagei-sefirah/ Minhagei Sefirah] at ~20 minutes), Rav Shlomo Zalman Auerbach (Shalmei Simcha page 84 and Halichos Shlomo 11:19), Rav Elyashiv (Ashrei Haish 3:65:30), Rav Yaakov Kamenetsky (Emet L’yaakov 493: note 465), Rav Shalom Messas (Shemesh U’Magen OC 68). Rav Moshe’s rationale is that once a marriage has taken place, it creates an obligation of simcha. For example, a couple who gets married at the end of Nisan is allowed to continue with sheva berachot festivities, which should have been forbidden for the other participants. Additionally, Shulchan Aruch writes that we don’t penalize those who violate the minhag, and there would be no greater penalty than having nobody to celebrate with. <br> | # If one is invited to a wedding which takes place during a time of the sefira when one's custom is to observe the practices of [[mourning]], and the one who is getting married has the custom that it is permissible to get married then, one should not refrain from going to the wedding because of the sefira.<Ref> Rav Moshe Feinstein (Igrot Moshe OC 1:159), Rav Soloveitchik (quoted in Nefesh Harav pg. 192), Rav Schachter ([https://www.yutorah.org/lectures/lecture.cfm/857286/rabbi-hershel-schachter/minhagei-sefirah/ Minhagei Sefirah] at ~20 minutes), Rav Shlomo Zalman Auerbach (Shalmei Simcha page 84 and Halichos Shlomo 11:19), Rav Elyashiv (Ashrei Haish 3:65:30), Rav Yaakov Kamenetsky (Emet L’yaakov 493: note 465), Rav Shalom Messas (Shemesh U’Magen OC 68). Rav Moshe’s rationale is that once a marriage has taken place, it creates an obligation of simcha. For example, a couple who gets married at the end of Nisan is allowed to continue with sheva berachot festivities, which should have been forbidden for the other participants. Additionally, Shulchan Aruch writes that we don’t penalize those who violate the minhag, and there would be no greater penalty than having nobody to celebrate with. <br> | ||
