Sefirat HaOmer: Difference between revisions
From Halachipedia
→Getting Married
| (23 intermediate revisions by the same user not shown) | |||
| Line 71: | Line 71: | ||
Rav Soloveitchik ([https://www.torahmusings.com/2015/06/baomer-or-laomer/ Halakhic Positions of Rav Joseph B. Soloveitchik]) said that the word “Ba’Omer” reflects the connotation that Sefirah is diorayta even today, in accordance with the Rambam, and the present period is thus even today called the Omer period. However, “La’Omer” implies that the counting is from the time of the korban haomer, which does not apply nowadays, and thus the counting is only rabbinic. see however, Hilchot Chag Bechag pg. 33 who says exactly the opposite.</ref> Some even suggest saying both.<ref>Rav Soloveitchik ([https://www.torahmusings.com/2015/06/baomer-or-laomer/ Halakhic Positions of Rav Joseph B. Soloveitchik])</ref> Each person should stick to his own custom.<ref> Hilchot Chag BeChag pg 32, Shulchan Aruch Harav 489:7 </ref>Either way, entire addition of the phrase Ba’Omer or La’Omer is only Lechatechila but one fulfills the requirement of counting without mentioning either phrase. <Ref> Mishna Brura 489:8, Hilchot Chag Bechag pg. 34, Maamar Mordechai 489:2 </ref> | Rav Soloveitchik ([https://www.torahmusings.com/2015/06/baomer-or-laomer/ Halakhic Positions of Rav Joseph B. Soloveitchik]) said that the word “Ba’Omer” reflects the connotation that Sefirah is diorayta even today, in accordance with the Rambam, and the present period is thus even today called the Omer period. However, “La’Omer” implies that the counting is from the time of the korban haomer, which does not apply nowadays, and thus the counting is only rabbinic. see however, Hilchot Chag Bechag pg. 33 who says exactly the opposite.</ref> Some even suggest saying both.<ref>Rav Soloveitchik ([https://www.torahmusings.com/2015/06/baomer-or-laomer/ Halakhic Positions of Rav Joseph B. Soloveitchik])</ref> Each person should stick to his own custom.<ref> Hilchot Chag BeChag pg 32, Shulchan Aruch Harav 489:7 </ref>Either way, entire addition of the phrase Ba’Omer or La’Omer is only Lechatechila but one fulfills the requirement of counting without mentioning either phrase. <Ref> Mishna Brura 489:8, Hilchot Chag Bechag pg. 34, Maamar Mordechai 489:2 </ref> | ||
== | ==Counting the Wrong Day of the Omer== | ||
# Preferably, one should know the day of the Omer while making the Bracha, however, if one didn't know the day of the Omer but made the Bracha with intent to complete it as one will hear from one's friend and one did do so one has fulfilled one's obligation. <ref> Mishna Brurah 489:29, Shulchan Aruch 489:5 </ref> | # Preferably, one should know the day of the Omer while making the Bracha, however, if one didn't know the day of the Omer but made the Bracha with intent to complete it as one will hear from one's friend and one did do so one has fulfilled one's obligation. <ref> Mishna Brurah 489:29, Kaf Hachaim 489:74, Shulchan Aruch 489:5 </ref> | ||
# If one started the bracha (Baruch | # If one made the bracha and counted incorrectly and didn't fix it within a Toch Kdei Dibbur one needs to count again with a new bracha.<ref>Kovetz Halachot Piskei Rebbe Shmuel Kamenetsky (Sefirat Haomer p. 39-40), Hilchot Chag Bchag (Sefirat Haomer by R' Moshe Karp) 6:9 p. 49, and Otzar Halachot (Sefirat Haomer by R' Friedman 489:31) all write that if he counted for the incorrect day and didn't correct himself within Toch Kdei Dibbur it is it is like he didn't count at all and he needs to count again with a bracha. This is also evident based on Shulchan Aruch 489:6, Magen Avraham 489:12, Mishna Brurah 489:32, and Kaf Hachaim 489:77.</ref> | ||
# If one started the bracha (Baruch | # If one started the bracha (Baruch Atta… Melech HaOlam) with in mind to say the wrong night and then finished the bracha with the intent to say the correct night and then said the correct day one fulfilled one's obligation.<ref> Tur 489:6 quotes the Avi Ezri that writes that a person who had in mind the wrong number during the beginning of the bracha and during the end of the bracha he thought of the correct number and said the HaYom correctly, isn’t Yotzei as he needs the beginning and end of the bracha to be with the correct intention. Bet Yosef 489:6 quotes the Mordechai that this Avi Ezri is following the opinion that Sefira is Deoritta and therefore since it’s a Safek whether such a Bracha is sufficient (as in [[Brachot]] 12a) he must make a new bracha. However, Bet Yosef concludes since majority of Rishonim hold Sefira is Derabbanan, we are lenient on this safek and he fulfilled his obligation. This is also the opinion of the S”A 489:6 and all achronim agree including Mishna Brurah 489:32.</ref> | ||
# | # If one started the bracha (Baruch Atta… Melech HaOlam) with in mind to say the correct night and then finished the bracha with the intent to say the wrong night and then said the wrong day, according to Sephardim, one fulfilled one's obligation, while Ashkenazim hold that if one corrects the number of the day within [[Toch Kedi Dibbur]] one fulfilled one's obligation, otherwise one needs to recite a new bracha.<ref> (1) Tur 489:6 quotes the Avi Ezri that writes that a person who had in mind the correct number during the beginning of the bracha and during the end of the bracha he thought of the wrong number and said the wrong HaYom, isn’t Yotzei as he needs the beginning and end of the bracha to be with the correct intention. (2) Bet Yosef 489:6 quotes the Mordechai that this Avi Ezri is following the opinion that Sefira is Deoritta and therefore since it’s a Safek whether such a Bracha is sufficient (as in [[Brachot]] 12a) he must make a new bracha. However, Bet Yosef concludes since majority of Rishonim hold Sefira is Derabbanan, we are lenient on this safek and is Yotzei. Therefore, Shulchan Aruch O.C. 489:6 rules that if one had in mind the correct day while reciting the bracha and then said the wrong day when reciting the text, one fulfilled their obligation. Many achronim agree with this approach fundamentally including the Magen Avraham 489:12, Olot [[Shabbat]] 489:6, Chok Yakov 489:19, and Kaf HaChaim 489:75. Yalkut Yosef (Moadim edition 5764 pg 615) writes that one should count again to fulfill the obligation according to everyone however one shouldn’t make a Bracha like S”A. (3) However, Bach (489 s.v. UMah SheKatav Katav Od Avi Ezri) argues on the Bet Yosef and says that according to everyone one isn’t Yotzei in such a case as the counting was simply wrong. This is also the opinion of the Levush, Pri Chadash and Mishna Brurah 489:32. (4) The third approach is that of the Maamer Mordechai 489:8 and Chok Yosef who explains S”A as where one corrected himself within [[Toch Kedi Dibbur]]. Maamar Mordechai in fact adds that one can correct himself with any time that he didn't start to deal with another thing than sefira, however, a time lapse isn't an interruption to his original bracha. Kaf Hachaim 489:77 subscribes to the opinion of the Maamer Mordechai and adds that this is also the opinion of the Shulchan Aruch Harav 489:21. (5) Another explanation of S”A is that of the Taz 489:9 who explains that the S”A was only dealing with someone who made the bracha with the wrong intent either in the beginning or in the end and then counted the day correctly and so one fulfilled his obligation according to the majority of Rishonim that Sefirah is Derabbanan. </ref> | ||
# When correcting oneself within Toch Kdei Dibbur it isn't necessary to repeat the word Hayom, it is sufficient to just count the correct number.<ref>Mishna Brurah 489:32, Kaf Hachaim 489:78</ref> However, according to some opinions even if it was longer than Toch Kdei Dibbur, when one had the intent for the correct day during the bracha, one can correct oneself by starting with entire sentence of Hayom again as long as one didn't interrupt with something unrelated to sefirat haomer.<ref>Kaf Hachaim 489:78</ref> | |||
# If a person actually counted correctly and then thought he made a mistake and corrected himself within a Toch Kdei Dibbur, that correction doesn't nullify his fulfillment of the mitzvah.<Ref>Minchat Yisrael Sefirat Haomer p. 16 citing Halichot Shlomo Tefillah ch. 16 fnt. 45</ref> | |||
==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> | |||
===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]]: | |||
## 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> | |||
## A second practice is to mourn from the beginning of the Omer until the 33rd day in the morning. This practice is followed by most Ashkenazim. <Ref>The source for this minhag is the Rama 493:2 who holds that the students of Rabbi Akiva stopped dying on the 33rd day of the Omer and by the principle of Miksat HaYom KeKulo (a minority of the day is considered like a whole day) one may stop [[mourning]] on the morning of the 33rd. This is the explanation of the Biur HaGra 493:9 s.v. UMarbim, and the practice of Ashkenazim as recorded by [https://docs.google.com/viewer?url=http%3A%2F%2Fwww.thehalacha.com%2Fattach%2FVolume5%2FIssue8.pdf Halachically Speaking] (Volume 3, Issue 8, page 3). | |||
This is explained clearly in Beiur Halacha 493 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]. The Bach (d”h U’Mah), on the other hand, thinks that the Rama subscribes to the approach of Tosafot that Rabbi Akiva’s students died throughout the period between Pesach and Shavuot, excluding 16 days on which tachanun is omitted (the 7 days of Pesach, 6 Shabbatot, 2 days of Rosh Chodesh Iyar, and 1 day of Rosh Chodesh Sivan), leaving 33 days. Therefore, the Jews accepted to mourn for 33 days. The Maharil (Dinei Hayamim Bein Pesach LiShavuot 7) subscribes to this as well and it is mentioned by the Rama 493:3. </ref> There is a dispute if, according to this approach, one would be allowed to get married on the night of the 33rd.<ref>Mishna Berura 493:11 writes that one should not get married on the night of the 33rd, because we require that he mourn part of the daytime to apply Miktzat Hayom Kekulo. Rav Moshe Feinstein (Igrot Moshe 1:159) however, is lenient for the night before. [https://thehalacha.com/wp-content/uploads/Vol5Issue9.pdf Halachically Speaking Vol. 5 Issue 9] writes that the overwhelming custom is to be lenient. </ref> | |||
## A third practice is to mourn 33 not consecutive days during the Omer. <ref> | |||
Bet Yosef 493:3 quotes Rav Yehoshua Ibn Shuib who records the approach of Tosafot that Rabbi Akiva’s students died throughout the period between Pesach and Shavuot, but only on the 33 days during the Sefira when we do say [[Tachanun]], excluding the 7 days of [[Pesach]], 7 Shabbatot, and 2 days of [[Rosh Chodesh]] Iyar. The Bach 4931 clarifies that really we include the one day of Rosh Chodesh Sivan and exclude one day of Pesach since the last 7 days of Pesach certainly already includes Shabbat. Therefore, there are 16 days when Rabbi Akiva's students didn't die. Therefore, the Jews accepted to mourn for 33 days. The Maharil (Dinei Hayamim Bein Pesach LiShavuot 7) subscribes to this as well and it is mentioned by the Rama 493:3.<br> | |||
Magen Avraham 493:5 writes that some observe this practice by mourning from the day after Rosh Chodesh Iyar until Erev Shavuot excluding Lag BaOmer, while others observe this practice by mourning from the first day of Rosh Chodesh Iyar until 3 days before Shavuot. <br> | |||
Based on this tradition, Shu"t Igrot Moshe 1:159 writes, there is a minhag to mourn for 33 non-consecutive days during the sefira. </ref>This practice is followed by some Ashkenazim. <Ref> Mishna Brurah 489:5 </ref> | |||
### Some observe this practice by [[mourning]] from the day after [[Rosh Chodesh]] Iyar until Erev [[Shavuot]] excluding [[Lag BaOmer]]. <Ref>Magen Avraham 489:5, Mishna Brurah 493:15 </ref> | |||
### Some observe this practice by [[mourning]] from the first day of [[Rosh Chodesh]] Iyar until the third day before [[Shavuot]]. <Ref>Rama 493:3, Magen Avraham 489:5 </ref> | |||
### Some observe this practice by [[mourning]] from after [[Issru Chag]] until [[Rosh Chodesh]] Sivan excluding the two days of [[Rosh Chodesh]] Iyar and [[Lag BaOmer]]. <Ref>Mishna Brurah 489:15 quoting the Siddur Derech Chaim </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> | |||
# 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> | |||
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 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> | # 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> | ||
[https://thehalacha.com/wp-content/uploads/Vol5Issue9.pdf Halachically Speaking Vol. 5 Issue 9] quotes Rav Belsky who points out that one who attends a wedding during the time he is observing the restrictions of sefira may only dance after the chattan and kallah come out because before they come out the dancing is not considered to be making them happy. <br> | |||
However, Minchat Yitzchak 4:84 disagrees and feels that one may not attend a wedding during their Sefira. <br> | |||
Rav Shmuel Vosner (Piskei Shemuot pg. 58) says that one should just go to wish a Mazel Tov but not participate.</ref> However, one may still not shave in such a situation.<ref> Rav Moshe Feinstein (Igrot Moshe OC 2:95) writes that unless being unable to shave will prevent you from going, it is not permissible to shave. However, if he realized earlier that he would be attending a wedding, he could plan accordingly by changing his custom for just that year, as per the teshuva mentioned above (OC 1:159)</ref> | |||
# One may have a wedding within the three days of Shavuot<ref>Yalkut Yosef - Shavuot, page 573 </ref> | |||
===Getting | ===Getting Engaged=== | ||
# It's permissible to get engaged during the Sefirah.<ref> Mishna Brura 493:3 </ref> However one may not have musical instruments and one shouldn't dance. <ref> Nitei Gavriel (Pesach v. 3, 51:5), Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #45), Hanisuin Kihilchatam pg. 122 and Halichot Shlomo Moadim 2:11:18 </ref> | # It's permissible to get engaged during the Sefirah.<ref> Mishna Brura 493:3 </ref> However one may not have musical instruments and one shouldn't dance. <ref> Nitei Gavriel (Pesach v. 3, 51:5), Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #45), Hanisuin Kihilchatam pg. 122 and Halichot Shlomo Moadim 2:11:18 </ref> | ||
# In general, it is permitted to have meals with friends during the sefira unlike regular mourning. <Ref>Shulchan Aruch HaRav 493:1</ref> | # In general, it is permitted to have meals with friends during the sefira unlike regular mourning. <Ref>Shulchan Aruch HaRav 493:1</ref> | ||
===Celebrating a Bar Mitzva=== | ===Celebrating a Bar Mitzva=== | ||
# It is permissible to celebrate a bar mitzva with dancing during sefira, but without music.<ref> Shulchan HaLevi pg. 135</ref> | # It is permissible to celebrate a bar mitzva with dancing during sefira, but without music.<ref> Shulchan HaLevi pg. 135</ref> | ||
===Cutting | ===Cutting Hair=== | ||
# In commemoration of the death of the students of Rabbi Akiva, the minhag is not to cut one’s hair during sefira. Although many minhagim exist, the common minhag is that Sephardim don’t cut their hair until the 34th day of sefira in the morning and Ashkenazim don’t cut their hair until the 33rd in the morning.<ref> | # In commemoration of the death of the students of Rabbi Akiva, the minhag is not to cut one’s hair during sefira. Although many minhagim exist, the common minhag is that Sephardim don’t cut their hair until the 34th day of sefira in the morning and Ashkenazim don’t cut their hair until the 33rd in the morning.<ref> | ||
* The Gemara Yevamot 62b records the tragic story of Rabbi Akiva’s student passing away between [[Pesach]] and [[Shavuot]]. The Tur 493:1 records the minhag not to take hair cuts during sefirat HaOmer in order to mourn the death of Rabbi Akiva’s students. The Tur writes that some would cut their hair from [[Lag BaOmer]] and on because there’s a tradition that the students of Rabbi Akiva stopped dying on [[Lag BaOmer]]. The Tashbetz 1:178, however, says that they died until 15 days before [[Shavuot]] (Pros HaAseret), which is the 34th of the Omer. S”A 493:2 follows the Tashbetz, while the Rama quotes some who follow the Tur and some who don’t take a hair cut from [[Rosh Chodesh]] Iyar until [[Shavuot]]. | * The Gemara Yevamot 62b records the tragic story of Rabbi Akiva’s student passing away between [[Pesach]] and [[Shavuot]]. The Tur 493:1 records the minhag not to take hair cuts during sefirat HaOmer in order to mourn the death of Rabbi Akiva’s students. The Tur writes that some would cut their hair from [[Lag BaOmer]] and on because there’s a tradition that the students of Rabbi Akiva stopped dying on [[Lag BaOmer]]. The Tashbetz 1:178, however, says that they died until 15 days before [[Shavuot]] (Pros HaAseret), which is the 34th of the Omer. S”A 493:2 follows the Tashbetz, while the Rama quotes some who follow the Tur and some who don’t take a hair cut from [[Rosh Chodesh]] Iyar until [[Shavuot]]. | ||
| Line 114: | Line 129: | ||
# It is permissible to comb hair even if some hairs will be removed in the process. <ref> Mishna Brurah 551:20 </ref> | # It is permissible to comb hair even if some hairs will be removed in the process. <ref> Mishna Brurah 551:20 </ref> | ||
===Shaving=== | ===Shaving=== | ||
# Included in the minhag not to take hair cuts is not to shave. <ref> Tur 493 says that some have the custom "lo lihistaper." Masekhet Semachot (7:11) in regards to [[mourning]] writes that lihistaper means to cutting the hair of one's head, mustache, beard, and all other hair. Nitei Gavriel ([[Pesach]] vol 3, 49:2) and Chazon Ovadyah (p. 262) write that including in the minhag not to take a hair cut is not to shave.</ref> Some authorities permitted someone who shaves daily after having waited 3 or 5 days of not [[shaving]] to shave during the Sefira. <ref> Rav Soloveitchik (cited by Rav Schachter in Nefesh HaRav pg 191-2) compared the Sefira to the 12 months of [[mourning]] in which a person who shaves daily may shave after waiting a few days. Rav Soloveitchik felt that this was the case because all customs have to be based on some opinion or patterned after another halacha. Therefore, he argues that the [[mourning]] of the Omer is parallel to the [[mourning]] during the year of [[mourning]] for a parent. Therefore since the halacha says that it is permissible to shave during the year once one's friends scold him to tell him that his hair is too long ("ad she-yig'aru bo chaveirav": Moed Katan 22b, Rambam Hilkhot Evel 6:3), it would be permissible during the omer also. | # Included in the minhag not to take hair cuts is not to shave. <ref> Tur 493 says that some have the custom "lo lihistaper." Masekhet Semachot (7:11) in regards to [[mourning]] writes that lihistaper means to cutting the hair of one's head, mustache, beard, and all other hair. Nitei Gavriel ([[Pesach]] vol 3, 49:2) and Chazon Ovadyah (p. 262) write that including in the minhag not to take a hair cut is not to shave.</ref> Some authorities permitted someone who shaves daily after having waited 3 or 5 days of not [[shaving]] to shave during the Sefira.<ref> Rav Soloveitchik (cited by Rav Schachter in Nefesh HaRav pg 191-2) compared the Sefira to the 12 months of [[mourning]] in which a person who shaves daily may shave after waiting a few days. Rav Soloveitchik felt that this was the case because all customs have to be based on some opinion or patterned after another halacha. Therefore, he argues that the [[mourning]] of the Omer is parallel to the [[mourning]] during the year of [[mourning]] for a parent. Therefore since the halacha says that it is permissible to shave during the year once one's friends scold him to tell him that his hair is too long ("ad she-yig'aru bo chaveirav": Moed Katan 22b, Rambam Hilkhot Evel 6:3), it would be permissible during the omer also. | ||
* Rav Schachter ([http://www.yutorah.org/sidebar/lecture.cfm/733780/rabbi-hershel-schachter/hilchos-chol-hamoed/ “Hilchos Chol HaMoed”], min 67-70) clarified that not [[shaving]] for 3 or 5 days is sufficient. Rabbi Willig (“Hilchos [[Pesach]] and Sefira#1”, min 85-90) also quotes Rav Soloveitchik. Rav Aharon Lictenstein [http://vbm-torah.org/archive/halak65/24halak.htm vbm.org] says that it is even an obligation to shave for kavod [[shabbat]] on Friday incorporating Rav Soloveitchik's approach. </ref> | * Rav Schachter ([http://www.yutorah.org/sidebar/lecture.cfm/733780/rabbi-hershel-schachter/hilchos-chol-hamoed/ “Hilchos Chol HaMoed”], min 67-70) clarified that not [[shaving]] for 3 or 5 days is sufficient. Rabbi Willig (“Hilchos [[Pesach]] and Sefira#1”, min 85-90) also quotes Rav Soloveitchik. Rav Aharon Lictenstein [http://vbm-torah.org/archive/halak65/24halak.htm vbm.org] says that it is even an obligation to shave for kavod [[shabbat]] on Friday incorporating Rav Soloveitchik's approach. </ref> | ||
# Many Sephardic authorities are lenient regarding shave on [[Rosh Chodesh]] Iyar if it causes one pain not to shave, however, | # Many Sephardic authorities are lenient regarding shave on [[Rosh Chodesh]] Iyar if it causes one pain not to shave, however, Ashkenazic authorities seem not to accept such a leniency.<ref> | ||
* The Bet Yosef 493:3 writes that those who cut their hair on [[Rosh Chodesh]] Iyar because they consider it a [[Yom Tov]] are mistaken because the minhag is not to cut their hair on [[Rosh Chodesh]] Iyar. He adds that they may have mistakenly thought it was permitted based on another minhag which would mourn another 33 days during the sefira. Similarly, Mishna Brurah 493:14 summarizes that according to those who don’t cut their hair the first 33 days of the Sefira, it would be contradictory to shave on [[Rosh Chodesh]] Iyar. | * The Bet Yosef 493:3 writes that those who cut their hair on [[Rosh Chodesh]] Iyar because they consider it a [[Yom Tov]] are mistaken because the minhag is not to cut their hair on [[Rosh Chodesh]] Iyar. He adds that they may have mistakenly thought it was permitted based on another minhag which would mourn another 33 days during the sefira. Similarly, Mishna Brurah 493:14 summarizes that according to those who don’t cut their hair the first 33 days of the Sefira, it would be contradictory to shave on [[Rosh Chodesh]] Iyar. | ||
* However, the Radvaz 2:687 permits cutting one’s hair on [[Rosh Chodesh]] Iyar if not cutting one’s hair causes one’s pain based on the halacha that one who is pain is exempt from the mitzvah of [[Sukkah]]. Sh”t Chazon Ovadyah (vol 1, pg 55) clarifies that although the halacha of [[Sukkah]] is based on Teshvu Kein Taduro, the Radvaz means that it’s logical that one can be lenient if it’s bothersome since sefira is only a minhag. Chida in Yosef Ometz 40:2 and Kaf HaChaim 493:40 write that some rely on this Radvaz. Similarly, Rav Ovadyah in Yalkut Yosef (Moadim pg 431) and Chazon Ovadyah (pg 262) writes that one should be careful not to shave during sefira and if it’s difficult not to shave, one may shave on [[Rosh Chodesh]] Iyar. | * However, the Radvaz 2:687 permits cutting one’s hair on [[Rosh Chodesh]] Iyar if not cutting one’s hair causes one’s pain based on the halacha that one who is pain is exempt from the mitzvah of [[Sukkah]]. Sh”t Chazon Ovadyah (vol 1, pg 55) clarifies that although the halacha of [[Sukkah]] is based on Teshvu Kein Taduro, the Radvaz means that it’s logical that one can be lenient if it’s bothersome since sefira is only a minhag. Chida in Yosef Ometz 40:2 and Kaf HaChaim 493:40 write that some rely on this Radvaz. Similarly, Rav Ovadyah in Yalkut Yosef (Moadim pg 431) and Chazon Ovadyah (pg 262) writes that one should be careful not to shave during sefira and if it’s difficult not to shave, one may shave on [[Rosh Chodesh]] Iyar. | ||
* The Bach 493 quotes the Minhagim who says that it’s permitted to get married on [[Rosh Chodesh]] Iyar if it falls out on [[Shabbat]] and explains that it’s based on the fact that there’s a combination of the [[kedusha]] of [[rosh chodesh]] and [[kedusha]] of [[Shabbat]] to override [[mourning]] of Sefira. Pri Megadim (E”A 493:2) clarifies that the Bach means getting married on Friday because it’s forbidden to get married on [[Shabbat]]. Regarding this Bach, the Pri [[Chadash]] 493:3 writes that the same is true for haircuts. Thus, Mishna Brurah 493:5 writes that if [[Rosh Chodesh]] Iyar falls out on [[Shabbat]] one may cut one’s hair on Friday. Kitzur S”A 120:6 and S”A HaRav 493:8 agree. It seems clear from the above achronim that [[Rosh Chodesh]] alone isn’t sufficient to permit cutting one’s hair. </ref> | * The Bach 493 quotes the Minhagim who says that it’s permitted to get married on [[Rosh Chodesh]] Iyar if it falls out on [[Shabbat]] and explains that it’s based on the fact that there’s a combination of the [[kedusha]] of [[rosh chodesh]] and [[kedusha]] of [[Shabbat]] to override [[mourning]] of Sefira. Pri Megadim (E”A 493:2) clarifies that the Bach means getting married on Friday because it’s forbidden to get married on [[Shabbat]]. Regarding this Bach, the Pri [[Chadash]] 493:3 writes that the same is true for haircuts. Thus, Mishna Brurah 493:5 writes that if [[Rosh Chodesh]] Iyar falls out on [[Shabbat]] one may cut one’s hair on Friday. Kitzur S”A 120:6 and S”A HaRav 493:8 agree. It seems clear from the above achronim that [[Rosh Chodesh]] alone isn’t sufficient to permit cutting one’s hair. </ref> | ||
# If Rosh Chodesh Iyar falls out on Shabbat, Ashkenazim allow shaving for Kavod Shabbat.<ref>Mishna Brurah 493:12, [https://matzav.com/taking-a-haircut-or-shaving-on-friday-rosh-chodesh-iyar-this-year/ matzav.com]</ref> Sephardim still don't shave then.<Ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.493.12.1?lang=bi&with=all&lang2=en Kaf Hachaim 493:12]</ref> If Rosh Chodesh Iyar falls out on Sunday, some Sephardic poskim hold that one can be lenient to shave for Shabbat.<ref>Yalkut Yosef 493:12. Yalkut Yosef (Moadim p. 431) cites the Yosef Ometz 40:2 who says that one can rely upon the Radvaz to shave on Rosh Chodesh Iyar or beforehand to be strict for Rabbi Yehuda Hachasid's will who advised not shaving on Rosh Chodesh itself. Yalkut Yosef applies it to a case of Rosh Chodesh on Sunday for the honor of Shabbat and Rosh Chodesh.</ref> | |||
# Many authorities hold that one may not shave on Friday for [[Kavod Shabbat]], though some allow it. If there is a great need the Sephardic poskim are lenient to allow shaving every Friday.<ref> | # Many authorities hold that one may not shave on Friday for [[Kavod Shabbat]], though some allow it. If there is a great need the Sephardic poskim are lenient to allow shaving every Friday.<ref> | ||
* Rav Shlomo Zalman (cited by Shalmei Moed pg 449-450) and Rav Yacov Kamenetsky (Emet L’Yaakov 493 note 467) hold that one may not shave during the sefira for [[Kavod Shabbat]]. (It seems evident from the Mishna Brurah 493:5 that one may not cut one’s hair because of [[Kavod Shabbat]] alone.) | * Rav Shlomo Zalman (cited by Shalmei Moed pg 449-450) and Rav Yacov Kamenetsky (Emet L’Yaakov 493 note 467) hold that one may not shave during the sefira for [[Kavod Shabbat]]. (It seems evident from the Mishna Brurah 493:5 that one may not cut one’s hair because of [[Kavod Shabbat]] alone.) | ||
| Line 130: | Line 146: | ||
* However, Piskei Shemuot (p. 62) quotes Rav Elyashiv saying that nowadays it is forbidden to shave for [[parnasa]] because it’s not considered strange to go unshaven. </ref> | * However, Piskei Shemuot (p. 62) quotes Rav Elyashiv saying that nowadays it is forbidden to shave for [[parnasa]] because it’s not considered strange to go unshaven. </ref> | ||
# Many authorities hold that one is not permitted to shave during his custom of sefira in order to look presentable for a date. <Ref> [http://thehalacha.com/wp-content/uploads/Vol5Issue8.pdf Halachically Speaking] quoting Rav Belsky, Piskei Shmuos (pg 62-63) quoting Rav Elyashiv </ref> | # Many authorities hold that one is not permitted to shave during his custom of sefira in order to look presentable for a date. <Ref> [http://thehalacha.com/wp-content/uploads/Vol5Issue8.pdf Halachically Speaking] quoting Rav Belsky, Piskei Shmuos (pg 62-63) quoting Rav Elyashiv </ref> | ||
# It is permitted to trim one's beard during sefira if it is interfering with eating.<ref>Shulchan Aruch 531:13 permits trimming one's mustache during the shevua shechal bo and nine days if it is interfering with one's eating. Piskei Teshuvot 493:7 writes that the same should apply to sefirat haomer. Nitai Gavriel Pesach v. 3 p. 280 and [http://shut.moreshet.co.il/shut2.asp?id=185339 Rav Avraham Yosef] agree.</ref> If it isn't, there is a dispute if it is permitted.<ref>Biur Halacha 493:2 writes that anyone who can shave on chol hamoed can also do so during sefira. Since Shulchan Aruch 531:8 permits trimming a mustache on chol hamoed even if it isn't interfering with eating it would follow that the same is true of sefira. Nitai Gavriel Pesach v. 3 p. 280 leaves this unresolved. The same equation is made by Yalkut Avrech 5754 p. 200 and [https://taamu.co.il/dwqa-question/%D7%94%D7%90%D7%9D-%D7%9E%D7%95%D7%AA%D7%A8-%D7%9C%D7%92%D7%9C%D7%97-%D7%94%D7%A9%D7%A4%D7%9D-%D7%91%D7%99%D7%9E%D7%99-%D7%A1%D7%A4%D7%99%D7%A8%D7%AA-%D7%94%D7%A2%D7%95%D7%9E%D7%A8-%D7%97%D7%95%D7%9C/ here] and conclude to be lenient. [http://din.org.il/2014/04/27/%D7%A7%D7%99%D7%A6%D7%95%D7%A5-%D7%A9%D7%A4%D7%9D-%D7%91%D7%A1%D7%A4%D7%99%D7%A8%D7%AA-%D7%94%D7%A2%D7%95%D7%9E%D7%A8/ din.org.il] and [https://www.ykr.org.il/question/10150 Rabbi Meir Mazuz] only permit if it is interfering with eating.</ref> | |||
===Cutting nails=== | ===Cutting nails=== | ||
| Line 139: | Line 156: | ||
# It is permitted to buy new undergarments which do not regularly require a [[Shehecheyanu]] during sefira. <ref> Piskei Teshuvot 493:3 </ref> | # It is permitted to buy new undergarments which do not regularly require a [[Shehecheyanu]] during sefira. <ref> Piskei Teshuvot 493:3 </ref> | ||
# It is permissible to eat a new fruit which would require one to make a [[Shehecheyanu]] during the Sefira. <ref> Yalkut Yosef (Moadim pg 434), Rav Elyashiv quoted in Mivakshei Torah 19 </ref> | # It is permissible to eat a new fruit which would require one to make a [[Shehecheyanu]] during the Sefira. <ref> Yalkut Yosef (Moadim pg 434), Rav Elyashiv quoted in Mivakshei Torah 19 </ref> | ||
# It is permissible to move into a new apartment and make the requisite [[Shehecheyanu]] during the Sefira. <ref> Yalkut Yosef (Moadim pg 434) </ref> | # It is permissible to move into a new apartment and make the requisite [[Shehecheyanu]] during the Sefira. <ref>Yachava Daat 3:30, Yalkut Yosef (Moadim pg 434). Rav Ovadia reasons that since one may recite shehechiyanu during the omer one could move into a new house during the omer and it isn't similar to the three weeks. </ref> | ||
===Moving to a New House=== | ===Moving to a New House=== | ||
